The Reproach Answered 2
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F. Again - Satan often reproaches the children of God. In Re 12:10, he is therefore called "the accuser of the brethren." We know how he reproached Job, and even accused him unto God when he said, "Does Job fear God for nothing? Have you not made a hedge about him, and about his house, and about all that he has on every side?" As though Job was a mercenary character, as if he had a religion which only lived and prospered as long as worldly things flourished with him, and that if God only put forth his hand, he would curse him to his face. Thus Satan is continually reproaching the children of God; and, like a base wretch as he is, he will be perpetually seducing God's people by the pleasing baits and allurements which he presents before their eyes into some forbidden lust, or unhallowed gratification; and then, when he has entangled them fast in his snare, he will turn round upon them, and become their accuser.
No more; this base devil will continually inject his own infernal thoughts into our hearts, and then turn round upon us, and reproach us as if they were ours. He will stir up the infidelity of our carnal mind; he will inject blasphemous thoughts; he will present before our eyes horrible pictures; he will breathe into our hearts most abominable imaginations; and when he has insinuated these hellish feelings into our depraved nature, he will come in another form, and reproach us with them as though they spontaneously arose from our own hearts, and then will say, "There is no hope for you; a child of God never had such feelings as these; if you were a living soul, you never could have such workings in your heart." Thus he turns round on the soul, and tries to sink it into despair by making it feel guilty of the very things that he himself has injected.
Now a living soul wants to return an answer to him that reproaches it. But he cannot do it of himself, for he has not a word to speak in self-justification; that is utterly cut off; and therefore he wants to have that which shall furnish him with an answer to these reproaches. And what alone can furnish him with an answer?
The mercies of God in his soul. "Let your mercies come also unto me, O Lord, even your salvation, according to your word; so shall I have with which to answer him that reproaches me." The coming in of "mercies" into the soul, and the manifestation of "salvation" to the heart afford an answer "to him that reproaches us." If you will observe, the word "mercies" is in the plural number, there being many mercies; but "salvation" is in the singular number, there being only one salvation. In what way, then, did he need these "mercies?" Merely as standing in the letter of the word? Only as recorded in the inspired word of truth? - as things to look at - as objects hung up, as it were, in a picture, merely for the eye to gaze upon? No; he needed them in his heart, "to come to him," to visit him, to be breathed into him, to be made part and parcel of him, to be the life-blood that should circulate in his veins, to be the very kingdom of God set up with power in his soul. And why did he need internal mercies? Because he had internal reproaches. Why did he need mercies in his soul? because condemnation was in his soul. It was there the sentence of death was written; it was there the sentence of acquittal was to be recorded. It was there that reproach was felt; it was there the answer to the reproach was to be given. If the reproach were merely outward, the answer might be outward also; but the reproof being inward - in the heart, in the conscience, in the feelings - it was needed that the answer should be in the same place, written in the same spot, engraved in the same tablets, and brought home with the same or far greater power, so as to be a sufficient answer to the reproaches of him that reproached him.
Well, here is the law then, which brings its cutting reproaches against a man, and that in a man's conscience, accusing him, and bringing him in guilty. Where shall he find an answer to this? Can he bring forward his good works? No; the sentence of the law is within, and good works, could he perform them, are merely external thing. Can he bring forward resolutions, and promises, and vows to do better for the future? No; these promises, resolutions, and vows spring from the flesh, but condemnation is written in his spirit. Shall he answer these reproaches by his own prayers? No; for the condemnation of the law is written in his spiritual conscience, and only as far as prayer is indited by the Spirit, will it go up out of a spiritual heart. The malady, therefore, being so deep, the remedy must be deeper still; the condemnation being so poignant and internal, the answer to condemnation must be carried deeper still, into the secret recesses of the soul, that it may meet it in its very spot, that it may come into the very place, that it may encounter it at the very fountain head, and answer it in the very court where it is speaking against him so that the way in which the soul is brought to want internal mercies, and an internal voice speaking in power the inward whisper of love, and the inward testimony of God that we are his, is by the deep feeling of inward condemnation.
If I have a mere external wound, an external plaster will cure it; but what if I have an internal disease preying on my vitals? Then I must have an internal remedy. So, if I have an internal condemnation, I must have an internal acquittal - if I have internal guilt I must have internal pardon; if I have internal damnation, I must have internal salvation - and if I have an internal devil whispering his internal accusations, I must have an internal Christ to answer this internal devil. So that none but the man who has these internal reproaches, and this internal condemnation, will ever want to have internal manifestations and internal testimonies. All others have the scratch of the finger which a little sticking plaster will cure; but really sin-sick souls, who have the disease preying upon their vitals, must have the blood and love of Jesus applied to the same place, and coming in to the very same spot.
II. As I remarked before, the word "mercies" is in the plural number; and I shall now endeavor to show how the different mercies of God answer the different accusations.
When the law speaks guilt, mercy coming into the heart answers that reproach - for mercy flows through the atoning blood of the Savior; mercy comes through the channel of Christ's glorious righteousness, which was a satisfaction paid to the law - and therefore when the law says, "guilty," mercy, speaking with the voice of atoning blood- mercy, using the language of imputed righteousness, answers that reproach and says, "The blood of Jesus Christ cleanses from all sin." Does the law then condemn? Christ has fulfilled the law? Does the law speak wrath? The blood of Jesus speaks better things than the blood of Abel; for "by one offering he has perfected forever those who are sanctified." So that mercy testifying in the soul of the atoning blood of Jesus and speaking of his glorious righteousness furnishes the inward answer to the inward reproach.
Again, our own heart condemns us, for our shortcomings, our imperfections, our frailties, our numerous backslidings, our continual spiritual idolatries. Now when mercy comes into the soul, it covers, overflows, superabounds over all these frailties, imperfections, backslidings, and shortcomings. And thus mercy entering into the soul answers the reproaches. Do I come short? I do. Am I inwardly reproached for my shortcomings? I am - but is there any shortcoming in God's mercy?
Am I reproached for backsliding? I am, daily and hourly - but is backsliding beyond the reach of Jesus' blood? Is backsliding beyond the outstretched arm of his mercy? Is the guilt of backsliding so great that atoning blood has no power to redeem or heal? So that when atoning blood comes into a man's conscience, it answers the reproach, "You are a backslider." I confess it; I acknowledge it; I feel it; I mourn over it; but is it beyond the power of Jesus' blood to put it away? So that when the blood of Jesus is sprinkled upon a man's conscience, it opens its mouth for the dumb in the cause of him that is appointed to destruction; it pleads the cause of the poor and needy, and answers the charge, not by denying it, but by bringing in a sentence of acquittal.
When the soul, then, is reproached by internal condemnation, it does not escape the charge by pleading innocency, but by pleading guilty; and then the surety coming in to plead his atoning blood, the internal reproach is internally answered, and internal condemnation is taken off - not by saying, "We have not done the thing," but by owning it and confessing it, and feeling in our heart that "where sin has abounded, grace does much more abound."
So again, professors cast their reproaches on us for our barrenness, our slothfulness, our worldliness, and the many things which tarnish our life and conduct in their eyes. We need an answer to their reproaches. And what answer! Sometimes the answer of a good conscience towards God, when innocent of their unjust accusations. At other times, God makes our conscience tender to own the charge, and avoid these things for the future. When he plants his fear in the heart, to be "a fountain of life, to depart from the snares of death" - this is a mercy. When he raises up in our soul a sense of weakness and helplessness, and at the same time a piteous cry to hold us up that we would not fall; and in answer to this piteous cry strengthens our souls, so that we "stand in the evil day, and having done all, stand" - then this mercy is an answer to him that reproaches us.
So when Satan comes in with his accusations; when he tempts us, for instance, to believe that we are hypocrites, and a sweet spirit of sincerity is breathed into our hearts, it is a mercy that comes into the soul; and coming in as a mercy into the soul, it is an answer to this charge of hypocrisy. When Satan injects his hellish suggestions against the work, person, blood, and love of Jesus; when the conscience is made tender to hate these fiery darts, when the mind shrinks from them with holy horror, when the very spirit trembles, and the soul cries unto God to be delivered from such dreadful imaginations, it is a mercy; and this mercy is an answer to him who reproaches us, our hatred to them showing that they are not ours. When Satan says there is no hope for us; when God drops his own blessed word into the soul, it is an answer to this reproach by communicating hope. When Satan tells us we are deluded and deceived; and a desire to be delivered from all deceit and a solemn dread of all delusion are implanted in the heart, it is an answer to this reproach.
Thus as the world, our own hearts, professors, and Satan, all bring in these internal reproaches, and the soul is unable to answer them in its own wisdom and strength, and is brought to sigh and cry unto God that his "mercies" may come into the heart; when his "mercies," in answer to that prayer, do come into the heart, they are a sufficient answer to these internal reproaches and condemnations.
III. But again - the Psalmist not merely wanted to have "mercies" come unto him, but he wanted "salvation" - "even your SALVATION according to your word." It was internal salvation that his soul was longing after, the experience of it, the enjoyment of it, the sweet pledge and foretaste of it; and he wanted to have this in his heart, lodged deep and safe in his conscience. Now, this is the grand answer to him who reproaches us, to have the testimony of salvation in the soul. If the law reproaches, salvation in the heart is an answer to its reproach. If our own heart condemns us, to have a sense of God's salvation in the soul is an answer to every reproach that the heart can bring. If the world condemns us, casts out our names as evil, imputes to us practices which we abhor, tarnishes our fair fame, and throws upon us every base imputation, if we have salvation in our hearts, it is a sufficient answer to all the reproaches that are cast upon us. If professors say how slothful we are, how lazy we are, how little we care for the means of grace, how little we trouble ourselves about the perishing heathen, and so on; if we have salvation in our hearts, written there by the finger of God, it is an answer to these reproaches. What need we do for ourselves when Christ has done all? Why need we be busy, anxious, and restless, when He has finished the work which his Father gave him to do?
The strength of the child of God is to sit still - "stand still, and see the salvation of God"; to have no will, no power, no wisdom, no strength; to be a beggar and a bankrupt, and live upon daily alms; to be a dependant upon Jesus to supply him every day and every hour - this is the state of a happy, blessed child of God. Now, if he can have the enjoyment of this in his soul, if he can have the sweet manifestation of this in his heart, why need he care for the reproaches of those who reproach him? Is he lazy who does nothing but simply receive out of Christ's fullness? Let them term it laziness; but is the vessel lazy that merely receives as it is filled out of the fountain? Is the child lazy that lies reclining upon its mother's lap? Is the aged man lazy who cannot walk without support? Is the fond wife lazy who loves to recline on her husband's bosom? Is the vine or the ivy lazy because its tendrils clasp round the oak? No man calls the weakness of these objects laziness, because their very blessedness, happiness, and satisfaction is to lean upon another.
We read of two sisters, of whom one was active, and the other, in her sister's opinion, was very lazy, one must needs bustle about the house, while her sister was sitting at Jesus' feet, hearing his word - and the busy Martha must not only condemn her sister for her laziness, but must needs involve the Savior in the same reproach, saying, "Lord do you not care that my sister has left me to serve alone? bid her therefore that she help me." She was so zealous, active, and busy, that she was not satisfied with reproaching her sister for her laziness, but must needs cast an imputation on the Savior also. But what did he say? Did he sanction her reproach? He said "Mary has chosen that good part which shall not be taken away from her." One thing was needful; and what was that "good part," but to sit at his feet, to hear his word, to drink in of his spirit, to gaze on his countenance, and to draw rich draughts of love out of his loving bosom? So it is with the soul that is really taught these blessed lessons - it never does so much as when it does nothing; it is never so active as when it is most passive; it is never so strong as when it is most weak - it is never so full as when it is most empty; it is never so wise as when it is most convinced of its own folly; and it is never so satisfied with Jesus as when it is most dissatisfied with itself.
Here, then, we have a striking contrast between the feelings of the living soul - and the restless, busy activity of a mere unhumbled, puffed-up professor of religion. The hardened conscience feels no reproach; it glances off from it as an arrow glanced off the armor of some ancient knight in chivalry. The law never touches him; the world never condemns him; his own heart never convicts him; he is never brought in guilty, internally guilty; because his heart is like Leviathan, of whom we read in the book of Job - "His heart is as firm as a stone; yes, as hard as a piece of the nether millstone. The sword of him that lays at him cannot strike - nor the spear, the dart, nor the habergeon. He esteems iron as straw, and brass as rotten wood. The arrow cannot make him flee; sling stones are turned with him into stubble. Darts are counted as stubble - he laughs at the shaking of a spear." Such is a carnal, dead, unhumbled, conscience-seared professor; nothing touches him, nothing moves him, nothing condemns him, and nothing reproaches him.
But where the conscience has been wrought upon by Divine teaching, so as to become tender, sensitive, and quick, it feels keenly reproaches cast upon it. These reproaches being internal, it must needs have an internal answer to them; and this internal answer is when God sweetly and blessedly satisfies the soul as to its own eternal interest in the blood and love of the Lamb, fills it out of Christ's fullness, and gives it grace for grace.
But you will observe that the Psalmist was not enjoying this at the time; he was panting after it. It was indeed the longing desire of his soul, but he was not settled down in the sweet comfort of it - and yet, as I have endeavored to show you, there was that in his heart which was preparing him for it; which had opened His eyes to see the beauty of it; which had raised up a longing and panting in his soul that he might enjoy it - and therefore he adds, "Let your mercies come also unto me, O Lord, even your salvation, according to your word."
What word was this? Not the bare letter of the word, though salvation always comes agreeing with the letter of the word, without money and without price, rich, glorious, unbought, and free. But the word of which he is here speaking is the word which God had applied to his soul, upon which he had caused him to hope; the first testimony which he had dropped into his heart, the first living evidence in his conscience, sealed there by a Divine witness. Now, this word which had quickened him, upon which God had caused him to hope, in which he trusted, and upon which faith was exercised and hanging, had respect to salvation, and God's salvation, not man's. "Even your salvation." He had been put then, into a waiting posture; he had been brought into that state of emptiness, helplessness, insufficiency, and creature-nothingness, which had prepared his soul for the manifestation of this rich salvation. He wanted no half-salvation, no mixed salvation; no blended medley part of grace and part of works; but he wanted God's salvation, and God's salvation alone; for he says, "Even your salvation" - salvation designed by you, salvation accomplished by you, salvation manifested by you, salvation bearing your stamp, and carrying your impress, salvation witnessed by your own power, salvation lifting up the soul into the enjoyment of yourself.
Now, nothing else than that salvation can ever satisfy a soul which has had the word applied to it, upon which God has caused it to hope. All other salvation will never reach to the spot where condemnation is. Everything external here falls; everything outward is here at fault. God's salvation, ratified by God's power, attested by God's Spirit, and brought home to the soul by God's own operation, is the only salvation that can give an answer to him that reproaches us; and this will always flow in sweet accordance with the word of promise upon which God has caused the soul to hope; it will always flow in sweet union with that word which has dropped into the heart, and by dropping into the heart has communicated life, light, and feeling.
If you are a living soul, you will know some of these workings. Is there a day in your life that you escape reproach? Do you escape it from the world? If you do, it is because you are of the world. Do you escape it from your own heart? If you do, it is because your heart is like a piece of the nether millstone. Do you escape it from professors? If you do, it is because you are one with them. Do you escape it from the devil? If you do, it is because you are a subject of his kingdom. But if you are brought out of the world, out of the professing Church, out of the kingdom of Satan, and set down into the kingdom of God, you will have all these inward reproaches working death and condemnation in your soul; and you will be so convicted of your own helplessness, inability, and impotency to answer any one of these charges that the longing cry and panting desire of your heart will be, that the mercies of God should come into your heart, and the salvation of God visit your soul; that by them, and them only, you might have with which to answer those who reproach you.
But you may be very weak in the Divine life, very tried and exercised in your minds, very full of doubts and fears in your souls; and yet here is the door by which you can come in. I am not going to open the door wider; it is as wide open as it can be to let in every quickened soul. Every quickened soul knows these three things - internal reproach - "For your sake I have suffered reproach;" helplessness and inability to answer these reproaches; and a longing desire that God, by the manifestation of his salvation, would plead our cause, bring us to the light of his countenance, and overcome our enemies by giving us an answer of peace and love in our soul. Now, every living soul can come in with these three evidences - reproach, helplessness, and longing desire after God's salvation. Is not this a low standard? Well, if you can come in here, there is reason to believe that God the Holy Spirit has put these evidences into your heart. And these will be no half-hearted evidences; they will not be perpetual, I grant, but they will be at times kindled most fervently in your soul. And the more reproach comes in, the more you will need reproach answered; the more you feel condemnation, the more you will need salvation; and the more you feel your own helplessness, the more you will want God to manifest his strength in your weakness, and give that answer to these accusations which you are unable to give yourselves.
I leave these remarks in God's hands - and if you have an internal testimony that you have experienced these things in your souls, may it be His blessed will to seal home these words with power upon your heart, that you may have all the comfort, and then you will render to God all the glory.
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