SERMON XXV.
THE FOUNDATION OF GOD.
The Annunciation.
“Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the Name of the Lord [In the Slavonic Bible we read “the LORD,” whereas in the English there stands “CHRIST.” We preserve the Slavoni text.] depart from inequity.”-2 Tim. ii. 19.
I SEEM to see to-day that sure “foundation of GOD,” which the Apostle points out as being sealed by a seal, and known of the LORD alone. What is that foundation of GOD, upon which stands firmly every work of GOD, if not the Son of GOD, JESUS CHRIST? “For by Him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by Him and for Him; and He is before all things, and by Him all things consist.” [Col. i. 16, 17.] And if it is needed to create anew the fallen creatures of God,—“other foundation can <290> no man lay than that is laid, which is Jesus Christ.” [1 Col. iii. 11.] This foundation of GOD the HOLY GHOST now brings down from heaven above, and lays in the heart of earth; He brings it forth from the glory of the GODhead, and entrusts it to humanity, sealed up by more than one seal,—by the seal of virginity, by the seal of lowliness, by the seal of silence. In truth, who but the LORD knew Thee, Who art of one substance with GOD, in that incomprehensibly lowly state, in which was hidden “GOD Who is all in all,” [1 Cor. xv. 28.] when Thou, as the foundation of our salvation, wast laid in the womb of Mary in a way which remained incomprehensible, even after the angel’s annunciation.
We wonder at the glory of the creating works of GOD: let us also wonder at their mysteriousness. Let us fix our attention for a time upon the foundation of GOD, pointed out by the Apostle; we may hop that a hidden treasure may be found therein.
Part I.
“Nevertheless, the foundation of GOD standeth sure, having this seal, The LORD knoweth them that are His.”
Although it is sure that the “beginning of the creation of God,” [Revel. iii. 14.] or its universal foundation, is the SON of GOD, JESUS CHRIST; yet we may perceive from the words of the Apostle that he is speaking here of “the <291> foundation of GOD,” not in reference to all the creatures of GOD, but only to some elect, whom the LORD knows exclusively and names His own: “The LORD knoweth them that are His.”
What signifies, then, the foundation of GOD in that peculiar application? Doubtlessly it means that which is founded upon the SON of GOD, as upon a common foundation, particularly that which is wrought out in mankind; that which is founded upon JESUS CHRIST, as upon its deepest foundation in every truly Christian soul. Speaking more clearly, it means the Church, whose Founder is the SON of GOD; it means the gracious and saving gift of GOD in man, faith, whose Author and Finisher is JESUS CHRIST.
This foundation of GOD is called by the Apostle sure; because the LORD Himself has said, as well of the Church in general,—“I will build My Church, and the gates of hell shall not prevail against it,” [S. Matth. xvi. 18.] as of every truly Christian soul, “neither shall any man pluck them out of My hand.” [S. John x. 28.]
There was an ancient custom of putting on edifices sign, or an inscription, which should show their appurtenance, design, importance, inviolability. According to this the Apostle perceives also upon the spiritual edifice of GOD the seal or in other words, the sign, or the inscription, which distinguishes the sure foundation of GOD from the insecure and easily destroyed works of man, and which keeps the former inviolate from the <292> attempts of craft or insolence, folly or malice: “The foundation of GOD standeth sure, having this seal.”
What seal then?—“This seal,” continues the apostle, “the LORD knoweth them that are His.” truly wonderful seal! You see that it is an inscription, for it consists of words; but it is not without reason that the Apostle calls it a seal for it not so much expounds and reveals, as it hides and conceals, and this is the very property of a seal.
“The LORD knoweth them that are His,” The LORD knows His own; and is it then possible that men know not them that are of GOD? Even so. Very often, and perhaps for the most part, they know them not. Was it possible not to know of Moses, that he was of GOD, when he struck the Egyptian, liberated Israel, and filled air, water, earth, wood and stones, with miracles? Yet it is evident they knew it not sufficiently when they murmured and rebelled against him. Joseph was led through slavery and a prison to the throne, was glorified by the knowledge of the mysteries of GOD, invested with power; yet his very brothers did not soon perceive that he was of GOD, and he was compelled to reveal it to them himself: “Fear not, for I am of GOD.” [In the Slavonic Bible the text stands thus, whereas in the English we read, “Fear not, for I am in the place of GOD?” (Gen. l. 19.] Who was there who knew not the angelic life and heavenly doctrine of S. John the Baptist? But were there many who knew that he was pointed out by that word of the <293> Lord,—“Behold, I will send My messenger?” [Mal. iii. 1.] And at the question, “The baptism of John, was it from heaven?” “the chief priests, and the scribes, and the elders,” men who knew more than others, were not ashamed to proclaim their ignorance: “And they answered and said unto JESUS, We cannot tell.” [S. Mark xi. 30, 27, 33.] And Thou Who art co-eternal and of one substance with GOD, did they know Thee from Whom alone true knowledge proceeds, as light from the sun? did they know Thee, even after Thou hadst spoken “as never man spake,” after Thou hadst worked miracles which “no man can do, except GOD be with him?” [S. John vii. 46; iii. 2.] And if they had known Thee they would not have spoken so irreverently,—“is not this the carpenter’s son? [S. Matth. xiii. 55.] They would not have renounced Thee with such indifference,—“as for this fellow, we know not from whence He is.” [S. John ix. 29.] “For had they known it, they would not have crucified the LORD of glory.” [1 Cor. ii. 8.] If then blinded men perceived not the lights of the world, and even the Sun itself,—if they knew not the men of GOD manifestly sent, nor perceived the revealed Wisdom Itself, then it is not to be wondered at that the world should not know them that are of GOD, whom a special providence of GOD reveals not unto the world, while at the same time their own lowliness conceals them from it. <294>
“The Lord knows them that are His?’ The apostle ascribes that knowledge to none except GOD: and therefore, is it then possible that those who are of GOD, know not even themselves that they are of GOD? In truth, we must infer even this from the words of the apostle. It is true, that according to the saying of the same apostle,—“The Spirit itself beareth witness with our spirit, that we are the children of GOD,” [1 Rom viii. 16.] if we are such indeed; and as says another apostle,—“He that believeth on the SON of GOD hath the witness in himself.” [1 S. John v. 10.] But what witness? And this is the record, that GOD hath given to us eternal life, and this life is in His SON.” [1 S. John v. 11.] But as this life of the faithful, until the day of the manifestation of the sons of GOD, "is hid with CHRIST in GOD,” [Col. iii. 3.] it may happen that they know not themselves sufficiently what Divine treasure they hold in the clay vessel of their corruptible humanity. And the SPIRIT Who bears witness with their spirit, is He not the same SPIRIT, which “bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth.” [S. John iii. 8.] When thou “canst not tell whence it cometh,” then He fills thee with that which is Divine; and when thou canst not tell whither it goeth,” then thou wilt find in thyself nothing but that which is human. Had not <295> the LORD pre-eminently chosen and evidently adopted Paul, when He said of him in a vision,—“He is a chosen vessel unto Me?” [Acts ix. 15.] and having laid in him His Divine foundation. He built thereon His spiritual edifice, not only of many souls which had believed through him, but of many glorious Churches throughout many countries and nations? And what of it? Paul does not even afterwards know if he has attained perfect Divine adoption: “Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of GOD in CHRIST JESUS,” [Phil. iii. 13, 14.]
Truly, He alone, “the LORD, knows them that are His.” But wherefore does He conceal them from other men, and in a certain way even from themselves? Wherefore should they not know more clearly, unto their comfort, that they are of GOD? Wherefore should not even other men, unto their edification, know this? This also happens: for the seal of GOD cannot be thoroughly imperceptible, and ought not to be useless. But even here, as in other cases, there is more hidden under the seal than is revealed by its outward appearance.
The gracious foundation of GOD is hidden in men because it is laid in the very depths of the soul, in order that nothing human should remain beneath it <296> which could weaken the solidity of Divine foundation, which is, in the words of the apostle “the hidden man of the heart:” [1 S. Pet. iii. 4.] and him we cannot meet in the highways, nor see in a mirror.
The foundation of GOD is hidden from the world, partly not designedly, but as a natural consequence of its sensual inclinations. The world does not discern the saints, in the same way that blind men perceive not the light.
The gracious foundation of GOD lies hidden in men, partly by the decree of the divine Providence which is watching over them, that the hostile powers threatening them with destruction might be the less able to assail them. Thus also is the foundation of an earthly material building hidden in the ground, because being exposed to the variable influences of the elements, it would be weakened, and along with itself would weaken the whole edifice.
The foundation of GOD lies hidden in man even from himself, that he might not “think himself to be something, when he is nothing,” [Gal. vi. 3.] that he might not be led astray by his own reasoning, that he might not be puffed up with himself, and through pride overthrow the foundation of grace, which rests solid and secure in the depth of lowliness alone.
Such and similar reflections may lead us to comprehend why the foundation or building of GOD, so visible in its completion, bears the seal of such secrecy <297> in its parts and inward composition, that the LORD alone surely knows them that are His.
Let us revere the mysterious decrees of GOD. Let us rouse ourselves and search with deep attention for the men of GOD, and the foundation of GOD in them. Let us not rashly judge our neighbours, being ignorant of that in them which is known but to the LORD.
Part II.
“Nevertheless the foundation of GOD standeth sure, having this seal, The LORD knoweth them that are His. And, Let every one that nameth the Name of the LORD depart from iniquity.”
Considering the seal or inscription pointed out by the Apostle upon the foundation of GOD or upon the divine edifice, we have until now contemplated but its first part. There follows the second. “Let every one that nameth the Name of the LORD depart from iniquity.”
If upon the edifice of GOD there had been but the former seal, if there had been written upon it but the former inscription, “The LORD knows them that are His,” that is, GOD alone knows surely those, who by living faith and never failing love, inalienably and everlastingly belong to Him, and to His, not only earthly, but also heavenly Church; this might both comfort and terrify us. Comfort us, by the thought of the solidity of the divine foundation, which is inviolable; <298> of the indestructibility of the divine seal; of the security of those who are hidden in the mystery of GOD. Terrify us, by the uncertainty wherein it is impossible heedlessly to abide. For if the LORD alone knows them that are His, then who are those with whom we live and communicate, by whose counsels we are influenced, whose examples we follow? Who are we ourselves? Are they of GOD? Are we of GOD? GOD knows! How dreadful is this word in this case. If GOD alone knows those with whom I associate, and who guide me, then how can I know if I am not guided by spirits of deceit? Am I not in companionship with the enemies of GOD? Am I not therefore in danger of being and of remaining alienated from the true, gracious adoption of GOD? What dreadful uncertainty.
O LORD, Who knowest them that are Thine! Thou art just and wise, hiding them from the world which is unworthy of knowing them, and which would have misused its knowledge of them; but be also merciful towards those who though they are not yet Thine, perhaps desire to become and to remain Thine; show us a sign by which we also, who know them not, may recognise the true, good, gracious, holy, in a word, that which is of Thee in man, that we may love Thine above all, seek Thine, cling to and become one with Thine, and by union with that which is Thine, and consequently with Thee, hope to be Thine own faithfully and eternally. <299>
Indeed, as a royal seal, which holds the king’s secret, and which shows at the same time by its stamp to whom it belongs, and thus preserves from the error of accepting as a royal property what belongs not to the king; in like manner it behoved that the mysterious seal wherewith GOD seals to Himself His faithful and chosen ones, as known to Him alone, should be marked with some visible and sufficiently sure sign, by which they who are attentive might distinguish those who are of GOD from those who deceive others or themselves by representing themselves as such. And such is the latter inscription which the Apostle reads upon the spiritual building of GOD in man: “Let every one that nameth the Name of the LORD depart from iniquity.”
It is a great blessing for us upon earth, a glorious hope of happiness in heaven, that we may by faith “name the Name of the LORD.” Our Divine SAVIOUR confines almost the whole import of His heavenly embassy in this, that He has made men able to name the Name of the LORD.” Drawing near to the end of His earthly career, He calls in prayer to His heavenly FATHER, “I have finished the work which Thou gavest Me to do.” What work? “I have glorified Thee on earth,” or otherwise, “I have manifested Thy Name unto the men which Thou gavest Me out of the world.” [S. John xvii. 4-6.] We may therefrom almost conclude that those unto whom was “manifested <300> the Name” of the heavenly FATHER, who “name the Name of the LORD,” belong therefore to CHRIST; are of GOD. “No man,” as testifies the divinely inspired Apostle, “can say that JESUS is the LORD, but by the HOLY GHOST.” [1 Cor. xii. 3.] And whosoever speaks by the HOLY GHOST, must of necessity be of CHRIST and of GOD, for the HOLY GHOST has no part with aliens. Another Apostle bears also witness that “whosoever believeth that JESUS is the CHRIST is born of GOD.” [1 S. John v. 1.] And whosoever is born of GOD is in the nearest relation to GOD.
What then? Can we not therefrom reason and conclude thus: we name the Name of the LORD; we call JESUS our LORD; then surely we are of CHRIST, surely we are of GOD; surely the kingdom of GOD is in us, and we shall betimes enter into the kingdom of GOD? From the life and acts of some we may indeed perceive that they cherish similar thoughts and feelings upon which, as upon a foundation, they build their hope of heaven and eternity. In this manner their spiritual building bears but this seal, “Let them that name the Name of the LORD,” and no more.
Let us be cautious. This is a broken seal. This is an interrupted inscription. This is not a solid foundation. Not every one “that names the Name of the LORD” is truly and perfectly founded in the LORD and in His kingdom. The LORD proclaims Himself, “Not every one that saith unto Me, LORD, <301> LORD, shall enter into the kingdom of heaven.” And that which He foretells farther is still more threatening, “Many will say to Me in that day,” that is the day when the heavenly kingdom shall be revealed, and the blessed shall be called, “LORD, LORD, have we not prophesied in Thy Name? and in Thy Name have cast out devils, and in Thy Name done many wonderful works? And then will I profess unto them, I never knew you.” [S. Matth. vii. 21-23.] O what an awful awakening! They have named the Name of the LORD, consequently they knew Him, and believed on Him; they have prophesied, cast out devils, one wonderful works; consequently they have had no small, but more than ordinary faith; yet the LORD receives them not into His kingdom, and even knows them not. How incredibly have evil and corruption prospered in humanity! Is it possible that even the quickening knowledge of the One true GOD, and of Him Who is sent, JESUS CHRIST, can be void of spirit and of life? We must acknowledge it, for there are men who “profess that they know GOD, but in works they deny Him.” [Titus i. 16.] Is it possible that faith itself, which has the power to save men, can be useless? Useless indeed, as says the Apostle James, “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” [S. James ii. 14.] Can it indeed happen that the very action of the HOLY <302> GHOST in man, such as prophecy, casting out of devils, and working of miracles, may be swallowed up in the confusion of the faculties and works of the corrupt, carnal man; that the heavenly fire which, once kindled in him, should raise him heavenwards, may be extinguished by earthly clay, and leave the man who was becoming enlightened in the state of an extinguished brand? If that danger had not existed, there would not have been uttered that warning,— “Quench not the Spirit.” [1 Thess. v. 19.]
O LORD CHRIST! if not all that name Thy Name shall enter into Thy kingdom, then who of them shall enter into it? The LORD answers: “but he that doeth the will of My FATHER which is in heaven.” And on the contrary, why shall some of them not enter into it? “Depart from Me,” saith He, “ye that work iniquity.” [S. Matth. vii. 21, 23.]
Christian! thou believest in thy heart; probably thou believest rightly. But GOD alone knows this: “the LORD knows them that are His.” But I am not edified thereby, and perhaps thou art not convinced thereof. While the seed lies in the earth, who can tell that there will be a tree or good fruit?
Thou confessest the Name of the LORD and thy faith, with thy lips. If thou wouldst confess this like the saint confessors and martyrs, amidst the terrors of persecution, under the threat of death for the sake of thy faith, thy confession then would not be an idle <303> word, but at the same time a mighty deed, and then wouldst thou truly confess unto salvation. But without this, who knows if the confession of thy lips proceeds from a true inward power, from a living faith? At spring-time there are blossoms even on those trees which shall not bring forth fruit, and which shall themselves be withered and dried up from the weakness of their roots and from want of sap. What if thy tree bringeth forth but a small, coarse, unseemly and tasteless fruit? What if thy pretended faith, which boasts of its orthodoxy, and even perhaps represents itself as miracle-working; what if it exists along with a carnal sensual life, with unrighteous and unlawful deeds? However this tree might be extolled, however it might be adorned with flowers, it is impossible to hide its being a wild tree: “For every tree is known by his own fruit,” [S. Luke vi. 43.] says the Great Gardener. However high thou mayest extol thy faith, howsoever thou mayest adorn it by words of confession, unjust deeds and an impure life will reveal what thou art in reality. Delude not others, neither be thou deluded; thou belongest not to the good tree of the garden of CHRIST, but to “the plants which the heavenly FATHER hath not planted,” and which “shall be rooted up,” [S. Matth. xv. 13.] if it be not cultivated by new spiritual life, by works of justice and of holiness.
Wouldst thou be a good tree, which shall neither be hewn down nor rooted up? Bring forth good fruit! <304> Wouldst thou be a true building of GOD, an everlasting temple of the HOLY GHOST? Then be not content merely “to name the Name of the LORD” by faith, but “depart from iniquity” in thy life.
There is but one secure foundation of Divine hope, and one building of eternal salvation, one only, “having this seal: Let every one that nameth the Name of the LORD depart from iniquity.” By this seal, know among them who name the Name of the LORD, those who are His, — according to this sign examine thyself. Answerest thou to this Divine adoption? S. Basil the Great considers hate against unrighteousness as the most hopeful sign of a state of grace: “How shall a soul be able to know,” asks he, “if GOD hath remitted his sins?” And he answers, “When he feels himself in the same disposition as he who said, “I hate and abhor lying.’ ”
O thou divine building, divine temple, Christian soul! be watchful of thyself. Has thy inward foundation really the true seal, confirming and guarding it “Let every one that nameth the Name of the LORD, depart from iniquity,” as from an abyss, as from death, and as from the gates of hell ! Amen.
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