[16] The epistle to the Ephesians furnishes the most elevated view of the Church's place above, and gives it to us, not merely as to the title, but also as to the mode. The title is assuredly the blood; but the mode is thus stated: "But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (Eph. ii. 4-6.)
However, my reader will need to remember that there is far more involved in the soul-stirring call to "go forth" than a mere escape from the gross absurdities of an ignorant superstition, or the designs of a crafty covetousness. There are many who can powerfully and eloquently expose all such things, who are very far indeed from any thought of responding to the apostolic summons. When men set up a "camp," and rally round a standard on which is emblazoned some important dogma of truth, or some valuable institution--when they can appeal to an orthodox creed--an advanced and enlightened scheme of doctrine--a splendid ritual, capable of satisfying the most ardent aspirations of man's devotional nature--when any or all of these things exist, it demands much spiritual intelligence to discern the real force and proper application of the words, "Let us go forth," and much spiritual energy and decision to act upon them. They should, however, be discerned and acted upon, for it is perfectly certain that the atmosphere of a camp, let its ground or standard be what it may, is destructive of personal communion with a rejected Christ; and no so-called religious advantage can ever make up for the loss of that communion. It is the tendency of our hearts to drop into cold stereotyped forms. This has ever been the case in the professing church. These forms may have originated in real power; they may have resulted from positive visitations of the Spirit of God. The temptation is to stereotype the form when the spirit and power have all departed. This is, in principle, to set up a camp. The Jewish system could boast a divine origin. A Jew could triumphantly point to the temple, with its splendid system of worship, its priesthood, its sacrifices, its entire furniture, and show that it had all been handed down from the God of Israel. He could give chapter and verse, as we say, for every thing connected with the system to which he was attached. Where is the system, ancient, medieval, or modern, that could put forth such lofty and powerful pretensions, or come down upon the heart with such an overwhelming weight of authority? And yet, the command was to "GO FORTH."
This is a deeply solemn matter. It concerns us all, because we are all prone to slip away from communion with a living Christ and sink into dead routine. Hence the practical power of the words, "Go forth therefore unto _Him_." It is not, Go forth from one system to another--from one set of opinions to another--from one company of people to another. No; but, Go forth from every thing that merits the appellation of a camp, "_to Him_" who "suffered without the gate." The Lord Jesus is as thoroughly outside the gate now as He was when He suffered there eighteen centuries ago. What was it that put Him outside? "The religious world" of that day; and the religious world of that day is, in spirit and principle, the religious world of the present moment. The world is the world still. "There is nothing new under the sun." Christ and the world are not one. The world has covered itself with the cloak of Christianity; but it is only in order that its hatred to Christ may work itself up into more deadly forms underneath. Let us not deceive ourselves. If we will walk with a rejected Christ, we must be a rejected people. If our Master "suffered _without_ the gate," we cannot expect to reign _within_ the gate. If we walk in His footsteps, whither will they lead us? Surely, not to the high places of this Godless, Christless world.
"His path, uncheered by earthly smiles, Led only to the cross."