"Whether is greater, the gold, or the Temple that sanctifieth
the gold?"
Mark xxiii. 17.
A TEMPLE there has been upon earth, a spiritual Temple, made up of living
stones, a Temple, as I may say, composed of souls; a Temple with God for
its Light, and Christ for the High Priest, with wings of Angels for its
arches, with Saints and Teachers for its pillars, and with worshippers
for its pavement; such a Temple has been on earth ever since the Gospel
was first preached. This unseen, secret, mysterious, spiritual Temple exists
every where, throughout the kingdom of Christ, in all places, as perfect
in one place as if it were not in another. Wherever there is faith and
love, this Temple is; faith and love, with the Name of Christ, are as heavenly
charms and spells, to make present to us this Divine Temple, in every part
of Christ's kingdom. This Temple is invisible, but it is perfect and real
because it is invisible, and gains nothing in perfection by possessing
visible tokens. There needs no outward building to meet the eye, in order
to make it more of a Temple than it already is in itself. God, and Christ,
and Angels, and souls, are not these a heavenly court, all perfect, to
which this world can add nothing? Though faithful Christians worship without
splendour, without show, in a homely and rude way, still their worship
is as acceptable to God, as excellent, as holy, as though they worshipped
in the public view of men, and with all the glory and riches of the world.
Such was the Church in its beginnings; "built upon the foundation of
Apostles and Prophets, Jesus Christ Himself being the chief cornerstone,"
"builded together for an habitation of God through the Spirit." In the
Apostles' lifetime it was poor and persecuted, and the holy Temple was
all but invisible. There were no edifying rites, no various ceremonies,
no rich music, no high Cathedrals, no mystic vestments, no solemn altars,
no stone, or marble, or metals, or jewels, or woods of cost, or fine linen,
to signify outwardly, and to honour duly, the heavenly Temple in which
we stand and serve. The place where our Lord and Saviour first celebrated
the holy Sacrament of the Eucharist, was the upper room of a house, hired
too or used for the occasion [Note 2]; that in which the Apostles and the
holy women waited for the promised coming of the Comforter, was also "an
upper room;" [Note 3] and that also in which St. Paul preached at Troas,
was an "upper chamber, where they were gathered together." [Note 4] What
other places of worship do we hear of? The water side, out in the open
air; as at Philippi, where, we are told, "on the Sabbath," St. Paul and
his companions "went out of the city by a river side, where prayer was
wont to be made." [Acts xvi. 13.] And the sea shore; "They all brought
us on our way with wives and children, till we were out of the city; and
we kneeled down on the shore and prayed." [Acts xxi. 5.] And St. Peter
was in prayer on the house-top; and St. Paul and St. Silas sang their hymns
and psalms in prison with their feet in the stocks; and St. Philip baptized
the Ethiopian eunuch in the desert. Yet, wherever they were, whether in
prison, or on the house-top, or in the wilderness, or by the river side,
or on the sea shore, or in a private room, God and Christ were with them.
The Spirit of Grace was there, the Temple of God was around them. They
were come unto the mystical Sion, and to the heavenly Jerusalem, and to
an innumerable company of Angels, and to the spirits of the Just. There
needed not gold, nor jewels, nor costly array for those, who had, what
according to the text was greater, who had the Temple. It might be right
and fitting, if possible, to have these precious things also, but it was
not necessary; for which was the greater? Such things did not make the
temple more holy, but became themselves holy by being used for the Temple;
the gold did not sanctify the Temple, but the Temple was greater, and sanctified
the gold. Gold is a thing of nought without Christ's presence; and with
His Presence, as in the days of His earthly ministry, it might be dispensed
with.
The case is the same as regards the immediate successors of the Apostles,
who were in still more forlorn circumstances, as regards worship, than
the Apostles themselves. The Christians who came after them, were obliged
to worship in graves and tombs to save their lives from the persecutor.
In the eastern and southern parts, where the Apostles and the first converts
lived, before the glad sound of the Gospel had reached these northern and
distant countries, they were accustomed to bury in caves dug out of the
rock. Long galleries there are still remaining, in some places for miles
underground, on each side of which the dead were placed. There the poor
persecuted Christians met for worship, and that by night. Or the great
people of the time built for themselves high and stately tombs above ground,
as large as houses for the living; here too, in the darkness and solitude
of night, did the Saints worship. Or in the depth of some wood, perhaps,
where no one was likely to discover them. Such were the places in which
the Invisible Temple manifested itself in times of heathenism; and who
shall say that it wanted aught of outward show to make it perfect?
This is true and ever to be borne in mind; and yet no one can deny,
on the other hand, that a great object of Christ's coming was to subdue
this world, to claim it as His own, to assert His rights as its Master,
to destroy the usurped dominion of the enemy, to show Himself to all men,
and to take possession. He is that Mustard-tree which was destined silently
to spread and overshadow all lands; He is that Leaven which was secretly
to make its way through the mass of human opinion and institutions till
the whole was leavened. Heaven and earth had hitherto been separate. His
gracious purpose was to make them one, and that by making earth like heaven.
He was in the world from the beginning, and man worshipped other gods;
He came into the world in the flesh, and the world knew Him not; He came
unto His own, and His own received Him not. But He came in order to make
them receive Him, know Him, worship Him. He came to absorb this world into
Himself; that, as He was light, so it might be light also. When He came,
He had not a place to lay His head; but He came to make Himself a place,
to make Himself a home, to make Himself houses, to fashion for Himself
a glorious dwelling out of this whole world, which the powers of evil had
taken captive. He came in the dark, in the dark night was He born, in a
cave underground; in a cave where cattle were stabled, there was He housed;
in a rude manger was He laid. There first He laid His head; but He meant
not, blessed be His Name! He meant not there to remain for ever. He did
not resign Himself to that obscurity; He came into that cave to leave it.
The King of the Jews was born to claim the kingdom;—yea, rather, the Hope
of all nations and the King of the whole earth, the King of kings and Lord
of lords; and He gave not "sleep to His eyes or slumber to His eyelids,"
till He had changed His manger for a royal throne, and His grot for high
palaces. Lift up your eyes, my brethren, and look around, for it is fulfilled
at this day; yea, long ago, for many ages, and in many countries. "Wisdom
hath builded her house, she hath hewn out her seven pillars." Where is
the grot? where the stall for cattle? where the manger? where the grass
and straw? where the unseemly furniture of that despised place? Is it possible
that the Eternal Son should have been born in a hole of the earth? was
the great miracle there wrought, whereby a pure and spotless Virgin brought
forth God? Strange condescension undergone to secure a strange triumph!
He purposed to change the earth, and He began "in the lowest pit, in a
place of darkness, and in the deep." All was to be by Him renewed, and
He availed Himself of nothing that was, that out of nothing He might make
all things. He was not born in the Temple of Jerusalem; He abhorred the
palace of David; He laid Himself on the damp earth in the cold night, a
light shining in a dark place, till by the virtue that went out of Him,
He should create a Temple worthy of His Name.
And lo, in omen of the future, even in His cradle, the rich and wise
of the earth seek Him with gold, and frankincense, and myrrh, as an offering.
And He puts aside the swaddling clothes, and takes instead "a coat without
seam, woven from the top throughout." And He changes water into wine; and
Levi feasts Him; and Zacchaeus receives Him; and Mary anoints His head.
Pass a few generations, and the whole face of things is changed; the earth
is covered with His Temples; as it has been for ages. Go where you will,
you find the eternal mountains hewn and fashioned into shrines where He
may dwell, who was an outcast in the days of His flesh. Rivers and mines
pay tribute of their richest, jewels; forests are searched for their choicest
woods; the skill of man is put to task to use what nature furnishes. Go
through the countries where His name is known, and you will find all that
is rarest and most wonderful in nature or art has been consecrated to Him.
King's palaces are poor, whether in architecture or in decoration, compared
with the shrines which have been reared to Him. The Invisible Temple has
become visible. As on a misty day, the gloom gradually melts and the sun
brightens, so have the glories of the spiritual world lit up this world
below. The dull and cold earth is penetrated by the rays. All around we
see glimpses or reflections of those heavenly things, which the elect of
God shall one day see face to face. The kingdoms of this world are become
the kingdoms of our Lord and of His Christ; "the Temple has sanctified
the gold," and the prophecies made to the Church have been fulfilled to
the letter. "The glory of Lebanon" has been "given unto it, the excellency
of Carmel and Sharon." "The glory of Lebanon, the fir-tree, the pine-tree,
and the box together, to beautify the place of His sanctuary, and to make
the place of His feet glorious. The multitude of camels have covered it,
the dromedaries of Midian and Ephah; all they from Sheba have come; they
have brought gold and incense, and shown forth the praises of the Lord."
"The labour of Egypt, and merchandize of Ethiopia, and of the Sabeans,
men of stature, have come over to it, in chains have they come over; they
have fallen down, they have made supplication." [Isa. xxxv. 2; lx. 6, 13;
xlv. 14.]
And He has made Him a Temple, not only out of inanimate things, but
of men also as parts of it. Not gold and silver, jewels and fine linen,
and skill of man to use them, make the House of God, but worshippers, the
souls and bodies of men, whom He has redeemed. Not souls alone, He takes
possession of the whole man, body as well as soul; for St. Paul says, "I
beseech you, therefore, brethren, by the mercies of God, that ye present
your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service." [Rom. xii. 1.] And He claims us as His own, not one
by one, but altogether, as one great company; for St. Peter says, that
we "as living stones, are built up a spiritual house, an holy priesthood,
to offer up spiritual sacrifices, acceptable to God by Jesus Christ." [1
Pet. ii. 5.] All of us, and every one, and every part of every one, must
go to make up His mystical body; for the Psalmist says, "O God, my heart
is ready; I will sing and give praise with the best member that I have.
Awake thou, lute and harp, I myself will awake right early. I will give
thanks unto Thee, O Lord, among the people; I will sing praises unto Thee
among the nations." [Psa. cviii. 1-3.] Our tongues must preach Him, and
our voices sing of Him, and our knees adore Him, and our hands supplicate
Him, and our heads bow before Him, and our countenances beam of Him, and
our gait herald Him. And hence arise joint worship, forms of prayer, ceremonies
of devotion, the course of services, orders of ministers, holy vestments,
solemn music, and other things of a like nature; all which are, as it were,
the incoming into this world of the Invisible Kingdom of Christ, the fruit
of its influence, the sample of its power, the earnest of its victories,
the means of its manifestation.
Things temporal have their visible establishment. Kings' courts and
palaces, councils and armies, have dazzled the multitude, and blinded them,
till they worshipped them as idols. Such is our nature, we must have something
to look up to. We cannot help admiring something; and if there is nothing
good to admire, we admire what is bad. When then men see proud Babel set
up on high with all her show and pomp, when they see or hear of great cities,
with their stately mansions, the streets swarming with chariots and horses
innumerable, and the shops filled with splendid wares, and great men and
women richly dressed, with many attendants, and men crying, Bow the knee,
and soldiers in bright array, with the sound of the trumpet, and other
military music, and other things which one could mention, were it reverent
to be particular,—simple men are tempted to look up to all this as the
summit of perfection and blessedness, nay, as I have said, to worship what
seems to them, though they do not so express it, the presence of the Unseen.
Hence come in servility, coveting, jealousy, ambition; men wish to be great
in this world, and try to be great; they aim at riches, or they lie in
wait for promotion. Christ, then, in order to counteract this evil, has
mercifully set up His own court and His own polity, that men might have
something to fix their eyes upon of a more Divine and holy character than
the world can supply; that poverty might at least divide men's admiration
with riches; that meekness might be set up on high as well as pride, and
sanctity become our ambition as well as luxury. Saintly bishops with their
clergy, officials of all kinds, religious bodies, austere Nazarites, prayer
and praise without ceasing,—all this hath Christ mercifully set up, to
outshine the fascinations of the world. So ran the promise: "I have set
watchmen upon thy walls, O Jerusalem, which shall never hold their peace
day nor night." "Sing unto the Lord a new song, and His praise from the
end of the earth; ye that go down to the sea, and all that is therein ...
Let the wilderness and the cities thereof lift up their voice, the villages
that Kedar doth inhabit; let the inhabitants of the rock sing; let them
shout from the top of the mountains. Let them give glory unto the Lord,
and declare His praise in the islands." [Iisa. lxii. 6; xlii. 10-12.] And
these words began to have their fulfilment even from the time that Christ
came; for, as I said when I began, St. Paul and St. Silas sang in the prison;
and when he and his party left Tyre, the men, women, and children, who
accompanied them out, kneeled down on the shore with them, and prayed.
Such were the forms of worship in the beginning; till, as time went on,
the Church, like some fair tree, put out her branches and foliage, and
stood complete in all manner of holy symbols and spiritual ordinances,
an outward sign of that unseen Temple in which Christ had dwelt from the
first.
And now, in conclusion, let me observe, that such a view as has been
taken of the connexion of the ritual of religion with its spiritual and
invisible power, will enable as to form a right estimate of things external,
and keep us both from a curious and superstitions use, and an arrogant
neglect of them. The Temple is greater than the gold; therefore care not
though the gold be away:—it sanctifies it; therefore cherish the gold while
it is present. Christ is with us, though there be no outward show; suppose
all the comely appendages of our worship stripped off, yet where two or
three are gathered together in His Name, He is in the midst of them. Be
it a cottage, or the open fields, or even a prison or a dungeon, Christ
can be there, and will be there, if His servants are there. You will ask
whether this does not countenance persons who hold meetings apart from
the Church, or who preach in the streets? No, it does not; because, in
such cases, men do not meet together "in the Name of Christ." He says,
"Where two or three are gathered together in My Name." Now, it does not
follow that men are met in His Name because they say or think they are;
for He warns us, "Many shall come in My Name, saying, I am Christ, and
shall deceive many." Many a man thinks he is speaking in Christ's Name,
when he is preaching his own doctrine. Christ did not send such men, yet
they have run; and He owns them not, though they even worship in Church.
In Church, or in the fields, would be the same in this matter. Stone walls
do not make a Church. Though they were in the vastest, noblest, richest
building on earth, still Christ would not be with those who preach another
gospel than that which He delivered once for all. This is the very point
I am insisting on. It is the Temple which sanctifieth the gold; it is nothing
but the invisible and heavenly Presence which sanctifieth any place or
any thing. Magnificent or mean, costly or common, it alone sanctities either
worshippers or building. As it avails not to have sumptuous Churches without
the Spirit of Christ, so it is but a mockery to have large congregations,
eloquent preachers, and much excitement, if that gracious Spirit is away.
But where He really places His Name, there, be the spot a palace or a cottage,
it is sacred and glorious. He who once lay in a manger, will still condescend
to manifest Himself any where, as He did in primitive times. No indignities
can he done to Him who inhabiteth eternity. "Heaven is His throne, and
earth His footstool;" "the very heaven of heavens cannot contain Him;"
much less any house which we can build. High or low is alike to Him.
This is an obvious and very comfortable reflection, when we think of
the great irreverences and profanations which sometimes take place in Church.
Men come in lightly and thoughtlessly; they care not to uncover their heads;
they talk, and laugh, and even sing, as if they were in a common building;
or, when there is any needful work to be done in it, and tools and other
implements are brought in, they seem to think as if, all of a sudden, it
were turned into an unconsecrated place, because it is necessary to exercise
a trade in it. Or, perhaps, if it so happen, they turn aside into it at
other times, and think that God is not there, because man is not there
to see them. And so again, when we go into certain Churches, and see the
neglected state in which they are left, the font cast aside, or, if not,
used as a place to keep any sort of litter in; and the Holy Table mean
and unsightly, with a miserable covering, and the pavement defiled and
broken, and the whole building in a state of neglect, of which any neat
person would be ashamed even in his own cottage (to say nothing what wealthy
people would feel, if their rooms were left in such a condition); I say,
when these and such like sights meet us, perhaps, for an instant, we are
tempted to say, Can Christ be here? Can the Holy Spirit deign to sanctify
water for the washing away of sins, brought in, as it is, with such irreverence
of manner, and in so mean a vessel? Or, can the life-giving Presence and
the sacrificial power of Christ be upon that Altar? nay, can it be an Altar,
which is so wretched to look upon? But, I ask, or rather, any one will
ask himself, on second thoughts, Could Christ be in a manger? Doubtless
then He, whom the Angels of God worshipped as the Only-begotten, when brought
into the world in a place for cattle, can be manifested, can be worshipped,
in the most neglected Church. No; our distress must not be at all for Him;
such would be superstitious and carnal; our distress must be for the insult
offered Him, and so far as there is insult. If the state of neglect I am
speaking of is no one's fault, then distress there must be none. But if
there be blame, then we may and must feel distress, that our Lord should
be insulted by His own servants; and yet more on their account, that they
should insult Him. They who profane His Presence who treat its resting-place
as a common house, and make free with it, these men do not hurt Christ,
but they hurt themselves. The Temple is greater than the gold.
And, while He is displeased with the profane, He accepts such offerings
as are made in faith, whether they be greater or less. He accepts our gold
and our silver, not to honour Himself thereby, but in mercy to us. When
Mary poured the ointment upon His head, it was her advantage, not His:
He praised her, and said, "She hath done what she could." Every one must
do his best; he must pray his best, he must sing his best, he must attend
his best. If we did all, it would be little, not worthy of Him; if we do
little, it may suffice to show our faith, and He in His mercy will accept
whatever we can offer. He will accept, what we prefer giving to Him to
giving to ourselves. When, instead of spending money on our own homes,
we spend it on His house, when we prefer that He should have the gold and
silver to our having it, we do not make our worship more spiritual, but
we bring Christ nearer to us; we show that we are in earnest, we evidence
our faith. It requires very little of true faith and love, to feel an unwillingness
to spend money on one's self. Fine dresses, fine houses, fine furniture,
fine establishments, are painful to a true Christian; they create misgivings
in his mind whether his portion is with the Saints or with the world. Rather
he will feel it suitable to lay out his money in God's service, to feed
the hungry, to clothe the naked, to educate the young, to spread the knowledge
of the truth; and, among other pious objects, to build and to decorate
the visible House of God.
"Remember me, O my God, concerning this, and wipe not out my good deeds
that I have done for the house of my God, and for the offices thereof."
[Neh. xiii. 14.] Such was Nehemiah's prayer, when he had been stirred up
to cleanse the sanctuary. May God remember us also, if in any measure His
grace has moved us to similar acts of zeal for His glory! And, O may He
in His mercy grant that our outward show does not outstrip our inward progress;
that whatever gift, rare or beautiful, we introduce here, may be but a
figure of inward beauty and unseen sanctity ornamenting our hearts! Hearts
are the true shrine wherein Christ must dwell. "The King's daughter is
all-glorious within;" and when we are repenting of past sin, and cleansing
ourselves from all defilement of flesh and spirit, and perfecting holiness
in the fear of the Lord, then, and then only, may we safely employ ourselves
in brightening, embellishing, and making glorious the dwelling-place of
His invisible Presence, doing it with that severity, gravity, and awe,
which a chastened heart and sober thoughts will teach.
Notes
1. Whitsuntide [Pentecost].
2. Mark xiv. 15.
3. Acts i. 13.
4. Acts xx. 8.
Copyright © 2000 by Bob Elder. All rights reserved.
Used with permission. See the Newman website:
http://www.newmanreader.org/index.html
