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VI. THE SIXTH DAY
To this last stage of the work we now proceed, when the earth also having
brought forth its living creatures, man, the image of God, His last and
crowning
gifts, is set to rule as lord of all. This is the sixth day's work. Now
the life of the
Lamb and Man is added to the likeness of the Dove in the redeemed creature.
These forms speak for themselves. They are but the continuation, in greater
perfection, of the work of the fifth day. Then the work was in the seas
and
heaven: now the earth, that is the will, brings forth in like manner. I
need not
here repeat what I have said, upon the fifth day, as to the principle on
which
these living creatures are to be interpreted; how they represent emotions
good
in themselves, only evil when fallen and independent; the living creatures
of the
earth representing the emotions connected with the will; the birds of heaven
those connected with the understanding. The instinct of mankind has always
read these forms aright, nor has the difference of age or country made
any
difference in their interpretation.
To this day, wherever the primitive language
of symbol yet remains, the passions are still characterised by the names
of different beasts. And those to whom heaven is opened see "the living
creatures" there, in the midst of the throne of God, and round about it,
proving that powers like to these creatures, if not in God, may yet be
most holy and very near to Him. It was but the perversion of this very
truth, seeing in these creatures some trace or glimpse of the Divine, which
ended in the worship of
the creature, as in Egypt, where the ox and other beasts were deified;
just as, to this day, in mystic Egypt, those gifts
which are given as witnesses for God
are made to take His place; the creature, in whom some trace of God is
seen,
being worshipped instead of the Creator. Still the gifts are good, each
added
form expressing but some further fulness which was in Christ Jesus: the
ox, the
spirit of unselfish toil; the lion, that holy wrath in which we may judge
and be
angry, and yet sin not; the lamb, that meekness which beareth all things,
which
is oppressed and afflicted, and yet openeth not its mouth. These and like
gifts
now appear, till at length the man is seen, the "image of God", to crown
and
perfect all.
What is this image: it is the mind of God; for Christ is that Mind or Word
to
rule in us. The man is Christ, the perfect mind of God. The light, and
heaven,
and herb, and moving creature, were all but partial glimpses of Him,
precludings of that perfect revelation which should be seen in God's image.
That image now is come, to rule all things, itself containing all within
itself. O
the depth that opens here! Who shall take the measure of that which is
the
likeness of the immeasureable God? For He made the heaven, and yet He
rested not - the earth and its fruits, and yet He rested not - the sun,
and the
moon, and the creatures of the sea, and sky, and of the earth, and yet
He
rested not. But He made man, His image in the earth, and then He rested;
for it
was "very good".
This image is the mind of God in us. When this is come, the "man" is formed,
erect in walk, and looking upward, able to recognise the mind and will
of One
above him, with an understanding to know, and a will to love, God. This
it is
which marks a man: a mind able to understand and bow to a superior. Lose
this,
and we at once become as beasts, incapable of recognising, save by force,
the
will of One above us; "like the horse or mule which have no understanding,
whose mouth must be held in with bit and bridle"; or like Nebuchadnezzar,
in
vain self-exaltation, losing his reason, and with a beast's heart, becoming
as a
beast. The "man" is not strength, or grace, or piercing sight; but a mind
thinking God's thoughts, and in communion with Him. Strength, and grace,
and
sight, and light, and warmth, are in him; for the inward as the outward
man is in
himself a little world. But a mind to recognise and hold communion with
One
above him, is that which, above all, marks and makes the man. And this
is the
secret of his rule over others; as it is said, "Subdue, and have dominion".
For
no one can rule who is not ruled. And just as Adam, while subject to God,
had
power over every living creature, a power he lost as soon as he rebelled,
and
instead of being subject became independent; so in us the "man" has power
over beasts, that is the emotions within, only while it remains subject.
Let the
reason take God's place, then the beasts will be unruled until God again
is
recognised. This, I may add, is true on every platform. It is only the
recognition
of One above which gives power. It is the lack of this that now makes the
rulers
of this world helpless. Beasts are rebelling against them, because they
have
rebelled.
And here let none forget the weighty fact, that the best powers in the
new
creation need ruling. Good as the ox is to labour, he needs a lord; man,
therefore, is given to subdue and guide him; as God said, "to have dominion
over all fish and fowl, and every living thing that moveth on the earth.
Proofs
abound on every hand that God's gifts need rule. How often is the "ox"
- the
spirit of true service - unless subdued by the "man" FOUND WASTING ITS
STRENGTH, OR EVEN GROSSLY MISUSING IT! Have fences never been
broken down by strong oxen? Have weak children never been sorely injured?
Have sweet vines never been crushed or trodden under foot, which were set
as
plants to cheer both God and man? These things have I beheld, where the
"man" is not yet seen. And so of every blessing; whether the lion, lamb,
or
eagle, all require rule. Without it, the very abundance of gifts will only
cause
confusion. The Church of Corinth is a proof, enriched with knowledge, but
carnal, for the "man" had not yet come. The gifts indeed were there, but
the
Mind of God was wanting. They need one like Paul, in whom the "man" is
come, to set them right. Some yet have to learn this, who have reached
the fifth
stage, and to whom the eagle's eye and soaring wing are not wanting. They
will
find the "man" to rule must come at length, God's Mind directing God's
Spirit.
In a word, that as in nature the powers God gives, strength, speech, or
desire, if
unruled by reason, become curses; so in grace the higher powers of God's
Spirit must be subject to His Mind, Word, or Reason, that is , CHRIST IN
US.
This man was created "male and female", that so he might be a perfect image
of God. God is infinite Wisdom and Love. No image of Him would be complete
which did not express both. Man, as His image, is, therefore, male and
female,
that he may be a figure both of the wisdom and love of God; the man
representing the understanding, the woman the will or love-part of the
mind,
which united make up that inward man or mind, by which we can both know
and
love, and so commune with God. The seventh day will shew us more of this,
when the taking of the woman out of the man is clearly set forth. But,
seen or
not, a work is now wrought in us, the type of which is the man and the
woman.
Saints in bygone days have thought and spoken much of this, though few
now
care for such matters. As to the food of this man, too, much is taught
here. The
fruits of the third day sustain the "man" in vigour. Just as faith, which
is the
mother of all the virtues, is often when weak supported and nourished by
her
children; so the "man", the highest form of the life of Christ in us, is
sustained
by the lower acts and fruits of righteousness. But all this, and much more,
will
meet the prayerful reader, who looks for teaching from above.
At this stage the work ends, and then the seventh day comes, the day of
rest,
without an evening; the day on which the creature is shewn in another form;
when a garden is seen, with trees of life and knowledge; and God Himself
walking in the midst of it, conversing with the man; and when for unquiet
seas
there are only rivers. Who shall attempt to count the blessings here? When
this
comes, can anything be asked or added? A heart to praise only is needed;
nor
is this wanting; FOR EVERY FACULTY IN THE REST OF THE NEW
CREATION PRAISES GOD.
.....Andrew Jukes