Copyright©MonergismBooks

PracticalChristianity

byA.W.Pink

TableofContents

Introduction

PartI-TheChristian'sBeginning

1.SavingFaith2.ThePowerofGod3.TheGreatChange

PartII-TheProgressintheChristianLife

4.HeartWork5.SleepySaints6.TheChristian'sArmour7.TheDoctrineofMortification8.TheWorkoftheLord

PartIII-AuthorityintheChristianPractice

9.TheSupremacyofGod10.EvangelicalObedience11.PrivateJudgment12.ChristianEmployees

PartIV-God'sBestintheChristian'sLife

13.EnjoyingGod'sBest

Copyright

INTRODUCTION

ArthurW.PinkhasbecomeknownasamasterfulexpositoroftheWordofGod.Bothhisexpositoryworksandsomeofhisdoctrinalworkshavelong been in print.His deep concern for experimental Christianity andthepracticalChristian life,however, isnot sowellknown.YethewrotemanyshortseriesandsinglearticlesonwhatScripturehastosayaboutthe inner man. And in writing these articles Pink expounded theScriptures as penetratingly as he did in his expository and doctrinalwritings. His practical Christianity, then, is not a collection of piousthoughtsontheChristianlifeorasimpleoutlineofScripture,buta fulltreatmentofthesubject.

WemayaddthatPink’sconcernforpracticalChristianitygrewovertheyears.Hisearlierseriesconcentratedonexpositionsandbasicdoctrines—expositionsofGenesis,Exodus,theLifeandTimesofJoshua,theLifeofDavid,theLifeofElijah,andofElisha,theSermonontheMount,theGospelofJohn,Hebrews,John’sFirstEpistle;anddoctrinalstudies:TheSatisfaction (Atonement) of Christ, The Divine Covenants, Union andCommunion, The Holy Spirit, The Inspiration and Interpretation ofScripture,andothers.Pinkwasstrongonexpositionanddoctrine;but,ofcourse, these are a foundation for practice. Pink put it this way, in hisintroductiontoTheDoctrineofMortification(inthisvolume):"It is thestudiedjudgmentofthiswriter,andheisbynomeansalonetherein,thatdoctrinal preaching is the most pressing need of the churches today.""Doctrinal preaching is designed to enlighten the understanding, toinstruct the mind, to inform the judgment. It is that which suppliesmotivestogratitudeandfurnishesincentivestogoodworks.""DoctrinalChristianity isboth thegroundand themotiveofpracticalChristianity,foritisprincipleandnotemotionorimpulsewhichisthedynamicofthespirituallife."Butdoctrine,unlessreducedtopractice,isofnoavail.Pinkwrote,"ThereisnodoctrinerevealedinScriptureforamerelyspeculativeknowledge,butall is toexertapowerful influenceuponconduct.God’sdesigninallthatHehasrevealedtousistothepurifyingofouraffectionsand the transforming of our characters." To that end, this book is acollectionofvariousarticlesandseriesinwhichtheauthorwroteontheapplication of doctrine to the individual soul. This is practicalChristianity.

For thirty years Pink put Out a monthly publication, Studies in theScriptures,mainly from his own pen. It is from this that most of hispublishedworksweretaken.Hewouldwriteanarticleeachmonthonagiven topic, continuing until he had exhausted the meaning of thatparticulartopic.Severalsuchserieswerekeptgoingatonce,inadditiontoindividualarticlesandstudynotes.Thechaptersinthisbookaretakenfrom the later volumes (Vols. 25-32) ofStudies in the Scriptures.Theyvary in length froma single article in theoriginal to asmanyas ten totwelvearticlesinaseries.Allhavebeenselectedbecauseoftheirsubjectmatter,andhavebeenarrangedapproximatelyinorderbytheme.

Thefirst chapters (chap. 1-3) relate to theChristian’s beginnings inhisnewlife—hisconversion,hisnewbirth,andthechangesthattakeplace.Theseare not to be omitted in a book on practical Christianity.Unlessthey are understood in relation to practice, all that follows would bemisunderstood.TherearemanywhoasprofessingChristiansgoabouttomakeprogressbynaturalmeans.But one canmakenoprogress in theChristianlifeuntilhetrulyunderstandshowbadhisnaturalstateisandjustwhattookplacewhenGodbroughthimintoastateofgrace.

The next chapters (chap. 4-8) dealwith some very basicmatters. Theytake up the attitudes a Christian should have toward progress in theChristianlife—inviewoftheabove,andinviewofwhatGodhasdoneforhimand inhim ifhe is really aChristian.AndPink stresses somethingthatmay be startling to some believers reading this book—that even arenewedandspiritualmaninChristisunabletoproducegoodinhislife.But he doesn’t leave it there. He goes ahead to give practicalrecommendations on what a Christian can do about it, in spite of hisinability.

A number of chapters (chap. 9-12) deal with authority in Christianpractice—first the authority ofGod (chap. 9) andHisWord (chap. 10),then the authority (actually limitations) of pastors (chap. 11), and theauthority of employers (chap. 12). The last requires a word ofexplanation. Most of the instruction in Scripture concerning relationsbetweenmanagersandworkersfallsunderthemaster-slaverelationship,and yet today, workers do not stand as slaves to their supervisors ormanagement. Of course, most readers would have preferred that Pink

discuss someof thedifferencesaswell as the similarities,whichhedidnotdo.Nevertheless,thereismuchthatwemaylearnbyextensionfromthis instruction. These discussions of authority, however, are muchneeded today. In an era of self-assertion of independence in almost allcircumstances, it ismost important tounderstandDivineauthority andtheextentandlimitsofhumanauthorityunderGod.

The last chapter (chap. 13) relates to enjoyingGod’s best for our lives.Manyreaderswill find this themostpractical of all. In spite of all thatGoddoes forusand inus, theprinciple stillholds: "Whatsoeveramansoweth, that shall he also reap" (Gal. 5:7). Pink has practicalrecommendationsfromScriptureonwhataChristiancandoevenwhenheseriouslyfails.

ThiseditionofPracticalChristianitykeepsPink’sworkessentiallyasheoriginally wrote it. Except for a few changes in punctuation, someunusual phrases, and matters pertaining to the original monthlypublication thatwould not be intelligible to readers today, nothing hasbeenmodified—Pink’sBritishspelling,mostofhisunusualpunctuation,andhisindividualstyleareretained.

These articles were first published in book form under the title PinkJewels,a title that Pink himselfmost surelywould not have approved.Sections which were previously omitted through oversight in that firsteditionhavebeenadded,andmanyflawsanderrorshavebeenremoved.

Part1:TheChristian’sBeginning

Chapter1

SAVINGFAITH

"He thatbelieveth and is baptized shall be saved; but he that believethnot shall be damned" (Mark 16:16). These are the words of Christ, therisenChrist,andarethelastthatHeutteredereHeleftthisearth.Nonemore importantwereever spoken to the sonsofmen.Theycall forourmostdiligentattention.Theyareofthegreatestpossibleconsequence,forin themareset forth the termsof eternalhappinessormisery: life anddeath,andtheconditionsofboth.Faithistheprincipalsavinggrace,andunbeliefthechiefdamningsin.Thelawwhichthreatensdeathforeverysin has already passed sentence of condemnation upon all, because allhave sinned. This sentence is so peremptory that it admits of but oneexception—allshallbeexecutediftheybelievenot.

TheconditionoflifeasmadeknownbyChrist inMark16:16, isdouble:theprincipalone,faith;theaccessoryone,baptism;wetermitaccessorybecause it isnotabsolutelynecessary to life, as faith is.Proofof this isfoundinthefactoftheomissioninthesecondhalfoftheverse:itisnot"he that is not baptized shall be damned," but "he that believeth not."Faithissoindispensablethat,thoughonebebaptized,yetbelievethnot,he shall be damned. As we have said above, the sinner is alreadycondemned; the sword of Divine justice is drawn even now, and waitsonly to strike the fatal blow. Nothing can divert it but saving faith inChrist. My reader, continuance in unbelief makes hell as certain asthoughyouwerealreadyinit.Whileyouremaininunbelief,youhavenohopeandare"withoutGodintheworld"(Eph.2:12).

Nowifbelievingbesonecessary,andunbeliefsodangerousandfatal,itdeeplyconcernsustoknowwhatitistobelieve.Itbehooveseachofustomake themostdiligentand thorough inquiryas to thenatureof savingfaith.ThemoresobecauseallfaithinChristdoesnotsave;yea,allfaithinChristdoesnot save.Multitudes aredeceivedupon this vitalmatter.Thousandsof thosewhosincerelybelievethattheyhavereceivedChristas their personal Saviour, and are resting on His finished work, are

buildinguponafoundationofsand.VastnumberswhohavenotadoubtthatGodhasaccepted them in theBeloved, and that they are eternallysecure in Christ, will only be awakened from their pleasant dreamingswhen the coldhandof death layshold of them; and then itwill be toolate.Unspeakablysolemn is this,Reader,willthatbe your fate?Othersjustassurethattheyweresavedasyouare,arenowinhell.

1.ItsCounterfeits

Therearethosewhohaveafaithwhichissoliketothatwhichissavingthattheythemselvesmaytakeittobetheverysame,andotherstoomaydeem it sufficient, yea, evenotherswhohave the spirit of discernment.SimonMagusisacaseinpoint.Ofhimitiswritten,"ThenSimonhimselfbelievedalso:andwhenhewasbaptized,hecontinuedwithPhilip"(Acts8:13).Suchafaithhadhe,andsoexpressedit,thatPhiliptookhimtobeaChristian, and admittedhim to thoseprivilegeswhich are peculiar tothem.Yet,alittlelater,theapostlePetersaidtohim,"Thouhastneitherpartnorlotinthismatter:forthyheartisnotrightinthesightofGod...I perceive that thou art in the gall of bitterness, and in the bond ofiniquity"(Acts8:21,23).

Amanmay believeall the truth contained in Scripture so far as he isacquaintedwithit,andhemaybefamiliarwithfarmorethanaremanygenuineChristians.HemayhavestudiedtheBibleforalongertime,andso his faith may grasp much which they have not yet reached. As hisknowledge may be more extensive, so his faith may be morecomprehensive.InthiskindoffaithhemaygoasfarastheapostlePauldidwhenhesaid,"ThisIconfessuntothee,thatafterthewaywhichtheycallheresy,soworshipItheGodofmyfathers,believingallthingswhicharewritten in the law and in theprophets" (Acts 24:14).But this is noproof that his faith is saving. An example to the contrary is seen inAgrippa: "King Agrippa, believest thou the prophets? I know that thoubelievest"(Acts26:27).

Calltheaboveamerehistoricalfaithifyouwill,yetScripturealsoteachesthatpeoplemaypossessafaithwhichismorethantheproductofmerenature,which is of theHoly Spirit, and yetwhich is anon-savingone.This faith which we now allude to has two ingredients which neither

educationnorself-effortcanproduce:spirituallightandaDivinepowermovingthemindtoassent.Nowamanmayhavebothilluminationandinclination fromheaven,andyetnotberegenerated.Wehaveasolemnproofof this inHebrews6:4.Therewereadofa companyofapostates,concerningwhomitissaid,"Itisimpossible...torenewthemagainuntorepentance."Yetofthesewearetoldthattheywere"enlightened,"whichmeans that they not only perceived it, but were inclined toward andembracedit;andbothbecausetheywere"partakersoftheHolySpirit."

PeoplemayhaveDivinefaith,notonlyinitsoriginatingpower,butalsoinitsfoundation.ThegroundoftheirfaithmaybetheDivinetestimony,uponwhichtheyrestwithunshakenconfidence.Theymaygivecredittowhattheybelievenotonlybecauseitappearsreasonableorevencertain,butbecause theyare fullypersuaded it is theWordofHimwhocannotlie.TobelievetheScripturesonthegroundoftheirbeingGod’sWordisaDivine faith. Such a faith had the nation of Israel after theirwondrousexodus from Egypt and deliverance from the Red Sea. Of them it isrecorded, "The people feared the Lord, andbelieved the Lord, andHisservantMoses"(Exodus14:31),yetofthegreatmajorityofthemitissaidthattheircarcassesfellinthewilderness,andHesworethattheyshouldnotenterintoHisrest(Heb.3:17,18).

ItisindeedsearchingandsolemntomakeaclosestudyofScriptureuponthispointanddiscoverhowmuch issaidofunsavedpeople inawayofhavingfaithintheLord.InJeremiah13:11,wefindGodsaying,"Forasthegirdlecleavethtotheloinsofaman,sohaveIcausedtocleaveuntoMe thewhole house of Israel and the whole house of Judah, saith theLord,"andto"cleave"untoGodisthesameasto"trust"Him:see2Kings18:5,6. Yet of that very same generation God said, "This evil people,which refuse tohearMywords,whichwalk in the imaginationof theirheart, and walk after other gods, to serve them, and to worship them,shallevenbeasthisgirdle,whichisgoodfornothing"(Jer.13:10).

Theterm"stay"isanotherworddenotingfirmtrust."Anditshallcometopassinthatday,thattheremnantofIsrael,andsuchasareescapedofthehouseofJacob,shallnomoreagainstayuponhimthatsmotethem,butshall stay upon the Lord" (Isa. 10:20); "Thou wilt keep him in perfectpeace,whosemind isstayeduponThee" (Isa. 26:3).And yetwe find a

classofwhomit isrecorded,"Theycall themselvesof theholycity,andstay themselves upon theGod of Israel" (Isa. 48:2).Whowould doubtthat thiswas a saving faith? Ah, let us not be too hasty in jumping toconclusions:of thissamepeopleGodsaid, "Thouartobstinate,and thyneckisanironsinew,andthybrowbrass"(Isa.48:4).

Again, theterm"lean" isused todenotenotonly trust,butdependenceontheLord.Ofthespouseitissaid,"Whoisthisthatcomethupfromthewilderness, leaning upon her beloved?" (Song of Sol. 8:5). Can it bepossible that such an expression as this is applied to those who areunsaved?Yes, it is, and by none other thanGodHimself: "Hear this, Ipray you, ye heads of the house of Jacob, and princes of the house ofIsrael,thatabhorjudgment,andpervertallequity...Theheadsthereofjudgeforreward,andtheprieststhereofteachforhire,andtheprophetsthereofdivineformoney:yetwilltheyleanupontheLord,andsay,Isnotthe Lord among us? none evil can come upon us" (Micah 3:9, 11). SothousandsofcarnalandworldlypeopleareleaninguponChristtoupholdthem, so that they cannot fall into hell, and are confident that no such"evil"canbefallthem.Yetistheirconfidenceahorriblepresumption.TorestuponaDivinepromisewithimplicitconfidence,andthatinthefaceofgreatdiscouragementanddanger,issurelysomethingwhichwewouldnotexpecttofindpredicatedofapeoplewhowereunsaved.Ah,truthisstrangerthanfiction.ThisverythingisdepictedinGod’sunerringWord.When Sennacherib and his great army besieged the cities of Judali,Hezekiahsaid,"Bestrongandcourageous,benotafraidnordismayedforthekingofAssyria,norforallthemultitudethatiswithhim:fortherebemorewithusthanwithhim:withhimisanarmofflesh;butwithus istheLordourGod" (2Chron.32:7,8); andweare told that "thepeoplerestedthemselvesuponthewordsofHezekiah."HezekiahhadspokenthewordsofGod,andfor thepeople torestuponthemwastorestonGodHimself. Yet less than fifteen years after, this same people did "worsethantheheathen"(2Chron.33:9).Thus,restinguponapromiseofGodisnot,ofitself,anyproofofregeneration.

To rely uponGod on the ground ofHis "covenant" was farmore thanrestinguponaDivinepromise;yetunregeneratemenmaydoeventhis.Acase inpoint is found inAbijah, king of Judah. It is indeed striking to

readandweighwhathesaidin2Chronicles13whenJeroboamandhishostscameagainsthim.First,heremindedall Israel that theLordGodhadgiventhekingdomtoDavidandhissonsforever"byacovenantofsalt"(verse5).Next,hedenouncedthesinsofhisadversary(verses6-9).ThenheaffirmedtheLordtobe"ourGod"andthatHewaswithhimandhispeople(verses10-12).ButJeroboamheedednot,butforcedthebattleupon them. "Abijah and his people slew them with a great slaughter"(verse17),"becausetheyreliedupontheLordGodoftheirfathers"(verse18). Yet of this sameAbijah it is said, "hewalked in all the sins of hisfather,"etc.(1Kings15:3).UnregeneratemenmayrelyuponChrist,restonHispromise,andpleadHiscovenant.

"ThepeopleofNineveh[whowereheathen]believedGod" (Jonah 3:5).This is striking, for theGodofheavenwasa stranger to them,andHisprophet a man whom they knew not—why then should they trust hismessage?Moreover,itwasnotapromise,butathreatening,whichtheybelieved.Howmucheasier, then, is it forapeoplenowlivingundertheGospel to apply to themselves a promise, than the heathen a terriblethreat! "In applying a threatening we are like to meet with moreopposition, both from within and from without. From within, for athreateningislikeabitterpill,thebitternessofdeathisinit;nowonderifthathardlygoesdown.Fromwithout,too,forSatanwillbereadytoraiseopposition:heisafraidtoseemenstartled,lestthesenseoftheirmiserydenouncedinthethreateningshouldrousethemuptoseekhowtheymaymakeanescape.Heismoresureofthemwhiletheyaresecure,andwilllabourtokeepthemoffthethreatening,lestitshouldawakenthemfromdreamsofpeaceandhappiness,whiletheyaresleepinginhisveryjaws.

"Butnow,inapplyingapromise,anunregeneratemanordinarilymeetsno opposition. Not from within, for the promise is all sweetness; thepromiseofpardonand life is theverymarrow, thequintessence,of theGospel. No wonder if they be ready to swallow it down greedily. AndSatan will be so far from opposing, that he will rather encourage andassist one who has no interest in the promise to apply it; for this heknowswillbethewaytofixandsettlethemintheirnaturalcondition.Apromisemisappliedwillbeasealuponthesepulchre,makingthemsurein the grave of sin, wherein they lay dead and rotting. Therefore if

unregeneratemenmay apply a threatening, which is in these respectsmoredifficult,asappearsmaybethecaseoftheNinevites,whymaytheynotbeapttoapply[appropriate]aGospelpromisewhentheyarenotliketomeetwithsuchdifficultyandopposition?"(DavidClarkson,1680,forsometimeco-pastorwithJ.Owen;towhomweareindebtedformuchoftheabove).Anothermostsolemnexampleofthosehavingfaith,butnotasaving one, is seen in the stony-ground hearers, of whom Christ said,"whichforawhilebelieved"(Luke8:14).ConcerningthisclasstheLorddeclared that theyhear theWord andwith joy receive it (Matt. 13:20).Howmanysuchhavewemetandknown:happysoulswithradiantfaces,exuberant spirits, full of zeal that others too may enter into the blisswhich they have found. How difficult it is to distinguish such fromgenuine Christians—the good-ground hearts. The difference is notapparent;no,itliesbeneaththesurface—theyhavenorootinthemselves(Matt.13:21):deepdigginghastobedonetodiscoverthisfact!Haveyousearchedyourselfnarrowly,myreader, toascertainwhetherornot "therootofthematter"(Job19:28)beinyou?

But let us refer now to another casewhich seems stillmore incredible.Thereare thosewhoarewilling to takeChristas theirSaviour,yetwhoaremostreluctanttosubmittoHimastheirLord,tobeatHiscommand,tobegovernedbyHislaws.Yettherearesomeunregeneratepersonswhoacknowledge Christ as their Lord. Here is the scriptural proof for ourassertion: "Many will say to Me in that day, Lord, Lord, have we notprophesiedinThyname?and inThynamehavecastoutdevils?and inThy name done many wonderful works? And then will I profess untothem, Inever knewyou:depart fromMe, ye thatwork iniquity" (Matt.7:22,23).Thereisalargeclass("many")whoprofesssubjectiontoChristasLord,andwhodomanymightyworksinHisname:thusapeoplewhocanshowyoutheirfaithbytheirworks,andyetitisnotasavingone!

It is impossibletosayhowfaranon-savingfaithmaygo,andhowverycloselyitmayresemblethatfaithwhichissaving.SavingfaithhasChristfor its object; sohas anon-saving faith (John2:23,24).Saving faith iswrought by the Holy Spirit; so also is a non-saving faith (Heb. 6:4).SavingfaithisproducedbytheWordofGod;soalsoisanon-savingfaith(Matt.13:20,21).Savingfaithwillmakeamanprepareforthecomingof

the Lord; so also will a non-saving faith: of both the foolish and wisevirgins it is written, "Then all those virgins arose, and trimmed theirlamps" (Matt. 25:7). Saving faith is accompanied with joy; so also is anon-savingfaith(Matt.13:20).

Perhapssomereadersare ready to say thatallof this isveryunsettlingand,ifreallyheeded,mostdistressing.MayGodinHismercygrantthatthisarticlemayhavejustthoseveryeffectsonmanywhoreadit. Ifyouvalueyoursoul,dismissitnotlightly.Iftherebesuchathing(andthereis)as a faith in Christ which does not save, then how easy it is to bedeceivedaboutmyfaith!ItisnotwithoutreasonthattheHolySpirithassoplainlycautionedusatthisverypoint."Adeceivedhearthathturnedhim aside" (Isa. 44:20). "The pride of thine heart hath deceived thee"(Obad.3)."Takeheedthatyebenotdeceived"(Luke21:8)."Forifamanthinkhimselftobesomething,whenheisnothing,hedeceivethhimself"(Gal. 6:3). At no point does Satan use this cunning and power moretenaciously,andmoresuccessfully,thaningettingpeopletobelievethattheyhaveasavingfaithwhentheyhavenot.

The Devil deceives more souls by this one thing than by all his otherdevicesputtogether.Takethispresentdiscourseasanillustration.HowmanyaSatan-blindedsoulwillreaditandthensay,Itdoesnotapplytome;Iknowthatmyfaithisasavingone!It is inthiswaythattheDevilturns aside the sharp point of God’s convictingWord, and secures hiscaptivesintheirunbelief.Heworksinthemafalsesenseofsecurity,bypersuadingthemthattheyaresafewithintheark,andinducesthemtoignorethethreateningsoftheWordandappropriateonlyitscomfortingpromises. He dissuades them from heeding that most salutaryexhortation,"Examineyourselves,whetheryebeinthefaith;proveyourownselves"(2Cor.13:5).Oh,myreader,heedthatwordnow.

In closing this first sectionwewill endeavour to point out some of theparticulars in which this non-saving faith is defective, and wherein itcomesshortofafaithwhichdoessave.First,withmanyitisbecausetheyarewillingforChristtosavethemfromhell,butarenotwillingforHimtosavethemfromself.Theywanttobedeliveredfromthewrathtocome,buttheywishtoretaintheirself-willandself-pleasing.ButHewillnotbedictatedunto:youmustbesavedonHisterms,ornotatall.WhenChrist

saves,He saves from sin—from its power and pollution, and thereforefromitsguilt.Andtheveryessenceofsinisthedeterminationtohavemyownway(Isa.53:6).WhereChrist saves,He subdues this spiritof self-will, and implants a genuine, a powerful, a lasting, desire anddeterminationtopleaseHim.

Again, many are never saved because they wish to divide Christ; theywanttotakeHimasSaviour,butareunwillingtosubjectthemselvesuntoHimastheirLord.OriftheyarepreparedtoownHimasLord,itisnotasanabsoluteLord.Butthiscannotbe:ChristwilleitherbeLordofallorHewillnotbeLordatall.ButthevastmajorityofprofessingChristianswould have Christ’s sovereignty limited at certain points; it must notencroach too far upon the liberty which some worldly lust or carnalinterestdemands.Hispeacetheycovet,butHis"yoke"isunwelcome.Ofall suchChristwill yet say, "But theseMine enemies,whichwouldnotthat I should reign over them,bring hither, and slay them beforeMe"(Luke19:27).

Again,therearemultitudeswhoarequitereadyforChristtojustifythem,but not to sanctify. Some kind, some degree, of sanctification theywilltolerate, but to be sanctifiedwholly, their "whole spirit and soul andbody" (1 Thess. 5:23), they have no relish for. For their hearts to besanctified,forprideandcovetousnesstobesubdued,wouldbetoomuchlikethepluckingoutofarighteye.Fortheconstantmortificationofalltheirmemberstheyhavenotaste.ForChristtocometothemasRefiner,toburnup their lusts, consume theirdross, todissolveutterly theiroldframe of nature, tomelt their souls, so as tomake them run in a newmould,theylikenot.Todenyselfutterly,andtakeuptheircrossdaily,isataskfromwhichtheyshrinkwithabhorrence.

Again,manyarewillingforChristtoofficiateastheirPriest,butnotforHim to legislate as their King. Ask them, in a general way, if they arereadytodowhatsoeverChristrequiresof them,andtheywillanswer inthe affirmative, emphatically and with confidence. But come toparticulars:applytoeachoneofthemthosespecificcommandmentsandpreceptsoftheLordwhichtheyareignoring,andtheywillatoncecryout"Legalism"! or "We cannot be perfect in everything."Namenine dutiesandperhapstheyareperformingthem,butmentionatenthanditatonce

makesthemangry,foryouhavecometooclosehometotheircase.Aftermuch persuasion,Naamanwas induced to bathe in the Jordan, but hewas unwilling to abandon the house of Rimmon (2Kings 5:18).Herodheard John gladly and did "many things" (Mark 6:20), butwhen JohnreferredtoHerodiasittouchedhimtothequick.Manyarewillingtogiveup their theatre-going, and card-parties, who refuse to go forth untoChristoutside the camp.Others arewilling to go outside the camp, yetrefusetodenytheirfleshlyandworldlylusts.Reader,ifthereisareserveinyourobedience,youareonthewaytohell.

2.ItsNature

"There is a generation that are pure in their own eyes, and yet is notwashed from their filthiness" (Prov. 30:12). A greatmany suppose thatsuchaverseasthisappliesonlytothosewhoaretrusting insomethingotherthanChristfortheiracceptancebeforeGod,suchaspeoplewhoarerelying upon baptism, church membership or their own moral andreligiousperformances.But it isagreatmistaketo limitsuchscripturesunto the class just mentioned. Such a verse as "There is a way whichseemeth right unto aman, but the end thereof are the ways of death"(Prov. 14:12) has a far wider application thanmerely to thosewho arerestingonsomethingoforfromthemselvestosecureatitletoeverlastingbliss.EquallywrongisittoimaginethattheonlydeceivedsoulsaretheywhohavenofaithinChrist.

There is inChristendomtodayavery largenumberofpeoplewhohavebeentaughtthatnothingthesinnercandowillevermerittheesteemofGod. They have been informed, and rightly so, that the highest moralachievementsofthenaturalmanareonly"filthyrags"inthesightofthethriceholyGod.Theyhaveheardquotedsooftensuchpassagesas,"Bygraceareyesavedthroughfaith;andthatnotofyourselves:itisthegiftofGod:notofworks,lestanymanshouldboast"(Eph.2:8,9),and"Notby works of righteousness which we have done, but according to Hismercy He saved us" (Titus 3:5), that they have become thoroughlyconvinced thatheavencannotbe attainedby anydoingof the creature.Further, they have been told so often that Christ alone can save anysinner that this has become a settled article in their creed, fromwhichneithermannordevilcanshakethem.Sofar,sogood.

ThatlargecompanytowhomwearenowreferringhavealsobeentaughtthatwhileChrististheonlywayuntotheFather,yetHebecomessoonlyas faith ispersonally exercised in anduponHim: thatHebecomesourSaviouronlywhenwebelieveonHim.Duringthelasttwenty-fiveyears,almostthewholeemphasisof"gospelpreaching"hasbeenthrownuponfaithinChrist,andevangelisticeffortshavebeenalmostentirelyconfinedto getting people to "believe" on the Lord Jesus. Apparently there hasbeengreatsuccess;thousandsuponthousandshaveresponded;have,astheysuppose,acceptedChristastheirownpersonalSaviour.Yetwewishto point out here that it is as serious an error to suppose that all who"believe in Christ" are saved as it is to conclude that only those aredeceived(andaredescribed inProverbs 14:12, and30:12)whohavenofaithinChrist.

NoonecanreadtheNewTestamentattentivelywithoutdiscoveringthatthereisa"believing"inChristwhichdoesnotsave.InJohn8:30,wearetold,"AsHespakethesewords,manybelievedonHim."Markcarefully,it is not said many believe in Him," but "many believed on Him."Neverthelessonedoesnothavetoreadmuchfartheroninthechaptertodiscoverthatthoseverypeoplewereunregenerateandunsavedsouls.Inverse44wefindtheLordtellingthesevery"believers"thattheywereoftheir fathertheDevil;and inverse59wefindthemtakingupstones tocastatHim.Thishaspresentedadifficultyuntosome;yet itoughtnot.They created their own difficulty, by supposing that all faith in Christnecessarilysaves.Itdoesnot.ThereisafaithinChristwhichsaves,andthereisalsoafaithinChristwhichdoesnotsave.

"AmongthechiefrulersalsomanybelievedonHim."Were, then, thosemensaved?Manypreachersandevangelists,aswellastensofthousandsoftheirblindeddupes,wouldanswer, "Mostassuredly."But letusnotewhatimmediatelyfollowshere:"butbecauseofthePhariseestheydidnotconfessHim,lesttheyshouldbeputoutofthesynagogue:fortheylovedthepraiseofmenmorethanthepraiseofGod"(John12:42,43).Willanyofourreadersnowsaythatthosemenweresaved?Ifso,itisclearproofthatyouareutterstrangerstoanysavingworkofGodinyourownsouls.Menwhoareafraid tohazard forChrist’s sake the lossof theirworldlypositions,temporalinterests,personalreputations,oranythingelsethat

isdeartothem,areyetintheirsins—nomatterhowtheymaybetrustinginChrist’sfinishedworktotakethemtoheaven.

Probablymostofourreadershavebeenbroughtupunder the teachingthat there are only two classes of people in this world, believers andunbelievers. But such a classification ismostmisleading, and is utterlyerroneous. God’s Word divides earth’s inhabitants into three classes:"Givenoneoffence,neitherto[1]theJews,nor[2]totheGentiles,nor[31to the church of God" (1 Cor. 10:32). It was so during Old Testamenttimes,morenoticeably so fromthedaysofMosesonwards.Therewerefirst the "gentile" or heathen nations, outside the commonwealth ofIsrael, which formed by far the largest class. Corresponding with thatclasstodayarethecountlessmillionsofmodernheathen,whoare"loversof pleasuremore than lovers of God." Second, there was the nation ofIsrael,whichhas tobesubdivided into twogroups, for,asRomans9:6,declares, "Theyarenotall Israel,which areof Israel."By far the largerportionof thenationof Israelwereonly thenominalpeopleofGod, inoutwardrelationtoHim:correspondingwiththisclassisthegreatmassofprofessorsbearing thenameofChrist.Third, therewas the spiritualremnant of Israel, whose calling, hope and inheritance were heavenly:corresponding to themthisdayare thegenuineChristians,God’s"littleflock"(Luke12:32).

ThesamethreefolddivisionamongmenisplainlydiscerniblethroughoutJohn’sGospel.First, therewere thehardened leadersof thenation, thescribesandPharisees,priestsandelders.Fromstart to finishtheywereopenly opposed to Christ, and neither His blessed teaching nor Hiswondrousworkshadanymeltingeffectsuponthem.Second,therewerethecommonpeoplewho"heardHimgladly"(Mark12:37),agreatmanyofwhomaresaidtohave"believedonHim"(seeJohn2:23;7:31;8:30;10:42; 12:11), but concerning whom there is nothing to show that theywere saved.Theywerenotoutwardlyopposed toChrist,but theyneveryielded their hearts to Him. They were impressed by His Divinecredentials, yet were easily offended (John 6:66). Third, there was theinsignificant handful who "received Him" (John 1:12) into their heartsandlives;receivedHimastheirLordandSaviour.

The same three classes are clearly discernible (to anointed eyes) in the

worldtoday.First,therearethevastmultitudeswhomakenoprofessionatall,whoseenothinginChristthattheyshoulddesireHim;peoplewhoare deaf to every appeal, and whomake little attempt to conceal theirhatred of the Lord Jesus. Second, there is that large companywho areattractedbyChristinanaturalway.SofarfrombeingopenlyantagonistictoHimandHiscause,theyarefoundamongHisfollowers.HavingbeentaughtmuchoftheTruth,they"believeinChrist,"justaschildrenrearedby conscientious Mohammedans believe firmly and devoutedly inMohammed.HavingreceivedmuchofinstructionconcerningthevirtuesofChrist’spreciousblood,theytrustinitsmeritstodeliverthemfromthewrathtocome;andyetthere isnothing in theirdaily lives toshowthattheyarenewcreaturesinChristJesus!Third,therearethe"few"(Matt.7:13, 14) who deny themselves, take up the cross daily, and follow adespised and rejected Christ in the path of loving and unreservedobedienceuntoGod.

Yes, there is a faith inChristwhich saves, but there is a faith inChristwhichdoesnotsave.Fromthisstatementprobably fewwilldissent,yetmanywillbeinclinedtoweakenitbysayingthatthefaithinChristwhichdoes not save ismerely a historical faith, orwhere there is a believingaboutChrist insteadofabelieving inHim.Notso.ThattherearethosewhomistakeahistoricalfaithaboutChristforasavingfaithinChristwedonotdeny;butwhatwewouldhereemphasize is thesolemnfact thattherearealsosomewhohavemorethanahistorical faith,more thanamerehead-knowledgeaboutHim,whoyethaveafaithwhichcomesshortofbeingaquickeningandsavingone.Notonlyaretheresomewiththisnon-savingfaith,buttodaytherearevastnumbersofsuchallaroundus.They are people who furnish the antitypes of those to whichwe calledattentioninthelastarticle:whowererepresentedandillustratedin.OldTestament times by those who believed in, rested upon, leaned upon,reliedupontheLord,butwhowere,nevertheless,unsavedsouls.

What, then, does saving faith consist of? In seeking to answer thisquestionourpresentobject is tosupplynotonlyascripturaldefinition,butonewhich,atthesametime,differentiatesitfromanon-savingfaith.Noristhisanyeasytask,forthetwothingsoftenhavemuchincommon:thatfaithinChristwhichdoesnotsavehasinitmorethanoneelement

oringredientofthatfaithwhichdoesvitallyunitethesoultoHim.Thosepitfallswhichthewritermustnowseektoavoidareunduediscouragingof real saints on the one hand by raising the standard higher thanScripturehasraised it,andencouragingunregenerateprofessorson theotherhandbyso loweringthestandardsas to include them.WedonotwishtowithholdfromthepeopleofGodtheirlegitimateportion;nordowewanttocommitthesinoftakingthechildren’sbreadandcastingittothedogs.MaytheHolySpiritHimselfdeigntoguideusintotheTruth.

Much errorwouldbe avoided on this subject if due carewere taken toframeascripturaldefinitionofunbelief.AgainandagaininScripturewefindbelievingandnotbelievingplacedinantithesis,andweareaffordedmuchhelp towardarriving at a correct conceptionof the realnatureofsaving faith when we obtain a right understanding of the character ofunbelief.ItwillatoncebediscoveredthatsavingfaithisfarmorethanaheartyassentinguntowhatGod’sWordsetsbeforeus,whenweperceivethat unbelief is much more than an error or judgment or a failure toassentuntotheTruth.ScripturedepictsunbeliefasavirulentandviolentprincipleofoppositiontoGod.Unbeliefhasbothapassiveandactive,anegative and positive, side, and therefore the Greek noun is renderedboth by "unbelief" (Romans 11:20; Heb. 4:6, 11), and "disobedience"(Eph. 2:2; 5:6) and the verb by "believed not" (Heb. 3:18; 11:30) and"obey not" (1 Peter 3;1; 4:17). A few concrete examples will make thisplainer.

Take first the case of Adam. There was something more than a merenegativefailingtobelieveGod’ssolemnthreatthatinthedayheshouldeatoftheforbiddenfruithewouldsurelydie:byoneman’sdisobediencemanyweremadesinners(Romans5:12).Nordidtheheinousnessofourfirst parent’s sin consist in listening to the lie of the serpent, for 1Timothy2:14,expresslydeclares "Adamwasnotdeceived."No, hewasdeterminedtohavehisownway,nomatterwhatGodhadprohibitedandthreatened. Thus, the very first case of unbelief in human historyconsistednotonlyinnegativelyfailingtotaketoheartwhatGodhassoclearly and so solemnly said, but also in a deliberate defiance of andrebellionagainstHim.

Take the case of Israel in the wilderness. Concerning them it is said,

"Theycouldnotenterin[thepromisedland]becauseofunbelief"(Heb.3:19). Now exactly what do those words signify? Do they mean thatCanaanwasmissed by thembecause of their failure to appropriate thepromiseofGod?Yes,fora"promise"ofenteringinwas"left"them,butitwasnot"mixedwithfaithinthemthatheardit"(Heb.4:1,2)—GodhaddeclaredthattheseedofAbrahamshouldinheritthatlandwhichflowedwithmilk and honey, and itwas the privilege of that generationwhichwas delivered from Egypt to lay hold of and apply that promise tothemselves.Buttheydidnot.Yetthatisnotall!Therewassomethingfarworse: therewasanotherelement in theirunbeliefwhich isusually lostsightofnowadays—theywereopenlydisobedientagainstGod.Whenthespiesbroughtbackasampleofthegoodlygrapes,andJoshuaurgedthemto go up and possess the land, they would not. Accordingly Mosesdeclared,"notwithstandingyewouldnotgoup,butrebelledagainst thecommandment of the Lord your God" (Deut. 1:26). Ah, there is thepositivesideoftheirunbelief;theywereself-willed,disobedient,defiant.

ConsidernowthecaseofthatgenerationofIsraelwhichwasinPalestinewhen the Lord Jesus appeared among them as "a minister of thecircumcisionforthetruthofGod"(Romans15:8).John1:11,informsus,"HecameuntoHisown,andHisownreceivedHimnot,"whichthenextversedefinesas"theybelieved"Himnot.Butisthatall?WeretheyguiltyofnothingmorethanafailuretoassenttoHisteachingandtrusttoHisperson?Nay,verily, thatwasmerely thenegativesideof theirunbelief.Positively,they"hated"Him(John15:25),andwould"notcometo"Him(John 5:40). His holy demands suited not their fleshly desires, andtherefore they said, "Wewillnothave thisman to reignoverus" (Luke19:14). Thus their unbelief, too, consisted in the spirit of self-will andopendefiance,adeterminationtopleasethemselvesatallcosts.

Unbeliefisnotsimplyaninfirmityoffallenhumannature,itisaheinouscrime.Scriptureeverywhereattributesittoloveofsin,obstinacyofwill,hardnessofheart.Unbeliefhas itsroot inadepravednature, inamindwhich is enmity against God. Love of sin is the immediate cause ofunbelief:"Andthisisthecondemnation,thatlightiscomeintotheworld,andmenloveddarknessratherthanlight,becausetheirdeedswereevil"(John3:19)."The lightof theGospel isbroughtuntoaplaceorpeople:

they comesonear it as to discover its endor tendency; but as soon astheyfindthatitaimstopartthemandtheirsins,theywillhavenomoretodowithit.TheylikenotthetermsoftheGospel,andsoperishinandfor their iniquities" (JohnOwen). If theGospelweremore clearly andfaithfullypreached,fewerwouldprofesstobelieveit!

Savingfaith,then,istheoppositeofdamningbelief.Bothissuefromtheheartthat isalienatedfromGod,which is inastateofrebellionagainstHim; saving faith from a heart which is reconciled to Him and so hasceased to fight againstHim.Thus an essential elementor ingredient insavingfaithisayieldingtotheauthorityofGod,asubmittingofmyselftoHisrule.ItisverymuchmorethanmyunderstandingassentingandmywillconsentingtothefactthatChristisaSaviourforsinners,andthatHestandsreadytoreceiveallwhotrustHim.TobereceivedbyChristImustnot only come to Him renouncing all my own righteousness (Romans10:3),asanempty-handedbeggar(Matt.19:21),butImustalsoforsakemyself-willandrebellionagainstHim(Ps.12:11,12;Prov.28:13).Shouldan insurrectionist and seditionist come to an earthly king seeking hissovereignfavourandpardon,then,obviously,theverylawofhiscomingtohimforforgivenessrequiresthatheshouldcomeonhisknees,layingaside his hostility. So it is with a sinner who really comes savingly toChristforpardon;itisagainstthelawoffaithtodootherwise.

Savingfaith isagenuinecomingtoChrist(Matt.11:28;John6:37,etc.).But let us take care that we do not miss the clear and inevitableimplicationofthisterm.IfIsay"IcometotheU.S.A."thenInecessarilyindicatethatIleftsomeothercountrytogethere.Thusitisin"coming"toChrist;somethinghastobeleft.ComingtoChristnotonlyinvolvestheabandoningofeveryfalseobjectofconfidence,italsoincludesandentailstheforsakingofallothercompetitorsformyheart."Foryewereassheepgoingastray;butarenowreturneduntotheShepherdandBishopofyoursouls(1Peter2:25).Andwhatismeantby"yewere[notethepasttense—theyarenolongerdoingso]assheepgoingastray"?Isaiah53:6,tellsus:"Allwelikesheephavegoneastray;wehaveturnedeveryonetoHisownway."Ah, that iswhatmust be forsaken beforewe can truly "come" toChrist—that course of self-will must be abandoned. The prodigal soncouldnotcometohisFatherwhileheremainedinthefarcountry.Dear

reader, if you are still following a course of self-pleasing, you are onlydeceivingyourselfifyouthinkyouhavecometoChrist.

Nor is thebriefdefinitionwhichwehavegivenaboveofwhat itmeansreallyto"come"toChristanyforcedornoveloneofourown.InhisbookCome and Welcome to Jesus Christ, John Bunyan wrote: "Coming toChristisattendedwithanhonestandsincereforsakingallforHim[herehe quotes Luke 14:26, 27]. By these and like expressions elsewhere,Christ describeth the true comer: he is one that casteth all behind hisback. There are a greatmany pretended comers to Jesus Christ in theworld.Theyaremuch like theman you readof inMatthew21:30, thatsaidtohisfather’sbidding,‘Igo,sir:andwentnot.’WhenChristcallsbyHisGospel, theysay, ‘I come,Sir,’but they still abideby theirpleasureandcarnaldelights."C.H.Spurgeon, inhissermononJohn6:44,said,"ComingtoChristembracesinitrepentance,self-abnegation,andfaithintheLordJesus,andsosumswithin itselfall those thingswhichare thenecessaryattendantsofthosegreatstepsofheart,suchasthebeliefofthetruth,earnestprayerstoGod,thesubmissionofthesoultothepreceptsofHisGospel."InhissermononJohn6:37,hesays,"TocometoChristsignifies to turn from sin and to trust in Him. Coming to Christ is aleaving of all false confidences, a renouncing of all love to sin and alookingtoJesusasthesolitarypillarofourconfidenceandhope."

Savingfaithconsistsofthecompletesurrenderofmywholebeingandlifeto the claims of God uponme: "But first gave their own selves to theLord"(2Cor.8:5).

ItistheunreservedacceptanceofChristasmyabsoluteLord,bowingtoHiswillandreceivingHisyoke.Possiblysomeonemayobject,ThenwhyareChristiansexhortedastheyareinRomans12:1?Weanswer,Allsuchexhortationsaresimplyacallingonthemtocontinueastheybegan:"AsyehavethereforereceivedChristJesustheLord,sowalkyeinHim"(Col.2:6).Yes,markitwellthatChristis"received"asLord.Oh,howfar, farbelowtheNewTestamentstandardisthismodernwayofbeggingsinnersto receive Christ as their own personal "Saviour." If the reader willconsulthisconcordance,hewillfindthatineverypassagewherethetwotitlesare found together it isalways"LordandSaviour, andnever viceversa:seeLuke1:46,47;2Peter1:11;2:20;3:18.

Until the ungodly are sensible of the exceeding sinfulness of their vilecourseofself-willandself-pleasing,untiltheyaregenuinelybrokendownandpenitentoveritbeforeGod,untiltheyarewillingtoforsaketheworldforChrist, until they have resolved to comeunderHis government, forsuch to depend uponHim for pardon and life is not faith, but blatantpresumption,itisbuttoaddinsulttoinjury.AndforanysuchtotakeHisholynameupontheirpollutedlipsandprofesstobeHisfollowersisthemost terriblyblasphemy,andcomesperilously nigh to committing thatsinforwhichthereisnoforgiveness.Alas,alas,thatmodernevangelismisencouragingandproducing just suchhideousandChrist-dishonoringmonstrosities.

SavingfaithisabelievingonChristwiththeheart:"IfthoushaltconfesswiththymouththeLordJesus,andshaltbelieveinthineheartthatGodraisedHimfromthedead, thoushaltbesaved.Forwith theheartmanbelievethuntorighteousness"(Romans10:9,10).ThereisnosuchthingasasavingfaithinChristwherethereisnorealloveforHim,andby"reallove" we mean a love which is evidenced by obedience. Christacknowledgesnone tobeHis friends save thosewhodowhatsoeverHecommands them (John 15:14). As unbelief is a species of rebellion, sosaving faith is a complete subjection to God: Hence we read of "theobedience of faith" (Romans 16:26). Saving faith is to the soul whathealthistothebody:itisamightyprincipleofoperation,fulloflife,everworking,bringingforthfruitafteritsownkind.

3.ItsDifficulty

Some of our readers will probably be surprised to hear about thedifficultyof saving faith.On almost every side today it is being taught,evenbymenstyledorthodoxand"fundamentalists,"thatgettingsavedisanexceedinglysimpleaffair.SolongasapersonbelievesJohn3:16,and"restsonit,"or"acceptsChristashispersonalSaviour,"thatisallthatisneeded.Itisoftensaidthatthereisnothingleftforthesinnertodobutdirecthisfaithtowardtherightobject:justasamantrustshisbankorawifeherhusband, lethimexercisethesamefacultyof faithandtrust inChrist. So widely has this idea been received that for anyone now tocondemnit is tocourtbeingbrandedasaheretic.Notwithstanding, the

writerhereunhesitatinglydenouncesitasamostGod-insultinglieoftheDevil. A natural faith is sufficient for trusting a human object; but asupernaturalfaithisrequiredtotrustsavinglyinaDivineobject.

Whileobservingthemethodsemployedbypresent-day"evangelists"and"personalworkers,"we aremade towonderwhat place theHoly Spirithas in their thoughts; certainly they entertain the most degradingconceptionofthatmiracleofgracewhichHeperformswhenHemovesahuman heart to surrender truly unto the Lord Jesus. Alas, in thesedegenerate times few have any idea that saving faith is a miraculousthing.Instead,it isnowalmostuniversallysupposedthatsavingfaith isnothingmorethananactofthehumanwill,whichanymaniscapableofperforming:allthatisneededistobringbeforeasinnerafewversesofScripturewhichdescribehislostcondition,oneortwowhichcontaintheword "believe," and then a little persuasion, for him to "acceptChrist,"and the thing isdone.And theawful thing is that sovery, very fewseeanythingwrongwiththis—blindtothefactthatsuchaprocessisonlytheDevil’sdrugtolullthousandsintoafalsepeace.

Somanyhavebeenarguedintobelievingthattheyaresaved.Inreality,their "faith" sprang from nothing better than a superficial process oflogic. Some "personal worker" addresses a man who has no concernwhateverforthegloryofGodandno realizationofhis terriblehostilityagainst Him. Anxious to "win another soul to Christ," he pulls out hisNewTestamentandreadstohim1Timothy1:15.Theworkersays,"Youareasinner,"andhismanassentinghe isat-once informed,"Thenthatverse includesyou."NextJohn3:16, is read, and thequestion isasked,"Whom does the word ‘whosoever’ include?" The question is repeateduntil the poor victim answers, "You, me, and everybody." Then he isasked,"Willyoubelieveit;believethatGodlovesyou,thatChristdiedforyou?"Iftheansweris"Yes,"he isatonceassuredthathe isnowsaved.Ah,myreader,ifthisishowyouwere"saved,"thenitwaswith"enticingwordsofman’swisdom"andyour"faith"standsonly"inthewisdomofmen"(1Cor.2:4,5),andnotinthepowerofGod!

Multitudesseemtothinkthatitisaboutaseasyforasinnertopurifyhisheart(James4:8)asitistowashhishands;toadmitthesearchingandflesh-witheringlightofDivinetruthintothesoulasthemorningsuninto

his roombypullingup the blinds; to turn from idols toGod, from theworldtoChrist,fromsintoholiness,astoturnashiprightroundbythehelpofherhelm.Oh,myreader,benotdeceivedonthisvitalmatter;tomortifythelustsoftheflesh,tobecrucifieduntotheworld,toovercometheDevil, todiedailyunto sin and liveunto righteousness, tobemeekandlowlyinheart,trustfulandobedient,piousandpatient,faithfulanduncompromising, loving and gentle; in aword, to be a Christian, to beChrist-like, isa task far, farbeyond thepoor resourcesof fallenhumannature.

Itisbecauseagenerationhasarisenwhichisignorantoftherealnatureofsavingfaiththattheydeemitsuchasimplething.Itisbecausesoveryfew have any scriptural conception of the character of God’s greatsalvationthatthedelusionsreferredtoabovearesowidelyreceived.Itisbecausesoveryfewrealizewhattheyneedsavingfromthatthepopular"evangel"(?)ofthehourissoeagerlyaccepted.Onceitisseenthatsavingfaithconsistsofverymuchmorethanbelievingthat"Christdiedforme,"thatitinvolvesandentailsthecompletesurrenderofmyheartandlifetoHisgovernment,fewwillimaginethattheypossessit.OnceitisseenthatGod’ssalvationisnotonlyalegalbutalsoanexperimentalthing,thatitnotonly justifiesbutregeneratesandsanctifies, fewerwillsupposetheyare its participants. Once it is seen that Christ came here to save Hispeoplenotonlyfromhell,but fromsin, fromself-willandself-pleasing,thenfewerwilldesireHissalvation.

TheLordJesusdidnotteachthatsavingfaithwasasimplematter.Farfromit.Insteadofdeclaringthatthesavingofthesoulwasaneasything,whichmanywouldparticipatein,Hesaid:"Straitisthegate,andnarrowistheway,which leadethunto life,andfewtherebethat find it" (Matt.7:14).Theonlypathwhich leadstoheaven isahardand laboriousone."WemustthroughmuchtribulationenterintothekingdomofGod"(Acts14:22):anentranceintothatpathcallsfortheutmostendeavoursofsoul—"Strivetoenterinatthestraitgate"(Luke13:24).

After the young ruler had departed from Christ, sorrowing, the Lordturned toHisdisciplesandsaid, "Howhard is it for them that trust inriches to enter into the kingdom of God! It is easier for a camel to gothroughtheeyeofaneedle,thanforarichmantoenterintothekingdom

ofGod"(Mark10:24,25).Whatplaceisgiventosuchapassageasthisinthetheology (if "theology" it is fit tobecalled)which isbeing taught inthe "Bible institutes" to those seeking to qualify for evangelistic andpersonalwork?Noneatall.Accordingtotheirviews,itisjustaseasyforamillionairetobesavedasitisforapauper,sinceallthateitherhastodois"restonthefinishedworkofChrist."ButthosewhoarewallowinginwealththinknotofGod:"Accordingtotheirpasture,soweretheyfilled;they were filled, and their heart exalted; therefore have they forgottenMe!"(Hosea13:6).

When thedisciplesheard thesewordsofChrist’s "theywereastonishedoutofmeasure,sayingamongthemselves,Whothencanbesaved?"Hadour moderns heard them, they had soon set their fears at rest, andassuredthemthatanybodyandeverybodycouldbesavediftheybelievedon the Lord Jesus. But not so did Christ reassure them. Instead, Heimmediatelyadded,"Withmenitisimpossible,butnotwithGod"(Mark10:27). Of himself, the fallen sinner can no more repent evangelically,believe inChristsavingly,cometoHimeffectually, thanhecancreateaworld."Withmenitisimpossible"rulesoutofcourtallspecialpleadingfor thepowerofman’swill.Nothingbutamiracleofgracecan lead tothesavingofanysinner.

Andwhyisitimpossibleforthenaturalmantoexercisesavingfaith?Lettheanswerbedrawnfromthecaseofthisyoungruler.HedepartedfromChristsorrowing,"forhehadgreatpossessions."Hewaswrappedupinthem.Theywerehis idols.Hisheartwaschainedtothethingsofearth.ThedemandsofChristweretooexacting:topartwithallandfollowHimwas more than flesh and blood could endure. Reader, what are youridols? To him the Lord said, "One thing thou lackest."Whatwas it? AyieldingtotheimperativerequirementsofChrist;aheartsurrenderedtoGod.Whenthesoulisstuffedwiththedregsofearth,thereisnoroomfortheimpressionsofheaven.Whenamanissatisfiedwithcarnalriches,hehasnodesireforspiritualriches.

ThesamesadtruthisbroughtoutagaininChrist’sparableofthe"greatsupper." The feast ofDivine grace is spread, and through theGospel ageneralcall isgiven formentocomeandpartakeof it.Andwhat is theresponse?This:"Theyallwithoneconsentbegantomakeexcuse"(Luke

14:18).Andwhyshouldthey?Becausetheyweremoreinterestedinotherthings. Their hearts were set upon land (verse 18), oxen (verse 19),domestic comforts (verse 20). People are willing to "accept Christ" ontheirownterms,butnotonHis.WhatHistermsare ismadeknowninthesamechapter:givingHimthesupremeplaceinouraffections(verse26), the crucifixion of self (verse 27), the abandonment of every idol(verse 33). Therefore did He ask, "which of you, intending to build atower [figure of a hard task of setting the affections on things above],sittethnotdownfirst,andcounteththecost?"(Luke14:28).

"Howcanyebelieve,whichreceivehonouroneofanother,andseeknotthe honour that cometh fromGod only?" (John 5:44). Do thesewordspicture theexerciseof saving faithas the simplematterwhich somanydeemit?Theword"honour"heresignifiesapprobationorpraise.Whilethose Jews were making it their chief aim to win and hold the goodopinionofeachother,andwereindifferenttotheapprovalofGod,itwasimpossible that they should come to Christ. It is the same now:"Whomsoeverthereforewillbe[desiresandisdeterminedtobe]afriendof the world is the enemy of God" (James 4:4). To come to Christeffectually, tobelieveonHimsavingly, involves turningourbacksuponthe world, alienating ourselves from the esteem of our godless (orreligious) fellows, and identifying ourselves with the despised andrejected One. It involves bowing to His yoke, surrendering to Hislordship,andlivinghenceforthforHisglory.Andthatisnosmalltask.

"Labour not for the meat which perisheth, but for that meat whichendurethuntoeverlastinglife,whichtheSonofmanshallgiveuntoyou"(John6:27).Doesthislanguageimplythattheobtainingofeternallifeisasimplematter?Itdoesnot;farfromit.Itdenotesthatamanmustbeindeadlyearnest,subordinatingallotherinterestsinhisquestforit,andbeprepared to put forth strenuous endeavours and overcome formidabledifficulties.Thendoesthisverseteachsalvationbyworks,byself-efforts?No,andyes.No in the sense thatanythingwedocanmeritsalvation—eternal life is a "gift." Yes in the sense thatwholehearted seeking aftersalvation and a diligent use of the prescribed means of grace aredemanded of us. Nowhere in Scripture is there any promise to thedilatory.(CompareHebrews4:11).

"Noman can come tome, except the Fatherwhich hath sentMe drawhim" (John6:44).Plainlydoes this languagegive the lie to thepopulartheoryof theday, that it lieswithinthepowerofman’swill tobesavedany time he chooses to be. Flatly does this verse contradict the flesh-pleasingandcreature-honouring idea that anyone can receiveChrist ashisSaviourthemomenthedecidestodoso.ThereasonwhythenaturalmancannotcometoChristtilltheFather"draw"himisbecauseheisthebondslaveofsin(John8:34),servingdiverslusts(Titus3:3),thecaptiveof theDevil (2 Tim. 2:26). Almighty powermust break his chains andopen the prison doors (Luke 4:18) ere he can come to Christ. Can onewholovesdarknessandhatesthelightreversetheprocess?No,nomorethanamanwhohasadiseasedfootorpoisonedhandcanheal itbyaneffortofwill.CantheEthiopianchangehisskinortheleopardhisspots?Nomorecantheydogoodwhoareaccustomedtodoevil(Jer.13:23).

"And if the righteous with difficulty is saved, the ungodly and sinnerwhereshalltheyappear?"(1Peter4:18,Bag.Int.).MatthewHenrysaid,"It is asmuch as thebest cando to secure the salvationof their souls;there are so many sufferings, temptations, and difficulties to beovercome;somanysinstobemortified;thegateissostrait,andthewaysonarrow,thatitisasmuchastherighteousmancandotobesaved.Letthe absolute necessity of salvation balance the difficulty of it. Consideryourdifficultiesare thegreatest at first:GodoffersHisgraceandhelp;the contestwill not last long.Be but faithful to thedeath andGodwillgiveyouthecrownoflife(Rev.2:10)."SoalsoJohnLillie,"AfterallthatGodhasdonebysendingHisSon, and theSonby theHolySpirit, it isonly with difficulty, exceeding difficulty, that the work of saving therighteousadvancestoitsconsummation.Theentranceintothekingdomlies through much tribulation—through fightings without and fearswithin—throughtheworld’sseductions,anditsfrowns—throughtheutterweaknessandcontinualfailuresoftheflesh,andthemanyfierydartsofSatan."

Herethenarethereasonswhysavingfaithissodifficulttoputforth.(1)Bynaturemen are entirely ignorant of its real character, and thereforeareeasilydeceivedbySatan’splausiblesubstitutesforit.Butevenwhentheyarescripturallyinformedthereon,theyeithersorrowfullyturntheir

backsonChrist,asdidtherichyoungrulerwhenhelearnedHistermsofdiscipleship,ortheyhypocriticallyprofesswhattheydonotpossess.(2)Thepowerofself-lovereignssupremewithin,andtodenyselfistoogreata demand upon the unregenerate. (3) The love of the world and theapprobationoftheirfriendsstandsinthewayofacompletesurrendertoChrist.(4)ThedemandsofGodthatHeshouldbelovedwithalltheheartandthatweshouldbe"holyinallmannerofconversation"(1Peter1:15)repelsthecarnal. (5)BearingthereproachofChrist,beinghatedbythereligious world (John 15:18), suffering persecution for righteousness’sake, is something which mere flesh and blood shrinks from. (6) ThehumblingofourselvesbeforeGod,penitentlyconfessingallourself-will,is somethingwhich an unbroken heart revolts against. (7) To fight thegoodfightof faith(1Tim.6:12)andovercometheDevil(lJohn2:13) istooarduousanundertakingforthosewholovetheirownease.

Multitudes desire to be saved from hell (the natural instinct of self-preservation)whoarequiteunwillingtobesavedfromsin.Yes,therearetens of thousandswho have been deluded into thinking that they have"accepted Christ as their Saviour," whose lives show plainly that theyrejectHim as their Lord. For a sinner to obtain the pardon of God hemust"forsakehisway"(Isa.55:7).NomancanturntoGoduntilheturnsfromidols(1Thess.1:9).ThusinsistedtheLordJesus,"Whosoeverhebeofyouthatforsakethnotallthathehath,hecannotbeMydisciple"(Luke14:33).

Theterriblethingisthatsomanypreacherstoday,underthepretenceofmagnifyingthegraceofGod,haverepresentedChristastheMinisterofsin; as One who has, through His atoning sacrifice, procured anindulgenceformentocontinuegratifyingtheirfleshlyandworldlylusts.Provided a man professes to believe in the virgin birth and vicariousdeathofChrist,andclaimstoberestinguponHimaloneforsalvation,hemay pass for a real Christian almost anywhere today, even though hisdailylifemaybenodifferentfromthatofthemoralworldlingwhomakesno profession at all. TheDevil is chloroforming thousands into hell bythisverydelusion.TheLordJesusasks,"WhycallyeMe,Lord,Lord,anddonotthethingswhichIsay?"(Luke6:46);andinsists,"NoteveryonethatsaithuntoMe,Lord,Lord,shallenter into thekingdomofheaven;

buthethatdoeththewillofMyFatherwhichisinheaven"(Matt.7:21).

Thehardesttaskbeforemostofusisnottolearn,buttounlearn.ManyofGod’s own children have drunk so deeply of the sweetened poison ofSatanthatitisbynomeanseasytogetitoutoftheirsystems;andwhileit remains in themit stupefies theirunderstanding.Somuch is this thecase that the first timeoneof themreadsanarticle like this it isapt tostrike him as an open attack upon the sufficiency of Christ’s finished‘work,asthoughwewerehere teaching that theatoningsacrificeof theLamb needed to be plussed by something from the creature. Not so.Nothing but, the merits of Immanuel can ever give any sinner title tostandbeforetheineffablyholyGod.Butwhatwearenowcontendingforis,When does God impute to any sinner the righteousness of Christ?CertainlynotwhileheisopposedtoHim.

Moreover,wedonothonourtheworkofChristuntilwecorrectlydefinewhatthatworkwasdesigned to effect.TheLordof glorydidnot comehere and die to procure the pardon of our sins, and take us to heavenwhileourheartsstillremaincleavingto theearth.No,Hecamehere toprepareawaytoheaven(John10:4;14:4;Heb.10:20-22;1Peter2:21),tocallmenintothatway, thatbyHispreceptsandpromises,Hisexampleandspirit,Hemight formandfashiontheirsouls to thatgloriousstate,andmakethemwillingtoabandonallthingsforit.HelivedanddiedsothatHisSpiritshouldcomeandquickenthedeadsinnersintonewnessoflife,makethemnewcreaturesinHimself,andcausethemtosojourninthisworldasthosewhoarenotofit,asthosewhoseheartshavealreadydeparted from it.Christdidnotcomehere to renderachangeofheart,repentance, faith,personalholiness, lovingGod supremely andobeyingHimunreservedly,asunnecessary,orsalvationaspossiblewithoutthem.HowpassingstrangethatanysupposeHedid!

Ah,myreader,itbecomesasearchingtestforeachofourheartstofacehonestlythequestion,IsthiswhatIreallylongfor?AsBunyanasked(inhisTheJerusalemSinnerSaved),"Whatarethydesires?Wouldestthoubesaved?Wouldestthoubesavedwithathoroughsalvation?Wouldestthou be saved from guilt, and from filth too? Wouldest thou be theservantof theSaviour?Art thou indeedwearyof the serviceof thyoldmaster,theDevil,sin,andtheworld?Andhavethesedesiresputthysoul

toflight?DostthouflytoHimthatisaSaviourfromthewrathtocome,forlife?Ifthesebethydesires,andiftheybe’unfeigned,fearnot."

"Many people think thatwhenwe preach salvation,wemean salvationfromgoingtohell.Wedomeanthat,butwemeanagreatdealmore:wepreachsalvationfromsin;wesaythatChrist isabletosaveaman;andwemeanbythat thatHe isable tosavehimfromsinand tomakehimholy; to make him a new man. No person has any right to say ‘I amsaved,’whilehecontinuesinsinashedidbefore.Howcanyoubesavedfromsinwhileyouarelivinginit?Amanthatisdrowningcannotsayheissavedfromthewaterwhileheissinkinginit;amanthatisfrost-bittencannot say, with any truth, that he is saved from the cold while he isstiffenedinthewintryblast.No,man,Christdidnotcometosavetheeinthysins,buttosavetheefromthysins,nottomakethediseasesothatitshouldnotkillthee,buttoletitremaininitselfmortal,and,nevertheless,toremoveitfromthee,andtheefromit.ChristJesuscamethentohealus fromtheplagueof sin, to touchuswithHishandandsay ‘Iwill,bethouclean’"(C.H.Spurgeon,onMatt.9:12).

Theywhodonot yearnafterholiness of heart and righteousness of lifeareonlydeceivingthemselveswhentheysupposetheydesiretobesavedbyChrist.Theplainfactis,allthatiswantedbysomanytodayismerelyasoothing portion of their conscience, which will enable them to go oncomfortably in a course of self-pleasing which will permit them tocontinue their worldly ways without the fear of eternal punishment.Humannature is thesametheworldover; thatwretchedinstinctwhichcauses multitudes to believe that paying a papist priest a few dollarsprocuresforgivenessofalltheirpastsins,andan"indulgence"forfutureones, moves other multitudes to devour greedily the lie that, with anunbroken and impenitent heart, by a mere act of the will, they may"believeinChrist,"andtherebyobtainnotonlyGod’spardonforpastsinsbut an "eternal security," no matter what they do or do not do in thefuture.

Oh,myreader,benotdeceived;Godfreesnonefromthecondemnationbutthose"whichareinChristJesus"(Romans8:1),and"ifanymanbeinChrist, he is anew creature:old things are [not "ought to be"] passedaway;behold,allthingsarebecomenew(2Cor.5:17).Savingfaithmakes

asinnercometoChristwitharealsoul-thirst, thathemaydrinkof thelivingwater, evenofHis sanctifyingSpirit (John7:38, 39).To loveourenemies, tobless them that curseus, topray for them thatdespitefullyuseus, is very far frombeing easy, yet this is only one part of the taskwhich Christ assigns unto those who would beHisdisciples.He actedthus,andHehasleftusanexamplethatweshouldfollowHissteps.AndHis "salvation," in its present application, consists of revealing to ourhearts the imperative need for ourmeasuring up toHis high and holystandard,witharealizationofourownutterpowerlessnesssotodo;andcreating within us an intense hunger and thirst after such personalrighteousness,andadailyturninguntoHimandtrustfulsupplicationforneededgraceandstrength.

4.ItsCommunication

Fromthehumanviewpoint, thingsarenow inabadstate in theworld.But from the spiritual viewpoint things are in a far worse state in thereligious realm. Sad is it to see the anti-Christian cults flourishing oneveryside;butfarmoregrievousisit,forthosewhoaretaughtofGod,todiscoverthatmuchoftheso-called"Gospel"whichisnowbeingpreachedinmany "fundamentalist churches" and" gospel halls" is but a satanicdelusion. The Devil knows that his captives are quite secure while thegraceofGodandthefinishedworkofChristare"faithfully"proclaimedtothem,solongastheonlywayinwhichsinnersreceivethesavingvirtuesoftheAtonementisunfaithfullyconcealed.WhileGod’speremptoryandunchangingdemandforrepentance is leftout,whileChrist’sowntermsofdiscipleship(i.e.howtobecomeaChristian:Acts11:26)inLuke14:26,27,33,arewithheld,andwhilesavingfaithisfrittereddowntoamereactofthewill,blindlaymenwillcontinuetobeledbyblindpreachers,onlyforbothtofallintotheditch.

Thingsarefar,farworseeveninthe"orthodox"sectionsofChristendomthanthemajorityofGod’sownchildrenareaware.Thingsarerottenevenat the very foundation, for with very rare exceptions God’s way ofsalvationisnolongerbeingtaught.Tensofthousandsare"everlearning"points in prophecy, the meaning of the types, the significance of thenumerals, how to divide the "dispensations," who are, nevertheless,"never able to come to the knowledge of the truth" (2 Tim. 3:7) of

salvationitself—unablebecauseunwillingtopaytheprice(Prov.23:23),whichisafullsurrendertoGodHimself.Asfarasthewriterunderstandsthe present situation, it seems to him that what is needed today is topressupontheseriousattentionofprofessingChristianssuchquestionsas:WhenisitthatGodappliestoasinnerthevirtuesofChrist’sfinishedwork? What is it that I am called upon to do in order to appropriatemyselftotheefficacyofChrist’satonement?WhatisitthatgivesmeanactualentranceintothegoodofHisredemption?

Thequestionsformulatedaboveareonlythreedifferentwaysofframingthe same inquiry. Now the popular answer which is being returned tothemis,"NothingmoreisrequiredfromanysinnerthanthathesimplybelieveontheLordJesusChrist."Intheprecedingarticlesofthisserieswe have sought to show that such a reply is misleading, inadequate,faulty,andthatbecauseitignoresalltheotherscriptureswhichsetforthwhatGodrequiresfromthesinner:itleavesoutofaccountGod’sdemandfor repentance (with all that that involves and includes), and Christ’sclearlydefined termsofdiscipleship inLuke14.Torestrictourselves toany one scripture termof a subject, or set of passagesusing that term,results in an erroneous conception of it. They who limit their ideas ofregeneration to the one figure of thenewbirth lapse into serious erroruponit.Sotheywholimittheirthoughtsonhowtobesavedtotheoneword"believe"areeasilymisled.Diligentcareneedstobetakentocollectall that Scripture teaches on any subject if we are to have a properlybalancedandaccurateviewthereof.

Tobemorespecific.InRomans10:13,weread,"ForwhosoevershallcalluponthenameoftheLordshallbesaved."Nowdoesthismeanthatallwhohave,withtheir lips,crieduntotheLord,whohave inthenameofChristbesoughtGod tohavemercyon them,havebeen savedbyHim?Theywhoreplyintheaffirmativeareonlydeceivedbythemeresoundofwords,asthedeludedRomanist iswhenhecontendsforChrist’sbodilypresenceinthebread,becauseHesaid"thisisMybody."Andhowareweto show the papist is misled? Why, by comparing Scripture withScripture. So here. The writer well remembers being on a ship in aterrible storm off the coast of Newfoundland. All the hatches werebattened down, and for three days no passenger was allowed on the

decks.Reportsfromthestewardsweredisquieting.Strongmenpaled.Asthewindsincreasedandtheshiprolledworseandworse,scoresofmenandwomenwereheardcallinguponthenameoftheLord.DidHesavethem?A day or two later,when theweather changed, those samemenandwomenweredrinking,cursing,card-playing!

Perhapssomeoneasks,"ButdoesnotRomans10:13saywhatitmeans?"Certainly it does, but no verse of Scripture yields its meaning to lazypeople.ChristHimselftellsusthattherearemanywhocallHim"Lord"towhomHewillsay"DepartfromMe"(Matt.7:22,23).Thenwhatistobe donewith Romans 10:13?Why, diligently compare it with all otherpassageswhichmakeknownwhat thesinnermustdoereGodwillsavehim.IfnothingmorethanthefearofdeathorhorrorofhellpromptsthesinnertocallupontheLord,hemightjustaswellcalluponthetrees.TheAlmightyisnotatthebeckandcallofanyrebelwho,whenheisterrified,suesformercy."Hethatturnethawayhisearfromhearingthelaw,evenhisprayershallbeabomination"(Prov.28:9)!"Hethatcoverethhissinsshall not prosper: butwhoso confesseth and forsaketh them shall havemercy"(Prov.28:13).Theonly"callinguponHisname"whichtheLordheeds is that which issues from a broken, penitent, sin-hating heart,whichthirstsafterholiness.

ThesameprincipleappliestoActs16:31,andallsimilartexts:"BelieveontheLordJesusChrist,andthoushaltbesaved."Toacasualreader,thatseemsaverysimplematter,yetacloserponderingofthosewordsshoulddiscoverthatmore is involved thanat first sightappears.Note that theapostlesdidnotmerely tell thePhilippian jailer to"reston the finishedwork of Christ," or "trust in His atoning sacrifice." Instead, it was aPersonthatwassetbeforehim.Again,itwasnotsimply"BelieveontheSaviour," but "the Lord Jesus Christ." John 1:12 shows plainly that to"believe"isto"receive,"andtobesavedasinnermustreceiveOnewhoisnotonlySaviourbut"Lord,"yea,whomustbereceivedas"Lord"beforeHebecomestheSaviourofthatperson.Andtoreceive"ChristJesustheLord" (Col. 2:6) necessarily involves the renouncing of our own sinfullordship,thethrowingdownoftheweaponsofourwarfareagainstHim,andthesubmittingtoHisyokeandrule.Andbeforeanyhumanrebelisbroughtto do that, amiracle ofDivine grace has to bewroughtwithin

him.And this bringsusmore immediately to thepresent aspect of ourtheme.

Saving faith isnot anative product of the humanheart, but a spiritualgracecommunicatedfromonhigh."ItisthegiftofGod"(Eph.2:8).Itis"oftheoperationofGod"(Col.2:12).It isby"thepowerofGod"(1Cor.2:5). Amost remarkable passage on this subject is found in Ephesians1:16-20. There we find the apostle Paul praying that the saints shouldhavetheeyesof theirunderstandingenlightened, that theymightknow"what is the exceeding greatness ofHis power to us-wardwho believe,according to the working of His mighty power, which He wrought inChristwhenHeraisedHimfromthedead."NotthestrongpowerofGod,or the greatness of it, but the "exceeding greatness ofHispower tous-ward."Notetoothestandardofcomparison:we"believeaccordingtotheworking of His mighty power, which He wrought in Christ when HeraisedHimfromthedead."

GodputforthHis"Mightypower"whenHeresurrectedChrist.Therewasamightypowerseekingtohinder,evenSatanandallhishosts.Therewasamighty difficulty to be overcome, even the vanquishing of the grace.Therewasamightyresulttobeachieved,eventhebringingtolifeofOnewho was dead. None but God Himself was equal to a miracle sostupendous. Strictly analogous is thatmiracle of grace which issues insaving faith. The Devil employs all his arts and power to retain hiscaptive. The sinner is dead in trespasses and sins, and can no morequickenhimselfthanhecancreateaworld.Hisheartisboundfastwiththegrave-clothesofworldlyandfleshlylusts,andonlyOmnipotencecanraise it into communionwith God.Wellmay every true servant of theLordemulatetheapostlePaulandprayearnestlythatGodwillenlightenHis people concerning this wonder of wonders, so that instead ofattributing their faith to an exercise of their own will they may freelyascribe all the honour and glory unto Him to whom alone it justlybelongs.

IfonlytheprofessingChristiansofthisuntowardgenerationcouldbegintoobtainsomeadequateconceptionoftherealconditionofeverymanbynature, they might be less inclined to cavil against the teaching thatnothingshortofamiracleofgracecaneverqualifyanysinnertobelieve

untothesavingofhissoulIftheycouldonlyseethattheheart’sattitudetowardsGodof themostrefinedandmoral isnotawhitdifferent fromthat of the most vulgar and vicious; that he who is most kind andbenevolent toward his fellow creatures has no more real desire afterChristthanhasthemostselfishandbrutal;thenitwouldbeevidentthatDivinepowermustoperatetochangetheheart.Divinepowerwasneededto create, but much greater power is required to regenerate a soul:creation is only the bringing of something Out of nothing, butregenerationisthetransformingnotonlyofanunlovelyobject,butofonethatresistswithallitsmightthegraciousdesignsoftheheavenlyPotter.

ItisnotsimplythattheHolySpiritapproachesaheartinwhichthereisno love for God, but He finds it filled with enmity against Him, andincapableofbeingsubjecttoHislaw(Romans8:7).True,theindividualhimself maybe quite unconscious of this terrible fact, yea, readyindignantly to deny it. But that is easily accounted for. If he has heardlittleornothingbutthelove,thegrace,themercy,thegoodnessofGod,itwould indeed be surprising if he hated Him. But once the God ofScripture ismade known to him in the power of the Spirit, once he ismade to realize that God is the Governor of this world, demandingunqualifiedsubmissiontoallHislaws;thatHeisinflexiblyjust,and"willbynomeanscleartheguilty";thatHeissovereign,andloveswhomHepleasesandhateswhomHewills; thatso far frombeinganeasy-going,indulgent Creator, who winks at the follies of His creatures, He isineffablyholy,sothatHisrighteouswrathburnsagainstall theworkersof iniquity—thenwill people be conscious of indwelling enmity surgingup againstHim. And nothing but the almighty power of the Spirit canovercomethatenmityandbringanyrebel truly to lovetheGodofHolyWrit.

RightlydidThomasGoodwinthePuritansay,"Awolfwillsoonermarryalamb,oralambawolf,thaneveracarnalheartbesubjecttothelawofGod,whichwastheancienthusbandofit(Romans7:6).Itistheturningofonecontraryintoanother.Toturnwaterintowine,thereissomekindof symbolizing, yet that is amiracle.But to turn awolf into a lamb, toturn fire into water, is a yet greater miracle. Between nothing andsomethingthereisaninfinitedistance,butbetweensinandgracethereis

agreaterdistancethancanbebetweennothingandthehighestangelinheaven...To.destroythepowerofsininaman’ssoulisasgreataworkastotakeawaytheguiltofsin.Itiseasiertosaytoablindman,‘See,’andtoalameman,‘Walk,’thantosaytoamanthatliesunderthepowerofsin,‘Live,beholy,’forthereisthatthatwillnotbesubject."

In2Corinthians10:4,theapostledescribesthecharacterofthatworkinwhich the true servants of Christ are engaged. It is a conflict with theforces of Satan. Theweapons of theirwarfare are "not carnal"—aswellmightmodernsoldiersgo forthequippedwithonlywoodenswordsandpapershieldsaspreachersthinktoliberatetheDevil’scaptivesbymeansof human leaning, worldly methods, touching anecdotes, attractivesinging, and soon.No, "theirweapons" are the "wordofGod" and "allprayer" (Eph.6:17, 18); andeven theseareonlymighty "throughGod,"that isbyHisdirectandspecialblessingof themtoparticular souls.Inwhat follows, a description is given ofwhere themight ofGod is seen,namely in thepowerfuloppositionwhich itmeetswithandvanquishes;"to the pulling down of strong holds, casting down imaginations, andevery high thing that exalteth itself against the knowledge of God, andbringingintocaptivityeverythoughttotheobedienceofChrist."

HereinliesthepowerofGodwhenHeispleasedthustoputitforthinthesavingofasinner.TheheartofthatsinnerisfortifiedagainstHim:it issteeledagainstHisholydemands,Hisrighteousclaims.ItisdeterminednottosubmittoHis law,nortoabandonthose idolswhichitprohibits.Thathaughtyrebelhasmadeuphismindthathewillnotturnawayfromthe delights of this world and the pleasure of sin and give God thesupremeplaceinhisaffections.ButGodhasdeterminedtoovercomehissinfulopposition,andtransformhimintoalovingandloyalsubject.Thefigurehereusedisthatofabesiegedtown—theheart.Its"strongholds"—thereigningpoweroffleshlyandworldly lusts—are"pulleddown";self-will isbroken,pride is subdued,and thedefiant rebel ismadeawillingcaptiveto"theobedienceofChrist"!"MightythroughGod"pointstothismiracleofgrace.

ThereisoneotherdetailpointedbytheanalogydrawninEphesians1:19,20, which exemplifies themighty power of God, namely "and set Him[Christ]atHisownrighthandintheheavenlyplaces."Themembersof

Christ’smysticalbodyarepredestinatedtobeconformedtothegloriousimageof their glorifiedHead: inmeasure, now;perfectly, in theday tocome.TheascensionofChristwascontrarytonature,beingopposedbythe lawof gravitation.But the power ofGod overcame that opposition,and translatedHis resurrectedSonbodily into heaven. In likemanner,His grace produces in His people that which is contrary to nature,overcoming the opposition of the flesh, and drawing their hearts untothingsabove.Howwewouldmarvelifwesawamanextendhisarmsandsuddenly leave the earth, soaring upward into the sky. Yet still morewonderful is itwhenwebehold thepowerof theSpirit causingasinfulcreaturetoriseabovetemptations,worldlinessandsin,andbreathetheatmosphereofheaven;whenahumansoulismadetodisdainthethingsofearthandfinditssatisfactioninthingsabove.

ThehistoricalorderinconnectionwiththeHeadinEphesians1:19,20,isalso the experimental order with regard to the members of His body.Before setting His Son at His own right hand in the heavenlies, GodraisedHimfromthedead;sobefore theHolySpirit fixes theheartofasinneruponChristHefirstquickenshimintonewnessoflife.Theremustbelifebeforetherecanbesight,believing,orgoodworksperformed.Onewho is physically dead is incapable of doing anything; so he who isspirituallydeadisincapableofanyspiritualexercises.Firstthegivingoflife unto dead Lazarus, then the removing of the grave-clothes whichbound him hand and foot. Godmust regenerate before there can be a"newcreatureinChristJesus."Thewashingofachildfollowsitsbirth.

Whenspirituallifehasbeencommunicatedtothesoul,thatindividualisnowable to see things in their truecolours. InGod’s lighthe sees light(Ps.36:9).Heisnowgiventoperceive(bytheHolySpirit)whatalifelongrebel he has been against his Creator and Benefactor: that instead ofmaking God’s will his rule he has gone his own way; that instead ofhavingbeforehimGod’s gloryhehas sought only to please and gratifyself. Even though he may have been preserved from all the grosseroutward forms of wickedness, he now recognizes that he is a spiritualleper,avileandpollutedcreature,utterlyunfittodrawnear,stilllesstodwellwith,Himwhoisineffablyholy;andsuchanapprehensionmakeshimfeelthathiscaseishopeless.

Thereisavastdifferencebetweenhearingorreadingofwhatconvictionof sin is and being made to feel it in the depths of one’s own soul.Multitudesareacquaintedwiththetheorywhoaretotalstrangerstotheexperienceof it:Onemayreadof thesadeffectsofwar,andmayagreethattheyareindeeddreadful;butwhentheenemyisatone’sowndoor,plundering his goods, firing his home, slaying his dear ones, he is farmore sensible of the miseries of war than ever he was (or could be)previously.SoanunbelievermayhearofwhatadreadfulstatethesinnerisinbeforeGod,andhowterriblewillbethesufferingsofhell;butwhentheSpiritbringshometohisownheart itsactualcondition,andmakeshimfeeltheheatofGod’swrathinhisownconscience,heisreadytosinkwith dismay and despair. Reader, do you know anything of such anexperience?

Only thus isanysoulprepared truly toappreciateChrist.They thatarewholeneednotaphysician.TheonewhohasbeensavinglyconvictedismadetorealizethatnonebuttheLordJesuscanhealonesodesperatelydiseasedbysin;thatHealonecanimpartthatspiritualhealth(holiness)whichwill enablehim to run in thewayofGod’s commandments; thatnothing but His precious blood can atone for the sins of the past andnaught but His all-sufficient grace can meet the pressing needs of thepresent and future. Thus theremust be discerning faith before there iscomingfaith.TheFather"draws"totheSon(John6:44)byimpartingtothemindadeeprealizationofourdesperateneedofChrist,bygivingtotheheartarealsenseoftheinestimableworthofHim,andbycausingthewilltoreceiveHimonHisownterms.

5.ItsEvidences

The greatmajority of those who read this will, doubtless, be they whoprofesstobeinpossessionofasavingfaith.Toallsuchwewouldputthequestions.Where isyourproof?Whateffectshas itproduced inyou?Atreeisknownbyitsfruits,andafountainbythewaterswhichissuefromit;sothenatureofyourfaithmaybeascertainedbyacarefulexaminationofwhat it is bringing forth.We say "a careful examination," for as allfruitisnotfitforeatingnorallwaterfordrinking,soallworksarenottheeffects of a faith which saves. Reformation is not regeneration, and achanged life does not always indicate a changed heart. Have you been

saved from a dislike of God’s commandments and a disrelish of Hisholiness?Have you been saved from pride, covetousness, murmuring?Have you been delivered from the love of this world, from the fear ofman,fromthereigningpowerofeverysin?

The heart of fallen man is thoroughly depraved, its thoughts andimaginationsbeing only evil continually (Gen. 6:5). It is full of corruptdesiresandaffections,whichexert themselves and influenceman in allhedoes.NowtheGospelcomesintodirectoppositionwiththeseselfishlusts and corrupt affections, both in the root and in the fruit of them(Titus2:11,12).ThereisnogreaterdutythattheGospelurgesuponoursoulsthanthemortifyinganddestroyingofthem,andthisindispensably,ifweintendtobemadepartakersofitspromises(Romans8:13;Col.3:5,8). Hence the first real work of faith is to cleanse the soul from thesepollutions,andthereforeweread,"They thatareChrist’shavecrucifiedthe fleshwith the affections and lusts" (Gal. 5:24).Markwell, it is notthatthey"oughtto"doso,butthattheyhaveactually, insomemeasureordegree.

It is one thing really to think we believe a thing, it is quite anotheractuallytodoso.Sofickleisthehumanheartthateveninnaturalthingsmen knownot their ownminds. In temporal affairswhat aman reallybelievesisbestascertainedbyhispractice.SupposeImeetatravelerinanarrowgorgeandtellhimthatjustaheadisanimpassableriver,andthatthe bridge across it is rotten: if he declines to turn back, am I notwarranted inconcluding thathedoesnotbelieveme?Or if aphysiciantellsmeacertaindiseaseholdsmeinitsgrip,andthatinashorttimeitwillprovefatalifIdonotuseaprescribedremedywhichissuretoheal,wouldhenot be justified in inferring that I did not trust his judgmentwere he to see me not only ignoring his directions but following acontrarycourse?Likewise,tobelievethereisahellandyetrununtoit;tobelievethatsincontinuedinwilldamnandyetliveinit—towhatpurposeisittoboastofsuchafaith?

Now, fromwhatwas before us in the above section, it should be plainbeyondallroomfordoubtthatwhenGodimpartssavingfaithtoasoulradicaland real effectswill follow.One cannotbe raised from thedeadwithouttherebeingaconsequentwalkinginnewnessoflife.Onecannot

bethesubjectofamiracleofgracebeingwroughtintheheartwithoutanoticeable change being apparent to all who know him. Where asupernatural root has been implanted, supernatural fruit must issuetherefrom.Notthatsinlessperfectionisattainedinthelife,northattheevilprinciple, the flesh, iseradicated fromourbeings,or evenpurified.Nevertheless, there is now a yearning after perfection, there is a spiritresisting the flesh, there is a striving against sin. Andmore, there is agrowingingrace,andapressingforwardalongthe"narrowway"whichleadstoheaven.

Oneseriouserrorsowidelypropagatedtoday in"orthodox"circles,andwhichisresponsible for somanysoulsbeingdeceived, is the seeminglyChrist-honoring doctrine that it is "His blood which alone saves anysinner."Ah, Satan is very clever; he knows exactlywhat bait to use foreveryplaceinwhichhefishes.Manyacompanywouldindignantlyresenta preacher’s telling them that getting baptized and eating the Lord’ssupperwereGod’sappointedmeansforsavingthesoul;yetmostofthesesamepeoplewillreadilyaccepttheliethatitisonlybythebloodofChristwecanbesaved.ThatistrueGodwards,butitisnottruemanwards.TheworkoftheSpirit inusisequallyessentialastheworkofChrist forus.LetthereadercarefullyponderthewholeofTitus3:5.

Salvation is twofold: it is both legal and experimental, and consists ofjustificationandsanctification.Moreover,IowemysalvationnotonlytotheSonbut to all threepersons in theGodhead.Alas, how little is thisrealizedtoday,andhowlittleisitpreached.FirstandprimarilyIowemysalvationtoGodtheFather,whoordainedandplannedit,andwhochoseme unto salvation (2 Thess. 2:13). In Titus 2:4, it is the Father who isdenominated "God our Saviour." Secondly andmeritoriously I owemysalvation to theobedience and sacrifice ofGod the Son Incarnate,whoperformed as my Sponsor everything which the law required, andsatisfied all its demands upon me. Thirdly and efficaciously I owe mysalvationtotheregenerating,sanctifyingandpreservingoperationsoftheSpirit:notethatHisworkismadejustasprominentinLuke15:8-10,asisthe Shepherd’s in Luke 15:4-7! As Titus 3:5, so plainly affirms, God"saved us by the washing of regeneration and renewing of the HolySpirit"; and it is the presence ofHis "fruit" inmy heart and lifewhich

furnishestheimmediateevidenceofmysalvation.

"Withtheheartmanbelievethuntorighteousness"(Romans10:10).Thusitistheheartwhichwemustfirstexamineinordertodiscoverevidencesof the presence of a saving faith. And first, God’s Word speaks of"purifying their hearts by faith" (Acts 15:9). Of old the Lord said, "0Jerusalem,washthineheartfromwickedness,thatthoumayestbesaved"(Jer.4:14).Aheartthatisbeingpurifiedbyfaith(cf.1Peter1:22),isonefixeduponapureObject. It drinks fromapureFountain, delights in apureLaw(Romans7:22),andlooksforwardtospendingeternitywithapureSaviour(1John3:3).Itloathesallthatisfilthy—spirituallyaswellasmorally—yea, hates the very garment spotted by the flesh (Jude 23).Contrariwise,itlovesallthatisholy,lovelyandChristlike.

"Thepure inheartshallseeGod"(Matt.5:8).Heartpurity isabsolutelyessential to fitus fordwelling in thatplace intowhich thereshall innowise enter anything "that defileth, neither worketh abomination" (Rev.21:27).Perhapsalittlefullerdefinitioniscalledfor.Purifyingtheheartbyfaithconsistsof,first,thepurifyingoftheunderstanding,bytheshininginofDivinelight,soastocleanseitfromerror.Second,thepurifyingoftheconscience,soastocleanse it fromguilt.Third, thepurifyingof thewill, so as to cleanse it from self-will and self-seeking. Fourth, thepurifyingoftheaffections,soastocleansethemfromtheloveofallthatis evil. In Scripture the "heart" includes all these four faculties. Adeliberatepurposetocontinueinanyonesincannotconsistwithapureheart.

Again,savingfaithisalwaysevidencedbyahumbleheart.Faithlaysthesoul low, for it discovers its own vileness, emptiness, impotency. Itrealizesitsformersinfulnessandpresentunworthiness.Itisconsciousofits weaknesses andwants, its carnality and corruptions. Nothingmoreexalts Christ than faith, and nothingmore debases aman. In order tomagnify the riches of His grace, God has selected faith as the fittestinstrument,andthisbecauseitisthatwhichcausesustogoentirelyoutfrom ourselves unto Him. Faith, realizing we are nothing but sin andwretchedness, comesuntoChristasanempty-handedbeggar to receiveall fromHim. Faith empties aman of self-conceit, self-confidence, andself-righteousness,andmakeshimseemnothing, thatChristmaybeall

inall.Thestrongestfaithisalwaysaccompaniedbythegreatesthumility,accountingself thegreatestof sinnersandunworthyof the least favour(seeMatt.8:8-10).

Again, saving faith isalways found ina tenderheart. "AnewheartalsowillIgiveyou,andanewspiritwillIputwithinyou:andIwilltakeawaythe stonyheart out of your flesh, and Iwill give you an heart of flesh"(Ezek.36:26).Anunregenerateheart ishardas stone, fullofprideandpresumption.ItisquiteunmovedbythesufferingsofChrist,inthesensethat they act asnodeterrent against self-will and self-pleasing.But thereal Christian ismoved by the love of Christ, and says, How can I sinagainst His dying love for me. When overtaken by a fault, there ispassionate relenting andbittermourning.Oh,my reader, do you knowwhat it is to be melted before God, for you to be heart-broken withanguishoversinningagainstandgrievingsuchaSaviour?Ah,itisnottheabsence of sin but the grieving over it which distinguishes the child ofGodfromemptyprofessors.

Another characteristic of saving faith is that it "worketh by love" (Gal.5:6).Itisnotinactive,butenergetic.Thatfaithwhichis"oftheoperationof God" (Col. 2:12) is a mighty principle of power, diffusing spiritualenergytoallthefacultiesofthesoulandenlistingthemintheserviceofGod.Faithisaprincipleoflife,bywhichtheChristianlivesuntoGod;aprinciple ofmotion, bywhichhewalks toheaven along thehighwayofholiness;aprincipleofstrength,bywhichheopposestheflesh,theworld,andtheDevil. "Faith in theheartofaChristian is like thesalt thatwasthrownintothecorruptfountain,thatmadethenaughtywatersgoodandthebarrenlandfruitful.Hence it is thattherefollowethanalterationoflife and conversation, and so bringeth forth fruit accordingly: ‘A goodmanoutofthegoodtreasureoftheheartbringethforthgoodfruit’;whichtreasureisfaith"(JohnBunyaninChristianBehaviour).

Whereasavingfaithisrootedintheheartitgrowsupandspreadsitselfin all the branches of obedience, and is filled with the fruits ofrighteousness.ItmakesitspossessoractforGod,andtherebyevidencesthatitisalivingthingandnotmerelyalifelesstheory.Evenanewborninfant, though it cannotwalk and work as a grownman, breathes andcries,movesandsucks,andtherebyshowsitisalive.Sowiththeonewho

hasbeenbornagain;thereisabreathinguntoGod,acryingafterHim,amoving toward Him, a clinging to Him. But the infant does not longremainababe;thereisgrowth,increasingstrength,enlargedactivity.NordoestheChristianremainstationary:hegoes"fromstrengthtostrength"(Ps.84:7).

Butobservecarefully,faithnotonly"worketh"butit"workethbylove."Itisatthispointthatthe"works"oftheChristiandifferfromthoseof themere religionist. "The papist works that he may merit heaven. ThePhariseeworks thathemaybeapplauded, thathemaybeseenofmen,that he may have a good esteem with them. The slave works lest heshouldbebeaten,lestheshouldbedamned.Theformalistworksthathemaystopthemouthofconscience, thatwillbeaccusinghim, ifhedoesnothing. The ordinary professor works because it is a shame to donothingwheresomuchisprofessed.Butthetruebelieverworksbecausehe loves. This is the principal, if not the only,motive that sets him a-work.Iftherewerenoothermotivewithinorwithouthim,yetwouldhebeworkingforGod,actingforChrist,becausehelovesHim;itislikefireinhisbones"(DavidClarkson).

Saving faith is ever accompanied by an obedient walk. "Herebywe doknowthatweknowHim,ifwekeepHiscommandments.Hethatsaith,IknowHim,andkeepethnotHiscommandments,isaliar,andthetruthisnotinhim"(1John2:3,4).Makenomistakeuponthispoint:infiniteasarethemeritsofChrist’ssacrifice,mightyasisthepotencyofHispriestlyintercession, yet they avail not for any who continue in the path ofdisobedience.HeacknowledgesnonetobeHisdisciplessave themwhodohomagetoHimastheirLord."Toomanyprofessorspacifythemselveswith the idea that they possess imputed righteousness, while they areindifferenttothesanctifyingworkoftheSpirit.Theyrefusetoputonthegarment of obedience, they reject the white linen which is therighteousnessof thesaints.Theythusreveal theirself-will, theirenmitytoGod,and theirnon-submission toHisSon.Suchmenmay talkwhattheywillaboutjustificationbyfaith,andsalvationbygrace,buttheyarerebels at heart; theyhavenot on thewedding-dress anymore than theself-righteous,whomtheysoeagerlycondemn.Thefactis,ifwewishfortheblessingsofgrace,wemustinourheartssubmittotherulesofgrace

without picking and choosing" (C.H. Spurgeon on "The WeddingGarment").

Oncemore:saving faith isprecious, for, likegold, itwillendure trial (1Peter1:7).AgenuineChristianfearsnotest;heiswilling,yea,wishes,tobetriedbyGodHimself.Hecries,"Examineme,0Lord,andproveme;trymyreinsandmyheart"(Ps.26:2).Thereforeheiswillingforhisfaithtobetriedbyothers, forhe shunsnot the touchstoneofHolyWrit.Hefrequently tries for himself, for where somuch is at stake hemust besure.Heisanxioustoknowtheworstaswellasthebest.Thatpreachingpleaseshimbestwhichismostsearchinganddiscriminating.Heisloathto be deluded with vain hopes. He would not be flattered into a highconceit of his spiritual state without grounds. When challenged, hecomplieswiththeapostle’sadvicein2Corinthians13:5.

Herein does the real Christian differ from the formalist. Thepresumptuousprofessorisfilledwithpride,and,havingahighopinionofhimself, isquitesurethathehasbeensavedbyChrist.Hedisdainsanysearchingtests,andconsidersself-examinationtobehighlyinjuriousanddestructive of faith. That preaching pleases him best which keeps at arespectabledistance,whichcomesnotnearhisconscience,whichmakesnoscrutinyofhisheart.TopreachtohimofthefinishedworkofChristand the eternal security of allwhobelieve inHim strengthenshis falsepeaceandfeedshiscarnalconfidence.ShouldarealservantofGodseekto convince him that his hope is a delusion, and his confidencepresumptuous,hewouldregardhimasanenemy,asSatanseekingtofillhimwithdoubts.Thereismorehopeofamurdererbeingsavedthanofhisbeingdisillusioned.

Anothercharacteristicofsavingfaithisthatitgivestheheartvictoryoverallthevanitiesandvexationsofthingsbelow."ForwhatsoeverisbornofGodovercomeththeworld: and this is the victory that overcometh theworld,evenourfaith"(1John5:4).ObservethatthisisnotanidealafterwhichtheChristianstrives,butanactualityofpresentexperience.InthisthesaintisconformedtoHisHead:"Beofgoodcheer;Ihaveovercometheworld"(John16:33).Christovercameit forHispeople,andnowHeovercomes it in them. He opens their eyes to see the hollowness andworthlessnessof thebestwhichthisworldhastooffer,andweanstheir

hearts fromitbysatisfyingthemwithspiritual things.So littledoestheworldattractthegenuinechildofGodthathelongsforthetimetocomewhenGodshalltakehimoutofit.

Alas,thatsoveryfewofthosenowbearingthenameofChristhaveanyrealexperimentalacquaintancewiththesethings.Alas,thatsomanyaredeceivedbyafaithwhichisnotasavingone."HeonlyisaChristianwholives for Christ. Many persons think they can be Christians on easiertermsthanthese.TheythinkitisenoughtotrustinChristwhiletheydonot live for Him. But the Bible teaches us that if we are partakers ofChrist’s death we are also partakers of His life. If we have any suchappreciation ofHis love in dying for us as to lead us to confide in themeritsofHisdeath,weshallbeconstrainedtoconsecrateourlivestoHisservice. And this is the only evidence of the genuineness of our faith"(CharlesHodgeon2Corinthians5:15).

Reader, are the things mentioned above actualized in your ownexperience?Iftheyarenot,howworthlessandwickedisyourprofession!"It is therefore exceedingly absurd for any to pretend that they have agoodheartwhiletheyliveawickedlife,ordonotbringforththefruitofuniversalholinessintheirpractice.Menthatliveinthewaysofsin,andyet flatter themselves that they shall go to heaven, expecting to bereceivedhereafterasholypersons,withoutaholypractice,actasthoughtheyexpectedtomakeafooloftheirJudge.Whichisimpliedinwhattheapostlesays (speakingofmen’sdoinggoodworksand livingaholy life,thereby exhibiting evidence of their title to everlasting life), ‘Be notdeceived;Godisnotmocked:forwhatsoeveramansoweth,thatshallhealsoreap’(Gal.6:7).Asmuchastosay,Donotdeceiveyourselveswithanexpectationofreapinglifeeverlastinghereafter,ifyoudonotsowtotheSpirithere;itisinvaintothinkthatGodwillbemadeafoolofbyyou"(JohathanEdwardsinReligiousAffections).

ThatwhichChristrequiresfromHisdisciplesisthattheyshouldmagnifyand glorify Him in this world, and that by living holily to Him andsufferingpatientlyforHim.NothingisashonoringtoChristasthatthosewhobearHisnameshould,by theirholyobedience,makemanifest thepowerofHisloveovertheirheartsandlives.Contrariwise,nothingissogreata reproach toHim,nothingmoredishonorsHim, than that those

whoarelivingtopleaseself,andwhoareconformedtothisworld,shouldcloaktheirwickednessunderHisholyname.AChristianisonewhohastakenChristforhisexampleinallthings;thenhowgreattheinsultwhichis doneHimby those claiming to be Christianswhose daily lives showthey have no respect for His godly example. They are a stench in Hisnostrils;theyareacauseofgrievoussorrowtoHisrealdisciples;theyarethegreatesthindranceofall to theprogress ofHis causeon earth; andtheyshallyet find that thehottestplaces inhellhavebeen reserved forthem.Ohthattheywouldeitherabandontheircourseofself-pleasingordroptheprofessionofthatnamewhichisaboveeveryname.

Should the Lord be pleased to use this article in shattering the falseconfidenceofsomedeludedsouls,andshouldtheyearnestlyinquirehowtheyaretoobtainagenuineandsavingfaith,weanswer,UsethemeanswhichGodhasprescribed.WhenfaithbeHisgift,HegivesitinHisownway;andifwedesiretoreceiveit,thenwemustputourselvesinthatwaywhereinHeiswonttocommunicateit.FaithistheworkofGod,butHeworks it not immediately, but through the channels of His appointedmeans.Themeansprescribedcannoteffectfaithofthemselves.TheyarenofurthereffectualthanininstrumentsinthehandsofHimwhoistheprincipal cause. Though He has not tied Himself to them, yet He hasconfinedus.ThoughHebefree,yetthemeansarenecessarytous.

The firstmeans isprayer."Anewheart alsowill I giveyou, andanewspiritwillIputwithinyou"(Ezek.36:26).Hereisagraciouspromise,butinwhatwaywillHeaccomplishit,andsimilarones?Listen,"ThussaiththeLordGod;IwillyetforthisbeinquiredofbythehouseofIsrael,todoitforthem"’(Ezek.36:37).CryearnestlytoGodforanewheart,forHisregeneratingSpirit,forthegiftofsavingfaith.Prayerisauniversalduty.Thoughanunbelieversininpraying(asineverythingelse),itisnotasinforhimtopray.

ThesecondmeansisthewrittenWordheard(John17:20;1Cor.3:5)orread(2Tim.3:15).SaidDavid,"IwillneverforgetThyprecepts:forwiththemThouhastquickenedme"(Ps.119:93).TheScripturesaretheWordofGod;throughthemHespeaks.Thenreadthem,askingHimtospeaklife,power,deliverance,peace,toyourheart.MaytheLorddeigntoaddHisblessing.

Chapter2

THEPOWEROFGOD

"TwicehaveIheardthis;thatpowerbelongethuntoGod"(Ps.62:11).InWhen first writing upon this subject, we practically confined ourattentiontotheomnipotenceofGodasitisseeninandthroughtheoldcreation.Herewe propose to contemplate the exercise ofHismight inandonthenewcreation.ThatGod’speoplearemuchslowertoperceivethelatterthantheformerisplainfromEphesians1:19,wheretheapostleprayed that the saintsmight know "what is the exceeding greatness ofHispowertouswardwhobelieve,accordingtotheworkingofHismightypower." Very striking indeed is this. When Paul speaks of the Divinepowerincreationhementions"HispowerandGodhead"(Romans1:20);but when he treats of the work of grace and salvation, he calls it "theexceedinggreatnessofHispower."

GodproportionsHispowertothenatureofHiswork.ThecastingoutofdemonsisascribedtoHis"finger"(Luke11:20);HisdeliveringofIsraelfromEgypttoHis"hand"(Ex.13:9);butwhentheLordsavesasinneritisHis"holyarm"whichgetsHimthevictory(Ps.98:1). It is tobe dulynotedthatthelanguageofEphesians1:19,issocouchedastotakeinthewholeworkofDivinegraceinandupontheelect.Itisnotrestrainedtothepast—"whohavebelievedaccordingto";nortothetimetocome—"thepowerthatshallworkinyou";but,instead,itis"theexceedinggreatnessof His power to us-wardwho believe."It is the "effectual working" ofGod’s might from the first moment of illumination and conviction tilltheirsanctificationandglorification.

So dense is the darkness which has now fallen upon the people (Isa.60:2),thatthevastmajorityofthoseeveninthe"churches"deemitbynomeansahardthingtobecomeaChristian.Theyseemtothinkitisalmostaseasytopurifyaman’sheart(James4:8)asitistowashhishands;that

itisassimpleamattertoadmitthelightofDivineTruthintothesoulasitisthemorningsunintoourchambersbyopeningtheshutters;thatitisnomoredifficult to turn theheart fromevil togood, fromtheworld toGod,fromsintoChrist,thantoturnashiproundbythehelpofthehelm.And this in the face of Christ’s emphatic statement, "Withmen this isimpossible"(Matt.19:26).

Tomortify the lusts of the flesh (Col. 3:5), to be crucified daily to sin(Luke9:23), tobemeekandgentle, patient andkind—in aword, to beChrist-like—isataskaltogetherbeyondourpowers;itisoneonwhichwewouldneverventure, or,having venturedon,would soonabandon,butthat God is pleased to perfect His strength in our weakness, and is"mightytosave"(Isa.63:1).Thatthismaybethemoreclearlyevidenttous, we shall now consider some of the features of God’s powerfuloperationsinthesavingofHispeople.

1.InRegeneration

LittleasrealChristiansmayrealizeit,afargreaterpowerisputforthbyGod in the new creation than in the old, in refashioning the soul andconformingittotheimageofChristthanintheoriginalmakingit.Thereis a greater distance between sin and righteousness, corruption andgrace, depravity and holiness, than there is between nothing andsomething,ornonentityandbeing;andthegreaterthedistancethereis,the greater the power in producing something. The miracle is greateraccordingasthechangeisgreater.Asitisamoresignaldisplayofpowertochangeadeadmantolifethanasickmantohealth,soitisafarmorewonderful performance to change unbelief to faith and enmity to lovethan simply to create out of nothing. Therewe are told, "the gospel ofChrist...isthepowerofGoduntosalvationtoeveryonethatbelieveth"(Romans1:16).

The Gospel is the instrument which the Almighty uses whenaccomplishing themostwondrousandblessedof allHisworks, i.e. thepickingupofwretchedwormsoftheearthandmakingthem"meettobepartakersoftheinheritanceofthesaintsinlight"(Col.1:12).WhenGodformedmanOutofthedustoftheground,thoughthedustcontributednothing to the act whereby God made him, it had in it no principle

contrary to His design. But in turning the heart of a sinner towardHimself,thereisnotonlythelackofanyprincipleofassistancefromhimin thiswork, but thewhole strengthofhisnatureunites to combat thepowerofDivinegrace.When theGospel ispresented to the sinner,notonlyishisunderstandingcompletelyignorantofitsgloriouscontents,butthe will is utterly perverse against it. Not only is there no desire forChrist, but there is inveterate hostility against Him. Nothing but thealmightypowerofGodcanovercometheenmityof thecarnalmind.Toturnbacktheoceanfromitscoursewouldnotbesuchanactofpowerastochangetheturbulentbentofmanswickedheart.

2.Inconvictingusofsin

The "light of reason" of which men boast so much, and the "light ofconscience"whichothersvaluesohighly,wereutterlyworthlessasfarasgivinganyintelligenceinthethingsofGodwasconcerned.ItwastothisawfulfactthatChristreferredwhenHesaid,"Ifthereforethelightthatisin theebe darkness,how great is that darkness!" (Matt. 6:23). Yes, so"great" is thatdarkness thatmen"callevilgood,andgoodevil; . . .putdarkness for light, and light for darkness; . . . put bitter for sweet, andsweet for bitter!" (Isa. 5:20). So "great" is that darkness that spiritualthings are ‘‘foolishness" unto them (1 Cor. 2:14). So "great" is thatdarknessthattheyarecompletelyignorantofit(Eph.4:18),andutterlyblindtotheiractualstate.Notonlyisthenaturalmanunabletodeliverhimself from this darkness, but he has no desire whatever for suchdeliverance, for being spiritually dead he has no consciousness of anyneedfordeliverance.

It is because of their fearful state that, until the Holy Spirit actuallyregenerates, allwho hear the Gospel are totally incapacitated for anyspiritualunderstandingofit.Themajoritywhohearitimaginethattheyarealreadysaved,that theyarerealChristians,andnoarguments fromthepreacher,nopoweronearth,caneverconvincethemtothecontrary.Tellthem,"Thereisagenerationthatarepureintheirowneyes,andyetisnotwashedfromtheirfilthiness"(Prov.30:12),anditmakesnomoreimpressionthandoeswateronaduck’sback.Warnthemthat,"Exceptyerepent,ye shall all likewise perish" (Luke 13:3), and they are nomoremovedthanaretherocksbytheoceansspray.No,theysupposethatthey

havenothingtorepentof,andknownotthattheirrepentanceneeds"toberepentedof"(2Cor.7:10).Theyhavefartoohighanopinionoftheirreligious profession to allow that theyare in any danger of hell. Thus,unlessamightymiracleofgrace iswroughtwithin them,unlessDivinepowershatterstheircomplacency,thereisnohopeatallforthem.

For,asoultobesavinglyconvictedofsinisagreaterwonderthanforaputrid fountain to send forth sweetwaters. For a soul to be brought torealizethat"everyimaginationofthethoughtsofhisheartwasonlyevilcontinually"(Gen.6:5)requiresthepowerofomnipotencetoproduce.Bynaturemanisindependent,self-sufficient,self-confident:whatamiracleofgracehasbeenwroughtwhenhenowfeelsandownshishelplessness!Bynatureamanthinkswellofhimself;whatamiracleofgracehasbeenwroughtwhenheacknowledges,"inme...dwellethnogoodthing"(Rom.7:18)! By nature men are "lovers of themselves" (2 Tim. 3:2); what amiracle of grace has been wrought when men abhor themselves (Job42:6)!Bynatureman thinkshe isdoingChrista favour toespouseHisGospel and patronize His cause; what a miracle of grace has beenwroughtwhenhediscoversthatheisutterlyunfitforHisholypresence,andcries,"Departfromme;forIamasinfulman,OLord"(Luke5:8).Bynaturemanisproudofhisownabilities,accomplishments,attainments;whatamiracleofgracehasbeenwroughtwhenhecantruthfullydeclare,"Icountallthingsbut loss fortheexcellencyof theknowledgeofChristJesus...anddocountthembutdung,thatImaywinChrist"(Phil.3:8).

3.IncastingouttheDevil

"Thewholeworldliethinwickedness"(1John5:19),bewitched,fettered,helpless.AswegoovertheGospelnarrativesandreadofdifferentoneswhowerepossessedofdemons,thoughtsofpityfortheunhappyvictimsstir our minds, and when we behold the Saviour delivering thesewretchedcreatureswearefullofwondermentandgladness.ButdoestheChristianreaderrealizethatwetoowereonceinthatsameawfulplight?BeforeconversionweweretheslavesofSatan,theDevilwroughtinushiswill(Eph.2:2),andsowewalkedaccordingtotheprinceofthepoweroftheair."Whatabilityhadwetodeliverourselves?Less thanwehavetostop therain fromfallingor thewind fromblowing.Apictureofman’shelplessnesstodeliverhimselffromSatan’spowerisdrawnbyChristin

Luke11:21:"Whenastrongmanarmedkeepethhispalace,hisgoodsarein peace." The "strong man" is Satan; his "goods" are the helplesscaptives.

ButblessedbeHisname,"theSonofGodwasmanifested,thatHemightdestroy the works of the devil" (1 John 3:8). This too was pictured byChristinthesameparable:"Butwhenastrongerthanheshallcomeuponhim,andovercomehim,he taketh fromhimallhis armourwhereinhetrusted, and divideth the spoils" (Luke 11:22). Christ is mightier thanSatan, He overcomes him in the day of His power (Ps. 110:3), andemancipates"Hisown"whoarebound(Isa.61:1).HestillcomesbyHisSpiritto"setatlibertythemthatarebruised"(Luke4:18),thereforeisitsaidofGod,"whohathdeliveredusfromthepowerofdarkness,andbathtranslatedusintothekingdomofHisdearSon"pluckingorsnatchingoutofapowerthatotherwisewouldnotyielditsprey.

4.Inproducingrepentance

ManwithoutChristcannotrepent:"HimhathGodexaltedwithHisrighthand to be a Prince and a Saviour, for to give repentance" (Acts 5:31).Christgaveitasa"prince,"andthereforetononebutHissubjects,thosewhoare inHis kingdom, inwhomHe rules.Nothing can drawmen torepentancebut the regeneratingpowerofChrist,whichHeexercises atGod’srighthand;fortheactsofrepentancearehatredofsin,sorrowforit,determinationtoforsakeit,andearnestandconstantendeavourafteritsdeathsButsinissotranscendentlydearanddelightfultoamanoutofChrist that nothing but an infinite power can draw him to these actsmentioned.Sin ismoreprecious toanunregenerate soul thananythingelse in heaven or earth. It is dearer to him than liberty, for he giveshimselfuptoitentirely,andbecomesitsservantandslave.Itisdearertohim thanhealth, strength, time, or riches, forhe spends all theseuponsin.Itisdearertohimthanhisownsoul.Shallamanlosehissinsorhissoul?Ninety-nineoutofahundredvoteforthelatter,andlosetheirsoulsonthataccount.

Sin isaman’s self. Justas "I" is thecentral letterof "sin," sosin is thecenter, themoving-power, thevery lifeofself.ThereforedidChristsay,"IfanymanwillcomeafterMe,lethimdenyhimself’(Matt.16:24).Men

are"loversoftheirownselves"(2Tim.3:2),whichisthesameassayingthat their hearts arewedded to sin.Man "drinketh iniquity like water"(Job15:16);hecannotexistwithoutit,heiseverthirstingforit,hemusthavehisfillofit.Nowsincemansodotesonsin,whatisgoingtoturnhisdelight into sorrow, his love for it into loathing of it? Nothing butalmightypower.

Here,then,wemaymarkthefollyofthosewhocherishthedelusionthatthey can repent whenever they get ready to do so. But evangelicalrepentanceisnotatthebeckandcallofthecreature.ItisthegiftofGod:"IfGodperadventurewillgivethemrepentancetotheacknowledgingofthe truth" (2 Tim. 2:25). Then what insanity is it that persuadesmultitudes to defer the effort to repent till their death-beds? Do theyimagine thatwhen they are soweak that they can no longer turn theirbodies theywill have strength to turn their souls from sin? Far soonercouldtheyturnthemselvesbacktoperfectphysicalhealth.Whatpraise,then,isduetoGodifHehaswroughtasavingrepentanceinus.

5.InworkingfaithinHispeople

Saving faith in Christ is not the simple matter that so many vainlyimagine.CountlessthousandssupposeitisaseasytobelieveintheLordJesusasinCaesarorNapoleon,andthetragicthingisthathundredsofpreachersarehelpingforwardthislie.It isaseasytobelieveonHimasontheminanatural,historical,intellectualway;butnotsoinaspiritualandsavingway.Imaybelieveinalltheheroesofthepast,butsuchbeliefeffects no change in my life! I may have unshaken confidence in thehistoricity of GeorgeWashington, but doesmy belief in him abatemylovefortheworldandcausemetohateeventhegarmentspottedbytheflesh?AsupernaturalandsavingfaithinChristpurifiesthelife.Issuchafaitheasilyattained?No, indeed!ListentoChristHimself:"Howcanyebelieve,which receivehonour one of another, and seeknot the honourthat cometh from God only?" (John 5:44). And again, we read, "Theycouldnotbelieve"(John12:39).

FaithinChristisreceivingHimasHeisofferedorpresentedtousbyGod(John 1:12). Now God presents Christ to us not only as Priest, but asKing;notonlyasSaviour,butas"Prince"(Acts5:21)—notethat"Prince"

precedes "Saviour," as taking His "yoke" upon us goes before finding"rest"tooursouls(Matt.11:29)!AremenaswillingforChristtoruleastosavethem?Dotheyprayasearnestlyforpurityasforpardon?Aretheyasanxioustobedeliveredfromthepowerofsinastheyarefromthefiresofhell?Dotheydesireholinessasmuchastheydoheaven?Isthedominionofsinasdreadful tothemas itswages?Doesthefilthinessofsingrievethem asmuch as the guilt and damnation of it? Themanwho divideswhat God has joined together when He offers Christ to us has not"received"Himatall.

Faith is the gift ofGod (Eph. 2:8, 9). It iswrought in the elect by "theoperationofGod"(Col.2:12).Tobringasinner fromunbelief tosavingfaithinChristisamiracleasgreatandaswondrousaswasGod’sraisingChrist from the dead (Eph. 1:19, 20). Unbelief is far, far more thanentertaining an erroneous conception of God’s way of salvation: it is aspeciesofhatredagainstHim.SofaithinChristisfarmorethanthemindassentingtoallthatissaidofHimintheScriptures.Thedemonsdothat(James2:19),butitdoesnotsavethem.SavingfaithisnotonlytheheartbeingweanedfromeveryotherobjectofconfidenceasthegroundofmyacceptancebeforeGod,but it isalsotheheartbeingweanedfromeveryother object that competes with Him formy affections. Saving faith isthat "which worketh by love" (Gal. 5:6), a love which is evidenced bykeepingHis commandments (John 14:23); but by their very nature allmenhatehiscommandments.Thereforewherethereisabelievingheartwhich is devoted to Christ, esteemingHim above self and theworld, amightymiracleofgracehasbeenwroughtinthesoul.

6.Incommunicatingasenseofpardon

Whena soulhasbeen sorelywoundedby the "arrows of theAlmighty"(Job6:4),whentheineffablelightofthethriceholyGodhasshoneintoour dark hearts, revealing their unspeakable filthiness and corruption;whenourinnumerableiniquitieshavebeenmadetostareusintheface,untiltheconvictedsinnerhasbeenmadetorealizeheisfitonlyforhell,andseeshimselfevennowontheverybrinkofit;whenheisbroughttofeelthathehasprovokedGodsosorelythathegreatlyfearshehassinnedbeyond all possibility of forgiveness (and unless your soul has passedthroughsuchexperiences,myreaders,youhaveneverbeenbornagain),

thennothingbutDivinepower can raise that souloutof abjectdespairandcreate in itahopeofmercy.To lift thestrickensinnerabove thosedarkwatersthathavesoterrifiedhim,tobestowthe lightofcomfortaswellasthelightofconvictionintoaheartfilledwithworsethanEgyptiandarkness,isanactofOmnipotence.GodonlycanhealtheheartwhichHehaswoundedandspeakpeacetotheragingtempestwithin.

MenmaycountupthepromisesofGodandtheargumentsofpeacetilltheyareasoldasMethuselah,butitwillavailthemnothinguntilaDivinehand shall pour in "the balmofGilead."The sinner is nomore able toapplytohimselftheWordofDivinecomfortwhenheisundertheterrorsofGod’slaw,andwrithingbeneaththestrokesofGod’sconvictingSpirit,thanhe is able to resurrect themoldering bodies in our cemeteries. To"restorethejoyofsalvation"wasinDavid’sjudgmentanactofsovereignpowerequaltothatofcreatingacleanheart(Ps.51:10).AlltheDoctorsofDivinityputtogetherareasincapableofhealingawoundedspiritasarethe physicians of medicine of animating a corpse. To silence atempestuous conscience is a mightier performance than the Saviour’sstillingthestormywindsandragingwaves,thoughitisnottobeexpectedthatanywill grant the truthof thiswhoare in themselvesstrangers tosuchanexperience.Asnothingbutinfinitepowercanremovetheguiltofsin,sonothingbutinfinitepowercanremovethedespairingsenseofit.

7.Inactuallyconvertingasoul

"Can the Ethiopian change his skin, or the leopard his spots?" (Jer.13:23).No,indeed;thoughhemaypaintorcoverthemover.SooneoutofChristmayrestraintheoutwardactsofsin,buthecannotmortifytheinwardprincipleofit.Toturnwaterintowinewasindeedamiracle,buttoturnfireintowaterwouldbeagreaterone.TocreateamanoutofthedustofthegroundwasaworkofDivinepower,buttore-createamansothata sinnerbecomesa saint, a lion is changed into a lamb, an enemytransformed into a friend, hatred is melted into love, is a far greaterwonderofOmnipotence.Themiracleofconversion,whichiseffectedbytheSpiritthroughtheGospel,isdescribedthus:"Fortheweaponsofourwarfare[i.e.thepreachers]arenotcarnal,butmightythroughGodtothepullingdownofstrongholds;castingdownimaginations,andeveryhighthingthatexaltethitselfagainsttheknowledgeofGod,andbringinginto

captivityeverythoughttotheobedienceofChrist"(2Cor.10:4,5).

Wellhasitbeensaid,"Todispossessaman,then,ofhisself-esteemandself-sufficiency,tomakeroomforGodintheheartwheretherewasnonebut for sin, asdear tohimashimself, to hurl downpride of nature, tomake stout imaginations stoop to the cross, to make designs of self-advancement sink under a zeal for the glory of God and an overrulingdesignforHishonour,isnottobeascribedtoanybuttoanoutstretchedarmwielding the swordof theSpirit.Tohaveaheart fullof the fearofGodthatwasjustbeforefilledwithcontemptofHim,tohaveasenseofHispower,aneyetoHisglory,admiringthoughtsofHiswisdom;tohaveahatredofhishabituallustingsthathadbroughthiminmuchsensitivepleasure; to loathe them; to live by faith in and obedience to theRedeemer,whobeforewassoheartilyunderthedominionofSatanandself, isa triumphantactof infinitepower thatcan ‘subdueall things’ toitself"(S.Charnock).

8.InpreservingHispeople

"WhoarekeptbythepowerofGodthroughfaith...readytoberevealedinthelasttime"(1Pet.1:5)."Keptfromwhat?Ah,whatmortaliscapableofreturningafullanswer?Awholesectionmightprofitablybedevotedtothisoneaspectofoursubject.Keptfromthedominionofsinwhichstilldwellswithinus.Kept frombeingdrawnOutof thenarrowwayby theenticementsoftheworld.Keptfromthehorribleheresieswhichensnarethousandsoneveryside.Kept frombeingovercomebySatan,whoeverseeksourdestruction.KeptfromdepartingfromthelivingGodsothatwedo notmake shipwreck of the faith. Kept from turning His grace intolasciviousness. Weak as water in ourselves, yet enabled to endure asseeingHimwhoisinvisible.This"istheLord’sdoing,anditismarvelousinoureyes."

Sinisamightymonarchwhichnoneofhissubjectscanwithstand.TherewasmoreinAdamwhileinnocenttoresistsinthaninanyothersince,forsinhasanallywithinthefallencreaturethatiseverreadytobetrayhimintotemptationfromwithout.ButsinhadnosuchadvantageoverAdam,nevertheless it overwhelmed him. The non-elect angels were yet betterabletowithstandsinthanAdamwas,havingamoreexcellentnatureand

beingnearertoGod,yetsinprevailedagainstthem,andthrewthemoutofheavenintohell.Thenwhatamightypower isrequiredtosubdueit!Only He who "led captivity captive" can make His people more thanconquerors.

"AstheprovidenceofGodisamanifestationofHispowerinacontinuedcreation,sothepreservationofgraceisamanifestationofHispowerinacontinuedregeneration.God’sstrengthabatesandmodifiestheviolenceof temptations, His staff supports His people under them, His mightdefeats the power of Satan. The counterworkings of indwellingcorruptions, the reluctancies of the flesh against the breathings of thespirit, the fallacies of the senses and the rovings of the mind wouldquicklystifleandquenchgraceifitwerenotmaintainedbythesameall-powerfulblastthatfirstinbreathedit.Nolesspowerisseeninperfectingit,thanimplantingit(2Peter1:3);nolessinfulfillingtheworkoffaith,thaninengraftingthewordoffaith(2Thess.1:11)."—S.Charnock.

ThepreservationofGod’speopleinthisworldgreatlygloriesthepowerofGod. To preserve those with somany corruptions within and somanytemptationswithoutmagnifiesHisineffablemightmorethanifHewereto translate them to heaven the moment they believed. In a world ofsufferingandsorrow, topreserve the faithofHispeople amid somanyandsoretestings,trials,buffetings,disappointments,betrayalsbyfriendsandprofessedbrethren inChrist, is infinitelymorewonderful than if aman should succeed in carrying an unsheltered candle alight across anopenmoorwhenahurricanewasblowing.TothegloryofGodthewriterbears witness that but for omnipotentgrace he had become an infidelyearsagoastheresultofthetreatmenthehadreceivedfromthosewhoposedaspreachersoftheGospel.Yes,forGodtosupplystrengthtoHisfainting people, and enable them to "hold the beginning of theirconfidence stedfast unto the end" (Heb. 3:14), ismoremarvelous thanthoughHeweretokeepafireburninginthemidstoftheocean.

How the contemplation of the power of God should deepen ourconfidence and trust inHim: "Trust ye in the Lord for ever: for in theLordJehovahiseverlastingstrength"(Isa.26:4).ThepowerofGodwasthegroundofAbraham’sassurance(Heb.11:19),ofthethreeHebrews’inBabylon(Dan.3:17),ofChrist’s(Heb.5:7).Oh,tobearconstantlyinmind

that "God is able to make all grace abound toward us" (2 Cor. 19:8).Nothingissocalculatedtocalmthemind,stillourfears,andfilluswithpeaceasfaith’sappropriationofGod’ssufficiency."IfGodbeforus,whocanbeagainstus?"(Rom.8:31).Hisinfalliblepromiseis,"Fearthounot;forIamwiththee:benotdismayed;forIamthyGod:Iwillstrengthenthee;yea,Iwillhelpthee;yea,IwillupholdtheewiththerighthandofMyrighteousness"(Isa.41:10).HewhobroughtanationthroughtheRedSea without any ships, and led them across the desert for forty yearswherewasneitherbreadnorwater,stilllivesandreigns!

Chapter3

THEGREATCHANGE

OldThingsPassedAway

Someofourolderreadersmayrecallabookwhichmadequiteastir inthe religious world, especially the Arminian sections of it, some fortyyears ago. It was entitled "Twice-born Men", and was written in asomewhatracyandsensationalstylebyawell-knownjournalist,HaroldBegbie.Itpurportedtodescribesomestartling"conversions"ofnotoriousprofligates and criminals under the evangelistic efforts of the SalvationArmy and CityMissions.Whether or no the reader is acquainted withthat particular book, he has probably read similar accounts ofreformationsofcharacter.Hemay,asthiswriter,havepersonallyheardthe"testimonies"ofsomeunusualcases.Werecall listeninguntooneinNewYork city some twenty-five years ago: amanpastmiddle agewhohad "spent twenty Christmas days in prison", who had been deliveredfroma lifeof crime,attributinghisdeliverance to theamazinggraceofGodand theefficacyof the redeemingbloodofChrist, andwho, touseoneofhisScripturalquotations,hadbeengiven"beautyforashes,theoilofjoyformourning,thegarmentofpraiseforthespiritofheaviness".

Many, if not all, of those reformed characters, testify that so thorough

was the work of grace wrought in them that their old habits andinclinationshadbeencompletelytakenaway,thattheynolongerhadtheslightest desire to return to their former ways, that all longing for thethings which once enthralled them was gone, declaring that God hadmade them new creatures in Christ, that old things were passed away,andallthingshadbecomenew(2Cor.5:17).Personallywedonotdeemourselves competent to pass an opinion on such cases. Certainly wewould not dare assign any limit to the wonder-working power of God;nevertheless,weshouldneedtobeinclosecontactwithsuchpeopleforsomeconsiderabletimeandcloselyobservetheirdailywalk, inordertobe assured that their goodness was something less evanescent than "amorningcloudandastheearlydew"whichquicklyvanishes(Hos.6:4).OntheonehandweshouldkeepinmindthemiraculoustransformationwroughtinthefiercepersecutorofTarsus,andontheotherwewouldnotforgetMatthew12:43-45.

Butthiswemaysafelyaffirm,thatsuchcasesasthosealludeduntoabovearenotgeneralorevencommon,andcertainlymustnotbesetupasthestandardbywhichweshouldascertainthegenuinenessofconversion,beit our own or another’s. Though it be blessedly true that inHis savingoperationsGodcommunicatessubduingandrestraininggracetothesoul—tosomeagreatermeasure,toothersalesser;yetitisequallytruethatHe does not remove the old nature at regeneration or eradicate "theflesh". OnlyOne has ever trodden this earth who could truthfully aver"thePrinceofthisworld(Satan)cometh,andhathnothinginme"(John14:30)—nothing combustible which his fiery darts could ignite. Thegodliest saintwhohasever livedhad reason to joinwith the apostle insorrowfully confessing "when I would do good, evil is present in me"(Rom.7:21).ItisindeedtheChristian’sdutyandprivilegetokeephimselffromalloutwardsins:"walkinthespiritandyeshallnotfulfillthelustsof the flesh" (Gal. 5:16), yet as the very next verse tells us, the flesh isthere,operative,andopposingthespirit.

But we will go further.When such persons as those referred to aboveappropriate2Corinthians5:17todescribe their "experience",nomatterhowwellsuiteditslanguagemayseemtotheircase,theyaremakinganunwarrantableandmisleadinguseofthatverse;andtheconsequencehas

been thatmany ofGod’s dear childrenwere brought into sad bondage.Countlessthousandshavebeenledtobelievethat, if theytrulyreceivedChristastheirpersonalLordandSavior,sucharadicalchangewouldbewrought in them that henceforth they would be immune from evilthoughts, foul imaginations,wickeddesires andworldly lusts.But aftertheydidreceiveChristastheirLordandSaviour,itwasnotlongeretheydiscovered that things inside them were very different from what theyexpected: that old inclinations were still present, that internalcorruptionsnowharassedthem,andinsomeinstancesmorefiercelythanever before. Because of the painful consciousness of "the plague of hisownheart"(1Kings8:38)manyaonehasdrawntheconclusionthathewasnever soundly converted, thathewasmistaken inbelievinghehadbeenbornofGod,andgreatistheirdistress.

NowoneveryimportantandnecessarypartoftheworktowhichGodhascalledHisservants is"takeup thestumblingblockoutof thewayofMypeople"(Isa.57:14andcf.62:10),andifhewouldfaithfullyattenduntothispart ofhis duty, then hemustmake it crystal clear to his hearers,believersandunbelievers, thatGod has nowhere promised to eradicateindwelling sin from the onewho believes theGospel.Hedoes save thepenitentandbelievingsinnerfromthelove,theguilt,thepenalty,andthereigningpowerof sin;butHedoesnot in this lifedeliverhim fromthepresenceof sin. Themiracle ofGod’s saving grace does indeed effect areal,aradical,andalastingchangeinallwhoarethesubjectsofit—somebeingmoreconsciousof thesameandgivingclearerevidenceof it,andsome(whopreviouslyledamoral,andperhapsreligious,life)lessso;butinnosingleinstancedoesHeremovefromthebeingofthatperson"theflesh"orevilprinciplewhichhebroughtwithhimwhenheenteredthisworld.Thatwhichwasbornof the flesh isstill flesh: thoughthatwhichhasbeenbornoftheSpiritisspirit(John3:6).

Notthattheministerof theGospelmustswingto theoppositeextremeandteach,orevenconvey the impression, that theChristiancanexpectnothingbetterthanalifeofdefeatwhilehebeleftinthisscene;thathisfoes,bothinternalandexternal,arefartoomightyforhimtosuccessfullycopewith.GoddoesnotleaveHisdearchildtocopewiththosefoesinhisown power, but strengthens himwithmight byHis Spirit in the inner

man;yethe is required tobe constantlyonhisguard lesthegrieve theSpiritandgiveoccasionforHimtosuspendHisoperations.Godtellsthesaint "My grace is sufficient for thee", but that grace must be sought(Heb.4:16)andused(Luke8:18), and if it be soughthumbly andusedaright, then"Hegivethmoregrace" (Jam.4:6),so thathe isenabledtofightthegoodfightoffaith.Satanisindeedmighty,butthereisoneyetmightier:"greaterisHethatisinyouthanhethatisintheworld"(1John4:4),andthereforeistheChristiancalleduponto"bestrongintheLordand in the power ofHismight" (Eph. 6:10); and thoughwhile severedfrom Christ he can produce no fruit (John 15:5), yet strengthened byChrist,he"candoallthings"(Phil.4:13).Christiansare"overcomers"(1John2:13;5:4;Rev.2:7).Thusweseeoncemorethatthereisabalancetobe preserved: avoiding at the one extreme the error of sinlessperfectionism,andattheotherthatofspiritualdefeatism.TruthistobepresentedinitsScripturalproportions,andnotdweltundulyoneitheritsgloomyoritsbrightside.Whenoneisregeneratedheiseffectuallycalled"out of darkness into God’s marvelous light" (1 Pet. 2:9), yet if anunconverted soul reading those words forms the idea that should Godquickenhim,all ignoranceanderrorwillbeimmediatelydispelledfromhissoul,hedrawsanunwarrantableconclusionandwillsoondiscoverhismistake.TheLordJesuspromisestogiverestuntotheheavily-ladensoulwhich comes toHim,butHedoesnot thereby signify that such an onewill henceforth enjoy perfect serenity of heart andmind.He savesHispeople from their sins (Matt. 1:21), yetnot in suchaway that theywillhavenooccasion toask for thedaily forgivenessof their transgressions(Luke11:4).ItisnotthatHissalvationisanimperfectone,butthatitisnotcompletelyexperiencedorenteredinto inthis life,assuchpassagesasRomans13:11,1Peter1:5show.The"bestwine" isreserveduntothelast.Glorificationisyetfuture.

Abovewehavesaidthatwhensuchcharactersasthosementionedintheopening paragraph appropriate 2 Corinthians 5:17 to describe their"experience", they make an unwarrantable and misleading use of thatverse.Theyarenottheonlyoneswhodoso,andsincemanyhavebeenstumbledbytoilingtounderstandthatversearight,acarefulexpositionofitiscalledfor."IfanymanbeinChrist,heisanewcreature:oldthingsarepassedaway;behold,allthingsarebecomenew".Itmustbeadmitted

inallfairnessthatthesoundofthosewordsdecidedlyfavorsthosewhoclaimthatsuchamiracleofgracehasbeenwroughtinthemthattheoldnature with its evil propensities was eradicated when they were bornagain.ButinviewoftheverydifferentexperienceofthevastmajorityofGod’s children of the last two thousand years of whom we have anyreliableknowledge,mustwenotpauseandask,Isthatreallythesenseofthe verse? Probably there are few of our readers who have not beenperplexedbyitslanguage.

Thecarefulstudentwillobservethatwehaveomittedtheopeningwordof2Corinthians5:17,whichisdoneeighttimesoutoftenbythosewhoquote it; nor are we acquainted with any exposition that satisfactorilyexplains its force. "Therefore if any man be in Christ he is a newcreature." Obviously that "therefore" is where we must begin in anycritical examination of the verse. It indicates that a conclusion is heredrawn from a foregoing premise, and tells us this verse is not to beregarded as a thing apart, complete in itself, but rather as intimatelyrelatedtosomethingpreceding.Onturningbacktoverse16wefindthatit, in turn,openswith "Wherefore" (The sameGreekwordbeingused),whichatonceservestoclassifythepassage,indicatingthatitisadidacticor doctrinal one, wherein the apostle is presenting an argument, or areasoned-outtrainofthought;andnotahortatorypassagewhereinacalluntoduty ismade,orabiographicalpassage inwhichanexperienceofthe soul is delineated. Unless that key be used, the passage remainslockedtous.

The key is hung upon the door by the presence of its introductory"therefore"or"wherefore",andifitbeignored,andinsteadweforcethedoor, then its lock is strainedor itspanels andhingesbroken; inotherwords,theinterpretationgiventoitwillbeastrainedandunsatisfactoryone.Andsuchhasindeedbeenthecasewiththosewhosoughttoexplainitsmeaningwithoutgivinganydueweight to—using—theverywordonwhichtheverseturns.Disregardingtheopening"therefore", ithasbeencommonlyassumedthat2Corinthians5:17isspeakingofthemiracleofregeneration and describing what is thereby effected in the oneexperiencing the same. But those who gave the verse that meaning atoncefelt themselves facedwith difficulties, andwere obliged towhittle

down its terms or qualify its language, for it is an undeniable fact, amatter of painful consciousness to Christians, that though some of the"oldthings"whichcharacterizedthemintheirunregeneracyhave"passedaway," yet others of them have not done so, nor have "all things" yetbecomenewwithinthem.

In his commentary on 2 Corinthians one otherwise excellent expositortellsus,"Inthe0.T.(Isa.43:18,19;65:17)theeffectstobeproducedbythecomingoftheMessiaharedescribedasamakingallthingsnew.ThefinalconsummationoftheRedeemer’skingdominheavenisdescribedinthe same terms, ‘He that sat upon the throne said, Behold, I make allthingsnew’(Rev.21:5).Theinwardspiritualchangeineverybelieverissetforthinthesamewords,becauseitisthetypeandnecessaryconditionofthisgreatcosmicalchange.Whatwouldavailanyconceivablechangein things external, if the heart remained a cage of unclean birds? Theapostle therefore says that if any man be in Christ he experiences achangeanalogoustothatpredictedbytheprophet,andliketothatwhichwestillanticipatewhenearthshallbecomeheaven.‘Oldthingsarepassedaway:behold,allthingshavebecomenew’.Oldopinions,plans,desires,principles and affections are passed away; new views of truth, newprinciples, new apprehensions of the destiny ofman, and new feelingsandpurposesfillandgovernthesoul".

Itisaccreditingjustsuchextravagantstatementsastheabove—whichisafair example of those made by many other good men, who have heldinfluentialpositionsinthechurches—thathavebroughtsomanyofGod’slittleonesintocruelbondage, fortheyknowfullwell thatnosuchgreatchangehasbeenwroughtinthemaslikeuntothatwhichwillobtainonthenew earth, concerningwhichGod assures us "there shall in nowiseenter into it any thing that defileth, neither worketh abomination ormaketha lie",andwhere"thereshallbenomoredeath,neithersorrownorcrying,neithershalltherebeanymorepain;fortheformerthingsarepassedaway"(Rev.21:27,4).WemakesoboldastosaythattheChristianexperience of that expositor falsified his own assertions. "Old opinionsandplans"manyindeedpassawaywhenapersonissoundlyconverted,butitisnottruethatold"desires,principles,andaffections"passaway:onthecontrary,theyremain,areactive,andplaguehimtotheendofhis

course; otherwise there would be no corruptions for him to resist, nolustswhichheisexhortedtomortify.

It is really surprising to find some excellent men, whose writings aregenerally most helpful and whose memories we revere, uttering suchabsurditieswheninterpreting2Corinthians5:17(Theexplanationisthat,likeourselves,theytoowerecompassedwithinfirmity).AnotherofthemwroteoftheChristian:"HeconcludesthatheisinChrist,becauseheis‘anew creature.’He finds old things passed away, and all things becomenew.Hisoldsecure,benumbed,unfaithfulconscienceispassedaway.Hisoldperverse,stubborn,rebelliouswill;hehasanewwill.Hisoldstrong,sensual, corrupt, unbelieving, impenitent heart is gone. . .his olddisordered, misplaced, inordinate affections,. . .He has new thoughts,newinclinations,newdesires,newdelights,newemployments."True,hecloseshisparagraphbysaying"sometimes(i.e.formerly)carnal,butnowinsomemeasurespiritual; sometimesworldly,butnow in somedegreehas his conversation in heaven; sometimes profane, but now in partholy," which not only virtually contradicts his previous sentences, butserves to illustrate what we said above, about men creating their owndifficulties when ignoring the key to a passage, and being obliged totamperwithitstermstomakethemfittheirinterpretations.

TheGreekwordfor"passedaway" isaverystrongone,asmaybeseenfromsuchpassages asMatthew 5:18; 24, 34; James 1:10; 2 Peter 3:10,andsignifies(notfromitsetymology,butitsusage)aremoval,amakinganendof.Whateverbethe"oldthings"referredtoin2Corinthians5:17,theyarenotmerelysubdued,ortemporarilyputtosleep,onlytowakenagain with fresh vigor but are "passed away"—donewith.Therefore todefinethose"oldthings"as"oldaffections,olddispositionsofAdam"asstillanothertheologiandoes,isutterlymisleading,andonehadsupposedhis own spiritual history had taught him better than to make such anassertion.Anolderwriter issomewhatmoresatisfactory,whenhesays,"Byoldthingshemeansallthosecorruptprinciples,selfends,andfleshlylustsbelonging to thecarnalstate,or theoldman;all theseare ‘passedaway’,notsimplyandperfectly,butonlyinpartatpresent,andwhollyinhope and expectation hereafter". The very fact that such a frittering of"passedaway"wasdeemednecessary,makesushighlysuspiciousofhisdefinition of the "old things"; and should make us search for analternativeone.

TheDispensationalChange

To say that the "old things" which are " passed away" when a personbecomes a new creature in Christ refer to "old desires, principles andappetites"isflatlycontradictedbyRomans7:14-25.Theoldnature,the"flesh"orevilprinciple,mostcertainlydoesnotpassaway,eitherwhollyorinpart,neitheratthenewbirthnoratanysubsequentstageofhislifewhile theChristian is lefthereonearth. Instead, the "flesh" remains inthe saint, and "lusteth against the spirit" (Gal. 5:17), producing acontinual conflict as he seeks towalkwith andplease theLord. That arealandradicalchangetakesplaceinthesoulwhenamiracleofgraceiswrought within him, is indeed blessedly true, but to describe thatmiraculouschangeasconsistingoforbeingaccompaniedbytheremovalof theoldsinfulnatureor indwellingcorruption, is totallyunwarrantedand utterly unscriptural. And it is just because so many have beenconfused by this error, and sufficiently affected by it, as to have theirassuranceunderminedandtheirpeacedisturbed,thatwearenowwritinguponthesubject.

Itshouldbecarefullynotedthat2Corinthians5:17isnotdescribingsomeexceptionalexperiencewhichisattaineduntoonlybyafavoredfewfromamong the children of God, but rather is it postulating that which iscommontothewholefamily:"ThereforeifanymanbeinChristheisanewcreature".The "if anyman"shows thatwehavehereapropositionwhich is general, one which is of universal application unto theregenerate—asmuchsoasthoughitsaid"ifanymanbeinChristhissinsarepardoned".This atonceassures theChristian that it isnot throughany fault of his that he comes short of such a standard as somewouldappeartomeasureunto.Norisourversegivinganaccountofthatwhichis gained as he reaches Christian maturity, still less that which willcharacterize him only when he reachesHeaven: instead it predicates apresent fact the moment one is vitally united to Christ. It is true thesubstantive"heis"(or"thereis"—R.V.)issuppliedbythetranslators,yetthe legitimacyorrather thenecessityof it isevident fromwhat follows:"oldthingsarepassedaway;beholdallthingsarebecomenew

Theopening"Therefore"bidsusponderthecontext.Uponturningtotheverse immediately preceding, here is what we read: "Wherefore,

henceforthknowwenomanaftertheflesh,yea,thoughwehaveknownChrist after the flesh, yetnowhenceforthknowwe (Himso)nomore".Wewonderhowmanyof our readersunderstand that verse, have evenformulated any idea of what it is speaking about. If they consult thecommentators, instead of finding help they are likely to be the moreperplexed,fornotwoofthemareagreedastoitsmeaning,andsomeofthem had been more honest if they frankly owned they did notunderstanditinsteadofdarkeningcounselbyamultitudeofmeaninglesswords. Now is it not obvious that, in order to a right perception of itssignificancewemustseekanswerstothefollowingquestions.Whomwasthe apostle here instructing? Upon what particular subject was hewriting?What required his taking up this subject? or, in other words,whatwashisspecialdesignonthisoccasion?Thisalonewillaffordusthetrueperspective.

As we have pointed out before in these pages, it is necessary to knowsomething of the circumstances which occasioned the writing of theCorinthianepistlesifwearetoobtainaninsightofmanyoftheirdetails.SoonafterPauldeparted fromCorinth (Acts 18) false teachers assailedthe saints there, seeking to undermine the apostle’s influence anddiscredithisministry.The resultwas that thebelieversbecamedividedinto opposing classes engaged in disputes and being guilty of carnalwalking (1 Cor. 1: 11,12). Those who said "I am of Paul, and I am ofApollos"wereinallprobabilitytheGentileconverts;whereasthosewhoboasted"IamofCephasandIamofChrist"(gloryinginafleshlyrelationtoHimwhich theGentilescouldnot layclaimunto),wereundoubtedlythe converted Jews. Thus the enemies of the Gospel had succeeded insowing the seeds of discord in the Corinthian assembly, creatingjealousies andanimositiesby an appeal toracialprejudices, seeking toperpetuatetheancientenmitiesofSemitismandanti-Semitism.

ThosefalseteachershadcometoCorinthwith"lettersofcommendation"(2 Cor. 3:1), issued most likely by the temple authorities. They were"Hebrews" (11:22), professing to be "ministers of Christ"—i.e. of theMessiah(11:23),yet infacttheywere"falseapostles,deceitfulworkers",the ministers of Satan (11:13-15). They had attempted to Judaize theGentile saints, insisting that such could not participate in the covenant

blessingsandprivilegesofGod’speopleunless theybecircumcisedandbecome theproselytesof theMosaic religion. Itwasbecauseof this theapostle had written to them, "Circumcision is nothing, anduncircumcision is nothing, but the keeping of the commandments ofGod"(1Cor.7:19).Thatwasindeedastartlingthingtoaffirm,foritwasGod who had instituted circumcision (Gen. 17:10), and for manycenturies ithadentailedpeculiarprivileges (Ex. 12:48).TheLordJesusHimself had been circumcised (Luke 2:21). But now itwas "nothing"—useless,worthless.Whyso?Becauseofthegreatchangewhichhadtakenplacedispensationally in the kingdom or economy of God upon earth.Judaism had become effete, a thing of the past. Something new andbetterhaddisplacedit.

ThosefalseteachershadevidentlydeniedthatPaulwasatrueapostleofChrist,arguing(onthebasisofwhatisrecordedinActs1:21,22)thathecould not be such, since he had not (as the Eleven) accompaniedHimduringthedaysofHisflesh.ThishadobligedhimtowriteuntothesaintsvindicatingtheDivineauthorityofhisapostleship(1Cor.9:1-3).Thathisfirst epistle had produced a salutary effect upon them is clear from 2Corinthians 1 and2, yet it hadneither silenced the "false apostles"norcompletely established those whose faith they had shaken; hence theneedforhissecondepistletothem.Ontheonehand,themajorpartoftheassemblyhadexpressedthewarmestaffectionforhim(1:14;7:7);butontheother,theboldnessandinfluenceofhisadversarieshadincreased,andtheirfalsechargesanddeterminedeffortstorepudiatehisapostolicauthority (10:2; 11:2-7, 12-15) moved him to indignation. Those twoadverseelementsatCorinth iswhatserve toexplainthesuddenchangefromonesubjecttoanother,andthenoticeablevariationsoflanguageinthissecondepistle.

Inthethirdchap.of2Corinthianstheapostlevindicatedhisapostleshipinamannerwhichdemonstratedtheirrelevancyandworthlessnessoftheobjectionsofhisdetractorsandwhichplacedthefaithofhisconvertsonanunshakeablefoundation,byaffirmingthatGodhadmadehimandhiscompanions"able(or"sufficient")ministersofthenewtestament"(v.6),orasitshouldberendered"ofthenewcovenant".Thereinhestruckthekeynotetoallthatfollows,foruntotheendofthechapterheproceeded

to draw a series of contrasts between the old and new covenants, andexhibitedtheimmeasurablesuperiorityofthelatterovertheformer.BysodoingheentirelycutawayallgroundfromunderthefeetofthosewhoweretroublingtheCorinthiansaints,forwhatmattereditwhetherornoPaulhadcompaniedwithChristduringthethreeandahalfyearsofHispublicministry,orwhetherhisconvertswerecircumcisedornot,seeingthattheoldorderofthings,Judaism,hadbeen"doneaway"(v.7)!Whowouldcomplainattheabsenceofthestarswhenthesunwasshininginitsmeridiansplendor?

WithunmistakablewisdomfromonHigh,Paulwove intothetextureofhispersonalvindicationalovelypictureofthevariousrespectsinwhichChristianity excelled Judaism. The one was founded upon what waswritten on "the tables of stone ‘ and the ceremonial law whichaccompaniedthesame;theotherisrenderedvalidandvitalby"theSpiritofthelivingGod"writinginfleshlytablesoftheheart"(v.3).Theonewas"oftheletter"which"killeth";theother"ofthespirit"which"givethlife"(v.6), those expressionsdenoting the leading characteristics of the twocovenants or economies—cf. Romans 7:6. Judaism is likened unto "theletter"becauseitwassomethingexternalandobjective,foritpresentedaruleofDivineduty though itconveyedneitherdispositionnorpower toobey:Christianityhastodowiththesoulandismadeeffectual—Romans1:16."Theonewasexternal,theotherspiritual;theonewasanoutwardprecept,theotheraninwardpower.Intheonecasethelawwaswrittenonstone,intheotherontheheart.Theonewasthereforeletter,theotherspirit"(C.Hodge).

In verses 7-11 the apostle contrasts the ministrations of the twodispensations or economies. It is not—as the Dispensationalistserroneously teach—thathehereopposesGrace (awordneveroccurringinthischapter!)totheMoralLaw,butthatChristianityissetoveragainstJudaism.ItisagreatmistaketosupposethatPaulwasherespeakingofthe TenCommandments as such: rather is it the wholeMosaic systemwhich he has in view—"when Moses is read"(v.15) the reference isprimarily to the ceremonial law, wherein there wasmuch that pointedforward to Christ and typified His work of redemption, but which,because of their carnality the Jews discerned not. Judaism was a

"ministration of death": the Moral Law is designed to slay all self-righteousness, for it condemns and brings in the whole world guiltybefore God, thereby revealing the sinner’s dire need of salvation. Theceremoniallaw,withitspriesthoodandritual,likewiseexhibitedboththeguilt and pollution of man, as well as the ineffable holiness andinexorable justice of God, so that without shedding of blood is noremission. The brazen altar in the outer court, where the sacrificialvictims were slain, testified loudly to this fact that Judaism is "aministrationofdeath".

Though the ministration of the old covenant was one of "death",neverthelessitwas"glorious".JudaismwasnotofhumaninventionbutofDivineinstitution.InittherewasasolemnandyetgloriousrevelationofthemoralperfectionsofGod.Inittherewasawondrousandblessedforeshadowingoftheperson,officeandworkoftheRedeemer.Inittherewas a wise and necessary paving of the way for the introduction andestablishment of Christianity. That "glory" was adumbrated on thecountenanceofthemediatorofthatcovenant(Deut.5:5;Gal.3:19)whenhereturnedtothepeopleafterspeakingwithJehovahinthemount,forthe"skinofhisfaceshone"(Ex.34:19).Thatradianceofhisfeatureswasemblematicoftheglorypertainingtotheoldcovenant,andthat, intwonoticeablerespects.First,itwasonlyanexternalone,whereasagloriouswork of grace iswroughtwithin the beneficiaries of the new covenant.Second, itwasbuta transientglory,as thequickly-fadingbrightnessofMoses’facesymbolized;whereasthatconnectedwiththenewcovenantisonethat"fadethnotaway"(1Pet.1:4).Christians,beholdingthegloryoftheLord,are"changedintothesameimagefromglorytoglory,asbytheSpiritoftheLord"(2Cor.3:18).

Anyonewhogivesanattentivereadingto2Corinthians3and4shouldhavenodifficultyatall inunderstandingwhattheapostlewasreferringtowhenhesaidin5:17"oldthingsarepassedaway".First,hetellsusin3:7thatthegloryconnectedwiththeoldcovenant"wastobedoneaway."Buthewentfurther,saying,second,"Forifthatwhichisdoneawaywasglorious much more that which remaineth is glorious" (v. 11): the oldeconomyanditsministrywerebuttemporaryandhadeventhenbeensetaside. The sacrificing of bulls and goats was no longer valid now the

Antitypehadappeared.Third,inverse13heusesstillstrongerlanguage:"that which is abolished" or "destroyed". In the former epistle (13:10)Paulhadlaiddownthemaximthat"whenthatwhichisperfectiscome,then thatwhich is in part shall be done away", so here he declares thenew covenant annulled the old, for that was never designed to haveanything more than a transient existence. The "old things" which are"passed away" are circumcision, the temple ritual, the Leviticalpriesthood,thewholeoftheceremoniallaw;inaword,Judaismandallthatmarkeditasasystem.

In 2 Corinthians 4 the apostle continues the same subject. The "thisministry" of verse 1 is that of "thenew covenant" spokenof in 3:6 andtermed"theministrationofthespirit"and"ofrighteousness"(vv.8,9).In3:14,speakingofthegreatbodyoftheJewishnation,hesaid,"Buttheirmindswereblinded"andin4:3,4declares"ButifourGospelbehid,itishidtothemthatarelost:inwhomthegodofthisworld(i.e.Satan,asthedirectorofitsreligions)hathblindedthemindsofthemthatbelievenot".In 3:9, 10 he affirmed thatwhile indeed therewas a "glory" connectedwiththeoldcovenant,yetthatofthenew"excelled"St.Amplificationofthat ismade in 4:6. The pillar of cloud and of firewhich guided Israelduringtheir journeyswasbutexternaland temporary,butJehovahhasnow"shinedinourheartsuntothelightoftheknowledgeofthegloryofGod in the faceofJesusChrist": that inward illuminationabides in thebelieverforever—immeasurablysuperiorarethe"newthings"whichhavedisplacedtheold!Inverses8-18theapostlementionedsomeofthetrialswhichafaithfuldischargeofhiscommissionhadentailed.

Afteracharacteristicdigression, inwhichtheapostledescribedtherichcompensations God has provided for His servants—and His people ingeneral (vv. 1-10), he returns to the subject of his ministerial labours,makingknownthespringsfromwhichtheyissued(vv.11-14).Asinchap.3, when vindicating his apostleship, he had interwoven importantdoctrinalinstruction,sohere.First,itshouldbecarefullynotedthatPaulwasstillengagedinclosingthemouthsofhisdetractors,yea,furnishinghis converts with material to silence them (see v. 12), speaking of hisadversariesasthosewho"gloryinappearance,andnotinheart".Inwhatfollows,headduces thatwhichcouldnotbegainsaid. "Becausewe thus

judge(or"reason")thatifonediedforall,thenwerealldead"(v.14)—amostmisleadingtranslation,whichiscorrectedintheR.V.:"onediedforall, therefore all died". It is quite true that those forwhomChrist diedwerespirituallydead,butthatisnotwhatisherereferredto—theirbeingunregeneratewasafactwithoutChristdyingforthem!RatherwasPaulshowing the legal effectorwhat follows as the consequence of Christ’shavingdiedforthem.

"Havingjudgedthis,thatifonediedforall,thenthealldied"(Bag.Int.).The apostle there enunciates a theological axiom: it expresses theprincipleof federal representation.Theactofone is, in the sightof thelaw,theactofallthoseonwhosebehalfhetransacts.Thewholeelectionofgrace"died" judicially in thedeathof theirSurety.Christ’sdeath, sofarastheclaimsoftheDivineLawortheendoftheDivinegovernmentwere concerned, is the same as though they had all personally died."Died"untowhat?Theconsequencesoftheirsins,thecurseoftheLaw?Yes,thoughthatisnotthemainthingwhichishereinview.Whatthen?This,ratherthattheyhad"died"totheiroldstandingintheflesh:theynolongerhadanystatus in that realmwhere suchdistinctionsasJewandGentileobtained.Theyhadnotonlydieduntosin,butuntoallnaturalrelations.Deathlevelsalldistinctions!

But that is only negative; the apostle goes further, and brings in thepositive side: "And He died for all, that they that live should nothenceforth liveunto themselves,butuntoHim"whohas fulfilledall itsrequirements. It is the legal oneness of Christ and His Church onresurrection-ground.Havingbornethecurse,theyaredeadinlaw;livingnow through Christ’s resurrection, they cannot but "live unto Him",becausejudiciallyonewithHim.HisresurrectionwasasvicariousasHisdeath,andthesameindividualsweretheobjectsofboth.Thepertinencyofthisreasoning,thisblessedtruthandfact,totheapostle’scase,shouldatoncebeapparent.Christ’sownrelationtoJudaismterminatedatHisdeath,andwhenHecameforthfromthegraveitwasontoresurrection—entirelynew—ground;andthusitiswithallthoseHelegallyrepresented.

What has just been pointed out above ismade yet clearer in verse 16,wheretheapostleshowstheconclusionwhichmustbedrawnfromwhathe had just proved: "Wherefore henceforth know we noman after the

flesh: yea, though we have known Christ after the flesh, yet nowhenceforthknowwe(Himso)nomore".Toknowamanafterthefleshistoownhimaccordingtohisnaturalstatehisracialdistinction.ToknowChrist "after the flesh"was to approveHimas the "SeedofDavid", theJewish Messiah. But the death of Christ annulled such relations: HisresurrectionbroughtHimanewandhigherrelationship.Thereforeintheexerciseofhisministry,PaulshowednorespecttoamanmerelybecausehewasaJew,nordidheesteemChristonaccountofHisbeingtheSonofDavid—ratherdidheadoreHimasbeingtheSaviourofJewandGentilealike.ThusthesinfulpartialityofthosewhowereseekingtoJudaizetheCorinthian saints was conclusively exposed. Verse 17 states the grandconclusiontobedrawnfromwhathasbeenestablishedinthecontext.

TheGreatChange

"Therefore if anymanbe inChrist he is a new creature; old things arepassedaway;behold,allthingsarebecomenew"(2Cor.5:17).Familiarasarethosewords,simpleandplainastheirmeaningappearstobe,yetlikealmosteveryverseintheEpistlesthisonecanonlyberightlyunderstoodbyascertainingitsconnectionwiththecontext.Nay,wegofurther:unlessthisversebeinterpretedinstrictaccordwithitssetting,wearecertaintoerr in our apprehension of it. The very fact that it is introduced with"therefore"showsitisinseparablyconnectedwithwhatgoesbefore,thatit introduces an inference, or draws a conclusion therefrom, and if weignore itwe reject the keywhich alonewill open its contents.Wehavealready taken up the preceding verses, though we have by no meansattempted to give a full exposition of the same. Our design has beensimplytosupplyasufficientexplanationof their termsaswouldenablethereadertoperceivetheapostle’sdrift.ThatrequiredustopointoutthegeneralconditionsprevailingintheCorinthianassembly(sothatitmightappearwhyPaulwrotetothemashedid)andthentoindicatethetrendofwhathesaidinchapters3and4.

In5:12theapostletellsthem,"Forwecommendnotourselvesagainuntoyou(see3:1,2),butgiveyouoccasiontogloryonourbehalf,thatyemayhave somewhat to answer themwhich glory in appearance, and not inheart".ThosewhogloriedinappearanceweretheJudaizers,whoboastedoftheir lineagefromAbrahamandofbelongingto theCircumcision. In

whatfollowsPaulfurnisheshisconvertswithargumentswhichthefalseteachers could not answer, employing language which set aside theexclusivismofJudaism.Firsthepointedoutthat"ifonediedforallthenthe all died; and he died for all" (vv. 14,15). That thrice repeated "all"emphasized the international scopeofChrist’s federalwork:HediedastrulyonthebehalfandinthesteadofGod’selectamongtheGentilesasfor the elect Jews, and as verse 15 goes on to show, the one benefitstherefrom asmuch as does the other. The cross of Christ effected andintroduced a great change in the kingdom of God. Whatever peculiarposition of honour the Jews had previously occupied, whatever specialprivilegeshadbeen theirsunder theMosaiceconomy, theyobtainednolonger. The glorious inheritance which Christ purchased was to be theportionof all forwhomHe endured the curse and of all forwhomHeearnedtherewardoftheLaw.

Nexttheapostleshowedthelogicalinferenceswhichmustbedrawnforthfromwhathehadestablishedinverses14,15.First,"Thereforehenceforthknowwenomanaftertheflesh:yea,thoughwehaveknownChristaftertheflesh,yetnowhenceforthknowwe(Himso)nomore"(v.16).Noticefirst the words which we have placed in italics: they are time-marksdefining the revolutionary transition, calling attention to the greatdispensational change which the redemptive work of Christ hadproduced.Thatchangeconsistedofthecompletesettingasideoftheoldorder of things which had held sway during the fifteen centuriespreceding,underwhicha fleshlyrelationhadpredominated.Christhadushered in an order of things wherein such distinctions as Jew andGentile,bondandfree,maleandfemale,hadnovirtueandconferrednospecial privilege. For onewho had been redeemed itmattered nothingwhetherhisbrethrenandsistersinChristwereformerlymembersoftheJewish nation or aliens from the commonwealth of Israel.He knew oresteemednomanaccordingtohisnaturaldescent.ThetrueCircumcisionarethey"whichworshipGodinthespiritandrejoiceinChristJesus,andhavenoconfidenceintheflesh"—ortheirgenealogy(Phil.3:3).

NotonlyhadthedeathandresurrectionofChristresultedinthesettingasideofJudaism,whichwasbaseduponafleshlydescentfromAbraham,and whose privileges could only be enjoyed by those bearing in their

bodies the covenant sign of circumcision (Judaism being displaced byChristianity, which is based upon a spiritual relation to Christ, theprivileges of which are enjoyed by those who are indwelt by the HolySpirit—thesignandsealofthenewcovenant),butChristHimselfisnowknownoresteemedafteradifferentandhighermanner. Itwasas theirpromisedMessiahHehadappeareduntotheJews,anditwasassuchHisdiscipleshadbelievedonHim(Luke24:21;John1:41,45).Accordingly,HehadbiddenHisapostles"GonotintothewayoftheGentiles,andintoanycityoftheSamaritansenteryenot;butgorathertothelostsheepofthehouseofIsrael"(Matt.10:5,6)—contrast28:19afterHisresurrection!SofarfromknowingChristastheJewishMessiah,theyworshipHimasexaltedaboveallprincipalityandpower."JesusChristwasaMinisterofthecircumcision"(Rom.15:8),butHeisnowseated"ontherighthandofthe throne of theMajesty in the heavens, aMinister of the (heavenly)Sanctuary"(Heb.8:1,2).

In verse 17 the apostle draws a further conclusion from what he hadstatedinverse15,"ThereforeifanymanbeinChristheisanewcreature"—yes, "anyman", be he a Jew orGentile. Beforewe can ascertain theforceof"anewcreature"wehave tocarefullyweightheopeningword,foritsabsenceorpresenceentirelychangesthecharacterofthesentence:"if anymanbe inChrist he isanew creature" is a simple statementoffact,but"thereforeif" isaconclusiondrawnfromsomethingpreceding.That one consideration should be sufficient to show our verse is nottreating of regeneration, for if it signified "any person who is vitallyunitedtoChristhasbeenbornagain", the"therefore"wouldbeentirelysuperfluous—heeitherisorheisnotaspiritually-quickenedsoulandnoreasoning, no inference, can alter the fact.Nor is there anything in thecontext fromwhich regeneration canbededuced, for the apostle is nottreating of the gift and operations of the Spirit, but of the judicialconsequences of Christ’s federal work. Instead of describing Christianexperienceinthis17thversePaulisstatingoneofthelegaleffectswhichnecessarilyresultsfromwhatChristdidforHispeople.

Inverses13,14ChristissetforthasthefederalHeadofHisChurch,firstin death, then in resurrection. From that doctrinal statement of fact atwofold inference is pointed. First and negatively (v. 16) those whom

ChristrepresenteddiedinHimtotheiroldstatusornaturalstanding,sothat henceforth they are no longer influenced by fleshly relationships.Secondandpositively(v.17)thosewhomChristrepresentedroseinHimand were inducted into a new status or spiritual standing. Christ wastransactingastheCovenantHeadofHispeople,andHeroseastheHeadoftheNewcreation(asAdamwastheheadoftheold),andthereforeifIbe federally ina risenChrist Imust legallybe "anewcreature",havingjudicially"passedfromdeathuntolife"AsRomans8:1declares"ThereisthereforenownocondemnationtothemwhichareinChristJesus",andwhy? Because being legally one with Him they died in Him. In likemanner, they are therefore new creatures in Christ, and why? BecausebeinglegallyonewithHimtheyroseinHim"WhoistheBeginning(i.e.of the new creation, cf. Rev. 3:14), the Firstborn from the dead" (Col.1:18).Judiciallytheyare"risenwithChrist"(Col.3:1).

Notonlydoes the context and itsopening "therefore"precludeus fromregarding2Corinthians5:17asdescribingwhat takesplace ina soulatregeneration, but the contents of the verse itself forbid such aninterpretation.Itisindeedtruethatsuchamiracleofgraceeffectsamostblessedtransformationintheonewhoisthesubjectofit,yetnotsuchascomes up to the terms here used. What is the principal thing whichaffectsthecharacterandconductofapersonbeforeheisbornagain?Isitnot"theflesh"?Beyonddisputeitis.Equallyindubitableisitthattheoldnaturedoesnot"passaway"whenGodquickensaspiritually-deadsoul.It is also true that regeneration is an entrance upon a new life, yet itcertainly is not the case that "all things become new , for he receivesneither a newmemory nor a new body. If verse 17 be describing someaspectofChristianexperiencethenit isglorification,formostassuredlyitslanguagedoesnotsuitregeneration.

"Andall thingsareofGod,whohath reconciledus toHimselfbyJesusChrist,andhathgiventous(theministersofthenewcovenant—3:6)theministry of reconciliation" (18). This also is quite against the popularinterpretationof the foregoing.Let itbedulynoted thatverse18openswith "And", which indicates it continues the same line of thought. "All("the"—Greek) things" which are of God refer not to the universe asproceedingfromHim,nortoHisprovidentialagencybywhichallevents

arecontrolled,butrathertothoseparticularthingsspokenoffromverse13onwards:allthatChristaccomplished,thegreatdispensationalchangewhichhasresultedfromHisdeathandresurrection,thepreachingoftheministersofthenewcovenant,haveGodfortheirAuthor.TheoutcomeofwhatChristdidis,thatthoseforwhomHetransactedare"reconciledtoGod", and reconciliation, be it particularly noted is, like justification,entirelyobjectiveandnotsubjectiveasisregeneration!Reconciliationis,aswehave fullydemonstrated inourarticleson thatdoctrine,whollyamatterofrelationship—God’s layingasideHiswrathandbeingatpeacewithus.

"Andhathgiventous (Hisambassadors) theministryof reconciliation:towit,thatGodwasinChristreconcilinga(Gk.)worlduntoHimself,notimputingtheirtrespassesuntothem"(vv.18,19).Fromtheretotheendof6:10theapostleinformsuswhatthis"ministry"consistedof.First, itwasthatGod"wasinChristreconciling"notmerelyanapostateJudaism,butanalienated"world",thatis,thewholeelectionofgrace,the"all"ofverses14,15.Thenhestatesthenegativesideof"reconciliation",namely,"not imputing their trespasses unto them", which again brings in thelegalsideofthings.Thepositivesideofreconciliationisgiveninverse21:"that we might be made the righteousness of God in Him", which isentirely objective and judicial, and in no sense subjective andexperimental.Howvastlydifferentisthatthanifhehadsaid"reconcilingaworlduntoHimself, impartinguntothemanewnature"or"subduingtheir iniquities"! It is not what God works inHis people, but what byChristHehasdoneforthem,thatthewholepassagetreatsof.

Turning back again to verse 17. "Therefore": in view of what has beenestablished in the preceding verses, it necessarily follows that—"if anymanbeinChristheisanewcreature":hehasanewstandingbeforeGod;being representatively one with Christ, he has been brought ontoresurrectionground,heisamemberofthatnewcreationofwhichChristis the federal Head, and consequently he is under an entirely newCovenant.Thisisthegrandandincontrovertibleconclusionwhichmustbedrawn:"theoldthingsarepassedaway:behold,allthingsarebecomenew".Thenaturalandnationaldistinctionswhichobtainedundertheoldcovenantfindnoplaceonresurrectionground:theywereconnectedwith

theflesh,whereastherelationshipwhichobtainsandtheprivilegeswhichareenjoyedunderthenewcovenantareentirelyspiritual.Oncethatwasclearly apprehended and laid hold of by faith it rendered nugatory thecontentionsoftheJudaizers.

It is by nomeans easy for us at this late date to conceive ofwhat thatrevolutionarytransactionfromJudaismtoChristianity involved, toJewand Gentile alike. It was the greatest change this world has everwitnessed. For fifteen centuries God’s kingdom on earth had beenconfineduntoonefavorednation,duringwhichtimeallothershadbeenleft to walk in their own ways. The gulf which divided Judaism fromPaganismwasfarmorerealandverymuchwiderthanthatwhichexistsbetween Romanism and orthodox Christianity. The divisive spiritbetween Jew and Gentile was more intense than that which obtainsbetweentheseveralcastesinIndia.ButattheCrosstheMosaiceconomy"passedaway", themiddlewall of petitionwasbrokendown, anduponChrist’sresurrectionthe"GonotintothewayoftheGentiles"gaveplaceto "Go ye into all theworld, and preach theGospel to every creature."FleshlyrelationshipswhichhadsomarkedlycharacterizedJudaism,nowgave place to spiritual ones; yet it was only with the greatest difficultythatconvertedJewscouldbebroughttorealizethatfact,andmuchintheN.T. isdevoteduntoaprovingofthesame.Theprincipaldesignof theentire epistle to the Hebrews was to demonstrate that "old things arepassedaway;behold,allthingsarebecomenew"!Inittheapostlemakesitmanifestthatthe"oldcovenant"whichJehovahhadenteredintowithIsrael, at Sinai, with all its ordinances of worship and the peculiarprivileges connected therewith,wasdisannulled, that itwas supercededby a new and better economy. Therein it is declared that Christ hath"obtained a more excellent ministry" in proportion to His being "theMediator of a better covenant, which was established upon betterpromises";andafterquotingfromJeremiah31wherethenewcovenantwas announced, pointed out that the former one was "waxed old arereadytovanishaway"(8:6-13).Thetranscendentsuperiorityofthenewabove the old is brought out in many details: the former was buttemporary, the latter is eternal; the one contained only the shadow ofgoodthingstocome,thelatterthesubstance.TheAaronicpriesthoodhasbeen displaced by Christ’s; an earthly inheritance by an heavenly. The

blessedcontrastbetweenthemisset forthmost fully inHebrews12:18-24.

Notonlydid theconvertedJews find itdifficult toadjust themselves tothe great change produced by the covenant displacing the old, butunconverted Jews caused much trouble in the Christian assemblies,insisting that their descent from Abraham conferred special privilegesupon them, and that Gentiles could only participate in them by beingcircumcisedandbecomingsubject to theceremonial law.Not a little inPaul’s epistles is devoted to a refutation of such errors. That theCorinthians were being harassed by such Judaizers we have alreadyshown—further evidence is supplied by 2 Corinthians 11:18, where theapostlerefersto"manygloryaftertheflesh",i.e.theirnaturallineage.Butallgroundhadbeencutfromundertheirfeetbywhathehaddeclaredin2Corinthians3andhisunanswerableargumentin5:13-18.Christ’sdeathandresurrectionhadcaused"oldthings"topassaway:theoldcovenant,the Mosaic economy, Judaism was no more. "All things had becomenew": a new covenant, Christianity, with better relationships andprivileges, a superior standing before God, different ordinances ofworship,hadbeenintroduced.

ThesameistrueoftheepistletotheGalatians,whereintherearemanyparallels to what has been before us in Corinthians. The churches ofGalatia were also troubled by teachers of error, who were seeking toJudaize them, and Paul usesmuch the samemethod in exposing theirsophistries."ThereisneitherJewnorGreek...bondorfree...foryearealloneinChrist"(Gal.3:28)isanechoof"henceforthknowwenomanaftertheflesh".Inseveralrespectsthecontentsof4:21-31aresimilartowhat is found in 2 Corinthians 3, for in both the two covenants arecontrasted in Galatians 4, under the allegory of Hagar and Sarah andtheir sons, the superiority of the latter is shown. "Ye that desire to beunder the law" (4:21) means under the old covenant. "Born after theflesh" in verse 23 signifies according to nature, "by promise" equalssupernaturally."Theseare"means"representthetwocovenants"(v.24)."Castout thebondwomanandher son"of4:30has the forceof act inaccordancewiththefactthattheoldthingsare"passedaway".Whilethe"For in Christ Jesus neither circumcision availeth anything, nor

uncircumcision,butanewcreature"(theonlyotherplaceintheN.T.thatexpressionoccurs!!)of6:15isenforcingthesametruthas2Corinthians5:17.

Oncethemeaningof2Corinthians5:16beperceivedthereisnoplaceforany dispute as to the signification of what immediately follows. In thelight of 5:12; 10:7; 11:18 it is unmistakably clear that the apostle wasdissuading the Corinthian saints from a carnal and sinful partiality,namely,of regardingmenaccording to "outwardappearance"or fleshlydescent;biddingthemtoesteemtheirbrethrenbytheirrelationtoChristandnottoAbraham,andtoviewChristHimselfnotas"aMinisterofthecircumcision"butas"theMediatorofabettercovenant"whohasmade"all thingsnew".Theold covenantwasmadewithonenationonly; thenewwithbelieversofallnations.Itssacrificesmadenothingperfect,ourSacrifice has perfected us forever (Heb. 10:1, 14). Circumcisionwas forthenaturalseedofJacob;baptismisforthespiritualchildrenofChrist.OnlytheLeviteswerepermittedtoentertheholyplace,allthechildrenofGodhavetherightofimmediateaccesstoHim.TheseventhdaywastheSabbathundertheSiniaticconstitution;thefirstdaycelebratestheorderof things introduced by a risen Christ. "Old things are passed away;beholdallthingsarebecomenew"!

Having endeavoured to remove a stumbling-stone from the path ofconscientious souls by showing that 2 Corinthians 5:13-21, does notdescribetheworkoftheHolySpiritwithinGod’speople,butratherthatwhichresultslegallyfromwhatChristdidforthem,itseemsneedfulthatwe should now seek to probe and search out a different class byconsideringwhatdoestakeplaceinonewhoissupernaturallyquickened.Inotherwords,havingdealtwiththegreatdispensationalchangewhichthedeathandresurrectionofChristeffected,weturnnowtocontemplatethegreatexperimentalchangewhich,induetime,iswroughtineachoneof those for whom the Redeemer shed His precious blood. There aremany in Christendom todaywho give no evidence that they have beenmadethesubjectsofsuchachange,whoneverthelessarefullypersuadedthey are journeying heavenwards; while there are not a few soulsperplexedbecauseuncertainofwhatthisgreatchangeconsistsof.

Thatwhichwenowpropose to treatofmayperhapsbebestdesignated

"themiracleofgrace."First,because it isproducedby thesupernaturaloperations ofGod. Second, because those operations arewholly ofHissovereignbenignity,andnotbecauseofanyworthinessinthosewhoarethefavoredsubjectsofit.Third,becausethoseoperationsareprofoundlymysterious to human ken. Furthermore, that expression, "a miracle ofgrace,"issufficientlyabstractandgeneralastoincludeallsuchtermsasbeing"bornagain,""converted,"etc.—whichreallyrefertoonlyonephaseor aspect of it. Moreover, it possesses the advantage of placing theemphasiswhere itproperlybelongsandascribes thegloryuntoHim towhom alone it is due, for God is the sole and unassisted Author—whateverinstrumentsormeansHemayormaynotbepleasedtouseintheeffectuationofthesame—inasinner’ssalvation."Itisnotofhimthatwillethnorofhimthatrunneth,butofGodthatshowethmercy"(Rom.9:16).By"amiracleofgrace"weincludethewholeofGod’sworkinHispeople,andnotsimplyHisinitialactofquickeningthem.

Nothing shortof amiracleof grace can changea "naturalman" (1Cor.2:14)intoa"spiritual"one(1Cor.2:15).OnlythemightofOmnipotenceisabletoemancipateaserfofSatan’sandtranslatehimintothekingdomofChrist.AnythinglessthantheoperationsoftheHolySpiritisincapableof transforming a "child of disobedience" (Eph. 2:2) into a "child ofobedience" (1 Pet. 1:14). To bring one whose "carnal mind" is "enmityagainst God" into loving and loyal subjection toHim is beyond all thepowers of human persuasion. Yet being supernatural it necessarilytranscendsourpowerstofullyunderstand.Eventhosewhohaveactuallyexperienceditcanonlyobtainarightconceptionthereofbyviewingitinthe lightof thosehintsuponitwhichGodhasscatteredthroughoutHisWord:andeventhen,butapartialandincompleteconcept.Asoureyesaretooweakforaprolongedgazinguponthesun,soourmindsaretoogross to take in more than a few scattered rays of the Truth. We seethrough a glass darkly, and knowbut in part.Well for uswhenwe aremadeconsciousofour ignorance.Theveryfact thatthegreatchangeofwhichweareheretreatingisproducedbythemiracle-workingpowerofGod implies that it is one which ismore or less inscrutable. All God’sworks are shrouded in impenetrablemystery, evenwhen cognizable byoursenses.Life,naturallife,initsorigin,itsnature,itsprocesses,bafflethemostableandcareful investigator.Muchmore is this thecasewith

spirituallife.TheexistenceandbeingofGodimmeasurablytranscendthegrasp,ofthefinitemind;howthencanweexpecttofullycomprehendtheprocess bywhichwe becomeHis children?Our LordHimself declaredthat thenewbirthwas a thing ofmystery: "Thewindblowethwhere itlisteth,and thouhearest thesound thereof,butcanstnot tellwhence itcomethnorwhither it goeth, so is every one that is born of the Spirit"(John3:8).Thewindissomethingaboutwhichthemostlearnedscientistknowsnexttonothing.Itsnature,thelawswhichgovernit,itscausation,allliebeyondthepurviewofhumaninquiry.Thusitiswiththenewbirth:it is profoundly mysterious, defying proud reason’s diagnosis,unsusceptibleoftheologicalanalysis.

The one who supposes he has a clear and adequate comprehension ofwhat takes place in a soul when God plucks him as a brand from theburningisgreatlymistaken:"Ifanymanthinkthatheknowethanything,heknowethnothingyetasheoughttoknow"(1Cor.8:2).TotheveryendofhisearthlypilgrimagethebestinstructedChristianhasreasontopray"thatwhich I seenot teachThoume" (Job34:32).Even the theologianandtheBible-teacherisbutalearnerand,likeallhiscompanionsintheschoolofChrist,acquireshisknowledgeof theTruthgradually—"herealittle, there a little" (Isa. 28:10). He too advances slowly, as one greatthemeafteranother is studiedbyhimandopenedup tohim, requiringhimtoreviseorcorrecthisearlierapprehensionsandadjusthisviewsonother portions of the Truth as fuller light is granted him on any onebranch thereof.Necessarily so, forTruth is a unit, and ifwe err in ourunderstandingofonepartofitthataffectsourperceptionofotherpartsofit.

Noneshould takeexception tonorbe surprisedatour saying that eventhe theologian or Bible-teacher is but a learner and acquires hisknowledgeoftheTruthgradually."Thepathof.thejustisastheshininglight,which shinethmore andmore unto the perfect day" (Prov. 4:18).Liketherisingofthesun,spirituallightbreaksforthuponbothpreacherandhearerbydegrees.ThemenwhohavebeenthemostusedofGodinthefeedingandbuildingupofHispeoplewerenotthoroughlyfurnishedfortheirworkattheoutsetoftheircareers,butonlybydintofprolongedstudy did theymake progress in their own apprehension of the Truth.

Eachpreacherwho experiences any real spiritual growth viewsmost ofhisfirstsermonsasthoseofanovice,andhewillhavecauseforshameasheperceives their crudity and the relative ignorancewhichmarked theproductionofthem;forevenifhewasmercifullypreservedfromseriouserror, yet he will probably find many mistakes in his expositions ofScripture,variousinconsistenciesandcontradictionsintheviewshethenheld,andwhicha fullerknowledgeandmatureexperiencenowenableshimtorectify.

What has just been pointed out explains why the later writings of aservantofGodarepreferabletohisearlierones,andwhyinasecondorthird edition of his works he finds it necessary to correct or at leastmodify some of his original statements. Certainly this writer is noexception. Were he to rewrite today some of his earlier articles andpieces,hewouldmakeanumberofchanges in them.Though itmaybehumiliatinguntopridetohavetomakecorrections,yetitisalsogroundfor thanksgivinguntoGod for the fuller light vouchsafedwhichenableshim to do so. During our first pastorate we were much engaged incombating the error of salvation by personal culture and reformation,andthereforewethrewourmainemphasisonthetruthcontainedinourLord’s words, "ye must be born again" (John 3:3, 5, 7), showing thatsomethingfarmorepotentandradicalthananyeffortsofourownwererequired in order to give admission into the kingdom of God; that noeducation,mortification,orreligiousadorningof thenaturalmancouldpossiblyfithimtodwellforeverinaholyheaven.

But in seeking to refute one error great care needs to be taken lestwelandourselvesintoanotherattheoppositeextreme,forinmostinstanceserrorisTruthpervertedratherthanrepudiated,Truthdistortedbyfailuretopreservethebalance.Being"bornagain"isnottheonlywayinwhichScripture describes the great change effected by the miracle of grace:other expressions are used, and unless they be taken into dueconsiderationaninadequateand faulty conceptionofwhat thatmiracleconsistsofandeffectswillbeformed.Oursecondpastoratewaslocatedin a communitywhere the teachingof "EntireSanctification"or sinlessperfectionismwasrife,andincombatingitwestressedthefactthatsinisnoteradicatedfromanyman’sbeinginthislife,thatevenafterheisborn

againthe"oldnature"stillremainswithinhim.WewerefullywarrantedbyGod’sWordinsodoing,thoughifwewereengagedinthesametasktodayweshouldbemorecareful indefiningwhatwemeantby"theoldnature" and more insistent that a regenerate person has a radicallydifferentdispositionsinwardsfromwhathehadformerly.

That a great change is wrought upon and within a person when Godregenerates him is acknowledged by all His people—a change verydifferent from that which is conceived of by many who have neverpersonallyexperiencedit.Forexample,itgoesmuchdeeperthanamerechangeofcreed.OnemayhavebeenbroughtupanArminian,andlaterbe intellectually convinced that such tenets are untenable; but hissubsequentconversiontotheCalvinisticsystemisnoproofwhateverthatheisnolongerdeadintrespassesandsins.Again, it issomethingmoreradicalthanachangeofinclinationortaste.Manyagiddyworldlinghasbecome so satiatedwith its pleasures as to lose all relish for the same,voluntarilyabandoning themandwelcoming thepeacewhichheor shesupposesistobefoundinaconventormonastery.Sotooitissomethingmore vital than a change of conduct. Some notorious drunkards havesigned the pledge and remained total abstainers the rest of their days,and yet never even made a profession of being Christians. One maycompletelyalterhismodeoflivingandyetbethoroughlycarnal,forsakealife of vice and crime for one of moral respectability, and be nomorespiritualthanhewaspreviously.Manyaredeceivedatthispoint.

Letnotthereaderinferfromwhathasjustbeensaidthatonemaybethesubject of a miracle of grace and yet it be unaccompanied by anenlightening of his understanding, a refining of his affections, or areformingofhisconduct.Thatisnotatallourmeaning.Whatwedesireto make clear is that, that miracle of grace consists of something farsuperior to those superficial and merely natural changes which manyundergo. Nor does that "something far superior" consist only in thecommunication of a new nature which leaves everything else in itsrecipientjustasitwasbefore:itistheperson(andnotsimplyanature)whoisregeneratedorbornagain."ExceptamanbebornagainhecannotseethekingdomofGod"(John3:3)isanaltogetherdifferentthingfromsaying"exceptanewnaturebeborninamanhecannotseethekingdom

ofGod."AnydeviationfromScriptureisfraughtwithmischief,andifwereduce thatwhich ispersonal tosomethingabstractand impersonalwearecertain to formamost inadequate—if not erroneous—conceptionofregeneration.

ChangeofHeart

We turn next to Romans 5:5, where we read, "the love of God is shedabroadinourheartsbytheHolySpiritwhichisgivenuntous."Bynatureno man has any love for God. To those Jews who contended sovehementlyfortheunityofGodandabhorredall formsof idolatry,andwhointheirmistakenzealsoughttokilltheSaviourbecauseof"makingHimselfequalwithGod,"Hedeclared,"Iknowyou,thatyehavenottheloveofGodinyou"(John5:18,42).Notonlyloveless,thenaturalmanisfilledwithenmityagainstGod(Rom,8:7).Butwhenamiracleofgraceiswrought within him by the Holy Spirit, his heart experiences a greatchange Godwards, so that the One he formerly dreaded and sought tobanishfromhisthoughtsisnowtheObjectofhisvenerationandjoy,theOne upon whose glorious perfections he delights to meditate, and forwhosehonourandpleasurehenowseekstolive.

That great change which is wrought within the regenerate does notconsistintheannihilationoftheevilprinciple,"theflesh,"butinfreeingthe mind from its dominion, and in the communication of a holyprinciple which conveys a new propensity and disposition to the soul:Godisnolongerhatedbutloved.ThatfreeingofthemindfromtheevildominionofthefleshisspokenofinEzekiel36:26,asGod’stakingaway"thestonyheart,"andthatsheddingabroadofHislovewithintheheartby His Spirit is termed giving them "a heart of flesh." Such strongfigurativelanguagewasusedbytheprophettointimatethatthechangewroughtisnosuperficialortransientone.Throughregardingtoocarnally("literally") thetermsusedby theprophets,dispensationalistsandtheiradherentshavecreatedtheirowndifficultyandfailedtounderstandthepurport of the passage. It is not that an inward organ or faculty isremovedandreplacedbyadifferentone,butratherthataradicalchangefor the better had been wrought upon the original faculty—not bychangingitsessentialnatureorfunctions,butbybringingtobearanewandtransforminginfluenceuponit.

It ought not to be necessary for us to labour what is quite simple andobvioustothespiritually-minded,butinviewofthefearfulconfusionandgeneralignoranceprevailing,wefeelthatafurtherword(forthebenefitoftheperplexed)iscalledfor.Perhapsasimpleillustrationwillservetoelucidatestillfurther.SupposethatforalongtimeIhavecherishedbitteranimosityagainsta fellowcreatureand treatedhimwithcontempt,butthatGodhasnowmademetorepentdeeplyoftheinjusticeIhavedonehim,sothatIhavehumblyconfessedmysintohim,andhenceforthshallesteemhimhighlyanddoallinmypowertoamendthewrongIdidhim;surelynoonewouldhaveanydifficultyinunderstandingwhatwasmeantifIsaidthatIhadundergoneareal"changeofheart"towardthatperson,norwould it bemisleading to say that a "heart of bitterness" had beenremovedfrommeand"aheartofgoodwill"begiventome.Thoughwedonotpretendtoexplaintheprocessyetsomethingverymuchlikethatare thenatureand effect of God’s taking away the heart of stone andgiving a heart of flesh or freeing the mind of enmity against God andsheddingabroadHisloveintheheart.

"ButGodbethanked,thatyeweretheservantsofsin,butyehaveobeyedfrom the heart that form of doctrine which was delivered you("whereunto ye were delivered"—margin). Being then made free from(theguiltanddominionof)sin,yebecametheservantsofrighteousness"(Rom. 6:17,18). In this passage the Holy Spirit is describing thatwondrous transformation whereby the servants of sin became theservantsofrighteousness.Thattransformationiseffectedbytheirbeingdelivereduntothatformofdoctrinewhichrequiresheartyobedience.Toaid our feeble understanding another similitude is used. "The Truthwhich is after godliness" (Titus 1:1) is called "that form ("type orimpress," Young; rendered "fashion, pattern" in other passages) ofdoctrine"or"teaching":thefigureofamouldorsealbeingusedwhereinthe hearts of the regenerate (softened and made pliable by the HolySpirit)are likened tomoltenmetalwhichreceivesandretains theexactimpressofaseal,answeringtoitlineforline,conformedtotheshapeandfigure of it. The quickened soul is "delivered unto" (the Greek wordsignifies "givenover to,"asmaybeseen inMatthew5:25; 11:27;20:19)theTruth,sothatitismadeanswerableorconformableuntoit.

Intheirunconvertedstatetheyhadbeenthewillinganddevotedservantsofsin,uniformlyheedingitspromptingsandcomplyingwithitsbehests,gratifyingtheirowninclinationswithoutanyregardtotheauthorityandgloryofGod.ButnowtheycordiallyyieldedsubmissiontotheteachingofGod’s Word whereunto they had been delivered or cast into the veryfashion of the same. They had been supernaturally renewed into orconformed unto the holy requirements of Law and Gospel alike. Theirminds,theiraffections,theirwillshadbeenformedaccordingtothetenorof God’s Standard. Thus, from still another angle, we are informed ofwhatthegreatchangeconsists;itisGod’sbringingthesoulfromtheloveofsintotheloveofholiness,abeingtransformedbytherenewingofthemind—such a transformation as produces compliance with the Divinewill.ItisaninwardagreementwiththeRuleofrighteousnessintowhichtheheartiscastandafterwhichthecharacterisframedandmodeled,theconsequenceofwhich isanobedience from theheart—incontrast fromforcedorfeignedobediencewhichproceedsfromfearorself-interest.

"For I was alive without the Law once: but when the commandmentcame,sinrevived,andIdied"(Rom.7:9).Asthelast-consideredpassagedescribesthepositivesideofthegreatchangeexperiencedinthechildofGod, thisone treatsmoreof its negative aspect.The commentators aregenerallyagreedthatinRomans7:7-11,theapostleisnarratingoneoftheexperiences through which he passed at his conversion. First, he says,there had been a time when he was "without the Law"—words whichcannotbetakenabsolutely.Inhisunregeneratedayshehadbeenaproudpharisee.Thoughhehadreceivedhistrainingundertherenownedrabbi,Gamaliel,wherehischiefoccupationwasthestudyoftheLaw,yetbeingtotally ignorant of its spirituality he was, vitally and experimentallyspeaking, as one "without" it—without a realization of its design or aninward acquaintance of its power. Supposing that a mere externalconformityuntoitsrequirementswasallthatwasnecessary,andstrictlyattendingtothesame,hewaswellpleasedwithhimself,satisfiedwithhisrighteousness,andassuredofhisacceptancewithGod.

Second, "butwhen the commandment came": verse seven informsus itwasthetenthcommandmentwhichtheHolySpiritusedasthearrowofconviction.When those words, "thou shalt not covet," were applied to

him,whentheycameintheSpirit’silluminatingandconvictingpowertohisconscience, thebubbleofhis self-righteousnesswasprickedandhisself-complacencywasshattered.LikeathunderboltoutofaclearskythatDivineprohibition,"thoushaltnot(even)desirethatwhichisforbidden,brought home to his heart with startling force the strictness andspiritualityof theDivineLaw.Asthosewords,"thoumusthavenoself-will," pierced him, he realized the Law demanded inward as well asoutwardconformity to itsholy terms.Then itwasthat"sinrevived":hewas conscious of his lusts rising up in protest against the holy andextensive requirements of the Divine Rule. The very fact that God hassaid"thoushaltnotlust"onlyservedtoaggravateandstirintoincreasedactivity those corruptions ofwhich previously hewas unconscious, andthemoreheattemptedtobringthemintosubjectionthemorepainfullyawaredidhebecomeofhisownhelplessness.

Third,"andIdied": inhisownapprehensions, feelings,andestimateofhimself. Before he became acquaintedwith his inward corruptions andwasmade to feel something of theplague of his heart, living amorallyuprightlifeandbeingmostpunctiliousinperformingtherequirementsoftheceremonial law,theapostledeemedhimselfagoodman.Hewas inhis own opinion "alive" uncondemned by the Law, having no dread ofpunishmentand judgment to come.Butwhen the tenthcommandmentsmotehisconscience,heperceivedthespiritualityofthelawandrealizedthat hitherto he had only a notional knowledge of it. Convicted of hisinwarddepravity,ofhissinfuldesires,thoughtsandimaginations,hefelthimself to be a condemned criminal, deserving eternal death. That isanother essential element in the great change—which we should haveintroducedmuchearlierhadwefollowedatheologicalorderratherthantracingoutthevariousreferencestoitasrecordedintheScriptures.Thatessential element consists of a personal conviction of sin, of one’s lostestate,andsuchaconviction that its subject completelydespairsofanyself-helpanddiestohisownrighteousness.

"Andsuchweresomeofyou:butyearewashed,butyearesanctified,butye are justified in the name of the Lord Jesus and by the Spirit of ourGod"(1Cor.6:11).The"suchweresomeofyou"refers to the licentiousand vicious characters mentioned in verses nine and ten, of whom

MatthewHenry said they were "verymonsters rather thanmen. Note,somethatareeminentlygoodafterconversionhavebeenasremarkablefor wickedness before."What a glorious alteration does grace effect inreclaiming persons from sins so debasing and degrading! That grandtransformation is here described by three words: "washed, sanctified,justified."Itmayappearverystrangetosomeofourreaderstohearthatquite a number of those who regard themselves as the champions oforthodoxy,iftheydonotexplicitlyrepudiatethefirst,yetgiveitnoplaceatallintheirconceptofwhattakesplaceatregeneration.Theysoconfinetheir thoughts to thatwhich isnewly createdand communicated to theChristianthatanychangeandcleansingofhisoriginalbeingisquitelostsightof.God’schildrenareas truly "washed"as theyaresanctifiedandjustified.Literallyso?Yes;inamaterialsense.No,morally.

"Butyearewashed"was the fulfillmentof thatOldTestamentpromise,"ThenwillIsprinklecleanwateruponyou,andyeshallbeclean;fromallyourfilthinessandyouridolswillIcleanseyou"(Ezek.36:25).Titus3:5,makes it clear that the new birth consists of somethingmore than thecommunicationofanewnature,namely,"thewashingofregeneration"—cf. Ephesians 5:26. It is further to be noted that "ye are washed" isdistinct from "justified," so it cannot refer to the removal of guilt.Moreover it is effected by the Spirit and therefore must consist ofsomethingwhichHedoesinus.Thefoulleper ispurged:bytheSpirit’sagencyhe is cleansed fromhis pollutions andhis heart ismade "pure"(Matt.5:8). It isamoralcleansingorpurificationofcharacter fromtheloveandpracticeofsin.First,"washed,"then"sanctified"orsetapartandconsecrated to God as vessels meet for His use. Thereby we obtainevidenceofourjustification—thecancellationofguiltandtheimputationofrighteousness tous.Justification ishereattributed to theHolySpiritbecauseHeistheAuthorofthatfaithwhichjustifiesasinner.

"Butweallwithopen(itshouldbe"withunveiled")facebeholdingasinaglass (better "mirror") thegloryof theLord,arechanged into the sameimagefromglorytoglory,asbytheSpiritoftheLord"(2Cor.3:18).Inthe unveiled face there is a double reference and contrast. First, to theveiloverthefaceofMoses(verse13),whichsymbolizedtheimperfectionandtransitorinessofJudaism:incontrast,ChristiansbeholdGodasHeis

fullyandfinallyrevealedinthepersonandworkofHisSon.Second,tothe veil which is over the hearts of unconverted Jews (verse 16): incontrastwiththem,thosewhohaveturnedtotheLordhavetheblindingeffectsoferrorandprejudiceremovedfromthem,sothattheycanviewtheGospelwithoutanymediumobscuringit.The"gloryoftheLord,"thesum of His perfections, is revealed and shines forth in theWord, andmoreparticularlyintheGospel.AsHisgloryisbeheldbythatfaithwhichisproducedandenergizedbytheSpirit,itsbeholderischangedgraduallyfromonedegree toanother into the"same image,"becomingmoreandmoreconformeduntoHimincharacterandconduct.Theverb"changed"("metamorphoo") is rendered "transformed" in Romans 12:2, and"transfigured"inMatthew17:2!The"mirrors"oftheancientsweremadeofburnishedmetals, andwhena strong lightwas thrownon them theynotonlyreflectedimageswithgreatdistinctnessbuttheraysoflightwerecast back upon the face of one looking into them, so that if themirrorwere of silver or brass a white or golden glow suffused his or hercountenance.The"mirror"istheScripturesinwhichthegloryoftheLordisdiscovered,andastheSpiritshinesuponthesoulandenableshimtoactfaithandlovethereon,heischangedintothesameimage.ThegloryoftheLordisirradicatedbytheGospel,andasitisreceivedintotheheartis reflected by the beholder, through the transforming agency of theSpirit.Bytheheart’sbeingoccupiedwithChrist’sperfection, themind’smeditating thereon, the s subjection toHis precepts,wedrink intoHisspirit,becomepartakersofHisholiness,andareconformedtoHisimage.As our view of Christ is imperfect, the transformation is incomplete inthislife:onlywhenwe"seeHim"facetofaceshallwebemadeperfectly"likeHim"(1John3:2).

"ForGod,whocommandedthelighttoshineoutofdarkness,hathshinedinourhearts,untothe lightof theknowledgeof thegloryofGodinthefaceofJesusChrist"(2Cor.4:6).Hadwebeenfollowingastrictlylogicalandtheologicalorder,thisisanotheraspectofoursubjectweshouldhavebrought inearlier, for the spiritual illuminationof theunderstanding isoneofthefirstworksofGodwhenHebeginstorestoreafallencreature.By nature he is in a state of complete spiritual ignorance of God, andthereforeofhisownstatebeforeHim, sitting in "darkness"and "in theregionandshadowofdeath"(Matt.4:16).That"darkness" issomething

farmoredreadfulthanamereintellectualignoranceofspiritualthings:itisapositiveandenergetic"power"(Luke22:53),anevilprinciplewhichisinveteratelyopposedtoGod,andwithwhichtheheartoffallenmanisin love (John 3:19), and which no external means or illumination candispel(John1:5).Nothingbutthesovereignfiatandall-mightypowerofGodissuperiortoit,andHealonecanbringasoul"outofdarknessintoHismarvelouslight."

As God commanded the light to shine out of that darkness whichenvelopedtheoldcreation(Gen.1:2,3), soHedoes in theworkofnewcreation within each of His elect. That supernatural enlightenmentconsistsnot indreamsandvisions,nor in the revelation to the soul "ofanythingwhichhasnotbeenmadeknownintheScriptureofTruth,foritis"TheentranceofThywords(which)givethlight"(Ps.119:130).Yes,theentrance:buterethattakesplace,theblindeyesofthesinnermustfirstbe miraculously opened by the Spirit, so that he is made capable ofreceivingthelight:itisonlyinGod’s lightwe"seelight"(Ps.36:9).TheshiningofGod’slightinourheartspartiallyandgraduallydissipatestheawful ignorance, blindness, error, prejudice, unbelief of our souls,therebypreparingthemindto(inmeasure)apprehendtheTruthandtheaffections to embrace it. By this supernatural illumination the soul isenabled to see things as they really are (1 Cor. 2:10-12), perceiving hisowndepravity,theexceedingsinfulnessofsin,thespiritualityoftheLaw,theexcellencyoftruth,thebeautyofholiness,thelovelinessofChrist.

Werepeat:theSpiritcommunicatesnolighttothequickenedsoulwhichisnottobefoundinthewrittenWord,butremovesthoseobstacleswhichprecludeditsentrance,disposesthemindtoattenduntotheTruth(Acts16:14) and receive it in the loveof it (2 Thess. 2:10).When theDivinelightshinesintohisheartthesinnerperceivessomethingofhishorribleplight, ismade conscious of his guilty and lost condition, feels that hissinsaremoreinnumberthanthehairsofhishead.Henowknowsthatthereis"nosoundness"(Isa.1:6)inhim,thatallhisrighteousnessesareasfilthyrags,andthatheisutterlyunabletohelphimself.ButtheDivinelightshininginhisheartalsorevealstheall-sufficientremedy.Itawakenshopeinhisbreast.Itmakesknowntohim"thegloryofGod"asitshinesinthefaceoftheMediator,andthesunofrighteousnessnowarisesupon

hisbenightedsoulwithhealinginHiswingsorbeams.Suchknowledgeofsin,ofhimself,ofGod,oftheSaviour,isnotobtainedbymentaleffortbutiscommunicatedbythegraciousoperationsoftheSpirit.

"Fortheweaponsofourwarfarearenotcarnal,butmightythroughGodtothepullingdownofstrongholds;castingdownimaginations,andeveryhighthingthatexaltethitselfagainsttheknowledgeofGod,andbringingintocaptivityeverythought to theobedienceofChrist" (2Cor. 10:4,5).The apostle is here alluding to hisministry: its nature, difficulties andsuccess. He likened it unto a conflict between truth and error. The"weapons" or means he employed were not such as men of the worlddependedupon.TheGrecianphilosophersreliedupontheargumentsoflogicortheattractionsofrhetoric.Mohammedconqueredbytheforceofarms.Rome’sappealistothesenses.ButtheambassadorsofChristusenought but the Word and prayer, which are "mighty through God."Sinners are converted by the preaching of Christ crucified, and not byhumanwisdom,eloquence,ordebate.TheGospelofChrist isthepowerofGoduntosalvation(Rom.1:16).

Sinnersareherepicturedassheltering in "strongholds."Byhardnessofheart, stubbornness of will, and strong prejudices they have fortifiedthemselvesagainstGodandbetakenthemselvestoa"refugeoflies"(Isa.28:15). Butwhen the Truth is effectually applied to their hearts by theSpirit thosestrongholdsaredemolishedandtheirhaughty imaginationsandproudreasoningsarecastdown.Theyno longerexclaim, "IcannotbelievethatajustGodwillmakeoneavesseluntohonorandanothertodishonor," or "I cannot believe amerciful Godwill consign any one toeternal torments." All objections are now silenced, rebels are subdued,lofty opinions of self cast down, pride is abased, and reverential fear,contrition,humility,faithandlovetaketheirplace.Everythoughtisnowbrought intocaptivitytotheobedienceofChrist: theyareconqueredbygrace,takencaptivesbylove,andChristhenceforthoccupiesthethroneoftheirhearts.Everyfacultyof.thesoulisnowwonovertoGod.Suchisthegreatchangewroughtinasoulwhoexperiencesthemiracleofgrace:aworkerofiniquityismadealovingandloyalchildofobedience.

God’sWorkmanship

"Mylittlechildren,ofwhomItravailinbirthagainuntilChristbeformedinyou"(Gal.4:19).Inthepasttheapostlehadlabouredhardinpreachingthe Gospel to the Galatians, and apparently his efforts had met withconsiderable success.He had plainly set before them "Christ crucified"(3:1)asthesinner’sonlyhope,andmanyhadprofessedtoreceiveHimasHewasofferedintheGospel.Theyhadabandonedtheiridolatry,seemedto be soundly converted, and had expressed great affection for theirspiritualfather(4:15).Foratimetheyhad"runwell,"buttheyhadbeen"hindered" (5:7).AfterPaul’sdeparture, false teacherssought toseducethem from theFaithandpersuade them that theymustbe circumcisedandkeeptheceremoniallawinordertosalvation.Theyhadsofargivenear unto those Judaizers that Paul now stood in doubt of them (4:20),beingfearfullestafteralltheyhadneverbeentrulyregenerated(4:11).Itistobecarefullynotedthathedidnottakerefugeinfatalismandsay,IfGodhasbegunagoodworkinthemHewillcertainlyfinishit,sothereisnoneedformetobeundulyworried.Verymuchthereverse.

No, the apostle was much exercised over their state and earnestlysolicitousabouttheirwelfare.Bythisstrongfigureofspeech"Itravailinbirth again," the apostle intimated both his deep concern and hiswillingness to labour and suffer ministerially after their conversion, tosparenopainsinseekingtodeliverthemfromtheirpresentdelusionandgetthemthoroughlyestablishedinthetruthoftheGospel.Helongedtobe assured that the great change had taken place in them, which hespeaksofas"Christbeformedinyou."Bywhichweunderstandthattheymight be genuinely evangelized by a saving knowledge of Christ. First,thatbyspiritualapprehensionoftheTruthHemightberevealedintheirunderstandings.Second,thatbytheexerciseoffaithuponHim,Hemight"dwellintheirhearts"(Eph.3:17):faithgivesasubsistenceandrealityinthe soul of that object on which it is acted (Heb. 9:1). Third, that Hemightbesoendeared to theiraffections thatneitherMosesnoranyoneelse couldbeadmittedasa rival.Fourth, thatby the surrenderof theirwills He might occupy the throne of their hearts and rule over them.Christ thus "formed in"us is theproofofHis righteousness imputedtous.

"ForweareHisworkmanship,createdinChristJesusuntogoodworks,

which God hath before ordained that we should walk in them" (Eph.2:10). In those words the apostle completes the blessed declaration hehadmade in verses 8 and 9, thereby preserving the balance of Truth.Verses8and9presentonlyonesideoftheGospelandoughtnevertobequoted without adding the other side. None so earnest as Paul inproclaiming sovereign grace; none more insistent in maintainingpractical godliness. Has God chosen His people in Christ before thefoundationoftheworld?Itwasthatthey"shouldbeholy"(Eph.1:4).DidChrist give Himself for us? It was that "He might redeem us from alliniquityandpurifyuntoHimselfapeculiarpeoplezealousofgoodworks"(Titus2:14).Sohere,immediatelyaftermagnifyingfreegrace,PaulstateswithequalclearnessthemoralresultsofGod’ssavingpower,astheyareexhibited with more or less distinctness in the lives of His people.Salvation by grace is evidenced by holy conduct: unless our lives arecharacterizedby"goodworks"wehavenowarranttoregardourselvesasbeingthechildrenofGod.

"WeareHisworkmanship";He,andnotourselves,hasmadeuswhatweare spiritually. "Created in Christ Jesus" means made vitally one withHim. "InChrist"alwayshas reference tounionwithHim: inEphesians1:4,toamysticalorelectionunion;in1Corinthians15:22,toafederalorrepresentative one; in 1 Corinthians 6:17, and 2 Corinthians 5:17, to avital or living one. Saving faith (product of the Spirit’s quickening us)makes us branches of the living Vine, from whom our fruit proceeds(Hos. 14:8). "Created in Christ Jesus unto good works" expresses thedesign and efficacy of God’s workmanship, being parallel with "Thispeoplehave I formed forMyself: they shall show forthMypraise" (Isa.43:21).GodfitsthethingforwhichHecreatesit:firetoburn,theearthtoyield food,His saints towalk in goodworks—God’swork in their soulsinclining and propelling thereunto. He creates us in Christ or gives usvitalunionwithHimthatweshouldwalkinnewnessoflife,HebeingtheRoot fromwhich all the fruits of righteousness proceed. United to theHolyOne,holyconductmarksus.ThosewholiveinsinhaveneverbeensavinglyjoinedtoChrist.GodsavesthatwemayglorifyHimbyalifeofobedience.

"Put on the newman,which afterGod is created in righteousness and

trueholiness"(Eph.4.24).Thosewordsoccur inthepracticalsectionofthe epistle, being part of an exhortation which begins at verse 22, thepassageasawholebeingsimilartoRomans13:12-14.Itsforceis,Makeitmanifest by your conduct that you are regenerate creatures, exhibitingbefore your fellows the character of God’s children. That which mostconcernsusnowis theparticulardescriptionwhich isheregivenof thegreatchangeeffectedintheregenerate,namely,"anewmanwhichafterGod is created in righteousness and true holiness." With our presentpassageshouldbecarefullycomparedtheparalleloneinColossians,fortheonehelpstoexplainandsupplementstheother.Thereweread"Andhaveputonthenewman,whichisrenewedinknowledgeaftertheimageofHimthatcreatedhim."Inbothwefindtheexpression"thenewman,"by which we are not to understand that a new individual has beenbroughtintoexistence,thatapersonisnowbroughtforthwhopreviouslyhadnobeing.Greatcareneedstobetakenwhenseekingtounderstandand explain the meaning of terms which are taken from the materialrealmandappliedtospiritualobjectsandthings.

Aregeneratedsinneristhesameindividualhewasbefore,thoughagreatchangehastakenplaceinhissoul.Howdifferentthelandscapewhenthesun is shining thanwhen darkness of amoonless night is upon it—thesamelandscapeandyetnotthesame!Howdifferenttheconditionofonewho is restored to fullness ofhealth andvigor afterbeingbrought verylowbyseriousillness—yetitisthesameperson.Howdifferentwillbethebodyofthesaintontheresurrectionmorningfromitspresentstate—thesamebodywhichwas sown in the grave, and yet not the same! So toowith those saints alive on earth at the Redeemer’s return: "Who shallchangeourvilebodythatitmaybefashionedlikeuntoHisgloriousbody"(Phil.3:21).Thusitis,inmeasure,atregeneration:thesoulundergoesaDivineworkofrenovationandtransformation:anewlightshinesintotheunderstanding,anewObjectengagestheaffections,anewpowermovesthe will. It is the same individual, and yet not the same. "Once I wasblind,butnowIsee"ishisblessedexperience.

InEphesians4:24,wereadofthenewman"whichafterGodiscreatedinrighteousness and true holiness," while in Colossians 3:10, it is said"which is renewed in knowledge after the image of Him that created

him." i.e.originally.Bycomparing the twopassages,weunderstand the"whichafterGod"tosignifyconformitytoHimself,foritisparallelwith"after the image of Him." That the new man is said to be "created"denotes that thisspiritual transformation isaDivinework inwhich thehuman individual playsnopart, either by contribution, cooperation, orconcurrence.Itiswhollyasupernaturaloperation,inwhichthesubjectofit isentirelypassive.The"whichisrenewed"ofColossians3:10,denotesthat it is not something which previously had no existence, but thespiritual quickening and renovating of the soul. By regeneration isrestoredtotheChristian’ssoulthemoralimageofGod,whichimagehelostinAdamatthefall.That"image"consistsin"righteousnessandtrueholiness"beingimpartedtothesoul,or,asColossians3:10,expressesit,in thespiritual "knowledge"ofGod.God isnowknown, loved, revered,loyallyserved.ItisnowfittedforcommunionwithHim.

"Being confident of this very thing, that He which hath begun a goodwork in you will finish it" (Phil. 1:6). This verse contains a manifestwarning, if an indirect or implied one, against our pressing too far thefigure of a "new creation." "Creation" is an act and not a "work," afinishedor completedobject andnot an incomplete and imperfect one.Godspeaksand it isdone,whollyandperfectlydone inan instant.Thevery fact that theHoly Spirit has employed such figures as "begetting"and"birth"todescribethesavingworkofGodinthesoul,intimatesthatthereferenceisonlytotheinitialexperienceofDivinegrace.Anewlifeisthenimparted,butitrequiresnurturinganddeveloping.Intheversenowbeforeusweareinformedthatthegreatchangeproducedinusisnotyetfully accomplished, yea, that it is only just begun.Thework of grace iscalled "good" because it is so in itself and because ofwhat it effects: itconforms us to God and fits us to enjoy God. It is termed a "work"becauseitisacontinuousprocess,whichtheSpiritcarriesforwardinthesaintaslongasheisleftinthisscene.

This good work within the soul is commenced by God, being wroughtneitherbyourwillnorouragency.Thatwasthegroundoftheapostle’spersuasionorconfidence:thatHewhohadbegunthisgoodworkwouldperformorfinishit—haditbeenoriginatedbyman,hecouldhavehadnosuchassurance.NotonlydidGod initiate thisgoodwork,butHealone

continuesandperfectsit—wereitlefttountous,itwouldquicklycometonought. "Will finish it until the day of Jesus Christ" tells us it is notcompleteinthislife.Withthatshouldbecompared"themthatbelievetothe saving of the soul" (Heb. 10:39): observe carefully, not "havebelieved" (a past act) to the salvation (a completed deliverance) of thesoul, but "who believe (a present act) to the saving of the soul"—acontinuousprocess.AsChristeverlivethtomakeintercessionforus,sothe Spirit ever exercises an effectual influence within us. The verb for"finish"isanintensiveone,whichmeanstocarryforwarduntotheend."TheLordwillperfectthatwhichconcernethme"(Ps.138:8)enunciatesthesamepromise.

"AccordingtoHismercyHesavedusbythewashingofregenerationandrenewing of theHoly Spirit, whichHe shed on us abundantly throughJesus Christ" (Titus 3:5, 6). If we followed our inclination, we shouldessayanexpositionofthewholepassage(verses4,7),butunlesswekeepwithin bounds and confine ourselves to what bears directly on ourpresenttheme,thistopicwillbeextendedtoomuchtosuitsomeofourreaders. In this passage we are shown how the three Persons of theGodheadcooperateintheworkofsalvation,andthatsalvationitselfhasbothanexperimentalandlegalsidetoit.Hereweareexpresslysaidtobe"saved by" the effectual operations of the Holy Spirit, so that theChristianoweshispersonalsalvationuntoHimastrulyashedoesuntothe Lord Jesus. Had not the blessed Spirit taken upHis abode in thisworld,thedeathofChristwouldhavebeeninvain.Itisbythemeditationandmerits of His redemptive work that Christ purchased the gift andgraces of the Spirit, which are here said to be "shed on us abundantlythroughJesusChristourSaviour."

Thewillofthefatheristheoriginatingcauseofoursalvation,theworthoftheSon’sredemption,itsmeritoriouscause,andtheworkoftheSpirit,its effectual cause. Experimental salvation is begun in the soul by "thewashingofregeneration,"whentheheartiscleansedfromtheprevailingloveandpowerofsinandbeginstoberestoredtoitspristinepurity.Andbythe"renewingoftheHolySpirit,"that is, therenewingofthesoul intheDivineimage:or,moreparticularly,"therenewingofthespiritofthemind"(Eph.4:23),thatis,inthedispositionofit.Thewholeofwhichis

summedupintheexpression,Godhasgivenus"asoundmind"(2Tim.1:7),"anunderstanding,thatwemayknowHim"(1John5:20).Themindis renovated and reinvigorated, so that it is capacitated to "spirituallydiscern"thethingsoftheSpirit,whichthenaturalmancannotdo(1Cor.2:14),nomatterhowwellhebeeducatedorreligiouslyinstructed.

Butthattowhichwewouldspeciallydirecttheattentionofthereaderisthepresenttenseoftheverbs:"thewashingandrenewing(not"renewal")of theHolySpirit."Like2Corinthians3:18, andPhilippians 1:6, this isanotherversewhichshowsthegreatchangeisnotcompletedatthenewbirth, but is a continual process, in course of effectuation. The "goodwork"whichGodhasbeguninthesoul,thatwashingandrenewingoftheHolySpirit,proceedsthroughoutthewholecourseofourearthlylife,andisnotconsummateduntiltheRedeemer’sreturn,forit isonlythenthatthesaintswillbeperfectlyandeternallyconformedtotheimageofGod’sSon.GodsaysofHisheritage,"ItheLorddokeepit:Iwillwateriteverymoment"(Isa.27:3):itisonlybythecontinuousandgraciousinfluencesoftheSpiritthatthespirituallifeisnurturedanddeveloped.Thebelieveris often conscious of his need thereof, and under a sense of it cries,"quickenme according to ThyWord." AndGod does: for "Though ouroutwardmanperish,yettheinwardisreneweddaybyday"(2Cor.4:16).That"innerman"istermed"thehiddenmanoftheheart"(1Pet.3:4).

"For this is the covenant that Iwillmakewith thehouseof Israel afterthosedays,saiththeLord.IwillputMylawsintotheirminds,andIwillwrite them in their hearts" (Heb. 8:10—quoted from Jer. 31:31-34).Withoutenteringintothepropheticbearingsofthispassage(aboutwhichnoneshouldspeakwithouthumblediffidence,)sufficeittosaythatbythe"houseofIsrael"weunderstand"theIsraelofGod"(Gal.6:16),thewholeelection of grace, to be here in view.The "Iwill put" and "Iwillwrite"refer to yet another integral part of the great changewrought inGod’speople,thereferencebeingtothatinvincibleandmiraculousoperationofthe Spirit which radically transforms the favored subjects of it. "GodarticleswithHispeople.HeoncewroteHislawstothem,nowHewritesHislawsinthem.Thatis,Hewillgivethemunderstandingtoknowandbelievethem;Hewillgivethemcouragetoprofessandpowertoputthemintopractice:thewholehabitandframeoftheirsoulsshallbeatableand

transcriptofHislaws"(MatthewHenry).

"IwillputMylawsintotheirminds,andIwillwritethemintheirhearts."WeareshownhowrebelsaremadeamendabletoGod."Godcalls touswithouteffectaslongasHespeakstousinnootherwaythanbythevoiceofman.Heindeedteachesusandcommandswhatisright,butHespeakstothedeaf;forwhenweseemtoheararight,ourearsareonlystruckbyanemptysound,andtheheart,beingfullofdepravityandperversenessrejects every wholesome doctrine. In short, the Word of God neverpenetrates into our hearts, for they are iron and stone until they aresoftened byHim; nay they have engraved on them a contrary law, forperverse passions reekwithin, which lead us to rebellion. In vain thendoesGodproclaimHisLawbythevoiceofmenuntilHewritesitbyHisspirit on our hearts, that is until He frames and prepares us forobedience"(Calvin).

"AndIwillwritethemintheirhearts."The"heart,"asdistinguishedfromthe "mind," comprises the affections and thewill. This iswhat rendersactually effective the former. The heart of the naturalman is alienatedfromGodandopposedtoHisauthority.ThatiswhyGodwrotetheTenWordsupontablesofstone:notsomuchtosecuretheoutwardletterofthem,astorepresentthehardnessofheartofthepeopleuntowhomtheyweregiven.ButatregenerationGodtakesaway"theheartofstone"andgives"aheartofflesh"(Ezek.36:26).JustasthetablesofstonereceivedtheimpressionofthefingerofGod,oftheletterandwordswhereintheLawwascontained,so"theheartofflesh"receivesadurableimpressionof God’s laws, the affections and will beingmade answerable unto thewholerevealedwillofGodandconformedtoitsrequirements:aprincipleofobedienceisimparted,subjectiontotheDivineauthorityiswroughtinus.

Here, then, is the grand triumph of Divine grace: a lawless rebel ischanged into a loyal subject, enmity against the Law (Rom. 8:7) isdisplacedby love for theLaw (Ps. 119:97). Theheart is so transformedthat it now loves God and has a genuine desire and determination topleaseHim.Therenewedheart"delightsintheLawofGod"and"servestheLawofGod"(Rom.7:22,25),itbeingitsvery"nature"todoso!Leteachreadersincerelyaskhimself,Istherenowthatinmewhichresponds

totheholyLawofGod? Is it trulymy longingandresolve tobewhollyregulatedbytheDivinewill?IsitthedeepestyearningofmysoulandthechiefaimofmylifetohonourandglorifyHim?IsitmydailyprayerforHimto"workinmebothtowillandtodoofHisgoodpleasure"?Ismyacutest grief occasioned when I feel I sadly fail to fully realize mylonging?Ifso,thegreatchangehasbeenwroughtinme.

"AccordingasHisDivinepowerhasgivenuntousallthingsthatpertainuntolifeandgodliness,throughtheknowledgeofHimthathathcalledusby glory and virtue. Whereby are given unto us exceeding great andprecious promises, that by these ye might be partakers of the Divinenature,havingescapedthecorruptionthat is intheworldthroughlust"(2 Pet. 1:3, 4). That is more of a general description of experimentalsalvationthanadelineationofanyparticularpartthereof,yetsincetherebeinitoneortwoexpressionsnotfoundelsewhere,itcallsforaseparateconsideration. The opening "According as" should be rendered"Forasmuch as" or "Seeing that" (R.V.), for it indicates not somuch astandardof comparison, as that verses 3 and4 form the groundof theexhortationofverses5to7.First,wehavetheirspiritualenduement.Thiswasby"Divinepower,"orasEphesians1:19,expressesit,"theexceedinggreatnessofHispowertousward,whobelieveaccordingtotheworkingof His mighty power," for nothing less could quicken souls dead intrespassesandsinsorfreetheslavesofsinandSatan.

ThatDivinepower "hathgivenuntous (notmerelyoffered them in theGospel,buthathgraciouslybestowed,actuallycommunicated)allthingsthatpertainuntolifeandgodliness":that is,whateverisneedfulfortheproduction, preservation and perfecting of spirituality in the souls ofGod’s elect. Yet though the recipients be completely passive, yea,unconsciousofthisinitialoperationofDivinegrace,theydonotcontinueso, for, second, their enduement is accompanied by and accomplished"throughtheknowledgeofHimthathath(effectually)calledusbygloryand virtue" or "energy." That "knowledge of Him" consists of such apersonal revelation of Himself to the soul as imparts a true, spiritual,affecting, transforming perception of and acquaintance with Hisexcellency. It is such a knowledge as enables its favored recipient inadoringandfilialrecognitiontosay,"IhaveheardofTheebythehearing

of the ear; but now mine eye seeth Thee" (Job 42:5). God has nowbecomeanaweproducing,yetalivingandblessedrealitytotherenewedsoul.

Third,throughthatspiritual"knowledge"whichGodhasimpartedtothesoulisreceivedall thegraciousbenefitsandgiftsofHis love:"Wherebyaregivenuntousexceedinggreatandpreciouspromises,thatbytheseyemightbepartakers,"etc.The"whereby"hasreferenceto"Hisglory andvirtue,"orbetter ‘‘Hisgloryandenergy’’or"might."The"promises"are"givenuntous"notsimplyinwordsbutintheiractualfulfillment:justasthe"byHisgloryandmight"isthesamethingas"HisDivinepower"inthe previous verse, so "are given unto us exceeding great and preciouspromises, that by these ye might be partakers of the Divine nature"correspondswith"hathgivenuntousallthingsthatpertainuntolifeandgodliness," the one amplifying the other. The "exceeding great andpreciouspromises"werethosemadeintheOldTestament—theoriginal(Gen.3:15), fundamental,central,andall-pervadingonebeing thatofapersonalSaviour;andthosemadebyChrist,whichchieflyrespectedthegiftandcomingoftheHolySpirit,whichHeexpresslydesignatedas"thepromiseoftheFather"(Acts1:4).

Now those twopromises—thatof aDivineSaviourand thatof aDivineSpirit—were the things that the prophets of old "ministered not untothemselves,butuntous"(1Pet.2:12),andtheymayindeedmostfitlybetermed"exceedinggreatandpreciouspromises,"fortheywhoaregiventhis Saviour and this Spirit do in effect receive "all things that pertainuntolifeandgodliness,"forChristbecomestheirLifeandtheSpirittheirSanctifier.Or,asverse3expresses it, theend forwhich thisknowledge(aswellasitsaccompanyingblessings)arebestowedisfirst"thatbythese(i.e.thepromisesarefulfilledandfulfillinginyourexperience)yemightbe partakers of the Divine nature." Here we need to be on our guardagainstformingawrongconclusionfromthebaresoundofthosewords:"NottheessenceofGod,butHiscommunicableexcellencies,suchmoralpropertiesasmaybeimpartedtothecreature,andthosenotconsideredintheirabsoluteperfection,butastheyareagreeabletoourpresentstateandcapacity"(Thos.Manton).

That"Divinenature,"or"moralproperties,"issometimescalled"thelife

ofGod" (Eph.4:18), because it is a vital principle of action; sometimesthe "image ofHim" (Col. 3:10), because they bear a likeness to Him—consistingessentiallyof"righteousnessandtrueholiness"(Eph.4:24);orinverse3,"lifeandgodliness"—spirituallife,spiritualgraces,abilitiestoperformgoodworks.Itisherecalled"theDivinenaturebecauseitisthecommunicationofavitalprincipleofoperationwhichGodtransmitsuntoHischildren.ThesecondendforwhichthissavingknowledgeofGodisgiven isexpressed in theclosingwords: "having escaped the corruptionwhichisintheworldthroughlust."Personallyweseenoneedfortakingupthisexpressionbefore"partakersoftheDivinenature"asthateminentexpositor Thos. Manton did, and as did the most able John Lillie (towhomweareindebtedforpartoftheabove),fortheapostleisnothereenforcing the human-responsibility side of things (as hewas in Rom.13:12;Eph.4:22-24),buttreatsoftheDivineoperationsandtheireffects.Itisquitetruethatwemustputofftheoldmanbeforewecanputonthenew man in a practical way, that we must first attend to the work ofmortificationerewecanmakeprogress inoursanctification,but this isnot the aspect of Truthwhich the apostle ishereunfolding.When theGospel call is addressed unto our moral agency the promise is "thatwhosoever believeth in Him should not perish, but have eternal life"(John 3:15,16). But where spiritual things are concerned, theunregeneratemanneverdischargeshismoralagency.Amiracleofgracemust take place before he does that, and therefore God in a sovereignmanner(unsoughtbyus)impartslife,thathemayandwillbelieve(John1:12,13;1John5:1)—the"sanctificationoftheSpirit"precedesthesaving"andbeliefof theTruth" (2Thess.2:13)! In likemanner,ourbecoming"partakers of theDivine nature" precedes (not in time, but in order ofnature and of actual experience, though not of consciousness) ourescaping"thecorruptionthatisintheworldthroughlust."

Letnottheyoungpreacherbeconfusedbywhathasbeenpointedoutinthe lastparagraph.Hismarchingordersareplain:whenaddressing theunsaved he is to enforce their responsibility, press upon them thedischarging of their duties, bidding them forsake their "way" and"thoughts" inordertopardon (Isa. 550), callingupon them to "repent"and"believe" if theywould be saved. But ifGod be pleased to ownhispreaching of theWord and pluck some brands from the burning, it is

quiteanothermatter(oraspectofTruth)forthepreacher(and,lateron,his saved hearer, by means of doctrinal instruction) to understandsomethingof thenatureof thatmiracleof gracewhichGodwrought inthe hearer, which caused him to savingly receive the Gospel. It is thatwhichwehaveendeavouredtodealwithintheaboveparagraphs,namely,explainsomethingoftheoperationsofDivinegraceinarenewedsoul,sofarasthoseoperationsaredescribedin2Peter1:3,4.

"Havingescapedthecorruptionthat is intheworldthroughlust."First,bytheDivineoperation,andthenbyourownagency,foritisever"GodwhichworkethinyoubothtowillandtodoofHisgoodpleasure"(Phil.2:13). Indwelling sin (depravity) is here termed "corruption" because itblightedourprimitivepurity,degeneratedouroriginalstate,andbecauseit continues both in its nature and effects to pollute and waste. That"corruption" has its source, or is seated in, our "lusts"—depravedaffections and appetites. This "corruption" is what another apostledesignated"evilconcupiscence"(Col.3:5),foritoccupiesintheheartthatplace which is due alone unto the love of God as the Supreme Good."Lust"alwaysfollowsthat"nature":asisthenature,soareitsdesires—ifcorrupt, then evil; if holy, then pure. All the corruption that is in theworld is "through lust," i.e. through inordinate desire: lust lies at thebottomofeveryunlawfulthought,everyevilimagination.

TheworldcouldharmnomanWere itnot for"lust" inhisheart—someinordinatedesireintheunderstandingorfancy,acravingforsomethingwhich sets him a-work after it. The fault is not in the gold, but in thespiritofcovetousnesswhichpossessesmen;notinthewine,butintheircravingtoexcess."Buteverymanis temptedwhenhe isdrawnawayofhisownlust"(James1:14)—theblameliesonusratherthanSatan!It isremarkablethatwhentheapostleexplainedhisexpression"allthatisintheworld,"hedefineditas"thelustofflesh,andthelustoftheeye,andthe pride of life" (1 John 2:16). Now of Christians our passage says,"having escaped the corruption that is in the world through lust," andthatbytheinterpositionoftheDivinehand,asLotescapedfromSodom;yet not through a simple act of omnipotence, but by the graciousbestowmentswhichthathandbrings,butthatholinesswhichHeworksin the heart, or, as a passage already reviewed expresses it, "by the

washing of regeneration and renewing of the Holy Spirit." We escapefrom the dominion of inward corruption by the "Divine nature in us"causingustohateandresistourevillusts.

ThusitisbyadheringcloselytotheDivineorderofthispassagethatweare enabled to understand the meaning of its final clause. When webecomepartakers of "theDivine nature," that is,whenwe are renewedaftertheimageofGod,aprincipleofgraceandholinessiscommunicatedtothesoul,whichiscalled"spirit"because"bornoftheSpirit"(John3:6),and that principle of holiness (termed bymany "the new nature") is avital and operating one, which offers opposition to the workings of"corruption"orindwellingsin,fornotonlydoesthefleshlustagainstthespirit, but "the spirit lusteth against the flesh" (Gal. 5:17). The "Divinenature" has wrought "godliness" in us, drawing off the heart of itsrecipientfromtheworldtoheaven,makinghimtolongafterholinessandpantforcommunionwithGod.Hereinliestheradicaldifferencebetweenthosedescribedin2Peter1:3,4,andtheonesin2Peter2:20—nothingissaidofthelatterbeing"partakersoftheDivinenature!"Their"escapingfrom the pollutions of the world" wasmerely a temporary reformationfromoutwarddefilementsandgross sins,as their turningagainto thesamemakesclear(verse22).

"Weknowthatwehavepassedfromdeathuntolifebecausewelovethebrethren" (1 John 3:14).Here is set before us still another criterion bywhich theChristianmay determinewhether the great change has beenwroughtinhim.First,letuspointoutthatitseemstobeclearlyimpliedhere(asinotherplacesinthisepistle:e.g.2:3;4:13)thatthemiracleofgrace is not perceptible to our senses at the moment it occurs, but iscognizablebyusafterwardfromitseffectsandfruits.Wecannotrecallasingle statement in Scripture which expressly declares or even plainlyimpliesthatthesaintisconsciousofregenerationduringthemomentofquickening.Thereareindeednumbers(thewriteramongthem)whocanrecall and specify the very hour when they were first convicted of sin,realized their lost condition, trusted in the atoning blood, and felt theburdenof theirhearts roll away.Nevertheless, they knewnotwhen lifewasimpartedintotheirspirituallydeadsouls—lifewhichpromptedthemtobreathe,feel,see,hearandactinawaytheyneverhadpreviously.Life

mustbepresentbeforetherecanbeanyofthefunctionsandexercisesoflife.Onedeadinsincannotsavinglyrepentandbelieve.

NowitisoneofthedesignsforwhichthefirstepistleofJohnwaswrittenthat the regenerate may have assurance that eternal life has beenimparted to them(5:13), several different evidences andmanifestationsof that lifebeingdescribed in thecourseof theapostle’s letter.Theonespecifiedin3:14,is"loveforthebrethren."BynaturewewereinclinedtohatethechildrenofGod.Itcouldnotbeotherwise:sincewehatedGod,and thatbecauseHe isholy and righteous,wedespised those inwhomtheimageofHismoralperfectionsappeared.Contrariwise,whentheloveof Godwas shed abroad in our hearts and we were brought to delightourselves in Him, His people became highly esteemed by us, and themore evidently they were conformed unto His likeness, the more weloved them.That "love" is of a vastly superior nature from any naturalsentiment, being a holy principle. Consequently, it is something verydifferent frommere zeal for a certain group or party spirit, or even anaffectionforthosewhosesentimentsandtemperamentsarelikeourown.It is a Divine, spiritual and holy love which goes out unto the wholefamily of God: not respect to this or that brother, butwhich embraces"thebrethren"atlarge.

That of which 1 John 3:14 treats is a peculiar love for those saved byChrist. To love the Redeemer and His Redeemed is congenial to thespirituallifewhichhasbeencommunicatedtotheirrenewedsoul.Itisafruit of that holy disposition which the Spirit has wrought in them. Itmust be distinguished from what is so often mis-termed "love" in thenaturalrealm,whichconsistsonlyofsentimentalityandamiability.Theregenerate"lovethebrethren"notbecausetheyareaffableandgenial,orbecause they give them awarmwelcome to their circle. They "love thebrethren"notbecausetheydeemthemwiseandorthodox,butbecauseoftheirgodliness,andthemoretheirgodliness isevidencedthemorewillthey love them; and hence they love all the godly—no matter what betheir denominational connections. They love those whom Christ loves,theylovethemforHissake—becausetheybelongtoHim.Theirloveisaspiritual, disinterested and faithful one which seeks the good of itsobjects, which sympathizes with them in their spiritual trials and

conflicts,whichbearsthemupintheirprayersbeforethethroneofgrace,which unselfishly shows kindness unto them, which admonishes andrebukeswhenthatbenecessary.

But that to which we would here direct particular attention is thelanguageemployedbytheSpirit indescribingthegreatchange,namely,"passedfromdeathuntolife."ThesameexpressionwasusedbyourLordinJohn5:24, though there its force is ratherdifferent. "Verily, verily, Isayuntoyou,Hethatheareth(withaninwardorspiritualear)Myword,and(savingly)believethonHimthatsentMe,hatheverlasting life (thevery fact he so heareth and believeth is proof he has it) and shall notcomeintocondemnation,butispassedfromdeathuntolife."The"shallnotcome intocondemnation,"brings in the forensicsideof things,andthereforethe"hathpassedfromdeathuntolife"(which,beitdulynoted,isinadditionto"hatheverlastinglife"intheprecedingclause)isjudicial.Theonewhohashad"everlastinglife"sovereignlyimpartedtohim,andwho in consequence thereof "hears" or heeds the Gospel of Christ andsavinglybelieves,hasforeveremergedfromtheplaceofcondemnation,beingnolongerunderthecurseoftheLaw,butnowentitledtoitsawardof"life,"byvirtueofthepersonalobedienceormeritoriousrighteousnessof Christ being imputed unto him; for which reason he is exhorted"reckonye also yourself to be dead indeedunto sin but alive untoGodthrough(in)JesusChristourLord"(Rom.6:11).

But1John3:14,isnottreatingoftheforensicorlegalsideofthings,butthe experimental, that ofwhichGod’s elect aremade the subjects of intheirownpersons.Hereitisnotarelativechange(oneinrelationtotheLaw),butanactualonethat isspokenof.Theyhave"passedfrom"thatfearful state inwhich they were born—"alienated from the life of God"(Eph.4:18):astateofunregeneracy.Theyhavebeensupernaturallyandeffectuallycalledforthfromthegraveofsinanddeath.Theyhaveentered"intolife,"whichspeaksofthestatewhichtheyarenowinbeforeGodasthe consequence of His quickening them. They have for ever left thatsepulchreof spiritualdeath inwhichbynature they lay,andhavebeenbrought intothespiritualsphere to"walk innewnessof life."And"lovefor the brethren" is one of the effects and evidences of the miracle ofgrace of which they have been favored subjects. They evince their

spiritualresurrectionbythismark:theylovethebelovedofChrist; theirhearts are spontaneously drawn out unto and they earnestly seek thegoodofallwhowearChrist’syoke,bearHisimageandseektopromoteHis glory, 1 John3:14, is not an exhortation but a factual statement ofChristianexperience.

Now let the reader most diligently note that in 1 John 3:14, the HolySpirit has employed the figure of resurrection to set forth the greatchange,and that italsomust be givendueplace in our thoughts asweendeavour to form something approaching an adequate conception ofwhatthemiracleofgraceconsists.Dueconsiderationofthisfigureshouldcheck us in pressing too far that of the new birth. The similitude ofresurrection brings before us something distinct and in some respectsquitedifferentfromthatwhichisconnotedby"newcreation,""begetting"(Jam.1:18)orbeing"bornagain"(1Pet.1:23).Eachofthelatterdenotesthe bringing into existence of something which previously existed not;whereas "resurrection" is the quickening of what is there already. Themiracle of grace consists of farmore than the communicationof anewlife or nature: it also includes the renovation and purification of theoriginal soul. Because it is a "miracle," an act of omnipotence,accomplished by themere fiat of God, it is appropriately likened unto"creation,"yet itneedstobecarefullyborneinmindthat it isnotsomethingwhich is created in us: for "we (ourselves) are His workmanshipcreated in Christ Jesus" (Eph. 2:10). It is the person himself, and notmerelyanature,whichisbornagain.

We have now reviewed not less than twenty-five passages from God’sWord,whereinaconsiderablevarietyoftermsandfiguresareusedtosetforth the different aspects of the great change which takes place in aperson when the miracle of grace is wrought within him: all of whichpassages, inour judgment, treatingof thesame.Wehavenotsought toexpoundorcommentuponthematequallength,but,followingourusualcustom, have rather devoted the most space in an attempt to explainthosewhichareleastunderstood,whichpresentthemostdifficultytotheaveragereader,anduponwhichthecommentatorsoftensupplytheleasthelp. A comparison of those passages will at once show that whattheologiansgenerallyspeakofas"regeneration"or"theeffectualcall" is

veryfarfrombeingexpressedbytheHolySpiritinuniformlanguage,andthereforethatthosewhorestricttheirideastowhatisconnotedbybeingbornagain,or, evenon theotherhand, "a changeofheart," arealmostcertain to form a very one-sided, inadequate and faulty conception ofwhatexperimentalsalvationconsists.Regenerationisindeedanewbirth,or the beginning of a new life; but that it is not all it is—there is alsosomething resurrected and renewed, and something washed andtransformed!

TheBibleisnotdesignedfor lazypeople.Truthhastobebought(Prov.23:23), but the slothful and worldlyminded are not willing to pay thepricerequired.That "price" is intimated inProv.2:1-5: theremustbeadiligentapplyingoftheheart,acryingafterknowledge,aseekingforanapprehension of spiritual things with that ardor and determination asmen employwhen seeking for silver; and a searching for a deeper andfullerknowledge of the Truth asmen put forthwhen searching for hidtreasures—perseveringuntil theirquest is successful; ifwewould reallyunderstandthethingsofGod.Thosewhocomplainthatthesearticlesare"toodifficult"or"toodeep"forthem,dobutbetraythesadstateoftheirsouls and reveal how little they really value the Truth; otherwise theywould ask God to enable them to concentrate, and reread these pagesperseveringlyuntiltheymadeitscontentstheirown.Peoplearewillingtoworkandstudyhardandlongtomasteroneoftheartsorsciences,butwherespiritualandeternalthingsareconcerneditisusuallyotherwise.

"SearchtheScriptures"(John5:39),"comparingthespiritualthingswithspiritual" (1 Cor. 2:13). That is what we sought to heed. Twenty-fivedifferent passages have been collated—all of which we are persuadedtreatofsomeaspectorotherof"themiracleofgrace"orthegreatchange—andinvaryingmeasureengagedourattention.Itwillbeobservedthatin someof them it is the illuminationof theunderstandingwhich is inview (Acts 26:18), in others the searching and convicting of theconscience (Rom.7:9), and inothers the renovationof theheart (Ezek.36:26). In some it is the subduing of the will (Ps. 110:3) which isemphasized, in others casting down reasonings and bringing ourthoughtsintosubjection(2Cor.10:5),andinothersthewritingofGod’slawsinourmindsandhearts.Insomethemiracleofgraceappearstobe

a completed thing (1 Cor. 6:11), in others the great change is seen as agradual process (2 Cor. 3:18; Phil. 1:6). In one something iscommunicated (Rom. 5:5), In different passages the figures of creation(Eph.2:10),ofrenewing(Titus3:5),andofresurrection(1John3:14)areemployed.

Ifitbeasked,WhyhasitpleasedtheHolySpirittodescribeHisworksodiversely and use such a variety of terms and figures? Several answersmaybesuggested.First,becausetheworkitself,thoughone,issomany-sided. Its subject is a complex creature and the process of salvationradicallyaffectseverypartofhiscompositebeing.JustassinhasmarredeachpartofourconstitutionandhascorruptedeveryfacultytheCreatorgave us, so grace renews and transforms every part of our constitutionandpurifieseveryfacultywepossess.Whentheapostleprayed,"TheveryGod of peace sanctify youwholly,and your whole spirit and soul andbodybepreservedblamelessuntothecomingoftheLordJesusChrist"(1Thess. 5:23), he was asking that God would graciously preserve andperfectthatwhichHehadalreadywroughtinHispeople,andthetermshethereusedintimatedthecomprehensivenessandentiretyofthegrandmiracleofgrace.Thisisagempossessingmanyfacetsandourestimateofitiscertaintobemostfaultyifweconfineourviewtoonlyoneofthem.

Second,becauseGodwouldtherebywarnusfromsupposingthatHeactsaccording to a stereotyped plan or method in His saving of sinners.Varietyratherthanuniformitymarksall thewaysandworkingsofGod,increation,providence,andgrace.Notwoseasonsarealike—nofieldortree yields the same crop in any two years. Every book in the Bible isequally the inspired Word of God, yet how different in character andcontent is Leviticus from thePsalms,Ruth fromEzekiel, Romans fromthe Revelation! How varied the manner in which the Lord Jesus gavesight todifferentoneswhowereblind:different in themeansusedandthe effectproduced—one, at first, only seeingmenas though theyweretrees walking (Mark 8:24)! How differently He dealt with religiousNicodemusinJohn3andtheadulterouswomanofJohn4,pressingontheonehis imperativeneedofbeingbornagain,convictingtheotherofhersinsandtellingherof"thegiftofGod!"ThegreatGodisnotconfinedtoanyruleandwemustnotrestrictHisoperationsinourthoughts:ifwe

do,wearecertaintoerr.

Third,becauseGodwouldtherebyteachusthat,thoughtheworkofgracebeessentiallyandsubstantiallythesameinallitsfavoredsubjects,yetinnotwoofthemdoesitappearidenticalinallitscircumstances—neitherinitsoperationsnormanifestations.Notonlydoesendlessvarietymarkall the ways and workings of God, but it does so equally in Hisworkmanship. This is generally recognized and acknowledged inconnectionwiththematerialworld,wherenotwobladesofgrassortwograinsofsandarealike.Butinthespiritualrealmitisveryfarfrombeingperceived and owned: rather is it commonly supposed that all trulyregenerate persons conform strictly unto one particular pattern, andthosewhodifferfromitareatoncesuspectedofbeingcounterfeits.Thisshouldnotbe.ThetwelvefoundationsofthenewandholyJerusalem,inwhicharethenamesofthetwelveapostlesoftheLamb,areallcomposedof"precious"stones,buthowdiverseiseach!Thefirstjasper,thesecondsapphire, the third a chalcedony, the fourth emerald, etc. (Rev. 21)—differentincolor,sizeandbrilliancy.EachChristianhashisownmeasureof faithandgrace"accordingto themeasureof thegiftofChrist" (Eph.4:7).

ThosewhohavewrittenuponGod’sworkofgraceinthesoul,especiallywhentreatingofHisinitialacttherein,haveusedawidevarietyofterms—generallythosemostinvogueamongtheparticularpartytowhichtheybelonged. Each denomination has its own more or less distinctivenomenclature—determined by the portions of Truth it is wont toemphasize—andevenwhendealingwithdoctrinewhichisheldbyalltheorthodox, does so with a certain characteristic pronunciation oremphasis. Thus, in some circles one would find "effectual calling" thetermmostfrequentlyemployed;inotherplaces,where"thenewbirth"issubstituted, fewwouldunderstandwhat ismeantby "aneffectual call";while"achangeofheart"ishowathirdgroupwoulddescribeit.Others,who are looser in their terminology, speak of "being saved," by whichsomesignifyonething,andotherssomethingquitedifferent.Asamatteroffact,eachofthoseexpressionsisjustifiable,andallofthemneedtobecombinedifwearetoformanythingapproachinganadequateconceptoftheexperienceitself.

ThebettertoenableourfeebleunderstandingstograspsomethingofthenatureofthegreatchangewhichtakesplaceineachofGod’speople,theHoly Spirit has employed a considerable variety of terms—figurative incharacter, yet expressing spiritual realities—and it behooves us todiligently collate or collect the same, carefully ponder each one, andregardallof themasbeing included in "themiracleofgrace."Probablywearenotcapableoffurnishingafulllist,butthefollowingaresomeofthe principal verses in which experimental salvation is described. "TheLord thyGodwill circumcise thine heart, and the heart of thy seed, tolove the Lord thy Godwith all thine heart" (Deut. 30:6): an operationpainful to the soul, in removing its filth and folly—its love of sin—isnecessary before the heart is brought to truly love God! This figure ofcircumcisingtheheartisfoundalsointheNewTestament:Romans2:29;Philippians3:3."ThypeopleshallbewillinginthedayofThypower"(Ps.110:3):omnipotencemustbeexercisederetheelectwillvoluntarilydenyselfandfreelytakeChrist’syokeuponthem.

"ThenwillIsprinklecleanwateruponyou,andyeshallbeclean:fromallyourfilthiness and fromyour idolswill I cleanse you.Anewheart alsowillIgiveyou,andanewspiritwillIputwithinyou:andIwilltakeawaythe stony heart out of your flesh, and I will give you a heart of flesh"(Ezek. 36:25, 26). We are not concerned here with the prophetic ordispensational bearing of this statement, but with its doctrinal import.Nor canwe here attempt a full exposition of it. In our judgment thoseversesdescribeanessentialaspectof that"miracleofgrace"whichGodperforms inHispeople.The"cleanwater"withwhichHesprinklesandcleanses them within is an emblem of His holy Word, as John 15:3,Ephesians5:26,makequiteclear.Theheartofthenaturalmanislikenedtooneof"stone"—lifeless,insensible,obstinate.Whenheisregenerated,theheartofmanbecomesone"offlesh"—quickenedintonewnessoflife,warm, full of feeling, capable of receiving impressions from the Spirit.Thechangeeffectedbyregenerationisnosuperficialorpartialone,butagreat,vital,transforming,completeone.

"Makethetreegoodandhisfruitgood"(Matt.10:32):theHusbandman’smethodof accomplishing this is shown inRomans 11:17. "Except ye beconverted and become as little children, ye shall not enter into the

kingdom of heaven" (Matt. 18:3): to "be converted" is to experience aradicalchange, forpride tobe turned intohumility,andself-sufficiencyintoclingingdependence."OfHisfulnesshaveallwereceived,andgracefor grace" (John 1:16): the life of the Head is communicated to Hismembers,andeveryspiritualgracethat is foundinHimis, inmeasure,reproduced in them."NomancancometoMeexcept theFatherwhichhathsentMedrawhim"(John6:44):tocometoChrististoreceiveHimas our Lord and Saviour—to abandon our idols and repudiate our ownrighteousness,tosurrendertoHisgovernmentandtrustinHissacrifice;andnonecandothatexceptbythepowerofGod."Purifyingtheirheartsbyfaith"(Acts15:9,andcf.IPeter1:22—"Yehavepurifiedyoursoulsbyobeying the Truth"): the Christian does not have two hearts, but onewhich has been "purified"! "Whose heart the Lord opened, that sheattended unto the things whichwere spoken" (Acts 16:14): the door offallenman’sheartisfastclosedagainstGoduntilHeopensit.

"Ihaveappeareduntotheeforthispurpose:tomaketheeaministerandawitness...toopentheireyes,toturnthemfromdarknesstolight,andfromthepowerofSatanuntoGod,thattheymightreceiveforgivenessofsinsandinheritanceamongthemwhicharesanctifiedbyfaiththatisinMe"(Acts26:18).HerewehavestillanotherdescriptionofthatmiracleofgracewhichGodperformswithinHispeopleandwhereinHeispleasedto make use of the ministerial instrumentality of His servants. Thefaithful preaching of His Word is given an important place therein,though that preaching is only rendered effectual by the powerfuloperationsoftheSpirit.Thatmiracleisherespokenofastheopeningofoureyes,thereferencebeingtotheeyesofourunderstanding,sothatweareenabledtoperceivesomethingofthespiritualmeaningoftheGospelmessage and its bearing upon our own deep need. The soul whichhitherto was engulfed in spiritual darkness is brought forth into God’smarvelouslight(IPet.2:9)sothatwenowdiscovertheperfectsuitabilityofChristuntoourdesperatecase.AtthesametimethesoulisdeliveredfromthecaptivityofSatan,whois"thepowerofdarkness"(Luke22:53),and brought into a new relation with and knowledge of God, whichproducesfaithinHimandissuesintheforgivenessofsins.

Fourth, because God would thereby make it easier for His children to

recognize themselves in the mirror of the Word. Possessed of honestheartsandfearfulofbeingdeceived,somefinditnosimplemattertobethoroughlyconvincedthattheyhavetrulyexperiencedthegreatchange.Sofarfromsneeringattheirtrepidation,weadmiretheircaution:wheretheeternalinterestsofthesoulareconcernedonlyafoolwillgivehimselfthebenefitofthedoubt.Butifamiracleofgracehasbeenwroughtinthereader, there is no good reason why he should long be in uncertaintyaboutit.Asinwaterfaceanswerstoface,sothecharacteroftherenewedsoul corresponds to the description of such furnished by the Word ofTruth. That description, as we have seen, is given with considerablevariety, sometimes one feature or aspect being made prominent,sometimesanother.Itislikeaphotographertakinganumberofdifferentpicturesofthesameperson:onewithhiscountenanceinrepose,anotherwith him smiling; one a full-face view, another of his profile.Onemayappear to do him "more justice" than another or be more easily"recognized,"yetallarelikenessesofhimself.

LetthentheexercisedreaderimpartiallyscrutinizehimselfinthemirroroftheWordandseeifhecandiscerninhimselfsomeofthemarksoftheregenerate, as those marks are there delineated. Observe well we say"someof"thosemarks,andnotallofthem.ThoughyoumaynotbesurethatEzekiel36:26hastakenplace inyou,perhapsyouknowsomethingof what is recorded in Acts 16:14, and Romans 5:5. Because your firstconscious"experience"wasnotlikethatofRomans7:9,perhapsitcloselyresembledthatofZaccheus,whocamedownfromthetreeand"receivedHim joyfully" (Luke 19:6). Commenting on the quickness of hisconversion,WhitefieldaptlysaidtothosewhoqueriedwhetheranyweregenuineChristianswhohadnotundergonesome"terribleexperience"ofconvictionor terrorof thewrath tocome,"Youmayaswell say toyourneighboryouhavenothadachild, foryouwerenot in labourallnight.The question is, whether a real child is born, not how long was theprecedingpain"!

There is nothing in the sacred record to show that either Lydia orZaccheusfeltanythingoftheterrorsoftheLawbeforetheirconversion,yetfromwhatissaidoftheminthesequelwecannotdoubttherealityoftheirconversion.ThoughyoumaynotbesurewhetherGodhasputHis

lawsintoyourmindandwrittenthemonyourheart,yetyoushouldhavenodifficultyinperceivingwhetherornoyou"lovethebrethren"assuch,and if youdo,thenyoumay be fully assured on theWord ofHim thatcannotlie,youhave"passedfromdeathuntolife."ThefactthatyouareafraidtoaverthatGodhasrenewedyouafterHisimageandcreatedyou"in righteousness and true holiness" does not of itself warrant youinferringyouarestillinastateofnature.Testyourselfbyotherpassagesand see if you can discern in your soul some of their marks ofregeneration,suchasagrievingoversin,ahungeringafterrighteousness,apantingforcommunionwithGod,aprayingforfullerconformityuntoChrist.Hastheworldlostitscharm,areyououtoflovewithyourself,isthe Lamb ofGod a desirableObject in your eyes? If so, you possess atleastsomeofthedistinctivemarksoftheregenerate.

ReversaloftheFall

Sinceweare seeking towrite this for thebenefit of youngpreachers aswellastherankandfileofGod’speople,letuspointoutthatthenatureof thisgreat changemayalsobedeterminedby contemplating it as thebegunreversalof theFall:"begun reversal," forwhat is commencedatregeneration is continued throughout our sanctification and completedonlyatourglorification.WhileitbetruethatthosewhoarerenewedbytheHolySpiritgainmorethanAdamlostby theFall,yetwehaveclearScripturewarrantforaffirmingthattheworkmanshipofthenewcreationisGod’s answer toman’s ruination of his original creation. Great careneedstobetakenincleavingcloselytotheScripturesindevelopingthispoint, particularly in ascertaining exactly what was the moral andspiritualconditionofmanoriginally,andpreciselywhathappenedtohimwhenhefell.Wetrustthatapatientperusalofwhatfollowswillconvincethereader of both the importance and value of our discussion of thesedetailsat this stage themore so since the childrenhave sadlydepartedfromtheteachingofthefathersthereon.

Even those sections of Christendom which boast the most of theirsoundness in the Faith are defective here.Mr.Darby and his followersholdthatAdamwasmerelycreatedinnocent(anegativestate),andnotin(positive)holiness.Mr.Philpot said, "I donotbelieve thatAdamwas aspiritualman, that is, thathepossessed those spiritual gifts and graces

which are bestowed upon the elect of God, for they are new covenantblessings inwhichhehadnoshare"(GospelStandard,1861,page 155).One error ever involves another. Those who deny that fallen manpossessesanyresponsibilitytoperformspiritualacts(loveGod,savinglybelieve inChrist)must, to be consistent, deny that unfallenmanwas aspiritual creature. Different far was the teaching of the Reformers andPuritans."AndwherePaultreatsoftherestorationofthisimage(2Cor.3:18),wemay readily infer fromhiswords thatmanwas conformed toGodnotbyaninfluxofHissubstance,butbythegraceandpowerofHisSpirit."Andagain,"AsthespirituallifeofAdamconsistedinauniontohisMaker,soan.alienationfromHimwasthedeathofhissoul"(Calvin,Institutes).

"AdamhadtheSpiritaswellaswe:theHolySpiritwasatthemakingofhimandwrotetheimageofGoduponhisheart,forwhereholinesswas,we may be sure the Spirit of God was too . . .the same Spirit was inAdam’shearttoassisthisgracesandcausethemtoflowandbringforth,andtomovehimto liveaccording to thoseprinciplesof lifegivenhim"(Goodwin,6/54).Andagain,commentingonAdam’sbeingmadeintheimageandlikenessofGod,andpointingoutthatsuchan"image"importsa thing "permanent and inherent," he asked, "what could this be buthabitual inclinations and dispositions unto whatsoever was holy andgood,insomuchasallholinessradicallydweltinhim"(page202).SotooCharnock: "The righteousness of the first man evidenced not only asovereign power, as the Donor of his being, but a holy power, as thepatternofHiswork. . . .Thelawof lovetoGod,withhiswholesoul,hiswholemind,hiswholeheart and strength,wasoriginallywrit uponhisnature.AllthepartsofhisnaturewereframedinamoralconformitywithGod,toanswerHisLawandimitateGodinHispurity"(vol.2,page205).

InhisDiscourseontheHolySpirit(chapter4,His"Peculiarworksinthefirst creation"),when treating of "the image ofGod" afterwhichAdamwascreated(namely,"anabilitytodiscernthemindandwillofGod,"an"unentangleddispositiontoeveryduty"and"areadinessofcomplianceinhis affections"),J. Owen said, "For in the restoration of these abilitiesuntoourmindsinourrenovationuntotheimageofGodintheGospel,itis plainly asserted that theHolySpirit is the imparter of them, andHe

doththerebyrestoreHisownwork.ForinthenewcreationtheFather,inthewayofauthority,designsitandbringsallthingsuntoaheadinChrist(Eph. 1:10),whichretrievesHis originalwork. And thusAdammay besaidtohavehadtheSpiritofGodinhisinnocency:hehadHiminthosepeculiareffectsofHispowerandgoodness,andhehadHimaccordingtothetenorofthatcovenantwherebyitwaspossiblethatheshouldutterlylose Him, as accordingly it came to pass." The superiority of the newcovenant lies in its gifts being unforfeitable, because secured in andbyChrist.

"Godmademanupright"(Eccl.7:29)—thesameHebrewwordasinJob1:8,andPsalm25:8:"Thispresupposesalawtowhichhewasconformedinhiscreation,aswhenanythingismaderegularoraccordingtorule,ofnecessitytheruleitselfispresupposed.Whencewemaygatherthatthislaw was no other than the eternal indispensable law of righteousness,observedinallpointsbythesecondAdam....Inaword,thislawistheverysamewhichwasafterwardssummedupintheTenCommandments.. .called by us the Moral Law, and man’s righteousness consisted inconformity to this law or rule" (Thomas Boston,Human Nature in itsFourfold State). "WhenGod createdman at first, He gave him not anoutwardlaw,writteninlettersordeliveredinwords,butaninwardlawputintohisheartandconcreatedwithhim,andwroughtintheframeofhis soul . . .spiritual dispositions and inclinations, in his will andaffections,carryinghimon topray, loveGodand fearHim, toseekHisgloryinaspiritualandholymanner"(Goodwin).TheexternalcommandofGenesis2:17,wasdesignedasthetestofhisresponsibility,andatthesametimeitservedtomakemanifestthathis"uprightness"wasmutable.

WhenAdamlefttheCreator’shandthelawofGodwasinhisheart,forhewasendowedwithholyinstinctsandinclinations,whichtendeduntohisdoing that which was pleasing unto God and an antipathy againstwhateverwasdispleasingtoHim.That"lawofGod"withinhimwashisoriginalcharacterorconstitutionofhissoulandspirit—asitisthe"law"orcharacterofbeaststocarefortheiryoungandofbirdstobuildnestsfortheirs.Shoulditbeasked,IsthereanyotherScripturewhichteachesthatGodplacedHislawintheheartofunfallenAdam?weanswer,Yes,by clear and necessary implication. Christ declared "Thy Law is within

Myheart" (Psalm40:8), andRomans5:14, tellsus thatAdamwas "thefigure ofHim thatwas to come."Again, just aswemay ascertainwhatgrainacertainfieldborefromthestubbleinit,sowemaydiscoverwhatwas in unfallen man by the ruins of what is still discernible in fallenhumanity: "theGentilesdobynature the things contained in theLaw"(Rom. 2:14)—their consciences informing them that immorality andmurder are crimes: there is still a shadow in his descendants of thecharacteroriginallypossessedbyAdam.

ButAdamdidnotcontinueasGodcreatedhim.Hefell,andterribleweretheconsequences.Butitisonlybyadheringcloselytothetermsusedinthe Word that we can rightly apprehend the nature of thoseconsequences; yea, unless we allow Scripture itself to interpret thosetermsforus,wearecertaintoerrinourunderstandingofthem.Possiblythereaderisreadytoexclaim,Thereisnoneedtomakeanymysteryoutofit:thematterisquitesimple—thoseconsequencesmayallbesummedup in one word—"death." Even so, we must carefully inquire what ismeantthereby"death.""Spiritualdeath,"youanswer.True,andobservewell that presupposes spiritual life, and that in turn implies a spiritualperson,forsurelyoneendowedwithspirituallifemustbesodesignated.However, our inquiry must be pressed back a stage farther, and thequestionput,Exactlywhat isconnotedby"spiritualdeath"?It isat thispointsomanyhavegonewrongand,departingfromtheteachingofHolyWrit,havelandedinseriouserror.

ItistobemostcarefullynotedthatGoddidnotsaytoAdam,"Inthedaythatthoueatestthereofthyspiritorthysoulshallsurelydie,"butrather"thoushaltsurelydie"(Gen.2:17).ItwasnotsomethinginorsomepartofAdamwhichdied,butAdamhimself!Thatisvery,veryfarfrombeingadistinctionwithoutanydifference:itisarealandradicaldifference,andifwetamperwithScriptureandchangewhatitsays,wedepartfromtheTruth. Nor is "death" an extinction or annihilation; instead, it is aseparation.Physicaldeathistheseveranceorseparationofthesoulfromthebody,andspiritualdeathistheseparationofthesoulfromGod.Theprodigalsonwas"dead"solongasheremainedin"thefarcountry"(Luke15:24),becauseaway fromhisFather. 1Timothy5:6, tellsus, "she thatlivethinpleasureisdeadwhilesheliveth";thatis,sheisspirituallydead,

deadGodwards,whilealiveandactive insin.For thesamereason,"thelakewhichburnethwithfireandbrimstone"iscalled"theSecondDeath"(Rev. 2 1:8), because those cast into it are "punished with everlastingdestructionfromthepresenceoftheLord"(2Thess.1:9).

Man was created a tripartite being, composed of "spirit and soul andbody"(1Thess.5:23).ThatisunmistakablyimpliedintheDivineaccountof his creation: "God said, LetUsmake man inOur image, afterOurlikeness"(Gen. 1:26); theTriuneGodmademana trinity inunity!Andwhenmanfell,hecontinuedtobeatripartitebeing:nopartofhisbeingwasextinguished,no facultywas lostwhenheapostatized fromGod. Itcannotbe insistedupontoostrongly thatnoessentialelementofman’soriginal constitution was forfeited, no component part of his complexmake-upwasannihilatedat theFall, formultitudesare seeking tohidebehindamisconceptionat this verypoint.Theywould fainbelieve thatman lost somevitalpart ofhisnaturewhenAdamateof the forbiddenfruit, and that it is the absence of this part in his descendants whichexplains (and excuses!) all their failures. They console themselves thatthey aremore to be pitied than blamed: the blame rests on their firstparents,andthey,forsooth,aretobepitiedbecausehedeprivedthemofthe faculty of working righteousness. Much preaching encourages thatverydelusion.

ThetruthisthatfallenmantodaypossessesidenticallythesamefacultiesasthosewithwhichAdamwasoriginallycreated,andhisaccountabilityliesinhismakinggooduseofthosefaculties,andhiscriminalityconsistsintheevilemploymentofthem.OthersseektoevadetheonusofmanbyaffirmingthathereceivedanaturewhichhedidnotpossessbeforetheFall, and all the blame for his lawless actions is thrown upon that evilnature: equally erroneous and equally vain is such a subterfuge. Nomaterial addition wasmade toman’s being at the Fall, anymore thansomeintrinsicpartwastakenfromit.ThatwhichmanlostattheFallwashisprimitiveholiness,andthatwhichthenenteredintohisbeingwassin,and sin has defiled every part of his person; but for thatwe are to beblamed and not pitied. Nor has fallen man become so helplessly thevictim of sin that his accountability is cancelled; rather does God holdhimresponsibleto resist and reject every inclinationuntoevil, andwill

justly punish him because he fails to do so. Every attempt to negativehuman responsibility and undermine the sinner’s accountability, nomatterbywhommade,mustbesteadfastlyresistedbyus.

It is by persuading men that the spirit died at the Fall, or that someconcrete but evil thing was then communicated to the humanconstitution,thatSatansucceedsindeceivingsomanyofhisvictims:anditistheboundendutyoftheChristianministertoexposehissophistries,drive theungodlyoutof theirrefugeof lies,andpresscontinuallyuponthem the solemn fact that they arewithout thevestigeof an excuse fortheir own rebellion against God. In the day of his disobedience Adamhimselfdied,diedspiritually,andsodidallhisposterityinhim.Butthatspiritualdeathconsistednotoftheextinctionofanythinginthem,butoftheirseparationfromGod:nopartofAdam’sbeingwasannihilated,buteverypartofhimwasvitiated.Itwasnottheessencebuttherectitudeofman’ssoulandspiritwhichsindestroyed.BytheFallmanrelinquishedhishonourandglory, losthisholiness, forfeited the favourofGod,andwas severed from all communion with Him; but he still retained hishuman nature. All desire Godwards, all love for his Maker, all realknowledgeofHimwasgone.Sinnowpossessedhim,andtotheloveandexerciseofithedevotedhimself.Suchtooisournaturalcondition.

Letnoneconcludefromthelastfewparagraphsthatwedonotbelieveinthe "total depravity" of man, or that we do so in such a manner aspractically to evacuate that expression of any real meaning. Mostprobablythewriterbelievesmorefirmlyintheutterruinoffallenhumannature thando someofhis readers, andviews theplightof thenaturalman as beingmore desperate than they do. We hold that the state ofeveryunregeneratesoulissuchthathecannotturnhisfaceGodwardororiginateasinglespiritualthought,andthathehasnotevensomuchasthe wish or will to do so. Nor let it be inferred from our precedingremarks thatwedeny the evil principle or "the flesh" as being existentanddominantinthenaturalman:wemostemphaticallybelieve—bothonthetestimonyof theWordofTruthand frompersonalexperienceof itsawful potency and horrible workings—that it is. But we also hold thatgreat care should be taken when seeking to visualize or define in ourminds what "the flesh" consists of. It is a principle of evil and not a

concrete or tangible entity. The moment we regard it as somethingmaterial,weconfuseourselves.

Itisbecauseallofusaresoaccustomedtothinkinginthetermsofmatterthat we find it difficult to form a definite concept of something whichthoughimmaterialisreal.Norisitbyanymeansasimpletaskforonetoexpresshimselfthereonsothathewillbecoherentuntoothers.Manlostnopartofhis tripartitenaturewhenhe fell,norwasa fourthpart thencommunicated to him. Instead, sin—which is not a material entity—entered into him, and vitiated and corrupted his entire being. He wasstricken with a loathsome disease which defiled all his faculties andmembers, so that his entire spirit and soul became precisely like onewhosebody is thusdescribed: "From the soleof the foot evenunto theheadthereisnosoundnessinit;butwounds,andbruises,andputrefyingsores"(Isa.1:5).Apotatoisstillapotatoevenwhenfrozen,thoughit isno longeredible.Anappleremainsanapplewhendecayedwithin.AndmanstillretainedhishumannaturewhenheapostatizedfromGod,diedspiritually, and became totally depraved. He remained all that he waspreviouslyminusonlyhisholiness.

Whenman fell he died spiritually and, aswe have shown, death is notannihilation,butseparation.Yetthatword"separation"doesnotexpressthe full meaning of what is signified by "spiritual death." Scriptureemploysanotherterm—"alienation,"andthattoowemusttakefullyintoaccount. "Alienation" includes the thought of severance, but it alsoimparts an opposition. A dear friend may be separated from mephysically,butacruelenemyisbitterlyantagonistictome.Thusitiswithfallenman:heisnotonlycutofffromallcommunionwiththeHolyOne,but he is innately and inveterately hostile to Him—"alienated" in hisaffections. We are not here striving about mere "words," but callingattention to amost solemn truth and fact. It is thus that the Scripturedepicts the condition of fallen mankind: "Having the understandingdarkened, being alienated from the life of God, through the ignorancethatisinthem,becauseofthehardnessoftheirheart"(Eph.4:18);yea,itsolemnly declares that "the carnalmind is enmity against God" (Rom.8:7),and"enmity"isnotanegativeandpassivething,butapositiveandactiveone.

"Deadintrespassesandsins"(Eph.2:1)isthefearfuldiagnosismadeoffallenmanbytheDivinePhysician.Yetthoughthat languagebetruetofactandisnoexaggeration,stillitisafigure,andunlessweinterpretitinstrictaccordwithScripture,weshall falsify itsmeaning. It isoftensaidthatthespiritualstateofthenaturalmanisanalogoustothatofacorpseburiedinthecemetery.Fromonestandpointthatiscorrect;fromanotheritisutterlyerroneous.Thenaturalmanisaputrefyingcreature,astenchinthenostrilsof theHolyOne,andhecannomoreperformaspiritualactGodwards than a corpse can perform a physical actmanwards. Buttheretheanalogyends!Thereisacontrastbetweenthetwocasesaswellas a resemblance. A corpse has no responsibility, but the natural manhas!A corpse can perform no actions; different far is the case of thesinner.He is-active, active againstGod!Though he does not loveHim(andheought!),yetheisfilledwithenmityandhatredagainstHim.Thusspiritual death is not a state of passivity and inactivity, but one ofaggressivehostilityagainstGod.

Here then, as everywhere, there is a balance to be preserved; yet it israrelymaintained.FartoomanyCalvinists,intheirzealtorepudiatethefree-willismofArminians,haveatthesametimerepudiatedman’smoralagency; anxious to enforce the utter helplessness of fallen men inspiritual matters, they have virtually reduced him to an irresponsiblemachine. It has not been sufficiently noted that in the very next verseafter the statement "whoweredead in trespassesandsins," theapostleadded, "Wherein (i.e. that state of spiritual death) yewalked (which acorpse in the grave could not!) according to the course of this world,accordingtothespiritofthepoweroftheair,thespiritthatnowworkethin the children of disobedience. Among whom also we all had ourconversation("conduct") intimespast inthelustsofourflesh,fulfillingthedesiresofthefleshandofthemind"(Eph.2:1-3).Sothatinonesensetheyweredead(i.e.Godward)whiletheylived(i.e.insin),andinanothersensetheylived(a lifeofself-seekingandofenmityagainstGod),whiledeadtoallspiritualthings.

BytheFallmanbothlostsomethingandacquiredsomething.Termthatsomethinga"nature" ifyouwill, so longasyoudonotconceiveof itassomethingmaterial.Thatwhichmanlostwasholiness,andthatwhichhe

acquiredwas sin, andneither theonenor theother is a substance, butratheramoralquality.A"nature"isnotaconcreteentity,butinsteadthatwhichcharacterizesandimpelsanentityorcreature.Itisthe"nature"ofgravitationtoattract; it is thenatureof firetoburn.A"nature" isnotatangiblething,butapowerimpellingtoaction,adominatinginfluence—an"instinct"forwantofabetterterm.Strictlyspeakinga"nature"isthatwhich we have by our origin, as our partaking of human naturedistinguishesusfromthecelestialcreatureswhoarepartakersofangelicnature.Thuswespeakofalion’s"nature"(ferocity),avulture’snature(tofeedoncarrion),alamb’snature(gentleness).A"nature,"then,describesmorewhatacreatureisbybirthanddisposition,andthereforewepreferto speak of holiness or imparted grace as a "principle of good," andindwellingsinor"theflesh"asaprincipleofevil—aprevalentdispositionwhich moves its subjects to ever act in accord with its distinguishingquality.

If itbekept inmind that, strictly speaking,a "nature" is thatwhichwehavebyourorigin,aspartakingofhumannaturedistinguishesusfromthecelestial creatureson theonehandand from thebeastsof the field(withtheiranimalnature)ontheother,muchconfusionof thoughtwillbe avoided. Furthermore, if we distinguish carefully between what ournature intrinsically consists of and what it "accidentally" (non-essentially)becameandbecomesbyvirtueofthechangespassinguponitat the fall and at regeneration, then we should have less difficulty inunderstanding what is signified by the Lord’s assuming our nature.When the Son of God became incarnate He took untoHimself humannature. He was, in every respect, true Man, possessed of spirit (Luke23:46), soul (John 12:27), and body (John 19:40): "in all things itbehoovedHimtobemadelikeuntoHisbrethren"(Heb.2:17)—otherwiseHe could not be their Surety andMediator. This does not explain themiracle and mystery of the Divine incarnation, for that isincomprehensible,butitstatesthefundamentalfactofit.Christdidnotinheritourcorruption,forthatwasnoessentialpartofmanhood!Hewasborn and ever remained immaculately pure and holy; nevertheless, HetookuponHimournatureintrinsicallyconsidered,butnotasithadbeendefiled by sin; and therefore is denominated "the son of Adam" (Luke3:38).

When, then,we say that by the fallman became possessed of a "sinfulnature" it must not be understood that something comparable to hisspiritorsoulwasaddedtohisbeing,but insteadthataprincipleofevilenteredintohim,whichdefiledeverypartofhisbeing,asfrostenteringinto fruit ruins it. Instead of his faculties now being influenced andregulatedbyholiness,theybecamedefiledanddominatedbysin.Insteadof spiritual propensities and properties actuating his conduct, a carnaldisposition became the law of his being. The objects and things manformerlyloved,henowhated;andthosewhichhewasfittedtohate,henow desires. Therein lies both his depravity and his criminality. Godholds fallen man responsible to mortify every inclination unto evil, toresist and reject every solicitation unto sin, and will justly punish himbecause he fails to do so. Naymore, God requires him and holds himaccountable to love Him with all his heart and to employ each of hisfacultiesinservingandglorifyingHim:hisfailuresotodoconsistssolelyinavoluntaryrefusal,andforthatHewillrighteouslyjudgehim.

NowthemiracleofgraceisGod’sanswertoman’sruinationofhimself,His begun reversal of what happened to him at the Fall. Let us nowestablish that fact from the Scriptures and show this concept is noinvention of ours. The very fact that Christ is denominated "the lastAdam" implies that He came to right the wrong wrought by the firstAdam—thoughonly so far asGod’s elect are concerned.Hencewe findHimsayingby theSpiritofprophecy, "Irestoredthatwhich I tooknotaway" (Ps. 69:4). A lengthy section might well be written on thosecomprehensivewords:sufficeitnowtosaythatHerecoveredbothuntoGodandHispeoplewhathadbeenlostbyAdam’sdefection—totheOneHis manifestative honour and glory; to the other, the Holy Spirit andholinessintheirhearts.WhatChristdidforHispeopleisthemeritoriousgroundofwhattheSpiritworksinthem,andatregenerationtheybeginto be restored to their pristine purity or brought back to their originalstate.Thereforeitisthatthegreatchangeisspokenofasthe"renewingof the Holy Spirit" (Titus 3:5), that is, a renovating and restoring ofspirituallifetothesoul.

"Lienotonetoanother,seeingthatyehaveputofftheoldmanwithhisdeeds, and have put on the newman, which is renewed in knowledge

afterthe imageofHimthatcreatedhim"(Col.3:9).Thosetowhomtheapostle was writing had, by their profession and practice, "put off" orrenounced"theoldman,"andby lipand lifehadavowedandexhibitedthenew.Thatnewmanisheresaidtobe"renewedinknowledge,"whichcannotbetheobtainingofaknowledgewhichmanneverhadpreviouslybutrathertherecoveryandrestorationofthatspiritualknowledgeofGodwhich he had originally. That is confirmed by what follows: "after theimageofHimthatcreatedhim,"i.e.atthebeginning.Manwasoriginallymade "in the image ofGod" (Gen. 1:27), which imported at least threethings.First,hewasconstitutedatripartitebeingbytheTriuneGod;andthis he continued to be after the Fall. Second, he was created in Hisnaturalimage,beingmadeamoralagent,endowedwithrationalityandfreedom of will; this too he retained. Third, God’smoral image, being"made upright," endued "with righteousness and true holiness"; whichwaslostwhenmanbecameasinner,butisrestoredtohimbythemiracleofgrace.

Thatwhichtakesplaceintheelectatregenerationisthereversingoftheeffects of the Fall. The one born again is, through Christ, and by theSpirit’s operations, restored to union and communionwithGod (1 Pet.3:18).Theonewhopreviouslywasspirituallydead,alienatedfromGod,is now spiritually alive, reconciled to God. Just as spiritual death wasbrought about by the entrance into man’s being of a principle of evil,whichdarkenedhisunderstandingandhardenedhisheart(Eph.4:18),sospirituallifeistheintroductionofaprincipleofholinessintoman’ssoul,which enlightens his understanding and softens his heart. Godcommunicatesanewprinciple,onewhichisasrealandpotentuntogoodasindwellingsinisuntoevil.Graceisnowimparted,aholydispositioniswrought in thesoul, anew temperof spirit is bestowedupon the innerman. But no new faculties are communicated unto him: rather are hisoriginal faculties (inmeasure) purified, enriched, elevated, empowered.Just as man did not become less than a threefold being when he fell,neitherdoeshebecomemorethanathreefoldbeingwhenheisrenewed.Nor will he in heaven itself: his spirit and soul and body will then beglorified—completely purged from every taint of sin, and perfectlyconformeduntotheimageofGod’sSon.

Butisnota"newnature"receivedbyuswhenwearebornagain?Ifthatterm (in preference to "another principle") be admitted and used, wemustbecareful lestwecarnalizeourconceptionofwhat isconnotedbythatexpression.Much confusionhas been caused at this point throughfailuretorecognizethatitisaperson,andnotmerelya"nature,"whoisbornoftheSpirit:"heisbornofGod"(1John3:9).TheselfsamepersonwhowasspirituallydeadGodwards(separatedandalienatedfromHim)is now spiritually alive Godwards—reconciled and brought back intounion and communionwithHim.The samepersonwhose entire being(and not merely some part of him!) was dead in trespasses and sins,whereinhewalkedaccordingtothecourseofthisworld,accordingtotheevilspiritwhoworkethinthechildrenofdisobedience,fulfillingthelustsof the flesh;hisentirebeing isnowalive inholinessandrighteousness,and he walks according to the course of God’sWord, according to thepowerandpromptingsoftheHolySpirit,whoworkethinthechildrenofobedience,movingthemtofulfilthedispositionsanddevelopthegracesofthespiritor"newnature."

This must be so, or otherwise there would be no preservation of theidentityof the individual:we repeat, it is the individual himselfwho isborn again, and not merely something in him. The person of theregenerateisconstitutionallythesameasthepersonoftheunregenerate,eachhavingaspiritandsoulandbody.Butjustasinfallenmanthereisalsoa principle of evil which has corrupted each part of his threefoldbeing—whichprinciplemaybe styledhis "sinfulnature" (ifby thatbemeanthisevildispositionandcharacter),asitisthe"nature"ofswinetobe filthy; sowhen a person is born again another and newprinciple isintroducedintohisbeing,whichmaybestyleda"newnature,"ifbyitbemeant a disposition which propels him in a new direction—Godwards.Thus, inbothcases,"nature" isamoralprinciple rather thana tangibleentity. "That which is born of the Spirit is spirit"—spiritual and notmaterial, and must not be regarded as something substantial, distinctfromthesouloftheregenerate,likeonepartofmatteraddedtoanother;ratherisitthatwhichspiritualizeshisinwardfacultiesasthe"flesh"hadcarnalizedthem.

When treating of regeneration under the figure of the new birth some

writers (ourselves included in earlier days) have introduced analogiesfromnaturalbirthwhichScripturebynomeanswarrants,andwhich,byitsemploymentofotherfiguresitdisallows.Physicalbirthisthebringingforth into thisworldof a creature, a complete personalitywhichbeforeconceptionhadnoexistencewhatever.But theone regeneratedbyGodhadacompletepersonalitybeforehewasbornagain!Tothatstatementitmaybeobjected,Not a spiritualpersonality. True, but keep steadily inmindthatspiritandmatterareopposites,andweonlyconfuseourselvesif we think or speak of that which is "spiritual" as being somethingconcrete.Regenerationisnotthecreatingofapersonwhohithertohadno existence, but the spiritualizing of one who had—the renewing andrenovatingofonewhomsinhadunfittedforcommunionwithGod,andthis by the imparting to him of a principle, or "nature," or life,whichgives a new and different bias to all his faculties. Ever beware ofregarding the Christian as made up of two distinct personalities. AcenturyagoabookletwaspublishedinEnglandpurportingtoprovethat"A child of God cannot backslide," and many in a reputedly orthodoxcircle were evilly affected by it. Its author argued "a regenerated manpossessestwonatures:anoldmanofsin,andanewmanofgrace; thattheoldmanof sinnevermade anyprogress in theDivine life nor evercan, consequently he can never go back or imbibe the least taint orparticle of sin. How then can the child of God backslide?" A reviewerexposed this sophistry by mentioning a Papist in Germany who was aroyal bishop that was very fond of hunting, and who was friendlyadmonished of the inconsistency of the chasewith themitre.His replywas,"Idonothuntasbishop,butasprince," towhichitwasanswered,"If the prince should break his neck while a-hunting and went to hell,whatwouldbecomeofthebishop!"Thatwasansweringafoolaccordingtohisfolly!

The "old man" and the "new man" indwell and belong to the sameindividual,andcannomorebedivorcedfromhispersonthanthebishopcould be separated from the prince. It is not merely something in theChristianbuttheChristianhimselfwhobackslides.Whatwehavecalledattention to above is but the corollary, a carrying out to its logicalconclusion of another error, equally mischievous and reprehensible,thoughnotsofullydeveloped,namely,whereinthe"twonatures"inthe

believeraremadesoprominentanddominantthatthepersonpossessingthemislargelylostsightofandhisresponsibilityrepudiated.Thus,itisjust as much an idle quibble to reason that neither "the flesh" or oldnature,nor"thespirit"ornewnature,iscapableofbacksliding.Itisthepersonpossessingthosetwonatures(orprinciples)whobackslides,andforthatGodholdshimaccountableandchastenshimaccordingly.Unlessbelieversaremuchontheirguard,theywilleagerlysnatchatanylineofteachingwhichunderminestheiraccountabilityandcausesthemtoslurover the exceeding sinfulness of their sins, by finding a pretext forsupposingtheyaremoretobepitiedthanblamed.

Theyouthdiffersmuchfromtheinfant,andtheadultfromtheimmatureyouth;nevertheless, it is thesame individual, the same human person,who passes through those stages.Human beingswe are;moral agents,responsiblecreaturesweshalleverremain,nomatterwhatbetheprecisenature of the internal changewe experienced at regeneration (nor howthe character of that experience be defined or expressed), or whateverchangeawaitsthebodyatresurrection:weshallneverloseouressentialpersonalityor identityasGodcreatedusat the first.Let thatbeclearlyunderstoodandfirmlygrasped:weremainthesamepersonsall throughourhistory.Neither thedeprivation of spiritual life at the Fall, nor thecommunicationofspirituallifeatthenewbirth,affectstherealityofourbeinginpossessionofhumannature.BytheFallwedidnotbecomelessthanmen; by regenerationwe do not becomemore thanmen—thoughour relation to God is altered. That which essentially constitutes ourmanhood was not lost, and no matter what be imparted to us atregeneration, our individuality and personal identity as a responsiblebeingremainsunchanged.Wewillnowendeavourtosummarizeallthathasbeensetbefore thereaderconcerningthegreat changewhich takesplace inonewho isbornagain, renewedspiritually, resurrected, by theoperationsoftheSpiritofGod.Perhapsthiscanbestbeaccomplishedbymaking some epitomized statements and then offering some furtherremarks on those against which certain of our readers may be mostinclined to take issue.Negatively,thatgreatchangedoesnot consist ofany constitutional alteration in themake-up of our being, no essentialadditionbeingmadetoourpersons.Weregarditasaseriousmistaketoconsiderthenaturalmanaspossessedofbutsoulandbody,andasonly

havinga"spirit"communicatedtohimwhenheisregenerated.Again,itisastillworseerrortosupposethatindwellingsiniseradicatedfromthebeingofaborn-againperson:notonlydoesScripturecontainnowarrantto countenance such an idea, but the uniform experience of God’schildrenrepudiatesit.Nordoesthegreatchangeeffectanyimprovementin the evil principle. The "flesh," with its vile properties and lusts, itsdeceiving and debasing inclinations, its power to promote hypocrisy,pride,unbelief,oppositionuntoGod,remainsunchangeduntotheendofourearthlycourse.

Yetitwouldbeutterlywrongforustoconcludefromthosenegativesthatregenerationisnotentitledtobedesignateda"miracleofgrace"orthatthechangeeffectedinitssubjectisfarfrombeingagreatone.Areal,aradical,astupendous,agloriouschangeiswrought,yettheprecisenatureofitcanonlybediscoveredinthelightofHolyWrit.Whileitisindeedanexperimentalchange,yetthesubjectofitmustinterpretitbytheteachingofScripture,andnotbyeitherhisownreasonorfeelings.Norshouldthatstatement be either surprising or disappointing. The miracle of graceeffectsagreatchangeGodwardsintheonewhoexperiencesit,andGodisnotanObjectofsensenorcanHebeknownbyanyprocessofreasoning.We may then summarize by saying the great change, positivelyconsidered, consists first of a radical change of heart Godwards.GoddiscoversHimself unto the soul,makesHimself a living reality unto it,revealsHimselfbothasholyandgracious,clothedwithauthorityandyetfullofmercy.ThatpersonalandpowerfulrevelationofGoduntothesoulproduces an altered disposition and attitude toward Him: the onealienated is reconciled, the one who shrank from and was filled withenmityagainstHim,nowdesiresHispresenceandlongsforcommunionwithHim.

Suchavitalandradicalchange in thedispositionandattitudeofasoulGodwards is indeed a miracle of grace, and cannot be described asanythinglessthanagreatchange.Itisasrealandgreataswasthechangewhen man apostatized from his Maker, as vivid and blessed a changespirituallyastheresurrectionwilleffectphysically:whenthatwhichwassown in corruption, in dishonor, in weakness, shall be raised inincorruption,gloryandpower;whenourvilebodyshallbechanged,"that

itmaybefashionedlikeuntoHisgloriousbody"(Phil.3:21).Foronewhowas a total stranger to the ineffably glorious God to now becomeexperimentallyandsavinglyacquaintedwithHim,foronewhosoughttobanish Him from his thoughts to now find his greatest delight inmeditatinguponHisperfections, foronewho lived intotaldisregardofHisrighteousclaimsuponhimtobemadealoyalandlovingsubject,isatransformation which human language—with all its adjectives andsuperlatives—cannot possibly do justice unto. In the words of Divineinspiration, it isa ‘‘passing fromdeathunto life,’’ abeing ‘‘calledoutofdarkness into God’s marvelous light," a being "created in Christ Jesusuntogoodworks."

Second, that great change consists in amoral purification of the innerman.Thoughthisbethemostdifficultaspectofitforustounderstand,yet the teachingof theWord thereon is tooclearand full to leaveus inanyuncertaintyastoitstruth.Suchexpressionsas"ThenwillIsprinklecleanwateruponyou,andyeshallbeclean:fromallyourfilthinessandfromallyouridolswillIcleanseyou"(Ezek.36:25),"butyearewashed,butyearesanctified"(1Cor.6:11),"Yehavepurifiedyoursoulsinobeyingthe Truth" (1 Pet. 1:22) would be meaningless if there had been nointernal transformation. Our characters are formed by the Truth wereceive: our thoughts aremore or lessmolded, our affections directed,and our wills regulated by what we heartily believe. Truth has a vital,effectual,elevatinginfluence.AnymanwhoprofessestotaketheWordofGodforhisGuideandRuleand isnotalteredby it,both internallyandexternally, is deceiving himself. ‘The Truth will make you free" (John8:32): from the dominion of sin, from the snares of Satan, from thedeceits of the world. The tastes, the aims, the ways of a Christian areassimilatedtoandfashionedbytheWord.

AradicalchangeGodwardswhichisaccompaniedbyamoralpurificationwithin, necessarily consists, in the third place, of a thoroughly alteredattitudetowardtheDivineLaw.Itcannotbeotherwise."ThecarnalmindisenmityagainstGod"; it iscompletelydominatedby illwilluntoHim.The evidence adduced by the Spirit in demonstration of that fearfulindictmentisthis,"andisnotsubjectuntothelawofGod,neitherindeedcanbe"(Rom.8:7): theone is thecertainoutcomeof theother—hatred

fortheLawgiverexpressesitselfincontemptforanddefianceofHisLaw.BeforetherecanbeanygenuinerespectforandsubjectiontotheDivineLawtheheart’sattitudetowardsitsGovernorandAdministratormustbecompletelychanged.Conversely,whentheheartofanyonehasbeenwonuntoGod,Hisauthoritywillbeowned,Hisgovernmenthonored,andhissincere languagewill be, "I delight in the Law of God after the inwardman"—i.e.thesoulasrenewedbytheSpirit(Rom.7:22).Thus,whiletheunregeneratearedenominated"thechildrenofdisobedience"(Eph.2:2)theregeneratearecalled"obedientchildren"(1Pet.1:14),forobedienceisoneoftheircharacteristicmarks,evidencingasitdoesthegeneral tenorandcourseoftheirlives.

Afterallthathasbeensaid,itoughtnottobenecessaryforustointerruptourtrainofthoughtatthispointandconsideraquestionwhichcanonlyprovewearisomeuntothewell-taughtreader;butotherswhohavedrunksodeeplyfromthefoulpoolsoferrorneedawordthereon.Aretherenottwo "minds" in a born-again person: the one carnal and the otherspiritual? Certainly not, or he would have a dual personality, and adivided responsibility. By nature his mind was, spiritually speaking,deranged—how else can a mind which is "enmity against God" bedescribed?Butbygracehismindhasbeenrestoredtosanity:illustratedbythedemoniachealedbyChrist,"sitting,andclothed,andinhisrightmind"(Mark5:15);oras2Timothy1:7,expresses it,"ForGodhathnotgiven us the spirit of fear, but of power, and of love, and of a soundmind." It is true his original carnality ("the flesh") still remains, everseekingtoregaincompletecontrolofhismind;butDivinegracesuffersitnot to so succeed that his mind ever becomes "enmity against God."TherewillberisingsofrebellionagainstHisprovidences,butarenewedpersonwillnevermorehateGod.

ArealandradicalchangeofheartGodwardswill,inthefourthplace,bemarkedbyathoroughlyalteredattitudetowardssin.Andagainwesay,itcannot be otherwise. Sin is that "abominable thing"whichGod "hates"(Jer. 44:4), and therefore that heart in which the love of God is shedabroadwillhateittoo.Sinis"thetransgressionoftheLaw"(1John3:4),andthereforeeachonewhohasbeenbroughtto"delightintheLaw"willdetest sin and earnestly seek to resist its solicitations. That which

formerlywas his native element has become repugnant to his spiritualinclinations. Sin is nowhis heaviest burden and acutest grief.Whereasthegiddyworldlingcravesafteritspleasuresandthecovetousseekafteritsriches,thedeepestlongingoftherenewedsoulistobecompletelyridofthehorribleactivitiesofindwellingsin.Hehasalreadybeendeliveredfrom its reigning power, for God has dethroned it from its formerdominionovertheheart,butitstillrageswithinhim,frequentlygetsthebetter of him, causes himmany a groan, andmakes him look forwardwith eager longing to the time when he shall be delivered from itspollutingpresence.

Another importantand integralpartof thegreat change consists in thesoul’s deliverance from the toils of Satan. Where the heart has reallyundergone a radical change of disposition and attitude toward God,towardHis Law, and toward sin, the great Enemyhas lost his hold onthatperson.TheDevil’spowerovermankindliesinhiskeepingtheminignoranceofthetrueGod,inthescorningofHisLaw,inholdingtheminlovewithsin;andhenceitisthathe"hathblindedthemindsofthemthatbelievenot,lestthelightofthegloriousGospelofChrist...shouldshineuntothem"(2Cor.4:4).WhileGodpermitshimtosucceedtherein,menarehiscaptives,hisslaves,hisprisoners,held fastby thecordsof theirlusts. But it was announced of the coming Saviour that He would"proclaim liberty to the captives and theopeningof theprison to themthat are bound" (Isa. 61:1). AccordinglywhenHe appearedwe are toldthatHenotonlyhealedthesick,butalso"allthatwereoppressedoftheDevil"(Acts10:38).Theregeneratehavebeendelivered"fromthepowerofSatan"(Acts26:18;Col.1:13)andmade"theLord’sfreemen."True,heis still suffered to harass and tempt them from without, but cannotsucceedwithouttheirconsent;andiftheysteadfastlyresisthim,hefleesfromthem.

In those five aspects of the great change we may perceive the begunreversalofwhattookplaceatman’sapostasyfromGod.WhatweretheleadingelementsintheFall?Nodoubttheycanbeexpressedinavarietyofways,butdotheynotconsist,essentially,ofthese?First,ingivingearuntoSatanandheedtothesensesofthebody,insteadoftotheWordofGod.ItwasinparleyingwiththeSerpentthatEvecameunderhispower.

Second,inpreferringthepleasuresofsin(theforbiddenfruitwhichnowmade such a powerful appeal to her affection—Gen. 3:6) rather thancommunionwithherholyMaker.Third,intransgressingGod’sLawbyanact of deliberate disobedience (Rom. 5:19). Fourth, in the loss of theirprimitivepurity:"andtheeyesofthembothwereopened,andtheyknewthattheywerenaked,andtheysewedfig-leavestogetherandmadethemaprons"(Gen.3:7).Theirphysicaleyeswereopenpreviously(!)butnowtheyhad adiscovery of the consequences of their sin: a guilty sense ofshame crept over their souls, their innocencewas gone, they perceivedwhat a miserable plight they were now in—stripped of their originalrighteousness,condemnedbytheirownconscience.

Fifth,inbecomingalienatedfromGod:"AndtheyheardthevoiceoftheLordGodwalking in thegarden in thecoolof theday" (Gen.3:8).Andwhatwastheirresponse?DidtheyrejoiceatHisgraciouscondescensioninthuspayingthemavisit?Did theywelcometheiropportunity tocastthemselvesuponHismercy?Ordid they even fall downbeforeHim inbrokenhearted confession of their excuseless offence: Far otherwise.When the Serpent spoke, Eve promptly gave ear to and conferredwithhim; but now that the voice of the LordGodwas audible, she and herguilty partner fled fromHim. "Adamand hiswife hid themselves fromthe presence of the Lord among the trees of the garden." A guiltyconsciencewarned them that it was the approach of that JudgewhoseLaw they had broken, and they were terror-stricken at the prospect ofhaving a face-to-face meeting with the One against whom they hadrebelled. They dared not look upon Holiness incarnate, and thereforesought to escape fromHis presence. Thereby they evidenced they haddied spiritually—their hearts being separated and alienated fromHim!Their understandingwas "darkened" and their hearts in a condition of"blindness" (Eph. 4:18); a. spirit of madness now possessed them, asappears in their vain attempt tohide among the trees from the eyes ofOmniscience.

Those thenwere the essential elements theFall, or the several steps inman’sdeparturefromGod.AparleyingwithandcomingunderthepoweroftheDevil,sin’sbeingmadeattractiveintheirsight,inclininguntotheactofdisobedience,resultinginthelossoftheirprimitivepurityandtheir

consequentalienationfromGod.Theattentivereaderwillobservethosethingsareintheinverseorderofthosementionedaboveasconstitutingthefiveleadingcharacteristicsofthegreatchangewroughtinthosewhoarethefavoredsubjectsofthemiracleofgrace.Noristhereasonforthatfar to seek: conversion is a turning round, a right-about face, a beingrestored to aproper relationandattitude towardGod.Letus employasimple illustration. If I journey five miles from a place and thendetermine to return to it, must I not re-traverse the fifth mile beforecoming to the fourth, and tread again the fourth before I arrive at thethird,andsoonuntil I reach theoriginalpoint fromwhichIdeparted?Was it not thus with the ragged and famished prodigal, who hadjourneyedintothefarcountry:hemustreturnuntotheFather’sHouseifhewouldobtainfoodandclothing.

IfthegreatchangebethereversingofwhatoccurredattheFall,thentheorder of its constituents should necessarily be viewed inversely. First,being restored to our original relation unto God, which was one ofspiritual union and communion with Him. That is made possible andactual by the renewing us after His image, which consists of"righteousnessandtrueholiness,"asavingandexperimentalknowledgeof His ineffable perfections; or in other words, by the renovation andmoralpurificationof our souls, for it is only the "pure in heart" (Matt.5:8) who see God as He actually is—our rightful Lord, our everlastingPortion.OnlythendoestheDivineLawhaveitsdueandtrueplaceinourhearts: itsauthoritybeingowned, itsspiritualityesteemed, the fulfillingof its holy and just requirements being our sincere and resolute aim.Obviously it cannot be untilwe have a right attitude towardGod, untilour hearts truly love Him, until after His Law becomes the rule anddirectorofourlives,thatwecanperceivetheexceedingsinfulnessofsin,andconsequentlyloathe,resistandmournoverit.Andjustsofarasthatbe the casewithus, arewemorallydelivered from thepowerofSatan:while theheartbeats true toGod the solicitationsofHis enemywill berepellenttousratherthanattractive.

Butletuspointoutoncemorethatthisgreatchangeisnotcompletedbya single act of theSpirit uponorwithin the soul, but occurs indistinctstages:itiscommencedatregeneration,continuesthroughoutthewhole

processofourexperimental sanctification, and is only consummatedatourglorification.Thus,regenerationisonlythebegunreversingofwhatoccurred at the Fall. The very fact that regeneration is spoken of as aDivine begetting and birth at once intimates there is there only thebeginningof thespiritual life in the soul,and that there isneed for thegrowth and development of spiritual life in the soul, and that there isneedforthegrowthanddevelopmentofthesame."Hewhichhathbegunagoodworkinyouwill finish it" (Phil.1:6) is theplaindeclarationandblessedassuranceofwhatisimpliedbythe"birth,"andsuchstatementsas"the inwardman isreneweddaybyday"(2Cor.4:16)andourbeing"changedintothesameimagefromglorytogloryasbytheSpiritof theLord"(2Cor.3:18)tellussomethingoftheDivineoperationswithinthesoulsoftheregeneratewhilethegreatchangeiscontinuedandbrought,littlebylittle,untocompletion.Thatmiracleofgracewhichwasbegunatregeneration is gradually carried forward in us by the process ofsanctification,whichappearsinourgrowthingraceorthedevelopmentofourgraces.

Ifthereaderdesiresamoredetailedanalysisanddescriptionofwhatthatprocess consists of, how the great change is carried forward in us bysanctification,wemaydelineate it thus.First,bythe illuminationof theunderstandingwhichenables thebeliever to grow "in the knowledge ofthe Lord" and gives him a clearer and fuller perception of His will.Second,bytheelevationandrefiningoftheaffections,theSpiritdrawingthem forthunto things above, fixing themonholy objects, assimilatingtheheartthereto.Third,bytheemancipationofthewill,Godworkinginthesoul"bothtowillandtodoofHisgoodpleasure,"givingusboththedesire and the power to concurwithHim, forHe deals with us not asmereautomatonsbuteverasmoralagents.Thusitisourresponsibilitytoseekillumination,toprayerfullystudyHisWordforthesame,tooccupyourminds(byconstantmeditation)andexerciseourheartswithspiritualobjects,andtodiligentlyseekhisenablementtoavoideverythingwhichwouldhinderanduseall themeansappointedforthepromotionofourspiritualgrowth.Aswedoso,thatprocesswillissueandappear,fourth,intherectificationofourlife.

From what has just been pointed out it plainly appears that they err

greatlywhosupposethatregenerationconsistsofnothingmorethanthecommunication of a new nature or principle to an individual, leavingeverythingelseinhimjustasitwasbefore.Itisthepersonhimselfwhoisregenerated,hiswholesoulwhichisrenewed,sothatallitsfacultiesandpowersarerenovatedandenrichedthereby.Howcaneverythingelse inhim be unchanged, how otherwise can we designate the blessedtransformationwhich themiracleofgracehaswrought inhim, thanbystyling it "a great change"—a real, radical and thorough one; since hisunderstanding (whichwaspreviouslydarkenedby ignorance, errorandprejudice) is now spiritually enlightened, since his affections (whichformerly were fixed only on the things of time and sense) are now setuponheavenlyandeternalobjects,andsincehiswill(whichhithertowasenslaved by sin, being "free from righteousness"—Rom. 6:20) is nowemancipated from itsbondage,being "free fromsin" (Rom. 6:18). Thatglorious transformation, that supernatural change, is what we chieflyhaveinmindwhenwespeakof"themoralpurification"ofthesoul.

Just as theFall introduced theprincipleof sin intoman’sbeing,whichresultedinthedeathofhissoulGodwards—fordeathiseverthewagesofsin—sointhereversingoftheFall,aprincipleofholinessisconveyedtoman’s soul,which results in his again being spiritually alive untoGod.Justasthe introductionofsinvitiatedandcorruptedall the facultiesofthe soul, so the planting of a principle of holiness within vitalizes andpurifies all its faculties. We say again that man lost no portion of hisoriginal tripartite nature by the Fall, norwas he deprived of any of hisfaculties, but he did lose allpower to use themGodwards and forHisglory,becausetheycamecompletelyunderthedominionofsinandweredefiled by it. And again we say that man receives no addition to hisoriginal constitution by regeneration, nor is any new faculty thenbestoweduponhim,butheisnowempowered(toaconsiderabledegree)tousehisfacultiesGodwardsandemploytheminHisservice;becausesolongashemaintainscommunionwithGodtheyareunderthedominionofgraceandareennobled,elevated,andempoweredbytherenewingoftheSpirit.

Conclusion

ThatwhichoccasionsthehonestChristianthemostdifficultyanddistress

as he seeks to ascertain whether a miracle of grace has been wroughtwithinhimisthediscoverythatsomuchremainswhatitalwayswas,yea,oftenhiscaseappearstobemuchworsethanformerly—moreuprisingsof opposition toGod,more upsurges of pride,more hardness of heart,more foul imaginations. Yet that very consciousness of and grief overindwelling corruptions is, itself, both an effect and an evidence of thegreatchange.Itisproofthatsuchapersonhashiseyesopentoseeandaheart to feelevilswhichpreviouslyhewasblinduntoand insensibleof.Anunregeneratepersonisnottroubledabouttheweaknessofhis faith,thecoldness of his affections, the stirrings of selfwithin.Youwere notyourselfwhileyouweredeadGodwards!Butifsuchthingsnowexerciseyoudeeply, if your eyes be open to and youmourn over thatwithin towhich no fellow creature is privy, must you not be very different nowfromwhatyouoncewere?

But,askstheexercisedreader,ifIhavebeenfavoredwithasupernaturalchange of heart, how can such horrible experiences consist therewith?Surely ifmyhearthadbeenmadepure therewouldnot still bea filthyandfoulseaofiniquitywithinme!Dearfriend,thatfilthhasbeeninyoufrombirth,butitisonlysinceyouwerebornagainthatyouhavebecomeincreasinglyawareofitspresence.Apureheartisnotonefromwhichallsinhasbeenremoved,asisclearfromthehistoriesofAbraham,Moses,David. The heart is not made wholly pure in this life: as theunderstandingisonlyenlightenedinpart(muchignoranceanderrorstillremaining),soatregenerationtheheartiscleansedbutinpart.Observethat Acts 15:9, does not say "purified their hearts by faith," but"purifying"—acontinuedprocess.Apureheart isonewhich isattractedby "the beauty of holiness" and longs to be fully conformed thereunto,and therefore one of the surest proofs I possess a pure heart is myabhorringandgrievingover impurity—asLotdwelling inSodom"vexedhisrighteoussoul"bywhathesawandheardthere.

ThenarewenotobligedtoconcludethattheChristianhastwo"hearts"—theonepureandtheotherimpure?Perhapsthebestwayforustoanswerthatquestionistopointoutwhatisimportedbythe"heart"asthattermisusedinScripture.Inafewpassages,whereitisdistinguishedfromthe"mind"(1Sam.2:35;Heb.8:10)andfromthe"soul"(Deut.6:5),theheart

isrestrictedtotheaffections;butgenerallyithasreferencetothewholeinnerman,forinotherplacesitistheseatoftheintellectualfacultiestoo,asin"Igavemyhearttoknowwisdom,"etc.(Eccl.1:17)—Iappliedmymind unto its investigation. In its usual and wider signification the"heart" connotes the one indwelling the body. "The heart in theScripturesisvariouslyused:sometimesforthemindandunderstanding,sometimes for the will, sometimes for the affection, sometimes for theconscience.. Generally it denotes the whole soul of man and all thefacultiesofit"(J.Owen).WehavecarefullytestedthatstatementbytheWord and confirmed it. The following passages make it clear that the"heart"hasreferencetothemanhimselfasdistinguishedfromhisbody.

Itsfirstoccurrenceis,"Godsawthatthewickednessofmanwasgreatintheearthandeveryimaginationofthethoughtsofhisheartwasonlyevilcontinually"(Gen.6:5)."BeforeIhadspokeninmyheart"(Gen. 24:45)plainlymeans "withinmyself." It does so in "Esau said in his heart"—determined in himself (Gen. 27:41). "Now Hannah, she spake in herheart" (1 Sam. 1:13). "Examine me, O Lord, prove me: try my reins[motives] and my heart" (Ps. 26:2)—my inner man. "With my wholeheart[myentireinnerbeing]haveIsoughtThee"(Ps.26:2).IntheNewTestament the "mind" often has the same force. On Romans 12:2, C.Hodge pointed out, "The word nous ["mind"] is used, as it is herefrequently in theNew Testament (Rom. 1:28; Eph. 4:17, 23; Col. 2:18,etc.).Inalltheseandsimilarcasesitdoesnotdifferfromtheheart,i.e.initswidersense,forthewholesoul."Ordinarily,then,the"heart"signifiesthewhole soul, the "innerman," the "hiddenman of the heart" (1 Pet.3:4)atwhichGodeverlooks(1Sam.16:7).

Now "the heart" of the natural man (that is, his entire soul—understandingaffections,will,conscience) is"deceitfulaboveall things,anddesperatelywicked"(Jer.17:9),whichisbutanotherwayofsayingheis "totally depraved"— the whole of his inner being is corrupt. AndthereforeGodbidsus"CircumciseyourselvestotheLordandtakeawaytheforeskinsofyourhearts...washthineheartfromwickedness[intruerepentancefromtheloveandpollutionofsin]thatthoumayestbesaved"(Jer.4:4, 14). Yea He bids men "Cast away from you all yourtransgressions. . . andmake you a new heart" (Ezek. 18:31), and holds

themresponsiblesotodo.Thatmancannoteffectthischangeinhimselfbyanypowerofhisownissolelybecauseheisboundbythecordsofhissins: the very essence of his depravity consists in being of the contraryspirit. So far from excusing him, that only aggravates his case, andcompliancewith thoseprecepts is asmuchman’sduty andasproper asubjectforexhortationasisfaith,repentance,lovetoGod.SointheNewTestament,"purifyyourheartsyedoubleminded"(Jam.4:8).

"Make you anewheart."But, says the awakened and convicted sinner,thatistheverythingwhichIamunabletoproduce:alas,whatshallIdo?Why,castyourselfuponthemercyandpoweroftheLord,andsaytoHimasthe leperdid, "IfThouwilt,Thoucanstmakemeclean."BegHimtowork inyouwhatHe requiresofyou.Nay,more, layhold ofHisWordandpleadwithHim:Thouhastmadepromise "Anewheart alsowill Igiveyou"(Ezek.36:26),so"doasThouhastsaid" (2Sam.7:25). It is ablessedfactthatGod’spromisesareaslargeasHisexhortations,andforeachofthelatterthereisoneoftheformerexactlymeetingit.DoestheLord bid us circumcise our hearts (Deut. 10:16)? ThenHe assuresHispeople"Iwillcircumcisethineheart"(Deut.30:16).DoesHebiduspurifyourheart(Jam.4:8)?Healsodeclares"Fromallyourfilthinessandfromall your idols will I cleanse you" (Ezek. 36:25). Are Christians told tocleanse themselves"fromall filthinessof the fleshandspirit,perfectingholiness in the fear of God" (2 Cor. 7:1)? Then they are promised "Hewhichhathbegunagoodworkinyouwillfinishit."

God,then,doesnotleavetheheartsofHispeopleastheywerebornintothisworld,andastheyaredescribedinJeremiah17:9.No,blessedbeHisname,Heworksamiracleofgracewithinthem,whichchangesthewholeof their innerman.Spiritual life is communicated to them,Divine lightillumines them, a principle of holiness is planted within them. Thatprincipleofholinessisafountainofpurity,fromwhichissuestreamsofgodlydesires,motives,endeavors,acts.Itisasupernaturalhabitresidingineveryfacultyofthesoul,givinganewdirectiontothem,incliningthemGodwards.Divinegraceisimpartedtothesoulsubjectively,sothatithasentirely new propensities unto God and holiness and newly createdantipathies to sin and Satan,making uswilling to endure suffering forChrist’ssakeratherthantoretainthefriendshipoftheworld.Tomakeus

partakersofHisholiness is the substance and sumofGod’spurposeofgraceforus,bothinelection(Eph.1:4),regeneration(Eph.4:24),andallHis dealingswith us afterwards (Heb.. 12:10).Not that finite creaturescan ever be participants of the essential holiness of God, either byimputationortransubstantiation,butonlybyfashioningusintheimagethereof.ItisthecommunicationofDivinegrace,ortheplantingwithinusof the principle and habit of holiness, which both purifies the heart orsoul,andwhichgivesthedeath-wounduntoindwellingsin.GraceisnotonlyaDivineattributeofbenignityandfreefavourthatisexerciseduntotheelect,butitisalsoapowerfulinfluencethatworkswithinthem.ItisinthislattersensethetermisusedwhenGodsays"Mygraceissufficientforthee,"andwhentheapostledeclared"bythegraceofGod,IamwhatIam." That communicated grace makes the heart "honest" (Luke 8:15),"tender"(2Kings22:10),"pure"(Matt.5:8).Anhonestheart isonethatabhors hypocrisy and pretence, that is fearful of being deceived, thatdesirestoknowthetruthaboutitselfatallcosts,thatissincereandopen,thatbaresitselftotheSwordoftheSpirit.A"tender"heartisonethat ispliantGodwards: that of the unregenerate is likened unto the "nether"millstone" (Job 41:24), but that which is wrought upon by the Spiritresembleswax—receptive toHis impressions upon it (2 Cor. 3:3). It issensitive—likeatenderplant—shrinkingfromsinandmakingconscienceofthesame.Itiscompassionate,gentle,considerate.

Inadditiontoourpreviousremarksthereon,wewouldaddthataheart(or"soul")whichhasbeenmadeinchoatelyyetradicallypure,andwhichis being continually purified, is one inwhich the love ofGod has beenshedabroad,and therefore it loatheswhatHe loathes;onewherein thefearoftheLorddwells,sothatevilishatedanddepartedfrom.Itisonefromwhich the corrupting love of theworld has been cast out. A pureheart is one wherein faith is operative (Acts 15:9), attracting andconforming it unto a Holy Object, drawing the affections unto thingsabove.ItisonefromwhichselfhasbeendeposedandChristenthroned,sothatitsincerelydesiresandearnestlyendeavorstopleaseandhonourHiminallthings.Itisonethatispurged,progressively,fromignoranceand error by apprehending and obeying theTruth (1Pet. 1:22).Apureheartisonethatmakesconscienceofevilthoughts,unholydesires,foulimaginations,whichgrievesovertheirprevalencyandweepsinsecretfor

indulgingthem.Thepurertheheartbecomes,themoreisitawareofanddistressedbyinwardcorruptions.

ThePuritanswerewonttosaythatatregenerationsinreceivesits"death-wound." We are not at all sure what exactly they meant by thatexpression,nordoweknowofanyScripturewhichexpresslywarrantsit—certainly suchpassages asRomans6:6,7, andGalatians 5:24, donot;yetwehavenoobjectiontoitprovidingitbeunderstoodsomethinglikethis.WhenfaithtrulylaysholdoftheatoningsacrificeofChristthesoulis foreverdelivered fromthecondemnationandguiltof sin,and it canneveragainobtainlegal"dominion"overhim.Bythemoralpurificationofthesoulitiscleansedfromtheprevailingloveandpowerofsin,sothatthe lusts of the flesh are detested and resisted. Sin is divested of itsreigning power over the faculties of the soul, so that full and willingsubjection is no longer rendered to it. Its dying struggles are hard andlong,powerfullyfeltwithinus,andthoughGodgrantsbriefrespitesfromits ragings, it breaks forth with renewed force and causes us many agroan.

Inourearlierdayswerejectedtheexpression"achangeofheart"becauseweconfoundeditwith"theflesh."Theheart ischangedatregeneration,but "the flesh" isnotpurified or spiritualized, though it ceases to haveuncontrolledandundisputeddominionover the. soul. Indwelling sin isnoteradicated,butitsreignisbrokenandcannolongerproducehatredof God. The appetites and tendencies of "the flesh" in a Christian areprecisely the sameafterhe is born again as theywerebefore. They areindeed "subdued" by grace, and conversion is often followed by suchinwardpeaceandjoyitappearsasthoughtheyweredead,buttheysoonseek to reassert themselves, as Satan left Christ "for a season" (Luke4:13),butlaterrenewedhisassaults.Nevertheless,graceopposessin,the"spirit" or principle of holiness strives against the flesh, preventing itfromhavingfullswayoverthesoul.Aslifeisopposedtodeath,puritytoimpurity, spirituality to carnality, so there is henceforth experiencedwithinthesoulacontinualandsoreconflictbetweensinandgrace,eachstrivingforthemastery.

While then it be true that there are two distinct and diverse springs ofaction in the Christian, the one prompting to evil and the other unto

good,itisbettertospeakofthemastwo"principles"than"natures."Toconceiveoftherebeingtwominds,twowills,ortwoheartsinhim,isnomorewarrantablethantoaffirmhehastwosouls,whichwouldmeantwomoral agents, two centers of responsibility, which would destroy theidentityoftheindividualandinvolveusinhopelessconfusionofthought."Takeheed,brethren,lesttherebeinanyofyouanevilheartofunbelief,indepartingfromthelivingGod"(Heb3:12)wouldbemeaninglessifthesaintpossessedtwo"hearts"—theoneincapableofanythingbutunbelieftheotherincapableofunbelief.TheChristianisaunit,apersonwithoneheart or soul, and he is responsible to watch and be sober, to beconstantly on his guard against the workings of his corruptions, toprevent sin hardening his heart so that he comes under the power ofunbeliefandturnsawayfromGod.

"Incline my heart [my whole soul] unto Thy testimonies and not tocovetousness" (Ps. 119:36). This is another one of many verses whichexposetheerrorofaChristian’shavingtwo"hearts,"theonecarnalandthe other spiritual, andmaking them synonymouswith "the flesh" and"the spirit." It would be useless my asking God to incline "the flesh"(indwelling sin) unto His testimonies for it is radically opposed untothem. Equally unnecessary is it for me to ask God not to incline "theSpirit"(indwellinggrace)untocovetousness,foritisentirelyholy.Butnodifficultyremainsifweregardthe"heart"astheinnerman:"inclinemeunto Thy testimonies," etc. The saint longs after complete conformityunto God’s will but is conscious of much within him that is prone todisobedience, and therefore he prays that the habitual bent of histhoughts and affections may be unto heavenliness rather thanworldliness: let the reasons and motives unto godliness Thou hast setbeforemeinThyWordbemadeeffectualbythepowerfuloperationsofThySpirit.

Theheartofmanmusthaveanobjectuntowhichitisinclinedorwheretoit cleaves. The thoughts and affections of the soul cannot be idle or bewithoutsomeobjectonwhichtoplacethem.ManwasmadeforGod,tobehappy in theenjoymentofHim, to find inHima satisfyingportion,andwhenheapostatizedfromGodhesoughtsatisfactioninthecreature.Whiletheheartoffallenmanbedevoidofgraceitiswhollycarriedoutto

thethingsoftimeandsense.Assoonasheisborn,hefollowshiscarnalappetitesandforthefirstfewyearsisgovernedentirelybyhissenses.Sinoccupies the throne of his heart, and though consciencemay interposesomecheck,ithasnopowertoinclinethesoulGodwards,andsincannotbedethronedbyanythingbutamiracleofgrace.Thatmiracleconsistsingiving the soul a prevailing and habitual bent Godwards. The heart istakenoff from the loveofbaseobjects and set uponChrist, yetwearerequiredtokeepourheartswithalldiligence,mortifyourlusts,andseekthedailystrengtheningofourgraces.

Greatasisthechangeeffectedinthesoulbythemiracleofgrace,yet,assaidbefore,itisneithertotalnorcomplete,butiscarriedforwardduringthewholesubsequentprocessofsanctification,aprocessthatinvolvesadailyandlifelongconflictwithinthebeliever,sothathis"experience" islike thatdescribed inRomans7:13-25.TheChristian isnot thehelplessslaveofsin,forheresistsit—tospeakofa"helplessvictim"fightingisacontradiction in terms. So far from being helpless, the saint can do allthingsthroughChriststrengtheninghim(Phil.4:13).Asanewobjecthaswonhisheart,hisdutyistoservehisnewMaster:"yieldyourselvesuntoGod as those that are alive from the dead, and your members asinstrumentsofrighteousnessuntoGod"(Rom.6:13)usetoHisglorythesamefacultiesofsoulasyouasyouformerlydid inthepleasingofself.The Christian’s responsibility consists in resisting his evil propensitiesandactingaccordingtohisinclinationsanddesiresafterholiness.

The great change in and upon the Christian will be completed whendawns that "morning without clouds," when the Day breaks "and theshadowsfleeaway.ForthenshallhenotonlyseetheKinginHisbeauty,seeHimfacetoface,butheshallbemade"likeHim,"fashioneduntothebodyofHisglory,fullyandeternallyconformeduntotheimageofGod’sSon.

Part2:ProgressintheChristianLife

Chapter4

HEARTWORK

Aswellmightapoormanexpecttoberichinthisworldwithoutindustry,oraweakmantobecomestrongandhealthywithoutfoodandexercise,asaChristiantoberich infaithandstrongintheLordwithoutearnestendeavour and diligent effort. It is true that all our labours amount tonothingunless theLordblesses them(Ps. 127:1),as italso is thatapartfromHimwe can do nothing (John 15:5).Nevertheless,God places nopremiumuponsloth,andhaspromisedthat"thesoulofthediligentshallbemade fat" (Prov. 13:4).A farmermay be fully persuaded of his ownhelplessness to make his fields productive, he may realize that theirfertilityisdependentuponthesovereignwillofGod,andhemayalsobeafirmbeliever intheefficacyofprayer;butunlesshedischargeshisowndutyhisbarnswillbeempty.Soitisspiritually.

GodhasnotcalledHispeopletobedrones,nortomaintainanattitudeofpassiveness.No,Hebidsthemwork,toil,labour.Thesadthingisthatsomanyofthemareengagedinthewrongtask,or,atleast,givingmostoftheir attention to thatwhich is incidental, and neglecting thatwhich isessential and fundamental. "Keep thy heart with all diligence" (Prov.4:23): this is the great task which God has assigned unto each of Hischildren.Butoh,howsadly is theheartneglected!Ofall theirconcernsand possessions, the least diligence is used by the vast majority ofprofessing Christians in the keeping of their hearts. As long as theysafeguard their other interests—their reputations, their bodies, theirpositionsintheworld—theheartmaybelefttotakeitsowncourse.

As the heart in our physical body is the center and fountain of life,becausefromitbloodcirculatesintoeverypart,conveyingwithiteitherhealthordisease,soitiswithusspiritually.Ifourheartbetheresidenceofimpiety,pride,avarice,malice,impurelusts,thenthewholecurrentofourliveswilllargelybetaintedwiththesevices.Iftheyareadmittedthereand prevail for a season, then our character and conduct will beproportionatelyaffected.Therefore the citadel of theheart needs above

allthingstobewellguarded,thatitmaynotbeseizedbythosenumerousandwatchfulassailantswhichareeverattackingit.Thisspringneedstobewellprotectedthatitswatersbenotpoisoned.

Themaniswhathisheartis.IfthisbedeadtoGod,thennothinginhimisalive.IfthisberightwithGod,allwillberight.Asthemainspringofawatchsetsallitswheelsandpartsinmotion,soasaman"thinkethinhisheart,soishe"(Prov.23:7).Iftheheartberight,theactionswillbe.Asaman’s heart is, such is his state now and will be hereafter: if it beregeneratedandsanctifiedtherewillbealifeoffaithandholinessinthisworld, and everlasting life will be enjoyed in the world to come.Therefore, "Rather look to the cleansing of thine heart, than to thecleansingofthywell;ratherlooktothefeedingofthineheart,thantothefeedingofthyHock;ratherlooktothedefendingofthineheart,thantothedefendingof thinehouse; rather look to thekeepingof thineheart,thantothekeepingofthymoney"(PeterMoffat,1570).

"Keepthyheartwithalldiligence,forOutofitarctheissuesoflife"(Prov.4:23).The"heart"ishereputforourwholeinnerbeing,the"hiddenmanoftheheart"(1Pet.3:4).Itisthatwhichcontrolsandgivescharactertoallthatwedo.To"keep"—garrisonorguard—theheartorsoulisthegreatworkwhichGodhasassignedus:theenablement isHis,buttheduty isours. We are to keep the imagination from vanity, the understandingfromerror, thewill fromperverseness, theconscienceclearofguilt, theaffections frombeing inordinate and setonevil objects, themind frombeing employed on worthless or vile subjects; the whole from beingpossessedbySatan.ThisistheworktowhichGodhascalledus.

RightlydidthePuritanJohnFlavelsay,"ThekeepingandrightmanagingoftheheartineveryconditionisthegreatbusinessofaChristian’slife."Nowto"keep" theheart right implies that ithasbeensetright.Thus itwas at regeneration, when it was given a new spiritual bent. TrueconversionistheheartturningfromSatan’scontroltoGod’s,fromsintoholiness, from theworld toChrist.Tokeepthe heart right signifies theconstant care and diligence of the renewed to preserve his soul in thatholy frame to which grace has reduced it and daily strives to hold it."Hereupondoalleventsdepend:theheartbeingkept,thewholecourseofourlifeherewillbeaccordingtothemindofGod,andtheendofitwill

betheenjoymentofHimhereafter.Thisbeingneglected,lifewillbelost,bothhere as unto obedience, andhereafter as to glory" (JohnOwen inCausesofApostasy).

1. To "keep" the heart means striving to shut out from it all that isopposed to God. "Little children, keep yourselves from idols" (1 John5:21).GodisajealousGodandwillbrooknorival;Heclaimsthethroneof our hearts, and requires to be loved by us supremely. When weperceive our affections being inordinately drawn Out unto any earthlyobject,weare to fightagainst it,and"resist thedevil."WhenPaulsaid,"Allthingsarelawfuluntome,butallthingsarenotexpedient:allthingsare lawful forme,butIwillnotbebroughtunder thepowerofany" (1Cor.6:12),he signified thathewaskeepinghisheartdiligently, thathewas jealous lest things should gain that esteem and place in his soulwhich was due alone unto the Lord. A very small object placedimmediatelybefore theeye is sufficient to shutout the lightof thesun,andtriflingthingstakenupbytheaffectionsmaysoonsevercommunionwiththeHolyOne.

Before regeneration our hearts were deceitful above all things, anddesperately wicked (Jer. 17:9): that was because the evil principle, the"flesh,"hadcompletedominionover them.But inasmuchas "the flesh"remainsinusafterconversion,andisconstantlystrivingforthemasteryover "the spirit," the Christian needs to exercise a constant watchfuljealousyoverhisheart,mindfulofitsreadinesstobeimposedupon,anditspronenessuntoacompliancewithtemptations.Alltheavenuestotheheartneedtobecarefullyguardedsothatnothinghurtfulenterstherein,particularly against vain thoughts and imaginations, and especially inthose seasonswhen they are apt to gain an advantage. For if injuriousthoughts are suffered to gain an inroad into themind, if we accustomourselves togive them entertainment, then in vain shallwe hope to be"spiritually minded" (Rom. 8:6). All such thoughts are only makingprovisiontofulfilthelustsoftheflesh.

Thus, for theChristian to "keep" his heartwith all diligencemeans forhim to pay close attention to the direction in which his affections aremoving,todiscoverwhetherthethingsoftheworldaregainingafirmerand fuller hold over him or whether they are increasingly losing their

charmforhim.Godhasexhortedus,"Setyouraffectionsonthingsabove,notonthingsontheearth"(Col.3:2),andtheheedingofthisinjunctioncallsforconstantexaminationofthehearttodiscoverwhetherornotitisbecomingmoreandmoredeadunto thisdeceitfulandperishingworld,andwhether heavenly things are those in which we find our chief andgreatestdelight."Takeheed to thyself,andkeep thysouldiligently, lestthou forget the thingswhich thine eyeshave seen, and lest theydepartfromthyheart"(Deut.4:9).

2.To"keep"theheartmeansstrivingtobringitintoconformitywiththeWord.Wearenot to rest content until an actual image of its pure andholyteachings isstampeduponit.Alas,somanytodayare justplayingwiththesolemnrealitiesofGod,allowingthemtoflitacrosstheirfancy,butneverembracingandmakingthemtheirown.Whyisit,dearreader,thatthosesolemnimpressionsyouhadwhenhearingasearchingsermonorreadingasearchingarticlesoquicklyfadedaway?Whydidnotthoseholy feelings and aspirations which were stirred within you last? Whyhavetheybornenofruit?Wasitnotbecauseyoufailedtoseethatyourheartwasdulyaffectedbythem?Youfailedto"holdfast"thatwhichyouhad "received and heard" (Rev. 3:3), and in consequence your heartbecameabsorbedagain in "the careof this life"or "thedeceitfulnessofriches,"andthustheWordwaschoked.

It isnot enough tohearor read apowerfulmessage fromoneofGod’sservants, and to be deeply interested and stirred by it. If there be nodiligenteffortonyourpart,thenitwillbesaidthat"yourgoodnessisasamorningcloud,andas theearlydew it goethaway" (Hosea6:4).What,then, is required? This: earnest and persevering prayer that God willfastenthemessageinyoursoulasanailinasureplace,sothattheDevilhimselfcannotcatchitaway.Whatisrequired?This:"Marykeptallthesethings, andpondered them inherheart" (Luke2:19).Thingswhicharenot duly pondered are soon forgotten:meditation stands to reading asmasticationdoestoeating.Whatisrequired?This:thatyoupromptlyputintopracticewhatyouhavelearned,walkaccordingtothelightGodhasgiven,oritwillquicklybetakenfromyou(Luke8:18).

Not onlymust the outward actions be regulated by theWord, but theheartmustalsobe conformed thereto. It isnot enough toabstain from

murder,thecauselessangermustbeputaway.Itisnotenoughtoabstainfrom the act of adultery, the inward lust must bemortified too (Matt.5:28).Godnotonlytakesnoteofandkeepsarecordofallourexternalconduct, but He "weighteth the spirits" (Prov. 16:2). Not only so, Herequiresustoscrutinize thesprings fromwhichouractionsproceed, toexamineourmotives,toponderthespiritinwhichweact.Godrequirestruth—thatissincerity,reality—in"theinwardparts"(Ps.51:6).ThereforedoesHecommandus,"Keepthyheartwithalldiligence,foroutofitaretheissuesoflife."

3. To "keep" the heart means to preserve it tender unto sin. Theunregeneratemanmakes littleornodistinctionbetweensinandcrime;aslongashekeepswithinthelawoftheland,andmaintainsareputationfor respectability among his fellows, he is, generally speaking, quitesatisfiedwithhimself.Butitisfarotherwisewithonewhohasbeenbornagain:hehasbeenawakenedtothefactthathehastodowithGod,andmust yet render a full account unto Him. He makes conscience of ahundred thingswhich theunconvertednever trouble themselves about.When theHoly Spirit first convicted him he wasmade to feel that hiswholelifehadbeenoneofrebellionagainstGod,ofpleasinghimself.Theconsciousness of this pierced him to the quick: his inward anguish farexceededanypainsofbodyorsorrowoccasionedbytemporallosses.Hesawhimselftobeaspiritualleper,andhatedhimselfforit,andmournedbitterlybeforeGod.Hecried,"HideThyfacefrommysins,andblotoutallmineiniquities.Createinmeacleanheart.,OGod;andrenewarightspiritwithinme"(Ps.51:9,10).

NowitisthedutyoftheChristian,andpartofthetaskwhichGodhassethim,toseetoitthatthissenseoftheexceedingsinfulnessofsinbenotlost. He is to labour daily that his heart be duly affected by theheinousness of self-will and self-love. He is steadfastly to resist everyeffortofSatantomakehimpityhimself,thinklightlyofwrongdoing,orexcusehimself inthesame.Heis to live intheconstantrealizationthattheeyeofGodiseveruponhim,so thatwhentemptedhewillsaywithJoseph,"HowthencanIdothisgreatwickedness,andsinagainstGod?"(Gen. 39:9).He is to view sin in the light of the cross, daily remindinghimself that it was his iniquitieswhich caused the Lord of glory to be

madeacurseforhim;employingthedyingloveofChristasamotivewhyhemustnotallowhimselfinanythingthatiscontrarytotheholinessandobediencewhichtheSaviourasksfromallHisredeemed.

Ah,myChristianreader, it isnochild’splay to "keep theheartwithalldiligence."Theeasy-goingreligionofourdaywillnevertakeitsdevotees(or rather its victims!) to heaven. The question has been asked, "Whoshall ascend into the hill of the Lord? orwho shall stand in His Holyplace?"andplainlyhasthequestionbeenansweredbyGodHimself:"Hethathathcleanhands,andapureheart,"etc.(Ps.24:3,4).EquallyplainistheteachingoftheNewTestament,"Blessedarethepureinheart:fortheyshallseeGod"(Matt.5:8).A"pureheart"isonethathatessin,whichmakesconscienceofsin,whichgrievesoverit,whichstrivesagainstit.A"pureheart" is one that seeks tokeepundefiled the templeof theHolySpirit,thedwelling-placeofChrist(Eph.3:17).

4. To "keep" the heart means to look diligently after its cleansing.Perhaps some of our readers often find themselves sorrowfully crying,"Oh, thevilenessofmyheart!"ThankGod ifHehasdiscovered this toyou. But, dear friend, there is no sufficient reason why your "heart"should continue to be vile. You might lament that your garden wasovergrownwithweedsandfilledwithrubbish;butneeditremainso?Wespeak not now of your sinful nature, the incurable and unchangeable"flesh"whichstillindwellsyou;butofyour"heart,"whichGodbidsyou"keep." You are responsible to purge your mind of vain imaginations,yoursoulofunlawfulaffections,yourconscienceofguilt.

But, alas, you say, "I have no control over such things: they comeunbiddenandIampowerlesstopreventthem."SotheDevilwouldhaveyoubelieve!Revertagaintotheanalogyofyourgarden.Donottheweedsspringupunbidden?Donottheslugsandotherpestsseektopreyupontheplants?What,then?Doyoumerelybewailyourhelplessness?No,youresist them, and takemeans to keep themunder. Thieves enter housesuninvited, but whose fault is it if the doors and windows be leftunfastened? Oh, heed not the seductive lullabies of Satan. God says,"Purifyyourhearts,yedoubleminded"(James4:8);thatis,onemindforHim,andanotherforself!oneforholiness,andanotherforthepleasuresofsin.

ButhowamIto"purify"myheart?Byvomitingupthefoulthingstakenintoit,shamefacedlyowningthembeforeGod,repudiatingthem,turningfromthemwithloathing;anditiswritten,"Ifweconfessoursins,Heisfaithful and just to forgive us our sins, and to cleanse us from allunrighteousness."Bydailyrenewingourexerciseofrepentance,andsuchrepentanceasisspokenofin2Corinthians7:11;"forbeholdthisselfsamething,thatyesorrowedafteragodlysort,whatcarefulnessitwroughtinyou, yea, what clearing of yourselves, yea, what indignation, yea,whatfear,yea,whatvehementdesire,yea,whatzeal,yea,whatrevenge!Inallthings ye have approved yourselves to be clear in this matter." By thedaily exercise of faith (Acts 15:9), appropriating afresh the cleansingblood of Christ, bathing every night in that "fountain" which has beenopened "for sin and uncleanness" (Zech. 13:1). By treading the path ofGod’scommandments:"SeeingyehavepurifiedyoursoulsinobeyingthetruththroughtheSpirit"(1Pet.1:22).

WenowpointOutwhatisobvioustoeveryChristianreader,namelythatsuchataskcallsforDivineaid.HelpandgraceneedtobeearnestlyanddefinitelysoughtoftheHolySpiriteachday.WeshouldbowbeforeGod,andinallsimplicitysay,"Lord,Thourequirestmetokeepmyheartwithalldiligence,andIfeelutterly incompetentforsuchatask;suchaworklies altogether beyond my poor feeble powers; therefore I humbly askThee in the name of Christ graciously to grant unto me supernaturalstrengthtodoasThouhastbiddenme.Lord,workinmebothtowillandtodoofThygoodpleasure."

"Man looketh on the outward appearance, but the Lord looketh on theheart"(1Sam.16:7).Howpronewearetobeoccupiedwiththatwhichisevanescent, rather thanwith the things that abide; how ready to gaugethingsbyoursensesinsteadofbyourrationalpowers.Howeasilywearedeceivedbythatwhichisonthesurface, forgettingthattruebeauty lieswithin. How slow we are to adopt God’s way of estimating. Instead ofbeingattractedbycomelinessofphysicalfeaturesweshouldvaluemoralqualitiesandspiritualgraces.Insteadofspendingsomuchcare,timeandmoneyontheadorningofthebodyweoughttodevoteourbestattentiontothedevelopinganddirectingofthefacultiesofoursouls.Alas,thevastmajorityofourfellowsliveasthoughtheyhadnosouls,andtheaverage

professingChristiangiveslittleseriousthoughttothesame.

Yes, the Lord "looketh on the heart":He sees its thoughts and intents,knowsitsdesiresanddesigns,beholdsitsmotivesandmotions,anddealswithusaccordingly.TheLorddiscernswhatqualitiesare inourhearts:what holiness and righteousness, what wisdom and prudence, whatjusticeand integrity,whatmercyandkindness.Whensuchgracesarelively and flourishing, then is fulfilled that verse, "My beloved is gonedownintohisgarden,tothebedsofspices,tofeedinthegardens,andtogather lilies" (Songof Sol. 6:2).God esteemsnothing so highly as holyfaith,unfeignedlove,andfilialfear;inHissighta"meekandquietspirit"isof"greatprice"(1Pet.3:4).

The sincerity of our profession largely depends upon the care andconsciencewehave inkeepingour hearts.A very searching example ofthisisfoundin2Kings10:31,"ButJehutooknoheedtowalkinthelawof the Lord God of Israel with all his heart." Those words are moresolemn because of what is said of him in the previous verse: "And theLordsaiduntoJehu,Becausethouhastdonewellinexecutingthatwhichis right inMine eyes, andhast done unto the house ofAhab accordinguntoallthatwasinMineheart,thychildrenofthefourthgenerationshallsit on the throne of Israel." Jehuwas partial in his reformation,whichshowedhisheartwasnotrightwithGod;heabhorredtheworshipofBaalwhich Ahab had fostered, but he tolerated the golden calves whichJeroboamhadsetup.Hefailedtoputawayalltheevil.

Ah,myreader,trueconversionisnotonlyturningawayfromgrosssin,itistheheartforsakingallsin.Theremustbenoreserve,forGodwillnotallowanyidol,normustwe.Jehuwentsofar,buthestoppedshortofthevitalpoint;heputawayevil,buthedidnotdothatwhichwasgood.Heheeded not the law of the Lord to walk in it "with all his heart." It isgreatlytobefearedthatthosewhoareheedlessaregraceless,forwherethe principle of holiness is planted in the heart it makes its possessorcircumspectanddesirousofpleasingGodinallthings—notfromservilefear, but from grateful love; not by constraint, but freely; notoccasionally,butconstantly.

"Keep thineheartwith all diligence."Guard it jealously as thedwelling

place of Him to whom you have given it. Guard it with the utmostvigilance, fornotonly is there theenemywithout seekingentrance,butthere isa traitorwithindesirousofdominion.TheHebrewfor"withalldiligence" literallyrendered is"aboveall";aboveall theconcernsofouroutwardlife,for,carefulasweshouldbeastothat,itisbeforetheeyesofmen,whereas theheart is theobjectofGod’sholygaze.Then"keep"orpreserveitmoresedulouslythanyourreputation,yourbody,yourestate,yourmoney.Withall earnestnessandprayer, labour thatnoevildesireprevailsorabidesthere,avoidingallthatexciteslust,feedspride,orstirsupanger,crushingthefirstemotionsofsuchevilsasyouwouldthebroodofascorpion.

Many people place great expectations in varied circumstances andconditions.OnethinkshecouldserveGodmuchbetter ifheweremoreprosperedtemporally;anotherifhepassedthroughtherefiningeffectsofpovertyandaffliction.Onethinkshisspiritualitywouldbepromotedifhecould bemore retired and solitary; another if only he couldhavemoresociety andChristian fellowship. But,my reader, the onlyway to serveGodbetteristobecontentwiththeplaceinwhichHehasputyou,andtherein geta better heart!We shall never enter into the advantages ofanysituation,norovercomethedisadvantagesofanycondition,untilwefixandwatertherootoftheminourselves."Makethetreegood,andthefruit good" (Matt. 12:33): get the heart right, and you will soon besuperioruntoall"circumstances."

"ButhowcanIgetmyheartright?CantheEthiopianchangehisskinorthe leopardhis spots?"Answer: youare creating yourowndifficultybyconfounding"heart"with"nature";theyarequitedistinct.Itisimportanttorecognizethis,formanyareconfusedthereon.Therehasbeensuchanundueemphasisuponthe"twonaturesintheChristian"thatoftenithasbeen lostsightof that theChristian isapersonoverandabovehis twonatures.TheScripturesmakethedistinctionclearenough.Forexample,Goddoesnotbiduskeepour"nature,"butHedoesour"hearts."Wedonotbelievewithour"nature,"butwedowithour"hearts"(Rom.10:10).God never tells us to "rend" our nature (Joel 2:13), "circumcise" ournature(Deut.10:6)or"purify"ournature(James4:8),butHedoesour"hearts"!The"heart"istheverycenterofourresponsibility,andtodeny

thatwearetoimproveandkeepitistorepudiatehumanaccountability.

ItistheDevilwhoseekstopersuadepeoplethattheyarenotresponsibleforthestateoftheirhearts,andmaynomorechangethemthantheycanthe stars in their courses. And the "flesh" within finds such a lie veryagreeableto itscase.ButhewhohasbeenregeneratedbythesovereigngraceofGodcannot,withtheScripturesbeforehim,giveheeduntoanysuchdelusion.Whilehehas todeplorehowsadlyneglected is thegreattaskwhichGodhassetbeforehim,whilehehastobemoanhiswretchedfailuretomakehisheartwhatitoughttobe,neverthelesshewantstodobetter;andafterhisdutyhasbeenpresseduponhimhewilldaily seekgrace better to discharge his duty, and instead of being totallydiscouragedby thedifficultyandgreatnessof theworkrequiredhewillcrythemoreferventlytotheHolySpiritforHisenablement.

TheChristianwhomeansbusinesswill labour tohave a "willing"heart(Ex. 35:5), which acts spontaneously and gladly, not of necessity; a"perfect"heart(1Chron.29:9),sincere,genuine,upright;a"tender"heart(2Chron.34:26),yieldingandpliable,theoppositeofhardandstubborn;a"broken"heart(Ps.34:18),sorrowingoverallfailureandsin;a"united"heart(Ps.86:11),alltheaffectionscenteredonGod;an"enlarged"heart(Ps. 119:32), delighting in everypart of Scripture and loving all God’speople; a "sound" heart (Prov. 14:30), right in doctrine and practice; a"merry" heart (Prov. 15:15), rejoicing in the Lord alway; a "pure" heart(Matt.5:8),hatingallevil;an"honestandgoodheart"(Luke8:15), freefromguileandhypocrisy,willingtobesearchedthroughandthroughbytheWord;a"single"heart(Eph.6:5),desiringonlyGod’sglory;a"true"heart(Heb.10:22),genuineinallitsdealingswithGod.

TheTimeofHeartWork

ThedutyofkeepingtheheartwiththeutmostdiligenceisbindingupontheChristianatalltimes;thereisnoperiodorconditionoflifeinwhichhe may be excused from this work. Nevertheless, there are distinctiveseasons,criticalhours,whichcallformorethanacommonvigilanceoverthe heart, and it is a few of these which we would now contemplate,seekinghelpfromabovetopointoutsomeofthemosteffectualaidsuntothe right accomplishment of the task God has assigned us. General

principles are always needful and beneficial, yet details have to befurnished if we are to know how to apply them in particularcircumstances.Itisthislackofdefinitenesswhichconstitutesoneofthemostglaringdefectsinsomuchmodernministry.

1.Intimesofprosperity.Whenprovidencesmilesuponusandbestowstemporalgiftswithalavishhand,thenhastheChristianurgentreasontokeephisheartwithalldiligence, for that is the timeweareapt togrowcareless, proud, earthly. Therefore was Israel cautioned of old, "And itshall be,when the Lord thyGod shall have brought thee into the landwhichHeswareuntothyfathers,toAbraham,toIsaac,andtoJacob,togivetheegreatandgoodlycities,whichthoubuildestnot,andhousesfullof good things, which thou filledst not, and wells digged, which thoudiggedstnot,vineyardsandolive trees,which thouplantedstnot;whenthoushalthaveeatenandbefull;thenbewarelestthouforgettheLord"(Deut.6:10-12).Alasthattheyheedednotthatexhortation.

Manyare thewarnings furnished inScripture.OfUzziah it is recorded,"Whenhewasstrong,hisheartwaslifteduptohisdestruction"(2Chron.21:16).TothekingofTyreGodsaid,"Thineheartisliftedup,becauseofthyriches"(Ezek.28:5).OfIsraelweread,"Andtheytookstrongcities,and a fat land, and possessed houses full of all goods, wells digged,vineyardsandoliveyards,andfruittreesinabundance:sotheydideat,andwere filled, andbecame fat, anddelighted themselves inThy greatgoodness.Neverthelesstheyweredisobedient,andrebelledagainstThee,and cast Thy law behind their backs, and slew Thy prophets whichtestifiedagainstthemtoturnthemtoThee"(Neh.9:25,26).Andagain,"Oftheirsilverandtheirgoldhavetheymadethemidols"(Hosea8:4).

Sad indeed are the above passages, themore so becausewe have seensuch a tragic repetition of them in our own days. Oh the earthly-mindedness which prevailed, the indulging of the flesh, the sinfulextravagance,whichwereseenamongprofessingChristianswhile"timeswere good!" How practical godliness waned, how the denying of selfdisappeared,howcovetousness,pleasureandwantonnesspossessed thegreatmajorityofthosecallingthemselvesthepeopleofGod.Yetgreataswastheirsin,fargreaterwasthatofmostofthepreachers,who,insteadof warning, admonishing, rebuking, and setting before their people an

exampleofsobrietyandthrift,criminallyremainedsilentuponthecryingsinsoftheirhearers,andthemselvesencouragedtherecklessspendingofmoneyandtheindulgenceofworldlylusts.How,then,istheChristiantokeephisheartfromthesethingsintimesofprosperity?

First, seriouslyponder thedangerous and ensnaring temptationswhichattendaprosperouscondition,forvery,veryfewofthosewholiveintheprosperity and pleasures of this world escape eternal perdition. "It iseasier[saidChrist]foracameltogothroughtheeyeofaneedle,thanfora rich man to enter into the kingdom of heaven" (Matt. 19:24). Whatmultitudeshavebeencarriedtohellinthecushionedchariotsofearthlywealth and ease, while a comparative handful have been shipped toheavenbytherodofaffliction.Remember, too, thatmanyof theLord’sownpeoplehavesadlydeterioratedinseasonsofworldlysuccess.WhenIsraelwasinalowconditioninthewilderness,thenwerethey"holinessuntotheLord"(Jer.2:3);butwhenfedinthefatpasturesofCanaantheysaid,"Wearelords;wewillcomenomoreuntoThee"(verse31).

Second, diligently seek grace to heed thatword, "If riches increase, setnotyourheartuponthem"(Ps.62:10).Thoserichesmaybegiventotryyou;notonlyaretheymostuncertainthings,oftentakingtothemselveswingsandflyingswiftlyaway,butatbesttheycannotsatisfythesoul,andonlyperishwiththeusing.RememberthatGodvaluesnomanajotmorefor these things:He esteems us by inward graces, and not by outwardpossessions: "In every nation he that feareth Him, and workethrighteousness,isacceptedwithHim"(Acts10:35).Third,urgeuponyoursoultheconsiderationofthatawfuldayofreckoning,whereinaccordingtoourreceiptofmerciessoshallbeouraccountingsofthem:"Foruntowhomsoevermuchisgiven,ofhimshallbemuchrequired"(Luke12:48).Eachofusmustyetgiveanaccountofourstewardship.

2.InTimesofadversity.Whenprovidencefrownsuponus,overturningour cherished plans, and blasting our outward comforts, then has theChristianurgentneedto looktohisheart,andkeepitwithalldiligencefromreplyingagainstGodorfaintingunderHishand.Jobwasamirrorofpatience,yethisheartwasdiscomposedbytrouble.JonahwasamanofGod,yethewaspeevishundertrial.Whenthefoodsuppliesgaveoutinthe wilderness, they who had beenmiraculously delivered from Egypt,

andwho sang Jehovah’s praises so heartily at the Red Sea,murmuredandrebelled.Ittakesmuchgracetokeeptheheartcalmamidthestormsoflife,tokeepthespiritsweetwhenthereismuchtoembittertheflesh,and to say, "The Lord gave, and the Lord taketh away; blessed be thenameoftheLord."YetthisisaChristianduty!

To help thereunto, first consider, fellow Christian, that despite thesecrossprovidencesGod is still faithfully carrying out the great designofelecting love upon the souls of His people, and orders these veryafflictionsasmeans sanctified to that end.Nothinghappensby chance,butallbyDivine counsel (Eph. 1:11), and therefore it is that "all thingsworktogetherforgoodtothemthatloveGod,tothemwhoarethecalledaccordingtoHispurpose" (Rom.8:28).Ah,beloved, itwillwonderfullycalm your troubled breast and sustain your fainting heart to rest uponthatblessedfact.Thepoorworldlingmaysay,"Thebottomhasdroppedoutofeverything,"butnotsothesaint,fortheeternalGodishisrefuge,andunderneathhimarestillthe"everlastingarms."

ItisignoranceorforgetfulnessofGod’slovingdesignswhichmakesussoprone to chafe under His providential dealings. If faith were more inexerciseweshould"countitalljoy"whenwefallintodiverstemptations,ortrials(James1:2).Whyso?Becauseweshoulddiscernthatthoseverytrialsweresenttoweanourheartsfromthisemptyworld,toteardownprideandcarnalsecurity,torefineus.If,then,myFatherhasadesignofloveuntomysoul,doIwelltobeangrywithHim?Later,ifnotnow,youwillseethatthosebitterdisappointmentswereblessingsindisguise,andwillexclaim,"ItisgoodformethatIhavebeenafflicted"(Ps.119:71).

"Godisnottheauthorofconfusion"(1Cor.14:33);no,theDevilcausesthat,andhehassucceededincreatingmuchinthethinkingofmany,byconfoundingthe"heart"withthe"nature."Peoplesay,"Iwasbornwithanevilheart,andIcannothelpit."Itwouldbemorecorrecttosay,"Iwasborn with an evil nature, which I am responsible to subdue." TheChristian needs clearly to recognize that in addition to his two"natures"—the flesh and the spirit—he has a heart which God requireshim to "keep." We have already touched upon this point, but deem itadvisable to add a furtherword thereon. I cannot change or bettermy"nature," but I may and must my "heart." For example, "nature" is

slothful and loves ease, but theChristian is to redeem the time and bezealous of good works. Nature hates the thought of death, but theChristianshouldbringhishearttodesiretodepartandbewithChrist.

Thepopularreligionofthedayiseitheraheadorahandone:thatistosay, the laboring to acquire a larger and fuller intellectual group of thethings of God or a constant round of activities called "service for theLord." But the heart is neglected! Thousands are reading, studying,talking"Biblecourses,"butforallthespiritualbenefitstheirsoulsderivetheymightaswellbeengagedinbreakingstones.Lestitbethoughtthatsuchastrictureistoosevere,wequoteasentencefromaletterrecentlyreceived fromonewhohascompletedno less thaneightof these"Biblestudycourses":"Therewasnothinginthat‘hardwork’whichevercalledforself-examination,which ledmereallytoknowGod,andappropriatethe Scriptures to my deep need." No, of course there was not: theircompilers—like nearly all the speakers at the big "Bible conferences"—studiouslyavoidallthatisunpalatabletotheflesh,allthatcondemnsthenaturalman,allthatpiercesandsearchestheconscience.Oh,thetragedyofthishead"Christianity."

Equally pitiable is thehandreligion of the day,when young "converts"areput to teachingaSundayschool class,urged to "speak" in theopenair,ortakeup"personalwork."Howmanythousandsofbeardlessyouthsand young girls are now engaged in what is called "winning souls forChrist," when their own souls are spiritually starved! They may"memorize"twoorthreeversesofScriptureaday,butthatdoesnotmeantheirsoulsarebeingfed.Howmanyaregivingtheireveningstohelpinginsome"mission,"whentheyneedtobespendingthetimein"thesecretoftheMostHigh"!AndhowmanybewilderedsoulsareusingthemajorpartoftheLord’sdayinrushingfromonemeetingtoanotherinsteadofseekingfromGodthatwhichwillfortifythemagainstthetemptationsoftheweek!Oh,thetragedyofthishand"Christianity."

How subtle the Devil is! Under the guise of promoting growth in "theknowledge of the Lord," he gets people to attend a ceaseless round ofmeetings, or to read an almost endless number of religious periodicalsandbooks;orunder thepretenceof "honoring theLord"byall this so-called"service"heinducestheoneortheothertoneglectthegreattask

whichGodhassetbeforeus:"keepthyheartwithalldiligence;foroutofitaretheissuesoflife"(Prov.4:23).Ah,itisfareasiertospeaktoothersthan it is constantly to use and improve all holy means and duties topreservethesoulfromsin,andmaintainitinsweetandfreecommunionwithGod. It is far easier to spendanhour readinga sensational articleupon "the signs of the times" than it is to spend an hour in agonizingbeforeGodforpurifyingandrectifyinggrace!

This work of keeping the heart is of supreme importance. The totaldisregardofitmeansthatwearemereformalists."Myson,giveMethineheart"(Prov.23:26):untilthatbedone,Godwillacceptnothingfromus.Theprayersandpraisesofour lips, the labourofourhands,yea,andacorrectoutwardwalk,arethingsofnovalueinHissightwhiletheheartbe estranged from Him. As the inspired apostle declared, "Though Ispeakwith the tongues ofmen and of angels, and have not love, I ambecomeas soundingbrass,ora tinklingcymbal.And thoughIhave thegift of prophecy, and understand allmysteries, and all knowledge; andthoughIhaveall faith,sothatIcouldremovemountains,andhavenotlove,Iamnothing:AndthoughIbestowallmygoods to feed thepoor,andthoughIgivemybodytobeburned,andhavenot love, itprofitethnothing" (1 Cor. 13:1-3). If the heart be not right withGod, we cannotworshipHim,thoughwemaygothroughtheformofit.Watchdiligently,then,yourloveforHim.

Godcannotbeimposedupon,andhewhotakesnocaretoorderhisheartarightbeforeHimisahypocrite."Andtheycomeuntotheeasthepeoplecometh,andtheysitbeforetheeasMypeople,andtheyhearthywords,buttheywillnotdothem;forwiththeirmouththeyshowmuchlove,buttheirheartgoethaftertheircovetousness.And,lo,thouartuntothemasaverylovelysongofonethathathapleasantvoice,andcanplaywellonan instrument" (Ezek. 33:31, 32). Here are a company of formalhypocrites, as is evident from thewords "asMypeople": like them,butnot of them. Andwhat constituted them impostors? Their outside wasvery fair—highprofessions, reverent postures,much seeming delight inthemeansofgrace.Ah,but theirheartswerenot set onGod, butwerecommandedbytheirlusts,wentaftercovetousness.

ButlestarealChristianshouldinferfromtheabovethatHeisahypocrite

too, becausemany times his heartwanders, and he finds—strive all hemay—that he cannot keep his mind stayed upon God when praying,readingHisWord,orengagedinpublicworship,tohimweanswerthattheobjectioncarriesitsownrefutation.Yousay"striveallImay";Ah,ifyouhave,thentheblessingoftheuprightisyours,eventhoughGodseeswell to exercise you over the affliction of a wandering mind. Thereremains stillmuch in the understanding and affections to humble you,butifyouareexercisedoverthem,striveagainstthem,andsorrowoveryourveryimperfectsuccess,thenthatisquiteenoughtoclearyouofthechargeofreigninghypocrisy.

Thekeepingoftheheartissupremelyimportantbecause"outofitaretheissues of life"; it is the source and fountain of all vital actions andoperations.Theheartisthewarehouse,thehandandtonguearebuttheshops;what is in thesecomes from thence—theheart contrives and themembersexecute.Itisintheheartthattheprinciplesofthespirituallifeare formed:"Agoodmanoutof thegoodtreasureofhisheartbringethforth thatwhich isgood;andanevilmanoutof theevil treasureofhisheartbringethforththatwhichisevil"(Luke6:45).Thenletusdiligentlysee to it that theheartbewell storedwithpious instruction, seeking toincreaseingratefullove,reverentialfear,hatredofsin,andbenevolencein all its exercises, that from within these holy springs may flow andfructifyourwholeconductandconversation.

This work of keeping the heart is the hardest of all. "To shuffle overreligiousdutieswitha looseandheedlessspiritwillcostnogreatpains;buttosetthyselfbeforetheLord,andtieupthylooseandvainthoughtstoaconstantandseriousattendanceuponHim:thiswillcostsomething!To attain a facility and dexterity of language in prayer, and put thymeaning into apt and decent expressions, is easy; but to get thy heartbroken for sin whilst thou art confessing it, bemelted with free grace,whilst thou art blessing God for it, be really ashamed and humbledthrough the apprehensions of God’s infinite holiness, and to keep thyheartinthisframe,notonlyin,butafterduty,willsurelycosttheesomegroansandtravailingpainofsoul.Torepresstheoutwardactsofsin,andcomposetheexternalactsofthylifeinalaudableandcomelymanner,isnogreatmatter—evencarnalpersonsbytheforceofcommonprinciples

candothis;buttokilltherootofcorruptionwithin,tosetandkeepupanholy government over thy thoughts, to have all things lie straight andorderlyintheheart,thisisnoteasy"(JohnFlavel).

Ah,dearreader,itisfar,fareasiertospeakintheopenairthantouprootpridefromyoursoul. It calls formuch less toil togooutanddistributetracts than it does to cast out of yourmind unholy thoughts. One canspeak to theunsavedmuchmorereadily thanhecandenyself, takeuphiscrossdaily,andfollowChrist in thepathofobedience.AndonecanteachaclassintheSundaySchoolwithfarlesstroublethanhecanteachhimself how to strengthen his own spiritual graces. To keep the heartwith all diligence calls for frequent examination of its frames anddispositions,theobservingofitsattitudetowardsGod,andtheprevailingdirections of its affections; and that is something which no emptyprofessorcanbebroughttodo!Giveliberallytoreligiousenterpriseshemay, but give himself unto the searching, purifying and keeping of hishearthewillnot.

This work of keeping the heart isa constant one. "The keeping of theheartissuchaworkasisneverdonetilllifebedone:thislabourandourlife end together. It is with a Christian in this business, as it is withseamenthathave sprunga leakat sea; if they tugnot constantlyat thepump,thewaterincreasesuponthem,andwillquicklysinkthem.Itisinvainforthemtosaytheworkishard,andweareweary;thereisnotimeorconditioninthelifeofaChristian,whichwillsufferanintermissionofthis work. It is in the keeping watch over our hearts, as it was in thekeepingupofMoses’hands,whileIsraelandAmalekwerefightingbelow(Exodus17:12);nosoonerdoMoses’handsgrowheavyandsinkdown,butAmalekprevails.Youknow it costDavidandPetermanya saddayand night for intermitting the watch over their own hearts but a fewminutes"(J.Flavel).

ConsequencesofHeartWork

Having sought to show that the keeping of the heart is the great workassigned the Christian, in which the very soul and life of true religionconsists, and without the performance of which all other duties areunacceptable to God, let us now point out some of the corollaries and

consequenceswhichnecessarilyfollowfromthisfact.

1. The labourswhichmany have taken in religion are lost.Many greatserviceshavebeenperformed,manywonderfulworkswroughtbymen,whichhavebeenutterlyrejectedbyGod,andshallreceivenorecognitionin the day of rewards.Why? Because they took no pains to keep theirhearts with God in those duties; this is the fatal rock upon whichthousandsofvainprofessorshavewreckedtotheireternalundoing—theywere diligent about the externals of religion, but regardless of theirhearts. How many hours have professors spent in hearing, reading,conferringandpraying,andyetastothesupremetaskGodhasassignedhave done nothing. Tell me, vain professor, when did you spend fiveminutes in a serious effort to keep, purge, improve it? Think you thatsuchaneasyreligioncansaveyou?Ifso,wemust inversethewords ofChristandsay,"Wideisthegateandbroadisthewaythatleadethuntolife,andmanytherebethatgointhereat."

2.IfthekeepingoftheheartbethegreatworkoftheChristian,thenhowfewrealChristiansare there in theworld. If everyonewhohas learnedthedialectofChristianityandcantalklikeaChristian,ifeveryonewhohasnaturalgiftsandabilitiesandwhoishelpedbythecommonassistingpresence of the Spirit and pray and teach like a Christian, if all whoassociatethemselveswiththepeopleofGod,contributeoftheirmeanstoHiscause,takedelightinpublicordinances,andpassasChristianswererealones,thenthenumberofthesaintswouldbeconsiderable.But,alas,towhatalittleflockdotheyshrinkwhenmeasuredbythisrule:howfewmakeconscienceofkeepingtheirhearts,watchingtheirthoughts,judgingtheirmotives.Ah,thereisnohumanapplausetoinducementoengageinthis difficult work, and were hypocrites to do so they would quicklydiscoverwhat they do not care to know. This heart work is left in thehandsofafewhiddenones.Reader,areyouoneofthem?

3.Unless realChristians spendmore timeandpains about theirheartsthantheyhavedone, theyarenever likely togrow ingrace,beofmuchusetoGod,orbepossessorsofmuchcomfortinthisworld.Yousay,"Butmyheartseemssolistlessanddead."Doyouwonderatit,whenyoukeepitnot indailycommunionwithHimwho is the fountainof life?Ifyourbodyhad receivednomoreconcernandattention thanyour soul,what

statewoulditnowbein?Oh,mybrother,orsister,hasnotyourzealruninthewrongchannels?Godmaybeenjoyedeveninthemidstofearthlyemployments:"EnochwalkedwithGod,andbegat sonsanddaughters"(Gen.5:19)—hedidnotretireintoamonastery,noristhereanyneedforyoutodoso.

4. It is high time the Christian reader set to this heart work in realearnest.Donotyoulament,"Theymademethekeeperofthevineyards;butmineownvineyardhaveInotkept" (SongofSol. 1:16)?Thenawaywith fruitlesscontroversiesand idlequestions; awaywith emptynamesand vain shows; away with harsh censuring of others—turn uponyourself. Youhave been a stranger long enough to thiswork; you havetrifledaboutthebordersofreligiontoolong:theworldhasdeterredyoufrom this vitally necessarywork too long.Will you now resolve to lookbetterafteryourheart?Hasteyoutoyourcloset.

AdvantagesofHeartWork

Theheartofman ishisworstpartbefore itbe regenerate, andhisbestpartafterwards;itistheseatofprinciplesandthesourceofactions.TheeyeofGodis,andtheeyeof theChristianoughttobe,principally fixedupon it. The great difficulty after conversion is to keep the heart withGod.Hereinliestheverypinchandstressofreligion;hereisthatwhichmakesthewaytolifeanarrowway,andthegateofheavenastraightone.Toaffordsomedirectionandhelpinthisgreatwork,thesearticleshavebeenpresented.Werealizetheirmanydefects,yettrustthatGodwillbepleased to use them.No other subject can begin to comparewith it inpracticalimportance.

Thegeneralneglectoftheheartistherootcauseofthepresentsadstateof Christendom; the remainder of this articlemight readily be devotedunto theverifyingandamplifyingof that statement; instead,wemerelypointoutbrieflyoneortwoofthemoreprominentfeatures.Whyisitthatso many preachers have withheld from their congregations that whichwas,soobviously,mostneeded?Whyhavethey"spokensmooththings"insteadofwieldingtheswordoftheSpirit?Becausetheirownheartswerenot right withGod:Hisholy fear was not upon them. An "honest andgoodheart"(Luke8:15)willcauseaservantofChristtopreachwhathe

seestobethemostessentialandprofitabletruthsoftheWord,howeverdispleasing they may be unto many of his people. He will faithfullyrebuke,exhort,admonish,correctandinstruct,whetherhishearerslikeitornot.

Whyhave somany churchmembers departed from the faith and givenheedtoseducingspirits?Whyhavemultitudesbeenledawaybytheerrorofthewicked,turningthegraceofGodintolasciviousness?Whyhavesomanyothersbeenattracted tocompaniesofnotionalprofessors,which,despitetheirproudboastsofbeingtheonlypeoplegatheredtogether in(orunto)thenameofChrist,are,forthemostpart,peoplewhohaveonlyanacquaintancewiththeletterofScriptureandarestrangerstopracticalgodliness?Ah,theanswerisnotfartoseek: itwasbecausetheyhadnoheartacquaintancewiththethingsofGod.Itisthosewhoaresicklyanddiseasedwhofalleasyvictimsuntothequacks;soitisthosewhoseheartsarenever rootedandgrounded in theTruthwhoare tossed aboutwitheverywindanddoctrine.Thestudyandguardingoftheheartisthebestantidote against the infectious errors of the times.And this leads us topointoutsomeoftheadvantagesofkeepingtheheart.FormuchofwhatfollowsweareindebtedtothePuritan,JohnFlavel.

1. The pondering and garrisoning of the heart is a great help to theunderstanding of the deep things of God. An honest and experiencedheart is a wonderful aid to a weak head. Such a heart will serve as acommentary upon a great portion of the Scriptures.When such a onereadsthePsalmsofDavidortheEpistlesofPaul,hewillfindtheremanyofhisowndifficultiesstatedandsolved:hewill find themspeaking thelanguage of his own heart—recounting his experiences, expressing hissorrowsandjoys.Byacloseandregularstudyofthehearthewillbefarbetter fitted to understand the things ofGod than graceless rabbis andinexperienceddoctors—notonlywilltheybeclearer,butfarsweeteruntohim.Amanmaydiscourseorthodoxlyandprofoundlyofthenatureandeffects of faith, of the preciousness of Christ, and the sweetness ofcommunionwithGod,whoneverfelttheimpressionsorefficacyofthemuponhisownspirit.Buthowdullanddrywillthesenotionsbeuntothosewhohaveexperiencedthem.

Ah,my reader, experience is the great schoolmaster.Much in Job and

Lamentationswillseemdullanduninterestinguntilyouhavehaddeeperexercisesofsoul.TheseventhchapterofRomans isnot likely toappealmuchuntoyouuntilyoumakemoreconscienceofindwellingsin.ManyofthelaterPsalmswillappeartooextravagantintheirlanguageuntilyouenjoy closer and sweeter fellowship with God. But the more youendeavour tokeepyourheart,andbring it intosubjectionuntoGod, tokeepitfromtheevilsolicitationsofSatan,themoresuitedtoyourowncasewill you findmany chapters of theBible. It is not simply that youhave tobe in the "rightmood" to appreciate, but that youhave topassthrough certain exercises of heart ere you can discover theirappropriateness. Then it is that you will have "felt" and "tasted" foryourselfthethingsofwhichtheinspiredwriterstreat.Thenitisthatyouwill have the key which unlocks many a verse that is fast closed untomastersofHebrewandGreek.

2. Care in keeping the heart supplies one of the best evidences ofsincerity.Thereisnoexternalactwhichdistinguishesthesoundfromtheunsoundprofessor,butbeforethistrialnohypocritecanstand.Itistruethat when they think death to be very near many will cry out of thewickednessandfearintheirhearts,butthatsignifiesnothingmorethandoesthehowlingofananimalwhenitisindistress.Butifyouaretenderofyourconscience,watchfulofyourthoughts,andcarefuleachdayoftheworkingsandframesofyourheart,thisstronglyarguesthesincerityofit;forwhatbutarealhatredofsin,whatbutasenseoftheDivineeyebeinguponyou,couldputanyoneuponthesesecretdutieswhichlieoutoftheobservationofallcreatures?If,then,itbesuchadesirablethingtohaveafairtestimonyofyourintegrity,andtoknowofatruththatyoufearGod,thenstudy,watch,keeptheheart.

The true comfort of our souls much depends upon this, for he that isnegligent in keeping his heart is generally a stranger to spiritualassuranceandthesweetcomforts flowing fromit.Goddoesnotusuallyindulgelazysoulswithinwardpeace,forHewillnotbethepatronofanycarelessness.Hehasunitedtogetherourdiligenceandcomfort,andtheyare greatlymistakenwho suppose that the beautiful child of assurancecanbebornwithout soul pangs.Diligent self-examination is called for:first the lookingintotheWord,andthenthe looking intoourhearts, to

seehow far theycorrespond. It is true that theHolySpirit indwells theChristian,butHecannotbediscernedbyI-usessence;itisHisoperationsthatmanifestHim,andtheseareknownbythegracesheproducesinthesoul; and those can only be perceived by diligent search and honestscrutinyoftheheart.ItisintheheartthattheSpiritworks.

3.Careinkeepingtheheartmakesblessedandfruitfulthemeansofgraceandthedischargeofourspiritualduties.WhatpreciouscommunionwehavewithGodwhenHeisapproachedinarightframeofsoul:thenwemaysaywithDavid,"MymeditationofHimshallbesweet"(Ps.104:34).Butwhentheheartbe indisposed, fullof the thingsof this life, thenwemiss the comfort and joywhich should be ours. The sermons youhearandthearticlesyouread(ifbyGod’sservants)willappearverydifferentifyoubringapreparedhearttothem!If theheartberightyouwillnotgrowdrowsywhile hearing or reading of the riches ofGod’s grace, thegloriesofChrist,thebeautyofholiness,ortheneeds-beforascripturallyorderedwalk.Itwasbecausetheheartwasneglectedthatyougotsolittlefromattendingtothemeansofgrace!

The same holds good of prayer. What a difference there is between adeeplyexercisedandspirituallyburdenedheartpouringoutitselfbeforeGodinferventsupplicationandtheutteranceofverbalpetitionsbyrote!It is thedifferencebetween reality and formality.Hewho is diligent inheartworkandperceivesthestateofhisownsoulisatnolossinknowingwhattoaskGodfor.SohewhomakesitapracticeofwalkingwithGod,communing with God, meditating upon God, spontaneously worshipsHiminspiritandintruth:likeDavid,hewillsay,"Myheartisinditingagoodmatter"(Ps.45:1).TheHebrewthereisverysuggestive:literallyitis"myheartisboilingupagoodmatter";itisafigurativeexpression,takenfromalivingspring,whichisbubblingupfreshwater.Theformalisthastorackhismindand,as itwere, laboriouslypumpupsomethingtosayuntoGod;buthewhomakesconscienceofheartworkfindshissoullikeabottleofnewwine—readytoburst,givingventtosorroworjoyashiscasemaybe.

4.Diligenceinkeepingtheheartwillmakethesoulstableinthehouroftemptation.Thecareorneglectoftheconsciencelargelydeterminesourattitudetowardandresponseuntosolicitationsofevil.Thecarelessheart

fallsaneasypreytoSatan.Hismainattacksaremadeupontheheart,forifhegainsthathegainsall, for itcommandsthewholeman!Alas,howeasyaconquestisanunguardedheart;itisnomoredifficultfortheDeviltocaptureitthanforaburglartoenterahousewhosewindowsanddoorsare unfastened. It is the watchful heart that both discovers andsuppressesthetemptationbeforeitcomesinitsfullstrength.Itismuchlikealargestonerollingdownahill-—it iseasytostopatfirst,butverydifficultafterithasgainedfullmomentum.So,ifwecherishthefirstvainimaginationas itentersthemind, itwillsoongrowintoapowerful lustwhichwillnottakeanay.

Actsareprecededbydesires,anddesiresbythoughts.Asinfulobjectfirstpresents itself tothe imagination,andunless thatbenipped in thebudtheaffectionswillbestirredandenlisted.Iftheheartdoesnotrepeltheevilimagination,ifinsteaditdwellsonit,encouragesit,feedsonit,thenitwillnotbelongbeforetheconsentofthewillisobtained.Averylargeandimportantpartofheartworkliesinobservingitsfirstmotions,andcheckingsinthere.Themotionsofsinareweakestatthefirst,andalittlewatchfulnessandcarethenpreventsmuchtroubleandmischieflater.Butifthefirstmovingsofsinintheimaginationbenotobservedandresisted,then the careless heart is quickly brought under the full power oftemptation,andSatanisvictorious.

5.Thediligentkeepingoftheheartisagreataidtotheimprovingofourgraces.Graceneverthrivesinacarelesssoul,fortherootsandhabitsofgraceareplantedintheheart,andthedeepertheyareradicated(causetotakeroot)therethemorethrivingandflourishinggraceis.InEphesians3:17,wereadofbeing"rootedandgroundedinlove":loveintheheartisthespringofeverygraciouswordof themouthandofeveryholyactofthehand.But isnotChristthe"root"of theChristian’sgraces?Yes, theoriginatingroot,butgrace is thederivative root,plantedandnourishedby Him, and according as this thrives under Divine influences, so thefruitsofgracearemorehealthyandvigorous.Butinaheartwhichisnotkept diligently those fructifying influences are choked. Just as in anuncared-for garden the weeds crowd out the flowers, so vain thoughtsthat are not disallowed, and lusts which are not mortified, devour thestrengthoftheheart."Mysoulshallbesatisfiedaswithmarrowandwith

fatness; and my mouth shall praise Thee with joyful lips: when Iremember Thee upon my bed, and meditate on Thee in the nightwatches"(Ps.55:5,6).

6.ThediligentcareoftheheartmakesChristianfellowshipprofitableandprecious.WhyisitthatwhenChristiansmeettogetherthereareoftensadjarrings and contentions? It is because of unmortifiedpassions.Why istheirconversationsofrothyandworthless?Itisbecauseofthevanityandearthinessoftheirhearts.Itisnotdifficulttodiscernbytheactionsandconverse of Christians what frames their spirits are under. Take onewhosemindistrulystayeduponGod;howserious,heavenlyandedifyingishis conversation: "Themouthof the righteous speakethwisdom,andhis tongue talkethof judgment: the lawof hisGod is in his heart" (Ps.37:30,31).IfeachofuswashumbledeverydaybeforeGodandundertheevilsofhisownheart,weshouldbemorepitifulandtendertowardothers(Gal.6:1).

7.AheartwellkeptfitsusforanyconditionGodmaycastusinto,oranyserviceHehastouseusin.Hewhohaslearnttokeephisheartlowlyisfitforprosperity;andhewhoknowshow toapplyScripturepromisesandsupports is fit to pass through any adversity. So he who can deny theprideandselfishnessofhisheartisfittobeemployedinanyserviceforGod.SuchamanwasPaul;henotonlyministeredtoothers,butlookedwell to his own vineyard (see 1 Cor. 9:27). And what an eminentinstrumenthewas forGod:he knewhow to abound andhow to sufferloss.Letthepeopledefyhim,itmovedhimnot,excepttoindignation;letthemstonehim,hecouldbearit.

8. By keeping our hearts diligently we should the soonest remove thescandals and stumbling-blocks out of the way of the world. How theworthynameofourLordisblasphemedbecauseofthewickedconductofmanywhobearHisname.Whatprejudicehasbeencreatedagainst theGospelbytheinconsistentlivesofthosewhopreachit.Butifwekeepourhearts, we shall not add to the scandals caused by the ways of looseprofessors.Nay, thosewithwhomwe come in contact will see that we"havebeenwithJesus."Whenthemajesticbeamsofholinessshinefroma heavenly walk, the world will be awed and respect will again becommandedbythefollowersoftheLamb.

Though the keeping of the heart entails such hard labour, do not suchblessed gains supply a sufficient incentive to engage diligently in thesame? Look over the eight special benefits we have named, and weightheminajustbalance;theyarenottrivial things.Thenguardwellyourheart, andwatch closely its love forGod.Jacob served seven years forRebekah,andtheyseemeduntohimbutafewdays,forthelovethathehad unto her. The labour of love is always delightful. If God has yourheart,thefeetwillrunswiftlyinthewayofHiscommandments:dutywillbeadelight.Thenletusearnestlypray,"Soteachustonumberourdays,thatwemayapplyourheartsuntowisdom" (Ps.90:12)—aswe "apply"ourhandsuntomanualtasks.

Let me now close with a word or two of consolation to all seriousChristianswho have sought to give themselves faithfully and closely tothisheartwork,butwhoaregroaninginsecretovertheirapparentlackofsuccesstherein,andwhoarefearfulthattheirexperiencefallsshortofasavingone.First,thisarguesthatyourheartishonestandupright.Ifyouare mourning over heart conditions and sins, that is something nohypocrite does.Many a one is now in hellwho had a better head thanmine;manyaonenowinheavencomplainedofasbadaheartasthine.

Second, Godwould never leave you under somany heart burdens andtroublesifHeintendednotyourbenefitthereby.Yousay,Lord,whydoIgomourning, all the dayhaving sorrowof heart? For longhave I beenexercisedover itshardness,andnotyet it isbroken.Manyyearshave Ibeen struggling against vain thoughts, and still I am plagued by them.Whenshall Igetabetterheart?Ah,Godwould thereby showyouwhatyourheartbynature is, andhaveyou takenoticeofhowmuchyouarebeholdentofreegrace!So, too,Hewouldkeepyouhumble,andnot letyoufallinlovewithyourself!

Third,Godwill shortlyput ablessed end to these cares,watchings andheartaches.The time is comingwhen your heart shall be as youwouldhaveit,whenyouwillbedeliveredfromallfearsandsorrows,andneveragaincry,"Omyhard,vain,earthly,filthyheart."Thenshallalldarknessbepurged fromyour understanding, all vanity from your affections, allguilt fromyourconscience,allperversity fromyourwill.Thenshallyou

beeverlastingly,delightfully,ravishinglyentertainedandexerciseduponthe supreme goodness and infinite excellency ofGod. Soon shall breakthatmorningwithoutclouds,whenall theshadowsshall fleeaway;andthenwe"shallbe likeHim, forweshallseeHimasHeis"(1John3:2).Hallelujah!

Chapter5

SLEEPYSAINTS

Whatananomaly!Drowsingonthevergeofeternity!AChristianisonewho,incontrasttotheunregenerate,hasbeenawakenedfromthesleepof death in trespasses and sins, made to realize the unspeakableawfulness of endlessmisery in hell and the ineffable joy of everlastingbliss in heaven, and thereby brought to recognize the seriousness andsolemnityof life.AChristian is onewhohas been taught experientiallytheworthlessnessofallmundanethingsandthepreciousnessofDivinethings.HehasturnedhisbackonVanityFairandhasstartedoutonhisjourneytotheCelestialCity.HehasbeenquickenedintonewnessoflifeandsuppliedwiththemostpowerfulincentivestopresstowardthemarkfortheprizeofthehighcallingofGodinChristJesus.Nevertheless,itissadlypossibleforhimtosufferarelapse,forhiszealtoabate,hisgracesto languish, for him to leave his first love, and become weary of well-doing. Yea, unless he be verymuch onhis guard, drowsinesswill stealoverhim,andhewillfallasleep.Corruptionsstillindwellinhim,andsinhas a stupefying effect. He is yet in this evil world, and it exerts anenervating influence. Satan seeks to devour him, and unless resistedsteadfastly will hypnotize him. Thus, the menace of this spiritual"sleepingsickness"isveryreal.

Slumbering saints! What an incongruity! Taking their ease whilethreatenedbydanger.Lazing insteadof fighting thegood fightof faith.TriflingawayopportunitiestoglorifytheirSaviour,insteadofredeemingthe time: rusting, insteadofwearingOut inHis service.Wespeakwith

wonderment andhorror ofNero fiddlingwhileRomewas burning, butfar more startling and reprehensible is a careless Christian who hasdeparted from God, bewitched by a world which is doomed to eternaldestruction. Such a travesty and tragedy is far from being exceptional.BothobservationandtheteachingofScriptureproveittobeacommonoccurrence.Suchpassagesasthefollowingmakeitonlytooevidentthatthe people of Godare thus overcome. "It is high time to awake out ofsleep, for now is our salvation nearer than when we believed" (Rom.13:11)."Awaketorighteousness,andsinnot"(1Cor.15:34)."Awakethouthat sleepest" (Eph. 5:14). Each of those clamant calls is made to thesaints. So, too, is that exhortation addressed to them, "Ye are all thechildrenoflight,andthechildrenoftheday:wearcnotofthenightnorofdarkness.Thereforeletusnotsleep,asdoothers;butletuswatchandbesober"(1Thess.5:5,6).

Our Lord gave warning of the same phenomenon inMatthew 25:1-13,whichpointssomeverysearchinglessonsuponthesubjectnowbeforeus.Wedonotpropose togiveanexpositionof thoseverses,still lesswastetimeoncanvassingtheconflictingtheorizingofmenthereon.Insteadofindulging in useless speculations upon what has been termed the"prophetic"applicationsofthatpassage,weintendtodwelluponwhatisoffarmorepracticalimportanceandprofittotheChristian’swalk.First,letitbedulynotedthatthisparableoftheVirginswasdeliveredbyChristnottoapromiscuousmultitude,buttoHisowndisciples:itwastothemthatHesaid,"Watch,therefore,foryeknowneitherthedaynorthehourwherein the Son of man cometh" (verse 13). Therein He exhorted Hisfollowerstomaintainanattitudeoftheutmostalertnessanddiligence,tobeontheirguardagainstasuddensurprisal,toseetoitthattheywereina constant state of readiness to welcome and entertain Him at Hisappearing.In that thirteenthverseChristclearly indicated theprincipaldesign of this parable, namely, to enforce the Christian duty ofwatchfulness, particularly against the tendency and danger of moraldrowsinessandspiritualapathyintheperformanceofourduties.

Second, we would here earnestly warn the reader against placing anyrestrictions on the words of Holy Writ. In the light of the Analogy ofFaith,thatisthegeneraltenorofScripture,itisquiteunwarrantablefor

usto limitthewords"wherein theSonofmancometh" toHisultimateappearingattheendofthisageorworld.ItisourdutytomakeuseoftheConcordance and carefully observe the different senses in which the"coming" of Christ is referred to in theWord, and distinguish betweenthem.Forexample, thecommunicationsofgrace toGod’speople in theadministrationofHisWordandordinances isspokenof thus,"Heshallcome down like rain upon themown grass, as showers that water theearth"(Ps.72:6,andcf.Deut.32:2).Again,therewasajudicialcomingoftheLordinthedestructionofJerusalem,whenHemadegoodthethreat,"What shall theLordof thevineyarddo?Hewill comeanddestroy thehusbandmen,andwillgivethevineyardtoothers"(Mark12:9)—Hecamenotliterally inPerson,but instrumentallybytheRomans!Thenthere isalsoa"coming"ofChristtoHispeopleintherenewedmanifestationsofHislove:"IfamanloveMe,hewillkeepMywords;andMyFatherwilllovehim,andWewillcomeuntohim"John14:23).

Christ has come to His people vicariously: as He declared unto theapostles, "I will not leave you comfortless: I will come to you" (John14:18),whereaccordingtotheprecedingversestheprincipalreferenceisplainlyto thepublicdescentof theHolySpiriton thedayofPentecost.Again, Christ often visits His people in the chariot ofHis providence:sometimes favorably, at others adversely, as in "Remember thereforefromwhencethouartfallen,andrepent,anddothefirstworks,orelseIwillcomeuntotheequickly,andwillremovethycandlestick"(Rev.2:5,andcf.verse16).Again,He"comes"instrumentallybytheministryoftheGospel:"AndthatHemightreconcilebothuntoGodinonebodybytheCross,havingslaintheenmitythereby,andcameandpreachedpeacetoyouwhichwere afar off" (Eph. 2:16, 17, and cf. Luke 10:16).Again,Hecomesspirituallyto thosewhoyearn forand seekafter fellowshipwithHim: "Iwill come in tohim, and supwithhim, andhewithMe" (Rev.3:20).Finally,Hewillcomeliterallyandvisibly(Acts1:11;Rev.1:7).Thusit is a serious mistake to jumble together the communicative, judicial,manifestative, vicarious, providential, instrumental, and spiritual"comings" of Christ; as it also is to restrict toHis second advent everyversewhereitspeaksofHis"coming"orappearing.

In like manner, it is equally wrong for us to limit our Lord’s "Watch

therefore, foryeknowneither thedaynor thehourwherein theSonofman cometh" to a "looking for that blessed hope and the gloriousappearingofourgreatGodandSaviourJesusChrist."Mostoftheotherseventhingsmentionedabovearenottobeexcludedtherefrom.Wearetobeonthequivive(oralert)forHisapproachestousinthemeansofgrace,attentivetoHisappearingsbeforeusinprovidence,recognizeHimintheministryoftheGospel,andexpectantlywaitHisvisitsofintimatefellowship.TheChristian’scontinuanceinthisworldistheperiodofbothhis "watching" and his "waiting" for removal therefrom; and since heknowsnotwhetherthatwillbebydeathorbyhisbeingcaughtuptomeettheLordintheair,heistobepreparedforeitherevent—ifhebesofortheformer,hewillbeforthelatter.Thiscallforhimto"watch"signifiesthatheisto"keephisheartwithalldiligence"(Prov.4:23),"Keephimselffromidols"(1John5:21),"KeephimselfintheloveofGod"(Jude21).Itbidsus"Watchandpray,thatyeenternotintotemptation,knowingthat[though]thespiritbewilling,thefleshisweak"(Matt.26:41).Inaword,that exhortation requiresus to attend to the interests of our soulswithunremittingdiligenceandcircumspection.

"Then shall the kingdom of heaven be likened unto ten virgins, whichtook their lamps andwent forth tomeet theBridegroom" (Matt. 25:1).Thisisnotsaidtobeasimilitudeoftheattitudeof"theBride"towardherBridegroom, for the scope of it is wider, taking in thewhole sphere ofChristianprofession.Henceinwhatfollowsthe"Virgins"aredividedintotwo groups—the regenerate and the unregenerate. Thus it would havebeeninaccuratetodesignatethewholeofthem"theBride"!Itisthereforeadiscriminatingparable,likethatofthewheatandtares,andthatofthegood and bad fish in Matthew 13. If it be asked, Why should Christaddress such a parable unto the apostles, the answer is, Because therewasaJudasamongthem!Itisoutsideourpresentscopetoconsiderthe"foolish" virgins: suffice it to say thatexternally they differed not fromthe "wise" ones. They represent not the irreligious and immoral, butunsavedchurchmembers,thosewhohave"escapedthepollutionsoftheworldthroughtheknowledgeofthe[not"their"!]LordandSaviourJesusChrist"(2Pet.2:20),butwhohaveneverexperiencedamiracleofgraceintheirhearts.Thoughhavinglampsintheirhands,theyhadnooil"intheir vessels" (verses 3 and 4)—no grace in their souls! This calls for

writerandreadertomakehonestandcarefulexaminationofthemselves,to"givediligencetomakehiscallingandelectionsure"(2Pet.1:10).

"Then shall the kingdom of heaven be likened unto ten virgins."Manyandvariedare the figuresused todescribe thedisciplesofChrist.Theyare spokenof as salt, as lights, as sheep, as living stones, as kings andpriests. When complete, and in its corporeal capacity, the Church isreferred to as theLamb’s "Wife," but individually they are termed "thevirgins,hercompanions" (Ps.45:14,andcf.SongofSol.8:13;Rev. 1:9)Theyarecalled"virgins"forthepurityoftheirfaith:fornone—nomatterhowpleasing ishispersonalityor irreproachablehisoutwardconduct—whoisfundamentallyunsoundistoberegardedasaChristian.Thustheapostle, when expostulatingwith a local church for giving a hearing tofalseteachers,toldthem,"ForIamjealousoveryouwithgodlyjealousy:for I have [ministerially] espoused you to one Husband, that I maypresent you as a chaste virgin to Christ" (2 Cor. 11:2). Again; they arecalled"virgins"forthepurityoftheirworship.GodisajealousGodandwillnotbrookanyrival,andthereforewefind,allthroughScripture,thatidolatry is expressed as harlotry, hence the vile and corrupt Papacy isdesignated "The mother of harlots" (Rev. 17:5). Once more: they arecalled "virgins" for the purity of their walk, refusing friendship andfellowship with the adulterous world, cleaving to Christ—"they arevirgins: these are theywhich follow theLambwhithersoeverHegoeth"(Rev.14:4).

ThesaintsareexpresslybiddentogoforthtomeettheBridegroom."Goforth,O ye daughters of Jerusalem, and behold king Solomonwith thecrownwherewith hismother crowned him in the day of his espousals"(Song of Solomon 3:11)—an exceedingly interesting and blessed versewhichwemustnotdwellupon.ItistheantitypicalSolomon,theprinceofpeace,whoishereinview.His"mother"isthenaturalIsrael,fromwhomaccordingtothefleshHesprang—afigureofthespiritualIsrael,inwhoseheartsHe is "formed" (Gal. 4:19).The "dayofhis espousals"waswhenIsraelenteredintoasolemncovenantwiththeLord(Jer.2:2,andseeEx..24:3-8,forthehistoricalreference),adumbratingourmaritalunionwithChrist, when we "gave our own selves to Him" (2 Cor. 8:5) and were"joineduntotheLord"(2Cor6:17),crowningHimtheKingofourhearts

andlives.Herethe"daughtersofJerusalem"—thesameasthe"virgins"—are bidden to "behold" their majestic and glorious King: to attentivelyconsidertheexcellencyofHisperson,tobeengagedwithHisperfections,to admire and adore the One who is "Altogether Lovely." But in ordertheretotheremustbeactiveeffortontheirpart.NottothedilatorydoesChristrevealHimself(SongofSol.3:1).

"Which took their lamps, andwent forth tomeet theBridegroom."Thetakingof their lampssignifiesmakinganopenprofessionof their faith.Theywerenotsecretdisciples,hidingtheirlightunderabushel,butthosewhowereunashamedtobeknownasthefollowersofChrist.Luke12:35,servestoexplainthisforceofthefigure:"Letyourloinsbegirdedabout,andyourlamps[moreliterally]burning,andyeyourselveslikeuntomenthat wait for their Lord." Of His forerunner Christ said, "He was aburningandshininglamp"(John5:35).Butotherthoughtsaresuggestedand things implied by these virgins taking their lamps. It tells us theyavailed themselves of suitable means, making provision against thedarkness which they would encounter. The principal means for theChristian is theWord, which is "a lamp [same Greek word as in Luke12:35,andJohn5:35] thatshineth inadarkplace" (2Pet. 1:19). Italsoshowsthey hadno intention of going to sleep, but purposed to remainvigilant; which renders more searching what follows. It also intimatestheyweresensibleofthedifficultyoftheirtask.Onlyonewho,afterafullday’swork,has sat out thenightby a sickbedknowshowhard it is tokeepalertthroughoutthelonghoursofdarkness.

Itneeds tobeclearly realizedby thebeliever that theWord is suppliedhim not only as "bread" to feed upon, a "sword" for him to employ inrepulsing the attacks of his enemies, but also as an illuminator: "ThyWordisalampuntomyfeet"(119:105),revealingthosepathsinwhichImustwalkifIwouldmeetwiththeeternalLoverofmysoul."AndwentforthtomeettheBridegroom."ThatmusteverbeourobjectintheuseofmeansandattendanceupontheadministrationoftheDivineordinances.ThatgoingforthtomeettheLordistobeunderstoodasexpressingbothexternal and internal action.Externally, it signifies separation from theworld, especially its pleasures, forChristwill notbemetwithwhilewewasteourtimeengaginginthem."Benotunequallyyokedtogetherwith

unbelievers ... come out from among them" (2 Cor. 6:14-17) must beheededifwewould"meettheBridegroom."Moreparticularly,theirgoingforth denoted a turning of their backs upon the apostate ecclesiasticalsystem: Christ had informed His disciples that he had abandoned aJudaismwhichhadrejectedHim(Matt.23:37,38),soiftheywouldmeetwithHim, they toomust "go forth untoHim outside the camp" (Heb.13:15).Thesameistruenow.

IftheChristianwouldmeetwithandhaveblessedfellowshipwithChrist,hemustnotonlywalk inseparation fromall intimacywith theprofaneworld, but turn his back on every section of the religious world whichgivesnotChristthepre-eminence.Thatcalls forthedenyingofselfand"bearingHis reproach." Our readiness so to do will depend upon howhighly we esteem Him. Internally, it signified the activity of theiraffections.ItimportstheirdelightinHim,thatHewastheObjectoftheirdesires and expectations. It connotes the exercise of their graces uponChrist, anoutgoingof thewhole soul afterHim; sucha going out afterHim asDavid had: "One thing [supremely] have I desired of the Lord,thatwillIseekafter:thatImaydwellinthehouseoftheLord[theplaceofcommunion]allthedaysofmylife,tobeholdthebeautyoftheLord"(Ps. 27:4). There can be no soul-satisfying beholding of His excellencyunlesstherebedeeplongingforandearnestseekingafterHim,whichiswhatispurportedbythe"wentforthtomeettheBridegroom!"

"Went forth tomeet the Bridegroom" denotes a craving for fellowshipwithandadefiniteseekingafterHim,andwheretheybeabsentitisvaintothinkweareamongthosewho"loveHisappearing."Thosewordsreferto the exercise of the believer’s graces, so that he can say "My soulfolloweth hard after Thee" (Ps. 63:8). Of faith, acted upon its Object,viewingHimasHispersonandperfectionsareportrayedintheWord.Ofhope,expectingtomeetwithHim,forHimto"manifestHimselfuntous"(John14:21),aswellasbeingforeverwithHim.Oflove,whichdesiresitsBelovedandcannotbecontentawayfromHim.ItisfortheaffectionstobesetuponthingsabovewhereChristsittethontherighthandofGod,resultinginastrangerandpilgrimcharacteronearth.Itisagoingoutofself,absorbedwiththeOnewholovesusandgaveHimselfforus.OnlysocanHebeexperientiallyencountered,beheldwithdelight,fellowshipped.

That "went forth tomeet the Bridegroom" is sucha going forth of theaffectionsandexerciseofourgracesuponHimasmadePaultosay,"Butwhat things were gain to me, those I counted loss for Christ: yeadoubtless,IcountallthingsbutlossfortheexcellencyoftheknowledgeofChristJesusmyLord"(Phil.3:8,9).

"While the Bridegroom tarried, they all slumbered and slept" (Matt.25:6). How pathetic! How searching and solemn! The season of Histarrying was the time of their failing. They did not continue as theybegan. Their graces were not kept in healthy exercise. They ceased toattenduntothegreatbusinessassignedthem.Theygrewwearyofwell-doing.Insteadofoccupyingourheadswiththe"prophetic"fulfillmentoftheverse,weneedtobareourheartsandsufferthemtobesearchedbyit.Instead of saying, Those words now accurately describe the presentcondition of Christendom as a whole, we need to inquire how far theypertaintoeachofusindividually.Farmoretothepointisittoaskmyself,Am I a slumbering and sleeping Christian? Nor is that question to beansweredhurriedly.IfontheonehandIneedtobewareofthinkingmorehighlyofmyselfthanIought,orpretendalliswellwithmewhensuchisnotthecase;ontheother,Goddoesnotrequiremetoact thepartofahypocrite,and inorder to acquirea reputation forhumility claim tobeworsethanIam.Peterwasnotutteringapresumptuousboastwhenhesaid unto Christ "Thou knowest that I love Thee." But Judas was animpostorwhenhegreetedHimwithakiss.

Butbeforewecantruthfullyanswerthequestion,AmIspirituallyasleep?wemustfirstascertainwhatarethemarksofonewhoisso.Letusthen,inordertoassistthehonestinquirer,describesomeofthecharacteristicsofsleep.Andsincewearcnotmakinganyefforttoimpressthelearned,wewillbeassimpleaspossible.Thethingswhichcharacterizethebodywhenitisasleepwillhelpustodeterminewhenthesoulisso.Whenthebodyisasleepitisinastateofinactivity,allitsmembersbeinginrepose.It is also a state of unconsciousness, when the normal exercises of themindare suspended. It is thereforea stateof insensibility todanger,ofcomplete helplessness. Spiritual sleep is that condition wherein thefaculties of the believer’s soul are inoperative and when his graces nolonger perform their several offices. When the mind ceases to engage

itselfwithDivinethings,andthegracesbenotkeptinhealthyexercise,astate of slothfulness and inertia ensures. When the grand truths ofScriptureregardingGodandChrist,sinandgrace,heavenandhell,exertnota livelyand effectual influenceuponus,wequickly becomedrowsyandneglectful.

A slumbering faith is an inactive one. It is not exercised upon itsappointedObjectsnorperformingitsassignedtasks.ItisneitherdrawinguponthatfullnessofgracewhichisavailableinChristforHispeople,norisitactingonthepreceptsandpromisesoftheWord.Thoughtherestillbe a mental assent to the Truth, yet the heart is no longer suitablyaffected by thatwhich concerns practical godliness.Where such be thecaseaChristianwillbegovernedmorebytradition,sentiment,andfancy,ratherthanbygratitude,thefearoftheLord,andcaretopleaseHim.Sotoo when his hope becomes sluggish, he s6on lapses into a spiritualtorpor. Hope is a desirous and earnest expectation of blessedness tocome.Itlooksawayfromselfandthispresentsceneandisenthralledby"thethingswhichGodhathpreparedforthemthatloveHim."Asiteyesthe goal and the prize, it is enabled to run with patience the race setbeforeus.Butwhenhopeslumbershebecomesabsorbedwiththeobjectsoftimeandsense,andalluredandstupefiedwithpresentandperishingthings.Likewisewhen love toGodbenotvigorous, there isno living toHis glory; self-love and self-pity actuating us.When the love of Christceasestoconstrainustoself-denialandafollowingtheexampleHehasleftus,thesoulhasgonetosleep.

Where those cardinal graces be not in healthy exercise, the Christianloseshisrelishforthemeansofgrace,andifheattemptstousethemitisbut perfunctorily. The Bible is read more from habit or to satisfyconsciencethanwitheagerdelight,andthennoimpressionisleftontheheart, nor is there any sweet meditation thereon afterwards. Prayer isperformedmechanically, without any conscious approach unto God orcommuningwithHim.SoinattendingpublicworshipandthehearingoftheWord: theduty isperformed formallyandwithoutprofit.Whenthebodysleepsitneithereatsnordrinks:soit iswiththesoul.Faithisthehand which receives, hope the saliva which aids digestion, love themasticator andassimilatorofwhat ispartaken.Butwhen they cease to

functionthesoulisstarved,anditbecomesweakandlanguid.Themoreundernourished be the body the less strength and ability has it for itstasks. In likemanner, a neglected soul is unfit for holy duties, and themostsacredexercisesbecomeburdensome.Thus,whenasaintfindshisuse of the means of grace wearisome and the discharge of spiritualprivilegesirksome,hemayknowthathissoulisslumberingGodwards.

Intheparableitselffourcausesofspiritualsleepareindicated.1.Failureto remainwatchful. In its wider sense "watching" signifies an earnesttakingheeduntoourselvesandourways,realizinghowproneweareto"turnagaintofolly"(Psa.85:8).Solongasthesaintbeleftinthisworld,he is in constant danger of bringing reproach upon the holy Name hebears, and becoming a stumbling-block to his brethren. Watchfulness(theoppositeofcarelessness)isexercisingadiligentconcernandcareforour souls, avoiding all occasions to sin, resisting temptation (Matt.26:41).Itisto"standfastinthefaith,quityoulikemen"(1Cor.16:13)—be regular in our duties. When we be lax in serving the Lord, inmortifying our lusts, and less fervent and frequent in prayer, thenslumber has begun to steal over us.Ultimately, it respects "looking forthat blessed hope," which is a very different thing from awaiting thefulfillment of prophecy or the accomplishing of an item in God’s"dispensational program." It is far more than expecting an importantevent, namely, the second advent of Christ Himself, and that impliesdelightinHim,yearningafterHim,practicalreadinessforHisappearing:Luke12:35,36.

2.TheBridegroom’sdelayresultedinlackofperseveranceontheirpart.Since we know not how soon or how long deferred will be our call todepart fromthisworld,weneed tobeunremitting induty, inastateofconstantreadiness.Notonlyadesirousexpectationbuta"patientwaitingfor Christ" (2 Thess. 3:5) is required of us. "Blessed are those servantswhomtheLordwhenHecomethshallfindwatching...Ifheshallcomein the second watch, or come in the third watch, and find them so,blessed are those servants. And this know, that if the goodman of thehouse had known what hour the thief would come, he would havewatched and not have suffered his house to be broken through" (Luke12:37,38).ItwasbecauseMosestarriedsolonginthemountthatIsrael

grewwearyofwaitingandgavewaytotheirlusts—awarningtousnottorelax our vigilance.How longhad theOldTestament saints towait forHisfirstadvent!"Beholdthehusbandmanwaitethforthepreciousfruitoftheearthandhathlongpatienceforit. . .beyealsopatient:stablishyourhearts"(James5:7,8),exercisingfaithandhope.SeeLuke21:36.

3. Intimacywith graceless professors. The wise virgins failed becausetheywereintooclosecontactandfellowshipwiththefoolishones.Thatis confirmed by the Divine warning "Be not deceived: evilcompanionships [the verbal form of that Greek word is rendered"communed with" in Acts 24:26] corrupt good manners," which isimmediately followed by "Awake to righteousness, and sin not" (1 Cor.15:33,34), showing us that intimacy with the Christless produceslethargy."Wearemoresusceptibleofevilthangood:wecatchadiseasefrom one another, but we do not get health from one another. Theconversationsofthewickedhavemorepowertocorruptthanthegoodtoexcitevirtue.AmanthatwouldkeephimselfawakeuntoGod,andmindthesavingofhissoul,mustshakeoffevilcompany"(Manton).SeePsalm119:115.Itisnottheopenlyprofane,butthelooseandcarelessprofessorwho is the greatest menace to the Christian. Hence "having a form ofgodliness but denying [inaction] the power thereof, from such turnaway"(2Tim.3:5).

4. Inattention to the initial danger: they "slumbered" (a lighter form)beforetheyslept!Howthatshowstheneedfortakingsolemnandearnestheed to the beginnings of spiritual decline! If we yield to a spirit oflanguorweshallsoonlapse intoasoundsleep.Onedegreeofslacknessandcarelessnessleadstoanother:"Slothfulnesscastethintoadeepsleep"(Prov.19:15),Onceourzealabatesandourlovecools,webecomeremissandheedless.Ifwedonotfightagainstacoldformalitywhenengagedinsacredexercises,weshallultimatelyceasethementirely.Allbackslidingbegins in theheart!Sin stupefiesbefore ithardens. Ifwecease toheedthe gentle strivings of the Spirit, conscience will become calloused."David,whenhefellintoadulteryandblood,hewaslikeoneinaswoon...Wehaveneed tostandalwaysuponourwatch.Greatmischiefswouldnotensueifwetooknoticeofthebeginningsofthosedistemperswhichafterwardssettleuponus"(Manton).

Other causes of spiritual sleepiness which are not directly indicated inthisparablearespecifiedinormaybededucedfromotherpassages.Forexample:"Turnawaymineeyesfrombeholdingvanity;quickenThoumein Thy way" (Ps. 119:37). The apposition of those two petitions clearlyconnotesthatanundueoccupationwithworldlythingshasadeadeningeffect upon the heart. Nothing has amore enervating influence on theaffectionsofabelieverthanforhimtoallowhimselfaninordinatelibertyincarnalvanities.Again,"Takeheedtoyourselves,lestatanytimeyourheartsbeoverchargedwithsurfeitinganddrunkenness,andcaresofthislife;andsothatdaycomeuponyouunawares...Watchyetherefore,andprayalways"(Luke21:34..36).Gluttonynotonlydullsthesensesofthebodybut renders themind sluggash too, and thereby thewholeman isunfittedforthedischargeofspiritualduties,whichcall fortheengagingand putting forth of "all that is within us" (Ps. 103:1); equally so docarking (burdened) cares which engross the attention and stupefy theunderstandingandrendertheaffectionstorpid.Yetmoresearchingis ittoobservethat"besober"precedes"bevigilant"in1Peter5:8.Sobrietyisfreedom from excesses, particularly a sparing use made of the lawfulcomfortsofthislife.Anyformofintemperancebreedsinertia.If,then,weareabletokeepwideawake,wemustbe"temperateinallthings"(1Cor.9:25).

The consequences of spiritual sloth are inevitable and obvious. Spaceallowsus todo littlemore thannamesomeof the chiefones. (1)Gracebecomes inoperative.When faith be not exercised upon Christ, it nodsandceasestoproducegoodworks.Whenhope languishesandbecomesinactive,theheartisnolongerliftedabovethethingsoftimeandsensebyadesirousexpectationofgoodthingstocome.Thenlovedeclinesandisno longerengaged inpleasingandglorifyingGod.Zeal slumbersandinstead of fervour there is heartless formality in the use ofmeans andperformanceofduties.(2)Wearedeprivedofspiritualdiscernment,andnolongerabletoexperientiallyperceivethevanityofearthlythingsandvalue of heavenly, and the need of pressing forward unto them. (3) Adrowsy inattention to God’s providences. Eyes closed in sleep take nonotice of His dealings with us, weigh not the things which befall us.Merciesarereceivedasamatterofcourse,andsignsofGod’sdispleasurearedisregarded(Isa.42:25).

(4) Unconcernedness in the commission of sin, so that we ceasemortifyingourlustsandresistingtheDevil.Spiritualstupiditymakesusinsensibletoourdanger.ItwaswhileDavidwastakinghiseasethatheyieldedtotheDevil(2Sam.11:1,2).(5)TheHolySpiritisgrievedandHisgraciousoperationsaresuspendedandHiscomfortswithheld.(6)Sofarfromusovercoming theworld,whenour spiritual senses bedulled,weareabsorbedwith its attractionsorweighteddownby its cares. (7)Wearerobbedbyourenemies(Luke12:39)—ofGod’sprovidentialsmile,ofourpeaceand joy. (8)Fruitlessness: seeProverbs24:30, 31. (9)Carnalcomplacency: peace and joy beingderived frompleasant circumstancesandearthlypossessions,ratherthanChristandourheritageinHim.(10)Spiritualpoverty: seeProverbs24:33,34. (11) Indifference to the causeandinterestsofChrist:itwaswhilemensleptSatansowedhistares,andabusescreepintothechurch.(12)ApracticalunpreparednessforChrist’scoming:Luke21:36;Revelation16:15.

Let us now point out some of the correctives. 1. Spiritual sleepiness isbest prevented by our faith being engaged with the person andperfections of Christ; it is not monastic retirement, nor therelinquishmentofourlawfulconnectionwiththeworld,butthefixingofour minds and affections upon the transcendent excellency of theSaviour,whichwillmosteffectuallypreserveusfrombeinghypnotizedbythe baits of Satan.A believing and adoring viewofHimwho is "Fairerthanthechildrenofmen"willdimthelusterofthemostattractiveobjectsin this world. When the One who is "altogether lovely" is beheld byanointedeyestheflowerypathsofthisscenebecomeadrearywilderness,and the soul is quickened to press forward untoHim, until it sees theKing inhisbeauty face to face.2.Especiallywill akeeping fresh inourhearts the unspeakable sufferings of the Saviour draw us away fromthreatenedrivals,andinspiregratefulobediencetoHim."FortheloveofChrist [particularlyHisdying love]constrainethus" (2Cor.5:14).3.ByprayingdailyforGodtoquickenandreviveus.4.Bybeingdoublyonourguard when things are going smoothly and easily. 5. Bymaintaining alively expectation of Christ’s appearing (Heb. 9:28). 6. By attending tosuch exhortations as Hebrews 12:2, 3, allowing no abatement of ourvigor.7.ByputtingonthewholearmorofGod(Eph.6:13-18).

Chapter6

THECHRISTIAN’SARMOUR

Ephesians6:10-18

Inthepassagewhichistobebeforeustheapostlegathersupthewholeprevious subject of the epistle into an urgent reminder of the solemnconditionsunderwhichtheChristian’slifeislived.Byagraphicfigureheshows that theChristian’s life is lived on the battlefield, forwe arenotonlypilgrimsbutsoldiers;wearenotonlyinaforeigncountry,butintheenemy’sland.ThoughtheredemptionwhichChristhaspurchasedforHispeoplebefreeandfull,yet,betweenthebeginningofitsapplicationtousand the final consummation of it, there is a terrible and protractedconflict through which we have to pass. This is not merely a figure ofspeech,butagrimreality.Thoughsalvationisfree,yetitisnotobtainedwithoutgreateffort.ThefighttowhichGod’schildrenarecalled in thislifeisoneinwhichChristiansthemselvesreceivemanysorewounds,andthousands of professors are slain. Now, as we shall see in the verseswhichfollow,theapostlewarnsusthattheconflicthastodowithmorethan human foes; the enemies we have tomeet are superhuman ones,and therefore in order to fight successfully against them we needsupernaturalstrength.

Wemust remember that theChristianbelongs to the spiritual realmaswellasthenatural,andsohehasspiritualaswellasnaturalfoes;hencehe needs spiritual strength as well as physical. Therefore the apostlebeginsherebysaying,"Finally,mybrethren,bestrongintheLord,andinthepowerofHismight" (verse 10).Theword "finally"denotes that theapostle had reached his closing exhortation, and thewords "be strong"linkupwithwhatimmediatelyprecedesaswellaswithwhatnowfollows.Someof youwill remember that thewhole of the fifth chapter and theopening verses of the sixth chapter are filledwith exhortations, and inorderfortheChristiantoobeythemheneedstobe"strongintheLord,andinthepowerofHismight."

"Finally,mybrethren[afteralltheChristiandutiesIhavesetbeforeyouinthepreviousverses], "bestrong in theLord,and in thepowerofHismight."Thewords"bestrong"meantomusterstrengthfortheconflict,andbestrong"intheLord"signifiesthatwemustseekstrengthfromtheonly source from which we can obtain it. Note carefully, it is not "bestrong fromtheLord,"nor is it"bestrengthenedbytheLord."No, it is"be strong in the Lord." Perhaps you will get the thought if I use thisanalogy:justasathumbthatisamputatedisuseless,andjustasabranchcut off from the vinewithers, so a Christianwhose fellowshipwith theLordhasbeenbroken is in a strengthless, fruitless,useless state.Thus,"bestrongintheLord"means,firstofall,seetoitthatyoumaintainalivepractical relationship to and remain in constant communion with theLord.Itisdeeplyimportantthatweshould,ereweproceedfarther,grasptheexhortationfoundinverse10;otherwisetherewillbenostrengthfortheconflict.

"BestrongintheLord,andinthepowerofHismight."Atfirstsightthereseemstobeaneedlessrepetitionthere;butitisnotso.Asoldiernotonlyneedsstrengthofbody;healsoneedscourage,andthatiswhatisinviewinverse10—thelastclausebringsinthethoughtofboldness."Bestrong":infaith, inhope, inwisdom, inpatience, infortitude, ineveryChristiangrace.Tobestrongingraceistobeweakinsin.It isvitallyessentialtorememberthatweneedtohaveourstrengthandcouragereneweddaily.BestrongintheLord:seekHisstrengthatthebeginningofeachday.Goddoesnotimpartstrengthtouswholesale:HewillnotgiveusstrengthonMonday morning to last through the week. No, there has to be therenewingofourstrengthandthatstrengthhastobedrawnfromtheLordbytheactingsoffaith,appropriatingfromHis"fulness."

"PutonthewholearmorofGod,thatyemaybeabletostandagainstthewilesofthedevil"(verse11).OurfirstneedistostirupourselvestoresisttemptationbyabelievingrelianceuponGod’sall-sufficientgrace,thatisobtaining fromHim the strength which will enable us to go forth andfightagainstthefoe.Oursecondgreatestneedistobewellarmedfortheconflict into which we must daily enter. This is the relation betweenverses10and11:"BestrongintheLord"and"PutonthewholearmorofGod":first,stirupyourselvestoresisttemptation,seekingstrengthatthe

beginning of the day for the conflict; then see to it that you take untoyourselves,puton,thewholearmorofGod.

TheChristianisengagedinawarfare.Thereisafightbeforehim,hencearmorisurgentlyneeded.Itisimpossibleforustostandagainstthewilesof the Devil unless we avail ourselves of the provision which God hasmade for enabling us to stand. Observe that it is called the "armor ofGod":justasthestrengthweneedcomesnotfromourselves,butmustbesuppliedbytheLord,soourmeansofdefencelienotinourownpowersand faculties, but only as they are quickened by God. It is called the"armor of God" becauseHeboth provides and bestows it, for we havenone of our own; and yet, while this armor is of God’s providing andbestowing,wehave toput it on!Goddoesnot fit it onus;Heplaces itbefore us; and it is our responsibility, duty, task, to put on the wholearmorofGod.

Nowitisveryimportantthatweshouldrecognizethatthisterm"armor"is a figurative one, a metaphor, and refers not to something which ismaterialor carnal. It is a figurative expression denoting theChristian’sgraces,andwhenwearetoldto"puton"thearmoritsimplymeanswearetocallintoexerciseandactionourgraces.Thosewhowishtoapprovethemselvesofbeinginpossessionofgracemustseetoitthattheyhaveallthegracesofasaint."PutonthewholearmorofGod,that[inorderthat]ye may be able to stand against the wiles of the devil." There is nostandingagainsthimifwearenotarmored.Ontheotherhand,thereisnofailingandfallingbeforehimifourgracesarehealthyandactive.

"For wewrestle not against flesh and blood, but against principalities,againstpowers,against the rulersof thedarknessof thisworld, againstspiritualwickednessinhighplaces(verse.12).Theopening"for"hastheforce of "because": the apostle is advancing a reason, which virtuallyamounts to an argument, so as to enforce the exhortation just given.Becausewewrestlenotagainstfleshandblood,butagainstprincipalities,notagainstpunyhumanenemiesnostrongerthanourselves,butagainstthepowersandrulersofthedarknessofthisworld,thepanoplyofGodisessential.Thatisbroughtintoemphasizetheterriblenessoftheconflictbeforeus.Itisnoimaginaryone,andnoordinaryfoeswehavetomeet;butspiritual,superhuman,invisibleones.Thoseenemiesseektodestroy

faithandproducedoubt.Theyseektodestroyhopeandproducedespair.They seek to destroy humility and produce pride. They seek to destroypeace and produce bitterness and malice. They seek to prevent ourenjoymentofheavenlythingsbygettingusundulyoccupiedwithearthlythings.Theirattackisnotuponthebody,butuponthesoul.

"WhereforetakeuntoyouthewholearmorofGod,thatyemaybeabletowithstandintheevilday,andhavingdoneall, tostand"(verse13).Theopening "wherefore" means that, in view of the fact that we wrestleagainst these powerful, superhuman, invisible foes,who hate uswith adeadly hatred and are seeking to destroy us, therefore appropriate anduse the provision which God has made, so that we may stand andwithstand.Thefirstclauseofverse13explainstheopeningwordsofverse11.Verse11says"puton,"makeuseofallproperweaponsforrepulsingtheattacks,andverse13says"takeuntoyouthewholearmorofGod";we"puton"bytakingit"untous,"thatis,byappropriation,bymakingitourown."Thatyemaybeabletowithstand":towithstandistheoppositeofyielding,ofbeingtrippedup,throwndown,bytheDevil’stemptations;itmeansthatwestandourground,resisttheDevil."Thatyemaybeabletowithstandin theevilday, andhavingdoneall, to stand": the"stand" istheoppositeofaslothfulsleep,oracowardlyflight.

Iwantyoutonoticethatwearenottoldtoadvance.Weareonlyorderedto "stand."God has not called His people to an aggressive war uponSatan,toinvadehisterritory,andseektowrestfromhimwhatishis;HehastoldustooccupythegroundwhichHehasallottedus.Iwantyoutoseewhatwouldhavebeenimpliedhadthisversesaid,"TakeuntoyouthewholearmorofGod,andadvanceuponthedevil,stormhisstrongholds,liberate his prisoners." But not so; the Lord has given no charge orcommissiontotherankandfileofHispeople toengage inwhat isnowcalled"personalwork,""soulwinning,"rescuingtheperishing."AllsuchfeverishactivitiesofthefleshaswenowbeholdinthereligiousworldfindnoplaceinthisDivineexhortation.ThisisthethirdtimeintheseversesthattheSpiritofGodhasrepeatedthatword"stand"—notadvance,notrushhitherandthither,likeacrazyperson."Standtherefore"isallGodhastoldustodoinourconflictwiththeDevil.

"Stand, therefore, having your loins girt about with truth." Now that

brings before us the first of the seven pieces of the Christian’s armormentionedinthispassage.First,letmewarnyouagainstthecanalizationofthisword, thinkingof something that isexternal, visible,or tangible.Thefigureofthe"girdle" istakenfromawell-knowncustominorientalcountries, where the people all wear long, flowing outer garmentsreaching to the feet, which would impede the actions when walking,workingorfighting.Thefirstthingapersondoestherewhenabouttobeactiveistogirduparoundhiswaistthatoutergarmentwhichtailstotheground.When the garment is not girded and hangs down, it indicatesthatthepersonisatrest.To"girdup" is therefore theoppositeofslothand ease. Be girdled about with a girdle of truth: I believe there is adouble referenceormeaning here in theword "truth."But first of all Iwanttotakeupwhatitisthatweneedto"gird."

Thebreastplateisfortheheart,thehelmetforthehead;what,then,isthe"girdle" for? In that form from which the figure is borrowed, thereference is tothewaistor loins.Butwhatdoes thatmetaphordenote?Plainly the center ormainspring of all our activities.Andwhat is that?Obviously themind is themainspring of action: first the thought, andthenthecarryingoutofit.1Peter1:13,helpsushere:"girduptheloinsofyourmind.""Letyourloinsbegirtaboutwithtruth":itisnotsomuchourembracing the truth as the truth embracing us. Thus, the spiritualreferenceistotheholinessinandregulationofthethoughtsofthemind.Themind"girdedup"meansamindwhichisdisciplined;theoppositeofone where the thoughts are allowed to run loose and wild. Again, the"loins"aretheplaceofstrength,soisthemind.Ifweallowourthoughtsandimaginationstorunwild,wewillhavenocommunionwithGod,andnopoweragainstSatan.

"Having your loins girt aboutwith truth." I think theword "truth" hasreference, in the first place, to the Word of God: "Thy word is truth"(John17:17).Thatiswhatmustregulatethemind,controlthethoughts,subduetheimaginations:theremustbeaknowledgeof,faithin,lovefor,subjection to, God’s Word. "Stand, therefore, having your loins [yourmind]girtaboutwith truth."Now that suggests tous the characteristicqualityoftheadversaryagainstwhomwearecalledupontoarm.Satanisa liar, and we can only meet him with the Truth. Satan prevails over

ignorance bymeans of guile or deceit; but he has no power over thosewhosemindsareregulatedbytheTruthofGod.

I think theword "truth" here has a secondmeaning. Take for examplePsalm 51:6, God ‘‘desireth truth in the inward parts": "truth’’ theresignifies reality, sincerity. Truth is the opposite of hypocrisy, pretence,unreality. That is why the girdle of truth comes first, because it beinglacking, everythingelse is vainanduseless.The strengthof everygracelies in the sincerity of it. In 1 Timothy 1:5, we read "faith unfeigned,"whichmeans true, genuine, real faith; in contrastwith a faithwhich isonly theoretical, notional, lifeless, inoperative—a faith which utterlywithersbeforethefiresoftesting.

The girdle of truth (corresponding to the military belt of the warrior)signifies,then,themindbeingregulatedbyrealsincerity;andthisalonewillprotectusagainstSatan’stemptationsuntoslacknessandguileandhypocrisy.Onlyasthisis"puton"byusshallwebeableto"standagainstthewilesofthedevil":to"stand"isto"resist"thathedoesnotthrowusdown.

Thesecondpartorpieceof theChristian’sarmor ismentioned inverse14: "andhavingon thebreastplateof righteousness."Firstof all,noticetheconnecting"and,"which intimates that there isaverycloserelationbetween themindbeinggirdedwith truthand theheartprotectedwiththe breastplate of righteousness. All of these seven pieces of armor arenotsoconnected,but the"and"herebetweenthe first twodenotes thatthey are inseparably united. Now, obviously, the breastplate ofrighteousnessisthatprotectionwhichweneedfortheheart.Thisverseisclosely parallel to Proverbs 4:23, "Keep thine heart with all diligence,"understandingbythe"heart"theaffectionsandconscience.

Astherewasadoublereferenceintheword"truth,"firsttotheWordofGodand second to the sincerity of spirit, so I believe there is a doublereferencehereinthebreastplateofrighteousness."I thinkitrefersbothto that righteousness which Christ wrought out for us and thatrighteousnesswhichtheSpiritworksinus—boththerighteousnesswhichis imputed and the righteousnesswhich is imparted—which iswhatweneed if we are to withstand the attacks of Satan.Wemight compare 1

Thessalonians5:8:"Letus,whoareof theday,besober,puttingonthebreastplate of faith and love." I have been quite impressed of late innotinghowfrequentlythatword"sober"occursintheEpistles,eitherinits substantive or verbal form. Soberness is that which shouldcharacterize and identify the people of God. It is the opposite of thatsuperficialflightinesswhichisoneoftheoutstandingmarksofworldlingstoday.Itistheoppositeoflevity,andalsoofthatfeverishrestlessnessofthe flesh by which somany are intoxicated religiously and every otherway.

Thissecondpieceofarmor,asIhavesaid,isinseparablyconnectedwiththe girdle of truth, for sincerity ofmind and holiness of heartmust gotogether.Toputon thebreastplateof righteousnessmeans tomaintainthe power of holiness over our affections and conscience. A verse thathelpsustounderstandthisisActs24:16,"HereindoIexercisemyself,tohave always a conscience void of offence towardGod andmen." Thereyou have an illustration of aman taking unto himself, putting on, the"breastplateofrighteousness."

We pass on to the third piece of armor. "And your feet shod with thepreparationof thegospelofpeace" (verse 15).This isperhaps themostdifficultofthesevenpiecesofarmortounderstandanddefine;andyet,ifwe hold fast the first thought, that the Holy Spirit is using a figure ofspeech here, that the reference is to that which is internal rather thanexternal, spiritual rather thanmaterial, and also thatHe is following alogicalorder,thereshouldnotbemuchdifficultyinascertainingwhatismeantbythesandalsofpeace.Justasthegirdleoftruthhastodowiththemind,thebreastplateofrighteousnesswiththeheart,sotheshoesforthefeetareafigureofthatwhichconcernsthewill.Atfirstsightthatmaysound far-fetched, and yet if we will think for a moment it should beobviousthatwhatthefeetaretothebodythewillistothesoul.Thefeetcarrythebodyfromplacetoplace,andthewillisthatwhichdirectstheactivitiesofthesoul;whatthewilldecides,thatiswhatwedo.

NowthewillistoberegulatedbythepeaceoftheGospel.Whatismeantbythat?This:inbecomingreconciledtoGodandinhavinggoodwilltoourfellowstheGospelisthemeansorinstrumentthatGoduses.WearetoldinPsalm110:3,"ThypeopleshallbewillinginthedayofThypower":

that means far more than that they shall be ready to hearken to andbelieve the glad tidings of the Gospel. There is brought over into theGospel substantially everythingwhichwas contained in both themoralandceremonialLaw.TheGospelisnotonlyamessageofgoodnews,butaDivinecommandmentandruleofconduct:"Forthetimeiscomethatjudgmentmust[not"shall"—now,notinthefuture]beginatthehouseofGod:andifitfirstbeginatus,whatshalltheendofthembethatobeynotthegospelofGod?"(1Peter4:17).

TheGospel requires us to deny ourselves, take up the cross daily, andfollowChristinthepathofunreservedobediencetoGod."Yourfeetshodwiththepreparationofthegospelofpeace"signifiesthatyoumustwithalacrityandreadinessrespondtoGod’srevealedwill.Thepeaceof "thegospel"comesfromwalkinginsubjectiontoitstermsandbyfulfillingtheduties which it prescribes. Just so far as we are obedient to it weexperimentally enjoy its peace. Thus, this third piece of armor is forfortifying the will against Satan’s temptations unto self-will anddisobedience,andthisbysubjectiontotheGospel.Justasthefeetarethememberswhichconvey thebody fromplace toplace,so thewilldirectsthesoul;and justas the feetmustbeadequatelyshod ifweare towalkproperly and comfortably, so the will must be brought into subjectionuntothe revealedwillofGod ifweare toenjoyHispeace.Let therebethat complete surrender daily, the dedicating of ourselves to God, andthen we will be impervious unto Satan’s attacks and temptations todisobedience.

Youwilltakenoticewhenwecometothefourthpieceofarmorthatthe"and" is lacking. The first threewere joined together, for that which isdenoted by those figurative terms is inseparably linked together—themind,theheart,thewill:thereyouhavethecompleteinnerman."Aboveall,takingtheshieldoffaith,wherewithyeshallbeabletoquenchallthefierydartsofthewicked"(verse16).Ithinkthewords"aboveall"haveadouble force. First, literally, understanding them as a preposition ofplace,meaningoverall, shieldingasacanopy,protecting themind, theheartandthewill.Theremustbefaithinexerciseifthosethreepartsofour inner being are to be guarded. Second, "above all" may be takenadverbially, signifying chiefly, pre-eminently, supremely. It is an

essentialthingthatyoushouldtaketheshieldoffaith,forHebrews11:6,tells us, "Butwithout faith it is impossible to pleaseHim." Yes, even iftherewere sincerity, love, andapliablewill, yetwithout faithwe couldnotpleaseHim.Therefore,"aboveall"takeuntoyoutheshieldoffaith.

Faithisall inall inresistingtemptation.Wemustbefullypersuadedofthe Divine inspiration of the Scriptures if we are to be awed by theirprecepts and cheered by their encouragements; we will never heedproperly the Divine warnings or consolations unless we have explicitconfidenceintheirDivineauthorship.Thewholevictoryishereascribedtofaith"aboveall";itisnotbythebreastplate,helmetorsword,butbytheshieldoffaiththatweareenabledtoquenchallthefierydartsofthewicked.Itseemstobeageneralprinciple intheSpirit’sarrangementofthingsinScripturetoputthemostvitaloneinthecenter;wehavesevenpiecesofarmor,andtheshieldoffaithisthefourth.SoinHebrews6:4-6,wehavefivethingsmentioned,andinthemiddle is"madepartakersoftheHolySpirit."

Faith is the life of all the graces. If faith benot in exercise, love, hope,patience cannot be.Here we find faith intended for the defence of thewholeman.Theshieldofthesoldierissomethinghegrips,andraisesorlowersasitisneeded.Itisfortheprotectionofhisentireperson.NowthefigurewhichtheHolySpirituseshereinconnectionwithSatan’sattacksistakenfromoneofthedevicesoftheancientsintheirwarfare,namelytheuseofdartswhichhadbeendippedintarandsetonfire,inordertoblindtheirfoes:thatiswhatliesbehindthemetaphorof"quenchallthefiery darts of the wicked"; it has in view Satan’s efforts to prevent ourlookingupward!Whenthesedartswereintheairthesoldiershadtobowtheir heads to avoid them, holding their shields above. And Satan isconstantly.seekingtopreventourlookingupward.

TheattacksoftheDevilare likenedto"fierydarts," first,becauseof thewrath with which he shoots them. There is intense hatred in SatanagainstthechildofGod.Again,theveryessenceofhistemptationsistoinflame the. passions and distress the conscience. He aims to kindlecovetousness, to excite worldly ambition, to ignite our lusts. In James3:6,we read, "the tongue is set on fire of hell"—thatmeans theDevil’s"fiery darts" have affected it. Thirdly, his temptations are likened unto

"fiery darts" because of the end to which they lead if not quenched;shouldSatan’stemptationsbefollowedouttotheendtheywouldlandusinthelakeoffire.Thefigureof"darts"denotesthathistemptationsareswift,noiseless,dangerous.

NowtakingtheshieldoffaithmeansappropriatingtheWordandactingon it.The shield is toprotectthewholeperson,wherever the attackbemade,whetheronspirit,orsoul,orbody;andthereisthat intheWordwhichisexactlysuiteduntoeach,butfaithmustlayholdofandemployit.Nowinorder touse theshieldof faitheffectually theWordofChristneeds todwell inus "richly" (Col. 3:16).Wemusthave right tohand aword which is pertinent for the particular temptation presented. Forexample, if tempted unto covetousness, we must use "Lay not up foryourselves treasure on earth"; when solicited by evil companions, "Ifsinners entice thee, consent thou not"; if tempted to harshness, "Bekindlyaffectionedone toanother." It isbecause thedetailsofScripturehavesolittleplaceinourmeditationsthatSatantripsussofrequently.

Like most of the other terms used, "faith" here also has a doublesignification.Thefaithwhichistobeour"shield"isbothanobjectiveandasubjectiveone.Ithasreference, first, totheWordofGodwithout, theauthority of which is ever binding upon us. It points, secondly, to ourconfidenceinthatWord,theheartgoingoutintrustfulexpectationtotheAuthorofit,andcountinguponitsefficacytorepulsetheDevil.

"Andtakethehelmetofsalvation"(verse17).ThisisthefifthpieceoftheChristian’s armor. First of allwemay note the link between the fourthandfifthpiecesasdenotedbytheword"and,"forthishelpsustodefinewhatthe "helmet of salvation" is; it is linkedwith faith!Hebrews 11:1,tellsus,"faithisthesubstanceofthingshopedfor,"andifwecompare1Thessalonians5:8,wegetaconfirmationofthatthought:"Butletus,whoareoftheday,besober,puttingonthebreastplateoffaithandlove;andfor an helmet the hope of salvation." Here in Thessalonians, then, wehave"hope"directlyconnectedwith"thehelmet."Incidentally,thisverseisoneofmanyintheNewTestamentwhichputssalvationinthefuturerather than in the past!Hope always looks forward, having to do withthingstocome;asRomans8:25,tellsus,"Ifwehopeforthatweseenot,thendowewithpatiencewaitforit."Nowfaithandhopeareinseparable:

theyareoneinbirth,andoneingrowth;and,wemayadd,oneindecay.Iffaithlanguish,hopeislistless.

Bythehelmetofsalvation,then,Iunderstandtheheart’sexpectationofthegoodthingspromised,awell-groundedassurancethatGodwillmakegood to His people those things which His Word presents for futureaccomplishment.Wemightlinkupwiththis1John3:3—scripturalhopepurifies.Itdeliversfromdiscontentanddespair,itcomfortstheheartintheintervalofwaiting.SatanisunabletogetaChristiantocommitmanyof thegrosser sinswhicharecommon in theworld, soheattacksalongother lines. Often he seeks to cast a cloud of gloom over the soul, orproduce anxiety about the future. Despondency is one of his favoriteweapons, for he knowswell that "the joy of the Lord" is our strength"(Neh.8:10),hencehisfrequenteffortstodampenourspirits.Torepulsethese,weareto"takethehelmetofsalvation":thatis,wearetoexercisehope—anticipate the blissful future, look forward unto the eternal restawaitingus;lookawayfromearthtoheaven!

"Andtheswordof theSpirit,which is thewordofGod"(verse17).Godhas providedHis peoplewith an offensiveweapon aswell as defensiveones. At first sight that may seem to clash with what we said aboutChristiansnotbeingcalledupontobeaggressiveagainstSatan,seekingtoinvadehisterritoryandwrestitfromhim.Butthisversedoesnotclashto theslightestdegree.2Corinthians7:1,givesus the thought: "Havingthereforethesepromises,dearlybeloved,letuscleanseourselvesfromallfilthinessofthefleshandspirit":thatistheactive,aggressivesideoftheChristian’swarfare.Wearenotonlytoresistourlustsbuttosubdueandovercomethem.

Itissignificanttonotehowlatethe"swordoftheSpirit"ismentionedinthis list.Somehave thought that it shouldhavecome first,but it isnotmentioneduntilthesixth.Why?Ibelievethereisatwofoldreason.First,becauseall theothergraces thathavebeenmentionedarenecessary tomakea rightuseof theWord. If there isnotasinceremindandaholyheartweshallonlyhandletheWorddishonestly.Ifthereisnotpracticalrighteousness, thenweshallonlybehandling theWordtheoretically. Ifthere is not faith and hope we shall only misuse it. All the Christiangracesthatarefigurativelycontemplatedundertheotherpiecesofarmor

must be in exercise beforewe can profitably handle theWord of God.Second,itteachesusthatevenwhentheChristianhasattaineduntothehighestpointpossibleinthislifehestillneedstheWord.Evenwhenhehasuponhimthegirdleoftruth,thebreastplateofrighteousness,hisfeetshodwith the shoes of thepreparationof theGospel of peace, andhastakenuntohimselftheshieldoffaithandthehelmetofsalvation,hestillneedstheWord!

The last piece of armor is given in verse 18: "Praying always with allprayer and supplication in the Spirit, and watching thereunto with allperseveranceandsupplicationforallsaints."Prayeris thatwhichalonegivesusthenecessarystrengthtousetheotherpiecesofarmor!AftertheChristianhastakenuntohimselfthosesixpieces,beforeheisthoroughlyfurnishedtogo forthuntothebattleandfittedforvictory,heneedsthehelp of hisGeneral. For this, the apostle bidsuspray "always"with allsupplication in the Spirit.We are to fight upon our knees!Only prayercan keep alive the different spiritual graces which are figured by thevariouspiecesof armor. "Prayingalways": inevery season—in times ofjoyaswellassorrow,indaysofadversityaswellasprosperity.Notonlyso, but "watching thereuntowith all perseverance": that is one of theessentialelementsinprevailingprayer—persistence.Watchyourselfthatyoudonotletup,becomeslackordiscouraged.Keepon!Theeighteenthverse isas though theapostlesaid, "Forgetnot to seekunto theGodofthis‘armor’andmakehumblesupplicationforHisassistance;foronlyHewhohasgivenus thesearms canenableus tomakea successfuluseofthem."Somehavecalleditthe"allverse.""Prayingalwayswithallprayer...withallperseverance,andsupplicationforallsaints"—thinknotonlyofyourself,butalsoofyourfellowsoldierswhoareengagedinthesameconflict!

Chapter7

THEDOCTRINEOFMORTIFICATION

1.Introduction

It is the studied judgment of this writer, and he is by nomeans alonetherein, that doctrinal preaching is the most pressing need of thechurchestoday.DuringthepastfiftyyearsalothasbeensaidaboutandmuchprayerhasbeenmadeforaGod-sentrevival,butitistobefearedthat that term is oftenused very loosely andunintelligently.Unlessweare mistaken, if the question were put, A "revival" of what? aconsiderablevarietyofanswerswouldbegiven.Personally,wewouldsayarevivalofold-fashionedpiety,ofpracticalgodliness,offullerconformitytotheholy imageofChrist.The"revival"weneed isadeliverance fromthat spiritual apathy and laxity which now characterizes the averageChristian, a return to self-denial and closer walking with God, aquickeningofourgraces,andthebecomingmorefruitfulinthebringingforthofgoodworks.WhetherornotScripturepredictssucharevivalweknownot.Twothingswearesureof:thatwhateverthefuturemayholdfor this world, Godwillmaintain a testimony untoHimself (Ps. 145:4;Matt.28:20)andpreserveagodlyseedonearth,untiltheendofhumanhistory (Ps. 72:5; Isa. 27:3;Matt. 16:18). Second, that theremust be areturn to doctrinal preaching before there will be any improvement inpractice.

Both the teaching of God’s Word and the testimony of ecclesiasticalhistorytestifyclearlytothedeepimportanceandgreatvalueofdoctrinalinstruction,andthelamentableconsequencesofaprolongedabsenceofthe same. Doctrinal preaching is designed to enlighten theunderstanding, to instruct themind, to inform the judgment. It is thatwhich suppliesmotives togratitudeand furnishes incentivesunto goodworks.TherecanbenosoundnessintheFaithifthefundamentalarticlesof the Faith be not known and, in somemeasure at least, understood.Those fundamental articles are denominated "the first principles of theoraclesofGod"(Heb.5:12)orbasictruthsofScripture,andareabsolutelynecessary unto salvation. The Divine inspiration and authority of theHoly Scriptures, the ever-blessed Trinity in unity (John 17:3), the twonaturesunited in theonepersonof theLordJesusChrist (1John2:22,and 4:3), His finished work and all-sufficient sacrifice (Heb. 5:14), thefall,resultinginourlostcondition(Luke19:10),regeneration(John3:3),

gratuitousjustification(Gal.5:4)—thesearesomeoftheprincipalpillarswhichsupportthetempleofTruth,andwithoutwhichitcannotstand.Ofold God complained, "My people are destroyed [cut off] for lack ofknowledge" (Hosea 4:6), and declared, "ThereforeMy people are goneintocaptivity,becausetheyhavenoknowledge:andtheirhonorablemenare famished, and their multitude dried up with thirst" (Isaiah 5:13).WhenHepromised"IwillgiveyoupastorsaccordingtoMineheart,"Hedescribed the same as those "which shall feed youwith knowledge andunderstanding" (Jer. 3:15), and that knowledge is communicated firstand foremost by a setting forth of the glorious doctrines of Divinerevelation. Doctrinal Christianity is both the ground and themotive ofpractical Christianity, for it is principle and not emotion or impulsewhichisthedynamicofthespirituallife.ItisbytheTruththatmenareilluminatedanddirected:"0sendoutThy lightandThy truth: let themleadme; let thembringmeuntoThyholyhill, and toThy tabernacles"(Ps.43:3).WearesavedbyaknowledgeoftheTruth(John17:3;1Tim.2:4),andbyfaiththerein(2Thess.2:13).WearemadefreebytheTruth(John8:32).WearesanctifiedbytheTruth(John17:17).OurgrowthingraceisdeterminedbyourgrowthintheknowledgeofGodandtheLordJesusChrist(2Peter1:2and3:18).Itismercyandtruththatpreserveus(Ps.61:7~Proverbs21:28)—"understandingshallkeepthee"(Prov.2:11).

Pertinently is the inquirymade, "If the foundations be destroyed,whatcan the righteous do?" (Ps. 11:3). The Hebrew word for "foundations"occurs only once more in the Old Testament, namely in Isaiah 19:10,whereitisrendered"andtheyshallbebrokeninthepurposesthereof."As it is from our purposes that our plans and actions proceed, so it isfrom the "first principles" of the Word that its secondary truths arederived; and upon them both, precepts are based. "The principles ofreligionarethefoundationsonwhichthefaithandhopeoftherighteousare built" (MatthewHenry).While those foundations cannot be totallyand finally removed, yet God may suffer them to be so relatively andtemporarily. In such case the righteous shouldnot giveway todespair,but instead betake themselves unto prayer. "Some thing the righteousonesmaydo,andshoulddo,whenmenareattemptingtoundermineandsap the foundation articles of religion: they should go to the throne ofgrace, toGod inHis holy temple,who knowswhat is doing, and plead

withHimtoputastoptothedesignsandattemptsofsuchsubvertersoffoundations;andtheyshouldendeavourtobuildoneanotherupontheirmostholyfaith"(J.Gill).

Duringthepastcenturytherewasanincreasinglymarkeddeparturefromdoctrinalpreaching.Creedsandconfessionsoffaithweredisparagedandregarded as obsolete. The study of theology was largely displaced byengaging themindwith science,psychologyand sociology.The crywasraised,"GiveusChrist,andnotChristianity,"andmanysuperficialmindsconcludedthatsuchademandwasbothaspiritualandapertinentone.Inrealityitwasanabsurdity,animaginarydistinctionwithoutanyvitaldifference.AscripturalconceptofChristinHistheanthropicperson,Hismediatorialcharacter,HisofficialrelationstoGod’select,Hisredemptiveworkforthem,canbeformedonlyasHeiscontemplatedinHisessentialGodhead, His unique humanity, His covenant headship, and as theProphet,PriestandKingofHisChurch.Sufficientattentionhasnotbeengiven to that repeated expression "the doctrine of Christ" (2 John, 9),which comprehends the whole teaching of Scripture concerning Hiswondrous person andHis so-great salvation. Nor has due weight beengiventothosewords"themysteryofChrist"(Col.4:3),whichrefertothedeepthingsrevealedofHimintheWordofTruth.

Themost conclusive evidences for the Divine origin of Christianity, aswell as the chief glory, appear in its doctrines, for they cannot be ofhuman invention. The ineffable and incomprehensible Trinity in unity,theincarnationoftheSonofGod,thedeathofthePrinceoflife,thatHisobedience and sufferings satisfied Divine justice and expiated ouroffences,theHolySpiritmakingthebelieverHistemple,andourunionwithChrist,aresublimeandloftytruths,holyandmysterious,whichfarsurpassthehighestflightoffinitereason.ThereisperfectharmonyinallthepartsofthedoctrineofChrist.Thereinafulldiscoveryismadeofthemanifold wisdom of God, the duties required of us, themotives whichpromptthereto.ItisinperceivingthedistinctpartsandaspectsofTruth,theirrelationtooneanother,theirfurtheranceofacommoncause,theirmagnifying of the Lord of glory, that the excellence and beauty of thewhole are apparent. It is because many apprehend only detachedfragmentsofthesamethatsomethingsinitappeartobeinconsistentto

them.Whatissomuchneededisaviewandgraspofthewhole—acquiredonlybydiligentandperseveringapplication.

There ismuch preaching, but sadly little teaching. It is the task of theteachertodeclareallthecounselofGod,toshowtherelationofonepartof it to another, to present the whole range of Truth: thereby will thehearer’smental horizon bewidened, his sense of proportion promoted,and the beautiful harmony of the whole be demonstrated. It is hisbusiness not only to avow but to evince, not simply to affirm but toestablishwhatheaffirms.Oftheapostlewereadthathe"reasonedwiththemOutoftheScriptures,openingandalleging,thatChristmustneedshave suffered, and risen again from the dead" (Acts 17:2, 3). He waseminentlyqualifiedforsuchataskbothbynatureandbygrace.Hewasnot only a man of God, but a man of genius and learning. He madeconsiderableuseofhis reasoning faculty.Hedidnot askhishearers tobelieveanythingthatheaverredwithoutevidence,butfurnishedproofofwhathetaught.HeusuallypreachedonthebasicandessentialdoctrinesoftheGospel,whichhefeltoughttobeverifiedbyplainandconclusivereasoning.

"And he reasoned in the synagogue every Sabbath, and persuaded theJews and the Greeks" (Acts 18:4, 19). Because such reasoning may beabused, itdoesnot follow that it shouldhavenoplace in thepulpit.Toreasonfairlyistodrawcorrectconsequencesfromrightprinciples,ortoadduce clear and convincing arguments in support thereof. In order toreasonlucidlyandeffectivelyuponthetruthofaproposition,itisusuallynecessarytoexplain it, then toproducearguments insupportof it,andfinally to answer objections against it. That is the plan Paul generallyfollows, as is evident from both the Acts and his Epistles. When hepreachedupontheexistenceofGod,thefirstandfundamentaltruthofallreligion,hereasonedsimplyyetimpressively:"ForasmuchthenaswearetheoffspringofGod,weoughtnottothinkthattheGodheadislikeuntogold, or silver, or stone, graven by art andman’s device" (Acts 17:29);"FortheinvisiblethingsofHimfromthecreationoftheworldareclearlyseen" (Rom. 1:20).Whenheenforced thedoctrineofhumandepravity,heproveditfirstbyalengthydescriptionofthecharacterandconductofthe whole heathen world, and then by quotations from the Old

Testament, and concluded "we have before proved both Jews andGentiles,thattheyareallundersin"(Rom.3:19).

Itistheteacher’stasktoexplain,toprove,andthentoapply,forheartsare reached through the understanding and conscience. When heappeared before Felix, the apostle "reasoned of righteousness,temperance, and judgment to come" so powerfully that the Romangovernor"trembled"(Acts24:25).Butalas,solidreasoning,expositionofScripture,doctrinalpreaching,arenow largely thingsof thepast.Manywere (and still are) all for what they term experience, rather than aknowledgeofdoctrine.Andtodaywebeholdthedeplorableeffectsofthesame,forourgenerationlacksevenatheoreticalknowledgeoftheTruth.Thatwhichwas termed experimental andpracticalpreachingdisplacedtheological instruction, and thus the grand fundamentals of theGospelwere brought into contempt. No wonder that popery has made suchheadway in the countries once Protestant. It may be that that satanicsystem may yet prevail more awfully. If it does, none will be able tooverthrow it by any experiences of their own. Nothing but sounddoctrinalpreachingwillbeofanyuse.

Nowonder,either,thatpracticalgodliness isalsoatsucha lowebb, forthe root which produces it has not been watered and has withered."WherethereisnotthedoctrineofFaith, theobedienceofFaithcannotbeexpected...Ontheotherhand,doctrinewithoutpractice,orameretheoretical and speculative knowledge of things, unless reduced topractice,isofnoavail...Doctrineandpracticeshouldgotogether,andinorderbothtoknowandtodothewillofGod,instructioninDoctrineandpracticeisnecessary;andtheonebringingfirstlightwillleadtotheother"(J.Gill).Thatistheorderin2Timothy3:16,"AllscriptureisgivenbyinspirationofGod,andisprofitable[first]fordoctrine,[andthen]forreproof, for correction, for instruction in righteousness." Thus Paulexhorted Timothy, "Take heed unto thyself, and unto the doctrine;continueinthem:forindoingthisthoushaltbothsavethyself,andthemthathearthee"(1Tim.4:16).SotooheenjoinedTitus,"Thisisafaithfulsaying,and these things [namely thedoctrinesofverses3-7] 1will thatthouaffirmconstantly, that [inorder that] theywhichhavebelieved inGodmightbecarefultomaintaingoodworks"(3:8).

Alas,very,veryfewnowpreachthedoctrineofChristinallitspartsandbranches,inallitscausesandeffects,inallitsbearingsanddependences.Yettherecanbenobetterfurnitureforthespiritualmindthanrightandclearapprehensionsthereof.Ourpreservationfromerrorliestherein;ourspiritualfruitfulnessdependsthereon.Doctrine is themouldintowhichthemindiscast(Romans6:17),fromwhichitreceivesitsimpressions.Asthenatureof theseedsowndetermineswhatwillbe theharvest, so thesubstance of what is preached is seen in the lives of those who sitregularly under it.Where are the purity, the piety, the zeal, that closewalking with God and uprightness before men, which were sopronounced in Christendom during the sixteenth and seventeencenturies? Yet the preaching of the Reformers and Puritans wasprincipally doctrinal, and, under God, it produced such a love of theTruththatthousandswillinglysufferedpersecutionandgreatprivations,and hazarded their lives, rather than repudiate the doctrines andordinancesofChrist.Tosayitmattersnotwhatamanbelievessolongashispracticeisgoodisutterlyerroneous.IndifferencetotheTruthbetraysaheartthatisnotrightwithGod.

It also requires to be pointed out that those men whose ministry wasmostownedandusedofGodduringlastcenturywerethosewhofollowedin the steps of the Puritans. C. H. Spurgeon, Caesar Malan, RobertMurray MeCheyne, and the great leaders of the Scottish Free Churchdisruption,gaveaprominentplacetodoctrinalinstructioninalloftheirpreaching. An observant eye will soon perceive that there is a distinctspiritwhichattendsdifferenttypesofpreaching,manifestingitselfmoreor less plainly in the regular attenders thereof. There is a solidity andsoberness,astabilityandgodlyfearseeninrealCalvinists,whicharenotfound amongArminians. There is an uprightness of character in thosewhoespousetheTruthwhichislackinginthosewhoimbibeerror.WherethesovereigntyofGodisdeniedtherewillbenoholyaweofHim.Wherethetotaldepravityofmanisnotinsistedupon,prideandself-sufficiencywillobtain.WheretheimpotenceofthenaturalmanisnotstressedtherewillbenodependenceupontheHolySpirit.WheretheholydemandsofGodbenotmaintainedtherewillbetheabsenceofitseffectsontheheartandlife.

ThusmaywejudgeanddeterminetheTruthofpreaching:"WhatsoeverdoctrinebothdepressandhumblemanandadvancethegloryofGod,istrue. Itanswers thedesignof theGospel,whichall centers in this: thatman is tobe laid low,andGod tobeexaltedas thechiefcause. Itpullsmandown fromhisownbottom,and transfersall theglorymanwouldchallengeintothehandsofGod:itlaysmaninthedustatGod’sfootstool.That doctrine which crosses the main design of the Gospel, andencouragesprideinman,isnotasparkfromheaven.NofleshmustgloryinGod’spresence(1Cor.1:29).Thedoctrineof justificationbyworks isthrown down by the apostlewith this very argument as a thunderbolt:‘Whereisboastingthen?Itisexcluded...bythelawoffaith’(Rom.3:27),that is by the doctrine of theGospel. Boastingwould be introduced byascribing regeneration to nature, asmuch as it is excluded by denyingjustificationbyworks.ThedoctrineoftheGospelwouldcontradictitselftousherinboastingwithonehandwhilstitthrustitoutwiththeother.Our Saviour gave this rule long ago, that the glorifying of God is theevidenceoftruthinpersons:‘hethatseekethHisglorythatsenthim,thesame is true’ (John 7:18). By the same reason also in things anddoctrines"(Charnock,1660).

Turning from the general to the particular. In taking up our presentsubject(D.V.)weshallendeavourtomakegoodahalf-promisegivenbyusseventeenyearsago,forwestatedatthattimethatifweweresparedwehoped todevotea seriesofarticles to this important truth.Someofourreadersmaybeinclinedtochallengetheaccuracyofourpresenttitle,considering that the duty of mortification pertains far more to thepracticalsideofthingsthantothedoctrinal.Theobjectionwouldbewelltaken if the popular distinction were valid, but like so many of theexpressionsnowinvoguethisonewillnotstandthetestofScripture.Theterm"doctrine"hasamuchwidermeaning in theWordofGod than isusually accorded it today. It includes very much more than the "fivepoints"ofCalvinism.Thuswereadof"thedoctrinewhichisaccordingtogodliness"(1 Tim. 6:3), which is very much more than a species ofintellectualpropositionintendedfortheinstructingofourbrains,namelytheenunciationofspiritualfactsandholyprinciples,forthewarmingoftheheartandtheregulatingofourlives.

"Thedoctrinewhichisaccordingtogodliness"atoncedefinesthenatureof Divine doctrine, intimating as it does that its design or end is toinculcatearight temperofmindanddeportmentof lifeGodwards: it ispureandpurifying.Theobjectswhicharerevealedto faitharenotbareabstractionswhicharetobeacceptedastrue,norevensublimeandloftyconceptstobeadmired:theyaretohaveapowerfuleffectuponourdailywalk.ThereisnodoctrinerevealedinScriptureforamerelyspeculativeknowledge,butall is toexertapowerful influenceuponconduct.God’sdesigninallthatHehasrevealedtousistothepurifyingofouraffectionsandthetransformingofourcharacters.Thedoctrineofgraceteachesusto deny ungodliness andworldly lusts, and to live soberly, righteously,andgodlyinthispresentworld(Titus2:11,12).Byfarthegreaterpartofthedoctrine(John7:16)taughtbyChristconsistednotoftheexplicationofmysteries, but rather thatwhich correctedmen’s lusts and reformedtheirlives.EverythinginScripturehasinviewthepromotionofholiness.

Ifitbeanabsurditytoaffirmthatitmattersnotwhatamanbelievessolongashedoesthatwhichisright,equallyerroneousisittoconcludethatifmycreedbesounditmatterslittlehowIact."Ifanyprovidenotforhisown,andspecially for thoseofhisownhouse,hehathdeniedthe faith,and is worse than an infidel" (1 Tim. 5:8), for he shows himself to bedevoid of natural affection. Thus it is possible to deny the Faith byconductaswellasbywords.AneglectofperformingourdutyisasrealarepudiationoftheTruthasisanopenrenunciationofit,fortheGospel,equallywiththeLaw,requireschildrentohonourtheirparents.Observehow that awful list of reprehensible charactersmentioned in 1Timothy1:9,10, are said to be "contrary to sound doctrine"—opposed to itssalutary nature and spiritual tendency: i.e. that conduct which thestandardofGodenjoins.Observetoohowthatthespiritofcovetousnessorloveofmoneyisdesignatedanerring"fromthefaith"(1Tim.6:10):itisaspeciesofheresy,adeparturefromthedoctrinewhichisaccordingtogodliness—an awful example of which we have in the case of Judas.Mortification,then,isclearlyoneofthepracticaldoctrinesofHolyWrit,aswehopetoshowabundantlyinwhatfollows.

2.AnOutline

Romans8:13suppliesthemostcomprehensivedescriptionofoursubject

tobe found inany singleverseof theBible, setting forth as it does thegreatestnumberofitsprincipalfeatures:"Forifyeliveaftertheflesh,yeshalldie;butifyethroughtheSpiritdomortifythedeedsofthebody,yeshalllive."Thisisamostsolemnandsearchingverse,andonewhichhaslittleplace inmodernministry, be it oral orwritten. IfArminianshavesadly wrested it, many Calvinists have refused to face its plainaffirmationsandimplications.Fivethings in itclaimourbestattention.First, thepersonsaddressed.Second, theawfulwarningheresetbeforethem.Third, thedutyenjoinedupon them.Fourth, theeffectualHelperprovided.Fifth,thepromisemadetothem.Thebettertofocusourminds,and to enable us to grapple with the difficulties which not a few havefoundintheverse,ereseekingtofillinouroutlinewewillaskanumberofpertinentquestions.

Whatistherelationbetweenourtextandthecontext?Whyarebothofitsmembersinthehypotheticalform—"if"?Doesthe"ye"ineachhalfoftheverse have reference to the same persons, or are there two entirelydifferent classes in view? If the latter be the case, then by what validprinciple of exegesis canwe account for such?Why not change one ofthem to "any" or ‘ ‘they"?What ismeant by "live after the flesh"? Is itpossible for a real Christian to do so? If not, and it is unregeneratepersons who arementioned, thenwhy say they "shall die," seeing thattheyaredeadalreadyspiritually?Aretheterms"die"and"live"hereusedfigurativelyandrelatively,or literally andabsolutely?What is importedby"mortify"andwhy"thedeedsofthebody"ratherthan"thelustsoftheflesh"?Ifthe"ye"performthattask,thenhow"throughtheSpirit"?IfHebetheprimeWorker, thenwhyis themortifyingpredicatedof them?Iftherebeconjointaction,thenhowarethetwofactorstobeadjusted?Inwhatmannerwill thepromise"yeshall live"bemadegood,seeing theyalreadybealivespiritually?Weknowofnocommentatorwhohasmadeanyrealattempttograpplewiththeseproblems.

The whole context makes it quite evident what particular classes ofpeoplearehereaddressed.First,itisthosewhoareinChristJesus,uponwhom there isnowno condemnation (verse 1). Second, it is thosewhohave been made free from the law of sin and death, and had therighteousness ofChrist imputed to them (verses 2-4).Third, it is those

whogiveproof that they are thebeneficiaries ofChrist, bywalkingnotaftertheflesh,butafterthespirit(verse4).Inwhatimmediatelyfollowsadescriptionisgivenof tworadicallydifferentclasses: theywhoareaftertheflesh,carnallyminded;theywhoselegalstandingisnotintheflesh,butinthespirit,whoarespirituallymindedbecauseindweltbytheSpiritofGod (verses 5-11). Fourth, concerning the latter—"we" as opposed tothe"they"ofverse8—theapostledrawsaplainandpracticalconclusion:"Therefore, brethren, we are debtors, not to the flesh, to live after theflesh"(verse12)—theendearingappellationthereusedbyPaulleavesusin no doubt as to the particular type of characters he was addressing.Mantonhadamostablesermononthisverse,andwewill,mostlyinourownlanguage,epitomizehisexposition.

Manwouldfainbeathisowndisposal.Thelanguageofhisheartis"ourlipsareourown:whois lordoverus?"(Ps.12:4).Heaffectssupremacyandclaims the rightofdominionoverhisownactions.Buthis claim isinvalid,HewasmadebyAnotherandforAnother,andthereforeheisa"debtor."Negatively, not to the flesh, which ismentioned because thatcorrupt principle is ever demanding subjection to it. Positively, he isdebtor to the One who gave him being. Christians are debtors both ascreaturesandasnewcreatures,beingentirelydependentuponGodalikefortheirbeingandtheirwell-being,fortheirexistenceandpreservation.AsourMaker,God isourOwner, andbeingourOwnerHe is thereforeour Governor, and by consequence our Judge. He has an absolutepropriety in us, an unchallengeable power over us, to command anddisposeofusasHepleases.Wehavenothingbutwhatwereceive fromHim. We are accountable to Him for our time and our talents. Everybenefitwereceive increasesourobligationtoHim.Wehavenoright topleaseourselvesinanything.Thisdebtisindissoluble:aslongaswearedependentuponGodforbeingandsupport,so longasweareboundtoHim.Sinhas innowisecancelledourobligation, forthoughfallenmanhaslosthispowertoobey,theLordhasnotlostHispowertocommand.

By virtue of his spiritual being, the saint is stillmore a debtor toGod.First, because of his redemption by Christ, for he is not his own, butboughtwithaprice(1Cor.6:9).Thestatefromwhichhewasredeemedwas one of woeful bondage, for he was a slave of Satan. Now when a

captivewasransomedhebecametheabsolutepropertyofthepurchaser(Lev.25:45,46).TheendwhichChristhadinviewprovesthesamething:He has "redeemed us to God" (Rev. 5:9). Second, because of hisregeneration. The new nature then received inclines to God: we arecreatedinChristJesusuntogoodworks(Eph.2:10).Havingbroughtusfrom death unto life, renewed us in His image, bestowed upon us thestatusandprivilegesofsonship,weoweourselves,ourstrengthandourserviceuntoGodasHisbeneficiaries.Thenewcreatureisdivertedfromits proper use if we live after the flesh. Third, because of our owndedication (Rom. 12:1).A genuine conversion involves the renunciationoftheworld,thefleshandthedevil,andthegivingupofourselvesuntotheLord(2Cor.8:5).SinceourobediencetoGodisadebt,therecanbenomerit in it (Luke 17:10); but if we pay it not, we incur the debt ofpunishment(Matt.6:12,15).Sincethefleshhasnorighttocommand,thegratificationof it is theyielding toa tyrannoususurper (Rom.6:12,14).Whensolicitedbytheflesh,thebelievershouldreply,"IamtheLord’s."

"Forifyeliveaftertheflesh,yeshalldie;butifyethroughtheSpiritdomortify the deeds of the body, ye shall live." Here are two sharplycontrasted propositions, each one being expressed conditionally. Twoeventualitiesareplainlyset forth.Twosuppositionsarementioned,andthe inevitable outcome of each clearly stated. Both parts of the verseaffirmthatifacertaincourseofconductbesteadilyfollowed(foritisfarfrombeingisolatedactionswhicharereferredto)acertainresultwouldinevitablyfollow.ThishypotheticalformofpresentingtheTruthisquiteacommononeintheScriptures.ServantsofChristareinformedthat"Ifany man’s [literally "any one’s," i.e. of the "ministers" of verse 5, the"laborers" of verse 9]work abidewhich he hath built thereon, he shallreceive a reward. If any man’s ["one’s," "minister’s"] work shall beburned,heshallsufferloss"(1Cor.3:14,15).Otherwell-knownexamplesare,"forifIyetpleasedmen,IshouldnotbetheservantofChrist,"and"For if I build again the thingswhich I destroyed [renounced], Imakemyself a transgressor" (Gal. 1:10; 2:18). "How shall we escape, if weneglect so great salvation?" (Heb. 2:3, and cf. 10:26).Our text, then, isparallel with, "For he that soweth to his flesh shall of the flesh reapcorruption: but he that soweth to the spirit shall of the spirit reap lifeeverlasting"(Gal.6:8).

TherearetwothingswhichthepeopleofGodareeverinneedof:faithfulwarnings, kindly encouragement—the one to curb their sinfulpropensities,theothertoanimatetheirspiritualgracestotheperformingofduty,especiallywhentheybecastdownbythedifficultiesofthewayoraremourningovertheirfailures.Heretooabalanceneedstobecarefullypreserved. Inexperienced believers have little realization of thedifficulties and perils before them, and the hearts of older ones are sodeceitfulthateachalikeneedstobeplainlyandfrequentlycorrected,andexhorted to pay attention to the danger-signals which God has set upalong our way. It is both striking and solemn to note how often theSavioursoundedthenoteofwarning,notonlyuntothewicked,butmoreespecially untoHis disciples.He bade them, "Take heedwhat ye hear"(Mark 4:24); "Beware of false prophets" (Matt. 7:15); "Take heedtherefore that the lightwhich is in thee be not darkness" (Luke 11:35);"RememberLot’swife"(Luke17:32);"Takeheedtoyourselves,lestatanytimeyour hearts be overchargedwith surfeiting, anddrunkenness, andcaresofthislife"(Luke21:34).TooneHehadhealed,"Sinnomore,lestaworsethingcomeuntothee"(John5:14).

The word "flesh" is used in Scripture in a number of senses, butthroughoutRomans8itsignifiesthatcorruptanddepravednaturewhichis in us when we enter this world. That evil nature or principle isvariouslydesignated.Itistermedsin(Rom.7:8),"warringagainstthelawof my mind" (verse 23). In James 4:5, "the spirit that dwelleth in uslustethtoenvy,"toindicatethatitisnotatangibleormaterialentity.Butmorecommonlyitiscalled"theflesh"(John3:6;Rom.7:25;Gal.5:17).Itissotermedbecauseitistransmittedfromparenttochildasthebodyis,becauseitispropagatedbynaturalgeneration,becauseitisstrengthenedand drawn forth by carnal objects, because of its base character anddegeneracy.Itwasnot inmanwhenhe left thehandofhisCreatorandwas pronounced byHim "very good." Rather was it something that heacquiredbythefall.Theprincipleofsinasaforeignelement,asathingabextra,asaninvadingagent,enteredintohim,vitiatingthewholeofhisnatural being—as frost enters into and ruins vegetables, and as blightseizesandmarsfruit.

The "flesh" is the open, implacable, inveterate, irreconcilable enemy of

holiness,yea,itis"enmityagainstGod"(Romans8:7)—an"enemy"maybereconciled,notso"enmity" itself.Thenwhatanevilandabominablethingistheflesh:atvariancewiththeHolyOne,arebelagainstHisLaw!Itisthereforeourenemy,yea,itisfarandawaytheworstonethebelieverhas.TheDevilandtheworldwithoutdoalltheirmischieftothesoulsofmen by the fleshwithin them. "The flesh is thewombwhere all sin isconceived and formed, the anvil upon which all is wrought, the falseJudas that betrays us, the secret enemy within that is ready on alloccasionstoopenthegatestothebesiegers"(ThomasJacomb,1622-87).Wemustdistinguishsharplybetweenbeinginthefleshand livingaftertheflesh.Thus,"Forwhenwewereintheflesh"(Rom.7:5)hasreferencetoChristiansintheirunregeneratecondition,as"theythatareinthefleshcannotpleaseGod"speaksoftheunsaved;whereas"Butyearenotintheflesh, but in the spirit" (8:8,9) is predicated of believers. "In the flesh"imports a person’s standing and state beforeGod; living after the fleshdescribes his course and conversation. The one inevitably follows andcorrespondstotheother:aperson’scharacterandconductagreewithhisconditionandcase.

Theflesh isradicallyandwhollyevil:asRomans7:18,declares, there is"no good thing" in it. It is beyond reclamation, being incapable of anyimprovement.Itmayindeedputonareligiousgarb,asdidthePharisees,butbeneathisnothingbutrottenness.FiremayassoonbestruckOutoficeas holy dispositions andmotions be produced by indwelling sin.Asthe"flesh"continuallyopposesthatwhichisgood,soiteverdisposesthesoul untowhat is evil. To "walk after" or to "live after the flesh" (bothtermshavethesameforce)isforapersontoconducthimselfasdoalltheunregenerate,whoaredominated,motivatedandactuatedbynothingbuttheirfallennature.To"liveaftertheflesh"refersnottoasingleact,noreventoahabitoraseriesofactsinonedirection;butrathertothewholeman being governed and guided by this vile principle. That is the casewithallwhoareoutofChrist:theirdesires,thoughts,speechanddeedsall proceed from this corrupt fount. It is by the flesh that thewhole oftheir souls are set in motion and their entire course steered. All isdirected by some fleshly consideration. They act from self, or baseprinciple; they act forself, or base end. The glory ofGod is nothing tothem,thefleshisallinall.

The flesh is adynamical, active, ambitiousprinciple, and therefore it isspokenofasalustingthing.Thuswereadof"thelustsoftheflesh,"yea,of"thewillsoftheflesh"(Eph.2:3—margin)foritsdesiresarevehementandimperious."But[indwelling]sin,takingoccasion[beingaggravated]bythecommandment["thoushaltnotcovet"],wroughtinmeallmannerof concupiscence" [or "lust"] (Rom. 7:8). Education and culture mayresultinarefinedexterior;familytrainingandotherinfluencesmayleadto an espousal of religion, as is the casewith the greatmajority of theheathen;selfishconsiderationsmayevenissueinvoluntarilyundergoinggreatausteritiesanddeprivations,astheBuddhisttoattainuntoNirvana,theMohammedan togainparadise, theRomanist tomerit heaven—buttheloveofGodpromptsnoneofthem,norisHisglorytheiraim.ThoughtheChristianbe"notintheflesh"astohisstatusandstate,yetthefleshasanevilprinciple(unchanged)isstillinhim,andit"lustethagainstthespirit"(Gal.5:17)ornewnature,andthereforeareweexhorted,"Letnotsin[i.e.theflesh]thereforereigninyourmortalbody,thatyeshouldobeyitintheluststhereof"(Rom.6:12).

Itrequirestobepointedoutthatthereisatwofoldwalkingorlivingaftertheflesh:theonemoregrossandmanifest,theothermoreindiscernible.The first breaks forth into open and bodily lusts and acts, such asgluttony, drunkenness,moral uncleanness: this is "the filthiness of theflesh."The second iswhen the flesh exerts itself in internalheart lusts,whicharemoreorlessconcealedfromourfellows,whichliesmoulderingand festering within our soul, such as pride, unbelief, self-love, envy,covetousness;thisisthefilthiness"ofthespirit"(2Cor.7:1).InGalatians5:18,19,theapostlegivesacatalogueofthelustingsofthefleshinbothofthese respects. He does so to expose a common fallacy. It is generallyassumedthatwalkingor living"according to the flesh" is limited to thefirstformmentioned,andthesecondoneislittleconsideredorregarded.Solongasmenabstainfromgrossintemperance,openprofanity,brutishsensuality, they think that all is well with them, whereas they may bequite free from all gross practices and still be guilty of living after theflesh.Yea,such isthecasewithall inwhoseheartsthereare inordinateaffectionsaftertheworld,aspiritofself-exaltation,covetousness,malice,hatred,uncharitableness,andmanyotherreprehensiblelusts.

Ourtextmakescrystalcleartousthefundamentalandvitalimportanceof the duty here enjoined, for our performance or non-performancethereofisliterallyamatteroflifeanddeath.Mortificationisnotoptional,but imperative. The solemn alternatives are plainly stated: neglectensures everlasting misery, compliance therewith is assured eternalfelicity.Thewholeverseismanifestlyaddresseduntosaints,andtheyarefaithfully warned, "If ye live after the flesh ye shall die": that is, dieeternally, for as in 5:12, 21; 7:23; 8:6, "death" includes all the penalconsequences of sin both here and hereafter; so in our text "die"manifestly signifies "shall suffer the second death," which is "the lakewhichburnethwithfireandbrimstone"(Rev.21:8).TheexpressreasonishereadvancedwhyChristiansshouldnotliveaftertheflesh:theyarenotdebtors to it to do so (verse 12): if they surrender to its dominion, thewagesofsinwillmostcertainlybepaid them."The fleshbelongstotheworld, and theman who is yielding to its promptings is in the world,livingliketheworld,andmustperishwiththeworld"(J.Stifler).

ItwasbyyieldingtothelustsofthefleshthatAdambroughtdeathuponhimself and all his posterity. And if I live after the flesh, that is, amgovernedandguidedbymyoldnature,actinghabituallyaccordingtoitsinclinations—for it is a persistent and continuous course of conductwhichisherementioned—then,nomatterwhatbemyprofession,Ishallperishinmysin.Itisthegratifyingandservingoftheflesh,insteadofthewill ofGod,which eternally ruins souls. "Itmay be askedwhether onewhohasreceivedthegraceofGodintruthcanliveaftertheflesh.ToliveinacontinuedcourseofsiniscontrarytothegraceofGod;butfleshmayprevail andgreatly influence the lifeandconversation forawhile.Howlongthismaybethecaseofatruebelieverunderbacksliding,throughthepowerofcorruptionsandtemptations,cannotbeknown;butcertainitisthatitshallnotbealwaysthuswithhim"(JohnGill).

The whole of our verse pertains to professing Christians, and at thepresentmoment.TheApostledidnotsimplysay, "Ifyehave livedaftertheflesh,"forthatisthecasewitheveryunregeneratesoul.Butifyenowliveaftertheflesh,"yeshalldie"—inthefullmeaningofthatword.Itisageneral statement of a universal truth. We fully agree with theexplanationfurnishedbyB.W.Newton,whowasadecidedCalvinist."An

expressionofthiskindisaddressedtousfortworeasons.First,becauseintheprofessingchurchtheapostleknewtherewereandwouldbefalseprofessors.Sowhenevercollectivebodiesareaddressed,healwaysuseswordsimplyinguncertaintyanddoubt,fortareswillbeamongthewheat.Andsecond,truebelieversthemselves(thoughgracecanpreservethem)have now nevertheless always a tendency in them to the same paths.Thereforedescriptions like this,which are true to the full of thosewhomerelyprofess,mayyetberightlyappliedtoallwhoarewanderingintothosepaths."ExamplesoftheonearefoundinsuchpassagesasGalatians4:20,and6:8;Ephesians5:5-7;Colossians3:5,6.OftheseconditmustbeborneinmindthatabackslidingChristianhadturnedasidefromthenarrow way of denying self, and that if he follows the course of self-pleasingtothebitterend,destructionawaitshim."

See here the faithfulness of God in so plainly warning of the terribledoomawaitingallwho liveafter the flesh. Insteadof thinkinghardlyofGodforHisthreatenings,weshouldbegratefulforthem.SeethejusticeofGod.Tobepleasingselfistocontinueintheapostasyofmankind,andthereforetheoriginalsentence(Gen.2:17) is inforceagainstthem.It iscontempt of God, and the heinousness of the sin is measured by thegreatnessofHimwho isaffronted (1Sam.2:25).Moreover, they refusetheremedy,andthereforearedoublyguilty.SeeherethewisdomofGodin appointing the greater punishment to curb the greatness of thetemptation.Thepleasuresofsinarebutforaseason,butthepathsofsinare for evermore: if the latter were soundly believed and seriouslyconsidered, the formerwould not so easily prevail with us. Behold theholinessofGod:aunmortifiedsoul isunfit forHispresence.Vesselsofglory must first be seasoned with grace. Conformity to Christ fits forheaven,andwherethatbelackingtherecanbenoentrance.

"Forifyeliveaftertheflesh,yeshalldie:butifyethroughtheSpiritdomortifythedeedsofthebody,yeshalllive"(Rom.8:13).Thewholeofthisversepertainsandbelongstobelievers,whoare"debtors,nottotheflesh,to live after the flesh" (verse 12); but, instead, debtors to Christ whoredeemedthem,andthereforetoliveuntoHisglory;debtorstotheHolySpirit who regenerated and indwells them, and therefore to live insubjectiontoHisabsolutecontrol.

Onthisoccasionwewillstateverybrieflywhatissignifiedby"mortify,"leaving till later a fuller explanation of the precise nature of this duty.First,fromitsbeinghereplacedinappositionwith"liveaftertheflesh,"itsnegativesenseismoreorlessobvious.To"liveaftertheflesh"istobecompletely controlled by indwelling sin, to be thoroughly under thedominion of our inbred corruptions.Hence,mortification consists in acourseofconductwhichisjustthereverse.It imports:Complynotwiththe demands of your old nature, but rather subdue them. Serve not,cherishnotyourlusts,butstarvethem:"makenotprovisionfortheflesh,tofulfiltheluststhereof"(Rom.13:14).Thenaturaldesiresandappetitesof the physical body require to be disciplined, so that they are ourservants and not our masters; it is our responsibility to moderate,regulateandsubordinatethemuntothehigherpartsofourbeing.Butthecravingsofthebodyofsinaretobepromptlyrefusedandsternlydenied.Thespirituallifeisretardedjustinproportionasweyieldsubserviencetoourevilpassions.

The imperative necessity for this work ofmortification arises from thecontinuedpresenceoftheevilnatureintheChristian.UponhisbelievinginChristuntosalvationhewasatoncedeliveredfromthecondemnationof the Divine law, and freed from the reigning power of sin; but "theflesh"was not eradicated fromhis being, norwere its vile propensitiespurgedorevenmodified.Thatfountoffilthinessstillremainsunchangeduntotheendofhisearthlycareer.Notonlyso,butitiseveractiveinitshostilitytoGodandholiness:"ThefleshlustethagainsttheSpirit[ornewnature] , and the Spirit against the flesh" (Gal. 5:17). Thus there is aceaselessconflictinthesaintbetweenindwellingsinandinherentgrace.Consequentlythereisaperpetualneedforhimtomortifyorputtodeathnotonlytheactingsofindwellingcorruptionbutalsotheprincipleitself.He is called upon to engage in ceaseless warfare and not suffertemptationtobringhimintocaptivitytohislusts.TheDivineprohibitionis"havenofellowshipwiththeunfruitfulworksofdarkness[enterintonotruce, formnoalliancewith],but rather reprove them" (Eph.5:11).Saywith Ephraim of old, "What have Ito do anymorewith idols?" (Hosea14:8).

No real communion with God is possible while sinful lusts remain

unmortified.AllowedevildrawstheheartawayfromGod,andtanglestheaffections,discomposesthesoul,andprovokestheHolyOnetocloseHisearsagainstourprayers:"Sonofman,thesemenhavesetuptheiridolsin theirheart, andput the stumblingblock of their iniquity before theirface:shouldIbeinquiredofatallbythem?"(Ezek.14:3).Godcannotinany wise delight in an unmortified soul: for Him to do so would bedenyingHimselforactingcontrarytoHisownnature.Hehasnopleasureinwickedness,andcannotlookwiththeslightestapprovalonevil.Sinisamire,andthemoremirywearethelessfitforHiseyes(Ps.40:2).Sinisleprosy(Isa.1:6),andthemoreitspreadsthelessconversewilltheLordhavewithus.DeliberatelytokeepsinaliveistodefenditagainstthewillofGod,andtochallengecombatwiththeMostHigh.Unmortifiedsinisagainstthewholedesignof theGospel—asthoughChrist’ssacrificewasintendedtoindulgeusinsin,ratherthanredeemusfromit.TheveryendofChrist’sdyingwasthedeathofsin:ratherthansinshouldnotdie,HelaiddownHislife.

ThoughrisenwithChrist,theirlifehidwithHiminGod,andtheycertainto appear with Christ in glory, the saints are nevertheless exhorted tomortify their members which are upon the earth (Col. 3:1-5). It mayappear strange when we note what particular members the apostlespecified. It was not vain thoughts, coldness of heart, unwary walking,butthevisibleandmostrepulsivemembersoftheoldman:"fornication,uncleanness,inordinateaffection,evilconcupiscence";andinverse8hebidsthemagain,"putoffallthese;anger,wrath,malice,blasphemy,filthycommunication" and lying. Startling and solemn it is to find thatbelievers require calling upon to mortify such gross and foul sins asthose:yet it is nomore than is necessary.ThebestChristians on earthhave somuch corruption within them, which habitually disposes themuntotheseiniquities(greatandheinousastheyare),andtheDevilwillsosuit his temptations as will certainly draw their corruptions into openacts,unlesstheykeepatighthandandclosewatchoverthemselvesintheconstantexerciseofmortification.Nonebut theHolyOneofGodcouldtruthfullyaver,"theprinceofthisworldcometh,andhathnothinginMe"(John14:30)whichcouldbeenkindledbyhisfierydarts.

AstheservantsofGodurgeuponthewickedthattheyslightnotanysin

because in their judgment it is but a trivialmatter, saying, "Is it not alittleone?andmysoul shall live" (Gen. 19:20); so the faithfulministerwillpressituponallofGod’speoplethattheymustnotdisregardanysinbecause it is greatandgrievous, andsaywithin themselves, "Is itnotagreatone?andmysoulshallnevercommitit."AswepresumeuponthepardoningmercyofGodinthepreserveusfromthecommittingofgreatand crying sins. It is because of their self-confidence and carelessnessthat sometimes the most gracious and experienced suddenly findthemselvessurprisedby themostawful lapses.When thepreacherbidshis hearers beware that they murder not, blaspheme not, turn notapostates fromtheirprofessionof the faith, nonebut the self-righteouswill saywithHazael, "Butwhat, is thy servantadog, thathe shoulddothisgreatthing?"(2Kings8:13).There isnocrime,howeverenormous,no abomination, however vile, but what any of us are capable ofcommitting, ifwe do not bring the cross of Christ into our hearts by adailymortification.

Butwhy"mortifythedeedsofthebody"?Inviewofthestudiedbalancingoftheseveralclausesinthisantitheticalsentence,wehadexpectedittoread"mortifytheflesh."Intheseventhchapterandtheopeningversesoftheeighththeapostlehadtreatedofindwellingsinasthefountofallevilactions; and here he insists on themortifying of both the root and thebranchesofcorruption,referringtothedutyunderthenameofthefruitsitbears.The"deedsofthebody"mustnotberestrictedtomereoutwardworks,butbeunderstoodas includingalsothespringsfromwhichtheyissue.AsOwenrightlysaid,"Theaxemustbelaidtotherootofthetree."Inourjudgment"thebody"herehasatwofoldreference.First,totheevilnatureorindwellingsin,whichinRomans6:6,and7:24,islikeneduntoabody,namely"thebodyofthesinsoftheflesh"(Col.2:11).Itisabodyofcorruptionwhichcompassesthesoul:hencewereadof"yourmemberswhich are upon the earth" (Col. 3:5). The "deeds of the body" are theworkswhichcorruptnatureproduces,namelyoursins.Thusthe"body"ishereusedobjectivelyof"theflesh."

Second,the"body"hereincludesthehouseinwhichthesoulnowdwells.It is specified to denote the degradingmalignity which there is in sin,reducingitsslavestoliveasthoughtheyhadnosouls.Itismentionedto

importthetendencyofindwellingsin,namelytopleaseandpamperthebaserpartofourbeing, thesoulbeingmade thedrudgeof theoutwardman.Thebody is here referred to for thepurpose of informingus thatthoughthesoulbetheoriginalabodeof"theflesh"thephysicalframeisthe main instrument of its actions. Our corruptions are principallymanifested in our external members: it is there that indwelling sin ischieflyfoundandfelt.Sinsaredenominated"thedeedsofthebody"notonlybecausetheyarewhatthelustsofthefleshtendtoproduce,butalsobecause theyareexecutedby thebody (Romans6:12).Our task then isnot to transform and transmute "the flesh," but to slay it: to refuse itsimpulses,todenyitsaspirations,toputtodeathitsappetites.

Butwhoissufficientforsuchatask—ataskwhichisnotaworkofnaturebut wholly a spiritual one? It is far beyond the unaided powers of thebeliever. Means and ordinances cannot of themselves effect it. It isbeyondtheprovinceandabilityofthepreacher:omnipotencemusthavethemainshareinthework."IfyethroughtheSpiritdomortify,"thatis"theSpiritofGod, theSpiritofChrist"ofRomans8:9—theHolySpirit;for He is not only the Spirit of holiness in His nature, but in Hisoperationstoo.Heistheprincipalefficientcauseofmortification.LetusmarvelatandadoretheDivinegracewhichhasprovidedsuchaHelperforus!Letusrecognizeandrealizethatweareastruly indebtedtoanddependent upon the Spirit’s operations as we are upon the Father’selecting and the Son’s redeeming us. Though grace be wrought in theheartsof the regenerate, yet it liesnot in theirpower to act it.Hewhoimpartedthegracemustrenew,excite,anddirectit.

Believers may employ the aids of inward discipline and rigor, andpractice outwardmoderation and abstinence, andwhile theymay for atimecheckandsuppresstheirevilhabits,unlesstheSpiritputsforthHispower in them there will be no true mortification. And how does Heoperateinthisparticularwork?Inmanydifferentways.First,atthenewbirthHegivesusanewnature.Thenbynourishingandpreservingthatnature.InstrengtheninguswithHismightintheinnerman.Ingrantingfreshsuppliesofgracefromdaytoday.Byworkinginusaloathingofsin,amourningoverit,aturningfromit.BypressinguponustheclaimsofChrist, making us willing to take up our cross and follow Him. By

bringing some precept or warning to our mind. By sealing a promiseupontheheart.Bymovingustopray.

Yet let it be carefullynoted that our text doesnot say, "If theSpirit domortify,"oreven"IftheSpiritthroughyoudomortify,"but, instead,"IfyethroughtheSpirit":thebelieverisnotpassiveinthiswork,butactive.It must not be supposed that the Spirit will help us without ourconcurrence, aswellwhilewe are asleep aswaking,whether or notwemaintain a close watch over our thoughts and works, and exercisenothingbutaslightwishorsluggishprayer for themortificationofoursins.Believersarerequiredtosetthemselvesseriouslytothetask.Ifonthe one hand we cannot discharge this duty without the Spirit’senablement,ontheotherhandHewillnotassistifwebetooindolenttoput forthearnest endeavors.Then letnot the lazyChristian imaginehewillevergetthevictoryoverhislusts.

TheSpirit’sgraceandpoweraffordnolicensetoidleness,butrathercalluponustothediligentuseofmeansandlookingtoHimforHisblessinguponthesame.Weareexpresslyexhorted,"letuscleanseourselvesfromallfilthinessofthefleshandspirit,perfectingholinessinthefearofGod"(2Cor.7:1),andthatmakesitplainthatthebelieverisnotacipherinthiswork.Thegraciousoperationsof theSpiritwereneverdesignedtobeasubstitute for the Christian’s discharge of duty. Though His help beindispensable,yetitreleasesusnotfromourobligations."Littlechildren,keep yourselves from idols" (John 5:21) emphasizes our accountabilityandevincesthatGodrequiresmuchmorethanourwaitinguponHimtostirusuntoaction.Ourheartsare terriblydeceitful, andweneed to bemuch upon our guard against cloaking a spirit of apathy under anapparent jealous regard for the glory of the Spirit. Is no self-effortrequiredtoescapethesnaresofSatanbyrefusingtowalkinthosepathswhich God has prohibited? Is no self-effort called for in separatingourselvesfromthecompanionshipofthewicked?

MortificationisatasktowhicheveryChristianmustapplyhimselfwithprayerful diligence and resolute earnestness. The regenerate have aspiritual nature within that fits them for holy action, otherwise therewould be no difference between them and the unregenerate. They arerequired to improve thedeathofChrist, toembitter sin to thembyHis

sufferings.Theyaretousethegracereceivedinbringingforththefruitsofrighteousness.Nevertheless,itisataskwhichfartranscendsourfeeblepowers. It is only "through the Spirit" that any of us can acceptably oreffectually(inanydegree)"mortify thedeedsof thebody."He it iswhopressesuponustheclaimsofChrist:remindingusthatinasmuchasHediedforsin,wemustsparenoeffortsindyingtosin—strivingagainst it(Heb.11:4),confessingit(1John1:9),forsakingit(Prov.28:13).Heitiswhopreservesusfromgivingwaytodespair,andencouragesustorenewtheconflict.Heitiswhodeepensourlongingsafterholiness,andmovesustocry,"Createinmeacleanheart,OGod"(Ps.51:10).

"If ye through the Spirit domortify the deeds of the body."Mark, myreader, the lovelybalance of truthwhich is here so carefully preserved:whiletheChristian’sresponsibilityisstrictlyenforced,thehonouroftheSpiritisasdefinitelymaintainedandDivinegraceismagnified.Believersaretheagentsinthiswork,yettheyperformitbythestrengthofAnother.The duty is theirs, but the success and the glory are His. The Spirit’soperationsarecarriedoninaccordancewiththeconstitutionwhichGodhas given us, working within and upon us as moral agents. The sameworkis,inonepointofview,God’s;andinanotherours.Heilluminestheunderstanding,andmakesusmoresensibleofindwellingsin.Hemakestheconsciencemoresensitive.Hedeepensouryearningsafterpurity.HeworksinusbothtowillandtodoofGod’sgoodpleasure.OurbusinessistoheedHisconvictions,torespondtoHisholyimpulses,toimploreHisaid,tocountuponHisgrace.

"If ye through the Spirit do mortify the deeds of the body, ye shalllive."Here is the encouraging promise set before the sorely triedcontestant.Godwillbenoman’sdebtor:yea,He isa rewarderof themthatdiligentlyseekHim(Heb.11:6).Ifthen,bygrace,weconcurwiththeSpirit, denying the flesh, striving after holiness, richly shall we berecompensed. The promise unto this duty is opposed unto the deaththreatened in the clause foregoing: as "die" there includes all the penalconsequences of sin, so "shall live" comprehends all the spiritualblessingsofgrace.IfbytheSpirit’senablementandourdiligentuseoftheDivinelyappointedmeanswesincerelyandconstantlyopposeandrefusethesolicitationsofindwellingsin,then—butonlythen—weshalllivealife

ofgraceandcomforthere,andalifeofeternalgloryandblisshereafter.Wehaveshownelsewherethat"eternallife"(1John2:25)isthebeliever’spresent possession (John 3:36; 10:28) and also his future goal (Mark10:30;Gal.6:8;Titus1:2).Henowhasatitleandrighttoit;hehasitbyfaith,andinhope;hehastheseedof it inhisnewnature.Buthehasitnotyetinfullpossessionandfruition.

"ThepromisesoftheGospelarenotmadetothework,buttotheworker;andtotheworkernotforhiswork,butaccordingtohiswork,forthesakeof Christ’swork. The promise of life, then, is notmade to the work ofmortification, but to him that mortifies his flesh; and that not for hismortification,butbecausehe is inChrist, ofwhich thismortification istheevidence.ThattheywhomortifythefleshshallliveisquiteconsistentwiththetruththateternallifeisthefreegiftofGod;andinthegivingofit, there is no respect to the merit of the receiver. This describes thecharacterofallwhoreceiveeternal life;andit isofgreat importance.IttakesawayallgroundofhopefromthosewhoprofesstoknowGodandinworks denyHim" (RobertHaldane). The conditionality of the promise,then, isneither thatof causationnoruncertainty,butof coherenceandconnection.A life of gloryproceedsnot frommortificationas the effectfrom the cause, but followsmerely upon it as the end does the use ofmeans.Thehighwayofholinessistheonlypathwhichleadstoheaven.

Chapter8

THEWORKOFTHELORD

Our present design is twofold: to censure amisuse, and to explain themeaningof the followingverse: "Therefore,mybelovedbrethren,beyesteadfast, unmovable, always abounding in the work of the Lord;forasmuchasyeknowthatyourlabourisnotinvainintheLord"(1Cor.15:58). In the heedless hurry of this slipshod age not a few have takenthose words as though they read, "Work for the Lord," and have usedthemasasloganforwhatisnowstyled"Christianservice,"mostofwhich

isquiteunscriptural—theenergyofthefleshfindinganoutlet incertainformsofreligiousactivities.Inthisdayofprideandpresumptionithasbeen quite general to speak of engaging in work for the Lord, and toentertaintheideathatHeisbeholdentosuchpeopleforthesame,thatwere their labours to cease, His cause would not prosper. To such anextent has this conceit been fostered that it is now a common thing tohear and read of our being "co-workers with God" and "co-operators"with Him. It is but another manifestation of the self-complacent andegotisticalspiritofLaodicea(Rev.3:17)andwhichhasbecomesorife.

Butitislikelytobeasked,DoesnotScriptureitselfspeakofthesaints,orat least ministers of the Gospel, being "co-workers with God"? Theemphaticanswer isNo,certainlynot.Twopassageshavebeenappealedtoinsupportofthiscarnalandblatantnotion,butneitherofthemwhenrightly rendered teach any such thing. The first is 1 Corinthians 3:9,which in the Authorized Version is strangely translated "For we arelaborerstogetherwithGod."LiterallytheGreekreads,"ForGod’sweare:fellow-workers; God’s husbandry, God’s building, ye are." The apostlehadjustrebukedtheCorinthians(3:1-3),particularlyforexaltingsomeoftheservantsofGodaboveothers(verse4).Heremindedthem,first,thattheapostleswerebutministersor"servants,"mereinstrumentswhowerenothingsunlessGodblessedtheirlaboursand"gavetheincrease"(verses6,7).Then,hepointedoutthatoneinstrumentoughtnottobeesteemedaboveanother,for"hethatplanteth"and"hethatwaterethareone(verse8)andshalleach"receivehisownreward."Whileinverse9hesumsupby saying those instruments are "God’s"—of His appointing andequipping;"fellow-workers,"partnersintheGospelfield.

Thesecondpassageappealedtolendsstilllesscolortotheconceitwearehererebutting:"WethenasworkerstogetherwithHimbeseechyou"(2Cor.6:1), for thewords"withHim"are in italics,whichmeans theyarenotcontainedintheoriginal,buthavebeensuppliedbythetranslators.This verse simply means that the instruments God employed in theministry of theGospelwere joint-laborers in beseeching sinners not toreceiveHisgraceinvain.Thereisnothoughtwhateverof"co-operating"withGod.Whyshouldtherebe?WhatassistancedoestheAlmightyneed!NordoesHeevervoluntarilyreceiveany(Job22:2,3;Luke17:10).What

anabsurditytosupposethefinitecouldbeofanyhelptotheInfinite!Atmost, we can but concur with His appointments, and humbly presentourselvesbeforeHimasemptyvesselstobefilledbyHim.ItiswondrouscondescensiononHispartifHedesignstoemployusasHisagents;thehonour is ours, we confer no favour on Him. The Lord is the soleOperator;HisservantsthechannelsthroughwhichHeoften—thoughbynomeansalways—operates.MinistersarenotcoordinateswithGod,butsubordinatestoHim.

There is something particularly repulsive to a spiritual mind in theconceptofwormsoftheearth"cooperating"withtheMostHigh,foritisa virtual deifying of the creature, a placing of him on a par with theCreator.Surely it is enoughsimply topointout that fact forallhumbleandSpirit-taughtsoulstorejectwithabhorrencesuchagrotesquefiction.Differentfarwasthespiritwhichpossessedthechiefoftheapostles.Saidhe"Ilabouredmoreabundantlythantheyall:yetnotI,butthegraceofGodwhichwaswithme" (1Cor. 15:10).When theTwelve responded totheirMaster’scommissionwearetoldthat"theywentforthandpreachedeverywhere,theLordworkingwiththem"(Mark16:20)—otherwisetheirlabours had yielded naught. Paul placed the honourwhere it rightfullybelongedwhenhedeclared"IwillnotdaretospeakofthosethingswhichChristhath not wrought byme" (Rom. 15:18). How different was thatfrom regarding himself as a "co-operator" with Him! It is just suchcreatureboastingwhichhasdriventheLordoutsidethechurches.

Inviewofwhathasbeenpointedoutabove,itisscarcelysurprisingthatthosepossessedofmorezealthanknowledgeshouldeagerlylayholdofaclausein1Corinthians15:58,andadoptitastheirmotto.Suchactivitiesas holding Gospel services in the streets, engaging in what is called"personalwork," takingpart inmeetingswhereyoungpeopleare led tobelievetheyare"givingtheirtestimonyforChrist,"andotherenterprisesfor which there is no warrant whatever in the Epistles (where churchmembers are more directly instructed and exhorted), are termed"working for theLord" or "servingChrist."Very different indeed is thetask whichHe has assigned His followers: a task far more difficult toperform, and onewhich ismuch less palatable to the flesh.Namely tokeeptheirheartswithalldiligence:mortifyingtheirlusts,anddeveloping

theirgraces(Col.3:5,12),tocleansethemselvesfromallfilthinessoftheflesh and spirit and perfect holiness in the fear of God (2 Cor. 7:1), towitnessforChristbytheirlives,"showingforthHispraises"(1Pet.2:9).

There is thereforea realneed for the inquiry,Exactlywhat ismeantby"the work of the Lord" in 1 Corinthians 15:58? It should at once beapparentthatwedonothavetogooutsidetheverseitselfforproofthatthe popular understanding which now obtains of it is thoroughlyunwarrantable.First, it isnotonewhichspeciallyconcernsministersoftheGospelnor"Christianworkers,"butinstead,pertainstoallthesaints,foritisaddressedtothe"belovedbrethren"atlarge.Second,theworkoftheLordwhich it enjoins calls for us to be "steadfast and immovable,"whicharescarcelythequalitiestobeassociatedwithwhatthechurchesterm "Christian service"—had that been in view such adjectives as"zealousanduntiring"hadbeenfarmorepertinent.Third,thedutyhereexhorted unto is one which allows of no intermission, as the "alwaysabounding in" expressly states—even the most enthusiastic "personalworkers"would scarcely affirm that!Finally, the "knowing [notprayingorhoping]thatyourlabourisnotinvainintheLord"makesitclearthatthewell-meantbutmisguidedeffortsofthereligiousworldtodayarenotinview.

Grammatically"theworkoftheLord"mayimporteitherthatworkwhichHeperforms,orthatwhichHerequiresfromHispeople.ThefactthatitisoneuntowhichHecallsthem,obligesustounderstanditinthesecondsense.WhenChristwasasked"Whatshallwedo,thatwemightworktheworksofGod?"John6:28) it shouldbeobvious that theymeant,WhatarethoseworkswhichGodrequiresofus?OurLordanswered:"This isthework of God: that ye believe onHimwhomHe hath sent": that iswhat He has commanded (1 John 3:23) and that is what will beacceptable unto Him. The same inquiry should proceed from theChristian:Whatistheall-inclusiveworkwhichGodhasassignedus?Thesummarized answer is given in 1 Corinthians 15:58: the "work of theLord," in which the saints are to be always abounding, is a generaldesignation of the whole of Christian duty. As "the way of the Lord"(Genesis18:19)signifiesthepathofconductwhichHehasmarkedoutforus,so"theworkoftheLord"connotesthattaskHehasprescribedus.

Asisgenerallythecasewitherroneousinterpretations,ourmodernshavetaken this verse Out of its setting and ignored its controlling context,paying no attention to its opening "Therefore." 1 Corinthians 15 is thegreat resurrection chapter, and may be outlined thus. First, theresurrectionofChristHimself(verses1-11).Second,Hisrisingfromthedead secures the "resurrection of life" to allHis people (verses 20-28).Third,thenatureoftheirresurrectionbodies(verses42-54).Inbetweenthose divisions, denials of the resurrection are refuted and objectionstheretoanswered.Furtherindicationisthis,thattoterminatethechapterwithaninjunctiontoengage inwhat is termed"Christianservicewouldbe totally foreign to what precedes. Instead, the apostle closes histeachingon resurrectionwith a triumphant thanksgiving (verses 55-57)and an ethical inference drawn from the same. Therein is illustrated afundamental characteristic of the Scriptures: that doctrinal declarationand moral exhortation are never to be severed, the former being thegrounduponwhichthelatterisbased:firstastatementoftheChristian’sprivileges,andthenpointingoutthecorrespondingobligation.

InthecontexttheHolySpirithassetbeforeussomethingofthegloriousfuture awaiting the redeemed of Christ: in verses 55-58 He makespracticalapplicationofthewholetotheimmediatepresent.Doctrineanddutyarenevertobedivorced.Neither inthepromisenortheprecept is"thelifethatnowis"separatedfrom"thatwhichistocome."Alltruthisdesigned to have a sanctifying effect upon our daily walk. Somethingmorethanamereheadbeliefof thecontentsofScripture isrequiredofus,namelyanincorporatingoftheminthecharacterandconduct.Truthso blessed as that set forth in verses 42-54 should fill the hearts ofbelieverswithjoy(verses55-57),andmovethemtotheutmostdiligenceandendeavourtopleaseandglorifytheLord(verse58).The"Butthanksbe to God, which giveth us the victory through our Lord Jesus Christ"(verse57)isthelanguageoffaith,forfaithgivesapresentsubsistencetothingswhichareyet future.Thefinalverseannouncesthetransformingeffectwhichsucharevelationandahopesoelevatingshouldhaveuponus; or, stating it in other words, this injunction makes known thecorresponding obligation which such a prospect entails. What thattransformingeffectshouldbe,what thatobligationconsistsof,weshallnowseektostate.

"Therefore, my beloved brethren, be ye steadfast, unmovable, alwaysabounding in the work of the Lord, forasmuch as ye know that yourlabourisnotinvainintheLord."Ananalysisofthisverseshowsthatitconsistsof two things:anexhortationandmotives toenforce thesame.Theexhortationincludesathreefoldtask:tobe"steadfast"inthefaith,inourconvictionsoftheTruth;tobe"unmovable"inouraffections,inourexpectationsofthethingspromised;tobe"alwaysaboundingintheworkoftheLord,"indoingHiswill,inperformingthosegoodworkswhichHehas foreordained we should walk in. The "work of the Lord" may beregarded first as a general expression, comprehending all that Herequiresfromusinthewayofduty:intheexerciseofeverygraceandthepractice of every virtue. "Always abounding in the work of the Lord"signifieseverengagedinobeyingHisWord,seekingHisglory,aimingatthe advance of His kingdom.More specifically, it imports that lifelongtaskwhichHehas setbeforeus, andwhichmaybe summedup in twowords—mortificationand sanctification: thedenyingof self andputtingtodeathofourlusts;thedevelopingofourgracesandbringingforththefruitsofholiness.

Strictlyspeaking,itis"theworkoftheLord"towhichweareherecalled,andthesteadfastnessandimmovabilityareprerequisitestoour"alwaysabounding"therein.Butweshallconsiderthemasseparateduties.First,"beyesteadfast"inthefaithandprofessionoftheGospel,andnot"tossedtoandfroandcarriedaboutwitheverywindofdoctrine"(Eph.4:14).Befirmly fixed in your convictions: having bought the Truth, sell it not."Prove all things, hold fast that which is good." That by no meansprecludesfurtherprogressofattainment,forwearetopressforwarduntothose things which are still before; yet in order thereto there must bestabilityandresolution,a"holdingfastthefaithfulWord"(Titus1:9),aneschewingofallfalsedoctrine.

Second,"unmovable,"which is aword implying testing andopposition.SuffernottheallurementsoftheworldnorthebaitsofSatantounsettleyou.Benot shakenby the trials of this life.Bepatient andperseveringwhateveryour lot.Seekgrace tosayofall troublesandafflictions,whatPaulsaidofbondsandimprisonments—"noneofthesethingsmoveme."And why should they? None of them impugn God’s faithfulness.

Moreover, theyworkforus"afarmoreexceedingandeternalweightofglory while we look not at the things which are seen." Then beunwaveringinyourexpectationsand"benotmovedawayfromthehopeof the Gospel," no matter what opposition you encounter.Notwithstanding your discouraging failures, the backslidings of fellowChristians, the hypocrisy of graceless professors, "hold fast theconfidenceandrejoicingofthehopefirmuntotheend"(Heb.3:6).

Third,"alwaysabounding in theworkof theLord":constantlyoccupiedin doing those good works which honour God. More specifically:"Whether therefore ye eat or drink, or whatsoever ye do, do all to thegloryofGod"(1Cor.10:31)."Givingalldiligence,addtoyourfaith,virtue,and to virtue, knowledge; and to knowledge, temperance; and totemperance, patience; and to patience, brotherly kindness; and tobrotherlykindness, love; for if thesethingsbe inyou,andabound,theymakeyouthatyeshallneitherbebarrennorunfruitfulintheknowledgeofourLordJesusChrist...forifyedothesethingsyeshallneverfall:forso an entrance shall be ministered unto you abundantly into theeverlastingkingdomofourLordandSaviourJesusChrist"(2Pet.1:5-11).Thatis"theworkoftheLord,"thatthetaskassignedus.Thenletnotthedifficulty of such duties nor the imperfections of your performancesdisheartenyou;suffernotthehatredofyourenemiesnortheseverityoftheiropposition todeteryou. "Letusnotbeweary inwelldoing, for indueseasonweshallreap,ifwefaintnot"(Gal.6:9).

"Therefore, my beloved brethren, be ye steadfast, unmovable, alwaysabounding in the work of the Lord, forasmuch as ye know that yourlabourisnotinvainintheLord"(1Cor.15:58).Inthefirstportionofthisdiscoursewedidlittlemorethangiveatopicaltreatmentofthisverse:letus now furnish a contextual exposition of it. In verses 55 and 56 theapostle asked, "O death, where is thy sting? O grave, where is thyvictory?"towhichhereplied,"Thestingofdeathissin,andthestrengthofsinisthelaw."Thenheexultantlycried:"ButthanksbetoGod,whichgivethusthevictorythroughourLordJesusChrist"(verse57).Thetenseof the verb should be closely observed: it is not "hath given" nor "willgive,"but"givethusthevictory."It isalsotobecarefullynotedthatthe"victory" here referred to is one over death and the grave viewed in

connectionwithsinandtheLaw,andthatitissharedbyallsaintsandisnot some peculiar experience which only a few fully consecrated soulsenter into. Obviously, that victory will only be fully and historicallyrealizedontheresurrectionmorning;yetevennowitisapprehendedbyfaithandenjoyedbyhope, and, inproportionas it really isso,will thebeliever know practically something of "the power of Christ’sresurrection."

"Thanksbe toGod,whichgivethus thevictory throughourLordJesusChrist"isthelanguageofjoyfulfaith,inresponsetotherevelationgiveninthepreviousfifty-sixverses.Christ’striumphoverdeathasthewagesof sin and the penalty of the Law ensures the resurrection of all Hissleeping saints, for itwas as their federalHead (verses 20-22) thatHesufferedfortheirsinsandboretheLaw’scurse,asitwasthatas"thelastAdam"(verse45)Hewasvictoriousoverthetomb.Asfaithlaysholdofthat blessed truth and its possessor appropriates a personal interesttherein,herealizesthathehimselfhas(judicially)passedfromdeathtolife,thatsincannotslaynortheLawcursehim,thatheisjustifiedbyGod"fromallthings"(Acts13:39).Sucharealizationcannotbutmovehimtoexclaim"ThanksbetoGod."ByvirtueofhisunionwithChrist, forhimdeath’sstinghasbeenextracted,andtherefore ithasbeenrobbedofallterror. It is sinwhichgivespowerandhorror todeath,but sinceChristhasmadefullatonementforthebeliever’ssinandobtainedremissionforhim,deathcannomoreharmhim thancouldawaspwhosevenomousstinghadbeenremoved—thoughitmightstillbuzzandhissandattempttodisturbhim.

"Thestrengthofsin is theLaw": itspowertocondemnwassuppliedbythetransgressingof it.But sinceChristwasmadeacurse foruswearereleased therefrom. The entire threatening and penalty of the LawwasexecutedupontheSurety,andthereforethoseinwhosesteadHeboreitareexemptedfromthesame.Butmore:becauseinEdensinviolatedtheholy commandment of the Lawgiver, the Law received a commandingpoweroverthesinner,makingsintorageandreigninhim,compellinghim to serve it as a slave. That was but just. Since man preferred theexerciseofself-willtosubmissiontotheauthorityofhisMaker,theLawwasgivenbothacondemningandcommandingpoweroverhim.Inother

words,theenthrallingpowerorstrengthwhichsinexertsoveritssubjectsisanintrinsicpartoftheLaw’scurse.TheLawcommandsholiness,butbyreasonofman’sdepravityitsverypreceptsexasperatehiscorruptions—as the sun shining on a dung-heap stirs up its filthy vapors. Godpunishessinwithsin:sincethecommissionofsinwasman’schoice,thestrengthofsinshallbehisdoom.ButChristhasnotonlydeliveredHispeople fromthepenaltyof sin,but from its reigningpower too, so thatHispromiseis"Sinshallnothavedominionoveryou"(Rom.6:14).

"Therefore, my beloved brethren, be ye steadfast, unmovable, alwaysaboundingintheworkoftheLord":letthatbeyourresponsetomerciessogreat.Manifestly,theapostleisheredrawingaconclusionfromallthatprecedes,particularlyfromwhatissaidinverses56and57.Divinegrace,throughthedeathandresurrectionofChrist,hasjudiciallydeliveredthebeliever from both the guilt and dominion of sin, and from the wholecurseof theLaw.Howthenshallheanswer tosuchblessings?Why,byseeingtoitthatthosemerciesarenowmadegoodbyhiminapracticalway. And how is he to set about the same? First, by complying withRomans 6:11: "Likewise, reckon ye also yourselves to have died indeeduntosin,butaliveuntoGodthroughJesusChristourLord";whichinthelightof thepreviousverse signifies:By theexerciseof faith inwhat theWorddeclares,regardyourselvesashavinglegallypassedfromdeathtolifeinthepersonofyourSurety.Second,byheedingRomans6:12:"Letnotsinthereforereigninyourmortalbody,thatyeshouldobeyitintheluststhereof";whichmeans:Suffernotindwellingsintolorditoveryou.Sinceyoubeabsolvedfromallyoudidinthepast,yieldobediencetoGodandnottoyourcorruptions.

We cannot rightly interpret 1 Corinthians 15:58, unless its connectionwithverses56and57bedulynoted.Itsopening"Therefore"isaslogicalandnecessaryastheoneinRomans6:12,andwhatfollowsthatpassageenables us to understand our present one. "Neither yield ye yourmembers as instruments of unrighteousness unto sin; but yieldyourselves unto God as those that are alive from the dead, and yourmembers as instruments of righteousness unto God": that is, conductyourselvespractically in harmony with what is true of you (in Christ)legally.Anotherparallelpassage is, "ForasmuchasChristhathsuffered

forus in the flesh,armyourselves likewisewith thesamemind" (1Pet.4:1),where thedoctrinal fact is first stated, and then thepracticaldutyenjoined. Legally, "victory" is ours now, as our justification by Goddemonstrates.Experientially,wehavebeen freed from thedominionofsin,and aredelivered, inmeasure, from its enticingpower, for there isnow that in uswhich hates and opposes it. At death, sin is completelyeradicated from the soul; and at resurrection its last trace will havedisappeared from the body. From his exposition of the grand truth ofresurrectiontheapostlemadepracticalapplication,exhortingthesaintstowalkinnewnessoflife.

Inviewofourparticipation inChrist’s victory,wearehere informedoftheparticulardutywhichisincumbentuponus,namelytostriveagainstsin, resist temptation, overcome Satan by the blood of the Lamb, andbringforththefruitsofholinesstoHim.But,inorderthereto,wemustbe"steadfast"intheconvictionofouronenesswithChristinHisdeathandresurrection, and "unmovable" in our love and gratitude to Him. TheGreekfor"alwaysaboundingintheworkoftheLord"conveystheideaofquality more than quantity, progressive improvement rather thanmultiplicityofworks—"continuallymakingadvance intruepiety"(Matt.Henry).Excelinitisthethought:restnotsatisfiedwithpresentprogressand attainments, but each fresh day endeavour to perform your dutybetter than on the previous one. This lifelong task ofmortification andsanctificationiscalled"theworkoftheLord"becauseitistheonewhichHehasassignedus,becauseitcanbeperformedonlyinHisstrength,andbecauseitisthatwhichispeculiarlywellpleasinginHissight.

ThatdutycanonlybedischargedinarightspiritasfaithapprehendstheChristian’sunionwithChrist,andthenthankfullyactsaccordingly.TherecannotbeanyGospelholinesswithoutsucharealization.Therecanbenoevangelical obedience until the heart is really assured that Christ hasremoved death’s "sting" for us and has taken away from the Law the"strength of sin. Only then can the believer serve God in "newness ofspirit": that is, in loving gratitude, and not from dread or to earnsomething. Only then will he truly realize that as in the Lord he has"righteousness" forhis justification,so inHimhehas"strength"(Isaiah45:22) for his walk and warfare. Thus the opening "Therefore" of our

versenotonlydrawsaconclusionwhichstatestheobligationentailedbytheinestimableblessingsenumeratedinthecontext,butalsosuppliesapowermotive for the performance of that obligation—a performancewhichistoberegardedasagreatprivilege.Since"Christdiedforoursins(verse3),sinceHebe"risenfromthedead,andbecomethefirstfruitsofthemthatslept"(verse20),sinceweshallbe"raisedinglory"and"bearthe image of the heavenly," let our gratitude be expressed in a life ofpracticalholiness.

Asecondmotiveto inspire theperformanceof thisduty iscontained intheclosingclauseofourverse:"forasmuchasyeknowthatyourlabourisnotinvainintheLord."Hewillbenoman’sDebtor:everysincereeffortofgratitude—howeverfaultyitsexecution—isvaluedbyHimandshallberecompensed."GodisnotunrighteoustoforgetyourworkandlabouroflovewhichyehaveshowedtowardHisname"(Heb.6:10).TheChristianshould be fully assured that a genuine endeavour to do God’s will andpromoteHisglorywillreceiveHissmile,producepeaceofconscienceandjoyofhearthere, andHis "welldone"hereafter. "In thekeepingofHiscommandments there is great reward." This was the motive whichanimated Moses in his great renunciation (Heb. 11:24-26): "he hadrespectuntotherecompenseofthereward."

"Forasmuch as ye know that your labour is not in vain in the Lord.""Labour"isastrongerwordthan"work,"signifyingefforttothepointoffatigue. "In theLord"means inunionwithanddependenceuponHim.Such labour shall not be strength spent for naught. Yet that is exactlywhat it appears to be to the Christian. To him it seems his efforts tomortifyhislustsanddevelophisgracesareutterlyfutile.Hefeelsthathisbest endeavors to resist sin and bring forth the fruits of holiness are atotalfailure.Thatisbecausehejudgesbysightandsense!God,wholooksattheheartandacceptsthesincerewillforthedeed,reckonsotherwise."YeknowthatyourlabourisnotinvainintheLord":suchanassuranceisours inexactproportion to themeasureof faith.Themore confidentourhopeofreward,themoredeterminedwillbeoureffortstomortifysinand practice holiness—the only "labour"Godhas assured us "isnot invain"!

Part3:AuthorityinChristianPractice

Chapter9

THESUPREMACYOFGOD

InoneofhisletterstoErasmus,Luthersaid,"YourthoughtsofGodaretoohuman."Probablythatrenownedscholarresentedsucharebuke,themore so since it proceeded from a miner’s son; nevertheless, it wasthoroughly deserved. We, too, though having no standing among thereligious leaders of this degenerate age, prefer the same charge againstthe vast majority of the preachers of our day, and against those who,instead of searching the Scriptures for themselves, lazily accept theirteachings.Themostdishonoring anddegrading conceptionsof the ruleandreignoftheAlmightyarenowheldalmosteverywhere.Tocountlessthousands, even among those professing to be Christians, the God ofScriptureisquiteunknown.

Ofold,GodcomplainedtoanapostateIsrael,"ThouthoughtestthatIwasaltogether as thyself" (Ps. 50:21). Such must now be His indictmentagainst the apostate Christendom.Men imagine that theMost High ismoved by sentiment, rather than actuated by principle. They supposethatHisomnipotency issuchan idle fictionthatSatan is thwartingHisdesigns on every side. They think that if He has formed any plan orpurposeat all, then itmustbe like theirs, constantly subject to change.They openly declare that whatever power He possesses must berestricted,lestHeinvadethecitadelofman’s"freewill"andreducehimto a "machine." They lower the all-efficacious Atonement, which hasactuallyredeemedeveryoneforwhomitwasmade,toamere"remedy,"whichsin-sicksoulsmayuse if they feeldisposedto;andthenenervatethe invincibleworkof theHolySpirit to an "offer"of theGospelwhichsinnersmayacceptorrejectastheyplease.

ThesupremacyofthetrueandlivingGodmightwellbearguedfromtheinfinite distance which separates the mightiest creatures from thealmightyCreator.HeisthePotter,theyarebuttheclayinHishands,tobemoldedintovesselsofhonour,ortobedashedintopieces(Ps.2:9)asHe pleases.Were all the denizens of heaven and all the inhabitants of

earthtocombineinopenrevoltagainstHim, itwouldoccasionHimnouneasiness,andwouldhavelesseffectuponHiseternalandunassailablethrone than has the spray of the Mediterranean’s waves upon thetoweringrockofGibraltar.Sopuerile(?)andpowerlessisthecreaturetoaffect theMostHigh that Scripture itself tells us thatwhen theGentileheadsunitewithapostateIsraeltodefyJehovahandHisChrist"Hethatsittethintheheavensshalllaugh"(Ps.2:4).

The absolute and universal supremacy of God is plainly and positivelyaffirmed inmany scriptures. "Thine, O Lord, is the greatness, and thepower,andtheglory,and thevictory,and themajesty: forall that is intheheavenandintheearthisThine;Thineisthekingdom,OLord,andThouartexaltedasheadaboveall...andThoureignestoverall"(1Chron.29:11, 12)—note "reignest" now, not "will do so in themillennium." "OLordGodofourfathers,artnotThouGodinheaven?andrulestnotThouover all the kingdoms of the heathen? and in Thine hand is there notpower andmight, so that none [not even the Devil himself] is able towithstand Thee?" (2 Chron. 20:6). Before Him presidents and popes,kingsandemperors,arelessthangrasshoppers.

"But He is in one mind, and who can turn Him? and what His souldesireth, even thatHe doeth" (Job 23:13). Ah, my reader, the God ofScriptureisnomake-believemonarch,nomereimaginarysovereign,butKingofkings,andLordoflords."IknowthatThoucanstdoeverything,andthatnothoughtofThinecanbehindered"(Job42:2,margin),or,asanothertranslator, "nopurposeofThinecanbe frustrated."All thatHehasdesignedHedoes.All thatHehasdecreedHeperfects.All thatHehaspromisedHeperforms."ButourGodisintheheavens:Hehathdonewhatsoever He hath pleased" (Ps. 115:3). And why has He? Because"there is no wisdom nor understanding nor counsel against the Lord"(Prov.21:30).

God’s supremacy over the works of His hands is vividly depicted inScripture. Inanimate matter, irrational creatures, all perform theirMaker’s bidding. At His pleasure, the Red Sea divided and its watersstoodupaswalls(Ex.14);theearthopenedhermouth,andguiltyrebelswent down alive into the pit (Num. 14).WhenHe so ordered, the sunstood still (Joshua 10); and on another occasion went backward ten

degreesonthedialofAhaz(Isa.38:8).ToexemplifyHissupremacy,HemaderavenscarryfoodtoElijah(1Kings17),irontoswimontopofthewaters (2 Kings 6:5), lions to be tamewhenDanielwas cast into theirden,firetoburnnotwhenthethreeHebrewswereflungintoitsflames.Thus"WhatsoevertheLordpleased,thatdidHeinheaven,andinearth,intheseas,andalldeepplaces"(Ps.135:6).

The absolute and universal supremacy of God is affirmed with equalplainnessandpositivenessintheNewTestament.TherewearetoldthatGod"workethallthingsafterthecounselofHisownwill"(Eph.1:11)—theGreekfor"worketh"means"toworkeffectually."Forthisreasonweread,"ForofHim,and throughHim,and toHim,areall things: towhombeglory for ever. Amen" (Rom. 11:36).Menmay boast that they are freeagents,withwillsoftheirown,andareatlibertytodoastheyplease,butScripture says to those who boast, "We will go into such a city, andcontinue there a year, andbuyand sell. . . Yeought to say, if the Lordwill"(James4:13,15)!

Herethenisasureresting-placefortheheart.Our livesareneithertheproductofblindfatenortheresultofcapriciouschance,buteverydetailofthemwasordainedfromalleternity,andisnoworderedbythelivingand reigningGod.Not a hair of our heads can be touchedwithoutHispermission."Aman’sheartdevisethhisway:but theLorddirecteth hissteps" (Prov. 16:9). What assurance, what strength, what comfort thisshould give the real Christian! "My times are inThyhand" (Ps. 31:15).Thenletme"restintheLord,andwaitpatientlyforHim"(Ps.37:7).

Chapter10

EVANGELICALOBEDIENCE

Nomatterhowcautiouslyonemaydealwithobedience, ifheistobeofanyservice to therealpeopleofGod,hiseffortsaresure tobeput toawrongandevilusebyhypocrites, for theywill "wrest it,as theydoalsotheotherScriptures,untotheirowndestruction"(2Pet.3:16).Suchistheperversityofhumannature.Whenadiscriminatingsermonispreached,

the particular design of which is to draw a clear line of demarcationbetween genuine and nominal Christians, and "take forth the preciousfrom the vile" (Jer. 15:19), the graceless professor will refuse to makeapplicationof the sameandexaminehisownheartand life in the lightthereof; whereas the possessor of Divine life is only too apt to draw awrongdeductionanddeemhimselftobenumberedamongthespirituallydead.Contrariwise,ifthemessagebeoneofcomforttoGod’slittleones,while too many of them are afraid to receive it, others who are notentitledwillmisappropriate ituntothemselves.But letnotarealizationof these thingsprevent theminister of theGospel fromdischarginghisduty, andwhile being careful not to cast the children’s bread unto thedogs,yetthepresenceofsuchisnottodeterhimfromsettingbeforethechildrentheirlegitimateportion.

Before developing our theme, we will define our terms. "Evangelicalobedience" is obviously the opposite of legal,and that is of two sorts.First,theflawlessandconstantconformityuntoHisrevealedwillwhichGodrequiredfromAdamandwhichHestilldemands fromallwhoareunder the Covenant of Works; for though man has lost his power toperform,Godhasnot relinquishedHis right to insist uponwhat isHisjust due. Second, the obedience of unregenerate formalists, which isunacceptableuntoGod,notonlybecauseitisfullofdefects,butbecauseitissuesfromanaturalprinciple,isnotdoneinfaith,andisrenderedinamercenary spirit, and therefore consists of "deadworks."Evangelical isalsotobedistinguishedfromimputedobedience.ItisblessedlytruethatwhentheybelieveontheLordJesusChrist,Godreckonstotheaccountofall the subjects of theCovenant ofGrace the perfect obedience of theirSurety, so that He pronounces them justified, or possessed of thatrighteousnesswhichtheLawrequires.Yetthatisnottheonlyobediencewhich characterizes the redeemed. They now personally regulate theirlives by God’s commands and walk in the way of His precepts; andthough their performances have many blemishes in them (as they arewellaware),yetGodispleasedforChrist’ssaketoacceptthesame.

ItshouldneednolongandlaboriousargumenttodemonstratethatGodmust require obedience, full and hearty obedience, from every rationalagent, for only thus does He enforce His moral government over the

same. The onewho is indebted toGod for his being and sustenance isobviouslyunderbindingobligationstoloveHimwithallhisheart,serveHimwithallmight,andseektoglorifyHiminallthathedoes.ForGodtoissue commands is forHim to imposeHisauthorityon theoneHehasmade; for him to comply is but to acknowledge his creaturehood andrender that submissionwhich becomes such. It is as the Lawgiver thatGod maintains His sovereignty, and it is by our obedience that weacknowledge the same. Accordingly we find that upon the day of hiscreationAdamwasplacedunder law,andhis continuedprosperitywasmadedependentuponhisconformitythereto.Inlikemanner,whentheLord took the nation of Israel into covenant relationshipwithHimself,He personally made known His laws unto them and the sanctionsattachedthereto.

There are no exceptions to what has just been pointed out. Theinhabitantsofheaven,equallywith thoseofearth,arerequiredtobe insubjection to their Maker. Of the angels it is said they "do Hiscommandments, hearkening unto the voice of His word" (Ps. 103:20).WhenHisownSonbecameincarnateandassumedcreatureform,Hetooentered the place of obedience and became subservient to God’s will.ThusitiswithHisredeemed.SofarfromthesubjectsoftheCovenantofGracebeingreleasedfromsubmissiontotheDivineLaw,theyareunderadditionalobligationstorenderajoyfulandunqualifiedobediencetoit."ThouhastcommandedustokeepThypreceptsdiligently"(119:4).UponwhichMantonsaid,"Unlessyoumeantorenouncethesovereignmajestyof God, and put Him besides the throne, and break out into openrebellion againstHim, youmust do whatHe has commanded. ‘Chargethemthatberich’(1Tim.1:9)—notonlyadvise,butchargethem!"ChristisLordaswellasSaviour,andwevalueHimnotasthelatterunlesswehonourHimastheformer(John13:13).

Not only does God require obedience, but an obedience which issuesfrom, isanimatedby,andisanexpressionof, love.At theveryheartoftheDivineDecalogue are thewords "showingmercy unto thousands ofthemthatloveMeandkeepMycommandments"(Ex.20:6).Whiletheremust be respect forHis authority, unless there is also a sense ofGod’sgoodness, and an outgoing of the affections unto Him because of His

excellency,therecanbenoheartyandacceptableobedience.Theseverestself-denials and the most lavish gifts are of no value in God’s esteemunless they are prompted by love. The inseparability of love andobediencewasmadeplainbyChristwhenHesaid,"Ifye loveMe,keepMycommandments"(John14:15)."HethathathMycommandmentsandkeepeththem,heitisthatlovethMe"(John14:27)."IfamanloveMe,hewillkeepMywords"(John14:27).LikewisetaughtHisapostles:"ThisistheloveofGod:thatwekeepHiscommandments"(1John5:3)."Loveisthefulfilling [not a substitute for, still less the abrogation] of the Law"(Rom.13:10),foritinspiresitsperformance.

To proceed one step farther: God has graciously promised to workobedienceinHispeople."IwillputMyspiritwithinyou,andcauseyoutowalkinMystatutes,andyeshallkeepMyjudgmentsanddothem"(Ezek.36:27)—He would not only point out the way, but move them to gotherein;notforcebyexternalviolence,butinducebyaninwardprinciple."TheyshallallhaveoneShepherd:theyshallalsowalkinMyjudgmentsandobserveMystatutes"(Ezek.37:24).ChristmakesthemwillinginthedayofHispowerthatHeshouldruleoverthem,andthendirectsthembythe sceptre of His righteousness. Under the new covenant God hasengaged Himself to create in His people, by regenerating grace, adisposition which will find the spirituality and holiness of Hisrequirementscongenialuntoit."IwillputMylawsintotheirmindsandwrite themin theirhearts" (Heb.8:10): 1willbestowupon themanewnaturewhichwillinciteuntoobedienceandcausethemtodelightinMyLawaftertheinwardman.HereinliesapartoftheiressentialconformityuntoChrist:"IdelighttodoThywill,OMyGod;yea,ThyLawiswithinMyheart"(Ps.40:8).

Inaccordancewiththosepromises,wefindthatintheministryofChristtwothingswereoutstandinglyprominent:HisenforcementoftheclaimsofGod’srighteousnessandHisproclamationofDivinegraceuntothosewhofelttheirdeepneed.Matthew5:17-20;19:16-21;22:36-40,exemplifytheformer;Matthew11:4-6,28-30;15:30,31;Luke23:42,43;John4:10,illustrate the latter. The Son of God came not to this earth in order toopen a door unto self-pleasing and loose living, but rather tomaintainGod’sholinessandmakeitpossibleforfallencreaturestoliveaholylife.

Christ cameherenotonlyasaSaviour,butasaLawgiver (Deut. 18:18,19),"tobeRulerinIsrael"(Micah5:2),andthereforeisHe"theauthorofeternal salvationunto all them thatobeyHim" (Heb. 5:9).Hismissionhad for itsdesignnot to lessenGod’s authority orman’s responsibility,but toputHispeople intoagreatercapacity forservingGod.HencewefindHimsayingtoHisdisciples,"YeareMyfriends,ifyedowhatsoeverIcommandyou"(John15:14);andwhencommissioningHisservants,Hebade them teach believers "to observe all things whatsoever Icommandedyou"(Matt.28:20).

LovetoGodandourneighbor is indeedthegreatdutyenjoinedbyLaw(Deut. 6:5; Lev. 10:18) andGospel alike (Gal. 5:13, 14), yet is it a lovewhichmanifests itselfbyaheartyobedience (2John6).ThoughChristdelivers fromthecurseof theLaw,yetnot from itsprecepts: "Thatwe,being delivered out of the hand of our [spiritual] enemies,might serveHimwithoutfear,inholinessandrighteousnessbeforeHim,allthedaysofourlife"(Luke1:74,75).EveryprivilegeoftheGospelentailsanaddedobligationuponitsrecipient.Ascreaturesitisourboundendutytobeinentire subjection to our Creator; as new creatures in Christ it doublybehoovesustoserveGodcheerfully.Itisagreatmistaketosupposethatgrace sets aside the claims of righteousness, or that the Law of Goddemandslessfromthesavedthanitdoesfromtheunsaved.Nowherearethe high demands of God set forthmore fully and forcibly than in theepistles addressed to the saints. Take these as samples: "As He whichhathcalledyouisholy,sobeyeholyinallmannerofconversation"(1Pet.1:15); "That yemight walk worthy of the Lord unto all pleasing, beingfruitfulineverygoodwork"(Col.1:10).

Butrighthereaformidabledifficultypresentsitself.Ontheonehandtherenewed soul clearly perceives the necessity and propriety of such astandard being set before him, and cordially acquiesces therein; yet ontheotherhandhehastoacknowledge"towillispresentwithme,buthowtoperform thatwhich is good I findnot" (Rom. 7:18).Though it is hisdeepest longing to measure up fully to the Divine standard, yet he isincapable of doing so; and though he cries earnestly unto God forenablinggraceandunquestionablyreceivesnolittleassistancefromHim,yetatthecloseofthislifehisdesireremainsfarfrombeingrealized.Now

the healthy Christian is deeply exercised over this, and instead ofexcusing his failures cries, "O thatmywaysweredirected to keep Thystatutes" (Ps. 119:5).But that is only half of the problem, and the leastdifficulthalfatthat.Theotherhalfis,HowisitpossibleforaholyGodtoacceptandapproveof imperfectobedience fromHis children?ThatHewillnot lowerHisstandard to the levelof their infirmities isclear fromthepassagesquotedabove;yetthatHedoesbothgraciouslyreceiveandrewardtheirfaultyperformancesisequallyplainfromotherverses.

In what has just been stated we discover one of the fundamentaldifferences between the Covenants of Works and Grace. Under theformer a rigorous and inflexible demand was made for perfect andperpetual conformity to God’s Law, and no allowance or relief wasaffordedfortheslightestinfractionofit.Asingledefault,theleastfailure,wasreckonedguiltyofbreakingallthecommandments(James2:10),fornotonlyarethey,likesomanylinksinthesamechain,astrictunit,butthe authority of the Lawgiver behind them was flouted. Nor was anyprovisionmade for the recovery of such a one. The constitution underWhichthefirstman,andthewholehumanraceinhim,wasplacedwaswithoutanymediatororsacrifice,andnomatterhowdeephisremorse,orwhat resolutionsof amendmenthemade, the transgressor layundertheinexorablesentence:"Thesoulthatsinnethitshalldie,"forGodwillby nomeans clear the guilty.Moreover, under the first covenant, GodprovidednospecialgracetoenableitssubjectstomeetHisrequirements.HemademaninHisownimage,andpronouncedhim"verygood,"andthen left him to his native and created strength. Finally, under thatcovenant man was required to yield obedience in order to hisjustification,foruponhiscompliancehewasentitleduntoareward.

NowundertheCovenantofGraceeverythingistheveryoppositeofthatwhichobtainedundertheCovenantofWorks.Completesubordinationtothe Divine will is indeed required of us, yet not in order to ourjustification before and acceptance with God. Instead, the moment webelieve on the Lord Jesus and place our whole dependence on thesufficiency of His sacrifice, His perfect obedience is reckoned to ouraccount, andGod pronounces us righteous in the high court of heavenand entitled to the reward of His Law. Consequently our subsequent

obedience is rendered neither under threat of damnation nor from amercenaryspirit,butoutofgratitudeforourdeliverancefromthewrathtocomeandbecauseofouracceptanceintheBeloved.Norarewelefttoourownstrength,orratherweakness.Goddoesnotbarelycommandus,andthenleaveustoourselves,butworksinusbothtowillandtodoHisgood pleasure. He communicates to us His blessed Spirit and makesavailable that fullness of grace and truth which there is in Christ ourHead, for He is not only a Head of authority, but also of efficaciousinfluence: "From whom the whole Body [Church] fitly joined togetherand compacted by that which every joint supplieth, according to theeffectualworkinginthemeasureofeverypart"(Eph.4:16).

Whatisyetmoretothepointinconnectionwithourimmediatesubject,undertheNewCovenantprovisionhasbeenmade forthefailuresof itssubjects. God does not reject their obedience because it is faulty, butgraciously accepts the samewhen it is prompted by submission toHisauthority, is performed by faith, is urged by love, and is done withsincerity of purpose and endeavour. Sin has disabled from an exactkeepingofGod’scommandments,butHeapprovesofwhat issues froman upright heart and which unfeignedly seeks to please Him. We arebidden to "have grace whereby we may serve God acceptably [notflawlessly!]withreverenceandgodlyfear"(Heb.12:29).WhileGodstilljustly requires from us a perfect and perpetual obedience, neverthelessHeisgraciouslypleasedtoreceiveandowngenuineeffortstoconformtoHiswill.Hedoes so because of themerits ofChrist andHis continuedmediation on our behalf.Having accepted our personsHe also acceptsour love-offerings—note the order in Genesis 4:4.We present spiritualsacrificesuntoHim,and theyare"acceptable toGodbyJesusChrist"(1Pet.2:5).

Thatweareherepropoundingnonewanddangerouserrorwillbeseenfromthefollowingquotations."Notwithstanding,thepersonsofbelieversbeing accepted through Christ, their good works are also accepted inHim: not as though they were in this life wholly unblameable andunreproveableinGod’ssight,butthatHe,lookingupontheminHisSon,is pleased to accept and reward that which is sincere, thoughaccompanied with many weaknesses and imperfections" (Westminster

Confession). "I call itGospel obedience, not that it differs in substancefromthatrequiredbytheLaw,whichenjoinsustolovetheLordourGodwithallourhearts,but that itmovesuponprinciples,and is carriedonuntoends,revealedonly in theGospel" (JohnOwen). According to themodification of the new covenant, "God, out of His love andmercy inChrist Jesus, accepts of such a measure of love and obedience asanswerethtothemeasureofsanctificationreceived"(Manton).

Though the abovequotations are far frombeingDivinely inspired, andtherefore are without any binding authority upon the children of God,nevertheless,theyarefrommenwhoweredeeplytaughtandmuchusedby the Holy Spirit, and so are deserving of our serious and prayerfulattention.WhiletheChristianisforbiddentocallanyman"father,"thatis far fromsignifying that he shoulddespise such teachers.There is noAntinomian laxity in the above citations, but a holy balance such as isscarcelyeverfoundintheministryofourday.

WehavepointedoutthatGodjustlyrequiresaperfectobediencefromallrational creatures, and that under no circumstances will He lower Hisdemand.EveryregeneratesoulconcurswithGod’sholyclaim,anddeeplylamentshisinabilitytomeetthatclaim.Wealsoaffirmedthatunderthemoderationof theNewCovenantconstitutionGod isgraciouslypleasedto accept and approve of an obedience fromHis people which, thoughsincerely desiring and endeavoring to measure up to His perfectstandard,is,throughtheirremainingcorruptionsandinfirmities,averydefective one; and that He does so without any reflection upon Hishonour.Wefollowedthatbriefavermentbygivingexcerptsfromsomeofthe Puritans—the number of whichmight easily bemultiplied—not forthepurposeofbuttressingourownteaching,butinorderthatitmightbeseenthatwearenotadvancinghereanydangerousorstrangedoctrine.Nevertheless,themajorityofourreaderswillrequiresomethingfromaninfinitelyhigherauthoritythanthatonwhichtoresttheirfaith,andtoitwenowturn.

InGenesis26:5,wefindtheLorddeclaring:"AbrahamobeyedMyvoice,andkeptMycharge—Mycommandments,Mystatutes,andMylaws."Yethedidnotdosoperfectly, forhewasaman"subject to likepassionsasweare";neverthelessGodownedhisobedience,and,asthecontextthere

shows,rewardedhim for the same.Sincereobedience, though itbenotsinless,isacceptableuntoGod;ifitwerenot,thenitwouldbeimpossiblefor any of His children to perform a single act in this life which waspleasing in His sight. Not only so, but many statements made in theScriptures concerning saints would be quite unintelligible to us—statements which oblige us to believe that God receives the hearty yetimperfectendeavorsofHispeople;yea,thatHeattributesuntothesamea far higher quality than they do. Thus,He said of Job "thatmanwasperfectandupright,andonethatfearedGodandeschewedevil"(1:1):yetaswereadallthatisrecordedofhimitsoonbecomesapparentthathe,likeourselves,was"compassedwithinfirmity."

WhentheLorddeclaredconcerningDavidHisservantthat"hekeptMycommandments and My statutes" (1 Kings 11:34), He was speakingrelatively and not absolutely. "The Lord delights in the way of a goodman" (Ps. 37:23), notwithstanding that he often stumbles, yea, falls, inthe same.There are but two classes of people in the sight ofGod: "thechildrenofdisobedience"(Eph.2:2)and"obedientchildren"(1Pet.1:14),yetmanyaregeneratesoulisfearfulofclassifyinghimselfwiththelatter.But he ought not—his scruples are due to an insufficiently enlightenedconscience.When theLord Jesus said to theFather of thosewhomHehad given Him, "they have kept Thy Word" (John 17:8), surely it isobvious that He was not affirming that their obedience was perfect."Evangelicalkeepingisfilialandsincereobedience.ThoseimperfectionsChrist pardoneth, when He looketh back and seeth many errors anddefectsinthelife,aslongaswebewailsin,seekremission,strivetoattainperfection.Allthecommandmentsareaccountedkeptwhenthatwhichisnot done is pardoned" (Manton). When the heart beats true to Him,Christmakesfullallowanceforourfrailties.

WiththeWordofGodinhishandsthereisnoexcuseforanyonewhohas,byDivinegrace,beenbrought tohatesinand loveGodtostumbleoverthepointwearenowtreatingof.Davidhadmanyfailingsandsomeofagrossandgrievousnature,yethehesitatednottosayuntoGodhimself:"IhavekeptThyprecepts" (Ps. 119:56). Inwhat sensehadhedoneso?Inwardly: inspirit, inholyresolutionandearnestendeavour;outwardlytoo in the general current of his life; and wherein he failed, he deeply

repentedandobtainedforgivenessfromGod.Christwillyetsaytoeachonewhohasimprovedthetalentsentrustedtohim,"Welldone,goodandfaithfulservant"(Matt.25:21),yet that is far fromimplyingthatthereinhewaswithoutfaultorfailure.WhenPaulprayedfortheHebrewsaintsthatGodwouldmake them "perfect in every goodwork to doHiswill,workinginyouthatwhichiswellpleasing inHissight,"hewasmakingrequestforthoseindweltbysin,ashisadded"acceptablethroughJesusChrist"(Heb.13:21)necessarily implied."WhatsoeverweaskwereceiveofHim,becausewekeepHiscommandments"(1John3:22)wouldhavenocomfortforusifGodacceptedonlysinlessobedience.

"Man looketh on the outward appearance, but the Lord looketh on theheart"(1Sam.16:7).Thosewordsarecapableofmorethanonelegitimateapplication,buttheyarepeculiarlypertinenthere.True,Godisveryfarfrombeingindifferenttothesubstanceofourobedience,yetthespiritinwhich it is performed is what He notices first. Duties are notdistinguished by their external form, but by their internal frame—onemayperformthesamedutyfromfearorcompulsionwhichanotherdoesfreelyandoutoflove."Watersmayhavethesameappearance,yetonebesweetand theotherbrackish.Twoapplesmayhave the samecolor, yetonemaybeacrabandtheotherofadelightfulrelish.Wemust looktotheRulethatthematterofouractionsaresuitedtoit;otherwisewemaycommit gross wickedness, as those didwho thought that they did GodservicebykillingHisrighteousservants(John16:2).Wemust lookalsotothefaceofourhearts,otherwisewemaybeguiltyofgrosshypocrisy"(S.Charnock).ThePhariseeskept the sabbathwithgreat strictness, yettheir outward conformity unto that Divine Law was far from beingacceptableinGod’ssight.

"TheLordweigheththespirits" (Prov. 16:2).Thathasameaningwhichshouldmakeeachofustremble;yetitshouldalsobeofgreatcomforttothe regenerate, and evoke thanksgiving. If on the one hand theomniscientOnecannotbe imposeduponby themostpiousappearanceandutterancesof thehypocrite, yet on the otherHe knows those "whodesireto fearHisname" (Neh. 1:11), even though someof their actionsproceedfromacontraryprinciple.AlltheintentionsandmotivesofourheartsarenakedandopenbeforetheeyesofHimwithwhomwehaveto

do, and full consideration is given thereto as God estimates ourperformances.Wasnotthisverytruthboththecomfortandconfidenceoferring Peter when he declared to his Master: "Lord, Thou knowest allthings:Thouknowestthat[contrarytoappearances]I[reallyandtruly]love Thee" (John 21:17). "If Thou, Lord, shouldestmark iniquities [theshortcomingsofThyfullandrighteousdemands] . . .whoshallstand?"(Ps.130:3).NotoneofHispeople.But,asthenextversegoesontoassureus,"thereisforgivenesswithTheethatThoumayestbefeared"—yes,heldinawe,andnottrifledwith.Blessedbalanceoftruth!

"Foriftherebefirstawillingmind,itisacceptedaccordingtothatamanhath,andnot according to thathehathnot" (2Cor.8:12):uponwhichMatthewHenry’scommentarysays:"Thewillingmindisacceptedwhenaccompaniedwith sincere endeavors.Whenmenpurpose thatwhich isgoodandendeavouraccording to theirability toperformalso,Godwillaccept ofwhat they have or can do, and not reject them forwhat theyhavenotandwhatisnotintheirpowertodo;andthisistrueastootherthingsbesidestheworkofcharity."Yet itwasprudentlyadded:"But letus note here, that this Scripture will not justify those who think goodmeanings are enough, or that good purposes and the profession of awilling mind are sufficient to save them. It is accepted indeed, wherethereisaperformanceasfarasweareable."AreadinessofdispositioniswhatGodregards,andthatdispositionisjudgedbyHimaccordingtotheresources which are at its command. Our Father estimates what werender untoHim by the purity of our intentions. Little is regarded asmuchwhenlovepromptsit.Iftheheartbereallyinit,theofferingiswellpleasing toHimwhether it be but "two young pigeons" (Luke 2:24) ortensofthousandsofoxenandsheep(1Kings8:63).

"TheCovenantofGraceinsistsnotsomuchuponthemeasureanddegreeofourobedience,asonthequalityandnatureofeverydegree—thatitbesincereandupright" (Ezek.Hopkins). In contrastwith legal obedience,evangelical consists of honest aims and genuine efforts, striving to liveholily and to walk closely with God, according to the rules He hasprescribed inHisWord, and, according to the gracious condescension,yet equity, of theGospel, is received and rewarded byGod for Christ’ssake. That holy purposes and sincere resolutionsareaccepted by God,

thoughtheybenotreallyaccomplished,isclearfromwhatisrecordedofAbraham,namelythat"heoffereduphisson"(James2:21),forheneveractually "offered up" Isaac, except in intention and willingness. UponwhichMantonsaid:"Godcounteththattobedonewhichisabouttobedone,andtakethnoticeofwhatisintheheart,thoughitbenotbroughttopracticeand realization.Yetnot idlepurposeswhenmenhope todotomorrowwhat should and can be done today." "Wemake it our aim,whetherathome[inthebody]orabsent,tobewellpleasinguntoHim"(2Cor.5:9)mustbeourgrandandconstantendeavour.

Another example to the point is the case of David, who desired andplannedtoprovideamoresuitabledwelling-placeforJehovahinIsrael’smidst.AsSolomon,atalaterdate,declared:"ButtheLordsaidtoDavidmy father, Forasmuch as itwas in thine heart to build a house forMyname,thoudidstwell, inthatitwasinthineheart"(2Chron.6:8).Godgraciouslyaccepted thewill for thedeed, andcreditedHis servantwiththesame.Soit iswithevangelicalobedience:thatwhichis trulysincereandispromptedbyloveuntoGod,thoughveryimperfect,hegraciouslyacceptsasperfect.WhenHeappearedbeforeAbraham,thefatherofallthemthatbelieve,Hedeclared, "I am theAlmighty [all-sufficient]God,walkbeforeMeandbethouperfect"(Gen.17:1),whichinthemargin isaccurately and helpfully rendered "upright or sincere," for absoluteperfection is in this life impossible. Legal obedience was approved byjustice,evangelicalobedience isacceptableuntomercy.TheformerwasaccordingtotheunabatedrigoroftheLaw,whichownednothingshortofaconformitywithoutdefectorintermission,whereasthelatterisreceivedbyGodthroughChristaccordingtothemilderdispensationoftheGospel(Gal.3:8).

2Chronicles30recordsaverystrikinginstancewhereGodacceptedthewillforthedeed,andenforcednotthefullrequirementsofHisLaw."Amultitudeofthepeople,evenmanyofEphraimandManasseh,Issacharand Zebulon, had not cleansed themselves, yet did eat of the Passoverotherwisethanitwaswritten.Butheprayedforthem,saying,ThegoodLordpardoneveryonethatpreparethhishearttoseekGod,theLordGodofhisfathers,thoughhebenotcleansedaccordingtothepurificationofthesanctuary."HezekiahapprehendedGod’smercybetterthandosome

ofHispeople today! "And theLordhearkened toHezekiah, andhealedthepeople"(verses19,20).Ah,butnotewellthatthekinghadrestrictedhis request unto those who had "prepared their hearts to seek"! Suchuprightnesswas the very opposite of what we read of in Deuteronomy29:19,20:"Anditcometopass,whenheheareththewordsofthiscurse,thatheblesshimselfinhisheart,saying,Ishallhavepeace,thoughIwalkintheimaginationofmineheart,toadddrunkennesstothirst:theLordwillnotsparehim,buttheangeroftheLordandHisjealousyshallsmokeagainstthatman."

Sincere obedience necessarily presupposes regeneration, for filialsubmissioncanproceedonlyfromarealchildofGod.Aspirituallifeor"nature" is theprincipleof thatobedience, forwhenwearerenewedbyGodthereisnewnessofconversation.ThatwhichisbornoftheSpiritisspirit (John 3:6)—disposed and fitted for spiritual things. Yet afterrenewal there still remains much ignorance in the understanding,impurity intheaffections,perversity in thewill,yetsoasgraceprevailsover nature, holiness over sin, heavenliness over worldliness. "But thehigh places were not removed; nevertheless, Asa’s heart was perfect[upright]withtheLordallhisdays"(1Kings15:14).ThoughGodwritesHis Law on our hearts (Heb. 8:10), yet as Ezek. Hopkins pointed out,"Thiscopyiseternallydurable,yetitisbutasawriting"uponsinkingandleakypaper,whichinthislifeisveryobscureandfullofblots."Itisalsotermed "the obedience of faith" (Rom. 1:5), because without faith it isimpossible topleaseGod; yethow feeble our faith is! It is therefore anobediencewhich isperformed inrelianceuponChrist’smediation(Rev.8:3,4)andenablement(Phil.4:13).

But now we must endeavour to furnish a more definite and detailedanswer to the pressing question: How am I to determine whethermyobedienceisreallysincereandacceptabletoGod?Bytestingitwiththesecriteria:First, is it onewhich, in its negative character, has a universalantipathyforsin?"ThefearoftheLordistohateevil"(Prov.8:13)—suchisthepurityofthatnaturecommunicatedtoGod’schildatthenewbirth.Thoughevilstillcleavestoandindwellshim,yethisheartloathesit.Hishatredofevilisevidencedbydreadingandresistingit,byforsakingitinhisaffectionsanddenyingself,bybitterlymourningwhenovercomebyit

andconfessingthesameuntoGod,byexercisingthecontrarygracesandcultivating the loveofholiness.Where thereexists this fearof theLordwhich abhors evil, itwillmake no reserve or exception, nor tolerate or"allow"anyformorphaseofit.Instead,itwillaverwiththePsalmist:"Ihateeveryfalseway"(119:104,128),becausecontrarytotheGodIlove,andaspollutingtomysoul.

Second,isitonewhichdiligentlyendeavorstoregulatetheinnermanaswellastheouter?God’srequirementis:"Myson,forgetnotMylaw,butletthineheartkeepMycommandments"(Prov.3:1).ItwasatthispointthatthehypocriticalPharisees failedsocompletely, for,saidChrist: "Yeare likeuntowhitedsepulchreswhich indeedappearbeautifuloutward,but are within full of dead men’s bones and all uncleanness" (Matt.23:27).TheLordhasbiddenus"keepthyheartwithalldiligence"(Prov.4:23),andthatcallsforthecheckingofsinfulthoughts,themortifyingofevil imaginations, the resisting of pride, self-will and unbelief; thescrutinizing of our motives and aims, and making conscience oftemptationsandoccasionstosin.Third, is itonewhichhasthegloryofGodforitsaim?Theheartisverydeceitful,andmuchofhumanreligionis prompted by nothing higher than to be "seen of men" and gain areputation for personal piety.How searching are thosewords: "he thatspeaketh of himself seeketh his own glory" (John 7:18)! True piety ismodestandself-effacing,aimingonlyathonoringtheLordandpleasingHim.

Fourth,isitonewhichhasanappropriationofthewholerevealedwillofGod,enablingmetosay,"IesteemallThyprecepts"(Ps.119:128)?—forthewillfulrejectionofoneisthevirtualofall.Thoughwefailmiserablyinsome,andkeepnoneofthemperfectly,yetdoourheartsapproveofeverydutyenjoined?Fifth,isthereagenuinewillingnessandhonestdesiretorender full obedience unto God? If so, we shall not voluntarily andallowedly fall short of the highest perfection, but have an equal regardunto every Divine statute, not dispensing with nor excusing ourselvesfrom themost severe and difficult. Sixth, is there a firm resolution ("Ihave sworn, and I will perform it"—119:106), a genuine effort ("I haveinclinedmyhearttoperformThystatutesalway"—119:112),aperseveringindustry ("reaching forth unto those things which are before" and

"pressing toward the mark"—Phil. 3:12-14), an assiduous striving toplease God in all things? Seventh, is it accompanied by a consciencewhichtestifiesthatthoughonlytoooftenItransgress,yetIloathemyselffor it, and honestly endeavour to conform to the whole of God’s will?SuchanobedienceGodacceptsandaccountsperfect,becausethefallsareduetothesubtletyofSatan,thedeceitfulnessofsinandtheweaknessoftheflesh,ratherthantoadeliberatedefianceanddeterminedobstinacy.

Nowhere else in Scripture are the character and conduct of a saint soclearly and fully delineated as in Psalm 119, and the conscientiousChristian should frequently compare himself with it. All through thatPsalmwe findholy resolution and earnest endeavour side by sidewithconscious weakness and frailty but dependence upon God. "Thou hastcommanded us to keep Thy precepts diligently" (4)—"O that my wayswere directed to keep Thy statutes" (5)—"I will keep Thy statutes: Oforsakemenotutterly"(8)—"WithmywholehearthaveIsoughtThee:OletmenotwanderfromThycommandments"(10)—"IwillrunthewayofThycommandments,whenThoushaltenlargemyheart"(32)—"Considerhow I love Thy precepts: quicken me, O Lord, according to Thylovingkindness" (159)—"LetThinehandhelpme; for IhavechosenThyprecepts" (173). Thus there are both holy yearning and activity, yetconstantlookingtoGodforstrengthandenablement.

Thus will it be seen that sincere obedience consists not of a sinlessconformitytoGod’swill,butofgenuinedesiresandproportionateeffortsafterit.Itcomprisestwoparts:themortificationofourcorruptaffectionsand the vivification of our graces, so that we increase in strength andmake further advances in true piety. So also has it two adjuncts orattendants:repentanceforpastsins,andtheexerciseoffaithforpresentgrace.Failuresarereflecteduponwithhatredandshame,areconfessedtoGodwithsorrowandcontrition,earnestly resolvingandendeavoringtoabstainfromanyfurtherrepetitionofthem.FaithlookstothemeritsofChrist,pleadsthevirtuesofHisblood,restsuponHisintercessionforus in heaven, lays hold of the promises, and counts upon God’sacceptanceofourimperfectobedienceforHisSon’ssake,knowingthatitdeservesnotHisapprobation,andisrewarded(Ps.19:11)notasamatterofdebt,butofpuregrace.Thenletnoneconcludethattheyhavenograce

becausetherearesomanyimperfectionsintheirobedience:achildmaybeweak and sickly, yet a legitimate one!Renew your repentancedaily,relywhollyonthemediationofChrist,anddrawuponHisfullness.

Chapter11

PRIVATEJUDGMENT

Itisourpresentdesigntotreatoftheright,thenecessityandthedutyofeachpersonfreelytoexercisehisreason,conscienceandwill,especiallyinmatters pertaining to his soul. Everyman has the right to think forhimselfandexpressoraverhisthoughtsonpolitical,moralandspiritualmatters, without being subject to any civil or ecclesiastical penalty orinconvenienceonthataccount.Conversely,nomanisentitledtoforcehisideas upon others and demand that they subscribe thereto, still less topropagate them to the disturbing of the public peace. This is a truthwhichneedsproclaiming and insistingupon today, not only because ofthe widespread apathy towards taking a firm stand for the same, butbecause the dearly bought libertieswhich have for somany years beenenjoyedbythoselivingintheEnglish-speakingworldarenowindangerofbeingfilchedfromthem.Ontheonehandisthesteadygrowthofwhatis termed "Totalitarianism," under which the minds and bodies of itssubjectsarelittlemorethanrobots;andontheotherhandistherapidlyincreasing power and arrogance of Rome, in which the souls of itsmembersaretheslavesofarigidandmercilesstyranny.

Inwritinguponthefreedomoftheindividual,itisourdesigntoshunasfar as possible anything which savors of party politics; yet, since thescopeofourpresentthemerequiresustosayatleastafewwordsontheright of civil liberty, we cannot entirely avoid that which pertains tohumangovernments.But insteadof airingourpersonal views,we shalltreatonlyof thosebroadandgeneralprincipleswhichareapplicable toall nations and all ages, and restrict ourselves very largely to what theHolyScripturesteachthereon.GodhasnotleftHispeople,orevenmenat large,withoutdefinite instructionconcerning their civil andspiritualduties and privileges, and it behooves each of us to be informed and

regulated thereby. Broadly speaking, the purpose of the State is topromotethewelfareofthecommonwealth,andtoprotecteachindividualin the enjoyment of his temporal rights; but it is entirely outside itsprovincetoprescribethereligionof itssubjects.Rulers,be theycivilorecclesiastical, have only a delegated power, and are the agents andservants of the community, who entrust to them somuch power as isnecessarytothedischargeoftheirofficeandduty.

No human government is perfect, and it may appear to us that aparticular form of government is acting unwisely in its legislation andarbitrarily in its administration. The question therefore arises, Howshould a Christian citizen act under a particularlyoffensiveone? First,theWordofGodrequiresfromhimfullsubmissionandobediencetoallthoseofitsenactmentswhicharenotinthemselvessinful:andthatnotbecause thegovernment isoneofhischoiceorbecause itspolicymeetswithhisapproval,butbecauseGodHimselfhasordered,"Leteverysoulbesubjectuntothehigherpowers.ForthereisnopowerbutofGod.. .Whosoeverthereforeresisteththepower,resisteththeordinanceofGod"(Romans13:1,2).Whateverbetheparticularformofgovernment,itisofDivineordering,andHisprovidencehasplacedusunder it.This isalsoevidentfromboththeteachingandpersonalexampleofChrist,whobidsus,"RenderthereforeuntoCaesar the thingswhichareCaesar’s" (Matt.22:21).Butsecond,ifthegovernmentshoulddemandofmecompliancewithanythingwhichiscontrarytotherevealedwillofGod,thenitismyboundendutytorefuseobedience;yetinsuchacaseGodrequiresmetosubmit meekly to any penalty imposed upon me for my declining tocomply.

ThatachildofGodmustrefusetodothebiddingofagovernmentwhenitenjoinssomethingcontrarytotheDivinewillisclearfromthecasesofthethreeHebrews(Dan.3:18),andofDaniel inBabylon(5:10-13),whofirmly declined to conform unto the king’s idolatrous demands. It isequally evident from the case of the apostles, who, when they werecommandedbytheauthorities"nottospeakatallnorteachinthenameofJesus,"answered"whether it be right in the sight ofGod tohearkenuntoyoumorethanuntoGod,judgeye"(Acts4:19,andcf.5:29).Yetnotewell that,while insistingupon their spiritual rights, inneither casedid

any of them defend themselves or their cause by resorting to violenceagainst the chief magistrate. Let it be steadily borne in mind that anincompetent or an unjust government is better than none, for the onlyotheralternative isanarchyanda reignof terror, ashistory clearlyandtragically testifies—witness the horrors perpetrated in Paris, when itsstreets literally ranwith blood at the great FrenchRevolution; and theawful carnage and sufferings which more recently obtained in RussiawhentheregimeoftheCzarswasoverthrown."Itisbetter,ifthewillofGodbeso,thatyesufferforwelldoing,thanforevildoing"(1Pet.3:17).

Afurtherquestionneedsconsideringatthispoint:Whoistobethejudgeofwhichdecreesofagovernmentaresinful?Obviously,inthelastresort,thecitizenhimself.That is the scripturalandprotestantdoctrineof therightofprivatejudgment:totestwhatthelawofthelandrequiresbytheDivineLaw.God’sauthoritativeWord forbidsmedoinganythingwhichHehasprohibitedorwhichismorallywrong.Ifanyformofgovernmentinsistsuponbeingtheabsolutejudgeofitsowncase,thenthereisanendofpersonal independence and freedom.Every rational being lies undermoral obligations to God—obligations which are immediate andinevitable.Nogovernment,andnohumancreature,cananswerforhimbeforeGod in a case of conscience or comebetweenhimandhis guilt;and therefore it is the most monstrous injustice and iniquity that anypower,save theDivine,shoulddictate to theconscience. Itmaybesaidthatthis isadangerousdoctrine,that it is likelyto leadtodisorderandinsurrection.Notsowherethetwopartsofitbemaintained:therighttorefuseonlywhensomethingisdemandedwhichGod’sWordforbids,andthedutyofmeeklysubmittingtothepenaltythereof—thelatterwillcheckamisuseoftheformer.

Undernoconceivablecircumstancesshouldanymanrelinquishtherightto think and decide for himself. His reason, will and conscience areDivinegifts,andGodholdshimresponsiblefortherightuseofthem,andwillcondemnhimifheburieshistalentsintheearth.ButasitiswithsomanyotherofHisfavors,thisoneisnotvaluedatitstrueworthandsoonmay not be prized at all unless it be entirely removed and there be areturntothebondageofthe"darkages."Aconsiderablemajorityofthepresentgenerationarelargelyifnotwhollyunaware—soignorantasthey

ofhistory—thatforcenturies,eveninBritain,civillibertyandtherightofprivate judgmentuponspiritual thingsweredenied themassesbybothStateandChurch,politiciansandprelatesalikelordingitoverthepeople.Nor was their tyrannical dominion easily or quickly broken: only aftermuchsufferingandaprotractedfightwasfullfreedomsecured.Alas,thatsuchadearlyboughtandhard-wonprivilegeshouldnowberegardedsolightly and be in real danger of being lost again. Nearly two hundredyearsagoTopladypointedout,"Despotismhaseverprovedaninsatiablegulf. Throw ever so much into it, it would still yearn for more."Significantly did he add, "Were liberty to perish from any part of theEnglish-speakingworld, thewholewould soon be deluged by the blackseaofarbitrarypower."

Butwemustnowturntothatpartofoursubjectwhichmoreespeciallyconcerns the child of God and his spiritual interests. There are threebasic truths which the battle of the Reformation recovered forChristendom: thesufficiencyandsupremacyof theScriptures, therightof private judgment, and justification by faithwithout the deeds of thelaw.EachofthosewasflatlydeniedbythePapacy,whichtaught,andstillinsists,thathuman"traditions"areofequalauthoritywithGod’sWord,thattheRomishchurchaloneisqualifiedtoexplaintheBibleorinterpretits contents, and that human merits are necessary in order to ouracceptancewithGod.Havingtreatedatsomelength,inrecentyearswiththe first,we are now considering the second.Rightly didLuther affirmthat man is responsible to none but God for his religious views andbeliefs, that no earthly power has any right to interfere in the sacredconcerns of the soul—to be lord of his conscience or to have dominionoverhisfaith.ButwhiletheReformerscontendedvigorouslyfortherightandprivilegeof each individual to read theScriptures forhimself, and,undertheilluminationandguidanceoftheHolySpirit,toformhisownopinionsofwhattheyteach,yetconsiderablequalificationwasmadeintheapplicationandoutworkingof thatprinciple inactualpractice.So itwas too in the century that followed, commonly termed "the Puritanperiod."

The early Reformers and many of the Puritans were for one uniformmodeofworshipandone formof temporal government,withwhichall

must comply outwardly, whatever their individual convictions andsentiments.Howeverdesirablesuchacommonregimemightappear, todemandsubjection thereuntowasnotonly contrary to theveryessenceand spirit of Christianity, but also at direct variance with the right ofprivatejudgment.Nomanshouldeverbecompelled,eitherbyrewardorpunishment,tobeamemberofanyChristiansociety,ortocontinueinorofitanylongerthanheconsidersit ishisdutytodoso.Anyattempttoenforceuniformityisanattackupontherightofprivatejudgment,andisto invade theofficeofChrist,whoalone is theHeadofHispeople.Butalas,howfewarefittobeentrustedwithanymeasureofauthority.WhenAnglicanismwassupreme,at thecloseof the sixteenth century, anyonewhofailedtoattendtheparishchurchwassubjecttoafine!Inthenextcentury,whenthePresbyteriansheldthereins,theyprovedtobeequallyintoleranttothosewhodifferedfromthem.

"Eachparty agreed toowell in asserting the necessity for uniformity inpublicworship,andofusingtheswordofthemagistrateforthesupportanddefenceof theirprinciples,ofwhichbothmadeanillusewheneverthey could grasp the power into their own hands. The standard ofuniformityaccordingtotheBishopswastheQueen’ssupremacyandthelawsoftheland;accordingtothePuritans,thedecreesofprovincialandnationalsynods,allowedandenforcedbythecivilmagistrate;butneitherpartywas for admitting that liberty of consciencewhich is everyman’sright, so far as is consistent with the peace of the civil government"(DanielNiel’sHistoryofthePuritans,volume2,page92).WelldidthatfaithfulandimpartialhistorianpointOut,"Christ isthesole lawgiverofHisChurch,andhasappointedallthingsnecessarytobeobservedinittothe end of theworld; therefore,whenHe has indulged a liberty toHisfollowers,itisasmuchtheirdutytomaintainit,astoobserveanyotherof His precepts." Differences of opinion, especially in "churchgovernment," soon led to furtherdivisionsand the formationofpartiesand sects, and in many instances Protestants were as dictatorial andtyrannicalasthePapistshadbeen,demandingunqualifiedsubmissiontotheirarticlesoffaithandformsofworship.Onlyafterbitterpersecutionandmuchhardshipdidrealreligiouslibertygraduallyemerge,andneveryethasitfullyanduniversallyobtainedinProtestantism.

Nodoubtitwouldbeinterestingtomanyofourreaderswerewetotracethe gradual emergence of religious freedom frombondage inGermany,Switzerland,Holland,Britainand theU.S.A., and thevariousandoftenunexpectedset-backsexperienced;butevenabareoutlineof itshistorywould be too lengthy a digression. Nor is it hardly necessary. Humannature is the same in all lands, and in all ages, and those possessing aworkable knowledge of the same in themselves and their fellows caneasilyvisualizewiththeirmindsthenatureofthoseevents.Mostofus,ifwearehonest,mustacknowledgethatthereisquiteabitofthepontiffinus,andthereforeweshouldnotbesurprisedtolearnthattherehavebeenmanypopishmen inmost sectionsofChristendom,and thata spiritofintoleranceanduncharitablenesshasoftenmarredthecharactersofrealChristians. It has been comparatively rare for those of prominence toinsist that"Everyspeciesofpositivepenalty fordifferingmodesof faithand worship is at once anti-Christian, and impolitic, irrational andunjust.While any religious denomination ofmen deport themselves asdutifulsubjectsoftheState,andasharmlessmembersofthecommunity,they are entitled to civil protection and social esteem,whether they beProtestants, Papists, Jews,Mohammedans, or Pagans" (Toplady).Thatandnothingshortofthat,isatrueChristianandCatholicspirit.

"SeekyeoutofthebookoftheLord,andread"(Isa.34:16),forinitaloneis His will made known, the Divine way of salvation revealed, and aperfectruleandstandardofconductsetbeforeus.ThatBookisaDivinecommunication,anauthoritative"ThussaiththeLord."Itisaddressedtotheentirehumanrace,andisbindingoneverymemberofit.Byiteachofuswill be judged in the day to come. It is therefore both the duty andprivilegeofeverypersontoreaditforhimself,thathefamiliarizehimselfwithitscontents,perceivetheirmeaning,andconformhisconducttoitsrequirements. It is to be read reverently, for it is the voice of theMostHigh which speaks therein. It is to be read impartially, setting asidepersonalprejudicesandpreconceivedideas,receivingitwithoutdoubtingorquestion.It istobereadhumbly,beggingitsAuthortoenlightentheunderstanding and teachHis way. It is to be read constantly, daily, sothatwemaydrinkintoitsspiritandmakeitourcounselor.Itisnotonlytoberead,butalso"seekyeoutofthebook":takethetroubletocompareonepartwithanother,andtherebyobtainitsfulllightoneachparticular

subjectanddetail.BysuchpainsitwillbefoundthattheHolyScripturesareself-interpreting.

In amatter somomentous asmy obtaining a correct understanding ofGod’s will for me, and where the eternal interests of my soul areconcerned,itdeeplyconcernsmetoobtainfirst-handinformationofthesame, and not to accept blindly what others say and do, or receivewithout questionwhat any church teaches. Imust rigidly examine andtestbyGod’sWordall that Ihearandread. "Everyoneofus shall giveaccount of himself to God" (Romans 14:12). Religion is an intenselypersonal thing which cannot be transacted by proxy. It consists ofimmediate dealings between the individual soul and itsMaker.No onecanrepentforme,believeforme,loveGodforme,orrenderobediencetoHispreceptsonmybehalf.ThosearepersonalactswhichGodholdsmeresponsibletoperform.Everymanisresponsibleforhisbeliefs.Neitherignorance nor error is merely a misfortune, but something highlyculpable, since the Truth is available unto us in ourmother tongue. Ifsome be deceived by false prophets, the blame rests wholly onthemselves. Many complain that there is so much difference andcontrarietyamongpreachers,theyscarcelyknowwhattobelieveorwhattodo.Let themdo asGodhasbidden: "seek yeOut of thebookof theLord"!

God has given me that precious Book for the very purpose of makingknowntomewhatIamtobelieveanddo,andifIreadandsearchitwitha sincere desire to understand its meaning and be regulated by itsprecepts,Ishallnotbeleftinthedark.IfIsoact,therewillbeanendtomy perplexity because of the "confusion of tongues" in the religiousworld,fortherearenocontradictions,nocontrarietiesinGod’sWord.Heholdsmeresponsibletotesteverythingpreacherssay:"Tothelawandtothetestimony:iftheyspeaknotaccordingtothisword,itisbecausethereisno light in them" (Isa.8:20).ThatWord is the sole standardof faithand practice, the "sure word of prophecy" to which we do well to giveheedasuntoalightshininginadarkplace(2Pet.1:19).Faithrestsnotuponthetestimonyofanyman,norisitsubjecttoanyman.ItrestsontheWordofGod, and it is amenable toHimalone. "He thatbuildshisfaithuponpreachers,thoughtheypreachnothingbuttheTruth,andhe

pretendstobelieveit,hathindeednofaithatall,butawaveringopinion,builtuponarottenfoundation"(JohnOwen).Then"ceaseyefromman...forwhereinishetobeaccountedof?"(Isa.2:22),and"TrustintheLordwithallthineheart,andleannotuntothineownunderstanding."(Prov.3:5).

EachoneofusisdirectlyresponsibletoGodfortheusehemakesandthecompliance he renders toHisWord. God holds every rational creatureaccountabletoascertainfromHislivingoracleswhatisHisrevealedwilland toconformthereunto.Nonecan lawfullyevade thisdutybypayingsomeone todo thework forhim.Whateverhelpmaybeobtained fromGod’s ministers, we are not dependent on them. To understand andinterpret the Scriptures is not the prerogative of any ecclesiasticalhierarchy.Wehave theBible inourownmother tongue.The throneofgraceisavailable,whitherwemayturnandhumblymakerequest,"Teachme,OLord...Thystatutes...Givemeunderstanding...MakemetogointhepathofThycommandments"(Ps.119:33-35).WehavethepromiseofChristtorestupon:"IfanymanwilldoHiswill,heshallknowofthedoctrine"(John7:17).Hencethere isnovalidexcuseeitherforspiritualignoranceorformisconceptionofwhatGodrequiresustobelieveanddo.UntoHischildrenGodhasgraciouslyimpartedHisSpiritthattheymay"knowthethingsthatarefreelygiventousofGod"(1Cor.2:12).Yetitisonly as God’s Word is personally received into the heart that it"effectuallyworkethalsoinyouthatbelieve"(1Thess.2:13).

There is an urgent need for each person who values his soul and itseternalintereststosparenopainsinmakinghimselfthoroughlyfamiliarwith God’s holy Word and prayerfully endeavoring to understand itsteaching,notonlyforthepressingreasonstatedabove,butalsobecauseofthebabblenowobtaininginChristendom,andparticularly inviewofthenumerousemissariesofSatan,wholieinwaitateverycorner,readyto seduce the unwary and the indolent. As pointed out before, theconflictingteachingwhichnowaboundsinthechurchesrendersitallthemore imperative that each of us should have strong and scripturallyformed convictions of his own. Our Lord has expressly bidden us,"Beware of false prophets, which come to you in sheep’s clothing, butinwardly they are ravening wolves" (Matt. 7:15). That solemn warning

pointsadefiniteduty,andalso impliesourbeingqualified todischargethe same. That duty is to examine closely and test carefully by God’sWordallthatwereadandhearfromthepensandlipsofpreachersandteachers;andthat,inturn,presupposeswearewellacquaintedwiththeWord,forhowelsecanwedeterminewhetheranarticleorasermonbescripturalorunscriptural?

There is nothing external by which perverters of the Truth may beidentified. Not only are many of them men of irreproachable moralcharacterandpleasingpersonality,buttheyappeartobedeeplydevoteduntoChristandHiscause.Norare they few innumber, forweare toldthat "many false prophets are gone out into the world"—a statementwhichisprefacedby"Beloved,believenoteveryspirit,buttrythespiritswhether they are of God" (1 John 4:1): that is, diligently weigh theirteaching in "the balances of the sanctuary." These seducers of soulsprofess to be real Christians, and are often to bemetwith even in thecircles of the orthodox. Though at heart ravening wolves, they aredisguised"insheep’sclothing"—pretendingtohaveagreatloveforsouls,theyensnaremany.Theyfeigntobetheveryoppositeofwhattheyare,for instead of being the servants of Christ they are the agents of Satan"transformed as theministers of righteousness" (2 Cor. 11:15). Thereinliestheir"cunningcraftiness,whereby they lie inwait todeceive" (Eph.4:14) people by "good words and fair speeches," and thus delude the"heartsofthesimple"(Rom.16:18).

HavingshowntheveryrealneedthereisforeachpersontoformhisownjudgmentofwhatGod’sWordteaches,wenowturntoconsiderhisGod-givenrighttodoso.This isplainlysignifiedorclearly implied inmanypassages."Fortheeartriethwords,asthemouthtastethmeat"(Job34:2,3).Uponwhich thePuritan, JosephCaryl, verypertinently asked, "Youwillnotswallowwordsuntil.youhavetriedthem.Whyelsehaveweearsto hear?Why arewe trustedwith reason to judge thingswith, orwithrulestojudgethemby?Thereisnogreatertyrannyintheworldthantocommand men to believe (with implicit faith) as others believe, or toimposeouropinionsandassertionsuponthosewhohear themandnotgivethem liberty to try them."Allownone todictate toyou,myreader,upon spiritualmatters.He that is called in theLord is "theLord’s free

man," and hence it follows, "Ye are boughtwith a price: be not ye theservantsofmen"(1Cor.7:22,23).

"Leteverymanbefullypersuadedinhisownmind"(Rom.14:5).Inordertoascertaintheprecisescopeofthosewordswemustexaminethesettinginwhichtheyoccur.TheywerefirstaddressedtothesaintsatRome,whowerecomposedofbelievingJewsandGentiles,betweenwhomthereweredifferences of opinion upon minor matters. Though these Jews hadheartily received Christ as their promised Messiah and Saviour, theyclungto the ideathat theLevitical law,with itsdistinctionof cleananduncleanmeatsandtheobservanceofcertainfastsandfestivals,wasstillbindinguponthem.Notonlydidtheycontendzealouslyforthesame,buttheywerestronglydesirousofimposingthemontheirfellowChristians,whom they regarded as proselytes to Judaism.On the other hand, notonly had the Gentile believers not been brought up under the Mosaicrites, but they were convinced that the ceremonial observances ofJudaism had been annulled by the new and better dispensationwhichhadbeeninauguratedbytheLordJesus.Thisdifferenceofopinion,witheachpartyholding firmconvictions thereon,menacedtheunityof theirfellowship and the exercise of brotherly love unto each other. The oneneeded to beware of looking upon the other as being lax and of alatitudinarian spirit, while the latter must refrain from viewing theformerasbeingbigotedandsuperstitious.

Nothing vital was at stake—any more than there is today when thewearingofjewelryandtheuseoftobaccoarequestionsagitatedinsomeChristiancircles.Butsince thepeaceof theRomanassemblywasbeingthreatened, and a spirit of intolerance had begun to obtain, throughfailureofeachpartytoallowfulllibertyofconscienceuntotheirbrethren,itwas needful that the apostle should dealwith this situation and givesuchinstructionuntoeachaswouldpreventthesedifferencesofopinionuponnon-essentials of faith andpractice leading to a seriousbreachofthepeace.AccordinglyPaulwasguidedbytheHolySpiritsotocounselthemas togive forthat thesametimeteachingwhich ismostvaluable,essentialandpertinenttosimilarcasesinallgenerations.ThishedidbylayingdownbroadandgeneralprincipleswhichitbehoovesallChristianstoberegulatedby;nay,wecannotdisregardthemwithoutsinning,since

theyareclothedwithDivineauthority.Whilehumannatureremainsasitis,andwhiledifferentlyconstitutedmindsdonotviewthingsuniformly,ifChristiancharityistobeexercisedandharmonyprevailamongGod’speople, it is most necessary that they understand and practice thoseprinciples.

First,weareexhorted,"Letnothimthateatethdespisehimthateatethnot;andletnothimwhicheatethnotjudgehimthateateth:forGodhathreceived him" (Rom. 14:3). Therein both parties are forbidden to giveplace unto unbrotherly thoughts and sentiments. Second, they wereasked, "Who art thou that judgest another man’s servant? to his ownMasterhestandethorfalleth.Yea,heshallbeholdenup:forGodisabletomakehimstand.’(verse4).ThisistantamounttosayingthatitistheheightofarroganceforanyChristiantoascendthetribunalofjudgmentandpasssentenceofcondemnationuponabrotherinChrist.Third,itisadmitted that "one man esteemeth one day above another; anotheresteemeth every day alike," and then follows, "Let every man be fullypersuaded inhisownmind" (verse5).There is the charterofChristianliberty: letnoneallowhimself tobedeprivedof it.Thosewords cannotmeanlessthanthateveryChristianhastheGod-givenrighttothinkforhimself,toformhisownopinionofwhatScriptureteaches,andtodecidewhatheconsidersismostpleasingandhonoringuntoGod.

Note well how emphatic and sweeping are the words of Romans 14:5."Leteveryman":notonlythepreacher,buttheprivatemembertoo."Befullypersuaded":not coerced,noruncertain, ashewill be if, insteadofforming his own opinion, he heeds the confusion of tongues nowaboundingoneveryside."Inhisownmind":neitherblindlyfollowingthepopularcustomnoryieldingtotheipsedixit(anassertionmadebutnotproved; lit. "he himself said it")of others. Where doubtful things areconcerned each one should turn to the Scriptures for guidance andcarefully examine them for himself, and then act according to his bestjudgmentofwhat theyrequirehimtodo. It isanobligationbindingoneachofustoberegulatedbywhatappearstobetherevealedwillofGod.This is what constitutes the very essence of practical Christianity: thepersonal recognition of Christ’s property inme and authority overme,and in and over my brethren. I am neither to exercise dominion over

themnorsubmittotheirsoverme.Letusseektohelpeachotherallwecan,but letus leaveChrist to judgeus.Heonlyhas the capacity asHeonlyhastherighttodoso.Performwhatyouareassuredtobeyourdutyand leaveothers todo likewise: thereby the rightsof the individual arepreservedandthepeaceofthecommunitypromoted.

Different opinions onminormatters are to be expected, but that is noreasonwhy those holding the same should not dwell together in amityand enjoy communion in the great fundamentals of the faith. If one issatisfied that certain "days" should be observed, that he has Divinewarranttosolemnlycelebrate"Christmas"or"Easter,"thenlethimdoso.Butifanotherisconvincedthatsuch"days"areofhumaninventionanddevoid ofDivine authority, then let him ignore them. Let each one actfrom religious conviction and suffer not the fear of censure from orcontemptofothers todeterhim;nor thedesire to ingratiatehimself inthe esteem of his fellows induce him to act contrary to his conscience.EachChristianisresponsibletobelieveandactaccordingtothebestlightwhichhehasfromGodandcontinuetoexamineHisWordandprayformorelight.Thedictatesofconsciencearenottobetrifledwith,andtherightofprivatejudgmentisevertobeexercisedbymeandrespectedinothers. Thereby the Christian duty of mutual forbearance is alonemaintainedandaspiritoftoleranceandcharityexercised.

"I speak as to wisemen: judge yewhat I say" (1 Cor. 10:15). In thosewordsthe apostle calledupon the saints todecidediscreetly ifwhathehadfurthertoadvanceonthesubjectcondemnedthemforcontinuingtofeastinidoltemples.Hewastreatingwithwhetherornotsuchanactioncamewithinthe scripturaldefinitionof idolatry. In terming them"wisemen,"he intimated that theywerewellable toweighanargument,andtherefore itwas their duty to examine carefully and ponder prayerfullywhat he said. In his "judge ye" he signified his desire for them to bepersonallyconvinced,fromtheexerciseofthosespiritual"senses"whichpertain to all the regenerate (Heb. 5:13). "Judge in yourselves: is itcomelythatawomanprayuntoGod[withherhead]uncovered?"(1Cor.11:13).Not onlywouldPaulhave themobediently submit to theDivinerequirements,butalsoperceiveforthemselveswhatwouldbebecoming,appealingtotheirsenseofpropriety,adding,"dothnotnatureitselfteach

you?" Again, "Let the prophets speak two or three, and let the otherjudge"(1Cor.14:29).Oncemoretheywerecalledupontoexercisetheirown judgment—in this case whether the messages given out by thoseclaimingtobe"prophets"werereallytheoraclesofGod.

Now this right of private judgment, and the duty of each person todetermine forhimselfwhatGod’sWord teaches, is categoricallydeniedbyRome,which avers that "ignorance is themother of devotion," andthatthehighestformofserviceisthatof"blindobedience."ThePapacyinsiststhat theChurch isabsolutely infallible inallmattersofChristianFaith.During Session IV the Council of Trent (1563) decreed that "Noone, relying on his own skill, shall, in matters of faith and of moralspertaining to the edification of Christian doctrine, wresting the sacredScripture to his own senses, presume to interpret the said sacredScripturecontrarytothatsensewhichholymotherChurch—whoseitistojudgeof the true sense and interpretation of theHoly Scriptures—hathheld and doth hold; or even contrary to the unanimous consent of theFathers."ThiswasratifiedandrepeatedintheDogmaticDecreesof theVaticanCouncil(chapter2):"We,renewingthesaiddecree,declarethistobetheirsense,thatinmattersoffaithandmorals,appertainingtothebuildingupofChristiandoctrine, that is tobeheldas the truesenseofHoly Scripture,which our holymotherChurch hath held andholds, towhom it belongs to judge of the true sense of theHoly Scripture; andthereforethat it ispermittedtonooneto interpretthesacredScripturecontrarytothissense."

Nor has the arch-deceiver and enslaver of souls receded one hair’sbreadth from that position since then. The following propositionsweredenouncedbythePapacy:"Itisprofitableatalltimesandinallplacesforall sorts of persons to study the Scriptures, and to become acquaintedwiththeirspirit,piety,andmysteries" (Proposition79)."ThereadingoftheHoly Scriptures in the hands of aman of business and a financier(Acts 8:28) shows that it is intended for everybody" (Proposition 80)."TheLord’sdayought tobesanctifiedby the readingofbooksofpiety,and especially of the Scriptures. They are themilkwhichGodHimself,who knows our hearts, has supplied for them" (Proposition 81). "Itamounts to shutting themouthofChrist toChristians, and towresting

from their hands the Holy Bible, or to keeping it shut from them, bydepriving themof themeans of hearing it." Those, togetherwithmanyothersimilarpostulates,were"condemnedtoperpetuity"asbeing"falseandscandalousinhis"bull"(aPapaldecreetowhichisaffixedthePope’sseal)—UnigenitusbyClementXI,issuedonSeptember8,1713.

In 1824 the encyclical epistle of Pope LeoXII complained of the BibleSocieties,"which," it said, "violate the traditionsof theFathers and theCouncilofTrent,incirculatingtheScripturesinthevernaculartonguesofallnations." "Inorder to avoid thispestilence," said this poor creature,"our predecessors have published several constitutions . . . tending toshow how pernicious for the faith and for morals is this perfidiousinstrument," i.e. the Bible Society. In those countries ruled by theemissariesoftheVatican,God’sWordhaseverbeen,andstillis,withheldfromthepeople,andtheyareforbiddentoreadorhearitreadunderpainofthePope’sanathema.Allknowncopiesofitareseizedandcommittedto the flames. At this very hour the Lord’s people in Spain are beingpersecutedfortheirloyaltytotheBible.SowouldtheybeinallEnglish-speaking countries today if the Romanists could secure full temporalpoweroverthem.TheLordmercifullygrantthatsuchacatastrophemayneveragainhappen.

Erepassingfromthisaspectofoursubject,letusbrieflynoticeoneversetowhichappealismadebyRomanistsinsupportoftheircontentionthatthe laity have no right to form their own views of what God’s Wordteaches: "Knowing this first, thatnoprophecyof the scripture isof anyprivate interpretation" (2 Pet. 1:20). On the basis of those words it isinsisted that the Bible must be officially interpreted, and that "holymotherChurch" isaloneauthorizedandqualifiedtodischargethisdutyandtorenderthisservice.Butthatverseaffordsnottheslightestsupportoftheirarrogantclaim.Thosewords,astheircontextclearlyshows,treatof thesourceof prophecy andnot itsmeaning. The very next sentenceexplainswhatissignifiedbyverse20:"Fortheprophecycamenotinoldtimebythewillofman:butholymenofGodspakeastheyweremovedbytheHolySpirit."Thus,verse20manifestlyimports,Beassuredattheoutset that what the prophets delivered proceeded not from their ownminds.TheGreekwordfor"private"isneveragainsorenderedelsewhere

in the New Testament, but is translated scores of times "his own."Consequentlythe"interpretation"hasreferencetowhatwasdeliveredbythe prophets and not to the explication of it: had the "interpretation"whichtheprophetsdeliveredissuedfromthemselves,thentheyhadbeen"bythewillofman,"whichthenextverseexpresslydenies.

Taking verses 20 and 21 together, nothing could more emphaticallyaffirm the absolute inspiration of the prophets. They spoke from God,andnotfromthemselves.Theforce,then,ofverse20isthatnopropheticutterancewasofhumanorigination. It is theDivineauthorshipof theirwords,andnottheexplanationof theirmessages, that ishere inview—the act of supplying the prophecy, and not the explaining of it whensupplied. So far from lending any color to the view that there inheressomewhereintheChurchanditsministersanauthoritytofixthesenseofHolyWrit, this very verse, as it is rendered in theAuthorizedVersion,obviouslyrefutesthesame,becauseforanyman—beittheRomanpontifforaProtestantprelate—todeterminethemeaningofGod’sWordwouldbe of "private interpretation"! Alas, that is the very thing which hashappened throughout Christendom, for each church, denomination,party,or"circleoffellowship"putsitsownmeaningontheWord,andinmany instances contrary to theTruth itself.Let theChristian readerbefully persuaded that there is nothing whatever in 2 Peter 1:20, whichforbids him weighing the words of Scripture, exercising his ownjudgment,and,undertheguidanceandgraceoftheHolySpirit,decidingwhattheysignify.

NotonlyisprivatejudgmentarightwhichGodhasconferreduponeachofHis children, but it is their boundenduty to exercise the same. TheLord requires us to make full use of this privilege, and to employ alllawful and peaceful means for its maintenance. Not only are weresponsibletorejectallerroneousteaching,butwearenottobetheserfsof any ecclesiastical tyranny. "Be not ye called Rabbi: for one is yourMaster,evenChrist;andallyearebrethren.Andcallnomanyourfatherupontheearth: forone isyourFather,which is inheaven"(Matt.23:8,9). Those words contain very much more than a prohibition againstaccording ecclesiastical titles unto men; yea, it is exceedingly doubtfulwhethersuchaconcept iscontainedtherein; rather isChrist forbidding

ustobe inspiritualbondagetoanyone. Inverse2Hehadstated, "ThescribesandthePhariseessitinMoses’seat":thatis,theyhavearrogatedto themselves the power of religious legislation and demand entiresubjection from their adherents. In the verses that follow, our Lordreprehended them for usurping authority and setting up themselves asdemagogues;inviewofwhichtheLordJesusbadeHisdisciplesmaintaintheirspirituallibertyandrefuseallallegianceorsubserviencetoanysuchtyrants.

"ButbeyenotcalledRabbi:foroneisyourMaster,evenChrist;andallyeare brethren" (Matt. 23:8). In every generation there are those of anofficiousspiritwhoaspiretoleadership,demandingdeferencefromtheirfellows.Suchmen, especiallywhen theyare endowedwithnatural giftsabovethe average, are the kindwho become the founders of new sectsandparties,andinsistuponunqualifiedsubjectionfromtheirfollowers.TheirinterpretationoftheScripturesmustnotbechallenged,theirdictaarefinal.Theymustbeownedas"rabbis"andsubmittedtoas"fathers."Everyonemustbelievepreciselywhattheyteach,andorderallthedetailsofhislifebytherulesofconductwhichtheyprescribe,orelsebebrandedasahereticanddenouncedasagratifierof the lustsof the flesh.Therehave been, and still are, many such self-elevated little popes inChristendom, who deem themselves to be entitled to implicit credenceandobedience,whosedecisionsmustbeacceptedwithoutquestion.Theyarenothingbutarrogantusurpers,forChristaloneistheRabbiorMasterof Christians; and since all of His disciples be "brethren" they possessequalrightsandprivileges.

"Callnomanyourfatherupontheearth:foroneisyourFather,whichisin heaven" (verse 9). This dehortation has ever been needed by God’speople, for they are themost part simple and unsophisticated, trustfulandeasily imposedupon. In those verses theLordJesuswas enforcingthe duty of private judgment, bidding believers suffer none to be thedictatorsof their faithor lordsof their lives.Nomanis tobeheeded inspiritualmatters any further than he can produce a plain and decisive"thussaiththeLord"asthefoundationofhisappeal.Tobeinsubjectiontoanyecclesiastical authority that isnotwarrantedbyHolyWrit, or tocomplywith thewhimsofmen, is to renounce yourChristian freedom.

Suffer none to have dominion over your mind and conscience. Beregulated only by the teaching of God’sWord, and firmly refuse to bebrought into bondage to "the commandments and doctrines of men,"with their "Touch not, taste not, handle not" (Col. 2:21, 22). Instead,"standfast therefore in the libertywherewithChristhathmadeus free"(Gal.5:1);yet"notusingyourlibertyforacloakofmaliciousness,butastheservantsofGod"(1Pet.2:16)—yieldingunreservedlytoHisauthority.RatherthanconformtotherulesofthePharisees,ChristwaswillingtoberegardedasaSabbath-breaker!

"Notforthatwehavedominionoveryour faith,butarehelpersofyourjoy: for by faith ye stand" (2 Cor. 1:24). Weigh well those words myreader, and remember they were written by one who "was not a whitbehindtheverychiefoftheapostles,"andherebedisclaimsallauthorityover the faith of these saints! In the previous verse he had spoken of"sparing"them,andhere"lestitshouldbethoughtthatheandhisfellowministersassumedtothemselvesanytyrannicalpoweroverthechurchesor lordeditoverGod’sheritage, thesewordsaresubjoined"(JohnGill).Theword"faith"maybeunderstoodhereaseither thegraceof faithorthe object thereof. Take it of the former: ministers of the Gospel canneither originate, stimulate, nor dominate it: the Holy Spirit is theAuthor,Increaser,andLordofit.Takeitastheobjectoffaith—thatwhichisbelieved:ministershavenoDivinewarranttodeviseanynewarticlesoffaith,nortodemandassenttoanythingwhichisnotplainlytaughtintheBible."Ifanymanspeak,lethimspeakastheoraclesofGod"(1Pet.4:11),neitherwithholdinganythingrevealedthereinnoraddinganythingofhisownthereto.

Paul’sworkwastoinstructandpersuade,nottolorditoverhisconvertsand compel their belief. He had written his first letter to the saints inanswer to the queries they had sent him, and at the beginning of thissecond epistle explains why he had deferred a further visit to them,stating that he was prepared to stay away until such time as they hadcorrectedtheevilswhichexistedintheirassembly.Herefusedtooppressthem."Faithrestsnotonthetestimonyofman,butonthetestimonyofGod.Whenwebelieve theScriptures, it is notman, butGodwhomwebelieve.Thereforefaith issubjectnot toman,but toGodalone . . .The

apostleswerebuttheorgansoftheHolySpirit:whattheyspakeassuchtheycouldnotrecallormodify.Theywerenotthe lords,sotospeak,oftheGospel...Paulthereforeplaceshimselfalongsideofhisbrethren,notoverthemasalord,butasajointbelieverwiththemintheGospelwhichhe preached, and a helper of their joy, co-operating with them in thepromotionoftheirspiritualwelfare"(C.Hodge).IfPaulwouldnot,thenhowabsurd for anyman to attempt to exercise a spiritual dominion inmattersoffaithorpractice!

"TheelderswhichareamongyouIexhort...FeedtheflockofGodwhichisamongyou...notforfilthylucre,butofareadymind;neitherasbeinglordsoverGod’sheritage,butbeingensamplestotheflock"(1Pet.5:1-3).ThesearepartoftheinstructionsgivenuntoministersoftheGospelastohowtheyaretoconductthemselvesinthedischargeoftheirholyoffice,andwewouldearnestlycommendthemtotheattentionofeverypastorwhoreadsthisarticle.TheyareDivinelyforbiddentoabusetheirpositionandtoassumeanyabsoluteauthorityorruleimperiouslyoverthesaints.TheirtaskistopreachtheTruthandenjoinobediencetoChrist,andnotuntothemselves.Theyarenottoactarbitrarilyorinadomineeringspirit,forthoughtheybesetoverbelieversintheLord(1Thess.5:12)andareto"rule"andthereforetobesubmittedunto intheir lawfuladministrationoftheWordandtheordinances(Heb.13:17),yettheyarenottoarrogateto themselvesdominionover theconsciencesofmennor imposeanyoftheirown inventions;but instead, teachtheir flock toobserveall thingswhatsoeverChristhascommanded(Matt.28:20).

TheministeroftheGospelhasnorighttodictateuntoothers,orinsistina dogmaticmanner that peoplemust receive what he says onhisbareassertion.SuchaspiritiscontrarytothegeniusofChristianity,unsuitedto the relationwhich he sustains to his flock, and quite unbecoming afollowerofChrist.Noarbitrarycontrolhasbeencommittedtoanycleric.Trueministerialauthorityorchurchruleisnotadictatorialone,butisaspiritual administration under Christ. Instead of lording it over God’sheritage,preachersaretobe"ensamplestotheflock":personalpatternsof good works, holiness, and self-sacrifice; models of piety, humility,charity.HowvastlydifferentfromtheconductenjoinedbyPeterhasbeenthe arrogance, intolerance, and tyrannical spirit of his self-styled

successors!Noraretheytheonlyonesguiltythereof.Loveofpowerhasbeenas commona sin in thepulpit as loveofmoney, andmanyof theworstevilswhichhavebefallenChristendomhave issued froma lustingafterdominionandecclesiasticalhonors.

Suchispoorhumannaturethatgoodmenfindithardtokeepfrombeingpuffedupandmisusinganymeasureofauthoritywhenitbecommittedunto them, and from not doing more harm than good with the same.EvenJamesandJohnsofarforgotthemselvesthat,ononeoccasion,theyaskedChristtograntthemthetwoprincipalseatsofpowerandhonourinthedayofHisglory(Mark10:35-37).MarkwellthispartofHisreply:"Yeknow that they which are accounted to rule over the Gentiles exerciselordshipoverthem;andtheirgreatonesexerciseauthorityuponthem"—theylovetobearsway,and,likeHaman,haveeverybodytruckletothem."Butsoshall itnotbeamongyou"saysChrist toHisministers—eschewanyspiritofdomineering,mortifytheloveofbeingflatteredandheldinhonourbecauseofyouroffice. "Butwhosoeverwill begreat amongyoushallbeyourminister;andwhosoeverofyouwillbethechiefest,shallbeservant of all"—those who are to be accounted the greatest in Christ’sspiritualkingdomaretheonescharacterizedbyameekandlowlyheart,andthosewhowillreceiveacrownofgloryinthedaytocomearethosewhomostsoughtthegoodofothers."ForeventheSonofmancamenottobeministeredunto,buttominister,andtogiveHis lifearansomformany"—thenmakeself-abnegationandnotself-exaltationyourconstantaim.

"Proveallthings:holdfastthatwhichisgood"(1Thess.5:21).Thisisyetanother verse which, by clear and necessary implication, teaches theprivilegeandrightofprivate judgment,andmakesknownthedutyandextenttowhichitistobeexercised.Linkingitwithwhathasbeenbeforeus in theprecedingparagraphs, it shows that if itbeunwarrantable fortheservantsofChristtousurpanabsolutepower,itisequallywrongforthosecommittedtotheircaretosubmitthereto.Churchgovernmentanddisciplineareindeednecessaryandscriptural,yetnota lordlyauthoritybut a rule of holiness and love, wherein a spirit ofmutual forbearanceobtains.GoddoesnotrequirethemindsandconsciencesofHischildrentobeenslavedbyanyecclesiasticaldominion.Eachonehastherightto

exercise his own judgment and have a say and vote upon all matterspertaining tohis localassembly;and ifhedoesnot, thenbe fails in thedischarge of his responsibility. Well did one of the old divines say onPsalm110:1,"ChristisLordtoemploy,tocommand,whomandwhatHewill.ToHimalonemustwesay,‘Lord,saveme,Iperish.’ToHimonlywemustsay,‘Lord,whatwiltThouhavemetodo?’ToHimonlymustwegoforinstruction—’Thouhastthewordsofeternallife.’

It scarcely needs to be said that the right of private judgment certainlydoesnotmeanthatweareatlibertytobringtheWordofGodtothebarofhumanreasonandsentiment,sothatwemayrejectwhateverdoesnotcommenditselftoourintelligenceorappealtoourinclinations.TheBibledoesnotsubmit itselfuntoouropinionorgiveus theoptionofpickingandchoosingfromitscontents:ratherisitourcritic(Heb.4:12).TheLawof the Lord is perfect and, the best of us being very imperfect, it ismadnesstocriticizeit.Butwhenwehearpreachingfromit,wemusttrywhat is saidwhether ornot it accordswith theWord, andwhether theinterpretationbevalidorstrained.Itisafundamentaltruththat"ChristJesus came into theworld to save sinners," yet even in the days of theapostles there were those who, while acknowledging Him as the onlySaviour, taught that there was no salvation apart from circumcision.AccordinglythechurchmetatJerusalem"fortoconsiderofthismatter"(Acts 15:4-11). Somustwe "consider" all we hear and read, whether itagreeswiththeDivineRule,takingnothingforgranted.

"Proveall things." This is not optional but obligatory: we are Divinelycommandedtodoso.God’sWordistheonlystandardoftruthandduty,andeverythingwebelieveanddomustbe testedby it.Thousandshavesought to evade this duty by joiningRome and allowing that system todetermineeverything for them.Norare themajorityof themembersofnon-popishchurchesmuchbetter,beingtooindolenttosearchandstudythe Bible for themselves, believing whatever their preachers tell them.Beware,myreader,ofallowinganyinfluencetocomebetweenyoursoulandGod’sWord.Howearlydid theHolySpirithaveoccasion to say toone of the primitive churches which had given way to a spirit ofpartisanshipandbigotry,"WhothenisPaul?andwhoisApollos?"Whenthemindrestsuponthehumaninstrument,notonlyisspiritualprogress

intheTruthimmediatelyarrested,butthelivingpowerofwhatTruthisalready attained dies out of the enslaved heart, being displaced bydogmasreceivedonhumanauthority.DivineTruththendegeneratesintoa party distinction, for whichmany zealously contend in naught but asectarianspirit.

The origin of all sectarianism is subjection to men, human authoritysupplantingtheauthorityofGod,thepreacherbecomingthedictator.WemustnotsufferanytoarrogatetheplaceandofficeoftheHolySpirit.Nohuman system can feed the soul: it has to come into immediate andquickeningcontactwiththelivingandpowerfulWordofGodinordertobespirituallynourished.EvenwhererealChristiansareconcerned,manyhad their religiousbeliefs formedbefore theywere converted, receivingthemfromtheirparentsorthechurchestheyattended,andnotdirectlyfrom God and HisWord. Therefore they too need to heed this Divineinjunction:"Proveall things:hold fast thatwhich is good." Bring yourbeliefstothetestoftheScriptures,andyouarelikelytodiscoverthatitismuchharderandmorepainfultounlearnsomethingsthanitistolearnnewones.Veryfewthinkforthemselves,andfewerstillarereallywillingto"buytheTruth" and set aside their formeropinions,nomatterwhatmaybethecost.Muchgraceisneededforthat!Sincetheeternalinterestsofoursoulsareinvolved,itistheheightoffollyforustodependuponthejudgmentofothers,fortheablestministersarefallibleandliabletoerr.

"TheseweremorenoblethanthoseinThessalonica,inthattheyreceivedthe word with all readiness ofmind, and searched the scriptures dailywhetherthosethingswereso"(Acts17:11).ThoseBereanssatinjudgmentupontheteachingoftheapostles!Theyarecommendedfordoingso!Notonlywasittheirprivilegeandduty,butitisrecordedtotheirhonour.Butmarkhow they discharged this duty. They brought all that they heardfromthespokendiscoursetothetestofthewrittenWord.Theydidnotjudge by their own preconceptions, views, prejudices, feelings, orpartialities, but by God’s Word. If what they heard was in accordtherewith, they were bound to receive and submit to it; but if it wascontrary thereto, they were equally bound to refuse and reject theministry that taught it.That is recordedas anexample tous! It revealshowwe are to exercise this privilege of private judgment. The apostles

claimedtobesentofGod,butweretheyreallypreachingtheTruth?TheBereansgavethemareadyhearing,buttookthetroubletoexamineandtry their teaching by the Scriptures, and searched them daily whethertheywere so.Do thou likewise, and remember that Christ commendedthe Ephesian saints because they had tried those who said they wereapostlesand"foundthemliars"(Rev.2:2).

TherightofprivatejudgmentdoesnotmeanthateachChristianmaybealaw unto himself, and still less lord over himself. We must beware ofallowinglibertytodegenerateintolicense.No,itmeanstherighttoformourownviewsfromtheScriptures,tobeinbondagetonoecclesiasticalauthority,tobesubjectuntoGodalone.Twoextremesaretobeguardedagainst: slavery tohuman authority and tradition; the spirit of self-willandpride.Ontheonehandwearetoavoidblindcredulity,ontheotherhand an affectation of independence or the love of novelty, whichdisdains what others believe, in order to obtain a cheap notoriety oforiginality. Private judgment does not mean private fancy, but adeliberateconvictionbasedonHolyWrit.ThoughImustnotresignmymind and conscience to others, or deliver my reason and faith overblindfold to any church, yet I ought to be very slow in rejecting theapproved judgment of God’s servants of the past. There is a happymediumbetweenlimitingmyselftowhatthePuritansandotherstaught,anddisdaining thehelp they canaffordme.Self-conceit is tobe rigidlyrestrained. Private judgment is to be exercised humbly, soberly,impartially,withawillingness toreceive light fromanyquarter.PondertheWord foryourself,butmortify the spiritofhaughty self-sufficiency;and be ready to avail yourself of anything likely to afford you a betterunderstandingoftheTruth.Aboveall,dailybegtheHolySpirittobeyourteacher. "Prove all things":when listening to your favorite preacher,orreadingthisbook.Accordyourbrethrenthesamerightandprivilegeyouclaimforyourself.

Chapter12

CHRISTIANEMPLOYEES

Howintenselypracticalis theBible!ItnotonlyrevealstousthewaytoHeaven, but it is also full of instruction concerning howwe are to livehereuponearth.GodhasgivenHisWorduntoustobealampuntoourfeetandalightuntoourpath:thatis,fortheregulatingofourdailywalk.It makes known how God requires us to conduct ourselves in all thevaried relationsof life.Someofusare single,othersmarried; somearechildren, others parents; some are masters, others servants. Scripturesupplies definite precepts and rules, motives and encouragements foreachalike.Itnotonlyteachesushowwearetobehaveinthechurchandinthehome,hutequallysointheworkshopandinthekitchen,supplyingnecessary exhortations to both employers and employees—clear proofGodhasnotdesignedthatallmenshouldbeequal,andsure indexthatneither"Socialism"nor"Communism"willeveruniversallyprevail.Sinceaconsiderableportionofmostofourlivesbespentinservice,it isbothforourgoodandGod’sglorythatweheedthoseexhortations.

Asecularwriterrecentlypointedoutthat"workhasincreasinglycometoberegardedasadistastefulmeanstotheachievementofleisure,insteadof leisureasarecuperativemeasure torefitus forwork."That isaverymildwayofsayingthatthepresentgenerationispleasuremadandhatesany kind of real work. Various explanations have been advanced toaccountforthis:suchastheoustingofcraftsmanshipbymachinery,thefearofunemploymentdiscouragingzeal,thedoles,allowancesandreliefswhichareavailableforthosewhodon’tandwon’twork.Thougheachofthosehasbeenacontributingfactor,yetthereisamorefundamentalandsolemn cause of this social disease, namely, the loss of those moralconvictionswhich formerlymarked a large proportion of church-goers,who made conscience of serving the Lord while engaged in secularactivities, and who were actuated by the principles of honesty andintegrity,fidelityandloyalty.

Nowhere has the hollowness of professing Christians been moreapparent, during the last two or three generations, than at this point.NowherehasmorereproachbeenbroughtuponthecauseofChristthanbythemajorityofthoseemployeeswhoboreHisname.Whetheritbeinthefactory,themine,theoffice,or inthefields,onewhoclaimstobea

followeroftheLordJesusshouldstandoutunmistakablyfromhisfellowemployeeswhomakenoprofession.Hispunctuality,histruthfulness,hisconscientiousness,thequalityofhiswork,hisdevotiontohisemployer’sinterests, ought to be so apparent that there is no need for him to letothers knowbyhis lips that he is a disciple of Christ. There should besuchamarkedabsenceofthatslackness,carelessness,selfishness,greedandinsolencewhichmarkthemajorityoftheungodly,thatallmayseeheismotivatedandregulatedbyhigherprinciplesthantheyare.But,ifhisconductbelieshisprofession,thenhiscompanionsareconfirmedintheiropinionthat"thereisnothinginreligionbuttalk."

Nordoes thewholeof theblamerestupon them: thepulpit is far frombeingguiltlessinthismatter.TheLordhasexpresslybiddenHisservantstopreachthereon,asbeingasubjectofgreatimportanceandanessentialpart of that doctrine which is according to godliness. "Let as manyservants as are under the yoke count their own masters worthy of allhonour,thatthenameofGodandHisdoctrinebenotblasphemed.Andtheythathavebelievingmasters,letthemnotdespisethembecausetheyarebrethren,butratherdothemservice,becausetheyarebelievingandbeloved,partakersofthebenefit:thesethingsteachandexhort"(1Tim.6:1, 2). But where is theminister todaywho does so? Alas, howmanyhave despised and neglected such practical yet unpopular teaching!Desirous of being regarded as "deep," they have turned aside untodoctrinaldisputesorprophetical speculationswhichprofit noone.Godsays"Ifanymanteachotherwise...heisafool,knowingnothing"(1Tim.6:3,4)!

Once again is the pastor Divinely ordered, "But speak thou the thingswhichbecomesounddoctrine: thattheagedmenbesober . . . theagedwomen likewise . . . youngmen likewise exhort to be sober-minded. . .Servantstobeobedientuntotheirownmasters,topleasethemwellinallthings;notansweringagain,notpurloining,butshowingallgoodfidelity;thattheymayadornthedoctrineofGodourSaviourinallthings"(Titus2:1-9). Are you, fellow minister, speaking upon these things? Are youwarning servants that all needless absenteeism is a sin? Are youinforming those of your churchmembers who are employees that Godrequiresthemtomakeittheirconstantendeavourtogivefullsatisfaction

unto their masters in every part of their conduct: that they are to berespectful and not saucy, industrious and not indolent, submissive andnot challenging the orders they receive? Do you teach them that theirconducteitheradornsordisgracesthedoctrinetheyprofess?Ifnot,youaresadlyfailingincarryingoutyourcommission.

Inviewof thealmost total silenceof thepulpit thereon, it is striking tosee how frequently the New Testament epistles inculcate and enlargeupon the duties of employees. In Ephesians 6 we find the apostleexhorting,"Servantsbeobedienttothemthatareyourmastersaccordingto the flesh, with fear and trembling, in singleness of heart, as untoChrist. Not with eye-service, as men-pleasers, but as the servants ofChrist,doingthewillofGodfromtheheart.Withgoodwilldoingservice,as to the Lord, and not to men" (verses 5-7). Christian servants arerequiredtocomplywiththecallsandcommandsoftheiremployers:todosowithrespectfuldeferencetotheirpersonsandauthority,tobefearfulof displeasing them. They are to be as diligent in their work and todischargetheirdutieswiththesameconscientioussolicitudewhentheirmasterisabsentaswhenhiseyeisuponthem.Theyaretoperformtheirtasks "with goodwill," not sullenly and reluctantly, but thankful for anhonestmeans of livelihood. And all of this as "the servants of Christ,"careful not to dishonorHim by any improper behavior, but seeking toglorifyHim:workingfromsuchmotivesaswillsanctifyourlaboursandmakethema"spiritualsacrifice"untoGod.

In Colossians 3 the apostle also exhorted, "Servants, obey in all thingsyour masters according to the flesh, not with eye-service, as men-pleasers,but insinglenessofheart, fearingGod.Andwhatsoeveryedo,do itheartily, as to theLord, andnotuntomen" (verses22,23).Everylawfulcommandhemustobey,howeverdistasteful,difficultorirksome.Heistobefaithfulineverytrustcommittedtohim.Whatsoeverhishandfindethtodo,hemustdoitwithhismight,puttinghisverybestintoit.Heistodoitreadilyandcheerfully,takingpleasureinhiswork.Allistobedone"astotheLord,"whichwilltransformthesecularintothesacred.Then it is added, "Knowing that of the Lord ye shall receive theinheritance: for ye serve the Lord Christ" (verse 24)—whatencouragementtofidelityisthat!"Buthethatdoethwrong,shallreceive

thewrongwhichhehathdone" (verse25) isasolemnwarning todeterfromfailureinduty,for"eitherinthisworldortheother,Godwillavengeallsuchinjury"(J.Gill).

"Servantsbe subject to yourmasterswithall fear:notonly to thegoodandgentle,butalsotothefroward.Forthisisthankworthy,ifamanforconscience endure grief, suffering wrongfully" (1 Pet. 2:18, 19). Thisrepeatedinsistenceoftheapostlesforemployeesdischargingtheirdutiesproperly, indicates not only how much the glory of God is involvedtherein, but also that an unwillingness on their part makes suchrepetition necessary—evidenced by those who take two or three days’extraholidaybyrunningoff toreligiousmeetings, therebyputting theirmastersto inconvenience.Holiness ismostvisible inourdailyconduct:performing our tasks in such a spirit and with such efficiency as willcommend theGospelunto thoseweserve.Let it beborne inmind thattheseinstructionsapplytoallservants,maleandfemale,ineverystationand condition. Let each reader of these pages who is an employee askhimselforherself,HowfaramIreallymakingagenuine,prayerfulanddiligent endeavour to comply with God’s requirements in theperformance ofmyduties?Letno "rules of unions" nor "regulations ofshop stewards" be allowed to set aside or modify these Divinecommandments.

It is to be pointed out that the above precepts are enforced andexemplified in the Scriptures by many notable examples. See how theSpiritdelightedtotakenoticeofthedevotionofEliezer,evenprayingthattheLordGodwould "sendmegood speed thisday, and showkindnessunto my master Abraham" (Gen. 24:12), and note how faithfully heacquittedhimselfandhowwellhespakeofhismaster.Jacobcouldsay,"yeknowthatwithallmypowerIhaveserved"(Gen.31:6):canyouaverthesame?Thoughaheathen"hismastersawthattheLordwaswithhim,andthattheLordmadeallthathedidtoprosperinhishand.AndJosephfound grace in his sight" (Gen. 39:3, 4): what a testimony was that!Scripture also chronicles the unfaithfulness of Elisha’s servant and thefearfuljudgmentwhichcameuponhim(2Kings5:20-27).Finally,letalldomestics and employees remember that the servant place has beenhonoredandadornedforeverbythewillingandperfectobedienceofthe

incarnateSonofGod!

"Whatsoeverthyhandfindethtodo,dowiththymight"(Eccl.9:10)—putyourverybestintoit.

Part4:God’sBestintheChristianLife

Chapter13

ENJOYINGGOD’SBEST

Introduction

Since God has foreordained whatsoever comes to pass, to speak of anenjoyingofHisbest (rather thanHissecondor thirdbest)andmissingHis best, strikes some as meaningless if not erroneous expressions.Before proceeding farther let us explain what we intend by "enjoyingGod’sbest."Wemean (aswehavewrittenbefore) for the saint tohavedailycommunionwithGod,towalk in the lightofHiscountenance, forHisWordtobesweetuntoourtaste,lighttoourunderstanding,strengthtotheinnerman.Itisforprayertobeadelight,foranswersofpeacetobe receivedwithout intermission, for the channel of supplies to remainunchoked, open. It is to have the mind stayed upon Him, to have aconscience void of offence, to have full assurance of our acceptance inChrist.Itisforourgracestobekepthealthyandvigorous,sothatfaith,hope, love, meekness, patience, zeal, are in daily exercise. And suchshouldbetheexperienceofeveryChristian.

By God’s "best" we mean a personal experience of His approbation; amanifestenjoymentofHisfavouringrace,inprovidence,andinnature.ItisnottobelimiteduntothereceivingofHisspecialfavorsinaspiritualway,butincludesaswellHisinterpositionsonourtemporalbehalf.ItistohavetheblessingoftheLorduponourlives,inalltheirvariedaspectsandrelations,uponthesoulandbodyalike.ItistoenjoythesenseofHis

approval,andhaveHimshowingHimselfstronginourbehalf.Thoughitdoes not mean that such a one will be exempted from the ordinaryvicissitudesandtrialsoflife,butratherthatsuchwillbesanctifieduntohim and result in increased blessing, for they not onlymake away forGodtoputforthHispowerindeliveringhimfromthemorelevatinghisheartabovethem,buttheyalsoserveforthedevelopingofhisgracesandprovideopportunitiesforhimto"glorifyHiminthefire";nevertheless,itdoesmeanthat such a onewill escape those troubles and afflictions inwhichthefolliesofsomanyChristiansinvolvethem:itdoesmeanthathewillbeimmunefromthosesorechastisementswhichdisobedienceandacourseofbackslidingnecessarilyentail.

BeforeconsideringthosejustrequirementsofGodwhichmustbemetifwearetoenjoyHisbest,letuspointoutthattheparticularaspectoftruthwhichishereengagingourattentionconcernsnottheDivinedecrees,butrathertheDivinegovernment:fortheoneconsistssolelyoftheexerciseof God’s sovereign will, whereas the other is concerned also with thedischargeofourresponsibility.InnosensewhateveristheretheslightestfailureinGod’saccomplishmentofHiseternalpurpose,eitherasawhole,or inanyof itsparts;but inmany respectsGod’speople fail topossesstheirpossessions and enjoy those privileges and blessings towhich theblood of Christ entitles them. This subject presents no difficulty to thewriter,except the finding of suitable language to accurately express histhoughts;norshouldittothereader.TheformationandtheeffectuationofGod’seternaldecreesare innowiseaffectedbyman:he canneitherdelaynorhastenthem.ButthepresentgovernmentofthisworldbyGodis,inlargemeasure,affectedanddeterminedbytheactionsofmen(Hisownpeopleincluded),sothatinthislifetheyare,toaveryconsiderableextent, made to reap according as they sow, both in spirituals and intemporals.

ItisnotsufficientlyrealizedthattheBiblehasfar,veryfar,moretosayabout this present life than it has about the future one, that it makesknownthesecretsoftemporalfelicityaswellaseverlastingbliss.Grantedthatthelatterisofimmeasurablymoreimportancethantheformer,yetthe one is the prelude to the other, and unless God be our satisfyingPortionhere,Hecertainlywillnotbesohereafter.Intheirzealtotellmen

how to escape from Hell and make sure of Heaven, many evangelicalpreachershavehadall too little to sayuponour conduct on earth, andconsequently many who entertain no doubt whatever that they willinhabit a mansion in the Father’s house, are not nearly so muchconcernedabout theirpresentwalkandwarfareas they shouldbe; andeven though they reach their desired haven, such slackness results ingreatlosstothemnowandwilldosoforever.TheteachingofHolyWritistheveryreverseoftheplanfollowedbymanyan"orthodoxpulpit": itnotonlygivesmuchprominenceto,butinOldandNewTestamentalikeitsmainemphasisison,ourlifeinthisworld,givinginstructionhowweare to conduct ourselves here now. In like manner, there has been agrievousdeparture fromtheAnalogyofFaith in thepresentationof theattitude of God and His conduct towards men. Few indeed who havestressedthesovereigntyofGodhavegivenevenaproportionateplacetoHis governmental dealings, eitherwith nations orwith individuals, theelectorthereprobate.YetforeverypassageinHisWordwhichspeaksofGod’seternalcounsels,therearescoreswhichdescribeHistimedealings,andforeveryversewhichalludestoGod’ssecretordecretivewill,thereisahundredwhichdescribeHisrevealedorpreceptivewill.BlessedindeedisittoponderGod’spredestinatinggrace;equallyimportantisitthatwestudy thoseprincipleswhichregulateHisprovidentialdealingswithus.ThegovernmentalwaysofGod, that isHisdealingswithus in this life,bothinourspiritualandtemporalaffairs,aredeterminedbysomethingmore thananarbitrary sovereignty.Godhasestablishedan inseparableconnection between our conduct and its consequences, and He acts insuch a way toward us as to make manifest the pleasure He takes inrighteousness and togive encouragement to thoseperforming it; asHeevidencesHisdispleasureagainsttheunrighteousandmakesustosmartforthesame.

ItisaverygreatandseriousmistaketoconceiveofthesovereigntyofGodasswallowingupallHisperfections,andtoattributeallHisactionsuntothemereexerciseofHisimperialwill.HolyWritdoesnot;norshouldwedo so. Instead,much is said therein ofGod’s acting both inmercy andrighteousness, for they are the chief principles which regulate Hisgovernmentalways. It is true thatmercy is shownbymere prerogative(Rom.9:18),butnotsowithrighteousness.Godcannomoresuspendthe

operationofHis righteousness thanHecancease tobe. "The righteousLord loveth righteousness" (Ps. 11:7); "the Lord is righteous in all Hisways" (Ps. 145:17); "Righteousness and judgment are the habitation ofHis throne" (Ps. 97:2). It was predicted of the Messiah that"righteousnessshouldbe the girdle ofHis loins" (Isa. 11:5), andwearetoldthatsinceHelovedrighteousnessandhatediniquity"thereforeGod,ThyGod,hathanointedTheewiththeoilofgladnessaboveThyfellows"(Ps.45:7).Alas that somanyhave completely lost the balance betweenGod’ssovereigntyandGod’srighteousness.ItisHisrighteousnesswhichregulates all His dealings with the sons of men now, as it is "inrighteousness He will judge" them in the Day to come. It is HisrighteousnesswhichrequiresGodtopunishviceandrewardvirtue,andthereforedoesHeblessHisobedientchildrenandchastenHisrefractoryones.

Thecentralthingwhichwewishtomakeclearandtoimpressuponthereader is that God has established an inseparable connection betweenholinessandhappiness,betweenourpleasingofHimandourenjoymentofHisrichestblessing;thatsincewearealwaysthelosersbysinning,sowearealwaysthegainersbywalking in thepathsofrighteousness,andthat therewillbeanexact ratiobetween themeasure inwhichwewalkthereinandourenjoymentof"thepeaceablefruitsofrighteousness."Godhas declared "them that honourMe, I will honour" (1 Sam. 2:30), andthatexpressesthegeneralprinciplewhichwearehereseekingtoexplainand illustrate, namely that God’s governmental dealings with us areregulatedbyourattitudetowardHimandourconductbeforeHim:forinproportionaswehonourtheLord,sowillHehonourus.ButsupposewefailtohonourGod,supposewedonotobtainfromHimthatgracewhichHeiseverreadytogiveuntothosewhoearnestlyseekitinarightway—whatthen?Why,weshallnotenterintoHisbestforus;weshallmissit.Forasthesameversegoesontotellus,"andtheythatdespiseMeshallbelightlyesteemed."

"ThisBookoftheLawshallnotdepartoutof thymouth,butthoushaltmeditatetherein;forthenthoushaltmakethywayprosperous,andthenthoushalthavegoodsuccess" (Joshua1:8).Thatexpresses inplainandsimple language thebasis onwhichwemay enter into and enjoyGod’s

bestforus.Thebelieverisnottoberegulatedbyhisowninclinationsorlean unto his own understanding; he is not to be governed by anyconsideration of expediency or the pleasing of his fellows, but seek toplease God in all things, being actuated by a "thus saith the Lord" ineverythinghedoes.NothinglessthanfullandconstantobediencetoGodis what is required of him. However distasteful to the flesh, whateversneersitmayproducefromprofessingChristians, thesaintmustrigidlyandperpetuallyactbytheRulethatGodhasgivenhimtowalkby.Insodoinghewillbeimmeasurablythegainer,forthepathofobedienceisthepathofprosperity.ConformityuntotherevealedwillofGodmayindeedentailtrial,neverthelessitwillberichlycompensatedinthislife,bothinspiritualandtemporalbounties.

ItcannotbetoostronglyinsisteduponthatthepathofGod’spreceptsisthewayofblessing.Thoughthetreadingthereofincursthefrownsoftheprofaneworld,andthecriticismsofnotafewintheprofessingworld,yetitensuresthesmileandbenedictionofourMaster!Thosewords"forthenshaltthoumakethywayprosperous"arefromthemouthof"theGodofTruth"andare tobereceivedbyuswithout theslightestquibbling,andtreasured in our hearts. The "prosperity" does not always immediatelyappear, for faithhas tobe triedandpatiencedeveloped,yet in the longrun it will most surely be found that in keeping the Divinecommandments"thereisgreatreward"(Ps.19:11).SoJoshuafoundit:headhered strictly to the Divine Law, and God crowned his labours withsuccess;andthat,dearreader,isrecordedforourencouragement.Yetifwe would prosper as Joshua did, then we must act as he did! ThatconditionalpromisemadetoJoshuawasveryfarfrombeingaspecialonemade to him only—rather does it belong equally to every servant andchild of God, for His governmental ways have been the same in alldispensations.Fromthebeginningofhumanhistory ithasalwaysbeentrue,andtotheveryendofhistoryitwillcontinuesotobe,that"nogoodthingwillHewithholdfromthemthatwalkuprightly"(Ps.84:11).

LongbeforeJoshuawasbornElihuhadaffirmed"IftheyobeyandserveHimtheyshallspendtheirdaysinprosperityandtheiryearsinpleasure"(Job36:11);andcenturiesafterJoshua’sdeath, theHolySpiritdeclaredthroughZechariah"Thus saithGod,why transgressye the commandof

the Lord, that ye cannot prosper?" (2 Chron. 24:30). Nor is there anyjustification to insist that such statementspertainedonly to theMosaiceconomy.Ifweunhesitatinglyapplytoourowl-idaythatpreciouswordinIsaiah1:18,"Comenow,letusreasontogether,saiththeLord:thoughyoursinsbeasscarlet,theyshallbeaswhiteassnow,thoughtheyberedlike crimson, they shall be as wool," is it honest to refuse taking untoourselvestheverynextverse "Ifyebewillingandobedient ye shall eatthegoodoftheLand"?TheprincipleswhichregulateGod’sprovidentialdealingswithHispeopleareinnowayalteredbyanychangemadeintheoutward form of His kingdom upon earth. The teaching of the NewTestamentisequallyexpress:that"Godlinessisprofitableforallthings:havingpromiseof the life thatnow isand of thatwhich is to come" (1Tim. 4:8), yet the fulfillment of that promise is conditional upon ourkeepingoftheDivineprecepts,uponourpersonalpiety.

There is a definite provisoon which we are warranted to hope for anenjoymentofGod’sbest.ThatwasannouncedbyJoshuaandCalebwhentheysaiduntoIsrael,"IftheLorddelightinusthenHewillbringusintothislandandgiveitus"(Num.14:8).Thatterm"delight"hasnoreferencethereuntothatDivineloveuntothesoulsofbelieverswhichisthesourceof their salvation, but rather toHis complacency in their character andconduct.SoalsoisittobeunderstoodinthewordsusedbyDavidwhenhewas fleeing from the conspiracy of Absalom: "Carry back the ark ofGod into the city: if I shall find favour in the eyes of theLord,Hewillbringmeagainandshowmeboth itandHishabitation.But ifHe thussay, I haveno delight in thee; behold, here am I, letHim do tome asseemethgooduntoHim" (2 Sam. 15:25, 26).David certainly could notmeanbythatlanguage,IfGodhavenoloveformysoul,IamwillingtobeforeverbanishedfromHim;forsuchsubmissionisrequiredofnonewholivesunderadispensationofmercy.Ratherdidhesignify,IfGodapprovenotofmeasIamtheheadofHispeople,letHimtakeawaymylifeifthatsopleasethHim.

Aswemustdistinguishbetweenthetwofold"will,"thetwofold"counsel"andthetwofold"pleasure"ofGod,sowemustbetweenHiseternal loveforandHispresentdelightinus,betweenHisacceptanceofusinChristandtheacceptablenessofourcharacterandconductuntoHim—itisthe

latterwhichdeterminesHisgovernmental smileuponus. If any readerdeemsthatdistinctionanartificialandforcedone,thenweaskhim,IsnodifferentiationtobemadebetweenthosewordsofChristuntotheFather"Thou lovedstMebefore the foundationof theworld" (John17:24)andHisdeclaration "ThereforedothMyFather loveMebecause I laydownMy life . . . This commandment have I received of My Father" (John10:17,18)?IsnotonetheFather’s loveofChrist’sperson,andtheotherHisapprobationofHisobedience?Soagain,mustweavoidconfounding"I have loved thee with an everlasting love" (Jer. 31:3) and "For theFather loveth you because ye have loved Me and have believed that Icame out from God" (John 16:27)? Of Enoch it is said "before histranslation he had this testimony, that he pleased God" (Heb. 11:5),whereasofIsraelinthewildernessHedeclared"Iwasgrievedwiththatgeneration"(Heb.3:10)!

Itmustnotbeinferredfromwhathasbeensaidabovethattheonewhowalks in thepathsof righteousnessbringsGod intohisdebtor thathemeritsfavouratHishands.Notso,fornothingthatwecandoprofitsGodanything, and ifwe renderedperfect obedienceuntoHis everyprecept,wehadmerelyperformedourdutyand rendereduntoGodwhat isHisrightfuldue.Ontheotherhand, it isveryplainthatweprofit fromandarethegainersbyourobedience.Scripturehasnotalittletosayuponthesubjectofrewards.It goes so faras to teach that the joysof the futurewillbearadefiniterelationandproportiontoourconductinthepresent,such as obtains between sowing and reaping (Gal. 6:7. 8). If then thefuture rewarding of the saints according to their work (Rev. 22:12)clashes neitherwith the grace ofGod nor themerit of Christ, then thepresent rewarding of them cannot do so, for no difference in place orconditioncanmakeanydifferenceastothenatureofthings.Deitydoesnothesitate to takeasoneofHis titles "TheLordGodof recompenses"(Jer.51:56),andmanyare thepassageswhichshowHimrecompensingrighteousnesseveninthisworld.

We have already alluded to Psalm 19:11, where we are told of God’sstatutes and judgments that "in keeping of them there is great reward"andwesimplycallattentionnowtothetenseofthatstatement:not"shallbe,"but issonow.Apart of thatpresent "reward" isdescribed in such

versesas"GreatpeacehavetheywhichloveThyLaw,andnothingshalloffend [be a "stumbling-block" to] them" (Ps. 119:165); "the work ofrighteousness [right doing] shall be peace, and the effect ofrighteousness,quietnessandassuranceforever"(Isaiah32:17).SuchtooisthetestimonyofPsalm58:11,"Sothatamanshallsay,Verilythereisareward for the righteous; verily He is a God that judgeth in [governs,administerstheaffairsof]theearth.""Therighteous[i.e. theonewhosepractices conform to the Rule of Righteousness] shall flourish like thepalmtree,heshallgrowlikeacedarinLebanon...toshowthattheLordisupright"(Ps.92:12-15), i.e. tomake itevident thatHe takesnoticeofandrichlyblessessuch. "Behold, the righteous shallbe recompensed intheearth"(Prov.11:31).Ontheotherhand,"TheLordwillpunishJacobaccordingtohisways,accordingtohisdoingswillHerecompensehim"(Hosea12:2).

ItisanunalterablelawoftheDivinegovernmentthataswesow,soshallwe reap. That principle is enunciated and illustrated all through theScriptures.On theone hand, "they have sown thewind, and they shallreap the whirlwind" (Hosea 8:7); on the other, "sow to yourselves inrighteousness,reap inmercy"(Hosea10:12)."EvenasIhaveseen, theythat plough iniquity and sow wickedness, reap the same" (Job 4:8)."Thereforeshalltheyeatofthefruitoftheirownway"(Prov.1:31)."Butto him that soweth righteousness shall be a sure reward" (Prov. 11:18).OurLordtaughtpreciselythesamethingwhenHesaid,"Thereisnomanthathathlefthouse,orparentsorbrethren,orwife,orchildren, forthekingdom of God’s sake, who shall not receive manifold more in thispresenttimeandintheworldtocomelifeeverlasting"(Luke18:29,30).So too the apostles: "He which soweth sparingly, shall reap alsosparingly;andhewhichsowethbountifullyshallreapalsobountifully"(2Cor.9:6)."Thefruitofrighteousnessissowninpeaceofthemthatmakepeace" (James 3:18). It is lamentable that such passages are so rarelyheardfromthepulpit.

It is right here that we have the key to a class of passages which haspuzzledandperplexednotafew,namely,thosewhichspeakoftheLord’srepenting.To say that such an expression is a figure of speech, God’scondescending to employ our language, though true, really explains

nothing. But the difficulty is at once removedwhen it be seen that thereferenceisnottothemodifyingofGod’seternaldecrees,butratheruntoHisgovernmentalways;signifyingthatwhenmenaltertheirattitudeandconduct toward Him, the Lord changes in His dealingswith them —withholding the judgment threatened, or bestowing the blessing whichtheirsinshadkeptback.Thegeneralprincipleisclearlyexpressedin,"AtwhatinstantIshallspeakconcerninganationandconcerningakingdom,to pluck up and to pull down, and to destroy it, If that nation againstwhomIhavepronouncedturnfromtheirevil,IwillrepentoftheevilthatIthoughttodountothem.AndatwhatinstantIshallspeakconcerninganationandconcerningakingdom,tobuildandtoplantit,IfitdoevilinMy sight, that it obey not My voice, then I will repent of the goodwherewithIsaidIwouldbenefitthem"(Jer.18:7-10).

Thereisno"if"whateverabouttheDivineforeordination,butthereisinconnectionwithhumanresponsibility.Necessarilyso,forintheenforcingthereofthealternativesofrecompensemustbestated.Manyofthewoeswhich God pronounces against kingdoms are not declarations of Hiseternaldecreesorinfalliblepredictionsofwhatisabouttotakeplace,butratherethicalintimationsofHissoredispleasureagainstsin,andsolemnthreateningsofwhatmustinevitablyfollowiftherebenochangeforthebetterinthosedenounced:whetherornothoseimpendingjudgmentsareto become historic realities is contingent upon their readiness to heedthose warnings, or their refusal to do so. The passage quoted aboveenunciatesthatbasicmorallawbywhichGodgovernstheworld,tellingusthatHeapprovesofobedienceandrighteousnesswhereveritbefound,and rewards the same; whereasHe hates the opposite and punishes it(seeProv.14:34).Jeremiah18setsnotbeforeusGodastheDeterminerofhumandestiny,butastheDispenseroftemporalawards,governinginequity and in accordance with the discharge of human accountability,showingHeiseverreadytoprospertherighteous.

Thesameprinciplepertainsuntotheindividual."ThencamethewordoftheLorduntoSamuel,saying,ItrepentethMethatIhavesetupSaultobeking:forheisturnedbackfromfollowingMeandhathnotperformedMycommandments" (1Sam. 15:11).ThatdoesnotmeanGodregrettedHisformeractofenthroningSaul,but thatbecauseofhisdefection the

Lordwouldreverseitanddeposehim(verse26).ThusweseethatGod’sgovernmental actions are determined—in part, at least—by man’sconduct.Wesay"inpart," forGoddoesnotactuniformly,andsomeofHis ways in providence are "past finding out," as whenHe suffers therighteoustobeseverelyafflicted,andthewickedtoflourishlikeagreenbay tree. If righteousnesswerealwaysvisibly rewardedandwickednesspunishedinthislife,therewouldbenoroomfortheexerciseoffaith inGod’s justice, for theDay of Judgmentwould be anticipated instead ofpresaged.Nevertheless,ifwestrikeabalanceandtakethehistoryofeachnation or individual as a whole, God’s moral government is nowapparent,forwearedailymadetoseeandfeelthatwearethelosersbysinningandthegainersbyholiness.

IfthebalanceistobedulypreservedhereandaproperconceptformedofGod’s moral government, then it requires to be pointed out that Hisjustice is temperedwithmercy,aswell as patience. Therefore doesHegrant"spacetorepent,"andwherethatclemencybeavailedof,Godactsaccordingly.For,asmanyofthoseDivinepromiseswhichrespectearthlygoodareconditionalupontheperformanceofobedience,somanyoftheDivinejudgmentsthreatenedareaverteduponareformationofmanners."Ifsobetheywillhearken,andturneverymanfromhisevilway,thatImayrepentMeof theevil,which Ipurpose [better, "think"] todountothembecause of the evil of their doings" (Jer. 26:3). Perhaps themostremarkableexampleofthatisseeninthecaseofwickedAhab,who,whenhe heard the sentence of woe pronounced, "rent his clothes, and putsackcloth upon his flesh, and fasted, and lay in sackcloth, and wentsoftly."AndwearetoldthattheLordsaid,"BecausehehumblethhimselfbeforeMe, Iwillnotbring theevil inhisdays,but inhis son’sdays" (1Kings21:20-29).

LetusnowconsidermoredefinitelyafewofthoseScriptureswhichmakeknownwhatGodrequiresofusifwearetoenterintoandenjoyHisbest.Some of them have already been before us in a general way, but theyrequiretobeexaminedfromamoreparticularviewpoint."ThisBookofthe Law shall not depart Out of thy mouth, but thou shalt meditatetherein day and night, that thoumayest observe to do according to allthatiswrittentherein;forthenthoushaltmakethywayprosperous,and

then thou shalt have good success" (Joshua 1:8). That is so plain nointerpreterisneeded."Then,"first,whenourspeechisorderedbyGod’sWord, all of our converse being consonant thereto. "Themouth of therighteous speaketh wisdom and his tongue talketh of judgment." Andwhy?"TheLawofGod is inhisheart" (Ps.31:30,31).Second, inorderthereto, it must he made our constant "meditation." It is by dailyponderingthewordsofScripturethatweobtainabetterunderstandingofthem,fixthesamemourmemories,andbecomemorefullyconformedtotheminoursouls.Third,thatourmeditationmustbewithadefinitedesignandpracticalend:to"do,"towalkobediently.

"FortheeyesoftheLordruntoandfrothroughoutthewholewrath,toshowHimselfstronginthebehalfofthosewhoseheartisperfecttowardHim" (2 Chron. 16:9). The word generally used for "perfect" (tamim)signifiessincere,buthereadifferentone(shalem)isemployed,meaningwhole.A"wholeheart’ is incontrastwitha"divided"one(Hosea10:2),whichpertainstohimwhovainlyseekstoservetwomasters,the"double-mindedman"whois"unstableinallhisways"(James1:8).Thosewithawhole heart love the Lord their God with all their mind, soul andstrength. They make Him their Portion, find their delight in Him,constantlyseektopleaseandglorifyHim.Theiraffectionsareundivided,their aim in life is one, likeCaleb they "wholly follow the Lord" (Deut.1:36). And such receive distinctive favors from Him. The "eyes of theLord"speaksofHisknowledge,andtheir"runningtoandfrothroughoutthe earth" means that He governs this world in infinite wisdom. Thereference is toHisprovidentialdealings:His eyedirectsHishand, andboth are employed inHis giving special supplies and support to thosewhomakeHimtheirAllinall.

"Andheshallbelikeatreeplantedbytheriversofwater, thatbringethforthhisfruitinhisseason;hisleafalsoshallnotwitherandwhatsoeverhe doeth shall prosper" (Ps. 1:3). There is what we intend by one’senjoyingGod’sbest.But towhom does the "he" refer? To the "blessedman"inthecontext.Theonewhohascompletelybrokenwiththeworld:"whowalkethnotinthecounseloftheungodly,norstandethinthewayofsinners,norsittethintheseatofthescornful."ObservethatthemanwhomGodpronounces"blessed"isonethatiscarefulabouthiswalk.He

refusestofollowtheadviceoftheunregenerate.Theywillurgehimtobebroad-mindedandwarnhimagainstbeingtoostrict,andpressuponhimthemaxims of theworld, but he heeds themnot.He is very particularabouthis associates, knowing that thosewithwhomhe is intimatewilleitherbeahelporahindrance tohim spiritually.Evil communicationscorrupt good manners, and therefore he refuses to fraternize with theChristless.Andsomustyou,youngChristian, if youdesire the smileofGodtobeuponyou.

ThisopeningPsalmstrikesthekeynoteofthewholePsalter,andhasforitsthemetheblessednessoftherighteous,i.e.thosewhotreadthepathsofrighteousness;andcontraststheportionanddoomoftheungodly.Andthefirstthingemphasizedofthatrighteousoneisthathehasturnedhisback upon the world, for it is at that point practical godliness begins.There canbenowalkingwithGod,no real communingwithChrist, notreadingof"thewayofpeace,"untilthatwordisheeded:"Comeoutfromamongthemandbeyeseparate,saiththeLord,"(2Cor.6:17).Second,itissaidofthisblessedman,"ButhisdelightisintheLawoftheLord,andinHisLawdothhemeditatedayandnight."HeiscompletelysubjecttoGod’sauthorityandmakesHisrevealedwilltheruleofhislife.Nordoesheforcehimselftodosoagainsthisinclinations,forhisdelightisinthesame. That is evidenced by its constantly engaging his thoughts, for"whereyourtreasureis,therewillyourheartbealso"(Matt.6:21).Themindisregulatedbytheaffections:whattheheartismostsetuponmostengages our thoughts—as gold does the covetous. And the one whoconforms to the requirements of Psalm 1:1, 2, will certainly experiencethe blessings of 1:3. There is the less need for us to dwell upon otherpassages, for they speak for themselves. "The young lions do lack andsufferhunger,buttheythatseektheLordshallnotwantanygoodthing"(Ps.34:10).Thatis,thosewhoputHimfirst(Matt.6:33),whoseekHimwholeheartedly (Jer. 29:13), who diligently inquire after His will andearnestlyendeavourtopleaseandglorifyHiminallthings,shallnotlackany good—which is assured them as an encouragement for obedience."No good thing will He withhold from them that walk uprightly" (Ps.84:11).AsthePuritan,T.Brooks,pointedout,"Nowthischoice,thislargepromise, ismade over only to the upright, and therefore as youwouldhave any share in it maintain your uprightness." In his explanation of

"them that walk uprightly," John Gill included "Who have theirconversationaccordingtotheGospelofChrist,andwalkinthesincerityoftheirhearts.""ThefearoftheLordisthebeginningofwisdom:agoodunderstanding [seemargin] have all they that doHis commandments"(61:10). Upon which Gill said "Some understand it ‘good success’ or‘prosperity,’"andadded,"suchusuallyhaveprosperityinsoulandbody,inthingstemporalandspiritual,"withwhichwefullyconcur.

"Letnotmercyand truth forsake thee:bind themabout thyneck,writethemupon the tableof thineheart.Soshalt thou find favour and goodsuccess in the sightofGodandman" (Prov.3:3,4).Was itnot sowithJosephinEgypt(Gen.39)?WasitnotsowithDavidinSaul’shousehold(1Sam.18)?WasitnotsowithDanielandhis fellowsinBabylon?"ForGodgiveth toamanthat isgood inHis sight,wisdom,andknowledge,and joy" (Eccles. 2:26): the phrase "aman that is good inHis sight" isrendered "who pleaseth God" in Ecclesiastes 7:26. The passages whichteachthatGoddealswithmeninthislifeaccordingtotheirconductaretoomany to cite, and themarvel is that themindsof so fewprofessingChristiansof thisageare reallyaffectedby them.Take thatwell-knownword,which has been illustrated all through history, "Iwill bless themthat bless thee [Abram] and curse him that curseth thee" (Gen. 12:3),whichsofarfrombeingexceptional,onlyexemplifiestheprincipleweareseeking todemonstrate.Takeagain, "Blessed ishe that considereth thepoor,theLordwilldeliverhimintimeoftrouble;theLordwillpreservehimandkeephimalive:heshallbeblessedupontheearth"(Ps.42:1,2).

Consider now some concrete cases. "And the Angel of the Lord calleduntoAbramout of heaven the second time and said, ByMyself have IswornsaiththeLord,forbecausethouhastdonethisthingandhastnotwithheldthyson,thineonlyson,thatinblessingIwillblessthee...andinthyseedshallallthenationsoftheearthbeblessed,becausethouhastobeyedMy voice" (Gen. 22:15-18).What could possibly be plainer? SoagainGodsaidtoIsaac,"Iwillmakethyseedtomultiplyasthestarsofheavenandwill giveunto thy seed all these countries . . .because thatAbramobeyedMyvoice,andkeptMycharge,Mycommandments"etc.(Gen.26:4,5)."MyservantCalebbecausehehadanotherspiritwithhimand followed Me fully, him will I bring into the land" (Num. 14:24).

"Whereforesay,BeholdIgiveuntohim[Phinehas]Mycovenantofpeace,and he shall have it, and his seed after him, even the covenant of aneverlastingpriesthood,becausehewaszealousforhisGodandmadeanatonementforthechildrenofIsrael"(Num.25:12,13)."HebronthereforebecametheinheritanceofCaleb. . .becausehewholly followedtheLordGod"(Joshua14:14).

Said David, "The Lord rewarded me according to my righteousness,according to the cleanness of my hands hath He recompensed me" (2Sam.22:21).Itseemsstrangethatanyonepossessedofaspiritualmindshouldbeperplexedbythesewords,foriftheybeunderstoodaccordingto their original and obvious meaning, there is nothing in them tooccasionanydifficulty.Letthembereadinthelightoftheircontext,andtheyareclearandsimple.DavidwasalludingtoGod’sdeliveringofhimfromGoliath and Saul, and from others of his foes:what had been hisconduct toward them? Had he committed any serious crimes such aswarrantedtheirhostility?Hadhegrievouslywrongedanyof them?Hadtheyjustlyorunjustlysoughthislife?ReadtherecordofDavid’shistory,anditwillbefoundthatitcontainsnotahintthathecovetedthethroneor hated Saul. As a fact, he was entirely innocent of any evil designsagainstanyofthemwhososorelypersecutedhim.Thisisplainfromoneofhisprayers toGod,"Letnot thosewhoaremineenemieswrongfullyrejoiceoverme,neitherletthemwinkwiththeeyethathatedmewithoutacause"(Ps.35:19).

ItwasbecauseDavidhadneithergivenhisenemiesjustreasonfortheirpersecutionandbecause so far from retaliating, he had borne themnomalice, that he now enjoyed the testimony of a good conscience. Hischaracterhadbeengrievouslyaspersedandmanyhideousthingslaidtohis charge, but his conduct had been upright and conscientious to anuncommondegree."InallhispersecutionsbySaul,hewouldnotinjurehimorhisparty;nay,heemployedeveryopportunitytoservethecauseof Israel, though rewarded by envy, treachery and ingratitude" (Thos.Scott).Whenwearemalignedandopposedbymen,it isaninestimableconsolation tohave theassuranceofourownheartuntoour innocencyand integrity, and therefore we should spare no pains when passingthrougha seasonof such trial in exercisingourselves "tohave always a

conscience void of offence, toward God andman" (Acts 24:14). David,then,wasnotheregivingventtotheboastingofapharisaicalspirit,butwas avowinghis innocency before the barofhuman equity.One is notguilty of pride in knowing himself to be innocent, nor is he so whenrealizing that God is rewarding him in providence because of hisintegrity;foreachisanevidentmatteroffact.

Insaying"TheLordrewardedmeaccordingtomyrighteousness"Davidenunciatedoneof the principles operative in theDivine government ofthisworld."AlbeitthatthedispensationsofDivinegracearetothefullestdegreesovereignandirrespectiveofhumanmerit,yetinthedealingsofProvidencethereisoftendiscerniblearuleofjusticebywhichtheinjuredare at length avenged and the righteous ultimately delivered" (C. H.Spurgeon).That statementevincesan intelligentgraspof theviewpointfromwhichDavidwaswriting,namelythegovernmentalwaysofGodintime, and not the ground upon which He saves eternally. Thosedeclarations of the Psalmist had nothing whatever to do with hisjustificationinthehighcourtofheaven,butconcernedtheguiltlessnessof his conduct toward his enemies on earth, because of which Goddeliveredhimfromthem.Itwouldindeedbemostreprehensibleforustotransfersuchthoughtsasareexpressedin2Samuel22:20-28, fromtherealm of providential government into the spiritual and everlastingkingdom, for there grace reigns not only supreme, but alone, in thedistributionofDivinefavors.Ontheotherhand,agodlymanwithclearconsciencemustnotdenyhisownconsciousnessandhypocriticallymakehimselfOuttobeworsethanheis.

Therearethosewhowoulddismissbyawaveofthehandwhathasbeenadduced above by saying, All that is Old Testament teaching, whatoccurredundertheDispensationofLaw.Butsuchanobjectionisutterlypointless, for the principles of the Divine government are the same inevery era, and therefore the teaching of the New. Testament on thissubject is identical with that of theOld. For example: "Blessed are themerciful for they shall obtain mercy" (Matt. 5:7). That has nothingwhatever to do with "salvation by works," for in those verses Christ isdescribing the characterofHis truedisciples.HereHe tellsus theyare"merciful," and in consequence "shall obtainmercy." It isnot thatGod

requirestheunregeneratetobemercifulinordertoentitlethemuntoHissavingmercy,butratherthattheregeneratearemerciful,andaccordingas they act in their true character, sowillGod orderHis governmentalwaysandpaternaldisciplinetowardthem—"withwhatmeasureyemete,itshallbemeasuredtoyouagain"(Matt.7:2).Ontheonehand,"withthemerciful,ThouwiltshowThyselfmerciful"(Ps.18:25);ontheother,"Butif ye forgive not men their trespasses, neither will your Father forgiveyourtrespasses"(Matt.6:15).

That both Christ and the Father act toward Christians in keepingwiththeir conduct is clear from John 14:21, 23—such "manifestations" arewithheld from those who fail to walk obediently. "For God is notunrighteoustoforgetyourworkandlabouroflovewhichyehaveshowedtoward His name, in that ye have ministered to the saints, and dominister" (Heb. 6:10), which clearly implies that He would beunrighteousifHedidnotrewardtheirbenevolence."Forhethatwilllovelifeandseegooddays, lethimrefrainhis tongue fromevil andhis lipsthattheyspeaknoguile.Lethimeschewevilanddogood; lethimseekpeace, and ensue it" (1 Pet. 3:10, 11). "We have here an excellentprescription for a comfortable, happy life in this querulous, ill-naturedworld"(M.Henry).Tothosewhofollowthatprescription,Gillsaid,"suchshallinherittheblessing,bothhereandhereafter.""Whatsoeverweask,we receive ofHim,becausewe keepHis commandments and do thosethingsthatarepleasing inHissight" (1John3:22)! "Becausethou hastkept theWord of My patience, I also will keep thee from the hour oftemptationwhich shall comeupon all theworld to try them that dwellupontheearth"(Rev.3:10).

MissingGod’sBest

Having shown at some length that the Old and New Testament aliketeachthereissuchathingasenteringintoanyenjoyingGod’sbest—thatifwemeetHis justrequirementsHewillmakeourwayprosperous—wemustturnnowtothedarkersideofthesubject,andfacethefactthatitissadly possible to miss God’s best and bring down upon ourselvesadversity. God has not only promised "no good thingwillHewithholdfrom them that walk uprightly" (Ps. 84:11), but He has also plainlyinformed us "Your iniquities have turned away these things, and your

sins have withholden good things from you" (Jer. 5:25). Upon whichJohn Gill said, "these mercies were kept back from them in order tohumble them, and to bring them to a sense of their sins, and anacknowledgement of them." Adversities do not come upon us athaphazard, but from the hand of God; nor does He appoint themarbitrarily, but righteously. God will no more wink at the sins of Hispeople than He will at those of the worldlings: were He to do so, HewouldnotmaintainthehonourofHishouse.AsMantonalsopointedoutonJeremiah5:25,"IftherebeanyrestraintofGod’sblessingitisbecauseofman’ssin."

"The way of transgressors is hard" (Prov. 13:15): while no doubt theprimary reference there is unto thewicked, yet the principle expressedapplies unmistakably to the redeemed as well. If, on the one hand, inkeepingGod’scommandmentsthereis"greatreward,"ontheotherhand,thebreakingoftheminvolvesgreatloss.IfitbetruethatWisdom’swaysarewaysofpleasantnessandallherpathsarepeace(Prov.3:17),certainitisthatifweturnfromherways,weshallbemadetosmartforit.Alas,how often we stand in our own light and choke the current of God’sfavors.Itisnotonlyan"evilthing"buta"bitter"onetoforsaketheLordourGod(Jer.2:19).Thatiswhysinissooftentermed"folly,"foritisnotonlyacrimeagainstGod,butmadnesstowardourselves.

Manyarethemischiefscausedbyoursinning,thechiefofwhichisthatweobstructtheflowofGod’sblessings.Sincostsusdear,foritnotonlyimmediatelytakesfromus,butitpreventsourfuturereceivingofDivinebounties. In other words, willful sinning prevents our receiving God’sbest for us. "Believe in the Lord your God, so shall ye be established;believe His prophets, so shall ye prosper" (2 Chron. 20:20) states theprincipleclearlyenough.TrustintheLordwithallyourheart,andyoursouls shall be settled in peace and joy; receive with submission everydiscovery of His will through His Word and servants, and Hisprovidentialsmileshallbeyourportion.But,conversely, leanuntoyourown understanding and suffer unbelief to prevail, and assurance andtranquility of soul will wane and vanish; let self-will and self-pleasingdominate, and His providences will frown upon you. The connectionbetweenconductanditsconsequencescannotbebroken.Walkintheway

offaithandholinessandGodispleased,andwillevidenceHispleasuretowardus;enterthepathsofunrighteousnessandGodisprovoked,andwillvisitHisdispleasureuponus.WhenIsrael’slandwaslaidwasteandtheircitieswereburned,theyweretold"Hastthounotprocuredthisuntothyself,inthatthouhastforsakentheLordthyGod,whenHeledtheebytheway?"(Jer.2:17).UponwhichM.Henrysaid,"Whatevertroubleweareinatanytime,wemaythankourselvesforit,forwebringituponourownhandsbyourforsakingofGod.""Thecursecauselessshallnotcome"(Prov.26:2).

MissingGod’sbestistrueoftheunsaved.Aslongasunbelieversareleftin thisworld, opportunity is given them of escaping from thewrath tocome. Therefore they are exhorted—in the Scriptures, if not from thepulpit—"SeekyetheLordwhileHemaybefound,callyeuponHimwhileHeisnear"(Isa.55:6).Forthesamereasonthereisadoorrepresentedasbeingopento them,whichtheMasterof thehousewillonedayriseupand shut to (Luke 13:24, 25). Nothing could more clearly express thedanger of delay than the language used in such passages. Nor is thereanythinginthemwhichatallclasheswiththeDivinedecrees.Asonehaspointedout,"Allallowthatmenhaveopportunityinnaturalthingstodowhat they do not, and to obtain what they obtain not; and if that beconsistentwithauniversalprovidencewhichperformethall things thatareappointedforus(Job.23:14),whycannottheotherconsistwiththepurposeofHimwhodoesnothingwithoutaplan,butworkethallthingsafterthecounselofHisownwill."

Slothfulnessisnoexcuseinthosewhorefusetoimprovetheirlot;norisintemperance any extenuation for a man’s bringing upon himselfphysical,financial,andmoraldisaster.Still lessdoeseitherprejudiceorindolence releaseany fromhis accountability to accept the free offer ofthe Gospel. "Wherefore is there a price in the hand of a fool to getwisdom, seeinghehathnoheart to it?" (Prov. 17:16). The "price in hishand"signifiesthemeansandopportunity."Wisdom"maybeunderstoodboth naturally and spiritually. The "fool" is the onewho fails to obtainwhathemightwellandshouldprocure.Thereasonhedoesnotissimplythat he lacks "a heart" or desire and determination. AsM.Henry said,"Hehassethisheartuponotherthings,sothathehasnohearttodohis

duty,ortothegreatconcernsofhissoul."Suchfoolstheworldisfullof:theyprefersintoholiness,thisworldratherthanheaven."Hewhoinhisbargainsexchangespreciousthingsfortriflesisafool.Thusdomenselltheir time which is their money given for eternity, and they sell it forthingsunsatisfying,theysellthemselvesfornaught"(ThomasGoodwin);andtherebytheymissGod’sbest.

"Whereforeisthereapriceinthehandofafooltogetwisdom,seeinghehathnohearttoit?"(Prov.17:16).Afterinterpretingthosewordsfirstasnaturalwisdomandknowledge,and"theprice"astheworldlysubstancewhich a foolish man spends on riotous living, instead of purchasingusefulbooksfortheimprovementofhismind,noneotherthanJohnGillsaiduponitshigherapplication:"orspiritualwisdomandknowledge:themeans of which are reading the Word, frequent opportunities forattendingonaGospelministry...conversationwithGospelministersandotherChristians;but insteadofmakinguseof theseheneglects, slightsanddespisesthem.Anditisasked,withsomedegreeofindignationandastonishment,whyortowhatpurposeafoolisfavoredwithsuchmeans?seeinghe hath no heart to it? towisdom: he does not desire it, nor tomakeuseofthepriceormeansinordertoobtainit;allislostuponhim,anditishardtoaccountforwhyheshouldhavethispricewhenhemakessuchanilluseofit."ButGillcreatedhisowndifficulty:Godprovidesthenon-elect with spiritual means and opportunities to enforce theirresponsibility,sothattheirbloodshallbeupontheirownheads,thattheblameistheirsformissingHisbest.

ButitistheChristian’sdoingsothatwehavechieflyinmind.SadindeedisittobeholdsomanyofthemlivingmoreunderthefrownofGodthanHissmile,andsadderstillthatsofewofthemhavebeentaughtwhyitissowiththem,andhowtorecoverthemselves.TheNewTestamentmakesitclearthatmanyoftheprimitivesaints"ranwell"foratime,andthensomething hindered them. Observation shows that the majority ofbelievers "follow the Lord fully" (Num. 14:24) at the outset but soon"leave their first love." At the beginning, they respond readily to thepromptingsoftheSpiritandadjusttheirlivestotherequirementsoftheWord,untilsomedemandismadeuponthem,someself-denyingdutyismetwith, and they balk. Then theHoly Spirit is grieved, His enabling

poweriswithheld,theirpeaceandjoywane,andaspiritualdeclinesetsm. Unless they put right with God what is wrong—repent of andcontritely confess their sad failure—the rod of chastisement falls uponthem; but instead of being "exercised thereby" (Heb. 12:11) somefatalistically accept it as "their appointed lot," andarenothingbetteredthereby.

NowtheLordhasplainlywarnedHispeoplethatiftheymeetnotHisjustrequirements, so far from enjoying His best, adversity will be theirportion."Takegoodheedthereforeuntoyourselves,thatyelovetheLordyourGod.Elseifyedoinanywisegoback,andcleaveuntotheremnantof these nations, even these that remain among you, and shall makemarriageswith them,andgo inuntothemandtheytoyou:Knowforacertainty that the Lord your God will no more drive out any of thesenationsfrombeforeyou;buttheyshallbesnaresandtrapsuntoyou,andscourges inyoursides,andthorns inyoureyes,untilyeperish fromoffthisgoodlandwhichtheLordyourGodhathgivenyou(Joshua23:11-13).TheJewsheldCanaanbythetenureoftheirobedience,andsodothosewhobelongto"theIsraelofGod"(Gal.6:15)nowpossessandenjoytheirspiritual Canaan in proportion to their obedience. But as God hasforewarned, "If His children forsake My Law, and walk not in Myjudgments; if theybreakMystatutesandkeepnotMycommandments;thenwill I visit their transgressionwith the rodand their iniquitywithstripes.NeverthelessmylovingkindnesswillInotutterlytakefromhim,norsufferMyfaithfulnesstofail"(Ps.89:30-33).

ThatpassagemakesitunmistakablyclearthatwhilethechasteningsfromourFatherproceedfrombothHisfaithfulnessandholylove,yettheyarealsomarksofHisdispleasure; and thatwhile theyaredesigned forourgood—the recovery of us from our backsliding—yet they have beenprovokedbyourownwaywardness.TheFather’srodisnotwieldedbyanarbitrarysovereignty,butbyrighteousness.Itisexpresslydeclared,"ForHedothnotafflictwillinglynorgrievethechildrenofmen"(Lam.3:33),butonlyaswegiveHimoccasiontodoso.Thatimportantstatementhasnot received the attention it deserves, especially by those who have sofocusedtheirthoughtsuponGod’seternaldecreesastoquitelosesightofHisgovernmentalways.Hencethetragicthingisthatwhenchastisement

becomestheirportion,theyknowofnothingbetterthanto"bowtoGod’ssovereignwill,"whichisverylittledifferentinprinciplefromtheworld’spolicy of "seeking tomake the best of a bad job," or "wemust grit ourteethandendure it."Sucha fatalistic and supineattitude ill becomesaregeneratesoul;instead,heisrequiredtobe"exercisedthereby."

Only too often such "bowing to thewill of God" is so far from being amarkofspirituality,itratherevincesasluggishconscience.GodbidsHispeople"hearyetherod"(Mich.6:9).Ithasamessagefortheheart,butweprofitnothingunlessweascertainwhattherodissayingtous—whyitisGod is now smiting us! In order to discover itsmessage,weneed tohumblyasktheLord"showmewhereforeThoucontendestwithme"(Job10:2);"causemetounderstandwhereinIhaveerred"(Job.6:24);revealtomewhereinIhavedispleasedThee,thatImaycontritelyacknowledgemy offence and be more on my guard against a repetition of it. TheholinessofGodwillnottoleratesininthesaints,andwhentheygooninthe same unrepentingly, then He declares, "Therefore, behold, I willhedgeupthywaywiththorns"(Hos.3:6).Notewell"thyway,"not"Myway."GodsetsthebriarsoftrialsandthesharpthornsofafflictionsinthepathofHisdisobedientchildren.Ifthatsufficesnottobringthemtotheirsenses,thenheadds"andmakeawallthatsheshallnotfindherpaths"—Hisprovidencesblocktherealizationoftheircarnalandcovetousdesires.

"ButMypeoplewouldnot hearken toMy voice, and Israelwould havenoneofMe.SoIgavethemupuntotheirownheart’slusts:theywalkedintheirowncounsels.OhthatMypeoplehadhearkeneduntoMe,Israelhadwalked inMyways! IshouldsoonhavesubduedtheirenemiesandturnedMyhandagainst theiradversaries . . .Heshouldhave fed themalsowiththefinestofthewheat,andwithhoneyoutoftherockshouldIhavesatisfiedthee"(Ps.81:11-16).Whenwemeetwithapassagelikethisourfirstdutyistoreceiveitwithmeekness,andnottoinquire,HowisittobeharmonizedwiththeinvincibilityoftheDivinedecrees?Oursecondduty is to prayerfully endeavour to understand its sense, and not toexplain away its terms. We must not draw inferences from it whichcontradict other declarations of Holy Writ, either concerning theaccomplishments ofGod’s purpose orHis dealingwith us according toourconduct.Insteadofreasoningabout their teaching,weneedto turn

theseverses intoearnestpetitionbeggingGodtopreserveus fromsuchsinfulfollyasmarkedIsraelonthisoccasion.

ThereisnothinginthoseverseswhichshouldoccasionanydifficultyfortheCalvinist,fortheytreatnotoftheeternalforeordinationsofGod,butofHisgovernmentalwayswithmeninthislife.Forthesamereasonthereis nothing in them which in any wise supports the Arminian delusionthat,havingcreatedmenfreemoralagents,GodisunabletodoforthemandwiththemwhatHedesireswithoutreducingthemtomeremachines.We should then, proceed on that which is obvious in them, and notconfuseourselvesbyreadinginthemanythingobscure.Thekeytothemis found inverses11, 12: Israelwalkedcontrary toGod’swill—notHisdecretive, but His preceptive. They acted not according to the Divinecommandments, but, in their self-will and self-pleasing, determined tohave their own way; and in consequence they forfeited God’s best forthem.InsteadofHissubduingtheirenemies,Heallowedtheheathentovanquish them. Instead of providing abundant harvests, He sent themfamines(2Sam.21:1).InsteadofgivingthempastorsafterHisownheart,Hesufferedthemtobedeceivedbyfalseprophets(cf.2Thess.2:10,11).

"Oh that thou hadst hearkened to My commandments! then had thypeacebeenasariver,andthyrighteousnessasthewavesofthesea"(Isa.48:18).OnwhichevenGillsaid,"theirprosperity,temporalandspiritual,had been abundant, and would always have continued, have beenincreasing and ever-flowing." Failure to walk in the paths of God’sprecepts deprives us ofmany a blessing. In his review ofThe Life andLettersof the lateJamesBourne (GospelStandard,October 1861),Mr.Philpotsaid,"Thereisdeeptruthinthefollowingextract"—asentenceortwoofwhichweherequote:"IfIpaynoreverencetosuchawordasthis,‘Be not overcome of evil, but overcome evil with good’ (Rom. 12:21), Ishall fall into bondage, and find my prayer shut out. It will prove ahindrancetomyapproachestoGod,for‘IfIregardiniquityinmyhearttheLordwillnothearme’(Ps.66:18)...Ifyouattendnottothewordofexhortation,youwillfindnocommunionwithHispeople,noblessingofGodupontheworkofyourhands."

AfterdescribingthesorejudgmentsofGodwhichwereabouttofalluponthe wayward children of Israel, His faithful servant told them plainly,

"Thywayandthydoingshaveprocuredthesethingsuntothee:thisisthywickedness,becauseitisbitter,becauseitreachethuntothyheart"(Jer.4:18). Uponwhich Gill said "those calamities coming upon them, theyhad none to blame but themselves; it was their own sinful ways andworkswhereby that this ruinanddestruction comeon them."Consideralsothispassage:"Yelookedformuchandlo,itcametolittle:andwhenye brought it home, I did blow upon it.Why? saith the Lord of host"(Hag. 1:9). This searching question was put for their sakes, "that theymight be made sensible of it, and in order to introduce what follows:‘becauseofmine house that iswaste’:which they suffered to liewaste,anddidnotconcernthemselvesabouttherebuildingof it; thistheLordresented,andforthisreasonblastedall their labours;and ‘yeruneveryman unto his own house’ " (Gill). Howmany a Christian today mighttrace God’s "blowing upon" his temporal affairs unto his putting hiscarnalinterestsbeforetheLord’s!

Consider now some individual examples. Do not the closing incidentsrecorded in the life of Lot make plain demonstration that he "missedGod’sbest"?Witnesshis being forcibly conducted out of Sodomby theangels, where all his earthly possessions, his sons, and his sons-in-lawperished; and when his wife was turned into a pillar of salt for herdefiance. Behold his intemperance in the cave, then unwittinglycommitting incestwith his own daughters—the last thing chronicled ofhim!But"wastherenotacause"?GobackandmarkhimseparatingfromgodlyAbraham, coveting the plain of Jordan, pitching his tent "towardSodom" (Gen. 13:12). Though "the men of Sodom were wicked andsinnersbeforetheLordexceedingly,"yetLotsettled in theirmidst,andeven"satinthegateofSodom"(Gen.19:1),i.e.heldofficethere!Isitnotequally evident that Jacob too missed God’s best? Hear his own sadconfessionnearthecloseofhiscareer:"fewandevilhavethedaysofmylife been" (Gen. 47:9). And is the explanation far to seek? Read hishistory, and it should at once be apparent that he was made to reapexactlyashehadsown.

The chequered life of David supplies us with more than one or twoillustrationsofthesameprinciple.Fewmenhaveexperiencedsuchsoresocial and domestic trials as he did. Not only was David causedmuch

trouble by political traitors in his kingdom, but, what was far morepainful, the members of his own family brought down heavy sorrowsuponhim.ThesecondbookofSamuelrecordsonecalamityafteranother.Hisfavoritewifeturnedagainsthim(6:20-22),hisdaughterTamarwasraped by her half brother (13:14), and his son Ammon was murdered(13:28,29).Hisfavoriteson,Absalom,soughttowrestthekingdomfromhim, and then met with an ignominious end (18:14). Before David’sdeath,yetanotherofhissonssought toobtainthethrone(1Kings1:5),andhe toowasmurdered (1Kings 2:24,25). Since theLord afflicts notwillingly, but only as our sins give occasion, it behooves us to attendcloselytowhatleduptoandbroughtuponDavidthosegreatafflictions.Norhavewefartoseek.Read2Samuel3:2-5,andnotehissixwives:hegavewaytothelustsofflesh,andofthefleshhe"reapedcorruption"!

PainfulthoughitbeforustodwelluponthefailingsandfallsofthesweetPsalmistofIsrael,especiallysinceinsomanyrespectsheputsbothwriterandreadertoshame,yetitmustberememberedthat"whatsoeverthingswerewrittenaforetimewerewritten forour learning"(Rom. 15:4)—thatwe might heed such warnings, and be preserved from similarbackslidings. His grievous offence against Uriah and Bathsheba isprefaced by the fact that he was indulging in slothful ease, instead ofperforminghisduty(2Sam.11:1,2)—observewelltheominous"But"atthecloseofverse1!ThoughDavidsincerelyandbitterlyrepentedofthosesinsandobtainedtheLord’sforgiveness,yetbythemhemissedHisbest,andfortherestofhisdayslivedundermoreorlessadverseprovidencesandthe"sword"neverdepartedfromhishouse(2Sam.12:10).NothingcouldmoreplainlyevincethataholyGodtakesnoticeofouractionsanddeals with us accordingly, or make it manifest that it is our own follywhich brings down the rod of God upon us. We read the historicalportions of Scripture to little purpose or profit unless their practicallessonsaretakentoheartbyus.Ourconsciencesrequiretobesearchedbythesenarrativesfarmorethanourmindsbeinformedbythem!

Let usnowpoint out that the sameprinciple holds good in connectionwith theDivinegovernmentunder thenewcovenantasobtainedunderthe old. "And He did not many mighty works there because of theirunbelief" (Matt. 13:58).Whatplacehas sucha statement as that in the

theology of hyper-Calvinists? None whatever. Yet it should have,otherwisewhyhasitbeenplaceduponrecordifithasnoanalogytoday?AsMatt.Henryrightlyinsisted,"UnbeliefisthegreatobstacletoChristsfavour....TheGospelis‘thepowerofGoduntosalvation,’butthenitis‘toeveryonethatbelieveth’ (Rom.1:16).Sothat ifmightyworksbenotwroughtinusit isnotforwantofpowerorgraceinChrist,butwantoffaith in us." That was putting the emphasis where itmust be placed ifhuman responsibility is to be enforced. Itwas nothing but hardness ofheart which precluded them from sharing the benefits of Christ’sbenevolence.When the father whose son was possessed by the demonthat the disciples had failed to expel, said unto the great Physician, "IfThoucanstdoanything,havecompassiononus,andhelpus,"Heatonceturned the "if" back again upon him, saying, "If thou canst believe, allthingsarepossibletohimthatbelieveth"(Mark9:22-23).

Thatwearethelosersbyourfollyandthatwebringtroubledownuponourselvesbyunbelief is illustrated in the caseof the fatherof John theBaptist. When the angel of the Lord appeared unto him during thedischarge of his priestly office in the temple, and announced that hisprayerwasansweredandhiswifewouldbearason,insteadofexpressinggratitudeatthegoodnewsandburstingforthinthanksgivinguntoGod,Zachariasvoicedhisdoubts.saying,"WherebyshallIknowthis?forIaman oldman, andmy wife well stricken in years"Whereupon the angeldeclared,"Beholdthoushaltbedumb,andnotabletospeakuntilthedaythat these things shall be performed, because thou believest not mywords"(Luke1:20),uponwhichGillsaid,"Hewasstrickenwithdeafnessbecausehehearkened not to the angel’swords, and dumbness becausefromtheunbeliefofhisheartheobjectedtothem.Welearnfromhence,whatanevilunbeliefis,andhowmuchresentedbyGod,andhowmuchitbecomesus to heed that it prevails not in us." Towhich hemightwellhaveadded:andhowGodmanifestsHisresentmentagainstsuchconductbysendingadverseprovidencesuponus!

Should it be said that the above incident occurred before the day ofPentecost—apointlessobjection—thenletuscallattentiontothefactthatat a very early date after the establishment of Christianity God, in anextraordinary manner, visited with temporal judgments those who

displeasedandprovokedHim.Aclearcaseinpointisthevisiblemannerin which He dealt with Ananias and Sapphira (Acts 5). So too whenHerod gratefully accepted the idolatrous adulation’s of the populace,insteadofrebukingtheirsinfulflattery,wearetold,‘AndimmediatelytheangeloftheLordsmotehim,becausehegavenotGodtheglory;andhewas eaten with worms" (Acts 12:23). God does suit His governmentalwaysaccordingtotheconductofmen,betheyunbelievers.Notalwayssoplainlyorsopromptlyasintheexamplesjustadduced,yetwithsufficientclearnessandfrequencythatall impartialanddiscerningobserversmayperceive that nothing happens by chance or mere accident, but istraceable to an antecedent cause or occasion; thatHis providences areregulatedbyrighteousness.

"ForIverily,asabsentinbody,butpresentinspirit,havejudgedalready,asthoughIwerepresent,concerninghimthathathsodonethisdeed,inthenameofourLordJesusChrist, todeliversuchaoneuntoSatanforthedestructionoftheflesh,thatthespiritmaybesavedinthedayoftheLord Jesus" (1 Cor. 5:3-5). A member of the Corinthian assembly hadcommittedagraveoffence,whichwasknownpublicly.Forthesame,hewas dealt with drastically: something more than a bare act of ex-communication or being "disfellowshipped" being meant in the aboveverses. The guilty one was committed unto Satan for him to severelyafflict his body—which is evidently meant by "the flesh" being herecontrasted with "the spirit." That Satan has the power of afflicting thebodyweknowfromJob2:7;Luke13:16,etc.Andthattheapostles,intheearly days of Christianity, were endowed with the authority to delivererring ones unto Satan to be disciplined by him, is evident from 2Corinthians10:8;13:10;1Timothy1:20.ThusweseehowaChristianwasherevisitedwithsomepainfuldiseasebecauseofhissins.

It is sadly possible for Christians tomiss God’s best through failure intheirhomelife.Thisisevidentfrom1Peter3:7,"Likewise,yehusbands,dwellwiththemaccordingtoknowledge,givinghonouruntothewifeasuntotheweakervessel,andasheirstogetherofthegraceoflife;thatyourprayers be not hindered."Incidentally that verse inculcates familyworship,thehusbandandwifeprayingtogether.Further,itteachesthattheirtreatmentofoneanotherwillhaveaclosebearingupontheirjoint

supplications, for if domestic harmony does not obtain, what unity ofspiritcantherebewhentheycometogetherbeforethethroneofgrace?Bynecessaryimplicationthatalsoshowshowessential it isthattheybe"equally yoked together," for what fellowship hath righteousness withunrighteousness?andwhatcommunionhath lightwithdarkness?WhatjointactofworshipispossiblebetweenachildofGodandachildoftheDevil, betweena regenerate soul andaworldling?Yet evenwhereboththehusbandandthewifebetrueChristians,theyarerequiredtoregulatetheirindividualconductbythepreceptswhichGodhasgivenuntoeachofthem:thewifethatshebe"insubjectionto"herhusbandanddiligentincultivating"ameekandquietspirit"(verses1-6):thehusbandthatheheeds the injunctions here given; otherwise their petitions will be"hindered,"andGod’sbestforfeited.

First, the husband is to act according to his knowledge that hiswife is"theweakervessel,"whichisnotsaidindisparagementofhersex.Asonehaspointedout,Itisnoinsulttothevinetosaythatitisweakerthanthetreetowhichitclings,ortotherosetosayitisweakerthanthebushthatbearsit.Thestrongestthingsarenotalwaysthereforethebest—eitherthemostbeautifulorthemostuseful."Second,assuchheisto"givehonourtoher":thatis,hissuperiorstrengthistobeengagedforherdefenceandwelfare,renderingallpossibleassistance in lighteningherburdens.Herveryweakness is to serve as a constant appeal for apatient tendernessandforbearancetowardherinfirmities.Furthermore,heisevertoactinaccordancewithherspiritualequality,thattheyare"heirstogetherofthegraceof life."Notonly should the lovewhichhehas for hermakehimdiligentinpromotingherwell-being,butthegraceofwhichhehasbeenmade a partaker should operate in seeking the good of her soul andfurtheringherspiritual interests:discussing together the thingsofGod,reading edifying literature to her when she is relaxing, pouring outtogethertheirthanksgivingsuntoGodandmakingknowntheirrequestsatthefamilyaltar.

Then it is, when those Divine requirements are met by both wife andhusband,thattheymaypleadthatpromise,"Iftwoofyoushallagreeonearthastouchinganythingthattheyshallask,itshallbedoneforthemofMy Father which is in heaven" (Matt. 18:19). That agreement is far

morethanverbalorevenmental:itisaspiritualone.TheGreekwordissumphoneo, and literally signifies "to sound together." It is a musicalterm, as when two different notes or instruments make a harmonioussound.Thus, theremustbeonenessofheart,unityof spirit, concordofsoul,inorderfortwoChristiansto"agree"beforethethroneofgrace,fortheirjointpetitionstobeharmoniousandmelodiousuntotheLord.ItismusicintheearoftheirFatherwhenthespiritualchordsofaChristianhusbandandaChristianwife vibrate in unison at the family altar. Butthatcanonlyobtainas theysinglyandmutually conduct themselvesas"heirstogetherofthegraceof life,"theirhomelifebeingorderedbytheWordofGod,everythinginitdoneforHisglory:thewifeactingtowardher husband as the Church is required to do as the Lamb’s Wife, thehusbandtreatingherasChristlovesandcherishesHisChurch.

Contrariwise, if the wife rebels against the position which God hasassigned her and refuses to own her husband as her head and lord,yielding obedience to him in everything which is not contrary to theDivine statutes, then friction and strife will soon obtain, for a godlyhusbandmustnotyieldtothecompromisingpleaof"peaceatanyprice."Equallyso,ifthehusbandtakesunlawfuladvantageofhisheadshipandhetyrannical,then,thoughthewifebearitmeekly,herspiritiscrushed,andloveischilled.Ifhetreathermorelikeaservantorslavethanawife,theSpiritwillbegrieved,andhewillbemadetosmart.Ifhebeselfishlyforgetfulofherinfirmities,especiallythoseinvolvedinchildbearing,ifhebenot increasingly diligent in seeking to lighten her load and brightenherlotasthefamilygrows,ifheexerciseslittleconcernandcareforherhealthandcomfort, then shewill feel andgrieveover such callousness,andharmonyofspiritwillbegone.Insuchacase, theirprayerswillbe"hindered,"or,astheGreekwordsignifies,"cutoff"—theveryoppositeof "agree" in Matthew 18:19! By domestic discord the heart isdiscomposedforsupplication,andthusGod’sbestismissed.

Fromthesecondand thirdchaptersof theRevelationwe learn that theLord treatswith local churcheson the sameprinciplesasHedoeswithindividuals: that they tooenter intoormissHisbest according to theirownwisdomor folly.Thus, to thepastor of theEphesian assembly,Hedeclared, "I have against thee, because thou hast left thy first love.

Rememberthereforefromwhencethouartfallen,andrepent,anddothefirstworks;or else I will come unto thee quickly, and will remove thycandlestickoutofhisplace,exceptthourepent"(2:4,5)—howmanysucha "candlestick" has thus been removed! To the careless andcompromisingonesatPergamos,whothensufferedintheirmidstthosewho held doctrine which He hated, the Lord solemnly threatened,"RepentorelseIwillcomeuntotheequickly,andwillfightagainsttheewiththeswordofMymouth"(2:14,15)—thosechurcheswhichareslackin maintaining holy discipline invite Divine judgment. While to theboastfulandworldlyLaodiceanstheLorddeclared,"IwillspuetheeoutofMymouth"(3:16)—IwillnolongerowntheeasMywitness.

Writingontheneedofmembersofalocalchurchhaving"thesamecareof one another" (1 Cor. 12:25) and pointing out how that James 2:1-4,suppliesanexampleofacompanyofsaintswhere theoppositepracticeobtained,onewrote:"Insteadofhavingthesamecare,whenwemakeadifferencebetweenhim‘withagoldringandgoodlyapparel’andhimorherwithvileorpoorclothing,wearebeing‘partial’...Donotbedeceivedwith the thought thatGod does not behold such partiality:Hewill notprosperthatchurch,butthemembersofthewholebodywillbemadetosuffer from this lackof the ‘samecare foroneanother’."Andwewouldpoint out that this brief quotation is not taken from any Arminianpublication, but from a recent issue of amagazine by themost hyper-Calvinist body we know of in the U.S.A. What we would particularlydirect attention to in it is that when such a carnal church is "made tosuffer" because of the pride and selfishness of some of its officers ormembers, then it hasmissedGod’s best.Howmany such churches arethereinChristendomtoday!

"Forthiscausemanyareweakandsicklyamongyou,andmanysleep"(1Cor.11:30).Here isaclearcase inpointwheremanyChristiansmissedGod’sbest,andbroughtdownuponthemselvesHistemporaljudgmentsbecauseof theirownmisconduct."Forthiscause"referstotheirhavingeatenoftheLord’ssupper"unworthily"orunbecomingly—seeverses20and21.WhennumerouscasesofsicknessanddeathoccurinaChristianassembly,theyarenottoberegardedasamatterofcourse,butmadethesubjectofasearchingexaminationbeforeGodandahumblinginquiring

of Him. God was not dealing with these Corinthian saints in meresovereignty, but in governmental righteousness, disciplining them for agrave offence. He was manifesting His displeasure at them because oftheirsins,afflictingthemwithbodilysickness—whichinmanyinstancesended fatally—onaccountof their irreverenceand intemperance, as the"Forthiscause"unmistakablyshows.Thistoohasbeenrecordedforourinstruction,warningustoavoidsinineveryform,andsignifyingthatthecommissionofitwillexposeustotheDivinedispleasureeventhoughwebeGod’sdearchildren.Here,too,weareshownthatourenteringintoormissingofGod’sbesthasarealinfluenceuponthehealthofourbodies!

That same passage goes on to inform us how we may avert suchdisciplinaryaffliction!"Forifwewouldjudgeourselvesweshouldnotbejudged"(1Cor.11:31).ThereisaDivinejudgmenttowhichthesaintsareamenable,ajudgmentpertainingtothislife,whichisexercisedbyChristas the Judge of His people (1 Pet. 4:17). To Him each local church isaccountable; unto Him each individual believer is responsible for histhoughts,wordsanddeeds.As suchHewalks in themidstof the sevengoldencandlesticks"(Rev.2:1).NothingescapesHisnotice,for"Hiseyesareasa flameof fire" andbeforeHimall thingsarenakedandopened(2:18). Not that He is strict to impute every iniquity, or rigorous topunish,forwhothencouldstandbeforeHim?TheLordisinnohastetocorrect His redeemed, but is slow to anger and loth to chasten.NeverthelessHeisholy,andwillmaintainthehonourofHisownhouse,andthereforedoesHecalluponHiserringonestorepentunderthreatofjudgment if they fail to do so. Not that He ever imposes any penalinflictionsfortheirsins,forHepersonallysufferedandatonedforthem;butoutoftheloveHebearsthemHemakesknownhowtheymayavoidHisgovernmentalcorrections.

"Ifwewouldjudgeourselves,weshouldnotbejudged."Therearesomeof the Lord’s people who, when they be overtaken in a fault, expectimmediatechastisementatHishands,andthroughfearofittheirkneesarefeebleandtheirhandshangdown.But that isgoing to theoppositeextremefromcarelessindifference:bothofwhicharecondemnedbytheabove verse. It is a law of Christ’s judgment that "if we would judgeourselves,we should not be judged." That is, if wemake conscience of

havingoffended, andgodirectly to theJudge,unsparingly condemningourselvesandcontritelyconfessingthefaulttoHim,Hewillpardonandpassitby.Thoughtheybefarfromparallel,yetwemayillustratebythecase of Nineveh under the preaching of Jonah. When the prophetannounced"yetfortydaysandNinevehshallbeoverthrown"(Jonah3:4),more was intended than was expressed. He was not there proclaimingGod’sinexorablefiat,butwassoundinganalarumtooperateasameansofmoralawakening.That "fortydays"openedadoorofhope for them,and was tantamount to saying, Upon genuine repentance and truereformation of conduct, a reprieve will be granted. That is no mereinferenceofours,butafactclearlyattestedintheimmediatesequel.

"SothepeopleofNinevehbelievedGod,andproclaimedafast,andputonsackcloth"(verse5);whilethekingpublishedadecreetohissubjects:"CrymightilyuntoGod:yea, let themturneveryone fromhisevilway,andfromtheviolencethatisintheirhands.WhocantellifGodwillturnand repent, and turn away fromHis fierce anger, thatwe perish not?"Andwearetold,"AndGodsawtheirworks,thattheyturnedfromtheirevilway;andGodrepentedoftheevilthatHehadsaid1-lewoulddountothem;andHediditnot"(verses5-10).God’s"repenting"heremeansthatHe altered in His bearing toward them because their conduct hadchangedforthebetter,therebyavertingthejudgmentwithwhichHehadthreatenedthem.NowifGoddealtthuswithaheathenpeopleupontheirrepentance and reformation, howmuchmorewillChrist turn away therodof chastisement fromHis redeemedwhen they truly repentof theirsinsandhumblethemselvesbeforeHim!Forthemthereisnomere"whocan tell if God will turn and repent," but the definite and blessedassurancethat"Ifweconfessoursins,Heisfaithfulandjusttoforgiveusoursinsandtocleanseusfromallunrighteousness"(1John1:9).

"For if we would judge ourselves, we should not be judged." O whattendernessandDivinelongsufferancebreatheinthosewords!Thatevenwhen we have erred, yea, sinned grievously, a way is opened for uswhereby we may escape the rod. Ah, but what Divine wisdom andrighteousnessarealsoevincedbythem!"Ifwewouldjudgeourselves"weshould escape the disciplinary consequences of our sins. And why so?Becausetherodisno longerneededbyus.Whynot?Because insucha

casethedesiredeffecthasbeenwroughtinuswithouttheuseofit!WhatisGod’sdesigninchastisement?Tobringtherefractoryonetohissenses,tomakehimrealizehehaserredanddispleasedtheLord,tocausehimtorightwhat is wrong by repentance, confession, and reformation.Whenthose fruitsareborne, thenwehave"heard the rod" (Micah6:9)and ithas accomplished its intended work. Very well then, if we truly,unsparingly, and contritely "judge" ourselves before God for our sins,then the rod is not required. Having condemned himself, turned backinto the way of holiness, sought and obtained cleansing from allunrighteousness,heisbroughttotheverypoint—onlymorequicklyandeasily!—towhich chasteningwould bring him! "For ifwewould judgeourselves":thoseverywordsseemtoimplythereisbothaslownessandareluctanceinthesaintssotodoathoughtwhichisconfirmedinthenextverse. Alas, many of those who have left their first love are in such abacksliddenandsicklycasespirituallythattheyareincapableofjudgingthemselves. Their conscience has become so dull through the frequentexcusing of what they deemed trifling things, their walk is so careless,that they offend their Judge and are virtually unaware of doing so."Strangershavedevouredhisstrength,andheknowethitnot;yea,greyhairs[themarkofdeclineanddecay]arehereandthereuponhim,yetheknoweth not" (Hos. 7:9). Since, then, they arenot exercised over theirsins, the rod must awaken them; for their holy Lord will not tolerateunconfessed sins inHis own. But others, who have not deteriorated tosucha saddegree,are consciousof their faults, yetneverthelessdonotjudge themselves for the same. Why? What causes such reluctance tohumblethemselvesbeforeGod?What,butaccursedpride!Insuchcase,Hismightyhandwillbringthemdown,andhenceitfollows:

"Forwhenweare judged,wearechastenedoftheLord, thatweshouldnotbecondemnedwiththeworld"(verse32).SuchwasthecasewiththeCorinthians. They sinned again and again in different ways, and wereunexercised. They were "carnal," and among them were envying andstrife, yet they judged not themselves. The Lord gave them space forrepentance,but they repentednot,until, in theprofanationofHisholysupper, He was obliged to act, visiting them with bodily sickness anddeath.Thus, fromthewords,"whenweare judged,wearechastenedofthe Lord," the conclusion is inescapable: we have failed to condemn

ourselves.As it isa ruleofChrist’skingdomthatwhenHispeopleowntheiroffencesandturnfromthesame,Hesparestherod;soitisequallyaruleinHiskingdomthatwhentheysinandconfessitnot,butcontinueinthesame,thenHechastensthem.Andthereisinfinitemercyinthat,forit is that they "should not be condemned with the world." His ownwaywardchildrenare chastisedhere in thisworld,but theungodlywillbearthefullpunishmentoftheirsinsforeverandeverinHell!Sinmustbe "condemned": either by us, or by the righteous Judge—here, orhereafter.Howmuch better to judge ourselves and thereby escapeHisjudgment!

RecoveryofGod’sBest

We have considered various cases, both of individuals and corporatecompanies,whomissedGod’sbest, and sawhow ill it faredwith them.We pointed out how that if we judge ourselves for our sins we shallescapeGod’schasteningrod.Wenowturntothequestion,Isitpossiblefor a Christian who has missed God’s best to be recovered to fullcommunionwithHimandrestored toHisprovidential smile?Possible,yes;easy,no.Beforeweshowhowthatpossibilitymayberealized,letussolemnlyponderwhatbrought thatpoorsoul intosuchasorryplightaplightintowhichbothwriterandreaderwillcertainlyfallunlessweareeveronourprayerfulguard.Thegrandbutsimplesecretofahealthyandprosperous spiritual life is to continueaswe began (Col. 2:6): by dailytrustingmthesufficiencyofChrist’sbloodandyieldingourselvestoHislordship, seeking topleaseandhonorHim inall things.As thebelieverwalkswithChristinthepathofobedience,followingtheexamplewhichHehaslefthim,peacewillpossesshissoulandjoywillfillhisheart,andthe smileofGodwill beuponhim.Butunlesshe,bygrace, fulfil thoseconditions,suchwillnotbehishappyportion.

If thebeliever slackens inmaintaining daily fellowshipwithChrist anddrawingfromHisfullness, ifhe fails to feedregularlyon theWordandbecomeslessfrequentinhisapproachestothethroneofgrace,thenthepulseofhisspirituallifewillbeatmorefeeblyandirregularly.Unlesshemeditates oft on the love of God and keeps fresh before his heart thehumiliationandsufferingsofChristonhisbehalf,hisaffectionswillsooncool,hisrelishforspiritual thingswillwane,andobediencewillneither

be so easy nor so pleasant. If such a spiritual decline be neglected orexcused,itwillnotbelongereindwellingsingainstheupperhandoverhis graces, and his heart will more and more glide imperceptibly intocarnality andworldliness.Worldly pleasures, which previously repelledandwereperceivedtobevanities,willbegintoattract.Worldlypursuits,whichhadbeenonlyameans,willbecomehisend,absorbingmoreandmoreofhisattentionandhavingahigher value inhis eyes.Orworldlycares,whichhehadcastupontheLord,willnowoppressandweighhimdown.Andunless there be a humbling of himself beforeGod (andHisprovidence hinder), he will soon be found in the ways of opentransgression.Backslidingbeginsintheheart!

Thecaseofabacksliderismuchmoreseriousthanthatofonewhohasbeen"overtakeninafault"(Gal.6:1).Forwithhimitisnotamatterofasudden surprisal and a single stumble, but rather of a steadydeteriorationanddefinitedeparturefromtheLord.Norisit,initsearlystages,manifestedopenly,andhencehisbrethrenmaybequiteunawareofit.Asecretcankerofunwatchfulnessandcoldnesshasinfectedhim:hehasyieldedtoaspiritof laxityandself-indulgence.Whenfirstawareofhisdecline, instead of being alarmed, he ignored it; instead ofweepingover itbeforeGod,hewenton inhis carnality,untilhis gracesbecameinoperativeandallpowertoresistthedevilwasgone.WithsuchtheHolySpirit is grieved andHis quickening influences are withdrawn andHiscomforts are withheld. There are indeed degrees of backsliding: withsomeitispartial,withotherstotal;yetwhileoneremainsinthatcase,itis impossible for the saint todeterminewhich;nor is thereanything inScripturewhichgivesawarrantablesenseofsecurityuntosuchaone,orwhich countenances anyman tobe easy inhis sins; but verymuch thecontrary.

Inexpressibly sad is the case of one who continues for a season in abackslidden state. He has displeased God, dishonored Christ, in manyinstanceshasbecomeastumbling-blocktofellowChristians,especiallytoyounger ones. He has made himself miserable. He has sinned andrepented not; departed from God, and confessed it not. Formerly hewalkedinhappyfellowshipwithGod,thelightofHiscountenanceshoneuponhim,andthatpeacewhichpassethallunderstandingpossessedhis

soul.Butnowthejoyofsalvationisnomorehisportion.HehaslosthisrelishfortheWord,andprayerhasbecomeaburden.HeisoutoftouchwithGod,forhisiniquitieshaveseparatedhimfromHim(Isa.59:2),andhe can findno restuntohis soul.Hehasbeen spoilt for theworldandcannotnowfindeventhatmeasureofsatisfactionincarnalthingswhichtheungodlydo.Wretched indeed ishisplight. "Thebackslider inheartshallbefilledwithhisownways(Prov.14:14):itcannotbeotherwise,forheno longer has any delight in theways ofGod.His ownbackslidingsreprovehim,sothatheismadetoknowandseewhat"anevilandbitterthingitistodepartfromtheLordhisGod"(Jer.2:19),andtherebymissHisbest.

Yet,pitiful thoughhis casebe, it isnothopeless, for the call goes forth"Turn,O backsliding children, saith the Lord" (Jer 3:14).Nevertheless,responsetheretoisnotthesimplematterthatlookers-onmightsuppose.ItisverymucheasiertodepartfromGodthantoreturnuntoHim.NotthatHistermsofrecoveryarerigorous,butbecausethesoulisstraitened.Itisdifficultforthebackslidertoperceivethenatureandseriousnessofhiscondition, forsinhasablindingandhardeningeffect,andthemorehefallsunderthepowerofit,thelessdoeshediscernthestateheisin.Evenwhenhiseyesbegintobeopenedagain,thereisanabsenceofrealdesireforrecovery,forsinhasaparalyzinginfluence,sothatitsvictimsare"ateaseinZion."EvenDavidwasinsensibleofhisawfulplightwhenNathanfirstapproachedhim,anditwasnotuntiltheprophetpointedlydeclared "Thou art the man" that Satan’s spell over him was broken.Thereisthereforemuchtobethankfulforwhensuchareawakenedfromtheir slumber and made to hear that word "Return, ye backslidingchildren,andIwillhealyourbackslidings"(Jer.3:22).

ButeventhenthesoulisreluctanttomeetGod’sterms.Ifnothingmorewererequiredthanalipacknowledgmentofhisoffencesandareturntooutward duties, no great difficulty would be experienced; but to reallyfulfil theDivineconditions for restoration is a verydifferentmatter.AsJohnOwenaffirmed, "Recovery frombacksliding is the hardest task inthe Christian religion; one which few make either comfortable orhonorableworkof."Therehastobeanasking,aseeking,aknocking, ifthe door of deliverance is to be opened to him. As John Brine (whose

workswere favorably reviewed in theGospel Standard)wrote toGod’speopletwohundredyearsago,"Muchlabouranddiligencearerequireduntothis.Itisnotcomplainingofthesicklyconditionofoursoulswhichwilleffect thiscure: confessionofour follies thathavebroughtdiseasesupon us, though repeated ever so often, will avail nothing toward theremoval of them. If we intend the recovery of our former health andvigor,wemustactaswellascomplainandgroan."LetusnowendeavourtopointouthowGodrequiressuchaoneto"act."

"He that coverethhis sins shall not prosper; butwhoso confesseth andforsakeththemshallhavemercy"(Prov.28:13)epitomizesbothsidesofthecase.Sinisadiseaseofthesoul,and(likeabodilyone)byconcealingit, wemake it increase and become desperate. As the Puritan, JosephCaryl,pointedout,"Sinincreasestwowaysintheconcealmentofit.First,in itsguilt.The obligation to punishment takes stronger hold upon thesoul, andeveryman isbound the fasterwith the chainsofdarknessbyhowmuchmorehelabourstokeephissinsinthedark.Thelongerasinremains on the conscience unpardoned, the more does the guilt of itincrease. Second, in the filth and contagion of it, in the strength andpower of it. It growsmoremaster, andmasterly, and at last raves andrages,commandsandcarriesallbeforeit."To"cover"oursinsisarefusaltobringthemoutintothelightbyanhonestconfessionofthesameuntoGod;inthecaseofourfellows,refusingtoacknowledgeouroffencesuntothosewehavewronged.Thisreprehensiblehidingofsinisanaddingofsinuntosin,andisacertainpreventativeofprosperity,andifpersistedinwillcovertheperpetratorwithshameandconfusionforever.

To "cover" sin is to hide it within our own bosoms, instead of openlyacknowledging it. Thus it was with Achan even when the tribes weresolemnly arraigned before Joshua and Eleazar, the high priest: hesolemnlymaintainedsilenceuntilhiscrimewaspubliclyexposed.Someseek to conceal their sins by framing excuses and attempting a self-extenuation:theyseektothrowtheblameupontheircircumstances,theirfellows,orSatan—uponanythingoranyoneexceptthemselves!Othersproceedtoastillworsedevice,andseektocloaktheirsinbyalie,denyingtheir guilt. As did Cain, for when Godmade inquisition for blood andinquiredofhim"WhereisAbelthybrother?"heanswered"Iknownot."

SotooGehaziblanklydeniedhiswrongwhenchargedbyElisha(2Kings5:25). In likemanner actedAnanias andSapphira.Three things inducemen tomake coverings for their sins. First, pride.Man has such highthoughtsofhimself thatwhenguiltyof thebasest things,he is tooself-opinionatedtoownthem.Second,unbelief.ThosewhohavenotfaithtobelievethatGodcanandwillcoverconfessedsins,vainlyattempttodosothemselves.Third,shameandfearcausemanytohidetheirsins.Sin issuchahideousmonstertheywillnotownitastheirs.

"Butwhosoconfessethandforsakeththemshallhavemercy."Confessionof sin is an indispensable part of repentance, and without repentancetherecanbenoremission(Acts3:19)."IacknowledgedmysinuntoThee,andmineiniquityhaveInothid.IsaidIwillconfessmytransgressionsuntotheLord,andThouforgavesttheiniquityofmysin"(Ps.32:5)—thepardonwasuponhisconfession.Thosewhoaresoconvictedoftheirsinsastobehumbledandsorrowedbyasightandsenseofthem,willnothidethemoutofsight.Norwilltheirconfessionbemerelyaformaloneofthelips, but rather the sobbings of a contrite heart. And instead ofgeneralizing,therewillbeaparticularizing; insteadofseekingtoexcuseor gloss over the offence, it will be painted in its true colors and itsaggravationsfranklyowned.Therewillbeanacknowledgmentofthefactandofthefault:anunsparingself-condemnation.ThelanguageofDavidintheopeningversesofPsalm51willbe foundmostsuited tohiscase.The sinor sinswill be confessed sincerely, contritely, fully,with a self-abasementandself-loathing.Thecrywillbemade"OLord,pardonmineiniquityfontisgreat"(Ps.25:11).

"And forsake them."To "forsake"our sins isavoluntaryanddeliberateact.Itsignifiestohateandabandontheminouraffections,torepudiatethem by our wills, to refuse to dwell upon them in our minds andimaginationswithanypleasureorsatisfaction.Itnecessarilyimpliesthatwerenouncethem,andareresolvedbyGod’sgracetomaketheutmostendeavourtoavoidanyrepetitionofthem."Wemustkeepatadistancefrom those persons and snares which have drawn us into instances offolly, which have occasioned that disorder which is the matter of ourcomplaint. Without this we may multiply acknowledgments andexpressionsofconcernforourpastmiscarriagestonopurposeatall.Itis

verygreat folly to thinkof regainingour former strength so longasweembrace and dally with those objects through whose evil influence wehavefallenintoaspiritualdecline.Itisnotourbewailingtheperniciouseffects of sin thatwill prevent its baleful influence upon us for time tocome, except we are determined to forsake that to which is owing ourmelancholydisease"(JohnBrine).Theremustbeacompletebreakfromallthatpoisonsthesoul.

But suppose the saint does not promptly thus confess and forsake hissins,thenwhat?Why,insuchacase,hewill"notprosper":therewillbenofurthergrowthingrace,norwilltheprovidentialsmileofGodbeuponhim.‘[heHolySpiritisgrieved,andwillsuspendHisgraciousoperationswithinhissoul,andhenceforthhis"way"willbemade"hard."SuchwastheexperienceofDavid:"WhenIkeptsilence,mybones[afigureofthesupportsofthesoul]waxedoldthroughmyroaringallthedaylong.Forday andnightThyhandwasheavyuponme:mymoisture [or vigor orfreshness] is turned into thedroughtof summer" (Ps.32:3,4).Sin is apestilential thing which saps our spiritual vitality. Though David wassilentastoconfession,hewasnotsoastosorrow.God’shandsmotehimso that he was made to groan under His chastening rod. Nor did heobtainanyreliefuntilhehumbledhimselfbeforeGodbyconfessingandforsaking his sins. Not that there is anything meritorious in such actswhichentitlestheirperformertomercy,butthisistheholyorderwhichGodhasestablished.Hewillnot conniveatour sins,butwithholdsHismercyuntilwetakesideswithHiminthehatredofthem.

"IfMypeoplewhicharecalledbyMynameshallhumblethemselves,andpray,andseekMyface,andturnfromtheirwickedways;thenwillIhearfromheaven,andwillforgivetheirsinandwillhealtheirland"(2Chron.7:24).Thispassage showsus, first, thatGod sends temporal judgmentsuponHispeoplebecauseoftheirsins.Second,itmakesknownwhattheyare to do when His rod is upon them. Third, it contains a preciouspromisefor faithto layholdof.Letuscarefullynotewhatwasrequiredfrom them. First, "If My people shall humble themselves," which issimilar to the "judge ourselves" in 1 Corinthians 11:31, but here whenchastisement is upon them. Leviticus 26:41, casts light upon it: "if . . .theyaccept the punishment of their iniquity," which is the opposite of

asking,WhathaveIdonetooccasionthis?"Afterallthatiscomeuponusforourevildeedsand forourgreat trespass, seeing thatThouourGodhastpunishedus lessthanour iniquitiesdeserve"(Ezra9:13) illustrates.David "humbled" himself when he owned, "I know, O Lord, that ThyjudgmentsarerightandthatThouinfaithfulnesshastafflictedme"(Ps.119:75). He took sides with God against himself, and acknowledge hisunrighteousness.

Until the stricken one has humbled himself it is vain to think ofproceeding farther, forprideand impenitencebar any approachesuntotheHolyOne.But "if"wehaveduly "humbled"ourselves, second, "andpray."OnlyaswetakeourplaceinthedustbeforeHimcanwetrulydoso.Andforwhatwillsuchaonemakerequest?SurelyforadeepersenseofGod’sholinessandofhisownvileness:forabrokenandcontriteheart.Accompanyinghis"humbling"andasanexpressionthereof,therewillbethepenitentconfession,andthatwillbefollowedbyabeggingforfaithinGod’smercyandahopeofcleansingandrestoration.Third,"andseekMyface," which goes farther than "and pray": expressing diligence,definiteness,and fervour.TheomniscientOnecannotbe imposeduponbymerelip-service,butrequirestheheart.Therehastobeaface-to-facemeetingwiththeOnewehavedispleased:Hewillnotglossoveroursins;normustwe.Hosea14:2,3,shouldbemadeuseof,fortheLordhastheremade known the very words which wemay appropriately use on suchoccasions.Fourth,"andturnfromtheirwickedways"(whichhadbroughtjudgment upon them) has the same force as "forsake" our sins inProverbs28:13.

"Thenwill I hear fromheaven, andwill forgive their sin, andwill healtheir land." Here is the gracious promise. But mark well its opening"Then":onlywhenwehavefullymetitsconditions.Wehavenowarrantto look for its fulfillment until its qualifying terms are observed by us.Note, too, its blessed scope: a hearing from God is obtained, Hisforgivenessisassured,andHishealingisavailableforfaithtoclaim.Say,Lord I have by Thy grace, and to the best ofmy poor ability humbledmyself,soughtThyface,andrenouncedmywickedways;nowdoasThouhastsaid:"healmyland"—whetheritbemybody,mylovedone,ormyestate.RemoveThy rod, and let Thy providential smile come uponme

again. Make a believing use of and plead before God the promises ofHosea14:4-8!"Accordinguntoyourfaithbeituntoyou"(Matt.9:29)ismostpertinentat thispoint.God ispledged tohonour faith, andneverdoesHe fail thosewho trustHim fully; no, notwhen they count uponHimtoworkamiracleforthem,asthiswritercanhumblybutthankfullytestify.HowmanyChristianslivebelowtheirprivileges!

"Jehovah-rophi"("theLordthathealeththee":Ex.15:26)isastrulyoneoftheDivinetitlesas"Jehovah-tsidkneu"("theLordourrighteousness":Jer.23:5),yethowveryfewofHisownpeoplecountuponHimassuch;butinstead,actlikeworldlingsinsuchacrisisandputtheirconfidenceinhumanphysicians.Isitpossibleforonewhothroughlong-continuedself-indulgence hasmissedGod’s best and brought downuponhimself andfamily temporal adversity, to be fully recovered and restored to Hisfavour?Who candoubt it in the light of this precious, but little-knownpromise, "I will restore to you the years the locusts hath eaten" (Joel2:25)!IsnottheOnewithwhomwehavetodo"theGodofallgrace"(1Peter5:10);thenwhoisjustifiedinplacinganylimitationthereon!Yet,letitnotbeoverlookedthatDivinegraceeverworks"throughrighteousness"(Rom. 5:21) and never at the expense of it, as it would if Godwere tomake light of sin and condone our transgressions. And let it also becarefullyborneinmindthattheDivinepromisesareaddressedtofaith,andmustbepersonallyappropriatedbyus inchildlikeconfidence ifweare to enjoy the good of them. "All things are possible to him thatbelieveth"(Mark9:23).

LetthereaderturntotheprophetJoelandponderthewholeofchapter1and the first eleven verses of 2. Israel had sinned grievously andrepeatedly,andtheLordhadsmittenthemseverely.Butat2:12,weread,"Therefore [in view of these chastisements, particularly the plague oflocusts]alsonow,saiththeLord,turnyetoMewithallyourheart,andwithfasting,andwithweeping,andwithmourning.Andrendyourheartand not your garments, and turn unto the Lord your God: for He isgracious and merciful, slow to anger, and of great kindness, andrepentethHimselfof theevil."Then,because in this instancethewholenationwas involved, the Lord gave orders for them to "Sanctify a fast"andto"callasolemnassembly,"bidding"theministersoftheLordweep

before the porch and the altar, and let them say, Spare Thy people, OLord,andgivenotThineheritagetoreproach";assuringthem"ThenwilltheLordbejealousforHisland,andpityHispeople,"promising"Iwillsendyoucornandwineandoil,andyeshallbesatisfiedtherewith...Iwillremovethenorthernarmy[Hisscourge]...FearnotOland,begladandrejoicefortheLordwilldogreatthings"(2:15,21).

Thenfollowthoseblessedwords,"Begladthen,yechildrenofZion,andrejoice intheLordyourGod . . . Iwillrestoretoyou theyears that thelocusts hath eaten. Upon their compliance with those aforementionedrequirementsofGod,thatpromisewasleftforfaithtolayholdofandforhope to count upon. And think you, my reader, that the promise wasplaced on record only for the benefit of those who lived thousands ofyears ago? Surely, we have good reason to say, as the apostle did inanotherconnection,"Itwasnotwrittenforhissakealone. . .butforusalso"(Rom.4:23,24). Yes, nevertheless, it avails us nothing unless faithlaysholdofandmakesitourown.Oncemorewequotethatdeclaration"according to your faith be it unto you, reverently reminding theCalvinisticreaderthatthosearenotthewordsofJamesArminius,butofGodtheSon.Ifeverthereisonetimemorethananotherwhenwehaveneedtocry"Lord, increaseour faith" it iswhenwearepleading1John1:9,andmoreespeciallywhenlookingtoGodforafullrestorationtoHisbestandcountinguponHisfulfillingJoel2:25,untous.

Objections

Many other passages might be quoted, both from Old and NewTestaments, which illustrate the principle and fact which we havedemonstrated, wherein we have shown that if we conduct ourselvescontrarytotherevealedwillofGodweshallcertainlysufferforitbothinsoul and in body, that if we follow a course of self-pleasing we shalldeprive ourselves of those spiritual and temporal blessings which theWordofGodpromises to thosewhose livesareorderedby itsprecepts.TheteachingofHolyWritistoocleartoadmitofanydoubtthatitmakesa very real andmarkeddifferencewhether aChristian’sways please ordispleasetherighteousRulerofthisworld:thedifferenceofwhetherGodbe for him or against him—not in the absolute sense, but in Hisgovernmental and providential dealings. Sufficient should have been

adduced to convinceanycandidmind thatGodacts towardsHis saintstoday on precisely the same basis as He did with them under the oldeconomy,thatHiswayswiththemareregulatedbythesameprinciplesnowasthen.Thissuppliesasolutiontomanyaproblemandexplainsnota little in God’s dealings with us—as it furnishes the key to Jacob’schequeredlife,andshowswhythechasteningrodofGodfellsoheavilyuponDavidandhisfamily.

Nevertheless much of what has been presented is no doubt new andstrangetomany,ifnottomostofourreaders.Alas,thatitshouldbeso,forwhatcanbeofgreaterpracticalimportancethanfortheChristiantobeinstructedinhowtopleaseGodandhaveHisprovidentialsmileuponhis life? What is more needed today than to warn him against thecontrary, specifyingwhatwill forfeit the same; and tomakeknown thewayofrecoverytoonewhohasmissedGod’sbest?Howverymuchbetterforpreacherstodevotethemselvesuntosuchsubjects,ratherthancullingsensational items from thenewspapers or the radio to "illustrate" theirvainspeculationsuponProphecy.Sotoo,howmuchmoreprofitablethanfor them to deliver abstract disquisitions upon what are termed "thedoctrines of grace," or uttering contentious declamations against thosewhorepudiatethesame.Thepracticalsideofthetruthissadlyneglectedtoday, and in consequence not only are many of God’s dear childrenliving far below their privileges, but they have never been taught whatthoseprivilegesare,norwhatisrequiredinorderforthemtoenjoytheminthislife.

Sincethegroundwehavebeencoveringissounfamiliartomany,wefeltit would not be satisfactory for us to end here. Though what we haveadvanced is so clearly and fully based upon and confirmed by theteachingofGod’sWord,yetprobablyvariousquestionshavearisenintheminds of different readers to which they would welcome an answer,difficulties raised in their thoughts which they would like to haveremoved. It is only right that we should squarely face the principalobjectionswhicharelikelytobemadeagainstwhatwehavesaid.Yet,letitbepointedout,first,thatnoobjectionbroughtagainstanythingwhichis clearly established from the Word can possibly invalidate it, forScripture never contradicts itself. And second, that our inability to

furnishasatisfactorysolutionisnoproofthatourteachingiserroneous—achildcanaskquestionswhichnoadultcananswer.InallthewaysandworksofGod there is, tous,anelementofmystery:necessarilyso, forthefinitecannotcomprehendtheinfinite.ThewisestamongGod’ssaintsandservantsnowseethroughaglassdarklyandknowbut"inpart,"andthereforeitistheirwisdomtopraydaily"thatwhichIseenot,teachThoume"(Job34:32).

Yet,whileacknowledging that there isanelementofmystery,profoundandimpenetrable,thatisfarfromsayingthatGodhasleftHispeopleindarkness, or that they have neither the capacity nor the means ofknowingscarcelyanythingabouttheprincipleswhichregulatetheMostHighinHisdealingswiththechildrenofmen.If,ontheonehand,itbetruethatHisjudgments"areagreatdeep"(Ps.36:6),that"Thywayisinthe sea, and Thy path in the great waters, and Thy footsteps are notknown"(Ps.77:19)tocarnalreason;antheotherhand,wearetold"Hediscoverethdeepthingsoutofdarkness"(Job12:22)and"He revealeththe deep and secret things" (Dan. 2:22). While it be true that God’sjudgmentsareunsearchableandHisways‘pastfindingout"(Rom.11:33)by humanwisdom; yet it is also true, blessedly true, that "in Thy lightshall we see light" (Ps. 36:9), that "He made known His ways untoMoses" (Ps. 103:7). In His Word the Lord has been pleased to makeknownuntousnota little,andit isourprivilegeanddutytothankfullyreceiveallthe lightwhichGodhasthereinvouchsafedus; toattempttogobeyondit,toenterintospeculation,isnotonlyuseless,butimpious.

1.How is it possible for any person to "missGod’s best," sinceHe hasforeordainedeverything that comes topass (Rom. 11:36), and thereforehas eternally appointed the precise lot and portion of each individual?That,wethink, isa fairandfrankwayofstatingtheprincipalobjectionwhichCalvinistsarelikelytomake.Ourfirstreplyis,Suchanobjectionisquite beside the point, for in these articles we are not discussing anyaspectofGod’ssovereignty,butratheraretreatingofthatwhichconcernshumanresponsibility.Iftherejoinderbemade,Buthumanresponsibilitymust not be allowed to crowd out the essential and basic fact of God’ssovereignty, that is readily granted; nor, on the other hand, must ouradherence to God’s sovereignty be suffered to neutralize or render

nugatory the important truth of man’s responsibility. One part of theTruth must never be used to nullify another part of it: both Romans11:36, and Galatians 6:7, must be given their due places. When weattempt to philosophize about God’s sovereignty and humanaccountabilityweareoutofourdepth.Theyaretobereceivedbyfaith,andnotreasonedabout.Eachof themisplainly taughtandenforced inthe Scriptures, and both must be held fast by us, whether or no weperceivetheir"consistency."

Nothingiseasierthantoraisedifficultiesandobjections.Ifsomeofthe"hypers"preferreasoningtotheactingsoffaith,letusmeetthemontheirowngroundforamomentandgivethemsomequestionstoexercisetheirmindsupon."ThensaidDavid,WillthemenofKeilahdelivermeandmymeninto the hand of Saul?" (1 Sam. 23:12). It is unmistakably evidentfrom the sequel that God had ordained David should escape; yet Heanswered,"Theywilldelivertheeup.Query:Howcouldthey,sinceGodhaddecreed otherwise! "Thou shouldest have smitten five or six times,thenhadstthousmittenSyriatillthouhadstconsumedit;whereasthoushalt smite Syria but thrice" (2 Kings 13:9). Query: what possibledifferenceto the issue could bemade by the number of times the kingsmoteupon theground? IfGodhadpredestinated that Syria shouldbe"consumed," could any failure in the faith of Joash prevent or evenmodifyit?Ontheotherhand,donotthosewordsofElishaplainlysignifythat the extent to which Israel would vanquish Syria turned upon themeasureoftheking’sappropriationofthepromise"forthoushaltsmitetheSyriansinAphectill thouhastconsumedthem"?Whichhornof thedilemmadoesthereasonerprefer?

Again, when the wicked Haman induced Ahasueras to seal the decreewritten in his name, that all the Jews scattered abroad throughout hiskingdomshouldbeslainonacertainday,Mordecaiwasgrief-strickenbytheterriblenews.Esthersentoneoftheroyalchamberlainstoascertainthe cause of his sorrow.Whereuponherunclehanded themessengeracopyofthedecreetoshowuntoEsther,withthechargethat"sheshouldgo inunto the king tomake supplicationsuntohim" (4:8).Esther sentback the messenger to Mordecai to say, ‘Whosoever, whether man orwoman,shallgountothekingintheinnercourtwhoisnotcalled,there

isonelawofhistoputhimtodeath,exceptsuchtowhomthekingshallholdoutthegoldensceptre,thathemaylive:butIhavenotbeencalledtocomeinuntothekingthesethirtydays."TowhichMordecaireplied,"Ifthou holdest thy peace at this time, then shall there enlargement anddeliverance arise to the Jews from another place; but thou and thyfather’shouseshallbedestroyed"(verse14).Query:ifGodhadeternallypurposed that theJewsshouldbedelivered through the intervention ofEsther,howcoulditpossiblycome"fromanotherplace"andsheandherfamilybedestroyed!

Ifourmindsbedominatedbyouroutlookuponlife,narroweddowntoaconsiderationoftheinexorablenessoftheDivinedeterminations,thenaspiritofirresponsibilitywillnecessarilyensue.Itiswiththerevealedandnot with the secret will of God we need to be concerned. "The secretthingsbelonguntotheLordourGod:butthosethingswhicharerevealed[inHisWord]belonguntousandtoourchildrenforever,thatwemaydoall the words of this Law" (Deut. 29:29). It is the Divine precepts andpromiseswhichare toengageourattention. "Accordinguntoyour faithbe ituntoyou" (Matt.9:29)saidChrist,not"accordingunto theDivinedecrees."AreweintimatingthatfaithcansetasidetheDivinedecreesorobtain something superior to them? Certainly not: instead, we arepointingoutwherethegreatTeacherplacedHisemphasis.WemustnotresolveallofGod’sdealingswithusintobaresovereignty:todosoistolose sight of His righteousness. The unbalanced teaching of hyper-Calvinism has produced a most dangerous lethargy — unperceived bythem, but apparent to "lookers on." Those who dwell unduly upon theDivinedecreesareinperiloflapsingintotheparalysisoffatalism.Therewere timeswhenevenMr.Philpot felt that, as the followingquotationsfromhiswritingswillshow:

"HoweversovereignthedispensationsofGodare,noonewhofearsHisgreat name should so shelter himself under Divine sovereignty as toremove all blame from himself. When the Lord asks ‘hast thou notprocured this to thyself?’ the soulmustneeds reply,Yea,Lord, I surelyhave.This isanarrowline,butonewhicheveryone’sexperience,wheretheconscienceistender,willsurelyratify.Thoughwecandonothingtocomfortourownsouls,tospeakpeacetoourownconscience,tobringthe

love of God into our hearts, to apply the balm of Gilead to bleedingwounds, and summon the great Physician to our bedside, wemay domanythingstorepelthismomentwhatwewouldseemtoinvitethenext.. .Wecannotmakeourselvesfruitful ineverygoodwordandwork,butwe may by disobedience and self-indulgence bring leanness into oursouls, barrenness intoour frames,deadness intoourhearts, and in theendmuchguiltuponourconsciences"(SermononJer.8:22).Thesamewriterwhenexposingtheerrorofnonchastisementsaid,"Itnullifiestheeternaldistinctionbetweengoodandevil,andmakesitamatteroflittlerealmomentwhetherabelieverwalkinobedienceordisobedience."Thenlet thosewho have succeeded himdevotemore of their endeavors intopressing God’s precepts upon His people, and stressing the necessity,importance,andvalueofanobedientwalk;andinfaithfullyshowingtheseriouslossesincurredbydisobedience.

2.ToaffirmthatourhavingGod’sblessinguponusistheconsequenceofthe Christian’s pleasing of Him, may appear unto some as derogatoryuntoChrist,asmilitatingagainstHismerits.Theywillask,Doesnotthebeliever owe every blessing to the alone worthiness of his Surety?Answer: that is to confound things which differ. We must distinguishbetweenGod’ssovereignwillastheoriginatingcause,theworkofChristas themeritorious cause, the operation and application of the Spirit asthe efficient cause, and the repentance, faith and obedience of theChristianasthe instrumentalcause.Keepeachof those in itsorderandplaceandtherewillbenoconfusion.Ifthatbetooabstruse,letusputitthisway.IsnotChristmostglorifiedbythemwhenHisredeemedfollowtheexamplewhichHehasleftthemandwalkasHealsowalked(1John2:6)? If so, will not the governmental smile of God be upon such?Conversely,wouldGodbehonoringHisbelovedSon ifHisprovidenceswerefavorableuntothosewhoactinself-will,ratherthaninsubjectiontotheir Master? Further, if God’s present rewarding of our obedienceimpugnthemeritsofChrist,thenequallysowillthefuturerewardingHehaspromised,forneithertimenorplacecanmakeanydifferenceintheessentialnatureofthings.

It is so easy forus tomar the fair proportions ofTruth anddestroy itsperfect symmetry. In our zeal, there is ever the tendency to take one

aspectofTruthandpressitsofarastocanceloutanother.NotonlysoincausingGod’ssovereigntytoousthumanresponsibility,buttomakethemeritsofChristbarGod fromexercisingHis perfections in the presentgovernmentofthisworld.SomehavegonesofarastoblanklydenythatGod ever uses the roduponHis children, arguing that Christ bore andtook away all their sins, and thereforeGod could not chasten them fortheir transgressions without sullying the sufficiency of His Son’satonement, therebyrepudiatingPsalm89:30-32;Hebrews12:5-11.Heretoowemustdistinguishbetweenthingsthatdiffer.Itisimportantforustoseethatwhilethepenalandeternalconsequencesofthebeliever’ssinshave been remitted by God, because atoned for by Christ, yet thedisciplinaryandtemporaleffectsthereofarenotcancelled—otherwisehewould never be sick or die. God never chastens His people penally orvindictively, but in love, in righteousness, in mercy, according to theprinciples of His government: rewarding them for their obedience,chastening for their disobedience, and thereby and therein Christ ishonoredandnotdishonored.

3. Since allGod’s actings untoHis people proceed fromHis uncaused,amazing,andsuper-aboundinggrace,howcanitbemaintainedthatHeregulatesHisdealingswiththemaccordingtotheirconduct?Easily, forthere is nothing incompatible between the two things: they arecomplementaryandnotcontradictory.Asall theperfectionsofGodarenot to be swallowed up in His sovereignty, neither are they all to bemergedintoHisgrace.Godisholyaswellasbenignant,andHisfavorsare never bestowed in disregard of His purity. Divine grace never setsasidetherequirementsofDivinerighteousness.Whenonehasbeentrulysavedbygrace,heistaughttodenyungodlinessandworldlylusts,andifhefailstodoso,thentherodofGodfallsuponhim.Davidwasastrulysaved by grace through faith, apart from any good works, as was theapostle Paul; but he was also required to be "holy in all manner ofconversation"asaretheNewTestamentsaints;andwhenhefailedtobeso,severechasteningwashisportion.Anditwasgrace,thoughholyandrighteous grace, which dealt thus with him, that he "should not becondemnedwiththeworld"(1Cor.11:32).

TheChristianneedstobeviewednotonlyasoneofGod’select—oneof

Hishighfavorites,andnotonlyasamemberoftheFather’sfamily,andassuchamenabletoHispaternaldiscipline,butalsoasahumanbeing,amoralagent,asubjectofGod’sgovernment,andthereforeishedealtwithaccordingly by theRuler of this world. As such, God has appointed aninseparableconnectionbetweenconductandtheconsequencesitentails,and therefore is He pleased to manifest, by His providences, HisapprobationorHisdisapprobationofourconduct.It isnotthattheonewhowalksinthepathsofrighteousnesstherebybringsGodintohisdebt,but thatHe condescends to act towardus according to the principle ofgracious reciprocity. No creature can possibly merit aught good at thehandsofGod,forifherenderedperfectandperpetualobedience,hehasmerely performed his duty, and hath profited God—essentiallyconsidered—nothingwhatever.Moreover,therecompenseitselfisafreegift,anactofpuregrace,forGodisundernocompulsionorobligationtobestowit.

4.Whenpointingoutinconnectionwith"Hedidnotmanymightyworkstherebecauseoftheirunbelief"(Matt.13:28)that"Unbelief is thegreatobstacletoChrist’s favors" (MatthewHenry), that they closed the doorupon His deeds of mercy, it may be thought by some that we areapprovingthehorribleimpietythatthecreaturehasthepowertothwarttheCreator.Andwhenweemphaticallydenyanysuchidea,objectorsarelikelytoask,Buthowcanyouescapesuchaconsequence?Easily:faithisGod’s own prescribed ordinance, and therefore He is in no wisecheckmatedwhenHerefusestoactcontrarytoHisownappointedway.Obviously,He is bynomeans obliged to set a premiumon unbelief orcountenancecontemptofHismeans.Mark6expressesitmorestrongly:"Hecouldtheredonomightyworks,"etc.(verse5).WhenitissaidGod"cannotlie"and"cannotbetemptedwithevil"sofarfromsignifyinganylimitation ofHis power, the perfection ofHis holiness is intimated. SowithChrist.Amongapeoplewhowere "offended inHim"because theyregardedHim as "the carpenter," nomoral endhad been furthered byHisdazzlingtheireyeswithprodigiesofHismight,andthereforeHecastnotHispearlsbeforeswine.

5.Another class of readers, viz., thosewhohave imbibed the poison of"dispensationalism"willcomplainthatourteachinginthesediscoursesis

legalistic, confounding the old and new covenants, that God’s dealingswithJacob,David,and thenationof Israel furnishnoparallelwithHisconducttowardusinthisera.Butthatisaseriousmistake.Thereis farmore of essential oneness between the administration of those twoeconomies than there was incidental divergencies, as Calvin long agodemonstratedinhisInstitutes—seehischaptersupon"TheSimilarityofthe Old and New Testaments" and "The Difference of the twoTestaments."TheprincipaldifferencebetweentheMosaicandChristiandispensationswasneitherin"thewayofsalvation,"thespiritualportionofGod’schildren,nor theprinciplesofHisgovernment;butratherthatspiritual things were presented to their view largely under types andshadows, whereas we have the substance itself openly set before us.Beneath all the trivial contrasts there is a fundamental unity betweenthem,anditbetraysaverysuperficialmindwhichdelightsinmagnifyingthosecontrasts,whileignoringordenyingtheirbasiconeness.But,aswehave shown, the New Testament teaching on our present subject isidenticalwiththatoftheOld,"Knowingthatwhatsoevergoodthinganymandoeth, thesameshallhereceiveoftheLord"(Eph.6:8) isbothanechoandsummaryoftheLawandtheProphets.

Theunderlyingunityof the twoTestaments isplainly intimated in thatDivinedeclaration"whatsoeverwaswrittenaforetimewaswrittenforourlearning" (Rom. 15:4). But what couldwe "learn" from God’s dealingswithHispeopleofoldifHebenowactingaccordingtoradicallydifferentprinciples?Nothingatall.Nay,insuchacaseitwouldfollowthatthelesswe read the Old Testament the better for us, for we should only beconfused. The fact is that the principles of God’s government are likeHimself—immutable, the same in every age. "Righteousness andjudgment"(Ps.97:2)arejustastrulythe"habitationofHisthrone"todayas when He cast out of heaven the apostate angels, and as when Hedestroyed the antediluvians—which was long before Moses! That GodnowdealswithChristiansonpreciselythesamebasisasHedidwiththechildren of Israel, is unequivocally established by 1 Corinthians 10:6,where, after describing the privileges they had enjoyed and God’soverthrowing them in the wilderness because of their unbelief, we aretold"Now these thingswereourexamples, to the intentwe shouldnotlustafterevilthings,astheyalsolusted":thatis,theyarerealandsolemn

warningsforustotaketoheart,specimensofthosejudgmentswhichwillbefallusifweemulatetheirsinfulconduct.

Nay, Scripture requires us to go yet farther. So far from the higherblessings of this Christian era lessening our responsibility, they muchincrease them. The greater our privileges, the greater our obligations."For unto whomsoevermuch is given, of him shall bemuch required"(Luke12:48),as theonewhoreceived five talentswas required toyieldmorethanthosewhoreceivedbutoneortwo."HethatdespisedMoses’lawdiedwithoutmercyundertwoorthreewitnesses,ofhowmuchsorerpunishment, supposeye, shallhebe thoughtworthy,whohath troddenunderfoottheSonofGod!"(Heb.10:28,29)Theprincipleofthatverseclearlysignifiesthatthemorelightwehavebeenfavoredwiththedeeperare our obligations, and the greater the guilt incurred when thoseobligations arenotmet. "But there is forgivenesswith Thee, that Thoumayestbefeared"(Ps.130:4).Yes,"feared"andnottrifledwith,bygivingfree rein to our lusts. A true apprehension of Divine mercy will notemboldenuntosin,butwilldeepenourhatredof it,andmakeusmorediligentinstrivingagainstit.Thosewho"knowthegraceofGodintruth"(Col. 1:6)—in contrast with the ones who have merely a theoreticalknowledgeofit—sofarfrombeingcarelessoftheirwaysandindifferentto theconsequences,willbemostdiligent inendeavoring topleaseandglorifyHimwhohasbeensogoodtothem.

6. Some are likely to complain that our teaching is too idealistic andimpracticable,thatwehavepresentedanunattainablestandard,arguingthatinourpresentconditionitisimpossibletoenjoyGod’sbestifthatbedependentuponourdailylifebeingwell-pleasinguntoHim.Weshallbereminded thatonlyonePerfectManhas trod thisearth,and thatwhilethe flesh indwells the Christian, failures and falls are inevitable. Norshouldwebesurprisedatfaultbeingfoundwiththatwhichrebukesthelow level ofChristianexperience in thisdecadent age: those that are ateaseinZiondonotwelcomeanythingwhichsearchestheconscienceandis calculated to arouse them from their deplorable apathy.But theOnewithwhomeachofushas tododeclares, "Beyeholy, for Iamholy" (1Pet.1:16),andthereforedoesHebidus"Awaketorighteousness,andsinnot" (1 Cor. 15:34), "Put ye on the Lord Jesus Christ, and make not

provisionforthefleshuntotheluststhereof"(Rom.13:14),"HethatsaithheabidethinHim,oughthimselfalsosotowalk,evenasHewalked"(1John 2:6). But we have not said that our enjoyment of God’s smile isdependent upon our actually measuring up to that standard, thoughnothing short of it must be our constant aim and earnest endeavour.There is a great difference between a relative falling short of thatstandardandalifeofdefeat,betweendailytrespassesandbeingtheslaveofsomedominant lust.Hadwesaid thatonemust leadasinless life inorder toenter intoGod’sbest, theabovecomplainthadbeenpertinent.Butwehavenot.IftheheartbetruetoGod,ifitbeoursinceredesireanddiligentefforttopleasetheLordinallthings,thenHisapprobationandblessingwillcertainlybeuponus.Andifsuchreallybeourintentionandstriving, then it will necessarily follow that we shall mourn over ourconsciousfailuresinmissingthatmarkandwillpromptlyandcontritelyconfessthesame—itisbythatwemaytestandprovethegenuinenessofour sincerity. It isnot the sinsof aChristian,buthisunconfessed sins,which choke the channel of blessing and cause somany tomiss God’sbest.

Whathas justbeenstatedisclearlyestablishedby"hethatcoverethhissins shall not prosper" (Prov. 28:13). It is always an inexcusable andgrievousthingforasainttocommitanysin,yetitisfarworsetorefusetoacknowledge the same: that is to "add sin to sin" (Isa. 30:1); yea, itevincesaspiritofdefiance.Sofarfromsuchaoneprospering,heclosesthe door against God’s favors (Jer. 5:24). As the hiding of a diseasepreventsanycure,sotostifleconvictions,seektobanishthemfromthemind, and then try and persuade ourselves that all iswell, onlymakesbadmattersworse.Nonebutthepenitentconfessorcanbepardoned(Ps.32:5; 1 John 1:9). In the great majority of cases the chief reason whybelieversmissGod’sbestisbecausetheyfailtokeepshortaccountswithHim.Theydonotmakeconscienceofwhattheworldregardsasinnocentblemishesandwhichemptyprofessorsexcuseas"triflingfaults."Andtheresultisthattheconsciencebecomescomatose,laxityisencouraged,theHoly Spirit is grieved, Satan gains increasing power over him, and hisunrepentedsinshideGod’sfacefromhim(Isa.59:2).

7. Itmaybe inquired,Howdo youharmonize your teaching thatGod’s

frownisuponHispeoplewhiletheyfollowacourseofself-willandself-gratification,whenitiswritten"Hehathnotdealtwithusafteroursins,norrewardedusaccordingtoouriniquities"(Ps.103:10)?Answer:thereis nothing to harmonize, for the two things in no wise conflict. ThatScriptureisnotspeakingofGod’spresentgovernmentaldealings,butofwhat took place at conversion,when the penal consequences of all oursinswereremitted.Thatisclearfromwhatimmediatelyfollows,forafterextollingtheexaltedcharacterofGod’smercy,thePsalmistdeclared"Asfar as the east is from the west, so far hath He removed ourtransgressionsfromus"(verses11,12).Godhathnotdealtwiththeonewhosavinglybelieves theGospel "afterhis sins," becauseHe laid themuponhisSuretyanddealtwithHimaccordingly;andbeinginfinitelyjust,the Divine Judge will not exact payment twice. Therefore, instead ofrewardinghimaccordingtohisiniquitiesherecompenseshimaccordingtothemeritsofhisRedeemer.

If that were not the meaning of Psalm 103:10, we should make theScripturescontradict themselves—anevilagainstwhichweneedever tobeuponourguard.Psalm89:30-32,showsthatGoddoesdealwithHisdisobedientchildrenaccordingtotheirsins—inadisciplinaryway,inthislife—expresslydeclaringthat"thenwillIvisittheirtransgressionwiththerod, and their iniquity with stripes." And yet there is a very real andblessed sense inwhich theprincipleof the formerpassageappliesheretoo.For,first,Godisnotsevereandrigorousinmarkingeveryoffence:ifourlovebewarmandthegeneralcourseofourconductpleasesHim,Hepasses by our non-willful sins. And, second, God does not chastenimmediately when we offend Him, but graciously grants us space forrepentance,thattherodmaybewithheld.Third,Hedoesnotchastenusfully,accordingtoourdeserts,buttempersHisrighteousnesswithmercy.Even when plying the rod upon us "His compassions fail not," andtherefore "we are not consumed" (Lam. 3:22). God dealt so with Hispeopleundertheoldeconomy:Ezra9:13;Psalm130:3!

8.Notwithstandingwhathasjustbeenpointedout,theobjectionislikelyto be made: Such teaching as yours is calculated to afford very "coldconsolation" to someofGod’s afflictedpeople; you are actingonly as a"Job’sconforter"tothem.Norissuchademurtobewonderedatinaday

when the claimant cry of an apostate Christendom is "Speak unto ussmooth things, prophesy deceits" (Isa. 30:10). Though that be thelanguageoftheunregenerate,yetwhenChristiansareinmoreorlessofabackslidden condition, only too often that becomes the desire of theirheartsalso;andwhentherodofGodbeuponthemtheycravepityandsympathy rather than love’s faithfulness.What such soulsmostneed ishelp,realhelpandnotmaudlinsentimentality.Togivesoothingsyruptooneneedingabitterpurgative isnot an act of kindness.The chastenedone requires to be reminded that God "does not afflict willingly," thenurged to "search and try his ways and turn again to the Lord" (Lam.3:40),andassuredthatupontrueconfessionhewillbeforgiven.

9. But it may be objected, Did not David deeply repent of, contritelyconfess, and sincerely forsake his sins in thematter of Bathsheba andUriah,yetGod’srodwasnotremovedfromhimandhisfamily!Thatis,admittedlyamoredifficultquestiontoanswer.Norshouldwelooktotheabsolute sovereignty of God for its solution, for rather would that becuttingtheknotinsteadofendeavoringtountieit.ItshouldbeevidenttoallthatDavid’swasnoordinarycase,andthathissinsweresuchastheMosaic lawcalled forcapitalpunishment.Moreover,his iniquitiesweregreatly aggravated by virtue of the position which he occupied: as aprophet, the sweet Psalmist of Israel, their king. Crimes committed bythoseinhighcivicorministerialofficearefarmoreheinousandinvolvegraver consequences than do those same crimes when committed byprivatepersons.Therefore, though theLord "forgave the iniquity ofhissin"(Ps.32:5),yetHedeclared"Theswordshallneverdepartfromthinehouse"(2Sam.12:10).Theguiltandpenaleffectswereremitted,butthegovernmentalconsequencesremained.

"Howbeit, because by this deed thou hast given great occasion to theenemies of the Lord to blaspheme, the child also born unto thee shallsurelydie" (2Sam. 12:14).And thoughhe "besoughtGod for the child,andfasted,andlayallnightupontheearth,"itwasinvain;thesinofthefatherwasvisitedupon the son, to show thatGodwas "no respecterofpersons" even where a monarch, and one beloved by Himself, wasinvolved.And"thesword"neverdiddepartfromhishouse,foroneafteranotherofhissonsmetwithaviolentend.SuchtransgressionsofIsrael’s

king received no ordinary chastisements from God, to show that Hewould not countenance such actions, but vindicate His honour bymanifesting His abhorrence of them. Thus, the governmentalconsequences of David’s sins not being remitted upon his repentantconfession is tobeaccounted foron thegroundofhispubliccharacter.Anotherexampleorillustrationofthesameprincipleisfoundinthecaseof Moses and Aaron, who because of their unbelief at Meribah, beingIsrael’sleaders,weredebarredfromenteringCanaan(Num.20:12,24).

10.Asourreadershavepondered the foregoing thoughts, it isprobablethatnotafewhaverevertedintheirmindstotheexperiencesofJob,andwonderedhowitispossibletosquarewiththemthesubstanceofwhatwehavebeenwriting.Obviouslyitisquiteoutsideourpresentscopetoenterupon anything like a full discussion of the book which describes thesevere trials of that holy patriarch. Four brief statements must heresuffice. First, that book presents to our notice something which isextraordinary and quite unique, as well as profoundly mysterious,namely,thepositionwhichSatanthereoccupiesandhischallengeoftheLord(Job1:6-12).Second,itisthereforeunwarrantableforustoappealto the experiences of Job in this connection, for his case was entirelyunprecedented.Thatwhichwas there involvedwasnotanycontroversywhichGodhadwithJob,butratherHiscontestwithSataninevidencinghimtobea liar,disprovinghischarge thatJobservedGodonly for thebenefitwhichhederivedfromHunforthesame.

Satan’s attack was not upon the patriarch, but was aimed at the LordHimself,beingtantamounttosaying,Thouart incapableofwinningtheconfidenceandloveofmanbywhatThouartinThyself:dealroughlyandadverselywithhim,andThouwiltfindthatsofarfromhimdelightinginTheeandremainingloyaltoThee,he"willcurseTheetoThyface."Thusthe excellency of the Divine character was thereby impugned and Hishonourchallenged.TheLordcondescended toacceptSatan’s challenge,and in the sequel demonstrate the emptiness of it by delivering Hisservant Job into His enemy’s hand and permitting him to afflict himseverely in his estate, his family, and in his own person. The centraltheme and purpose of the book of Job is not only missed, but utterlyperverted,ifweregarditscontentsasadescriptionofGod’schasteningof

Jobforhissins(or"self-righteousness"),ratherthanavindicatingofHisown honour and giving the lie to Satan’s accusation by the making ofJob’s love and faith evident. So far from his cursing God, Job said,"Blessedbe thenameof theLord,"andafterSatanhaddonehisworst,"thoughHeslayme,yetwillItrustinHim."

Third, before Satan was allowed to lay a finger on Him, the LordexpresslydeclaredofJob"There isnone likehimintheearth:aperfect[sincere]andanuprightman,onethat fearethGodandeschewethevil"(1:8). Thus, at the outset, all ground for uncertainty of Job’s moralcondition is removed. The very fact that the first verse of the bookcontains such an affirmation renders it quite excuseless for anyone toconclude that inwhat followswe see the Lord dealingwith Job on theground thathehaddone somethingwhichdispleasedHim. Instead,noothersaint inall theScriptures ismorehighlycommendedby theHolySpirit.Fourth, itshouldbecarefullyborne inmindthat thebookclosesbyinformingusthat"theLordgaveJobtwiceasmuchashehadbefore,"that "The Lord blessed the latter end of Jobmore than his beginning"(42:10,16).Thus,sofarfromconflictingwithorcontradictingourthesisthattherighteousprosper,thattheprovidentialsmileofGodrestsuponthosewhosewayspleaseHim,thecaseofJobisastrikingproofthisverything!

11. The sufferings of our blessed Lord prior to the crossmay present adifficultyuntoafewinthisconnection.TherewasOnewho"settheLordalways before Him" (Ps. 16:8) and who could aver "I do always thosethingsthatpleaseHim"(John8:29).Howthenarewetoaccountforthefact thatHewas "TheMan of sorrows and acquaintedwith grief," thatfrom the hour of His birth into this world unto His death, trial andtribulation,sufferingandadversity,wasHisportion?Surelythatshouldnot occasion a problem or call for much elucidation. All of Christ’ssufferingswereduetosin:notHisown,buthisChurch’s.Godwouldnotallow an innocent person to suffer, much less His beloved Son to beunrighteouslyafflictedatthehandsofthewicked.Weneverviewarightthe ill-treatment and indignities Christ experienced, both before andthroughoutHisministerial life,untilwe recognize that fromBethlehemtoCalvaryHewasthevicariousVictimofHispeople,bearingtheirsins

andsufferingtheduerewardoftheiriniquities.Hewas"madeundertheLaw" (Gal. 4:4), and as the Surety of transgressors was therefore bornunder its curse.At themomentofHisbirth the swordofDivine justicewasunsheathedandreturnednottoitsscabbard.

12.Othersmayask,Whatabout the severeandprotractedsufferingsoftheapostlePaul(2Cor.11:23-27).Theywereneitherextraordinary, likeJob’s, nor vicarious like Christ’s! True, and that leads us to make thisimportant observation: let none conclude from these articles that allsuffering is to be regarded as retributive.That would be just as real amistake as the one made by those who go to another extreme andsuppose that all the suffering of saints is remedial, designed forpurificationand thedevelopmentof their graces—whichhasprovidedawelcomesopformanyanuneasyconscience!Thesubjectofsufferingisamuchwideronethanwhathasbeendealtwithinthesearticles,whereinbutasinglephase—theretributive—hasbeendealtwith.Itwouldtakeustoofarafieldtoenteruponasystematicdiscussionofthewholeproblemof human sufferings, yet it is necessary for us to point out severalimportant distinctions. Some suffering is to be attributed to thesovereignty of God (John 9:2, 3), yet we believe such cases are few innumber.

Somesufferingisduetoheredity(Ex.20:5):thewholeofAchan’sfamilywere stoned to death for their father’s sin (Josh. 7:24, 25), and theleprosyofNaamanwasjudicially inflicteduponGehaziandhischildren(2Kings5:7).Muchsufferingisretributive,apersonalreapingofwhatwehavesown.Someisremedialoreducative (2Cor.4:16,17;James1:2,3),fittingforclosercommunionwithGod,andincreasedfruitfulness.Othersuffering is for righteousness’ sake, for the Gospel’s sake, and Christ’ssake(Mart.5:10,11),whichwaswhattheapostleexperienced,andwhichthewhole"noblearmyofmartyrs"enduredatthehandsofpaganRome,whenChristianswerecasttothelions,andequallyatthehandsofPapalRome,whencountlessthousandswerevilelytorturedandburnedatthestake,andwhichwouldbe repeated today if thepopeandhis cardinalshadthepower,for"semperidem"(alwaysthesame)isoneoftheirproudboasts. We must distinguish sharply then between "tribulation" orpersecution(John16:33;2Tim.3:12)forrighteousness’sake,andDivine

chastisementbecauseofoursins.

There is no valid reason why the Christian should be confused in hismind by the above distinctions: norwill he be if he notes carefully theScripturereferencesgiventothem.Ourpurposeindrawingthemwasnotonlyforthesakeofgivingcompletenesstothesethoughts,andtosupplypreachers with a rough outline on thewider subject of "suffering," butchieflyinordertopointawarning.Itisentirelyunwarrantableforustoconclude from the sight of an afflicted saint that he or she hasmissedGod’s best and is being chastised for his or her offences, though veryoftensuchisundoubtedlythecase.Butinourownpersonalexperience,whenGod’sprovidentialsmilebenolongeruponus,andespeciallyifthecomfortsofHisSpiritbewithdrawnfromus,thenitisalwaysthewisestpolicytoassumethatGodismanifestingHisdispleasureatsomethinginour lives, and therefore shouldwedefinitely,humbly andearnestlybegHim to convict us of wherein we have offended, and grant us grace tocontritelyconfessandresolutelyforsakethesame.

The two forms of suffering most commonly experienced by the greatmajorityofChristiansareretributive—fortheirfaults,andhonorary—fortheTruth’s sake: thoughwhere there ismuchof theone there is rarelymuchoftheother.Norshouldtherebeanydifficultyinidentifyingeachofthem,exceptthatwemustnotmistakeasthelatterthatcoldnessandestrangementof friendswhich isdue toourownboorishness, fornotafew pride themselves they are suffering for their faithfulness when inrealitytheyarebeingrebukedandostracizedfortheiruncharitableness,or "as a busybody in other men’s matters" (1 Pet. 4:15). A close andhumblewalkingwithGod,anuncompromisingcleavingtothepathofHiscommandmentsissuretostiruptheenmityandevoketheoppositionoftheunregenerate,especiallyofemptyprofessors,whoseworldlinessandcarnality are condemned thereby. But whatever persecution andtribulationbeencounteredforthatcauseisaprivilegeandhonour,foritis a having fellowship with Christ’s sufferings (1 Pet. 4:13), and suchshould "rejoice that they, are counted worthy to suffer shame for Hisname"(Acts5:41).Itistheabsenceofthistypeofsufferingwhichevinceswearehidingourcolorsinordertoavoidbeingunpopular.

Conclusion

Surely it is self-evident that the attitude of a holy God will be verydifferenttoward"avesselwhereinisnopleasure"(Hos.8:8)andonewhois "a vessel unto honour, sanctified and meet for the Master’s use,prepareduntoeverygoodwork" (2Tim.2:21).Aswepointedout inanearlier article, an enjoyment of God’s best will not exempt from thecommon tricks and vicissitudes of life but will encure having themsanctifiedandblesttohim,asitwillalsodeliverfromthosetroublesandafflictionsinwhichthefolliesofmanyChristiansinvolvethem."Sayyetothe righteous, that it shall bewell, for they shall eat the fruit of theirdoings" (Isa. 3:10), onwhich the Puritan, Caryl, said, "They shall havegood for thegood theyhavedone,oraccording to thegoodwhich theyhavedone.Ifanyobject,Butmayitnotbeillwithmenthatdogoodandare good? Doth the Lord always reward to man according to hisrighteousness?Ianswer,first,Itiswellatpresentwithmostthatdowell.Look over the sons ofmen, and generally ye shall find thatusually thebettertheyare,thebettertheylive.Second,Ianswer,Itshallbewellwithallthatdowellintheissue,andforever"(vol.10,p.439).

Finally,weagainurgeuponyoungChristianstoformthehabitofkeepingshortaccountswithGod,topromptlyconfesseveryknownsinuntoHim,eventhoughitbethesamesinoverandoveragain.Thereisnoverseinall the Bible which this writer has made more use of and pleaded sofrequently as 1 John 1:9.Failure at thispoint is a certain forerunneroftrouble. Only too often Christians, particularly in seasons of temporalprosperity,willnot take the timeandtroubletosearchtheirheartsandlivesforthosethingswhichdispleasetheHolyOne.HenceitisthatGodsooftenhasoccasiontotakehisrefractorychildrenapartfromtheworld,laying them upon beds of sickness, or bringing them into situationswheretheywill"considertheirways"(Hag.1:5).Iftheythenrefusetodoso,theyshall"sufferloss"(1Cor.3:15)eternally.Itisgreatlytobefearedthatnot a fewwhowill, by grace, enter the everlasting kingdomof ourLordandSaviourJesusChristshall,throughtheirownfollies,failtohave"anabundantentrance"(2Pet.1:11)thereinto.Othatneitherwriternorreadermayheamongthosesaintswhowillbe"ashamedbeforeHimatHis coming" (1 John 2:28). We shall not, if we put everything rightbetweenoursoulsandHiminthepresent!

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