TheDoctrineofSalvation

byA.W.Pink

TableofContents

Regeneration,ortheNewBirth

Repentance

ComingtoChrist

AFourfoldSalvation

HeartWork

Regeneration,ortheNewBirth

Introduction

"Thewindblowswhereitwills,andyouhearthesoundthereof,butcannottellwhenceitcomes,andwhereitgoes:soiseveryonethatisbornoftheSpirit."John3:8

TwochiefobstacleslieinthewayofthesalvationofanyofAdam'sfallendescendants: bondage to the guilt and penalty of sin, bondage to thepowerandpresenceofsin;or,inotherwords,theirbeingboundforHelland their being unfit forHeaven. These obstacles are, so far asman isconcerned, entirely insurmountable. This fact was unequivocallyestablishedbyChrist,when, in answer toHisdisciples' question, "Who

thencanbesaved?",Heanswered,"withmenthis is impossible."Alostsinnermightmore easily create a world than save his own soul. "But"(foreverbeHisnamepraised),theLordJesuswentontosay,"withGodall thingsarepossible"(Mat19:25-26).Yes,problemswhichcompletelybafflehumanwisdom,aresolvablebyOmniscience;taskswhichdefytheutmosteffortsofman,areeasilyaccomplishedbyOmnipotence.NowhereisthisfactmorestrikinglyexemplifiedthaninGod'ssavingofthesinner.

IntroductionAs intimated above, two things are absolutely essential inorder to salvation: deliverance from the guilt and penalty of sin,deliverancefromthepowerandpresenceofsin.Theoneissecuredbythemediatorial work of Christ, the other is accomplished by the effectualoperations of theHoly Spirit. The one is the blessed result ofwhat theLordJesusdidforGod'speople;theotheristhegloriousconsequenceofwhat the Holy Spirit does in God's people. The one takes place when,havingbeenbroughttolieinthedustasanempty-handedbeggar,faithisenabledto layholdofChrist,Godnowjustifies fromall things,andthetrembling,penitent,butbelievingsinnerreceivesafreeandfullpardon.The other takes place gradually, in distinct stages, under the Divineblessingsofregeneration,sanctification,andglorification.

Inregeneration, indwellingsin receives itsdeath-wound, thoughnot itsdeath. In sanctification, the regenerated soul is shown the sink ofcorruptionthatdwellswithin,andistaughttoloatheandhatehimself.Atglorification both soul and body will be forever delivered from everyvestigeandeffectofsin.NowavitalandsavingknowledgeoftheseDivinetruthscannotbeacquiredbyamerestudyofthem.NoamountofpouringovertheScriptures,nopainstakingexaminationofthesoundestdoctrinaltreaties,noexerciseoftheintellect,isabletosecuretheslightestspiritualinsight into them. True, the diligent seeker may attain a naturalknowledge,an intellectualapprehensionof them, justasonebornblindmayobtainanotionalknowledgeofthecoloringsoftheflowersorofthebeautiesofasunset;butthenaturalmancannomorearriveataspiritualknowledgeofspiritualthings,thanablindmancanatrueknowledgeofnaturalthings,yes,thanamaninhisgravecanknowwhatisgoingonintheworldhehas left.NorcananythingshortofDivinepowerbringtheproud heart to a felt realization of this humbling fact; only as God

supernaturally enlightens, is any soul made conscious of the awfulspiritualdarknessinwhichitnaturallydwells.Thetruthofwhathasjustbeen said is established by the plain and solemn declaration of 1Corinthians 2:14, "But the natural man receives not the things of theSpirit of God: for they are foolishness unto him: neither can he knowthem, because they are spiritually discerned." Alas that somany evadethe sharp point of this verse by imagining that it applies not to them,mistaking an intellectual assent to spiritual things for an experimentalacquaintanceofthem.

An external knowledge of Divine truth, as revealed in Scripture, maycharmthemindandformgroundforspeculationandconversation,butunlessthereisaDivineapplicationofthemtotheconscienceandheart,such knowledgewill be of nomore avail in the hour of death than thepleasing images of our dreams are of any satisfaction whenwe awake.HowawfultothinkthatmultitudesofprofessingChristianswillawakenin Hell to discover that their knowledge of Divine truth was no moresubstantialthanadream!WhileitbetruethatnomanbysearchingcanfindoutGod(Job11:7),andthatthemysteriesofHiskingdomaresealedsecrets until He deigns to reveal them to the soul (Mat 13:11),nevertheless, it is also true that God is pleased to use means in theconveyanceofheavenlylighttooursin-darkenedunderstandings.ItisforthisreasonthatHecommissionsHisservants topreachtheWord,and,byvoiceandpen,expoundtheScriptures;nevertheless,theirlaborswillproduceno eternal fruits unlessHe condescends to bless the seed theysow and give it an increase. Thus, no matter how faithfully, simply,helpfully a sermon be preached or an article written, unless the Spiritappliesittotheheart,thehearerorreaderisnospiritualgainer.

Then will you not humbly entreat God to open your heart to receivewhatever is according toHis holyWord in this small booklet? Inwhatfollows,weshall,asGodenables,seektodirectattentiontowhatwehavereferred to at the beginning of this booklet as the second of those twohumanly insurmountable obstacles which lie in the way of a sinner'ssalvation,andthat is, thefittingofhimforHeaven,bythedeliveringofhimfromthepowerandpresenceofsin.SuchaworkisaDivineone,andthereforeitismiraculous.Regenerationisnomereoutwardreformation,

nomereturningoveranewleafandendeavoringtoliveabetterlife.Thenew birth is very much more than going forward and taking thepreacher'shand.ItisasupernaturaloperationofGoduponman'sspirit,a transcendentwonder.All ofGod'sworksarewonderful.Theworld inwhich we live is filled with things which amaze us. Physical birth is amarvel,but,fromseveralstandpoints,thenewbirthismoreremarkable.ItisamarvelofDivinegrace,Divinewisdom,Divinepower,andDivinebeauty.Itisamiracleperformeduponandwithinourselves,ofwhichwemaybepersonallycognizant;itwillproveaneternalmarvel.

Because regeneration is the work of God, it is a mysterious thing. AllGod'sworksareshrouded in impenetrablemystery.Life,natural life, initsorigin,initsnature,itsprocesses,bafflesthemostcarefulinvestigator.Muchmoreisthisthecasewithspirituallife.TheExistenceandBeingofGod transcends the finitegrasp;howthencanweexpect tounderstandthe process by which we become His children? Our Lord Himselfdeclaredthatthenewbirthisathingofmystery:"Thewindblowswhereitwills,andyouhearthesoundthereof,butcannottellwhenceitcomes,andwhereitgoes:so iseveryonethat isbornoftheSpirit"(John3:8).Thewindissomethingaboutwhichthemostlearnedscientistknowsnextto nothing. Its nature, the laws which govern it, the causation, all liebeyond thepurviewofhuman inquiry. So it iswith thenewbirth: it isprofoundlymysterious. Regeneration is an intensely solemn thing. Thenewbirth is the dividing line betweenHeaven andHell. InGod's sighttherearebuttwoclassesofpeopleonthisearth:thosewhoaredeadinsins,andthosewhoarewalkinginnewnessoflife.Inthephysicalrealmthere isno such thingasbeingbetween life anddeath.Aman is eitherdeadoralive.Thevitalsparkmaybeverydim,butwhileitexists,lifeispresent.Letthatsparkgooutaltogether,andthoughyoumaydressthebodyinbeautifulclothes,nevertheless,itisnothingmorethanacorpse.Soitisinthespiritualrealm.Weareeithersaintsorsinners,spirituallyaliveorspirituallydead,childrenofGodorchildrenoftheDevil.Inviewof this solemn fact, howmomentous is the question,Have I beenbornagain? If not, and you die in your present state, youwillwish you hadneverbeenbornatall.

1.ItsNecessity

1. Natural degeneration The need for regeneration lies in our naturaldegeneration.Inconsequenceofthefallofourfirstparents,allofuswereborn alienated from theDivine life and holiness, despoiled of all thoseperfectionswithwhichman'snaturewasatfirstendowed.Ezekiel16:4-5givesagraphicpictureoftheterriblespiritualplightatourentranceintothisworld:castouttotheloathingofourpersons,rollingourselvesinourownfilth, impotenttohelpourselves.That"likeness"ofGod(Gen1:26)whichwasatfirststampedonman'ssoul,hasbeeneffaced,aversionfromGodandaninordinateloveofthecreaturehavingdisplacedit.Theveryfountain of our beings is polluted, continually sending forth bittersprings, and though those streams take several courses and wander invariouschannels,yetaretheyallbrackish.Thereforethe"sacrifice"ofthewickedisanabominationtotheLORD(Pro15:8),andhisveryplowing"sin" (Pro 21:4). There are but two states, and all men are includedtherein:theoneastateofspirituallife,theotherastateofspiritualdeath;theoneastateofrighteousness,theotherastateofsin;theonesaving,the other damning; the one a state of enmity, whereinmen have theirinclinations contrary to God, the other a state of friendship andfellowship, wherein men walk obediently unto God, and would notwillingly have an inward notion opposed to His will. The one state iscalled darkness, the other light: "For you were [in your unregeneratedays, not only in the dark, but] sometimes darkness, but now are youlight in the Lord" (Eph 5:8). There is no medium between theseconditions:allareinoneofthem.EachmanandwomannowonearthiseitheranobjectofGod'sdelightorofHisabomination.

ThemostbenevolentandimposingworksofthefleshcannotpleaseHim,butthefaintestsparksproceedingfromthatwhichgracehaskindledareacceptable inHis sight.By the fallman contracted anunfitness to thatwhichisgood.Shapedininiquityandconceivedinsin(Psalm51:5),manisa"transgressorfromthewomb"(Isa48:8):"theygoastrayassoonastheybeborn,speakinglies"(Psalm58:3),and"theimaginationofman'sheart is evil fromhis youth" (Gen8:21).Hemaybe civilized, educated,refined, andeven religious,but athearthe is "desperatelywicked" (Jer17:9),andallthathedoesisvileinthesightofGod,fornothingisdonefromlovetoHim,andwithaviewtoHisglory."Agoodtreecannotbringforth evil fruit, neither can a corrupt tree bring forth good fruit" (Mat

7:18). Until they are born again, all men are "unto every good workreprobate"(Ti1:16).Bythefallmancontractedanunwillingnesstothatwhichisgood.Allmotionsofthewillinitsfallenestate;throughdefectofa right principle fromwhence they flow and a right end towhich theytend,areonlyevilandsinful.Leavemantohimself,removefromhimalltherestraintswhichlawandorderimpose,andhewillswiftlydegeneratetoalowerlevelthanthebeasts,asalmostanymissionarywilltestify.Andishumannatureanybetter incivilized lands?Notawhit.Washoff theartificialveneeranditwillbefoundthat"asinwaterfaceanswerstoface,sotheheartofmantoman"(Pro27:19).

Theworldover,itremainssolemnlytruethat"thecarnalmindisenmityagainstGod:foritisnotsubjecttothelawofGod,neitherindeedcanbe"(Rom8:7).ChristwillpreferthesamechargeinacomingdayaswhenHewashereonearth: "Men loveddarkness rather than light" (John3:19).Menwill not come toHim that theymight have "life." By the fallmancontractedaninabilitytothatwhichisgood.Heisnotonlyunfittedandunwilling,butunabletodothatwhichisgood.Whereisthemanthatcantruthfully say he has measured up to his own ideals? All have toacknowledge there is a strange force within dragging them downward,inclining them to evil, which, notwithstanding their utmost endeavorsagainst it, in some formorother,moreor less, conquers them.Despitethekindlyexhortationsoffriends,thefaithfulwarningsofGod'sservants,thesolemnexamplesofsufferingandsorrow,diseaseanddeathoneveryside,andthevoteoftheirownconscience,yettheyyield."Theythatarein the flesh [in their natural condition] cannot pleaseGod" (Rom8:8).Thus it is evident that the need is imperative for a radical andrevolutionarychangetobewroughtinfallenmanbeforehecanhaveanyfellowshipwiththethriceholyGod.Sincetheearthmustbecompletelychanged,becauseofthecursenowrestingonit,beforeitcaneveragainbringforthfruitasitdidwhenmanwasinastateofinnocence;somustman, since a general defilement from Adam has seized upon him, berenewed,beforehecan"bringforthfruituntoGod"(Rom7:4).Hemustbegrafteduponanotherstock,unitedtoChrist,partakeofthepowerofHis resurrection: without this he may bring forth fruit, but not "untoGod." How can any one turn to God without a principle of spiritualmotion?HowcanhelivetoGodwhohasnospirituallife?Howcanhebe

fit for thekingdomofGodwho isofabrutishanddiabolicalnature?2.Total depravity Theneed for regeneration lies inman's total depravity.EverymemberofAdam'srace isa fallencreature,andeverypartofhiscomplexbeinghasbeencorruptedbysin.Man'sheartis"deceitfulaboveallthingsanddesperatelywicked"(Jer17:9).

Hismind is blinded by Satan (2 Corinthians 4:4) and darkened by sin(Eph4:18),so thathis thoughtsareonlyevilcontinually (Gen6:5).Hisaffections are prostituted, so that he loves what God hates, and hateswhatGodloves.Hiswillisenslavedfromgood(Rom6:20)andopposedto God (Rom 8:7). He is without righteousness (Rom 3:10), under thecurseofthelaw(Gal3:10)andisthecaptiveoftheDevil.Hisconditionistrulydeplorable,andhiscasedesperate.Hecannotbetterhimself,forheis "without strength" (Rom 5:6).He cannot work out his salvation, fortheredwellsnogoodthinginhim(Rom7:18).Heneeds,then,tobebornof God, "for in Christ Jesus neither circumcision avails anything, noruncircumcision,butanewcreature"(Gal6:15).Manisafallencreature.Itisnotthatafewleaveshavefaded,butthattheentiretreehasbecomerotten, root and branch. There is in every one that which is radicallywrong. The word "radical" comes from a Latin one which means "theroot,"sothatwhenwesayamanisradicallywrong,wemeanthatthereisin him, in the very foundation and fiber of his being, that which isintrinsicallycorruptandessentiallyevil.Sinsaremerely the fruit, theremustofnecessitybearootfromwhichtheyspring.Itfollows,then,asaninevitableconsequencethatmanneedstheaidofaHigherPowertoeffecta radical change inhim.There is onlyOnewho can effect that change:Godcreatedman,andGodalonecanre-createhim.Hencetheimperativedemand, "Youmust be born again" (John 3:7).Man is spiritually deadand naught but almighty power canmake him alive. "By oneman sinentered into theworld, anddeathby sin; and sodeathpasseduponallmen"(Rom5:12).

InthedaythatAdamateoftheforbiddenfruit,hediedspiritually,andaperson who is spiritually dead cannot beget a child who possessesspirituallife.Therefore,allbynaturaldescententerthisworld"alienatedfromthelifeofGod"(Eph4:18),"deadintrespassesandsins"(Eph2:1).This isnomere figureof speech,buta solemn fact.Every child isborn

entirelydestituteofasinglesparkofspirituallife,andthereforeifeveritistoenterthekingdomofGod,whichistherealmofspirituallife(Rom14:17),itmustbebornintoit.Themoreclearlyweareenabledtodiscernthe imperative need of regeneration and the various reasons why it isabsolutely essential in order to a fallen creature being fitted for thepresence of the thrice holy God, the less difficulty are we likely toencounterwhenweendeavortoarriveatanunderstandingofthenatureof regeneration,what it iswhich takes placewithin a personwhen theHoly Spirit renews him. For this reason particularly, and also becausesucha cloudof errorhasbeen castupon this vital truth,we feel that afurther consideration of this particular aspect of our subject is needed.JesusChristcameintothisworldtoglorifyGodandtoglorifyHimselfbyredeeming a people untoHimself. Butwhat glory canwe conceive thatGodhas,andwhatglorywouldaccruetoChrist,iftherebenotavitalandfundamental difference between His people and the world? And whatdifferencecantherebebetweenthosetwocompaniesbutinachangeofheart,outofwhicharetheissuesoflife(Pro4:23):achangeofnatureordisposition, as the fountain from which all other differences mustproceed—sheepandgoatsdifferinnature.ThewholemediatorialworkofChristhasthisoneendinview.

His priestly office is to reconcile and bring His people unto God; Hisprophetic, to teach them the way; His kingly, to work in them thosequalificationsandbestowuponthemthatlovelinesswhichisnecessarytofitthemfortheholyconverseandcommunionwiththethriceholyGod.Thus does He "purify unto himself a peculiar people, zealous of goodworks"(Ti2:14)."KnowyounotthattheunrighteousshallnotinheritthekingdomofGod?Benotdeceived"(1Corinthians6:9).Butmultitudesaredeceived,anddeceivedat thisverypoint,andon thismostmomentousmatter.Godhaswarnedmenthat"theheartisdeceitfulaboveallthings,anddesperatelywicked"(Jer17:9),butfewwillbelievethatthisistrueofthem.Instead,tensofthousandsofprofessingChristiansarefilledwithavainandpresumptuousconfidencethatalliswellwiththem.Theydeludethemselveswith hopes ofmercywhile continuing to live in a course ofself-will and self-pleasing. They fancy they are fitted forHeaven,whileeverydaythatpassesfindsthemthemorepreparedforHell.Itiswrittenof the Lord Jesus that "he shall save his people from their sins" (Mat

1:21),andnotintheirsins:savethemnotonlyfromthepenalty,butalsofrom the power and pollution of sin. To howmany in Christendomdothesesolemnwordsapply,"Forheflattershimselfinhisowneyes,untilhisiniquitybefoundtobehateful"(Psalm36:2).

TheprincipledeviceofSatanistodeceivepeopleintoimaginingthattheycan successfully combine the world with God, allow the flesh whilepretending to the Spirit, and thus "make the best of bothworlds." ButChrist has emphatically declared that "noman can serve twomasters"(Mat 6:24).Manymistake the force of those searchingwords: the trueemphasis is not upon "two," but upon "serve"—none can serve twomasters. And God requires to be "served"—feared, submitted unto,obeyed;Hiswillregulatingthelifeinallitsdetails,see1Samuel12:24-25."YoushallworshiptheLordyourGod,andhimonlyshallyouserve"(Mat4:10). 3. Man's unsuitedness to God The need for regeneration lies inman'sunsuitednesstoGod.WhenNicodemus,arespectableandreligiousPharisee, yes, a "master in Israel," came to Christ,He told himplainlythat "except a man be born again" he could neither see nor enter the"kingdomofGod"(John3:3,5)—eithertheGospel-stateonearthortheGlory-stateinHeaven.Nonecanenterthespiritualrealmunlesshehasaspiritual nature, which alone gives him an appetite for and capacity toenjoythethingspertainingtoit;andthis,thenaturalmanhasnot.Sofarfromit,hecannotsomuchas"discern"them(1Corinthians2:14).Hehasno love for them, nor desire after them (John 3:19).Nor can he desirethem for his will is enslaved by the lusts of the flesh (Eph 2:2-3).Therefore, before a man can enter the spiritual kingdom, hisunderstanding must be supernaturally enlightened, his heart renewed,andhiswillemancipated.TherecanbenopointofcontactbetweenGodandHisChristwithasinfulmanuntilheisregenerated.Therecanbenolawfulunionbetweentwopartieswhohavenothingvital incommon.Asuperior and an inferior nature may be united together, but nevercontrarynatures.

Can fireandwaterbeunited,abeastandaman,agoodangelandviledevil?CanHeavenandHellevermeetonfriendlyterms?Inallfriendshiptheremustbeasimilarityofdisposition;beforetherecanbecommuniontheremustbesomeagreementoroneness.Beastsandmenagreenotina

life of reason, and therefore cannot converse together. God and menagree not in a life of holiness, and therefore can have no communiontogether(CondensedfromStephenCharnock,1628-1680).Weareunitedtothe"firstAdam"byalikenessofnature;howthencanwebeunitedtothe "last Adam" without a likeness to Him from a new nature orprinciple?WewereunitedtothefirstAdambyalivingsoul,wemustbeunited to the lastAdamby a quickening Spirit.Wehavenothing to dowith the heavenly Adam without bearing an heavenly image (1Corinthians 15:48-49). Ifwe areHismembers,wemust have the samenaturewhichwascommunicatedtoHim,theHead,bytheSpiritofGod,whichisholiness(Luke1:35).Theremustbeone"spirit"inboth:thusitiswritten, "hewho is joinedunto theLord isone spirit" (1Corinthians6:17).AndagainGodtellsus,"IfanymanhavenottheSpiritofChrist,heisnoneofhis"(Rom8:9).

Norcananythingbevitallyunitedtoanotherwithout life.Alivingheadandadeadbodyisinconceivable.TherecanbenocommunionwithGodwithoutarenewedsoul.GodisunableonHispart,withhonortoHislawandholiness,tohavefellowshipwithsuchacreatureasfallenman.Manis incapable on his part, because of the aversion rooted in his fallennature.ThenhowisitpossibleforGodandmantobebroughttogetherwithout the latter experiencing a thorough change of nature? WhatcommunioncantherebebetweenLightanddarkness,betweenthelivingGodandadeadheart?"Cantwowalktogether,excepttheybeagreed?"(Amos 3:3). God loathes sin, man loves it; God loves holiness, manloathes it.Howthencouldsuchcontraryaffectionsmeet together inanamicable friendship?Sinhas alienated from the life ofGod (Eph4:18),and therefore from His fellowship; life, then, must be restored to usbeforewecanbeinstatedincommunionwithHim.Oldthingsmustpassaway, and all things become new (2 Corinthians 5:17). Gospel-dutiescannot be performed without regeneration. The first requirement ofChrist from His followers is that they shall deny self. But that isimpossible to fallen human nature, for men are "lovers of their ownselves" (2 Timothy 3:2). Not until the soul is renewed, will self berepudiated.Thereforeisthenew-covenantpromise,"Iwilltakethestonyheart out of their flesh, and will give them an heart of flesh" (Ezekiel11:19). All Gospel duties require a pliableness and tenderness of heart.

Pridewas the condemnationof theDevil (1Timothy3:6), andour firstparentsfellthroughswellingdesignstobelikeuntoGod(Gen3:5).Eversincethen,manhasbeentooaspiringandtoowellopinionatedofhimselfto perform duties in an evangelical strain, with that nothingness inhimselfwhich theGospel requires. The chief design of theGospel is tobeatdownallgloryinginourselves,thatweshouldgloryonlyintheLord(1 Corinthians 1:29-31); but this is not possible until grace renews theheart,melts itbeforeGod,andmolds it toHisrequirements.WithoutanewnaturewecannotperformGospel-dutiesconstantly.

"Theythatareafterthefleshdomindthethingsoftheflesh"(Rom8:5).Suchamindcannotlongbeemployeduponspiritualthings.Prickingsofconscience, terrors of Hell, fears of death, may exert a temporaryinfluence,buttheydonotlast.Stony-groundmaybringforthblades,yetfor lack of root they quickly wither away (Mat 13:20). A stonemay beflung high into the air, but ultimately it falls back to the earth; so thenaturalmanmayforatimemounthighinreligiousfervor,butsoonerorlateritshallbesaidofhim,asitwasofIsrael,"theirheartwasnotrightwith him, neither were they steadfast in his covenant" (Psalm 78:37).Manyseemtobegin in theSpirit,butend in the flesh.OnlywhereGodhaswroughtinthesoul,willtheworklastforever(Ecc3:14;Phi1:6).Asregeneration is indispensably necessary to a Gospel-state, so it is to astate of heavenly glory. It seems to be typified by the strength andfreshnessoftheIsraeliteswhentheyenteredintoCanaan.Notadecrepitandinfirmpersonsetfootinthepromisedland:noneofthosethatcameout of Egypt with an Egyptian nature, and desires for the garlic andonions thereof,withasuffering to theiroldbondage,butdropped theircarcassesinthewilderness;onlythetwospieswhohadencouragedthemagainsttheseemingdifficulties.Nonethatretainonlytheoldman,borninthehouseofbondage;butonlyanewregeneratecreature,shallenterintotheheavenlyCanaan.Heavenistheinheritanceofthesanctified,notof the filthy: "that they may receive forgiveness of sins, and aninheritanceamongthemwhicharesanctifiedbyfaiththatisinme"(Act26:18).UponAdam'sexpulsionfromparadise,aflamingswordwassettostophisreenteringintothatplaceofhappiness.AsAdam,inhisforlornstate,couldnotpossessit,wealso,bywhatwehavereceivedfromAdam,cannotexpectagreaterprivilegethanourroot.Thepriestunderthelaw

couldnotenter into thesanctuaryuntilhewaspurified,nor thepeopleintothecongregation:neithercananymanhaveaccess intotheHoliestuntilhebesprinkledbythebloodofJesus,Hebrews10:22(S.Charnock).Heaven is a preparedplace for a preparedpeople. SaidChrist, "I go toprepareaplaceforyou"(John14:2).

Forwhom? For thosewho have, in heart, "forsaken all" to followHim(Mat19:27).ForthosewholoveGod(1Corinthians2:9),lovethethingsofGod:theyperceivetheinestimablevalueandbeautyofspiritualthings.Andtheywhoreally lovespiritual things,deemnosacrifice toogreat towinthem(Phi3:8).Butinordertolovespiritualthings,themanhimselfmustbemadespiritual.Thenaturalmanmayhearaboutthemandhaveacorrectideaofthedoctrineofthem,buthereceivesthemnotspirituallyin the love of them (2 Thessalonians 2:10), and finds not his joy andhappiness in them. But the renewed soul longs after them, not byconstraint,butbecauseGodhaswonhisheart.Hisconfessionis,"Whomhave I in Heaven but you? and there is none upon earth that I desirebesideyou" (Psalm73:25).Godhasbecomehis chief good,Hiswillhisonlyrule,Hisgloryhischiefend.Insuchanone,theveryinclinationsofthesoulhavebeenchanged.Themanhimselfmustbechangedbeforeheis prepared for Heaven. Of the regenerate it is written, "giving thanksunto the Father, which has made us meet to be partakers of theinheritanceofthesaintsinlight"(Col1:12).Noneare"mademeet"whiletheyareunholy,foritistheinheritanceofthesaints;nonearefittedforitwhile they are under the power of darkness, for it is an inheritance inlight. ChristHimself ascendednot toHeaven to take possession ofHisgloryuntilafterHisresurrectionfromthedead,norcanweenterHeavenunless we have been resurrected from sin. "He who has wrought[polished] us for the selfsame thing [to be clothed with our Heavenlyhouse]isGod,"andtheproofthatHehasdonethisis,thegivinguntous"theearnestoftheSpirit"(2Corinthians5:5);andwheretheSpiritoftheLordis,"thereis liberty"(2Corinthians3:17), libertyfromthepowerofindwellingsin,astheversewhichfollowsclearlyshows."Blessedarethepureinheart:fortheyshallseeGod"(Mat5:8).

To"see"God is tobe introduced into themost intimate fellowshipwithHim.Itistohavethat"thickcloud"ofourtransgressionsblottedout(Isa

44:22),foritwasouriniquitieswhichseparatedbetweenusandourGod(Isa59:2).To"see"God,herehastheforceofenjoy,asinJohn3:36.Butfor this enjoyment a "pure heart" is indispensable. Now the heart ispurifiedby faith (Act 15:9), for faithhas todowithGod.Thus, a "pureheart"isonethathasitsaffectionssetuponthingsabove,beingattractedby "the beauty of holiness" (Psalm 96:9). But how could he enjoyGodwhocannotnowenduretheimperfectholinessofHischildren,butrailsagainstitasunnecessary"strictness"orpuritanicfanaticism?God'sfaceis only to be beheld in righteousness. "Follow peace with allmen, andholiness,withoutwhichnomanshallseetheLord"(Heb12:14).NonecandwellwithGodandbeeternallyhappy inHispresenceunlessa radicalchange has been wrought in him, a change from sin to holiness. Thischangemustbe,likethatintroducedbythefall,onewhichreachestothevery roots of our beings, affecting the entire man — removing thedarkness of our minds, awakening and then pacifying the conscience,spiritualizingouraffections,convertingthewill,reformingourwholelife.Andthisgreatchangemusttakeplacehereonearth.TheremovalofthesoultoHeavenisnosubstituteforregeneration.ItisnottheplacewhichconveyslikenesstoGod.Whentheangelsfell,theywereinHeaven,butthe glory of God's dwelling place did not restore them. Satan enteredHeaven(Job2:1),butheleftitstillunchanged.Theremustbealikenessto God wrought in the soul by the Spirit before it is fitted to enjoyHeaven. "Flesh and blood cannot inherit the kingdom of God" (1Corinthians 15:50). If the body must be changed before it can enterHeaven,howmuchmoresothesoul,for"thereshallinnowiseenterintoitanythingthatdefiles"(Rev21:27).

Andwhat is the supreme glory ofHeaven? Is it freedom from toil andworry,sicknessandsorrow,sufferinganddeath?No.Heavenistheplacewhere there is the full manifestation of Him who is "glorious inholiness"—thatholinesswhichthewicked,whilepresumptuouslyhopingto go to Heaven, despise and hate here on earth. The inhabitants ofHeaven are given a clear sight of the ineffable purity of God and aregrantedthemostintimatecommunionwithHim.Butnonearefittedforthis unless their inner being (as well as outer lives) have undergone aradical, revolutionizing, supernatural change. Can it be thought thatChristwillpreparemansionsofgloryforthosewhorefusetoreceiveHim

intotheirheartsandgiveHimthefirstplaceintheirlivesdownhere?No,indeed;ratherwillHelaughattheircalamityandmockwhentheirfearcomes (Pro 1:26). The instrument of the heart must be tuned here onearth to fit it to produce the melody of praise in Heaven. God has solinkedtogetherholinessandhappiness(asHehassinandwretchedness)thattheycannotbeseparated.Wereitpossibleforanunregeneratesoulto enterHeaven, it would find there no sanctuary from the lashings ofconscienceandthetormentingfireofGod'sholiness.ManysupposethatnothingbutthemeritsofChristareneededtoqualifythemforHeaven.But this is a greatmistake.None receive remission of sins through thebloodofChrist,whoarenot first"turnedfromthepowerofSatanuntoGod"(Act26:18).

GodsubduestheiriniquitieswhosesinHecastsintothedepthsofthesea(Mic7:19).Pardoningsinsandpurifyingtheheartareas inseparableasthe blood andwaterwhich flowed from the Savior's side (John 19:34).Our being renewed in the spirit of ourmind and our putting on of thenewman"whichafterGodiscreatedinrighteousnessandtrueholiness"(Eph4:2-24),isasindispensabletoafitnessforHeaven,asanhavingtherighteousnessofChristimputedtousisforatitlethereto."Amalefactor,bypardon,isinacapacitytocomeintothepresenceofaprinceandservehimathistable,butheisnotinthefitnessuntilhisnoisomegarments,fullofverminbetakenoff"(S.Charnock).Itisbothafataldelusionandwickedpresumptionforonewhois livingtopleaseself, to imaginethathis sins have been forgivenbyGod. It is "thewashing of regeneration"which gives evidence of our being justified by grace (Ti 3:5-7). WhenChrist saves, He indwells (Gal 2:20), and it is impossible for Him toresideinaheartwhichyetremainsspirituallycold,hard,andlifeless.Thesupreme pattern of holiness cannot be a Patron of licentiousness.Justification and sanctification are inseparable: where one is absolvedfromtheguiltof sin,he isalsodelivered fromthedominionof sin,butneithertheonenortheothercanbeuntilthesoulisregenerated.JustasChrist's beingmade in the likeness of sin's fleshwas indispensable forGod to impute to Him His people's sins (Rom 8:3), so it is equallynecessaryforustobemadenewcreaturesinChrist(2Corinthians5:17)before we can be, legally, made the righteousness of God in Him (2Corinthians5:21).Theneedofourbeingmade"partakersof theDivine

nature" (2 Peter 1:4) is as real and as great as Christ's taking part inhuman nature, before He could save us (Heb 2:14-17). Except God beborn,He cannot come into the kingdom of sin. Except aman be bornagainhecannotseethekingdomofrighteousness.

AndDivinepower—thepoweroftheHolySpirit,theplenipotentiaryandexecutantofallthewillofGodhead—achievestheincarnationofGodandtheregenerationofman,thattheSonofGodmaybemadesin,andthesonsofGodmaderighteous"(H.Martin).Howcouldonepossiblyenteraworld of ineffable holiness who has spent all his time in sin, that is,pleasing self? How could he possibly sing the song of the Lamb if hishearthasneverbeentuneduntoit?HowcouldheenduretobeholdtheawfulmajestyofGodfacetofacewhoneverbeforesomuchassawHim"through a glass darkly" by the eye of faith? And as it is excruciatingtorturefortheeyesthathavebeenlongconfinedtodismaldarkness, tosuddenly gaze upon the bright beams of the midday sun, so it will bewhen theunregeneratebeholdHimwho isLight. Insteadofwelcomingsuch a sight "all kindreds of the earth shallwail because ofHim" (Rev1:7); yes, so overwhelming will be their anguish, they will call to themountainsandrocks,"Fallonus,andhideusfromthefaceofHimthatsitsonthethrone,andfromthewrathoftheLamb"(Rev6:16).And,myreader, thatwillbeyourexperience,unlessGodregeneratesyou!WhentheLordJesussaid"Thatwhichisbornofthefleshisflesh"(John3:6)

He not only intimated that every man born into this world inherits acorruptandfallennature,andthereforeisunfitforthekingdomofGod,butalsothatthiscorruptnaturecanneverbeanythingelsebutcorrupt,sothatnoculturecanfititforthekingdomofGod.Itstendenciesmayberestricted, itsmanifestationsmodified by education and circumstances,but its sinful tendencies and affections are still there. A corrupt treecannot bring forth good fruit, prune and trim it as youmay. For goodfruit,youmusthaveagoodtreeorgraftfromone.ThereforedidourLordgoontosay,"AndthatwhichisbornoftheSpiritisspirit."Thisbringsustoconsider.

2.ItsNature

Wehavenowarrivedatthemostdifficultpartofoursubject.Necessarily

so,forweareabouttocontemplatetheworkingsofGod.Theseareevermysterious,andnothingwhatevercanbereallyknownaboutthem,savewhatHeHimself has revealed thereon inHisWord. In endeavoring toponderwhatHehassaidonHisworkofregeneration,twodangersneedto be guarded against: first, limiting our thoughts to any isolatedstatementthereonoranysinglefiguretheSpirithasemployedtodescribeit.Second,reasoningfromwhatHehassaidbycarnalizingthefiguresHehas employed.When referring to spiritual things, God has used termswhich were originally intended (by man) to express material objects,henceweneedtobeconstantlyonourguardagainsttransferringtotheformererroneousideascarriedoverfromthelatter.Fromthisweshallbepreservedifwediligentlycompareallthathasbeensaidoneachsubject.In treating of the nature of regeneration, much damage has beenwrought,especiallyinrecentyears,bymenconfiningtheirattentiontoasingle figure, namely, that of the "new birth,"which is only one out ofmany expressions used in the Scriptures to denote that mighty andmiraculous work of God within His people which fits them forcommunion with Him. Thus, in Colossians 1:12-13 the same vitalexperienceisspokenofasGod'shaving"madeusmeettobepartakersoftheinheritanceofthesaintsinlight:whohasdeliveredusfromthepowerof darkness, and has translated us into the kingdom ofHis dear Son."Regenerationisthecommencementofanewexperience,whichissorealand revolutionizing that the one who is the subject of this Divinebegetting is spoken of as a "new creature, old things are passed away,behold,allthingsarebecomenew"(2Corinthians5:17).

AnewspirituallifehasbeenimpartedtothesoulbyGod,sothattheonereceiving it is vitally implanted into Christ. The nature of regenerationcan, perhaps, be best perceived by comparing and contrasting it withwhattookplaceatthefall,forthoughthepersonwhoisrenewedbytheSpiritreceivesmorethanwhatAdamlostbyhisrebellion,yet,theoneis,really, God's answer to the former. Now it is most important that weshould clearly recognize that no faculty was lost byman when he fell.Whenmanwascreated,Godgaveuntohimaspirit,soulandbody.Thus,manwasatri-partitebeing.Whenmanfell,theDivinethreat"Inthedaythatyoueatthereofyoushallsurelydie"wasdulyexecuted,andmandiedspiritually. But that does notmean that either his spirit or soul or any

part thereof, ceased to be, for in Scripture "death" never signifiesannihilation, but is a state of separation. The prodigal son was "dead"whilehewas in the farcountry (Luke15:24),becausehewasseparatedfromhisfather."AlienatedfromthelifeofGod"(Eph4:18)describesthefearful state of one who is unregenerated, so does "she that lives inpleasureisdeadwhileshelives"(1Timothy5:6):thatis,deadspiritually,deadGodwards,while alive in sin— the spirit, and soul andbody, eachbeingactiveagainstGod.

Thatwhichtookplaceatthefallwasnotthedestructionofeitherportionofman's three-fold being, but the vitiating or corrupting of them. Andthat, by the introduction of a new principle within him, namely, sin,which is more of a quality than a substance. But let it be stated veryemphaticallythata"nature"isnotaconcreteentity,butratherthatwhichcharacterizes and impels an entity or creature. It is the nature ofgravitationtoattract,itisthenatureofthewindtoblow,itisthenatureof fire to burn. A "nature" is not a tangible thing, but a principle ofoperation,apowerimpellingtoaction.Thus,whenwesaythatfallenmanpossessesa"sinfulnature,"itmustnotbeunderstoodthatsomethingassubstantialashissoulorspiritwasaddedtohisbeing,butinstead,thatthe principle of evil entered into him,whichpolluted anddefiled everypartofhis constitution,as frostentering fruit spoils it.At the fall,manlostnoneofthefacultieswithwhichtheCreatorhadoriginallyendowedhim, but he lost the power to use his faculties Godwards. All desireGodwards,allloveforhisMaker,allrealknowledgeofHim,waslost.Sinpossessed him: sin as a principle of evil, as a power of operation, as adefilinginfluence,tookcompletechargeofhisspiritandsoulandbody,so that he became the "servant" or slave "of sin" (John8:34).As such,man isnomore capableofproducing thatwhich is good, spiritual, andacceptabletoGod,thanfrostcanburnorfirefreeze:"theythatareintheflesh [remain in their natural and fallen condition] cannot pleaseGod"(Rom8:8).Theyhavenopowertodoso,foralltheirfaculties,everypartoftheirbeing,iscompletelyunderthedominionofsin.Socompletelyisfallenmanbeneaththepowerofsinandspiritualdeath,thatthethingsoftheSpiritofGodare"foolishness"untohim,"neithercanheknowthem"(1Corinthians2:14).

Now that which takes place at regeneration is the reversing of whathappenedat the fall.Theonebornagain is, throughChrist, andby theSpirit'soperation, restored tounionandcommunionwithGod; theonewhobeforewasspirituallydead,isnowspirituallyalive:John5:24.Justasspiritualdeathwasbroughtaboutbytheentranceintoman'sbeingoftheprincipleofevil,sospiritual life is the introductionofaprincipleofholiness.Godcommunicatesanewprinciple,asrealandaspotentassin.Divinegraceisnowimparted.Aholydispositioniswroughtinthesoul.Anew temper of spirit is bestowed upon the inner man. But no newfacultiesarecreatedwithinhim,ratherarehisoriginalfacultiesenriched,ennobled, and empowered. Just as man did not become less than athreefoldbeingwhenhefell,sohedoesnotbecomemorethanathreefoldbeingwhenheisrenewed.NorwillheinHeavenitself:hisspiritandsoulandbodywillsimplybeglorified,thatis,completelydeliveredfromeverytaint of sin, and perfectly conformed to the image of God's Son. Atregenerationanewnature is impartedbyGod.Butagainweneedtobecloselyonourguardlestwecarnalizeourconceptionofwhatisdenotedby that expression.Much confusionhas been caused through failure torecognizethatitisaperson,andnotmerelya"nature"whichisbornoftheSpirit:"youmustbebornagain"(John3:7),notmerelysomethinginyoumustbe:"heisbornofGod"(1John3:9).Thesamepersonwhowasspiritually dead—his whole being alienated from God—is now madespirituallyalive:hiswholebeingreconciled toGod.Thismustbeso,orotherwisetherewouldbenopreservationoftheidentityoftheindividual.It is theperson, andnot simplyanaturewhich isbornofGod: "Ofhisown will begat he us" (Jam 1:18). It is a new birth of the individualhimself,andnotofsomething inhim.Thenature isneverchanged,butthepersonis—relatively,notabsolutely.

Thepersonoftheregeneratemanisessentiallythesameasthepersonoftheunregenerate:eachhavingaspirit,andsoulandbody.Butjustasinfallenmanthereisalsoaprincipleofevilwhichhascorruptedeverypartofhis threefoldbeing,which "principle" ishis "sinfulnature" (so-calledbecauseitexpresseshisevildispositionandcharacterasitisthe"nature"of swine tobe filthy), sowhenaperson isbornagainanotherandnew"principle"isintroducedintothisbeing,anew"nature"ordisposition,adispositionwhichpropelshimGodwards.Thus,inbothcases,"nature"is

a quality rather than a substance. "That which is born of the Spirit isspirit"mustnotbeconceivedofas somethingsubstantial,distinct fromthesoulof the regenerate, likeoneportionofmatteradded toanother;ratherisitthatwhichspiritualizesallhisinwardfaculties,asthe"flesh"hadcarnalizedthem.

Again; "that which is born of the Spirit is spirit" is to be carefullydistinguished from that "spirit"which everymanhas in addition tohissoulandbody:(seeNum16:22;Ecc12:7;Zechariah12:1).Thatwhichisborn of the Spirit is not something tangible, but thatwhich is spiritualandholy, and that is aquality rather thana substance. Inproofof thiscomparetheusageoftheword"spirit"inthesepassages:inJames4:5theinclinationanddisposition toenvy iscalled"thespirit thatdwells inuslusts to envy." InLuke9:55Christ said toHisdisciples, "youknownotwhatmannerofspirityouareof,"therebysignifying,youareignorantofwhatafierydispositionisinyourhearts.(SeealsoNum5:14;Hos4:12;2Timothy 1:7.)Thatwhich isbornof theSpirit is aprincipleof spirituallife, which renovates all the faculties of the soul. Some help upon thismysterious part of our subject is to be obtained by noting that in suchpassagesasJohn3:6,etc.,"spirit"iscontrastedfromthe"flesh."Nowitshouldscarcelyneedsayingthat"theflesh"isnotaconcreteentity,beingquite distinct from the body.When the term "flesh" is used in amoralsense,thereferenceisalwaystothecorruptionoffallenman'snature.InGalatians 5:19-21 the "works of the flesh" are described, among thembeing "hatred" and "envying," in connection with which the body (asdistinguished from the mind) is not implicated—clear proof that the"flesh" and the "body" are not synonymous terms. In Galatians 5 the"flesh" is used to designate those evil tendencies and affections whichresultinthesinstherementioned.

Thus, the "flesh" refers to thedegenerate state ofman's spirit and soulandbody, as the "spirit" refers to the regenerate state of the spirit andsoul—the regeneration of the body being yet future. The privative(darknessistheprivativeoflight)ornegativesideofregeneration,isthatDivine grace gives a mortal wound to indwelling sin. Sin is not theneradicatednortotallyslaininthebeliever,butitisdivestedofitsreigningpoweroverhis faculties.TheChristianisno longerthehelplessslaveof

sin, for he resists it, fights against it, and to speak of a helpless victim"fighting," is a contradiction in terms. At the new birth sin receives itsdeath-blow, though its dying struggles within us are yet powerful andacutelyfelt.Proofofwhatwehavesaidisfoundinthefactthatwhilesin'ssolicitationswereonceagreeabletous,theyarenowhated.ThisaspectofregenerationispresentedinScriptureunderavarietyoffigures,suchasthetakingawayoftheheartofstone(Ezekiel36:26),thebindingofthestrong man (Mat 12:29), etc. The absolute dominion of sin over us isdestroyed byGod (Rom6:14). The positive side of regeneration is thatDivinegraceeffectsacompletechangeinthestateofthesoul,byinfusinga principle of spiritual life, which renovates all its faculties. It is thiswhich constitutes its subject a "new creature," not in respect of hisessence,butofhisviews,hisdesires,hisaspirations,hishabits.

RegenerationorthenewbirthistheDivinecommunicationofapowerfulandrevolutionizingprincipleinthesoulandspirit,undertheinfluenceofwhichall theirnative facultiesareexercised inadifferentmanner fromthatinwhichtheywereformerlyemployed,andinthissense"oldthingsarepassedaway;behold,allthingsarebecomenew"(2Corinthians5:17).Histhoughtsare"new,"theobjectsofhischoiceare"new,"hisaimsandmotivesare "new,"and thereby thewholeofhisexternaldeportment ischanged."BythegraceofGodIamwhatIam"(1Corinthians15:10).Thereferencehereistosubjectivegrace.Thereisanobjectivegrace,inherentinGod,which isHis love, favor, goodwill forHis elect. There is also asubjectivegracewhichterminatesonthem,wherebyachangeiswroughtinthem.Thisisbytheinfusionofaprincipleofspirituallife,whichisthespringof theChristian'sactions.This"principle" iscalled"anewheart"anda"newspirit"(Ezekiel36:26).Itisasupernaturalhabit,residinginevery faculty andpowerof the soul, as aprincipleofholy and spiritualoperation. Some have spoken of this supernatural experience as a"changeofheart." Ifby thisexpressionbemeant that there isachangewrought in the fallen nature itself, as though that which is natural istransformedintothatwhichisspiritual,asthoughthatwhichwasbornofthefleshceasedtobe"flesh,"andbecamethatwhichisbornoftheSpirit,then,thetermistoberejected.

But ifby thisexpressionbemeant,anacknowledgmentof therealityof

theDivinework,whichiswroughtinthosewhomGodregenerates, it isquitepermissible.Whentreatingofregenerationunderthefigureofthenew birth, some writers have introduced analogies from natural birthwhichScripturebynomeanswarrants,infactdisallows.Physicalbirthisthebringing forth into thisworldof a creature, a completepersonality,whichbeforeconceptionhadnoexistencewhatever.But theonewho isregeneratedhadacompletepersonalitybeforehewasbornagain.Tothisstatementitmaybeobjected,notaspiritualpersonality!Whatismeantbythis?Spiritandmatterareopposites,andweonlycreateconfusionifwespeakorthinkofthatwhichisspiritualasbeingsomethingconcrete.Regeneration is not the creating of a person which hitherto had noexistence, but the renewing and restoring of a person whom sin hadunfitted for communionwithGod and this by the communication of anatureorprincipleoflife,whichgivesanewanddifferentbiastoallhisold faculties. It isaltogetheranerroneousview to regardaChristianasmade up of two distinct personalities. As "justification" describes thechangeintheChristian'sobjectiverelationshiptoGod,so"regeneration"denotes that intrinsic subjective change which is wrought in theinclinationsandtendenciesoftheirsoulsGodwards.

This saving work of God within His people is likened unto a "birth"because it is thegateway intoanewworld, thebeginningofanentirelynewexperience,andalsobecauseasthenaturalbirthisanissuingfromaplaceofdarknessandconfinement (thewomb) intoa stateof lightandliberty,soistheexperienceofthesoulwhentheSpiritquickensus.Butthe very fact that this revolutionizing experience is also likened unto aresurrection (1 John 3:14) should deliver us from forming a one-sidedconceptionofwhat ismeantbythe"newbirth"andthe"newcreature,"for resurrection is not the absolute creation of a new body, but therestorationandglorificationoftheoldbody.RegenerationisalsocalledaDivine "begetting" (1 Peter 1:3), because the image or likeness of theBegetterisconveyedandstampeduponthesoul.AsthefirstAdambegatasoninhisownimageandlikeness(Gen5:3),sothelastAdamhasan"image" (Rom8:29) toconvey toHissons: (Eph4:24;Col3:10). Ithasoften been said that in theChristian there are two distinct and diverse"natures,"namely,the"flesh"andthe"spirit"(Gal5:17).Thisistrue,yetcaremust be taken to avoid regarding these two "natures" as anything

more than two "principles" of action. Thus in Romans 7:23 the two"natures"or"principles"intheChristianarespokenofas"Iseeanotherlawinmymembers,warringagainstthelawofmymind."Thefleshandthespiritinthebelievermustbeconceivedofassomethingverydifferentfromthe"twonatures"intheblessedpersonofourRedeemer,theGod-man.BoththeDeityandhumanityweresubstantialentitiesinHim.

Moreover,the"twonatures"inthesaintresultinanecessaryconflict(Gal5:17),whereas inChrist therewasnot only completeharmony,butoneLord. The faculties of the Christian's soul remain the same in theiressence,substance,andnaturalpowers,asbeforehewas"renewed,"butthesefacultiesarechangedintheirproperties,qualitiesandinclinations.ItmayhelpustoobtainaclearerconceptionofthisifweillustratebyareferencetothewatersatMarah(Exo15:25-26).Those"waters"werethesamewatersstill,bothbeforeandaftertheircure.Ofthemselvesintheirownnature,theywere"bitter,"soasthepeoplecouldnotdrinkofthem;butinthecastingofatreeintothem,theyweremadesweetanduseful.SotoowiththewatersatJericho(2Kings2:20-21),whichwerecuredbythecastingofsalt(emblemofgrace,Col4:6) intothem.In likemannertheChristian'saffectionscontinuethesameastheywereintheirnatureand essence, but they are cured or healed by grace, so that theirproperties,qualities,andinclinations,are"renewed"(Tit3:5),theloveofGodnowbeingshedabroadintheheartbytheHolySpirit(Rom5:5).

WhatmanlostbythefallwashisoriginalrelationtoGod,whichkeptallhis faculties and affections within proper exercise of that relation. AtregenerationtheChristianreceivedanewlife,whichgaveanewdirectionto his faculties, presenting new objects before them. Yet, let it be saidemphatically,itisnotmerelytherestorationofthelifewhichAdamlost,but one of unspeakably higher relations: he received the lifewhich theSonofGodhasinHimself,even"eternallife."Buttheoldpersonalitystillremains.ThisisclearfromRomans6:13,"butyieldyourselvesuntoGod,asthosethatarealivefromthedead,andyourmembersasinstrumentsofrighteousnessuntoGod."Themembersofthesameindividualarenowto serve a new Master. Regeneration is that which alone fits a fallencreature to fulfill his one great and chief duty, namely, to glorify hisMaker. This is to be the aim and the end in view in all that we do:

"Whether therefore you eat, ordrink, orwhatever youdo, do all to thegloryofGod"(1Corinthians10:31).Itisthemotiveactuatingusandthepurpose before us which gives value to each action: "When your eye[figureof thesoul lookingoutward] is single [havingonlyoneobject inview—thegloryofGod], yourwholebodyalso is full of light;butwhenyour eye is evil, your body also is full of darkness" (Luke 11:34). If theintentionbeevil,asitcertainlyiswhenthegloryofGodisnotbeforeus,thereisnothingbut"darkness,"sin,inthewholeservice.

Nowfallenmanhasaltogetherdepartedfromwhatoughttobehischiefend, aim,orobject, for insteadofhavingbeforehim thehonorofGod,himself ishis chief concern;and insteadof seeking topleaseGod inallthings,helivesonlytopleasehimselforhisfellow-creatures.Evenwhen,through religious training, the claims of God have been brought to hisnoticeandpresseduponhisattention,atbestheonlyparcelsoutonepartofhistime,strength,andsubstancetotheOnewhogavehimbeinganddailyloadshimwithbenefits,andanotherpartforhimselfandtheworld.ThenaturalmanisutterlyincapableofgivingsupremerespectuntoGod,untilhebecomestherecipientofaspirituallife.NonewilltrulyaimatthegloryofGoduntil theyhaveanaffectionforHim.NonewillhonorHimsupremelywhom they do not supremely love. And for this, the love ofGodmustbeshedabroadintheheartbytheHolySpirit(Rom5:5),andthisonlytakesplaceatregeneration.Thenit is,andnotuntil then,thatselfisdethronedandGodenthroned;thenitisthattherenewedcreatureisenabled to complywithGod's imperativecall, "Myson,givemeyourheart" (Pro 23:26). The salient elements which comprise the nature ofregeneration may, perhaps, be summed up in these three words:impartation, renovation, subjugation. God communicates something totheonewhoisbornagain,namely,aprincipleoffaithandobedience,aholy nature, eternal life. This though real, palpable, and potent, isnothingmaterialortangible,nothingaddedtoouressence,substanceorperson.Again,Godrenewseveryfacultyofthesoulandspiritoftheonebornagain,notperfectlyandfinally,forweare"reneweddaybyday"(2Corinthians4:16),butsoastoenablethosefacultiestobeexerciseduponspiritualobjects.Again,Godsubduesthepowerofsinindwellingtheoneborn again.Hedoesnot eradicate it, butHedethrones it, so that it nolongerhasdominionover theheart. Insteadof sin ruling theChristian,

andthatbyhisownwillingsubjection,itisresistedandhated.

Regenerationisnottheimprovementorpurificationofthe"flesh,"whichis that principle of evil still with the believer. The appetites andtendenciesofthe"flesh"arepreciselythesameafterthenewbirthastheywerebefore,onlytheynolongerreignoverhim.Foratimeitmayseemthatthe"flesh" isdead,yet inreality it isnotso.Oftenitsverystillness(asanarmyinambush)isonlyawaitingitsopportunityoragatheringupofitsstrengthforafurtherattack.Itisnotlongbeforetherenewedsouldiscoversthatthe"flesh"isyetverymuchalive,desiringtohaveitsway.Butgracewillnotsufferittohaveitssway.OntheonehandtheChristianhastosay,"Fortowillispresentwithme,buthowtoperformthatwhichisgoodIfindnot"(Rom7:18).Ontheotherhand,heisabletodeclare,"Christlivesinme,andthelifewhichInowliveinthefleshIlivebythefaith of the Son of God, who lovedme, and gave himself forme" (Gal2:20).Somepeople find it verydifficult to conceiveof the samepersonbringing forth good works who before brought forth nothing but evilworks,themoresowhenitbeinsisteduponthatnonewfacultyisaddedtohisbeing,thatnothingsubstantialiseitherimpartedortakenfromhisperson.ButifwerightlyintroducethefactorofGod'smightypowerintothe equation, then the difficulty disappears. We may not be able toexplain (in fact we are not) how God's power acts upon us, how Hecleanses the unclean (Act 10:15) and subdues thewolf so that it dwellswith the lamb (Isa 11:6), anymore thanwe can thoroughly understandHis working upon and within us without destroying our own personalagency; nevertheless, both Scripture and experience testify to each ofthese facts. It may help us a little at this point if we contemplate theworkingofGod'spowerinthenaturalrealm.

In thenaturalrealmeverycreature isnotonlyentirelydependentuponitsMaker for its continued existence, but also for the exercise of all itsfaculties, for "inHimwe live, andmove [Greek, 'aremoved'], andhaveourbeing"(Act17:28).Again;asthevariouspartsofcreationarelinkedtogether,andaffordeachothermutualsupport—astheheavensfertilizethe earth, the earth supplies its inhabitants with food, its inhabitantspropagatetheirkind,reartheiroffspring,andco-operateforthepurposeofsociety—soalsothewholesystemissupported,sustainedandgoverned

by the directing providence of God. The influences of providence, themanner in which they operate on the creature, are profoundlymysterious: on the one hand, they are not destructive of our rationalnature,reducingustomereirresponsibleautomatons:ontheotherhandtheyareallmadecompletelysubservienttotheDivinepurpose.NowtheoperationofGod'spowerinregenerationistoberegardedasofthesamekind with its operation in providence, although it be exercised with adifferent design. God's energy is one, though it is distinguished by theobjects on which, and the ends for which, it is exerted. It is the samepowerthatcreatesasupholdsinexistence:thesamepowerthatformsastone,andasunbeam:thesamepowerthatgivesvegetablelifetoatree,animallifetoabrute,andrationallifetoaman.Inlikemanner,itisthesamepowerthatassistsusinthenaturalexerciseofourfaculties,asitiswhichenablesustoexercisethosefacultiesinaspiritualmanner.Hence"grace" as a principle of Divine operation in the spiritual realm, is thesamepowerofGodas"nature"is,Hisprocessofoperationinthenaturalworld.

The grace ofGod in the application of redemption to the hearts ofHispeople is indeedmighty, as is evident from theeffectsproduced. It is achangeofthewholeman:ofhisviews,motives,inclinationsandpursuits.Such a change no human means are able to accomplish. When thethoughtless are made to think, and to think with a seriousness andintensity which they never formerly did; when the careless are, in amoment, affected with a deep sense of their most important interests;when lipswhichareaccustomed toblaspheme, learn topray;when theproud are brought to assume the lowly attitude and language of thepenitent;when thosewhoweredevoted to theworldgiveevidence thattheobjectoftheirdesiresandaimsisaheavenlyinheritance;andwhenthis revolution, sowonderful, has been affected by the simpleWord ofGod,andbytheveryWordwhichthesubjectofthisradicalchangehadoftenheardunmoved,itisproofpositivethatamightyinfluencehasbeenexerted, and that influence is nothing less than Divine—God's peoplehave been made willing in the day of His power (Psalm 110:3). Manyfigures are used in Scripture, various expressions are employed by theSpirit, todescribe thesavingworkofGodwithinHispeople. In2Peter1:4theregeneratedaresaidtobe"partakersoftheDivinenature,"which

doesnotmeanoftheveryessenceorbeingofGod,forthatcanneitherbedivided nor communicated—in Heaven itself there will still be anunmeasurabledistancebetweentheCreatorandthecreature,otherwisethe finite would become infinite, No, to be "partakers of the Divinenature" is to be made the recipients of inherent grace, to have thelineamentsoftheDivineimagestampeduponthesoul:astheremainderofthatverseshows.

Being"partakersoftheDivinenature"istheantithesisof"thecorruptionthatisintheworldthroughlust."In2Corinthians3:18,thistransformingmiracleofGod'sgrace inHispeople isdeclared tobea"changing" intothe image of Christ. The Greek word there for "change" is the onerendered "transfigured" inMatthew 17:2. At Christ's transfiguration nonewfeatureswereaddedtotheSavior'sface,butHiswholecountenancewas irradiated by a new light; so in 2 Corinthians 4:6 regeneration islikened unto a "light" which God commands to shine in us—note thewholecontextof2Corinthians3:18istreatingoftheSpirit'sworkbytheGospel.InEphesians2:10,thisproductofGod'sgraceisspokenofasHis"workmanship," and is said to be "created," to show that He, and notman,istheAuthorofit.InGalatians4:19,thissameworkofGodinthesoul is termed Christ's being "formed" in us—as the parents' seed isformed or molded in the mother's womb, the "likeness" of the parentbeing stamped upon it. We cannot here attempt a full list of thenumerousfiguresandexpressionswhichtheHolySpirithasemployedtosetforththissavingworkofGodinthesoul.

InJohn6:44itisspokenofasabeing"drawn"toChrist.InActs16:14astheheartbeing"opened"bytheLordtoreceiveHisTruth.InActs26:18astheopeningofoureyes,aturningusfromdarknessuntolight,andthepower of Satan unto God. In 2 Corinthians 10:5 as the "casting downimaginations, and every high thing that exalts itself against theknowledge of God, and bringing into captivity every thought to theobedienceofChrist."InEphesians5:8asbeing"light intheLord."In2Thessalonians 2:13 it is designated the "sanctification of the Spirit." InHebrews8:10asGod'sputtingHislawsintoourmindandwritingthemon our heart— contrast the figure in Jeremiah 17:1! Thus it should bemostapparentthatwelosemuchbylimitingourattentiontoonefigure

ofit.Allwehavegiven,andstillothersnotmentioned,needtobetakenintoconsideration,ifwearetoobtainanythingapproachinganadequateconceptionofthenatureofthatmiracleofgracewhichiswroughtinthesoulandspiritoftheelect,enablingthemtohenceforthliveuntoGod.

AsmanwaschangedinAdamfromwhathewasbyastateofcreation,somanmustbechangedinChristfromwhatheisbyastateofcorruption.This changewhich fits him for communionwithGod, is aDivineworkwroughtintheinclinationsofthesoul.Itisabeingrenewedinthespiritofourminds(Eph4:23).Itistheinfusionofaprincipleofholinessintoall the faculties of our inner being. It is the spiritual renovation of ourverypersons,whichwillyetbeconsummatedbytheregenerationofourbodies. The whole soul is renewed, according to the image of God inknowledge,holinessandrighteousness.Anewlightshinesintothemind,a new power moves the will, a new object attracts the affections. Theindividualisthesame,andyetnotthesame.Howdifferentthelandscapewhenthesunisshining, thanwhenthedarknessofamoonlessnight isupon it—the same landscape, and yet not the same. How different thecondition of himwho is restored to health and vigor after having beenbroughtverylowbysickness;yetitisthesameperson.TheveryfactthattheHolySpirithasemployedthefiguresof"begetting"and"birth"tothesavingworkofGodinthesoul,intimatesthatthereferenceisonlytotheinitial experienceofDivinegrace: "Hewhichhasbegunagoodwork inyou"(Phi1:6).Asaninfanthasallthepartsofaman,yetnoneofthemhavecometomaturity;soregenerationgivesaperfectionofparts,whichyet have need to be developed.A new life has been received, but thereneedstobegrowthofit:"growingrace"(2Peter3:18).AsGodwastheGiverofthislife,Heonlycanfeedandstrengthenit.

Thus, Titus 3:5 speaks of "the renewing" and not the "renewal" of theHoly Spirit. But it is our responsibility and bounden duty to use theDivinely-appointed means of grace which promote spiritual growth:"Desirethesinceremilkoftheword,thatyoumaygrowthereby"(1Peter2:2); as it is our obligation to constantly avoid everythingwhichwouldhinderourspiritualprosperity:"Makenotprovisionfortheflesh,tofulfillthe lusts thereof"(Rom13:14;cfMat5:29-30;2Corinthians7:1).God'sconsummatingoftheinitialworkwhichweexperienceatthenewbirth,

and which He renews throughout the course of our earthly lives, onlytakesplaceatthesecondcomingofourSavior,whenweshallbeperfectlyand eternally conformed to His image, both inwardly and outwardly.First, regeneration; then our gradual sanctification; finally ourglorification.But between the newbirth and glorification,whilewe areleftdownhere,theChristianhasboththe"flesh"andthe"spirit,"bothaprincipleofsinandaprincipleofholiness,operatingwithinhim,theoneopposingtheother(seeGal5:1617).HencehisinwardexperienceissuchasthatwhichisdescribedinRomans7:7-25.Aslifeisopposedtodeath,puritytoimpurity,spiritualitytocarnality,soisnowfeltandexperiencedwithin the soul a severe conflict between sin and grace. This conflict isperpetual, as the "flesh" and "spirit" strive for mastery. From henceproceeds the absolute necessity of the Christian being sober, and to"watchuntoprayer."

Finally,letitbepointedoutthattheprincipleoflifeandobedience(the"newnature")which is receivedat regeneration, isnot able topreservethe soul from sins, nevertheless, there is full provision for continualsuppliesofgracemade for itandall itswants in theLordJesusChrist.TherearetreasuresofreliefinHim,whereuntothesoulmayatanytimerepairandfindnecessarysupportagainsteveryincursionofsin.Thisnewprinciple of holiness may say to the believer's soul, as David did untoAbiatharwhenhe fled fromDoeg: "Abideyouwithme, fearnot: forhewhoseeksmylifeseeksyourlife:butwithmeyoushallbeinsafeguard"(1Samuel22:23).SinistheenemyofthenewnatureastrulyasitisoftheChristian's soul, andhis only safety lies inheeding the requests of thatnew nature, and calling upon Christ for enablement. Thus we areexhortedinHebrews4:16,"Letusthereforecomeboldlyuntothethroneof grace, that wemay obtainmercy, and find grace to help in time ofneed."Ifiteverbeatimeofneedwiththesoul,itissowhenitisunderthe assaults of provoking sins, when the "flesh" is lusting against the"spirit." But at that very time there is suitable and seasonable help inChristforsupportandrelief.Thenewnaturebegs,withsighsandgroans,forthebelievertoapplytoChrist.ToneglectHim,withallHisprovisionofgrace,whileHestandscallingonus,"Opentome...formyheadisfilledwith dew, and my locks with the drops of the night" (Song 5:2), is todespise the sighing of the poor prisoner, the new nature, which sin is

seeking to destroy, and cannot but be a high provocation against theLord.

Atthebeginning,GodentrustedAdamandEvewithastockofgrace inthemselves,buttheycastitaway,andthemselvesintotheutmostmiserythereby.ThatHischildrenmightnotperishasecondtime,God,insteadof imparting to them personally the power to overcome sin and Satan,haslaiduptheirportioninAnother,asafeTreasurer;inChristaretheirlivesandcomfortssecured(Col3:3).AndhowmustChristregardus, ifinstead of applying to Him for relief, we allow sin to distress ourconscience,destroyourpeace,andmarourcommunion?Suchisnotasinofinfirmitywhichcannotbeavoided,butagrievousaffrontofChrist.Themeansofpreservationfromitisathand.Christisalwaysaccessible.Heisever ready to "support them that are tempted" (Heb2:18).O to betakeourselvestoHimmoreandmore,daybyday,foreverything.Thenshalleachonefind"IcandoallthingsthroughChristwhichstrengthensme"(Phi 4:13). Allmen are by nature the children ofwrath, and do belongunto the world, which is the kingdom of Satan (1 John 5:19), and areunder the power of darkness. In this statemen are not the subjects ofChrist'skingdom,andhavenofitnessforHeaven.Fromthisterriblestatethey are unable to deliver themselves, being "without strength" (Rom5:6).OutofthisstateGod'selectaresupernaturally"called"(1Peter2:9),which call effectually delivers them from the power of Satan andtranslates them into the kingdom of God's dear Son (Col 1:13). ThisDivine "call," or work of grace, is variously denominated in Scripture:sometimes by "regeneration" (Ti 3:5), or the new birth, sometimes byillumination(2Corinthians4:6),bytransformation(2Corinthians3:18),by spiritual resurrection (John5:24). This inward and invincible call isattended with justification and adoption (Rom 8:30; Eph 1:5), and iscarriedonbysanctificationinholiness.Thisleadsustoconsider:

3.ItsEffects

"Thewindblowswhereitwills,andyouhearthesoundthereof,butcannottellwhenceitcomes,andwhereitgoes:soiseveryonethatisbornoftheSpirit"(John3:8).Thoughthewindbeimperiousinitsaction,manbeing unable to regulate it; though it bemysterious in its nature,manknowing nothing of the cause which controls it; yet its presence is

unmistakable,itseffectsareplainlyevidenced:soitiswitheveryonethatis born of the Spirit.His secret but powerful operations lie beyond thereachofourunderstanding.WhyGodhasordainedthattheSpiritshouldquicken this person and not that, we know not, but the transformingresults ofHis working are plain and palpable.What they are, we shallnowendeavortodescribe.

1.Theilluminationoftheunderstanding

Asitwasintheoldcreation,soitisinconnectionwiththenew."InthebeginningGodcreatedtheHeavenandtheearth"(Gen1:1).Thatwastheoriginalcreation.thencamedegeneration:"Andtheearthwas[Hebrewsbecame] without form, and void [a desolate waste]; and darkness wasuponthefaceofthedeep."Nextcamerestoration:"AndtheSpiritofGodmoveduponthefaceofthewaters.AndGodsaid,Lettherebelight:andtherewaslight."SoitiswhenGodbeginstorestorefallenman:"ForGod,who commanded the light to shine out of darkness, has shined in ourhearts,togivethelightoftheknowledgeofthegloryofGodinthefaceofJesus Christ" (2 Corinthians 4:6). The Divine illumination which themindreceivesatthenewbirthisnotbymeansofdreamsorvisions,nordoesitconsistintherevelationofthingstothesoulwhichhavenotbeenmade known in the Scriptures. Not so, the only means or instrumentwhichtheHolySpiritemploysisthewrittenWord:"TheentranceofYourwords gives light; it gives understanding unto the simple" (Psalm119:130).

Hitherto,God'sWordmay have been read attentively, andmuch of itsteachingintellectuallyapprehended;butbecausetherewasa"veil"uponthe heart (2 Corinthians 3:15) and so no spiritual discernment (1Corinthians2:14),thereaderwasnotinwardlyaffectedthereby.Butnowthe Spirit removes the veil, opens the heart to receive the Word (Act16:14),andpowerfullyappliestothemindandconsciencesomeportionofit.Theresultisthat,theonerenewedisabletosay"OnethingIknow,that,whereasIwasblind,nowIsee" (John9:25).Toparticularize:Thesinnerisnowenlightenedintheknowledgeofhisownterriblecondition.He may, before this, have received much scriptural instruction,subscribed to a sound creed, and believed intellectually in "the totaldepravity of man"; but now the solemn declarations of God's Word

concerningthestateof thefallencreaturearebroughthomeinpiercingpower to his own soul. No longer does he compare himself with hisfellows,butmeasureshimselfbytheruleofGod.Henowdiscoversthathe is unclean, that his heart is "desperately wicked," and that he isaltogetherunfitforthepresenceofthethriceholyGod.Heispowerfullyconvictedofhisownawfulsins,feelsthattheyaremoreinnumberthanthehairsofhishead,andthattheyarehighprovocationsagainstHeaven,whichcallforDivinejudgmentonhim.Henowrealizesthatthereis"nosoundness"(Isa1:6)inhim,andthatallhisbestperformancesareonlyas"filthy rags" (Isa 64:6), and that he is deserving of nothing but theeverlastingburnings.

By thespiritual lightwhichGodcommunicates inregeneration thesoulnowperceivestheinfinitedemeritsofsin,thatits"wages"canbenothingless than eternal death, or the loss of Divine favor and a dreadfulsufferingunder thewrath ofGod.The equity ofGod's law and the factthatsinrighteouslycalls forsuchpunishment ishumblyacknowledged.Thushismouthis"stopped"andheconfesseshimselftobeguiltybeforeGod,andjustlyliabletoHisawfulvengeance,bothfortheplagueofhisown heart and his numerous transgressions. He now realizes that hiswhole life has been lived in utter independence ofGod, having had norespectforHisglory,noconcernwhetherhepleasedordispleasedHim.Henowperceivestheexceedingsinfulnessofsin, itsawfulmalignity,asbeing in its nature contrary to the law of God.How to escape the duerewardofhisiniquity,heknowsnot."WhatmustIdotobesaved?"ishisagonizing cry. He is convinced of the absolute impossibility ofcontributinganythingtohisdeliverance.Henolongerhasanyconfidenceintheflesh;hehasbeenbroughttotheendofhimself.Bymeansofthisilluminationtherenewedsoul,undertheguidanceof theSpirit throughthe Word, now perceives how well-suited is Christ to such a poor,worthlesswretchashefeelshimselftobe.

The prospect of obtaining deliverance from thewrath to come throughthevictoriouslifeanddeathoftheLordJesus,keepshissoulfrombeingoverwhelmed with grief and from sinking into complete despondencybecauseofthesightofhissins.AstheSpiritpresentstohimtheinfinitemerits of Christ's obedience and righteousness, His tender compassion

for sinners, His power to save, desire for an interest in Christ, nowpossess his heart; and he is resolved to look for salvation in no other.UnderthebenigninfluencesoftheHolySpirit,thesoulisdrawnbysomesuchwordsas,"Comeuntomeallyouthatlaborandareheavyladen,andIwillgiveyourest,"or"himthatcomestome,Iwillinnowisecastout,"andheisledtoapplytoHimforpardon,cleansing,peace,righteousness,andstrength.OtheractsbesidesturninguntoChrist flowfromthisnewprinciple receivedat regeneration, suchas repentance,which is agodlysorrowforsin,anabhorringofitassin,andanearnestdesiretoforsakeandbe completely delivered from its pollution. In the light ofGod, therenewed soul now perceives the utter vanity of the world, and theworthlessnessofthesepaltrytoysandperishingtrifleswhichthegodlessstrivesohardtoacquire.Hehasbeenawakenedfromthedream-sleepofdeath,andthingsarenowseenintheirtruenature.Timeispreciousandnottobefritteredaway.GodinHisawesomeMajesty isanobjecttobefeared.Hislawisacceptedasholy,justandgood.Alloftheseperceptionsandactionsareincludedinthatholinesswithoutwhichnomanshallseethe Lord. In some these actions aremore vigorous than in others, andconsequently,aremoreperceptibletoaman'sself.Butthefruitsofthemarevisibletoothersinexternalacts.

2.Theelevationoftheheart

Rightly does the Lord claim the first place: "He who loves father ormothermorethanmeisnotworthyofme"(Mat10:37)."Myson,givemeyourheart"(Pro23:26)expressesGod'sclaim:they"firstgavetheirownselves to the Lord" (2 Corinthians 8:5) declares the response of theregenerate.Butitisnotuntiltheyarebornagainthatanyarespirituallycapacitatedtodothis,forbynaturemenare"loversoftheirownselves"and "lovers of pleasure more than lovers of God" (2 Timothy 3:2, 4).Whenasinnerisrenewed,hisaffectionsaretakenoffhisidolsandfixedontheLord(1Thessalonians1:9).Henceitiswritten"withtheheart[theaffections] man believes unto righteousness" (Rom 10:10). And hence,also,itiswritten,"IfanymanlovenottheLordJesusChrist,lethimbeaccursed"(1Corinthians16:22)."AndtheLORDyourGodwillcircumciseyourheart,andtheheartofyourseed,tolovetheLORDyourGodwithall your heart" (Deu 30:6). The "circumcising" of the heart is the

"renewing"of it, severing its love fromall illicitobjects.Nonecan trulyloveGodsupremelyuntil thismiracleofgracehasbeenwroughtwithinhim.Thenitisthattheaffectionsarerefinedanddirectedtotheirproperobjects. He who once was despised by the soul, is now beheld as the"altogether lovely" One. He who was hated (John 15:18), is now lovedabove all others. "Whomhave I inHeaven but you? and there is noneupon earth that I desire beside you" (Psalm 73:25) is now their joyousconfession.TheloveofGodhasbecomethegoverningprincipleofthelife(2 Corinthians 5:13). What before was drudgery is now a delight. Thepraise of man is no longer the motive which stimulates action; theapprobation of the Savior is the Christian's highest concern. Gratitudemoves a hearty compliance withHis will. "How precious also are yourthoughtsuntome,OGod!"(Psalm139:17)isnowhislanguage.

And again, "The desire of our soul is to your name, and to theremembranceofyou.WithmysoulhaveIdesiredyouinthenight;yes,withmy spiritwithinmewill I seek you early" (Isa 26:8,9). So too theheartisdrawnouttoallthemembersofHisfamily,nomatterwhattheirnationality,socialposition,orchurch-connection:"Weknowthatwehavepassedfromdeathuntolife,becausewelovethebrethren(1John3:14).

3.Theemancipationofthewill

Bynature,thewilloffallenmanisfreeinonlyonedirection:awayfromGod.Sinhas enslaved thewill, thereforedoweneed tobe "made free"(John 8:36). The two states are contrasted in Romans 6: "free fromrighteousness"whendead insin (v20); "free fromsin"nowthatwearealive unto God (v18). At the new birth the will is liberated from the"bondage of corruption" (Rom 8:21 and cf 2 Peter 2:19) and renderedconformabletothewillofGod(Psalm119:97).Inourdegeneratestatethewillwasnaturallyrebellious,anditspracticallanguagewas,"WhoistheLORD,thatIshouldobeyhisvoice?"(Exo5:2).ButtheFatherpromisedtheSon,"Yourpeopleshallbewilling in thedayofyourpower"(Psalm110:3),andthisisaccomplishedwhenGod"worksinyoubothtowillandtodoofhisgoodpleasure"(Phi2:13andcfHeb13:21)."AnewheartalsowillIgiveyou,andanewspiritwillIputwithinyou:andIwilltakeawaythestonyheartoutofyourflesh,andIwillgiveyouanheartofflesh.AndIwillputmySpiritwithinyou,andcauseyoutowalkinmystatutes,and

youshallkeepmyjudgments,anddothem"(Ezekiel36:26-27).Thisisanew-covenant promise (Heb 8:10), and is made good in each renewedsoul.ThewillissoemancipatedfromthepowerofindwellingsinastobeenabledtoanswertotheDivinecommandsaccordingtothetenorofthenew covenant. The regenerated freely consent to and gladly choose towalkinsubjectiontoChrist,beinganxiousnowtoobeyHiminallthings.Hisauthorityistheironlyrule,Hislovetheconstrainingpower:"Ifamanloveme,hewillkeepmywords"(John14:23).

4.Therectificationoftheconduct

Atreeisknownbyitsfruits.Faithisevidencedbyworks.Theprincipleofholinessmanifestsitselfinagodlywalk."Ifyouknowthatheisrighteous,youknowthateveryonethatdoesrighteousnessisbornofhim"(1John2:29).ThedeepestlongingofeverychildofGodistopleasehisheavenlyFatherinallthings,andthoughthislongingisneverfullyrealizedinthislife—"notas though Ihadalreadyattained, eitherwerealreadyperfect"(Phi 3:12)—neverthelesshe continues "reaching forthunto those thingswhicharebefore.""Youhaveobeyedfromtheheartthatformofdoctrinewheretoyouweredelivered"(Rom6:17mar.).TheGreekwordfor"form"heresignifies"mold."Observehowthisfigurealsopresupposesthesamefacultiesafterthenewbirthasbefore.Metalwhichismoldedremainsthesamemetal it was previously, only the fashion or form of it is altered.Thatmetalwhichbeforewasadish,isnowturnedintoacup,andthusanewnameisgiventoit:cfRevelation3:12.Byregenerationthefacultiesof thesoularemadesuitable toGodandHisprecepts, justas themoldandthethingmoldedfitoneanother.Asbeforetheheartwasatenmityagainst every commandment, it is nowmolded to them.DoesGod say,"FearMe,"therenewedheartanswers,"Idesiretofearyourname"(Neh1:11).

Does God say, "Remember the Sabbath day to keep it holy," the heartanswers, "The Sabbath ismy delight" (Isa 58:13).DoesGod say, "Loveoneanother," thenewcreature findsan instinctbegottenwithinhimtodo so, so that real Christians are said to be "taught ofGod to love oneanother" (1 Thessalonians 4:9). A change will take place in thedeportment of themostmoral unconvertedman as soon as he is bornfromabove.Notonlywillhebefarlesseagerinhispursuitoftheworld,

more scrupulous in the selection of his company, more cautious inavoidingtheoccasionstosinandtheappearanceofevil,butherealizesthattheholyeyeofGodiseveruponhim,markingnotonlyhisactions,butweighinghismotives.Henowbears thesacrednameofChrist,andhis deepest concern is to be kept from everything which would bringreproachuponit.HisaimistolethislightsoshinebeforementhattheymayseehisgoodworksandglorifyhisFatherwhichisinHeaven.

That which occasions him the deepest distress is not the sneers andtauntsoftheungodly,butthathefailstomeasureuptothestandardGodhas set before him and the conformity to it after which he so muchyearns.ThoughDivinegracemaypreservehimfromoutwardfalls,yetheis painfully conscious of many sins within: the rising of unbelief, theswellings of pride, the opposition of the "flesh" to the desires of the"spirit."Theseoccasionhimdeepexercisesofheartand lead tohumbleand sorrowful confessions untoGod. It is of great importance that theChristianshouldhaveclearandscripturalviewsofwhatheisbothasthesubjectofsinandofgrace.Thoughtheregeneratearedeliveredfromtheabsolutedominionofsin(Rom6:14),yettheprincipleofsin,the"flesh,"isnoteradicated.ThisisclearfromRomans6:12,"Letnotsinthereforereign inyourmortalbody, thatyoushouldobey it in the lusts thereof:"that exhortation would bemeaningless if there were no indwelling sinseekingtoreign,andnolustsdemandingobedience.Yetthisisfarfromsaying that a Christianmust go on in a course of sinning; "Whoever isborn ofGoddoesnot commit sin; for his seed remains inhim: andhecannotsin,becausehe isbornofGod"(1John3:9), thereferencetherebeingtotheregularpracticeandhabitofsinning.Nevertheless,prayerfulheedneedstobeconstantlypaidtothisword,"Awaketorighteousness,and sin not" (1 Corinthians 15:34). The experiences of Paul, both as asubjectofsinandofgrace,arerecordedinRomans7.

Acarefulreadingofverses14-24reveals the fact thatgracehadneitherremoved nor purified the "flesh" in him. And as the Christian todaycompareshisowninnerconflicts,hefindsthatRomans7describesthemmostaccuratelyandfaithfully.Hediscoversthatinhis"flesh"isnogoodthingandhecries"OwretchedmanthatIam."Thoughhelongsforfullerconformity to the image of Christ, though he hungers and thirsts after

righteousness, thoughhe isunder the influenceandreignofgrace,andthough he enjoys real fellowshipwithGod, yet, at seasons (somemoreacutelyfeltthanothers)hefeelsthatthoughwiththemindheservesthelaw of God, yet with the flesh the law of sin. Yes, every experience ofreading theWord, prayer, meditation, proves to him that he is, in hisfallennature,"carnal,soldundersin,"andthatwhenhewoulddogood,evilispresentwithhim.Thisisamatterofgreatgrieftohim,andcauseshimto"groan"(Rom8:23)andyearnthemoreforreleasefromthisbodyofdeath.ButoughtnottheChristianto"growingrace?"Yes,indeed.Yetletitbesaidemphaticallythatgrowing"ingrace"mostcertainlydoesnotmeanan increasingsatisfactionwithmyself.No, it is theveryopposite.Themore Iwalk in the light ofGod, themore plainly can I see "flesh"withinme,andtherewillbeanever-deepeningabhorrenceofwhatIambynature.

"Fortowillispresentwithme,buthowtoperformthatwhichisgoodIfindnot"(Rom7:18)isnottheconfessionofanunbeliever,norevenofababeinChrist,butofthemostenlightenedsaint.TheonlyrelieffromthisdistressingdiscoveryandtheonlypeacefortherenewedheartistolookawayfromselftoChristandHisperfectworkforus.Faithemptiesofallself-complacency and gives an exalted estimate of God in Christ. Agrowth "in grace" is defined, in part by the words that immediatelyfollow: "and in the knowledge of our Lord and Savior Jesus Christ" (2Peter3:18).ItisthegrowingrealizationoftheperfectsuitabilityofChristtoapoorsinner,thedeepeningconvictionofhisfitnesstobetheSaviorof such a vile wretch as the Spirit daily shows me I am. It is theapprehensionofhowmuchIneedHispreciousbloodtocleanseme,Hisrighteousness to clothe me, His arm to support me, His advocacy toanswerformeonHigh,Hisgracetodelivermefromallmyenemiesbothinwardandoutward.ItistheSpiritrevealingtomethatthereisinChristeverything that I need both for earth and Heaven, time and eternity.Thus, growing in grace is an increasing living outside ofmyself, livinguponChrist.ItisalookingtoHimforthesupplyofeveryneed.ThemoretheheartisoccupiedwithChrist,themorethemindisstayeduponHimby trusting inHim (Isa 26:3), themorewill faith, hope, love, patience,meekness,andallspiritualgracesbestrengthenedanddrawnforthintoexerciseandacttothegloryofGod.Themanifestationofgrowthingrace

andintheknowledgeofChristisanotherthing.

Theactualprocessofgrowingisnotperceptibleeitherinthenaturalorinthespiritualsphere;buttheresultsofitare—mainlysotoothers.Thereare definite seasons of growth, and generally the Christian's spiritualgracesaregrowingthemostwhilethesoulisindistressthroughmanifoldtemptations,mourning on account of indwelling sin. It iswhenwe areenjoyingGodandareinconsciouscommunionwithHim,feastingupontheperfectionsofChrist,thatthefruitsoftheSpiritinusareripened.Thechief evidences of spiritual growth in the Christian are a deepeninghatredof sinand loathingof self, ahighervaluationof spiritual things,and yearning after them, a fuller recognition of our deep need anddependencyonGodtosupply it.Regeneration issubstantially thesameinallwhoare the subjects of it: there is a spiritual transformation, theconformingofthesouluntotheimageofGod:"thatwhichisbornoftheSpiritisspirit(John3:6).Butalthougheveryregeneratedpersonisanewcreature, has received a principle of faith and holiness which acts onevery facultyofhisbeing,and is indweltand ledby theHolySpirit,yetGod does not communicate the same measure of grace (Rom 12:3; 2Corinthians10:13;Eph4:16)or thesamenumberof talents toallalike.God'schildrendifferfromeachotheraschildrendoattheirnaturalbirth;someofwhomaremorelivelyandvigorousthanothers.God,accordingto His sovereign pleasure, gives to some a fuller knowledge, to othersstronger faith, to others warmer affections—natural temperament hasmuch to do with the form and color which the manifestation of the"spirit" takes through us. But there is no difference in their state: thesameworkhasbeenperformedinall,whichradicallydifferentiatesthemfromworldlings."Doyounotknowthatthesaintsshalljudgetheworld?"(ICorinthians6:2).

Doesnotthisclearlydenote,yes,require,thatthe"saints"shallexerciseadistinguishing holiness and live quite otherwise than the world? CouldonewhonowtakestheLord'snameinvainberighteouslyappointedtositinjudgmentuponthosewhoprofaneit?Couldonewholivestopleaseself be a fit person to judge those who have loved pleasuremore thanGod?Couldonewhohasdespised and ridiculed 'puritanic strictness ofliving,'sitwithChristasa judgeonthosewholivedinrebellionagainst

Him? Never; instead of being the judges of others, all such will findthemselves condemned and executed as malefactors in that Day. "TheLORD will give grace and glory: no good thing will he withhold fromthem that walk uprightly" (Psalm 84:11). "Grace and glory" areinseparablyconnected:theydiffernotinnature,butindegree."Grace"isglory begun; "glory" is grace elevated to the acmeof perfection. 1 John3:2tellsusthatthesaintsshallbe"likehim,"andthis,becausetheywill"see him as he is." The immediate vision of the Lord of glorywill be atransformingone,thebrightreflectionsofGod'spurityandholinesscastupon the glorified will make them perfectly holy and blessed. But thisresemblance to God, His saints do here, in measure, bear upon them:therearesomeoutlines,somelineamentsofGod'simagestampeduponthem,andthis,too,isthroughbeholdingHim.True,itis(comparativelyspeaking) throughaglassdarkly, yet "beholding,"we "arechanged intothesameimagefromglorytoglory[fromonedegreeofittoanother],asbytheSpiritoftheLord"(2Corinthians3:18).

In conclusion, letbothwriter and reader test and searchhimself in thepresence of God, by these questions. How stands my heart affectedtoward sin? Is there a deep humiliation and godly sorrow after I haveyielded thereto? Is there a genuine detestation of it? Ismy consciencetender, so that my peace is disturbed by what the world calls "triflingfaults"and"littlethings?"AmIhumbledwhenconsciousoftherisingofprideandself-will?DoIloathemyinwardcorruption?Whatengagesmymindinseasonsofrecreation?AremyaffectionsdeadtowardtheworldandalivetowardGod?DoIfindspiritualexercisespleasantandjoyousorirksome and burdensome? Can I truthfully say, "How sweet are yourwords unto my taste! yes, sweeter than honey to my mouth!" (Psalm119:103)? Is communionwithGodmy highest joy? Is the glory of Goddearertomethanalltheworld?

4.TheEssenceofRegeneration

Regeneration is thatwhich alone fits a fallen creature to fulfill his onegreatandchiefduty,namely, toglorifyhisMaker.This is tobetheaimandendinviewinallthatwedo:"Whetherthereforeyoueat,ordrink,orwhateveryoudo,doalltothegloryofGod"(ICorinthians10:31).Itisthemotiveactuatingusandthepurposebeforeuswhichgivesvaluetoeach

action: "When your eye [figure of the soul looking outward] is single[havingonlyoneobjectinview—thegloryofGod],thewholebodyisfullof light; but when your eye is evil, the body is full of darkness" (Luke11:34).Iftheintentionbeevil,asitcertainlyiswhenthegloryofGodisnotbeforeus,thereisnothingbut"darkness,"sin,inthewholeservice.

Nowfallenmanhasaltogetherdepartedfromwhatoughttobehischiefend, aim,orobject, for insteadofhavingbeforehim thehonorofGod,himself ishis chief concern;and insteadof seeking topleaseGod inallthings,helivesonlytopleasehimselforhisfellowcreatures.Evenwhen,through religious training, the claims of God have been brought to hisnoticeandpresseduponhisattention,atbestheonlyparcelsoutonepartofhistime,strength,andsubstancetotheOnewhogavehimbeinganddailyloadshimwithbenefits,andanotherpartforhimselfandtheworld.ThenaturalmanisutterlyincapableofgivingsupremerespectuntoGod,untilhebecomestherecipientofaspirituallife.NonewilltrulyaimatthegloryofGoduntil theyhaveanaffection forHim,nonewillhonorHimsupremelywhom they do not supremely love. And for this, the love ofGodmustbeshedabroad intheheartbytheHolySpirit (Romans5:5),andthisonly takesplaceatregeneration.Then it is,andnotuntil then,thatself isdethronedandGodisenthroned;thenit is thattherenewedcreature is enabled to complywithGod's imperative call, "My son, givemeyourheart"(Proverbs23:26).

The salient elements which comprise the nature of regeneration may,perhaps, be summed up in these threewords: impartation, renovation,and subjugation.God communicates something to the onewho is bornagain,namely,aprincipleof faithandobedience,aholynature,eternallife. This, though real, palpable, and potent, is nothing material ortangible,nothingaddedtoouressence,substance,orperson.Again,Godrenews every faculty of the soul and spirit of the one born again, notperfectlyandfinally,forweare"reneweddaybyday"(IICorinthians4:16), but so as to enable those faculties to be exercised upon spiritualobjects.Again,Godsubduesthepowerofthesinindwellingtheonebornagain.Hedoesnoteradicateit,butHedethronesit,sothatitnolongerhasdominionovertheheart.InsteadofsinrulingtheChristian,andthatbyhisownwillingsubjection,itisresistedandhated.

Regenerationisnottheimprovementorpurificationofthe"flesh,"whichis that principle of evil still with the believer. The appetites andtendenciesofthe"flesh"arepreciselythesameafterthenewbirthastheywerebefore;onlytheynolongerreignoverhim.Foratimeitmayseemthatthe"flesh" isdead,yet inreality it isnotso.Oftenitsverystillness(asanarmy,inambush)isonlyawaitingitsopportunityoragatheringupofitsstrengthforafurtherattack.Itisnotlongbeforetherenewedsouldiscoversthatthe"flesh"isyetverymuchalive,desiringtohaveitsway.Butgracewillnotsufferittohaveitssway.OntheonehandtheChristianhastosay,"Fortowillispresentwithme,buthowtoperformthatwhichis good I find not" (Romans 7:18). On the other hand, he is able todeclare,"Christlivesinme,andthelifewhichInowliveinthefleshIlivebythe faithof theSonofGod,who lovedme,andgavehimself forme"(Galatians2:20).

Somepeoplefinditverydifficulttoconceiveofthesamepersonbringingforth goodworkswho before brought forth nothing but evilworks, themore so when it be insisted upon that no new faculty is added to hisbeing, that nothing substantial is either imparted or taken from hisperson.ButifwerightlyintroducethefactorofGod'smightypowerintothe equation, then the difficulty disappears. We may not be able toexplain, in fact we are not, how God's power acts upon us, how Hecleanses theunclean(Acts10:15)andsubdues thewolfso that itdwellswiththelamb(Isaiah11:6),anymorethanwecanthoroughlyunderstandHis working upon and within us without destroying our own personalagency; nevertheless, both Scripture and experience testify to each ofthese facts. It may help us a little at this point if we contemplate theworkingsofGod'spowerinthenaturalrealm.

In thenaturalrealmeverycreature isnotonlyentirelydependentuponitsMaker for its continued existence, but also for the exercise of all itsfaculties,for"inhimwelive,andmove[Greek"aremoved"]andhaveourbeing" (Acts 17:28). Again, as the various parts of creation are linkedtogether,andaffordeachothermutualsupport—astheheavensfertilizethe earth, the earth supplies its inhabitants with food, its inhabitantspropagatetheirkind,reartheiroffspring,andcooperateforthepurposeof society—so also the whole system is supported, sustained, and

governed by the directing providence of God. The influences ofprovidence, the manner in which they operate on the creature, areprofoundlymysterious;ontheonehand,theyarenotdestructiveofourrational nature, reducing us to irresponsible automatons; on the otherhand,theyareallmadecompletelysubservienttothedivinepurpose.

Now,theoperationofGod'spowerinregenerationistoberegardedasofthesamekindwithitsoperationinprovidence,althoughitbeexercisedwithadifferentdesign.God'senergyisone,thoughitisdistinguishedbytheobjectsonwhich,andtheendsforwhich,itisexerted.Itisthesamepower which creates as which upholds in existence: the same powerwhich forms a stone and a sunbeam, the same power which givesvegetablelifetoatree,animallifetoabrute,andrationallifetoaman.Inlikemanner,itisthesamepower,whichassistsusinthenaturalexerciseofour faculties,as it iswhichenablesus toexercise those faculties inaspiritualmanner.Hence"grace"asaprincipleofdivineoperationinthespiritual realm is the same power of God as "nature" isHis process ofoperationinthenaturalworld.

The grace ofGod in the application of redemption to the hearts ofHispeople is indeedmighty, as is evident from theeffectsproduced. It is achange of the whole man: of his views, motives, inclinations, andpursuits.Suchachangenohumanmeansareabletoaccomplish.Whenthe thoughtless aremade to think and to thinkwith a seriousness andintensity which they never formerly did; when the careless are, in amoment, affected with a deep sense of their most important interests;whenlipswhichwereaccustomedtoblaspheme,learntopray;whentheproud are brought to assume the lowly attitude and language of thepenitent;when thosewhoweredevoted to theworldgiveevidence thattheobjectoftheirdesiresandaimsisaheavenlyinheritance;andwhenthis revolution, sowonderful, has been effected by the simpleWord ofGod,andbytheveryWordwhichthesubjectsofthisradicalchangehadoftenheardunmoved,itisproofpositivethatamightyinfluencehasbeenexerted,andthatthatinfluenceisnothinglessthandivine—God'speoplehavebeenmadewillinginthedayofHispower(Psalm110:3).

ManyfiguresareusedinScripture;variousexpressionsareemployedbythe Spirit, to describe this savingwork ofGodwithinHis people. In II

Peter1:4theregeneratedaresaidtobe"partakersofthedivinenature,"which does notmean of the very essence or being ofGod, for that canneitherbedividednorcommunicated—inHeavenitselftherewillstillbean immeasurable distance between the Creator and the creature,otherwise the finite would become infinite. No, to be "partakers of thedivinenature"istobemadetherecipientsofinherentgrace,tohavethelineamentsofthedivineimagestampeduponthesoul:astheremainderoftheverseshows,being"partakersofthedivinenature"istheantithesisof"thecorruptionthatisintheworldthroughlust."

In II Corinthians 3: 18 this transformingmiracle ofGod's grace inHispeopleisdeclaredtobea"changing"intotheimageofChrist.TheGreekword there for "change" is the one rendered "transfigured" inMatthew17:2. At Christ's transfiguration no new features were added to theSavior'sface,butHiswholecountenancewasirradiatedbyanewlight;soin II Corinthians 4:6 regeneration is likened unto a "light" which Godcommandstoshineinus—notethewholecontextofIICorinthians3:18istreatingoftheSpirit'sworkbythegospel.InEphesians2:10thisproductof God's grace is spoken of as His "workmanship," and is said to be"created,"toshowthatHe,andnotman,istheauthorofit.InGalatians4:19thissameworkofGodinthesoulistermedChrist'sbeing"formed"inus—as theparents' seed is formedormolded in themother'swomb,the"likeness"oftheparentbeingstampeduponit.

We cannot here attempt a full list of the numerous figures andexpressions,whichtheHolySpirithasemployedtoset forththissavingworkofGodinthesoul.InJohn6:44itisspokenofasabeing"drawn"toChrist. InActs16:14as theheartbeing"opened"by theLord toreceiveHis truth. In Acts 26: 18 as an opening of our eyes, a turning us fromdarkness unto light, and from the power of Satan unto God. In IICorinthians10:5asthe"castingdownimaginations,andeveryhighthingthatexaltsitselfagainsttheknowledgeofGod,andbringingintocaptivityeverythoughttotheobedienceofChrist."InEphesians5:8asbeing"lightintheLord."InIIThessalonians2:13itisdesignatedthe"sanctificationoftheSpirit."InHebrews8:10asGod'sputtingHis lawsintoourmindand writing them on our hearts—contrast the figure in Jeremiah 17:1!Thus it should be most apparent that we lose much by limiting our

attention toonlyone figureof it.Allwehavegiven,andstillothersnotmentioned, need to be taken into consideration, if we are to obtainanything approaching an adequate conception of the nature of thatmiracle of grace which is wrought in the soul and spirit of the elect,enablingthemhenceforthtoliveuntoGod.

AsmanwaschangedinAdamfromwhathewasbyastateofcreation,somanmustbechangedinChristfromwhatheisbyastateofcorruption.This change,which fitshim for communionwithGod, is adivineworkwroughtintheinclinationsofthesoul.Itisabeingrenewedinthespiritofourminds(Ephesians4:23).Itistheinfusionofaprincipleofholinessinto all the facultiesof our innerbeing. It is the spiritual renovationofourverypersons,whichwillyetbeconsummatedbytheregenerationofourbodies.ThewholesoulisrenewedaccordingtotheimageofGodinknowledge,holiness,andrighteousness.Anewlightshinesintothemind,anewpowermovesthewill,andanewobjectattractstheaffections.Theindividualisthesame,andyetnotthesame.Howdifferentthelandscapewhenthesunisshining, thanwhenthedarknessofamoonlessnight isupon it—the same landscape, and yet not the same. How different thecondition of him who is restored to fullness of health and vigor afterhavingbeenbroughtverylowbysickness;yetitisthesameperson.

TheveryfactthattheHolySpirithasemployedthefiguresof"begetting"and "birth" to the saving work of God in the soul, intimates that thereferenceisonlytotheinitialexperienceofdivinegrace:"Hewhichhasbegunagoodworkinyou"(Philippians1:6).Asaninfanthasallthepartsof a man, yet none of them as yet mature, so regeneration gives aperfectionofparts,whichyethaveneedtobedeveloped.Anewlifehasbeen received, but thereneeds to be a growth of it: "grow in grace" (IIPeter 3:18). As God was the Giver of this life, He only can feed andstrengthen it. Thus, Titus 3:5 speaks of "the renewing" and not the"renewal"oftheHolySpirit.Butitisourresponsibilityandboundendutyto use the divinely appointed means of grace which promote spiritualgrowth:"Desirethesinceremilkofthewordthatyoumaygrowthereby"(IPeter2:2);asitisourobligationtoconstantlyavoideverythingwhichwouldhinderourspiritualprosperity:"Makenotprovisionfor the fleshtothelusts"(Romansl3:14;cf.Matthew5:29-30;IICorinthians7:1).

God'sconsummatingoftheinitialworkwhichweexperienceatthenewbirth, andwhichHe renews throughout the course of our earthly lives,only takes place at the second coming of our Savior, whenwe shall beperfectly and eternally conformed to His image, both inwardly andoutwardly.First,regeneration;thenourgradualsanctification;finallyourglorification.But between the newbirth and glorification,whilewe areleftdownhere,theChristianhasboththe"flesh"andthe"spirit,"bothaprincipleofsinandaprincipleofholiness,operatingwithinhim,theoneopposingtheother(seeGalatians5:16-17).HencehisinwardexperienceissuchasthatwhichisdescribedinRomans7:7-25.Aslifeisopposedtodeath, purity to impurity, spirituality to carnality, so is now felt andexperiencedwithinthesoulasevereconflictbetweensinandgrace.Thisconflict isperpetual,as the"flesh"and"spirit" strive formastery.FromhenceproceedstheabsolutenecessityoftheChristianbeingsober,andto"watchuntoprayer."

Finally let itbepointedout that theprincipleof lifeandobedience(thenew"nature")whichisreceivedatregenerationisnotabletopreservethesoulfromsins,nevertheless,thereisfullprovisionforcontinualsuppliesofgracemadeforitandallitswantsintheLordJesusChrist.TherearetreasuresofreliefinHim,whereuntothesoulmayatanytimerepairandfindnecessarysupportagainsteveryincursionofsin.Thisnewprincipleof holiness may say to the believer's soul, as did David unto Abiatharwhenhe"Abidethenwithme,fearnot;forhimthatseeksmylife,seeksyourlife;butwithmeyoushallbeinsafeguard"(ISamuel22:23).Sinistheenemyofthenewnatureastrulyasit isoftheChristian'ssoul,andhisonlysafetyliesinheedingtherequestsofthatnewnature,andcallinguponChristforenablement.ThisweareexhortedtoinHebrews4:"Letus therefore come boldly unto the throne of grace, thatwemay obtainmercy,andfindgracetohelpintimeofneed."

Ifevertherebeatimeofneedwiththesoul,itissowhenitisundertheassaultsofprovoking"flesh" is lust"spirit."Butat thatverytimethere issuitable and seasonable help in Christ for support and relief. The newnaturebegs,withsighsandgroans,forthebelievertoapplytoChrist.ToneglectHim,withallHisprovisionofgrace,whileHestands"Opentome.. . . formy head is filledwith dew andmy lockswith the drops of the

night"(SongofSol.5:2),istodespisethesighingofthepoorprisoner,thenew nature, which sin is seeking to destroy, and cannot but be a highprovocationagainsttheLord.

Atthebeginning,GodentrustedAdamandEvewithastockofgrace inthemselves,buttheycastitaway,andthemselvesintotheutmostmiserythereby.ThatHischildrenmightnotperishasecondtime,God,insteadof imparting to them personally the power to overcome sin and Satan,haslaiduptheirportioninAnother,asafeTreasurer;inChristaretheirlivesandcomfortssecured(Colossians3:3).AndhowmustChristregardus, if, insteadofapplying toHim for relief,weallowsin todistressourconscience,destroyourpeace,andmarourcommunion?Suchisnotasinof infirmity, which cannot be avoided, but a grievous affront of Christ.Themeansofpreservationfromitisathand.Christisalwaysaccessible.He is "succour them that are tempted" (Hebrews 2:18). O to betakeourselvestoHimmoreandmore,daybyday,foreverything.Thenshalleach "I can do all things through Christ which strengthens me"(Philippians4:13).

Repentance

WhatdotheScripturessay?

Introduction

One of the Divinely predicted characteristics of the "perilous times" inwhichwearenowliving is that"evilmenandseducersshallwaxworseandworse,deceiving,andbeingdeceived"(2Timothy3:13).Thedeeperreferenceofthesewordsistospiritualseducersanddeceivers.Menwithcaptivating personalities, men who occupy a prominent place inChristendom,menwithanapparentlydeepreverenceforHolyWrit,arebeguilingsoulswithfatalerror.Notonlyareevolutionists,highercriticsand modernists deluding multitudes of our young people with theirsugar-coatedlies,butsomewhoposeasthechampionsoforthodoxyandboastof theirability to"rightlydivide theWordof truth"arepoisoningthemindsofmanytotheireternaldestruction.

Such a charge as we have just made is indeed a serious one, and onewhich is not to be readily received without proof. But proof is easilyfurnished. The Word of God teaches plainly that in this dispensation,equallywithprecedingones,Godrequiresadeepandsincererepentancebefore He pardons any sinner. Repentance is absolutely necessary tosalvation, just asnecessaryas is faith in theLordJesusChrist. "Exceptyourepent,youshallalllikewiseperish"(Luke13:3)."ThenhasGodalsoto the Gentiles granted repentance unto life" (Acts 11:18). "For godlysorrowworksrepentance,nottoberepentedof"(2Corinthians7:10).Itis impossible to frame language more explicit than that. Therefore, inview of these verses, and others yet to be quoted, we cannot butsorrowfullyregardthosewhoarenowaffirmingthatrepentanceisnot,inthis dispensation, essential unto salvation, as being deceivers of souls,blindleadersoftheblind.

Acarefulcomparisonoftheprominentplacewhichisgiventorepentancein the New Testament with the very small place it has in present-dayteaching,even inso-called"orthodox"pulpits,bringsto lightoneof the

most significant and solemn "signs of the times." Some of the mostprominent of those pleased to style themselves "teachers ofdispensational truth" insist that repentance belongs to a past period,being altogether "Jewish," and deny in toto that, in this age, Goddemandsrepentancefromthesinnerbeforehecanbesaved,thusblanklyrepudiating Acts 17:30: "But now commands all men everywhere torepent." When it is borne in mind that these men are most diligentstudentsofScripture,wecanbutsorrowfullyseeinthemthefulfillmentofthosewords"everlearningandneverabletocometotheknowledgeofthetruth"(2Timothy3:7).

Others, intheirrecoilfromsalvationbyreformation,havefailedtodulypreservethebalanceoftruth,andgiveproperplacetosuchScripturesas"He who covers his sins shall not prosper; but whoever confesses andforsakes them shall havemercy" (Proverbs 28:13), and "Let thewickedforsake his way, and the unrighteous man his thoughts, and let himreturnuntotheLord,andHewillhavemercyuponHim"(Isaiah55:7).Itisnotthatthereisanythingmeritoriousinasinner'scompliancewiththisrighteousdemandofGod,but that the claimsof theHolyOnemustbepressedonthosewhohavetransgressedagainstHim.Yetthatisjustthething the haughty rebel desires to hear about least of all, and the sadthingisthatsomanyarenow,wittinglyorunwittingly,withholdingthatwhich is unpalatable to men but which is honoring to God. Howwidespread this withholding is, may be quickly discovered by anexamination of present-day tracts purporting to explain how a sinnermaybesaved:inmostofthemnotawordissaidaboutrepentance.

Evenwhereitisheldthatrepentanceisnecessarybeforeasinnercanbesaved, only too often the most shallow and superficial views areentertained of what repentance really is. Inmany circles it is assumedthatifapersonshedstearsorappearstobebroken-heartedonaccountoftheevilcoursehehas followed, this isclearproof thatasavingworkofDivine grace has begun in that person's heart. But this by no meansfollows.Theprickings of anuneasy conscience arenot the same as theconviction of sinwhich is producedby theHoly Spirit. Esauwept, andwept bitterly, yet he was not regenerated. Felix trembled under thepreachingofPaul, but there isnohint inScripture thathehasgone to

Heaven.Multitudesaredeceivedonthisverypoint,andthereisverylittleinpresent-dayministrywhichiscalculatedtoundeceivethem.Everyoneofuswhovalueshissoulandisconcernedabouthiseternaldestiny,willdowelltocarefullyexaminehisrepentanceinthelightofScriptureandascertainwhetheritbeofmanorfromGod,naturalorsupernatural.

Thefirstoccurrenceoftheword"repent"furnishesthekeytoitsmeaningandscope.InGenesis6:6weread:"AnditrepentedtheLordthatHehadmademanontheearth."Thelanguageisfigurative,forHewhoisinfinitein wisdom and immutable in counsel never changes Hismind. This isplainfrom"GodisnotamanthatHeshouldlie,neitherthesonofmanthatheshouldrepent"(Num.23:19),and"ThestrengthofIsraelwillnotlie nor repent, for He is not a man that He should repent" (I Samuel15:29); and again, "with whom is no variableness, neither shadow ofturning"(James1:17).Thus, in the lightof thesedefinitestatementswearecompelledtoconcludethatinGenesis6:6(andsimilarpassages)theAlmightycondescendstoaccommodateHimselftoourmodeofspeaking,andexpressHimselfafterahumanmanner—asHedoesinPsalm78:65;87:6;Isaiah59:16,etc.

Now by carefully noting the setting of this word in Genesis 6:6 andattentivelyobservingwhatfollows,wediscover:first,thattheoccasionofrepentance is sin, for in Genesis 6:5 we read that "God saw that thewickedness of man was great in the earth": thus repentance is arealizationof theexceedingsinfulnessofsin.Second, that thenatureofrepentanceconsistsinachangeofmind:anewdecisionisformedinviewofthedeplorableconditionsexisting—"itrepentedtheLordthatHehadmade man." Third, that genuine repentance is accompanied by a realsorrow for sin, for thatwhich necessitated the change ofmind: "and itgrievedHimatHisheart"—cf.2Corinthians7:10.Fourth,thatthefruitor consequence of repentance appears in a determination to undo(forsake,andrectifyasfaraspossible)thatwhichissorrowedover:"andthe Lord said, I will destroy man" (verse 7). All of these elements arefound in a repentance which has been produced in the heart by thegracious and supernatural operation of the Holy Spirit. Let us nowconsider:

1.ItsNecessity

This isdiscoveredby a contemplationof the law, for "by the law is theknowledge of sin" (Romans 3:20). Where there is no expounding andenforcing of the holy law of God there can be no true, deep savingknowledgeofsin.AstheapostlePaulsoplainlyaffirms,"Ihadnotknownsin, but by the law" (Romans 7:7). The exceeding sinfulness of sin(Romans7:13)isonlyexposedwhentheSpiritturnsthelightofGod'slawupon our conscience and heart. But this is preeminently an age oflawlessness,andthatineveryrespect.Anditcannotbeotherwise:wherethelawofGodisflouted,wherethousandsofpreachersaredeclaringthatthe law has no place in this dispensation of grace, we cannot expectpeopletohavemuchrespectforhumanlaw.Godhascausedthepeopletoreap that which they have sown: having sown the wind, they are nowreaping the whirlwind. Bolshevism and anarchy are the inevitablereboundfromhavingslightedandrejectedtheTenCommandments!

PracticalgodlinessconsistsinconformityofheartandlifetotheLawofGod,andinasincerecompliancewiththeGospelofChrist.ButitisonlyaswerightlyunderstandboththeLawandtheGospelthatwecandiscernwhereinaconformity to theoneandacompliancewith theotherreallyconsists.NowtherequirementsoftheLawaresummedupinthatword,"Youshall lovetheLordyourGodwithallyourheart,andwithallyoursoul,andwithallyourmight"(Deuteronomy6:5,andcf.Matthew22:37).Observecarefullythethreethingsherespecified:First,thedutyrequired,namely, love to God. Second, the ground or reason for this, namely,becauseHeistheLordourGod.Third,themeasureorextentofthisduty,namely,toloveHimwithalltheheart.Nothingotherthanthis,nothinglessthanthis,willevermeettherighteousclaimsofGoduponus.

NowthatwhichisimpliedinandrequireduntoareallovetoGodis,firstatrueknowledgeofHim.IfourapprehensionsofGodarewrong,iftheyarenotformedbyScripture,thenitisobviouswehavebutafalseimageofHim,framedbyourownfancy.ByatrueknowledgeofGod(John17:3;IJohn5:20)wemean farmore thanacorrect theoreticalnotionofHisperfections: there must be a heartfelt realization of His personalloveliness,Hisineffableglory.Andwherethattruthtrulyexists,therewillbe a delighting of ourselves in Him (Psalm 37:4) and a desire and adeterminationtopleaseHim.Asself-lovenaturallycausesustomagnify

selfandseektopromoteourowninterests,soatruelovetoGodcausesustoputHimfirstandseekHisinterests.

Inrepentancesinisthethingtoberepentedof,andsinisatransgressionofthelaw(IJohn3:4).Andthefirstandchiefthingrequiredbythelawissupreme love to God. Therefore, the lack of supreme love to God, theheart'sdisaffectionforHischaracterandrebellionagainstHim(Romans8:7)isourgreatwickednesswhichwehavetorepentof.Butitwillneverbe in our hearts to repent unless we truly see our blame. And we cannevertrulyseeourblameuntilweperceivethatwhichchieflyrendersusto blame. It is the excellency of God, the infinite perfections of HisgloriousbeingwhichrendersHimworthyofandentitledtooursupremelove and fullest obedience; and this it is which chiefly renders us toblame, for not having loved and servedHim.Not to love so lovable anObjectastheGodofloveisthecrimeofcrimes.

TheEvilOfSinWhatissin?Sinissaying,IrenouncetheGodwhomademe; I disallowHis right to governme. I care notwhatHe says tome,what commandmentsHe has given, nor howHe expostulates: I preferself-indulgencetoHisapproval.IamindifferenttoallHehasdonetoandforme;His blessings and giftsmoveme not: I am going to be lord ofmyself. Sin is rebellionagainst theMajestyofHeaven. It is to treat theAlmightywithcontempt.Ohowvastlydifferentathingissinfromwhattheworldsupposes!HowinsensiblearetheunregeneratetothegloryofGodandthatwhichisdueuntoHimfromus!

Thenaturalmansupposesthatthegreatevilofsinconsistsinitsbeingsoinjurious tous.Foracreaturewhich isabsolutelydependent toassumeanattitudeofhaughty independence, is the sinof sins.TodespiseOnewho is infinitely glorious and infinitely worthy of honor, love andobedience, is an awful abomination. To be more concerned aboutpleasing fellow-rebels than to seek the favor ofGod is turpitude of theblackestdye.Oreader, ifyouhaveneverseenthegreatevilofsin, thenyouareastrangertoGodandblindtoHissurpassingloveliness;youareundertheblindingpowerofsin.

Weigh well what is now being presented if you value your soul, dearfriend. The "deceitfulness of sin" (Hebrews 3:13) may hitherto have

closedyoureyes to the terrible conditionyouare in. If so, areyounowwilling to be undeceived? Are you willing to really see yourself? Thenmakenomistakeuponthispoint:neverwasanysinnerpardonedwhilehewasimpenitent;andneverwasasoultrulypenitentwhileinsensibleofthegreatevilofsin;andneverdidasinnerperceivethegreatevilofsinuntil he became acquainted with the infinitely great and glorious Godagainstwhomhehassinned.Youmayindeedhavebeensorryforsinonotheraccounts—asexposingyoutoshamebeforemen,ashavinginjuredyourreputation,orbecause ithasbroughtdownGod'schasteninghanduponyourbodyortemporalaffairs.Butifyouhaveneverseenthegreatevilofsinas it isagainst thatGodwhois infinitelyglorious inHimself,thenyourrepentancewasnotgenuine,andGodhasnotpardonedyou.

"AgainstYou,Youonly,haveIsinned,anddonethisevil inYoursight"(Psalm 51:4). A sense of the great evil of sin is essential to truerepentance.Wecannotbesuitablyaffected toward thingsunlessweseethemastheyare.Nomatterhowlovelyathingorpersonmaybe,iftheirexcellencybenotperceivedtheheartisuntouched.EventheinfinitegloryofGodwillnotexciteouresteemandloveifwehavenosenseofit.So,ontheotherhand,letsinbeneversoevil,yetifthisbenotrealizedwearenot suitably affected toward it. Though it deserves to be hated withperfect hatred, and though there be every reason why we should behorrifiedonaccountofitandabaseourselvesbeforeGod,mourningitinbitterness of heart, fearing it, watching against it as the greatest of allevils, yet we shall never do so until we see sin in its real hideousness.Thus a deep sense of the infinite evil of sin is plainly essential torepentance,yes,itisfromthisthatrepentanceimmediatelysprings.

Theevilof sinarises fromourobligations todootherwise,namely,ourbeingunderobligation to loveandserveHimwho is infinitelyglorious.ButunlessIclearlyseethis, therewillnotbe,therecannotbeanydeeprepentance.The languageof ever sinner'sheart is, I carenotwhatGodrequires.Iamgoingtohavemyownway.IcarenotwhatbeGod'sclaimuponme,I refuse tosubmituntoHisauthority. IcarenotwhatHehasthreatenedtodountothosethatdefyHim,Iwillnotbeintimidated.Hiseyesmaybeuponme,butIamnotgoingtoberestrainedthereby;IcarenotwhatHelovesandwhatHehates,Ishallpleasemyself.Butwhenthe

HolySpiritenlightensandconvictsasoul,hislanguageis,"AgainstYou,Youonly,haveIsinned,anddonethisevilinYoursight."

WhatRepentance Is Thus, true repentance issues from a realization intheheart,wroughtthereinbytheHolySpirit,ofthesinfulnessofsin,oftheawfulnessofignoringtheclaimsofGodanddefyingHisauthority.Itis therefore a holy horror and hatred of sin, a deep sorrow for it, anacknowledgmentof it beforeGod, anda completeheart-forsakingof it.NotuntilthisisdonewillGodpardonus.WhoeverwilltakethetroubletosearchthroughtheScripturesonthispointwillfindthatitisplainlyanduniformlytaughtbyMosesandtheProphets,byChristandHisapostles.BeginwithwhatGoddemandedonthedayofAtonement:"whateversoulitbethatshallnotbeafflictedinthesameday,"sofarfromthesacrificeremovinghissins,"heshallbecutofffromhispeople"(Leviticus23:29).

Weighwelltheteachingoftheseverses:"Iftheyshallbethinkthemselvesin the land where they were carried captives, and repent, and makesupplication unto You in the land of them that carried them captives,saying,Wehave sinned, andhavedoneperversely,wehave committedwickedness;AndreturnuntoYouwithall theirheart,andwithall theirsoul,inthelandoftheirenemies,whichledthemawaycaptive,andprayunto You... Then hear You their prayer and their supplication...andforgiveYourpeoplethathavesinnedagainstYou"(IKings8:47-50).Nochange in dispensationhaswrought any change in the character of thethriceholyGod.Hisclaimsareeverthesame.

For the teachings of the Prophets see Psalm 32:3-5; Proverbs 28:13;Jeremiah 4:4; Ezekiel 18:30-32; Hosea 5:15; Joel 2:12-18. John theBaptist, the forerunner of Christ, preached saying, "Repent, for thekingdom of Heaven is at hand" (Matthew 3:2). This was as though hesaid,"SuchisthenatureoftheMessiah'skingdom,soholyisit,thatnoimpenitent sinner, while such, can be a member of it and share itsblessings. The promised One is on the eve of making His appearance:therefore repent you, and thus be prepared to receive Him." Thus didJohnpreach,andmanydidheturntheLordtheirGod:Luke1:16,17.

The Lord Jesus taught and constantly pressed the same truth.His callwas,"Repentyou,andbelievetheGospel"(Mark1:15):theGospelcannot

be savingly believed until there is genuine repentance— as the groundmust be plowed before it is capable of receiving the seed, so the heartmustbemeltedbeforeitwillwelcometheLordandSaviorJesusChrist.ThereforedidHedeclare,"Blessedaretheythatmourn,fortheyshallbecomforted"(Matthew5:4),andannouncethatHehadbeensent"tohealthe broken-hearted" (Luke 4:18). He came here to "call sinners torepentance"(Luke5:32),andinsistedthat"Exceptyourepent,youshallalllikewiseperish"(Luke13:3,5).Heillustratedthistruthatlengthintheparableoftheprodigalson,who"cametohimself,"repented,leftthe"farcountry" and returned to the Father, and so obtained his forgiveness(Luke15:17-20).

When risen from the dead, Christ commissioned His servants "ThatrepentanceandremissionofsinsshouldbepreachedinHisnameamongallnations"(Luke24:47),andActs5:31tellsusthatHehasbeenexaltedon high to communicate these blessings in the same order, namely, togive repentance to (the spiritual) Israel and forgiveness of sins."Accordinglywe find theApostles,whowere filledwith theHoly Spirit,thus carrying out His command. On the Day of Pentecost whenmanywere "pricked in theirhearts"andasked "what shallwedo?",Peterdidnotsay,DonothingbutrestuponthefinishedworkofChrist.Instead,hesaid, "Repent, and be baptized every one of you in the name of JesusChristfortheremissionofsins"(Acts2:38).Again,inActs3:19wefindhimsaying, "Repentyou thereforeandbeconverted thatyoursinsmaybeblottedout!"

WhenPaulwasconvertedandsenttopreachtheGospeltotheGentiles,itwasto"opentheireyesandtoturnthemfromdarknesstolightandfromthepowerofSatanuntoGod,thattheymightreceiveforgivenessofsins"(Acts 26:18); hence we find he went everywhere and preached tomenthat they should "repent and turn to God and do works meet forrepentance"(Acts26:20),"testifyingtobothJewsandalsototheGreeks,repentance toward God and faith toward our Lord Jesus Christ" (Acts20:21).Astothosewhoshuttheireyes,stoppedtheirears,hardenedtheirhearts, and were given up to destruction in the days of the Prophets(Isaiah6:10),ofChrist(Matthew13:15),andoftheApostles(Acts28:27),theirsentenceranthus:"Lesttheyshouldseewiththeireyes,hearwith

theirears,understandwiththeirhearts,andbeconverted,andIshouldheal them," which compared with Mark 4:12 signifies, "and their sinsshouldbeforgiventhem".

AgainsttheseclearandconsistenttestimoniesofHolyWrit,certainmenhave insisted that theDivine call to repentancewasnevermade to anyexceptthosewhowereincovenantrelationshipwithGod.Butaswehaveshown,Acts17:30and26:20clearlyexposethiserror.Somehavepointedoutthattheword"repent"isnotoncefoundinallJohn'sGospel,andinviewof20:31havereasoned that it isnotnecessaryuntosalvation.ButJohn'sGospelisplainlyaddresseduntothosewhoaresaved(see1:16).Itis that Gospel which sets forth the Son in relation to the sons of God.John20:31obviouslymeansthatthisGospeliswrittentostrengthenthefaithofbelievers; as I John5:13 (addressed to thosewhoalreadyknewtheyweresaved:see2:3etc.)signifiesthepurposeofthatepistlewastodeepen assurance. Others have drawn a false inference from the veryinfrequent mention of repentance in the Epistles, but they also areaddressedtothesaints;yet2Corinthians7:10;2Timothy2:25;2Peter3:9manifestly confirm the fact that repentance is required throughoutthisdispensation.

"There is no new thing under the sun" (Ecclesiastes 1:9), nor is thepresent-day denial of the necessity of repentance for salvation anytwentieth century novelty. In proof of this statementwe could fill pageafterpagewithquotationsfromAntinomiansandotherswholived longbefore"dispensationaltruth"wasfirstheardof.No,itisanolddeviceofSatan'syetunderanewdress.Butwoeuntothosewhoaccepthislie.GodmustceasetoexistbeforeHewilllowerHisclaimsandceasedemandingrepentance from all who have rebelled against Him. Make no mistakeuponthispoint,dearreader:itisturnorburn—turnfromyourcourseofself-willandself-pleasing;turninbroken-heartednessuntoGod,seekingHismercyinChrist;turnwithfullpurposetopleaseandserveHim,orbetormenteddayandnightforeverandeverintheLakeofFire.

2.ItsNature

"Exceptyourepent,youshallalllikewiseperish"(Luke13:3).Inviewofthesesolemnwordsit istremendouslyimportantthateachofusshould

seekandobtainfromGodtherepentancewhichHerequires,notrestingcontentwith anything short of this.Hence, there needs to be themostdiligentandprayerfulexaminationastothecharacterofourrepentance.Multitudesaredeceived thereon.Manyareperplexedby the conflictingteachingofmenonthesubject;butinsteadofthatdiscouraging,itshouldstirup to amore earnest searchingof theScriptures.Before turning tothepositivesideofthisbranchofourtheme,letusfirstpointoutsomeofthefeaturesofanon-savingrepentance.

1. Trembling beneath the preaching of God's Word is not repentance.True there are thousands of people who have listened unmoved to themostawe-inspiringsermons,andevendescriptionsofthetormentsofthedamned which have struck no terror to their hearts. Yet on the otherhand, many who were deeply stirred, filled with alarm, and moved totears,arenowinHell.Ihaveseenthefacesofstrongmenpaleunderasearching message, yet next day all its effects had left them. Felix"trembled"(Acts24:25)underthepreachingofPaul!

2.Being"almostpersuaded"isnotrepentance.Agrippa(Acts26:28)isacase in point. A person may give full assent to the messages of God'sservants,admire theGospel,yes, "receive theWordwith joy,"andafterall be only a stony-groundhearer (Matthew 13:20, 21).Not only so, hemaybeconsciousofhisevil-doingandacknowledge thesame.Pharaohowned"IhavesinnedagainsttheLordyourGod"(Exodus10:16).Amanmay realize that he ought to yield himself to the claims of God andbecomeaChristian,yetneverbemorethan"almostpersuaded."

3. Humbling ourselves beneath the mighty hand of God is notrepentance.Peoplemaybedeeplymoved,weep,gohomeanddetermineto reform their lives, and yet return to their sins.A solemn example ofthis is found in Ahab. That wicked king of Israel coveted Naboth'svineyard, plotted to secure it, and gainedhis endby causinghim to bemurdered.ThentheservantofGodmethimandsaid, "Haveyoukilledandalsotakenpossession?"Andwearetoldthathe"renthisclothes,andputsackclothuponhisflesh,andfasted...andwentsoftly"(IKings21:27-29).YetintheverynestchapterwefindhimagainrebellingagainstGod,andthathewascutoffbyDivinejudgment.Ah,myreader,youmayhavehumbledyourselfbeforeGodforatime,andyetremaintheslaveofyour

lusts. You may be afraid of Hell, and yet not of sinning. If Hell wereextinguished, sowould be the repentance ofmany churchmembers.Omistakenotfearofthewrathtocomeforaholyhatredandhorrorofsin.

4.Confessingsinsisnotrepentance.Thousandshavegoneforwardtothe"altar"or"mourners'bench"andhavetoldGodwhatvilecreaturestheywere, enumerating a long list of transgressions, but without any deeprealizationoftheunspeakableawfulnessoftheirsins,orasparkofholyhatred of them. The sequel has shown this, for they now ignore God'scommandmentsasmuchastheydidbefore.Omyreader,ifyoudonot,in the strength ofGod, resist sin, if youdonot turn from it, then yourimaginedrepentanceisonlywhitewash—paintwhichdecorates,butnotthegracewhichtransformsintogold.

5. You may even do works meet for repentance, and yet remainimpenitent.Asinnermaybeconvincedoftheevilofhisways,turnfromthem, and go so far as tomake restitution for the harmwhich he haswrought, and yet perish notwithstanding. A clear proof of this isfurnishedintheNewTestament.Judasconfessedhissinstothepriests,andreturnedtheirmoney(Matthew27:3-5),andthenhewentoutfromthepresenceof theseevilmen.Washesaved?No,hewentandhangedhimself! O how this ought tomake each of us tremble and search ourhearts.

TheGreekword"metanoeo,"whichoccursmost frequentlyas thewordrendered "repent," signifies a change of mind: Matthew 21:29 bothillustrates and confirms that definition. Yet let it be said veryemphaticallythatsavingrepentancemeansfarmorethanamerechangeofopinions:itisachangedmindwhichleadstoaction.Nowthischangedmindisnotbroughtaboutbyanyintellectualprocess,butistheresultoftheunderstandingbeingwroughtuponbytheconscience,andthat,astheconscience has been supernaturally ploughed up by theHoly Spirit. Inconsequence of this there is a judging or condemning of self, a takingsideswithGodagainstmyself.

Fallenmanisnotontrial,butisacriminalalreadyundersentence(John3:18). "There is none righteous, no, not one: There is none thatunderstands,thereisnonethatseeksafterGod.Theyareallgoneoutof

theway, theyare togetherbecomeunprofitable; there isnone thatdoesgood, no, not one" (Romans 3:10-12). That isGod's indictment againsteach of us. No pleading will avail, no excuses will be accepted. ThepresentissuebetweenGodandthesinneris,Willmanbowto,orendorsewithhisheart,God'srighteousverdict?

Itis justherethattheGospelmeetsus.Itcomestousasthosewhoarealready lost, as thosewho are "ungodly" "without strength," at "enmityagainstGod."WhentheGospelfirstcomestothesinneritfindshiminastate of apostasy from God, both as sovereign Ruler and our supremeGood, neither obeying and glorifying Him, nor enjoying and findingsatisfaction in Him. Hence the demand for "repentance toward God"before"faithtowardourLordJesusChrist"(Acts20:21).TruerepentancetowardsGod removes this disaffection of ourminds andhearts towardHim,under both these characters. In saving repentance thewhole soulturns toHimandsays: Ihavebeenadisloyalandrebelliouscreature: Ihave scorned Your high authority andmost rightful law. I will live nolongerthus.InowdesireanddeterminewithallmymighttoserveandobeyYouasmyonlyLord.IsubjectmyselfuntoYou,tosubmittoYourwill.

NoristheaboveallthatatrulypenitentsoulsaysuntoGod.Hegoeson:Hitherto I have been a miserable and forlorn creature, destitute ofanythingwhichcouldsatisfyormakemetrulyhappy.Myhearthasbeensetuponavainworldwhichcouldnotmeetmyrealneeds;ithasflatteredand mocked me often, but never contented me; it has "pierced methroughwithmanysorrows."IforsooktheFountainoflivingwatersandturnedtobrokencisternswhichheldnone.Iownandbewailmyfolly:Iunsparinglycondemnmyselfformymadness.InowbetakemyselftoYouasmypresentandeverlastingPortion.

TheGospelproclaimstheamazinggraceofGod,whichistheguiltyandcondemned sinner's only hope. Yet that grace will never be reallywelcomed until the sinner truly bows beneath God's sentence againsthim.Thisiswhybothrepentanceandfaitharedemandedofus.Thetwomustneverbeseparated.WhenourLordwasspeakingtothechiefpriestsandeldersabouttheirrejectionofJohn'smessage, thechargepreferredagainstthemwas:"yourepentednotafterward,thatyoumightbelievein

him"(Matthew21:32).Repentanceistheheart'sacknowledgmentofthejustice of God's sentence of condemnation; faith is the heart's gladacceptance of the grace and mercy which are extended to us throughChrist. Repentance is not simply the turning over of a new leaf andvowingthatIwillmendmyways:ratherisitasettingtomysealthatGodistruewhenHedeclaresIam"withoutstrength";thatinmyselfmycaseis hopeless; that I am nomore capable of "doing better" than I am ofcreatingaworld.NotuntilthisisbelievedontheauthorityofGod'sWordshallIreallyturntoChristandwelcomeHim—notasHelper,butasaSavior!

Repentanceismorethanconvictionofsinorterrorofthewrathtocome.This is clear from Acts 2:37, 38. Under Peter's searching message theJewsweremadetorealizetheirawfulguiltbeforeGod:theyweremadeconsciousoftheawfulfactthattheyhadmurderedthePrinceoflife,andso were in terrible fear of being cast into Hell. Nevertheless, thoughalready"prickedintheirhearts,"whentheycriedout"Whatshallwedo?"Petersaid,"Repent."Toasuperficialmind,suchademandmightappearneedless yet was it seasonable counsel. Their being "pricked in theirheart" was legal terror, whereas saving "repentance" is an evangelicaljudging of self, mourning over sin out of a sense of God's grace andgoodness.

AcarefulandprayerfulponderingofActs2:37,38 shouldcorrectmorethanoneerrorwhichisnowcurrentinvariouscircles.WhenthehearersofPeterwereaffrightedbytheirawfulcrimeandfearfulof thewrathtocome,prickedintheirheart—asthoughaswordhadbeenrunthroughtheirvitals—theycriedoutinanguish"Whatshallwedo?"Theapostledidnotsay,"Bepassive,thereisnothingyoucando,"thusencouragingthefatalinertiaofhyper-Calvinists.Nordidhesay"Believeyoursinsareblottedout,"whichisthecounselofmany"physiciansofnovalue"inourday.No,hisreplywasfarotherwise,insubstanceamountingtothis:Takeall theblamewhichbelongs toyou.Own thewhole truthuntoGod.Donotglossover,butconfessyourawfulwickedness;letyouruncircumcisedheartsbe trulyhumbledbeforeHim.And then lookby faith to the freegraceofGodthroughthebloodofChristforpardon,andintokenthatallyour dependence is on His meditation and merits, be baptized in His

name, and that shall be to youaneternal signof the remissionof yoursins.

"It is manifest from the nature of the case, that he who has his eyesopenedtoseethegloryoftheDivinenature,thebeautyoftheDivinelaw,theinfiniteevilofsin,theneedofaninfiniteatonement,andsotoseehisneed of Christ: and at the same time, views God as the supreme, all-sufficientGood, ready to receiveeverysinner that returnsHimthroughChrist:itismanifest,Isay,thateveryonewhoisthustaughtofGod,willrepent and turn to God as his sovereign Lord and supremeGood, andreturnthroughJesusChrist,who is thewayto theFather,andtheonlyway,intheviewofonethusDivinelyenlightened.ForintheclearerlightthegloryoftheDivinenatureandlawisseen,inexactproportionwillbethe sense of the infinite evil of sin, and the need of Christ's infiniteatonement and perfect righteousness. And so 'repentance toward God,andfaithtowardourLordJesusChrist'willbenaturallyimpliedineachother.

"HewhorepentsinviewofthegloryofGod,thegloryofthelaw,andofthe atonement, will in his repentance look only to free grace throughJesusChristformercy,inaviewofthegloryofGod,law,atonement,andwill in doing so, take thewhole blame of his disaffection to theDivinecharacter,asexhibitedinthelaw,andonthecrossofChrist,tohimself,judgingandcondemninghimself,andintheveryactoffaith,repentandbeconverted.Whenthereforeitissaid'BelieveontheLordJesusChrist,andyoushallbesaved'(Acts16:31),thesame(inclusive)thingismeantaswhenitissaid,'Repentyouthereforeandbeconvertedthatyoursinsmay be blotted out' (Acts 3:19). For the apostolic faith impliesrepentance, and sometimesboth together;but the same thing is alwaysintended. For in the view of the apostles, repentance and faith weremutuallyimpliedineachother"(Jos.Bellamy,1750).

AFullandFormalDefinitionofRepentance

Giving amore full and formal definition of repentance, we would say:Repentance is a supernatural and inward revelation fromGod, givingadeepconsciousnessofwhatIaminHissight,whichcausesmetoloatheand condemnmyself, resulting in a bitter sorrow for sin, a holy horror

and hatred for sin, a turning away from or forsaking of sin. It is thediscoveryofGod'shighandrighteousclaimsuponme,andofmylifelongfailure to meet those claims. It is the recognition of the holiness andgoodness of His law, andmy defiant insubordination thereto. It is theperception that God has the right to rule and govern me, and of myrefusal tosubmituntoHim. It is theapprehension thatHehasdealt ingoodness and kindness withme, and that I have evilly repaid Him byhaving no concern forHis honor and glory. It is the realization ofHisgraciouspatiencewithme,andhowthatinsteadofthismeltingmyheartand causing me to yield loving obedience to Him, I have abused Hisforbearancebycontinuingacourseofself-will.

Evangelical repentance is a heart-apprehension of the exceedingsinfulness of sin. It is the recognition of the chief thing wherein I amblameworthy,namely, inhavingsomiserably failed torenderuntoGodthat which is His rightful due. As the Holy Spirit sets before me thelovelinessoftheDivinecharacter,asIamenabledtodiscerntheexaltedexcellency of God, then I begin to perceive that to which He is justlyentitled, namely, the homage of my heart, the unrestricted love of mysoul, the complete surrender ofmy whole being toHim. As I perceivethat, fromthemoment Idrewmy firstbreath,Godhassoughtonlymygood, that theOnewhogavemebeinghasconstantlyministered tomyevery creature need, and that the least I can do in return is toacknowledgeHis aboundingmercies bydoing thatwhich is pleasing inHissight;IamnowoverwhelmedwithanguishandhorrorasIrealizeIhavetreatedHimmorevilelythanmyworstenemy.

Oftentimesexampleisbetterthanthemostaccuratedefinition.TheN.T.furnishesquiteamemberofconcreteinstancesevenwherethetermitselfisnotfound.Whenthe"publican"stoodafaroffandwouldnotsomuchas lift up his eyes untoHeaven, but smote his breast, saying, "God bemercifultomeasinner"(Luke18:13),webeholdrepentanceinaction.HerecognizedthatawfulmoraldistancewhichsinhadtakenhimfromGod;hewasdeeplyconsciousofhisutterunworthinesstogazeupontheHolyOne;heunsparinglyjudgedhimself;herealizedthathisonlyhopelayinthesovereignmercyofGod.Sotoothethiefonthecross:inhiswordstohis hardened companion, "Do you not fear God, seeing you are in the

samecondemnation,andweindeedjustly;forwereceivetheduerewardofourdeeds"(Luke23:40,41).Therewasnoself-examination,butreadyowningofhissinnershipandhisdeserttobepunished.

Markcarefully theexpressionsofpenitenceusedbyDavid inPsalm51.Hetalksnotofhis"failures,""mistakes"orinfirmities,butinsteadof"mytransgressions" (verse 1), "my sin" (verse 2), "his evil" (verse 4), "myiniquity"(verse9),andexpresslymentionstheworstfeatureofhiscrime,namely,his"blood-guiltiness"(verse14).Truerepentanceabhorsgentlenames for sin, nor does it seek to cloakwickedness. Thatwhich,whilebeing tempted, is thought of as no great offence, when (later) is trulyrepented of, is acknowledged to be heinous. Sin before its commissionoftenappearsuntothemindasaverysmallevil,butwhengraceactsinaway of repentance for it, then the false glamour disappears and it isviewedinitsdreadfulmalignityandloathedaccordingly.

TheAccompanimentofTrueRepentance

Truerepentanceisalwaysaccompaniedbyadeeplongingandasinceredetermination to forsake that coursewhich is displeasing toGod.Withwhat honesty could anyman seek God's pardonwhile he continued todefyHimandwouldnotpartwiththatwhichHeforbids?Wouldanykingpardona traitor, thoughhe seemednever sohumble, if he saw thathewould be a traitor still? True,God is infinitelymoremerciful than anyhumanking,yet intheverypassagewhereHefirst formallyproclaimedHis mercy, He at once added "that will by no means clear the guilty"(Exodus 34:5-7), that is, guilty-hearted, those with false and disloyalhearts towardHimself, whowould not be subject toHim in all things,and declined to have their every thought brought into captivity toobedienceuntoHim(2Corinthians10:5).

Whathas justbeensaidneeds tobe stronglyemphasized in thisdayoflawlessness,when,oneveryside,thevery"graceofGod"isbeing"turnedinto lasciviousness" (Jude 4). Many are the scriptures which set forthtruth, that there must be a forsaking of sin before God will pardonoffenders. "There is forgiveness with You, that You may be feared."(Psalm130:4).WereGodtograntpardonuntothoseinwhomtherewasnochangeofhearttofearandobeyHim,thentherewouldbemercywith

HimthatHemightbeinsultedanddishonoredstillfurther.God'smercyisneverexercisedattheexpenseofHisholiness!Godneverdisplaysoneof His attributes so as to dishonor another. To pity a thief, whilecontinuing a thief, would be folly, not wisdom. Well did the PuritanThomasGoodwin say, "Resolve either to leave every known sin and tosubmit toeveryknownduty,orelsenever look to findmercyand favorwithGod."

Of old it was announced that should any "bless himself in his heart,saying,Ishallhavepeace,thoughIwalkintheimaginationofmyhearttoadddrunkennesstothirst[thatis,onesintoanother]:theLordwillnotspare him" (Deuteronomy 29:19, 20). So, on the other hand it wasdeclared, "If My people which are called by My name, shall humblethemselves,andpray,andseekMyface,andturnfromtheirwickedways;thenwillIhearfromHeaven,andwillforgivetheirsin,andwillhealtheirland" (2 Chronicles 7:14, and cf. 2 Chron, 6:26). And the principles ofGod's judgment have not changed! The death of Christ has not causedGodtolowerHisstandard—howunspeakablyhorridanddreadfulthatanyoneshouldsupposethatithas!No,whatGoddemandedofold,Hedemandsnow.

Thus, repentance is the negative side of conversion. Conversion is awhole-hearted turning unto God, but there cannot be a turning untowithout a turning from.Sinmustbe forsakenbeforewe candrawnearuntotheHolyOne.Asitiswritten,"youturnedtoGodfromidolstoserve(livefor)thelivingandtrueGod"(1Thessalonians1:9).Thus,repentanceisthesinnermakinghispeacewithGod.Wearenotunmindfulofthefactthatthatexpressionisderidedbymany,yetitisascripturalone:"lethimtakeholdofMystrength,thathemaymakepeacewithMe"(Isaiah27:5).It is blessedly true that Christ "made peace through the blood of Hiscross" (Colossians1:20),yet it isequally true thatnosinnereverentersintothesavinggoodofChrist'sblooduntilhemakeshispeacewithGod;in other words, until he throws down the weapons of his warfare andceasesfightingagainstGod.TheLordJesusHimselfplainlytaughtthisinLuke 14: let the reader carefully ponder verses 28-33, paying specialattentiontov.32andthe"solikewise"ofv.33!

3.ItsImplications

"IfGodisanabsolutelyperfect,andinfinitelygloriousandamiableBeing,infinitely worthy of supreme love and honor, and universal obedience;andifourdisaffectiontotheDivinecharacterandrebellionagainstGod,isaltogetherinexcusableandinfinitelycriminal,agreeabletothevoiceoftheDivine lawandtothe importof thecrossofChrist; ifGodthegreatGovernoroftheuniverseviewsthingsinthislight,andinthisviewcallsuntousfromHeaventoconfessoursins,repentandturnuntoHimwithallourhearts; if these thingsare so,and theyare; then themeaningofGod'sWord is certain, the ideas designed to be conveyed by them aredeterminate.Torepent,beyonddispute,istochangeourmindsastotheDivinecharacter,tolayasideourprejudices,toopenoureyes,andbeginto look uponGod asHe is, an absolutely perfect, an infinitely gloriousandamiableBeing, infinitelyworthyofsupremeloveandhonor,andofuniversal obedience; and in the light of this glory to begin to view ourdisaffection and rebellion as altogether inexcusable and infinitelycriminal,andintheview,cordiallytakeallthatblametoourselveswhichGodlaysuponus,andtobeaffectedaccordingly.

"Repentanceisasaying,'righteousareYou,OLord,whenYouspeak,andclearwhenYou judge.' Should justice take place, no iniquity should beimputed unto You. It would not be a blemish, but a beauty in Yourcharacter,andallHeavenoughtforevertoloveandadoreYourgloriousmajesty,shouldIreceivemyjustdesertsandperishforever.ButYoucanhave mercy on whom You will, through Jesus Christ. To Your infinitegraceandself-movinggoodnessthroughHimIlook.'Godbemercifultome a sinner.' Repentance stands then in opposition to all our formerprejudices against the Divine character; and in opposition to that sin-extenuating, self-justifying, law-hating, God-blaspheming dispositionwhich reigns in every impenitent soul. God is seen in His beauty; theDivine law, as a ministration of condemnation and death, appearsglorious, our disaffection and rebellion infinitely criminal. We justifyGod,approveHislaw,condemnourselves,acceptthepunishmentofouriniquityasworthyofGod;andthusweconfess,repent,andturnuntotheLord, looking only to free grace through Jesus Christ for pardon" (J.Bellamy,1750).

Repentance,then,presupposes,first,arecognitionandacknowledgment

of God's claims upon us as our Creator, Governor, Provider andProtector. Because God is who and what He is, namely, the sum andsourceofallmoralandspiritualexcellency,andbecauseofourrelationtoHim as creatures completely dependent upon Him, He is infinitelyentitledtobelovedwithallourhearts,worshipedwithfullestadoration,andservedwithjoyous,perfectandunremittingobedience.Untilthereisat least some measure of a clear and definite (we do not say full)recognitionofthis,themindisyetundertheblindingpowerofSatan(2Corinthians 4:4) and the heart is yet alienated from God (Ephesians4:18). Thus, repentance necessarily presupposes regeneration, inwhichthefavoredsoulis"givenanunderstandingthatwemayknowHimthatis true" (1 John 5:20). The first evidence that this supernaturalenlightenment has been given, is the inward apprehension of God'sexcellencyandsupremacy,accompaniedbyahorrifiedconsciousnessofhowdreadfullyIhavefailed,allthroughmylife,togiveHimHisrightfulplaceinmyheartandlife.

In the second place, true repentance presupposes a hearty approval ofGod's law and a full consent to its righteous requirements. "The law isholy,andthecommandmentisholy,andjust,andgood"(Romans7:12):itcannotbeotherwise,forGodisitsAuthor,andnothingunholy,unjust,orevilcouldeverproceedfromHim.Itthereforefollowsthatsuchalawcanneverbealteredor repealed.Thosewhoaffirm that the lawofGodhasbeenabolished,castthegreatestreproachuponalltheperfectionsoftheDivinecharacter.UponHisholiness,wherebyHelovestherightandhatesthewrong:forarepealofthelawwouldsupposeGodreleasedHiscreatures from doing right and allowing them to do wrong. Upon Hisjustice,wherebyHegivestoeveryonehisdue:supposingHimtorescindHis righteous claims. Upon His immutability; supposing Him to havebeen in one mind in the past, and another in the present. Upon Hisgoodness:supposingHimtohavecancelledthatwhichwasdesignedforourhighestwell-being.

God'slawNeverRepealed

IfthereaderwillonlymakeadeterminedefforttograspthefactthattherequirementsofGod'slawareallsummedupin"youshalllovetheLordyour God with all your heart," etc. (Duet. 6:5), he ought to have no

difficultyinperceivinghowfrightfulistheteachingthatthelawhasbeenabrogated.Menmust indeed have strange conceptions of Divine graceandoftheGospel,iftheysupposethatGodisnowdemandingsomethingotherorsomething less than thesupremeplace inmen'saffectionsandlives.DotheythinkforamomentthatinO.T.timesGodwasaskingformore love thanwasHis due?Do they imagine that God does not nowdeserveasmuchloveasHeoncedid?Suchathoughtwouldbethemostawful blasphemy. Or, do they suppose that God has relinquished HisrightsandnowfreelyallowsHiscreaturestodespiseHim?ThatHehasmakeaconcessiontotheirevilheartsbyloweringHisstandard?Isnothereal source of opposition toGod's law the "enmity of the carnalmind"(Romans8:7)!

Perhaps thereader is inclinedtoreply,ButdidnotChristcomehere tofulfill the law for us, and does not His obedience free us from itsdemands? Pause, dear friend, and weigh well such a question, andendeavortoseewhatsuchaconceptplainly involves.SurelyyoudonotmeanthattheSonofGodbecomeincarnateforthepurposeofprocuringanabatementofthelaw,ortopurchaselawlesslibertyforHisrebellioussubjects. What! Could He esteem His Father's interest and glory, thehonorofHis lawandgovernment,so lightly?DidHeshedHispreciousblood so as to persuade the greatGovernor of theworld to slacken thereinsofgovernmentandgrantanimpiouslicensetolawlessness?Perishthethought.SuchaterribleconceptwouldmaketheineffablyholyChristtheenemyofGodandthefriendofsin.

So far from the Son coming to earth for such a purpose, He expresslydeclared,"ThinknotthatIamcometodestroythelaw,ortheprophets:Iam not come to destroy, but to fulfill. For truly I say unto you, UntilHeavenandearthpass,onejotoronetitleshallinnowisepassfromthelaw,until allbe fulfilled" (Matthew5:17, 18). If theverseswhich followthis quotation be carefully pondered, it will be seen that our Lorddenounced thePhariseesbecause theyhad,by theirown traditionsandinventions, nullifiedGod's law:while allowing that it condemned someexternal and gross acts of sin, theydenied that it reprehended the firststrivings of corruption in the heart. Therefore did Christ say, "Exceptyour righteousness shall exceed the righteousness of the scribes and

Pharisees, you shall in no case enter into the kingdom of Heaven"(Matthew5:20).

ThatthelawofGodwasnevertoberepealedistaughtagainandagaininPsalm119:"YourrighteousnessisaneverlastingrighteousnessandYourlaw is the truth...The righteousness of Your testimonies iseverlasting...ConcerningYourtestimonies,IhaveknownofoldthatYouhave founded them forever...Yourword is true from thebeginning, andeveryoneofYourrighteousjudgmentsenduresforever"(verse142,144,152,160).ItwasasthoughthePsalmistsaid,ThedutyrequiredbyYourlaw is right and good, everlastingly right and good, and therefore, asGovernoroftheworld.Youhavebylawforeversettledandestablisheditas duty and law never to be altered, but endure forever, and forever:therefore,willitendure.

SofarfromChristhavingdiedtodisannulthelaw,sothatnowitwhollyceasestobearuleoflifetobelievers,thegreatanddeclareddesignofHiscoming into the world was to recover His people unto a conformitythereto: see Titus 2:11-13. O howmen love their corruptions and hateGod's law, desiring to have it cashiered so that they may live as theyplease, and yet escape the reproaches of their consciences here andeternal punishment hereafter. But "God sits as king forever" (Psalm29:10)andwillasserttherightsofHiscrown,maintainthehonorofHismajestyandthegloryofHisgreatname,andvindicateHis injuredlaw.Heshallyetsay,"ButthoseMineenemies,whichwouldnotthatIshouldreignoverthem,bringhither,andslaybeforeMe"(Luke19:27).

Herein we may see plainly the imperative and absolute need forregenerationifeverafallencreatureistobewonforGod,andadefiantrebel transformed into a loving subject. "Because the carnal mind isenmityagainstGod;foritisnotsubjecttothelawofGod,neitherindeedcanbe"(Romans8:7)—suchistheterribleconditionofeverymanandwoman by nature. Nothing but the supernatural operation of the all-mighty Spirit of God can produce a change of heart, so that one cantruthfullysay"IdelightinthelawofGodaftertheinwardman"(Romans7:22).Butsuchteachingasthisneverhasbeenandneverwillbepopularin theworld.The falseprophetswhocarry"peace,peace"willbe loved,but theywhopress thehighandunchanging claimsof a righteousGod

willbehatedanddenouncedas"legalists,"etc.

Christ came into thisworld and died to answer all the demands of thelaw,andthis,notonlythatsinnersmightbesaved,butthatthelawitselfmight be themore firmly "established," that is, in the consciences andheartsoftheredeemed.Thereforedidtheapostlewrite"Dowethenmakevoid the law through faith? God forbid; yes, we establish the law"(Romans3:31).InthisveryepistletotheRomans,theapostle,movedbytheHolySpirit,laysitdownasafirstprinciplethat"thewrathofGodisrevealed from Heaven against all ungodliness and unrighteousness ofmen who hold the truth in unrighteousness' (Romans 1:18). From thispremise,hegoesontoprovethat,"Nowweknowthatwhateverthelawsays, it says to themwho are under the law: that everymouthmay bestopped,andalltheworldmaybecomeguiltybeforeGod"(3:19).ButisitnotclearasasunbeamthatifthelawhadbeenrepealedattheCrossthatnonecouldstand"guilty"beforeGod,forsinisnotimputedwhenthereisnolaw"(Romans5:13)!

If the lawwere repealed, what needwas there for such a long train ofargument to prove that "by deeds of the law there shall no flesh bejustifiedinhissight"(3:20)?Insuchacaseithadbeenquitesufficienttosay that a repealed law could neither justify nor condemn anybody.Instead,theapostleshowsthatthelawrequiresa"patientcontinuanceinwell doing" and threatens "tribulation and anguish upon every soul ofman that does evil" (Romans 2:5,7). This shows that both Jews andGentileshavesinnedandthereforearecondemnedbythelaw—broughtinguilty—andsotheapostledrawstheinevitableconclusionthatnonecanbeclearedorjustifiedbythelaw.Is itnotobviousthenthatallthisinspired reasoning supposes that the law is asmuch enforced as ever!AccordinglyhegoesontoshowChrist'sdeathansweredthedemandsofthelaw,andthat,nottomakeitvoid,butto"establish"it.

HenceitisthatwefindtheNewTestamentScripturesuniformlyspeakofthosewho have no saving interest in Christ's righteousness by faith asbeingasmuchunderthewrathofGodandthecurseofthelawasthoughHehadneverdied.Aswehaveseen,Romans1:18declares"ThewrathofGod is (not 'was') revealed from Heaven against all ungodliness andunrighteousness ofmen." Again, inGalatians 3:10we are told, "For as

manyasareoftheworksofthelawareunderthecurse:foritiswritten:Cursediseveryonethatcontinuesnotinallthingswhicharewritteninthebookofthelawtodothem":cf.2Thessalonians1:7-9.ButifthelawhadbeenrepealedbythedeathofChrist,thenalltheworldwouldhavebeen freed from the curse, for a repealed law can neither bless therighteousnorcursethewicked!

Therefore it iswefindthatwhenChristlesssinnersarereallyawakenedbytheHolySpirittoseeandfeelwhatadreadfulstatetheyarein,theyarealwaysconvincedthattheyareunderthewrathofGodandthecurseofHislaw:seeRomans7:9-11,andtherebytheyaremadetounderstandtheirdireneedofaSavior.ButhowcouldtheHolySpiritusethelawifithad been repealed? And what of those who are never awakened andconvictedby theSpirit, andwho continue todespise the claimsofGodandfloutHisholy law?Ah,theyshall findthataftertheirhardnessandimpenitent heart they have but treasured up unto themselves "wrathagainst the Day of wrath and revelation of the righteous judgment ofGod"(Romans2:5).

GodtheFather,astheGovernoroftheworld,gavethelaw.GodtheSonmagnified it (Isaiah 42:21) by expounding its purity, by obeying itsprecepts,byenduringitspenalty.GodtheHolySpirithonorsthelawbypressing upon the sinner its holy demands, and using it as a"schoolmaster" tobringhim toChrist (Galatians3:24). It is the specialworkofthethirdpersonoftheTrinitytocommunicateuntoeachoftheelecta senseof the infinitegloryofGod, theequityofHis law,and therighteousness of His claims upon them. He begets within them adispositionwhichconformsthemuntothedischargeoftheirduties,andthis he does by putting the law into theirminds andwriting it in theirhearts (Hebrews8:10). In thisway it becomes their verynature to loveGodwithalltheirheartssothatthey"mightserveHimwithout(servile)fear in holiness and righteousness beforeHim, all the days of our life"(Luke1:74,75).ThusdoboththeSonandtheSpirithonortheFatherasSupremeGovernor, and join in the samedesign to discountenance sin,humblethesinner,magnifythelaw,andglorifygrace.

But this enforcing of the infinite glory of God, of His governmentalsupremacy,ofHisholy law,ofHis righteousclaims,ofHisdemand for

loving obedience and an implicit compliance with all His demands, iswhatis leftoutofeveryfalsereligionintheworld.Andtodaythereare,perhaps, as many false religions inside of Christendom as there areoutside — denials of the Truth, perversions of the Truth, half-truthstwisted and mangled, lawlessness proclaimed under the pretense ofexalting grace. "Pretense" we say, for God's grace never reigns at theexpense of righteousness but "through righteousness" (Romans 5:21).Divinegraceteachesusthat"denyingungodlinessandworldly lusts,welivesoberly,righteously,andgodlyinthispresentworld"(Titus2:12).Itis theministers of Satan, "deceitfulworkers" (2Corinthians 11:13)whoarenowby theirone-sided teachingcausingmany to "turn thegraceofourGodintolasciviousness"(Jude4).

Here, then, is the explanationwhy true repentance is so littlepreachedtoday. The sense of God's governmental supremacy has been lost, theclaimsofHisrighteousnessareignored,theunchangingdemandsofHisholylawarenolongerrecognized,hence,theunregenerate,notknowingGod, having no sense of His infinite glory, and there being practicallynothinginpresent-daypreachingtoinstructthemtherein,itfollowsthatall their imaginedreverence foranddevotiontoGodtakes itsrise frommerelyselfishconsiderations,nothingbutselflove(thenaturalinstinctofself preservation) lying at the bottomofmodern "Christianity."As it isnaturalforunregeneratementosupposetheydeservesomethingfortheirduties,soitisnaturalforthemtobeinsensibleoftheinfiniteeviloftheirsins.Andhenceitisthatnewgospelsareinvented,newnotionsof"Thewayofsalvation"arecontrived,tosuitthedepravedtasteofunhumbledandimpenitentsinners,whoareconcernedabouttheirowninterestsandcarenotwhatbecomesofGod'sglory.

In the third place, true repentance presupposes a frank and broken-hearted acknowledgment of our wicked failure to keep God's righteouslaw. When the Holy spirit opens the eyes of a sinner to see, in somemeasure, thesupremeexcellencyand lovelinessof theDivinecharacter,and shows him how infinitely worthy God is of our sincere adoration:whenHeassuresusoftherighteousnessandgoodnessofGod'slaw,andhowjustlyHeisentitledtobelovedbyuswithallourhearts;andwhenHeconvictsusofourwretchedand lifelong failure toresponduntoHis

mostjustclaimsuponus;whenHemakesusfeelthatsofarfromhavingdelighted ourselves in this infinitely glorious God, we have sought todismissHim fromour thoughts, and set our hearts upon the perishingthingsoftimeandsense,seekingoursatisfactioninthem:andthatsofarfromhavingownedHisrightfulsupremacyoverusandHisjustclaimforourlivestobegovernedbyHim,wehavescornedHisauthority,ignoredHiscommandments,andactedonly inself-will—then it is for the firsttimewebegintoperceivetheinfiniteevilofsin,andarefilledwithself-loathing,horrorandgriefatourterriblecourseofconduct.

Whatwehave justendeavoredtoset forth isasdifferent fromwhatthestrivingsofanuneasyconscienceproduceaslightisfromdarkness.Onewho has never been the subject of the supernatural and graciousoperationsoftheSpiritmayblamehimselfforSabbath-breaking,takingtheLord'snameinvain,lying,drunkenness,whohasneverfelthimselftoblameforbeingdisaffectedtotheDivinecharacter.EventhewickedkingSaulonceacknowledged,"Ihavesinned,Ihaveplayedthefool,andhaveerred exceedingly" (1 Samuel 26:21). So has many another since then,who was altogether blind to the chief thing wherein he was to blame.While men are ignorant of the beauty of God's character, of howabsolutelyworthyHeisofbeingloved;whiletheyperceivenottheequityand blessedness ofHis law, of how absolutely entitled it is to implicit,unremitting, and joyous obedience; it is impossible that they shouldrepentbecauseoftheirfailuretorenderthistoHim.

JustastheabsenceoflovetoGod,togetherwithdisaffectiontoHisholycharacter, lies at the root of and influences the whole course ofwickednesswhichmankindgenerallylivein,sowhenScripturecallsuponmentorepentofparticularsinsandturntoGod,itistheirlackofloveforGod and their enmity against His law, as manifested in and by theirparticular sins, which they are required to repent of. There is no sinwhateverthatanymanisguiltyofbutwhatitproceedsfromadisrespectofGod's characterandadisregardofHisauthority.Thus itwas saidofDavid's sin that he not only had "despised the commandment of theLord,"buthad"despisedMe,"theLord(2Samuel12:9,10).Thereforeinrepentancewearerequirednotonlytojudgeourparticularsins,butalsothatinsubordinationtoGodwhichproducedthem:wearetounsparingly

and bitterly condemn ourselves because we have treated the Lord ofglory,theKingoftheuniverse,withcontempt.Thatisthecrimeforwhichweare,aboveallthingselse,toblame.NotuntilwehaverealizedthatourrebellionagainstGodwassuchthatnothingbutthedeathofChristcouldpossiblyatoneforit,havewetrulyrepented.

TheDesignofRepentance

Thus,genuineandsavingrepentance isa takingsideswithGodagainstmyself. It is not that our repentance extirpates our sins, for there isnothing meritorious about it. It makes no amends for our past vileconduct,nordoesitmoveGodtomercy.Yetisrepentancerequired,yesdemandedofus,andDivinemercyisnotshownwherenorepentanceis.No,repentanceisdesignedtomaketheheartloathesin,andthatthroughadeepsenseofitsinfiniteenormityanddreadfulpollution:itistomakeusdreadsinthroughaheart-realizationofitsawfulguilt.Onlythusisthestubbornwillbrokenand theheartmadecontriteandprepared to turnuntotheLordJesusandseeksalvationthroughHimbygracealone.

ThreeKindsofRepentancespokenofinScripture

Wetrust thatsufficienthasbeensaid intheprevioussectionstoenableanyexercisedandprayerful reader todistinguishbetweena falseandatrue repentance, between anon-saving and savingone.There are threekinds of repentance spoken of in Scripture. First, that of desperation:Esau, Pharaoh,Ahithophel, and Judas are illustrations. Second, that ofreformation: Ahab's and that which was brought about under thepreachingofJonah,areillustrations.Third:thatwhichisuntosalvation:Acts 11:18; 2 Corinthians 7:10. It is most important that we learn todiscriminate between legal conviction and evangelical repentance.Multitudes are deceived at this point: they suppose that because theyhavebeenterrifiedthroughcontemplationofthewrathtocomeandhaveabandonedmanyoftheirevilways,theyhaverepented.Thisbynomeansfollows.AlegalconvictionfearsHell,evangelicalrepentancereveresGod:the one dreads punishment, the other hates sin; the one informs themind, the other melts the heart. Evangelical repentance makes noexcuses and has no reserves, but cries "I have dishonored Your name,grievedYourSpirit,abusedYourpatience."

Whena sinner is brought to truly realize that he is in great danger, heearnestly desires and diligently seeks deliverance, but that is from thenatural instinct of self-preservation, and not because of supernaturalgrace atwork in his heart. Tell him that nothing is required from himexcept tobelieve inChrist, rest onHis finishedwork, and like a stony-groundhearerheatoncereceivestheWordwithjoy,andnohumancanmakehimdoubthissalvation.YethishearthasneverbeenbrokenbeforeGod,norhasheanytrueloveforHim.Suchpeoplemendtheirwaysandbecome zealous religionists. They pray earnestly, read their Biblefrequently, and sometimes become active workers in warning theirfellows.Buttellsuchthatnotwithstandingtheirtears,zeal,andbelievingthe letterofScripture, theydeserve tobedamnedasmuchas theyeverdid,andthatGodcanjustlyrefusethemmercy,andtheirenmityagainstHimislikelytobecomeswiftlyapparent.

Thousands of deceived souls in Christendom, deluded by the falsegospellersoftheday,loveaGodwhohasnoexistenceexceptintheirowndisordered imagination. And terrible beyond words will be theirdisillusionmentinthenextworld."Howsadanddreadfulthingwillitbeforsuchpoorsinnerswhentheycometodie,andenterintotheworldofspirits, there to find that the God they once loved and trusted in, wasnothingbutanimageframedintheirownfancy!TheyhatedtheGodofScripture,andhatedHisLaw,andthereforewouldnotbelievethateitherGodorHisLawwereindeedwhattheywere.Theywereresolvedtohavea God and a law more to their own minds. How dreadful will theirdisappointment be!How terrible their surprise! Theywouldnever ownthattheywereenemiestoGod;nowtheywillseethattheirenmitywassogreatastomakethemresolutely—notwithstandingtheplainestevidence—eventodenyHimtobewhatHewas.Andhowrighteouswillthewaysof theLord appear to be unto them then, in thatHe gave such over tostrongdelusiontobelievea lie,becausetheywouldnot lovenorbelievethetruth,buthadpleasureinunrighteousness."(Jos.Bellamy)

WhileGodbeconsideredmerelyasCreditorandsinnersasdebtorsandChrist isregardedaspayingthewholedebtofallwhobelieve, itcannotbutbethatsoulswillbefatallymisled.BecauseChristobeyedthelawaswellassuffereditspenalty,itbynomeansfollowsthatwearedischarged

fromdoingourduty.Yet,itisnowbeingtaughtoneverysidethatChristhasdoneall, and that there isnothing todobut firmlybelieve inHim,thatChristianshavenothingtodowiththeLaw,no,notasaruleoflife;thattheyhavebeenfreedfromallobligationstoanyduty.ButScriptureaffirmsthatChristdiedto"purifyuntoHimselfapeculiarpeople,zealousof good works" (Titus 2:14), and that so far from the Christian beingdischargedfromduty,hisobligationsareimmeasurablyincreasedbythegraceoftheGospel:Romans12:1.Buteverythingisviewedinafalselighttoday,andinsteadofChristbeingregardedastheFriendofholiness,HeismadetheMinisterofsin.

SpurgeononRepentance

"Repentancetobesuremustbeentire.Manywillsay,Sir,Iwillrenouncethis sin and the other, but there are certain darling lustswhich Imustkeep.Osirs,inGod'snameletmeentreatyou:it isnotthegivingupofany one sin, nor fifty sins, which is true repentance; it is the solemnrenunciationofeverysin.Ifyoudoharboroneoftheseaccursedvipersinyourheart,yourrepentance isbutasham; ifyoudo indulge inbutonelustanddogiveupeveryother,thatonelust,likeoneleakinaship,willsinkyoursoul.Thinkitnotsufficienttogiveupyouroutwardvices,fancyitnotenoughtocutoffthemorecorruptsinsofyourlife:itisallornonewhichGoddemands.'Repent'saysHe,andwhenHebidsyourepent,Hemeans repent of all your sins, otherwise He can never accept yourrepentance as being real. He says, 'Guild you as you will, O sinner, Iabhoryou!Yes,makeyourselfgaudy,likethesnakeinitsazurescales,Ihateyoustill,forIknowyourvenom,andIwillfleefromyouwhenyoucometoMeinyourmostspeciousgarb.'Allsinmustbegivenup,orelseyoushallneverhaveChrist.Alltransgressionmustberenounced,orelsethegatesofHeavenmustbebarredagainstyou,Letus remember this,thatrepentancetobesincere,itmustbeentire.

"True repentance is a turning of the heart, as well as the life; it is thegiving up of the whole soul to God to be His forever and ever; it is arenunciationof thesinsof theheart,aswellasof thecrimesof the life.Ah, dear hearers, let none of us fancywehave repentedwhenwehaveonlya falseand fictitious repentance; letnoneofus take that tobe theworkoftheSpiritwhichisonlytheworkofpoorhumannature;letusnot

dream that we have savingly turned unto God, when perhaps we haveonlyturnedtoourselves;letusnotthinkitisenoughtohaveturnedfromvicetovirtue;letusrememberitmustbeaturningofthewholesoultoGod,soastobemadeanewinChristJesus;otherwisewehavenotmettherequirementsofthetext.

"Lastly,uponthispoint,truerepentancemustbeperpetual.ItisnotmyturningtoGodduringtodaythatwillbeaproofthatIamatrueconvert;it is forsaking my sins throughout the whole course of my life, until Isleepinthegrave.Youmustnotfancythattobeuprightforaweekwillbe a proof that you are saved; it is a perpetual abhorrence of evil. ThechangewhichGodworksisneitheratransitorynorsuperficialone;notacuttingoffthetopoftheweed,butaneradicationofit;notthesweepingawayofthedustofoneday,butthetakingawayofthatwhichisthecauseofthedust.Youmaytodaygohomeandpretendtopray,youmaytodaybe serious, tomorrow honest, and the next day youmay pretend to bedevout,butyet,ifyoureturn—asScripturehasit,likethedogtoitsvomitandlikethesowtoitswallowinginthemire—yourrepentanceshallbutsinkyoudeeperintoHell,insteadofbeingaproofofDivinegraceinyourheart"(fromSpurgeon'sSermononPsalm7:12).Wouldthatsuchfaithfulsermons were being preached in the so-called orthodox and"fundamentalist's"pulpitstoday.

"Tolearnbyheartthatwhichotherssayfromtheheart—togettheoutlineof abeliever's experience, and then to adopt it skillfully toone's self asourownexperience—this isa thingsosimplethat insteadofwonderingthere are hypocrites, I oftenmarvel that there are not ten timesmore.And then again, the graces—the real graces within—are very easy tocounterfeit.There isa repentance thatneeds tobe repentedof, andyetapproaches near as possible to true repentance.Does repentancemakemenhatesin?Theywhohaveafalserepentancemaydetestsomecrimes.Does repentancemakemen resolve that they will not sin? So will thisfalserepentance,forBalaamsaid: 'IfBalakwouldgivemehishousefullofsilverandgold,IwillnotgobeyondthewordoftheLord.'Doestruerepentancemakemenhumblethemselves?Sodoesfalserepentance,forAhabhumbled himself beforeGod, and yet perished. There is a line ofdistinction so fine that an eagle's eye has not seen it; and only God

Himself,andthesoul that isenlightenedbyHisSpirit,cantellwhetherourrepentanceberealornot"(SpurgeononLuke13:24).

Tohelptheexercisedreaderidentifytruerepentance,consider:

4.ItsFruits

First,arealhatredofsinassin,notmerelyitsconsequences.Ahatrednotonlyof thisor that sin,butofall sin,andparticularlyof the root itself;self-will."ThussaystheLordGod,Repent,andturnfromyouridols;andturnawayyourfacesfromallyourabominations"(Ezekiel14:6).Hewhohatesnot sin, loves it.God'sdemand is, "You shall loatheyourselves inyour own sight for all your evils that you have committed" (Ezekiel20:43).Onewhohasreallyrepentedcantruthfullysay,"Ihateeveryfalseway"(Psalm119:104).Hewhooncethoughtacourseofholylivingwasagloomything,hasanotherjudgmentnow.Hewhoonceregardedacourseofself-pleasingasattractive,nowdetestsitandhaspurposedtoforsakeallsinforever.ThisisthechangeofmindwhichGodrequires.

Second,adeepsorrowforsin.Thenon-savingrepentanceofsomanyisprincipally a distress occasioned by forebodings of Divine wrath; butevangelical repentance produces a deep grief from a sense of havingoffendedso infinitelyexcellentandgloriousaBeingasGod.Theone istheeffectoffear,theotheroflove;theoneisonlyforabriefseason,theotheristhehabitualpracticeforlife.Manyamanisfilledwithregretandremorse foramisspent life,yethasnopoignantsorrowofheart forhisingratitudeandrebellionagainstGod.Butaregeneratedsouliscuttothequick for having disregarded and opposed his great Benefactor andrightfulSovereign.ThisisthechangeofheartwhichGodrequires.

"You sorrowed to repentance: for you were made sorry after a godlymanner...forgodlysorrowworksrepentancetosalvation"(2Corinthians7:9,10).SuchasorrowisproducedintheheartbytheHolySpiritandhasGod for itsobject. It isagrief forhavingdespisedsuchaGod, rebelledagainstHisauthority,andbeen indifferent toHisglory. It is thiswhichcauses us to "weep bitterly" (Matthew 26:75). He who has not grievedover sin takes pleasure therein. God requires us to "afflict" our souls(Leviticus 16:29).His call is, "Turnyoueven toMewithall yourheart,

andwith fasting andwithweeping, andwithmourning: and rend yourheartsandnotyourgarments,andturnuntotheLordyourGod:forHeisgraciousandmerciful"(Joel2:12,13).Onlythatsorrowforsinisgenuinewhich causes us to crucify "the flesh with the affections and lusts"(Galatians5:24).

Third, a confessing of sin. "He who covers his sins shall not prosper"(Proverbs 28:13). It is "second nature" to the sinner to "deny his sins,directlyorindirectly,tominimize,ormakeexcusesforthem.ItwasthuswithAdamandEveatthebeginning.ButwhentheHolySpiritworksinanysoul,hissinsarebroughttolight,andhe,inturn,acknowledgesthemtoGod.Thereisnoreliefforthestrickenheartuntilhedoesso:"WhenIkeptsilencemyboneswaxedoldthroughmyroaringallthedaylong,fordayandnightYourhandwasheavyuponme:mymoistureisturnedintothe drought of summer" (Psalm 32:3,4). The frank and brokenheartedowning of our sins is imperative if peace of conscience is to bemaintained.ThisisthechangeofattitudewhichGodrequires.

Fourth, an actual turning from sin. "Surely there is no one here sostupefiedwiththelaudanumofhellishindifferenceastoimaginethathecan revel in his lusts and afterwards wear the white robes of theredeemedinParadise.IfyouimagineyoucanbepartakersofthebloodofChrist, and yet drink the cup of Belial; if you imagine you can bemembersofSatanandmembersofChristatthesametime,youhavelesssensethanonewouldgiveyoucreditfor.No,youknowthatrighthandsmustbe cut off and right eyespluckedout— that themostdarling sinsmust be renounced—if you would enter the kingdom of God" (fromSpurgeononLuke13:24).

Three Greek words are used in the New Testament which representdifferentphasesofrepentance.First,"metanoeo,"whichmeansachangeof mind: Matthew 3:2; Mark 1:15, etc. Second, "metamelomai," whichmeans a change of heart:Matthew 21:29,32; Hebrews 7:21, etc. Third,"metanoia,"whichmeansachangeofcourseof life:Matthew3:8;9:13;Acts20:21.Thesethreemustgotogetherforagenuinerepentance.Manyexperiencea changeofmind: theyare instructed, andknowbetter,butthey continue to defy God. Some are even exercised in heart andconscience,yettheycontinueinsin.Someamendtheirways,yetnotfrom

lovetoGodandhatredofsin.Someareinformedinmindanduneasyinheart,whoneverreformtheirlives.Thesethreemustgotogether.

"He who covers his sins shall not prosper, but whoever confesses andforsakesthemshallhavemercy"(Proverbs28:13).Hewhodoesnotfullyinhishearts'sdesire,andincreasinglysoinhislife,turnfromhiswickedways,hasnotrepented.IfIreallyhatesinandsorrowoverit,shallInotabandon it?Note carefully the "wherein in timepast" ofEphesians 2:2and"weresometimes"ofTitus3:3!"Letthewickedforsakehisway,andtheunrighteousmanhisthoughts,andlethimreturnuntotheLord,andHewillhavemercyuponhim"(Isaiah55:7).ThisisthechangeofcoursewhichGodrequires.

Fifth, accompanied by restitutionwhere that is necessary and possible.No repentance can be true which is not accompanied by a completeamendmentoflife.Theprayerofagenuinelyrepentantsoulis,"Createinme a clean heart, O God, and renew a right spirit within me" (Psalm51:10).AndwhereonereallydesirestoberightwithGod,hedoessowithhis fellowmentoo.Onewho, inhispast life,haswrongedanother,andnowmakesnodetermined effort todo everything inhispower to rightthatwrongcertainlyhasnotrepented!JohnG.Patontellsofhowafteracertainservantwasconverted, thefirst thinghedidwastorestoreuntohismasterallthearticleswhichhehadstolenfromhim!

Sixth,thesefruitsarepermanent.BecausetruerepentanceisprecededbyarealizationofthelovelinessandexcellencyoftheDivinecharacterandanapprehensionoftheexceedingsinfulnessofsinforhavingtreatedwithcontempt so infinitely a gloriousBeing, contrition for andhatred of allevilisabiding.AswegrowingraceandintheknowledgeoftheLord,ofour indebtedness and obligations to Him, our repentance deepens, wejudgeourselvesmorethoroughly,andtakealowerandlowerplacebeforeHim.ThemoretheheartpantsafteracloserwalkwithGod,themorewillitputawayeverythingwhichhindersthis.

Seventh,yetrepentanceisneverperfectinthislife.Ourfaithisneversocomplete thatwe get to the placewhere the heart is nomore harassedwithdoubtings.Andourrepentanceisneversopurethatitisaltogetherfreefromhardnessofheart.Repentanceisalifelongact.Weneedtopray

dailyforadeeperrepentance.

Inviewofall thathasbeen said,we trust it isnowabundantly clear toeveryimpartialreaderthatthosepreacherswhorepudiaterepentanceareto poor lost souls, "physicians of no value." They who leave outrepentance are preaching "another gospel" (Galatians 1:6) than Christ(Mark 1:15, 6:12) and His apostles (Acts 17:30; 20:21) proclaimed.Repentanceisanevangelicalduty,thoughit isnottoberestedin,foritcontributesnothingunto salvation.Thosewhohavenever repentedareyetinthesnareoftheDevil(2Timothy2:25,26),andare"treasuringupuntothemselveswrathagainsttheDayofwrath"(Romans2:4,5).

"If,therefore,sinnerswouldtakethewisestcoursetobebetterfortheuseofthemeansofgrace,theymusttrytofallinwithGod'sdesignandtheSpirit's influences, and labor to see and feel their sinful, guilty, undonestate.Forthisendtheymustforsakevaincompany,droptheirinordinateworldlypursuits,abandoneverythingwhichtendstokeepthemsecureinsinandquenchthemotionsoftheSpirit;andforthisendmusttheyread,meditateandpray;comparingthemselveswithGod'sholylaw,tryingtoview themselves in the same light that God does, and pass the samejudgmentuponthemselves,sothattheymaybeinthewaytoapproveofthe Law and admire the grace of the Gospel; to judge themselves andhumblyapplytothefreegraceofGodthroughJesusChristforallthings,andreturnthroughHimtoGod"(Jos.Bellamy).

Summary

Asummaryofwhathasbeenbeforeusmaybehelpfultosome.

1. Repentance is an evangelical duty, and no preacher is entitled to beregardedasaservantofChrist'sifhebesilentthereto(Luke24:47).

2.RepentanceisrequiredbyGodinthisdispensation(Acts17:30)asinallprecedingones.

3.Repentanceisinnowisemeritorious,yetwithoutittheGospelcannotbesavinglybelieved(Matthew21:32;Mark1:15).

4.RepentanceisaSpirit-givenrealizationoftheexceedingsinfulnessofsinandatakingsideswithGodagainstmyself.

5. Repentance presupposes a heart approval of God's law and a fullconsenttoitsrighteousrequirements,whichareallsummedupin"youshalllovetheLordyourGodwithallyourheart,"etc.

6.Repentanceisaccompaniedbyagenuinehatredofandsorrowforsin.

7.Repentanceisevidencedbyaforsakingofsin.

8. Repentance is known by its permanency: theremust be a continualturningawayfromsinandgrievingovereachfallthereunto.

9.Repentance,whilepermanent,isnevercompleteorperfectinthislife.

10.RepentanceistobesoughtasagiftfromChrist.

ComingtoChrist

Introduction

By way of introduction let us bring before the readers the followingScriptures.

(1)"Youwillnotcometome,thatyoumighthavelife"John5:40.

(2)"Comeuntome,allyouthatlaborandareheavyladen,andIwillgiveyourest"Matthew11:28.

(3)"Nomancancometome,excepttheFatherwhichhassentmedraw

him"John6:44.

(4)"AllthattheFathergivesmeshallcometome;andhimthatcomestomeIwillinnowisecastout"John6:37.

(5) "If anyman come tome, and hate not his father, andmother, andwife,andchildren,andbrethren,andsisters,yes,andhisownlifealso,hecannotbemydisciple.Andwhoeverdoesnotbearhis cross, and comeafterme,cannotbemydisciple"Luke14:26,27.

(6)"Towhomcoming,asuntoalivingstone,disallowedindeedofmen,butchosenofGod,andprecious"1Peter2:4.

(7) "Whereforehe is able also to save them to theuttermost that comeunto God by him, seeing he ever lives to make intercession for them"Hebrews7:25.

Thefirstofthesepassagesappliestoeveryunregeneratemanandwomanonthisearth.Whileheisinastateofnature,nomancancometoChrist.Thoughall excellencies, bothDivine andhuman, are found in theLordJesus,thoughHeis"altogetherlovely"(SongofSol.5:16),yetthefallensonsofAdamsee inHimnobeauty that they shoulddesireHim.Theymay be well instructed in "the doctrine of Christ," they may believeunhesitatingly all that Scripture affirms concerning Him, they mayfrequently takeHis name upon their lips, profess to be resting onHisfinishedwork, singHis praises, yet their hearts are far fromHim. Thethingsofthisworldhavethefirstplaceintheiraffections.Thegratifyingofselfistheirdominantconcern.TheysurrendernottheirlivestoHim.Heistooholytosuittheirloveofsin;Hisclaimsaretooexactingtosuittheirselfishhearts;Histermsofdiscipleshiparetooseveretosuittheirfleshlyways.TheywillnotyieldtoHisLordship—truealikewitheachoneofusuntilGodperformsamiracleofgraceuponourhearts,

Thesecondofthesepassagescontainsagraciousinvitation,madebythecompassionateSaviortoaparticularclassofsinners.The"all"isatoncequalified, clearlyanddefinitely,by thewordswhich immediately followit. The character of those to whom this loving word belongs is clearlydefined:itisthosewho"labor"andare"heavyladen."Mostclearlythenit

applies not to the vast majority of our light-headed, gay-hearted,pleasure-seeking fellows, who have no regard for God's glory and noconcernabouttheireternalwelfare.No,thewordforsuchpoorcreaturesisrather,"Rejoice,Oyoungman,inyouryouth;andletyourheartcheeryouinthedaysofyouryouth,andwalkinthewaysofyourheart,andinthe sight of your eyes: but know you, that for all these thingsGodwillbring you into judgment" (Ecclesiastes 11:9). But to those who have"labored" hard to keep the law and pleaseGod,who are "heavy laden"with a felt sense of their utter inability tomeetHis requirements, andwholongtobedeliveredfromthepowerandpollutionofsin,Christsays,"Comeuntome,andIwillgiveyourest."

Thethirdpassagequotedaboveatoncetellsusthat"comingtoChrist"isnot the easymatter somany imagine it, nor so simple a thing asmostpreachersrepresentittobe.Insteadofitssobeing,theincarnateSonofGodpositivelydeclares that suchanact isutterly impossible toa fallenanddepravedcreatureunlessanduntilDivinepower isbroughttobearuponhim.Amostpride-humbling,flesh-withering,man-abasingwordisthis."ComingtoChrist"isafar,fardifferentthingfromraisingyourhandtobeprayedforbysomeProtestant"priest,"comingforwardandtakingsomecheap-jackevangelist'shand,signingsome"decision"card,unitingwithsome"church,"oranyotherofthe"manyinventions"(Ecclesiastes7:29) of man. Before any one can or will "come to Christ" theunderstanding must be supernaturally enlightened, the heart must besupernaturallychanged,thestubbornwillmustbesupernaturallybroken.

Thefourthpassageisalsoonethatisunpalatabletothecarnalmind,yetisitapreciousportionuntotheSpirit-taughtchildrenofGod.Itsetsforththeblessedtruthofunconditionalelection,orthediscriminatinggraceofGod.ItspeaksofafavoredpeoplewhomtheFathergivestoHisSon.Itdeclares that every one of that blessed company shall come to Christ:neithertheeffectsoftheirfallinAdam,thepowerofindwellingsin,thehatredanduntiringeffortsofSatan,northedeceptivedelusionsofblindpreachers, will be able to finally hinder them—when God's appointedhour arrives, each ofHis elect is delivered from the power of darknessandistranslatedintothekingdomofhisdearSon.ItannouncesthateachsuchonewhocomestoChrist,nomatterhowunworthyandvilehebein

himselfnomatterhowblackandlongtheawfulcatalogueofhissins,Hewill by no means despise or fail to welcome him, and under nocircumstanceswillHeevercasthimoff.

The fifth passage is one that makes known the terms on which aloneChrist iswilling to receive sinners.Here theuncompromising claimsofHisholinessaresetout.HemustbecrownedLordofall,orHewillnotbeLord at all. There must be the complete heart-renunciation of all thatstandsincompetitionwithHim.Hewillbrooknorival.Allthatpertainsto"theflesh,"whetherfoundinalovedoneorinself,hastobehated.The"cross" is thebadgeofChristiandiscipleship:notagoldenonewornonthe body, but the principle of self-denial and self-sacrifice ruling theheart.Howevidentisit,then,thatamighty,supernaturalworkofdivinegracemustbewroughtinthehumanheart,ifanymanwillevendesiretomeetsuchterms!

Thesixthpassage tellsus that theChristian is to continueashebegan.Weareto"cometoChrist"notonceandforall,butfrequently,daily.Heis the only One who can minister to our needs, and to Him we mustconstantly turn for the supply of them. In our felt emptiness, wemustdrawfromHis"fullness"(John1:16). Inourweakness,wemust turntoHimforstrength.InourignorancewemustseekafreshHiscleansing.AllthatweneedfortimeandeternityisstoredupinHim:refreshmentwhenweareweary(Isaiah40:31),healingofbodywhenwearesick(Exodus15:26),comfortwhenwearesad(1Peter5:7),deliverancewhenwearetempted (Hebrews2:18). Ifwehavewanderedaway fromHim, leftourfirstlove,thentheremedyisto"repentanddothefirstworks"(Rev.2:5),thatis,castourselvesuponHimanew,comejustaswedidthefirsttimewecametoHim—asunworthy,self-confessedsinners,seekingHismercyandforgiveness.

The seventhpassage assures us of the eternal security of thosewhodocome. Christ saves "unto the uttermost" or "for evermore" those whocome unto God byHim.He is not of onemind to day and of anothertomorrow. No, He is "the same yesterday, and today, and forever"(Hebrews13:8)."Havinglovedhisownwhichwereintheworld,helovedthemuntotheend"(John13:1),andblessedlydoesHegiveproofofthis,for "He ever lives to make intercession for them." inasmuch as His

prayersareeffectual, forHedeclaresthattheFatherhearHim"always"(John11:42),nonewhosenameisindeliblystampedontheheartofourgreatHighPriestcaneverperish.Hallelujah!

Having sought to thus introduce some of the leading aspects of thesubjectwhich is to engage our attention,wenowpropose to enter intosomedetailastheSpiritofTruthispleasedtograntusHismuch-neededassistance.LetusconsidersomeoftheobstaclesincomingtoChrist.

ObstaclesinComingtoChrist

Underthisheaditwillbeourendeavortoshowwhyitisthatthenaturalmanisunableto"cometoChrist."AsastartingpointletusagainquoteJohn6:44, "Nomancancome tome,except theFatherwhichhas sentmedrawhim."The reasonwhy this is such a "hard saying," evenuntothousands who profess to be Christians, is because they utterly fail torealizetheterriblehavocwhichtheFallhaswrought;and,itisgreatlytobefeared,becausetheyarethemselvesstrangersto"theplague"oftheirownhearts (1Kings8:38).Surely if theSpirithadeverawakened themfromthesleepofspiritualdeath,andgiventhemtoseesomethingofthedreadfulstatetheywereinbynature,andtheyhadbeenbroughttofeelthat the carnalmind in themwas "enmity againstGod" (Romans 8:7),thentheywouldnolongercavilagainstthissolemnwordofChrist's.Butthespirituallydeadcanneitherseenorfeelspiritually.

Whereinliesthetotalinabilityofthenaturalman?

1.Itisnotinthelackofthenecessaryfaculties.Thisneedstobeplainlyinsistedupon, or otherwise fallenmanwould cease to be a responsiblecreature.FearfulasweretheeffectsoftheFall,yettheydeprivedmanofnoneof the facultieswithwhichGodoriginallyendowedhim.True it isthat the coming in of sin took away fromman all power to use thosefaculties aright, that is, to employ them for the glory of his Maker.Nevertheless,fallenmanpossessesidenticallythesamethreefoldnature,of spirit and soulandbody,ashedidbefore theFall.Nopartofman'sbeingwasannihilated,thougheachpartwasdefiledandcorruptedbysin.True,mandiedspiritually,butdeathisnotextinctionofbeing:spiritualdeathisalienationfromGod(Ephesians4:18):thespirituallydeadoneis

verymuchaliveandactiveintheserviceofSatan.

No, the inability of fallenman to come toChrist" lies innophysical ormentaldefect.Hehasthesamefeet to takehimuntoaplacewheretheGospelispreached,ashehastowalkwithtoapicture-show.Hehasthesame eyes bywhich to read theHoly Scriptures, as he has to read theworld'snewspapers.HehasthesamelipsandvoiceforcallinguponGod,ashenowusesinidletalkorfoolishsong.SotoohehasthesamementalfacultiesforponderingthethingsofGodandtheconcernsofeternity,ashenowusessodiligentlyinconnectionwithhisbusiness.Itisbecauseofthis thatman is "without excuse.' It is themisuse of the faculties withwhich the Creator has endowed him which increases man's guilt. Letevery servant of God see to it that these things are constantly pressedupontheirunsavedhearers.

2.Wehave to searchdeeper inorder to find theseatofman's spiritualimpotency.His inability lies inhiscorruptnature.ThroughAdam's fall,and through our own sin, our nature has become so debased anddepraved, that it is impossible forany to "come toChrist," to "loveandserveHim," toesteemHimmorehighly thanall theworldput togetherandsubmittoHisrule,untiltheSpiritofGodrenewshim,andimplantsanewnature.Abitterfountaincannotsendforthsweetwaters,noraneviltree produce good fruit. Let us try and make this still clearer by anillustration.Itisthenatureofavulturetofeeduponcarrion:true,ithasthesamebodilymemberstofeeduponthewholesomegrainasthehensdo,butitlacksthedispositionandrelishforit.Itisthenatureofasowtowallowinthemire:true,ithasthesamelegsasasheep,toconductittothemeadow,butitlacksthedesireforthegreenpastures.Soitiswiththeunregenerateman.HehasthesamephysicalandmentalfacultiesastheregeneratehaveforthethingsandserviceofGod,buthehasnoloveforthem.

"Adam. . .begat a son in his own likeness, after his image" (Genesis5:3).Whatanawfulcontrast is foundhere fromthatwhichweread twoversesbefore:'Godcreatedman,inthelikenessofGodmadehehim."Intheinterval,Adamhadfallen,andafallenparentcouldbegetonlyafallenchild, transmittinguntohimhisowndepravity. "Whocanbringacleanthing out of an unclean?' (Job 14:4). Therefore do we find the sweet

singerofIsraeldeclaring,"BeholdIwasshapedininiquity,andinsindidmymotherconceiveme(Psalm51:5).Though,later,gracemadehimtheman afterGod's ownheart, yet by natureDavid (aswe)was amass ofiniquity and sin. How early does this corruption of nature appear inchildren."Evenachildisknownbyhisdoings"(Proverbs20:11):theevilbias of its heart is soon manifested—pride, self-will, vanity, lying,averseness to good, are the bitter fruits which quickly appear on thetenderbutvitiatedtwig.

3.Theinabilityofthenaturalmanto"cometoChrist"liesinthecompletedarknessofhisunderstanding.This leadingfacultyofthesoulhasbeendespoiled of its primitive glory, and covered overwith confusion. Bothmind and conscience are defiled: "there is none that understands"(Romans 3:11). Solemnly did the apostle remind the saints: "you weresometimes darkness" (Ephesians 5:8),not merely "in darkness," but"darkness" itself. "Sin has closed the windows of the soul, darkness isover all the region: it is the landof darkness and the shadowof death,where the light isasdarkness.Theprinceofdarknessreigns there,andnothing but the works of darkness are framed there. We are bornspirituallyblind,andcannotberestoredwithoutamiracleofgrace.Thisisyourcase,whoeveryouare,thatarenotbornagain"(Thomas.Boston,1680)."Theyarewisetodoevil,buttodogoodtheyhavenoknowledge"(Jeremiah4:22).

"ThecarnalmindisenmityagainstGod,foritisnotsubjecttothelawofGod,neitherindeedcanbe"(Romans8:7).Thereis intheunregenerateanoppositiontospiritual thingsandanaversionagainstthem.GodhasmadearevelationofHiswilluntosinnerstouchingthewayofsalvation,yettheywillnotwalktherein.TheyhearthatChristaloneisabletosave,yettheyrefusetopartwiththosethingsthathindertheircomingtoHim.They hear that it is sinwhich slays the soul, and yet they cherish it intheir bosoms.Theyheednot the threatenings ofGod.Menbelieve thatfirewillburn them,andareatgreatpains toavoid it;yet theyshowbytheir actions that they regard the everlasting burnings as a merescarecrow. The Divine commandments are "holy, just, and good," butmen hate them, and observe them only so far as their respectabilityamongmenispromoted.

4.Theinabilityofthenaturalmanto"cometoChrist"liesinthecompletecorruptionofhisaffections."Manasheis,beforehereceivesthegraceofGod, loves anything and everything above spiritual things. If youwantproof of this, look around you. There needs no monument to thedepravity of the human affections. Cast your eyes everywhere—there isnotastreet,norahouse,nay,noraheart,whichdoesnotbearupon itsadevidenceofthisdreadfultruth.WhyisitthatmenarenotfoundontheSabbathdayuniversallyflockingtothehouseofGod?WhyarewenotmoreconstantlyfoundreadingourBibles?Howisitthatprayerisadutyalmostuniversallyneglected?WhyisChristJesussolittlebeloved?Whyare even His professed followers so cold in their affections to Him?Whencearisethesethings?Assuredly,dearbrethren,wecantracethemtonoothersourcethanthis,thecorruptionandvitiationoftheaffections.Welovethatwhichweoughttohate,andwehatethatwhichweoughttolove.Itisbuthumannature,fallenhumannature,thatmanshouldlovethispresentlifebetterthanthelifetocome.Itisbuttheeffectofthefall,thatmanshouldlovesinbetterthanrighteousness,andthewaysofthisworld better than the ways of God" (C.H. Spurgeon, Sermon on John6:44).

The affections of the unrenewed man are wholly depraved anddistempered. "The heart is deceitful above all things, and desperatelywicked" (Jeremiah 17:9). Solemnly did the Lord Jesus affirm that theaffectionsoffallenmanareamotherofabominations:"Forfromwithin(not from the Devil!) out of the heart of men, proceed evil thoughts,adulteries, fornications, murders, thefts, covetousness, wickedness,deceit, lasciviousness, anevil eye,blasphemy,pride, foolishness" (Mark7:21,22)."Thenaturalman'saffectionsarewretchedlymisplaced;heisaspiritual monster. His heart is where his feet should be, fixed on theearth:hisheelsare liftedupagainstHeaven,whichhisheart shouldbeseton:Acts9:5.HisfaceistowardsHell,hisbacktowardsHeaven;andthereforeGodcallshimtoturn.Hejoysinwhatheoughttomournfor,andmourns forwhat he should rejoice in; glories in his shame, and isashamedofhisglory;abhorswhatheshoulddesire,anddesireswhatheshouldabhor:Proverbs2:13-15"(FromBoston's"FourfoldState").

5. The inability of the naturalman to "come toChrist" lies in the total

depravityofhiswill."'Oh!'saidtheArminian,'menmaybesavediftheywill.'Wereply, 'Mydearsir,weallbelieve that;but it is just the if theywill that is the difficulty.' We assert that no man will come to Christunlesshebedrawn;nay,wedonotassertit,butChristHimselfdeclaresit—'Youwillnotcometomethatyoumighthavelife'(John5:40);andaslong as that 'youwill not come' standson record inHolyScripture,weshall not be brought to believe in any doctrine of the freedom of thehumanwill.Itisstrangehowpeople,whentalkingaboutfree-will,talkofthingswhichtheydonotatallunderstand.'Now,'saysone,'Ibelievemencanbesavediftheywill.'Mydearsir,thatisnotthequestionatall.Thequestion is, are men ever found naturally willing to submit to thehumbling terms of the gospel of Christ? We declare upon scripturalauthority, that the human will is so desperately set on mischief, sodepraved,andsoinclinedtoeverythingthatisevil,andsodisinclinedtoeverything that is good, that without the powerful, supernatural,irresistible influence of the Holy Spirit, no human being will ever beconstrainedtowardsChrist"(C.H.Spurgeon).

"NowhereisathreefoldcordagainstHeavenandholiness,noteasilytobe broken; a blind mind, a perverse will, and disorderly, distemperedaffections.Themind,swelledwithself-conceit,saysthemanshouldnotstoop;andthecorruptaffectionsrisingagainsttheLord,indefenseofthecorruptwill,says,heshallnot.ThusthepoorcreaturestandsoutagainstGodandgoodness,untiladayofpowercome,inwhichheismadeanewcreature" (T. Boston). Perhaps some readers are inclined to say, Suchteaching as this is calculated to discourage sinners and drive them todespair.Ouransweris,first,itisaccordingtoGod'sWord!Second,OthatitmaypleaseHimtousethisarticletodrivesometodespairofallhelpfrom themselves.Third, itmakesmanifest theabsolutenecessityof theHoly Spirit's working with such depraved and spiritually helplesscreatures, if they are ever to savingly come to Christ. And until this isclearlyperceived,Hisaidwillneverbereallysoughtinearnest!

Therearesomesoulsgreatlydistressedandpuzzledtoknowexactlywhatis signifiedby "coming toChrist."Theyhave readandheard thewordsoften,andperhapsmanyapreacherhasbiddenthemto 'cometoHim,"yetwithout giving a scriptural explanation ofwhat that term connotes.

SuchashavebeenawakenedbytheSpirit,showntheirwoefulcondition,convicted of their high-handed and lifelong rebellion against God, andbroughttorealizetheirdireneedofChrist,andwhoaretrulyanxioustocome savingly to Him, have found it a task altogether beyond theirpowers. Their cry is, "Oh that I knew where I might find Him! that ImightcomeeventoHisseat!"(Job23:3).True,therearenotmanywhopass through such an experience, for God's 'flock" is but a "little" one(Luke12:32).True, thevastmajorityofprofessingChristiansclaimthatthefound"comingtoChrist"averysimplematter.ButintheclearlightofJohn6:44wemustassureyou,dearreader,thatifyoufound"comingtoChrist"tobeeasy,thenitisproofyouhavenevercometoHimatallinaspiritualandsavingway.

What,then,ismeantby"comingtoChrist"?First,andnegatively,letitbepointedout that it isnotanactwhichweperformbyanyofourbodilymembers.Thisissoobviousthatthereshouldbenoneedforustomakethe statement. But in these awful days of spiritual ignorance and thecarnal perversion of the holy things of God, explanation of the mostelementary truthsand terms is really required.Whensomanyprecioussouls have been deluded into thinking that a going forward to a"mourner'sbench"or "penitent form,"or the takingof somepreacher'shand, is the same thing as coming toChrist,wedarenotpassover thedefiningofthisapparentlysimpleterm,norignoretheneedforpointingoutwhatitdoesnotsignify.

Second,theword"come,"whenusedinthisconnection,isametaphoricalone: that is to say, a word which expresses an act of the body istransferredtothesoul,todenoteitsact.To"cometoChrist"signifiesthemovement of a Spirit-enlightened mind toward the Lord Jesus—asProphet, to be instructed by Him; as Priest, whose atonement andintercessionaretobereliedupon;asKing,toberuledbyHim.ComingtoChristimpliesaturningofourbackupontheworld,andaturninguntoHimasouronlyHopeandPortion.Itisagoingoutofselfsoastorestfl()longer on anything in self. It is the abandoning of every idol andof allotherdependencies,theheartgoingouttoHiminlovingsubmissionandtrustful confidence. it is thewill surrendering toHimasLord, ready toacceptHisyoke,takeupthecross,andfollowHimwithoutreserve.

To"cometoChrist"istheturningofthewholesouluntoawholeChristintheexerciseofDivinegraceuponHim:itisthemind,heartandwillbeingsupernaturallydrawntoHim,soastotrust,loveandserveHim."Itistheduty and interest of weary and heavy-laden sinners to 'come to JesusChrist'—renouncingallthosethingswhichstandinoppositiontoHim,orin competition with Him; we must accept Him as our Physician andAdvocate, andgiveupourselves toHis conduct andgovernment, freelywilling to be saved by Him, in His own way, and on His own terms"(Matthew Henry). Before proceeding further, we would earnestly begeach reader to prayerfully and carefully test and measure himself ofherselfbywhathasbeensaidinthisandtheprecedingparagraph.Takenothing for granted: as you value your soul, seek Divine help tomakesurethatyouhavetruly"cometoChrist."

Nowapopish"Christ"isaChristofwood,andafalsepreacher's"Christ"isaChristofwords;butChristJesus,ourLord, is"themightyGod,theeverlastingFather, thePrince of peace" (Isaiah9:6). TheChrist ofGodfills Heaven and earth: He is the One by whom all things exist andconsist.HeisseatedattherighthandoftheMajestyonhigh,havingallpower,dominion, andmight.He ismadehigher than theheavens, anduntoHimallprincipalitiesandpowersaresubject.AtHispresenceboththeearthandtheheavensshallyetfleeaway.SuchaChristisneithertobe offered nor offered, sold nor given by sinful men. He is theunspeakableGiftoftheFathertoasmanyasHehasordainedtoeternallife,andnoneothers.ThisChrist,thisGiftoftheFather,issupernaturallyrevealed andapplied to theheirs of salvationby theHolySpirit,when,where,andasHepleases;andnotwhen,where,andhowmenplease.

IntheprecedingarticlewedweltatlengthuponthosewordsofChristinJohn6:44,"nomancancomeuntome,"seekingtoshowthenatureofthefallen creature's spiritual impotency, or why it is the unregenerate areunabletocometoChristinaspiritualandsavingway.LetusnowpondertheremainderofourLord'ssentence:"excepttheFatherwhichsentmedrawhim."Ofwhatdoesthat"drawing"consist?Weanswer,first,justasour"comingtoChrist:doesnotrefertoanybodilyaction,sothisDivine"drawing"respectsnottheemploymentofanyexternalforce.Second, itsignifiesapowerfulimpulseputforthbytheHolySpiritwithintheelect,

whereby their native impotency for performing spiritual actions isovercome, and an ability for the same is imparted. It is this secret andeffectualoperationoftheSpirituponthehumansoulwhichenablesandcausesittocometoChrist.Thisbringsustoournextdivision.

ComingtoChristwithourUnderstanding

1.AknowledgeofChristisessential.Therecanbenomovementtowardsanunknownobject.Nomancanobeyacommanduntilheisacquaintedwith its terms. A propmust be seen before it will be rested upon.Wemust have some acquaintance with a person before he will either betrustedorloved.Thisprincipleissoobviousitneedsarguingnofurther.Apply it unto the case inhand, the subjectbeforeus: theknowledgeofChristmustofnecessityprecedeourbelievingonHimorourcomingtoHim. "How shall they believe in him of whom they have not heard?"(Romans10:14)."HethatcomestoGodmustbelievethatheis,andthatheisarewarderofthemthatdiligentlyseekhim"(Hebrews11:6).NonecancometoChristwhiletheyareignorantaboutHim.Asitwasintheoldcreation,soitisinthenew:Godfirstsays,"Lettherebelight."

2.ThisknowledgeofChristcomestothemindfromtheHolyScriptures.NothingcanbeknownofHimsavethatwhichGodhasbeenpleasedtoreveal concerningHim in theWord of Truth. It is there alone that thetrue"doctrineofChrist"(2John9)istobefound.ThereforedidourLordgivecommandment,"SearchtheScriptures.. .theyaretheywhichtestifyofme"(John5:39).WhenHeberatedthetwodisciplesfortheirslownessof heart to believe, we are told that "beginning at Moses and all theprophets, he expounded unto them in all the scriptures the thingsconcerninghimself" (Luke24:27).TheDivineOraclesaredesigned"theword ofChrist" (Colossians 3:16) becauseHe is the substance of them.WheretheScriptureshavenotgone,Christisunknown:clearproofisthisthat an acquaintance with Him cannot be gained apart from theirinspiredtestimony.

3.AtheoreticalknowledgeofChristisnotsufficient.Uponthispointwemustdilateatgreater length, formuch ignoranceconcerning itprevailstoday.Ahead-knowledgeaboutChrist isvery frequentlymistaken foraheart-acquaintance withHim. But orthodoxy is not salvation. A carnal

judgmentaboutChrist,amereintellectualknowledgeofHim,willneverbringadeadsinnertoHisfeet:theremustbealivingexperience—God'sword and work meeting together in the soul, renewing andunderstanding.As1Corinthians13:2soplainlyandsolemnlywarnsus,Imay have the gift of prophecy, understand all mysteries, and allknowledge,yetifIhavenotlove,thenIamnothing.Justasablindmanmay, through labor and diligence, acquire an accurate theoretical ornotionalconceptionofmanysubjectsandobjectswhichheneversaw,sothenaturalmanmay,byreligiouseducationandpersonaleffort,obtainasound doctrinal knowledge of the person and work of Christ, withouthavinganyspiritualorvitalacquaintancewithHim.

Not every kind of knowledge, even God's Truth and His Christ, iseffectualandsaving.Thereisaformofknowledge,aswellasofgodliness,which isdestituteofpower—"whichhave the formofknowledgeandofthe truth in the law" (Romans2:20).The reference is to theJews,whowere instructed in the Scriptures, and considered themselves wellqualified to teach others; yet the Truth had not been written on theirhearts by theHoly Spirit. A "form of knowledge" signifies there was amodelofitintheirbrains,sothattheywereabletodiscoursefreelyandfluentlyuponthethingsofGod,yetweretheywithoutthelifeofGodintheir souls. O how many have a knowledge of salvation, yet not aknowledge unto salvation, as the apostle distinguishes it in 2 Timothy3:15—suchaknowledgeasthelattermustbeimpartedtothesoulbythemiracle-workingoperationoftheHolySpirit.

"They proceed from evil to evil, and they knownotme, says the Lord"(Jeremiah 9:3). Of whom was this spoken—of the heathen who werewithoutanywrittenrevelationfromHim?No,ofIsrael,whohadHislawintheirhands,Histempleintheirmidst,Hisprophetsspeakingtothem.They had been favoredwithmany andwondrousmanifestations of hismajesty, holiness, power and mercy; yet though they had muchintellectualknowledgeofHim,theywerestrangerstoHimspiritually.Soitwaswhen theSonofGodbecame incarnate.Howmuchnatural lightthey had concerning Him: they witnessed His perfect life, saw Hiswondrousmiracles,heardHismatchlessteaching,werefrequentlyinHisimmediate presence; yet, though the Light shone in the darkness, "the

darkness comprehended it not" (John 1:5). So it is today. Reader, youmaybeadiligentstudentoftheN.T,bethoroughlyacquaintedwiththeO.T.typesandprophecies,believeallthattheScripturessayconcerningChrist,andearnestlyteachthemtoothers,andyetbeyourselfastrangertoHimspiritually.

"Exceptamanbebornagain,hecannotseethekingdomofGod"(John3:3), which means that the unregenerate are utterly incapable ofdiscerningthe thingsofGodspiritually.True, theymay"see" theminanatural way: theymay investigate and even admire them theoretically,buttoreceivetheminanexperimentalandvitalwaytheycannot.Asthisdistinctionisofsuchgreatimportance,andyetsolittleknowntoday,letus endeavor to illustrate it. Suppose a man who had never heard anymusic:otherstellhimofitsbeautyandcharm,andhedecidestomakeacareful study of it. Thatmanmight thoroughly familiarize himselfwiththeareofmusic,learnalltherulesofthatare,sothatheunderstoodtheproportions and harmony of it; butwhat a different thing is that fromlisteningtoagrandoratorio—theearnowtakinginwhatbeforethemindknewonlythetheoryof!StillgreateristhedifferencebetweenanaturalandaspiritualknowledgeofDivinethings.

The apostle declared, "We speak the wisdom of God in a mystery" (1Corinthians2:7).Hedidnotonlyaffirmthatitisamysteryinitself,butthat it is still spoken "in a mystery." And why is this? Because theunregenerate, even where it is spoken in their hearing, yes, when it isclearlyapprehendedbytheminanotionalway.yettheyneitherknownorapprehend the mystery that is still in it. Proverbs 9:10 declares, "theknowledgeoftheholyisunderstanding:"thereisnotrueunderstandingofDivinethingsexceptthe"knowledgeoftheHoly."EveryrealChristianhas a knowledge of Divine things, a personal, experimental, vitalknowledge of them, which no carnalman possesses, or can obtain, nomatterhowdiligentlyhestudythem.IfIhaveseenthepictureofaman,Ihaveanimageinmymindofthatmanaccordingtohispicture;butifIsee the man himself, how different is the image of him which is thenformed in my mind! Far greater still is the difference between Christmade known in the Scriptures and Christ revealed "in me" (Galatians1:16).

4. There must be a spiritual and supernatural knowledge of ChristimpartedbytheHolySpirit.Thisisinviewin1John5:20,"weknowthattheSonofGodiscome,andhasgivenusanunderstanding,thatwemayknowhimthatistrue."Thefacultymustbesuitedtotheobjectorsubjectknown. The natural understanding is capable of taking in Christ andknowingHiminanaturalway,butwemustbe"renewedinthespiritofyourmind" (Ephesians 4:23) before we can know Christ in a spiritualway.Theremustbeasupernaturalworkofgracewroughtuponthemindby the Holy Spirit before there can be any inward and spiritualapprehensionof thesupernaturalandspiritualpersonofChrist.That isthe true and saving knowledge of Christ which fires the affections,sanctifies thewill, and raisesup themind to a spiritual fixationon theRock of ages. It is this knowledge ofHimwhich is "life eternal" (John17:3). It is thisknowledgewhichproduces faith inChrist, love forHim,submission to Him. It is this knowledge which causes the soul totruthfullyandjoyouslyexclaim,"WhomhaveI inHeavenbutyou?AndthereisnoneuponearththatIdesirebesideyou"(Psalm73:25).

"Nomancancomeuntome,excepttheFatherwhichhassentmedrawhim"(John6:44).ItisbythesecretandeffectualoperationoftheSpiritthattheFatherbringseachofHiselecttoasavingknowledgeofChrist.These operations of the Spirit begin by His enlightening theunderstanding,renewingthemind.ObservecarefullytheorderinEzekiel37:14,"AndshallputmySpiritinyou,andyoushalllive...thenshallyouknowthatItheLordhavespokenit."NosinnerevercomestoChristuntiltheHolySpiritfirstcomestohim!AndnosinnerwillsavinglybelieveonChrist until the Spirit has communicated faith to him (Ephesians 2:5;Colossians2:12);andeventhen,faithisaneyetodiscernChristbeforeitis a foot to approachHim. There can be no actwithout an object, andtherecanbenoexercisingoffaithuponChristuntilChristisseeninHisexcellency, sufficiency, and suitability to poor sinners. "They that knowyournamewill(not"oughtto")puttheirtrustinyou"(Psalm9:10).Butagain, we say, that knowledgemust be a spiritual andmiraculous oneimpartedbytheSpirit.

TheSpiritHimself,andnotmerelyapreacher,musttakeofthethingsofChristandshowthemunto theheart. It isonly inGod's "light" thatwe

truly "see light" (Psalm 36:9). The opening of his eyes precedes theconversionof thesinnerfromSatanuntoGod(Acts26:18).The lightofthesunisseenbreakingoutatthedawnofday,beforeitsheatisfelt.Itisthosewho"see"theSonwithasupernaturallyenlightenedunderstandingthat"believe"onHimwithaspiritualandsaving faith(John6:40).Webeholdas inamirror thegloryof theLord,beforewearechanged intoHis very image (2 Corinthians 3:18). Note the order in Romans 3:11,"there is none that understands" goes before "there is none that seeksafterGod."TheSpiritmustshedHislightupontheunderstanding,whichlightconveystheactualimageofspiritualthingsinaspiritualwaytothemind,formingthemonthesoul;muchasasensitivephotographicplatereceives from the light the images to which it is exposed. This is the"demonstrationoftheSpiritandofpower"(1Corinthians2:4).

5. How is this spiritual and vital knowledge to be known from ameretheoreticalandnotionalone?Byitseffects.UntotheThessaloniansPaulwrote, "For our Gospel came not unto you in word only, but also inpower,andintheHolySpirit,andinmuchassurance"(1Thessalonians1:5), which is partly explained in the next verse, "having received thewordinmuchaffliction,withjoyoftheHolySpirit."TheSpirithadgiventhatWord an efficacy which no logic, rhetoric, or persuasive power ofmencould. Ithad smitten the conscience, tornopen thewoundswhichsinhadmade,exposeditsfesteringsores.Ithadpiercedthemeventothedividing asunder of soul and spirit. It had slain their good opinion ofthemselves. It had made them feel the wrath of God burning againstthem. It had caused them to seriously question if such wretches couldpossibly findmercy at the hands of a holy God. It had communicatedfaithtolookuponthegreatphysicianofsouls.Ithadgivenajoysuchasthispoorworldknowsnothingof.

ThelightwhichtheSpiritimpartstotheunderstandingisfullofefficacy,whereasthatwhichmenacquirethroughtheirstudyisnotso.Ordinaryandstrongmineralwaterarealikeincolor,butdiffermuchintheirtasteandvirtue.Acarnalmanmayacquireatheoreticalknowledgeofallthataspiritual man knows vitally, yet is he "barren and unfruitful in theknowledgeofourLordJesusChrist"(2Peter1:8).Thelightthathehasisineffectual, for it neither purifies his heart, renews his will, nor

transformshislife.Thehead-knowledgeofDivinetruth,whichisallthatmultitudes of present-day professing Christians possess, has no moreinfluence upon their walk unto practical godliness, than though it wasstoredup in someotherman's brains. The lightwhich the Spirit gives,humbles and abases its recipient; the knowledge which is acquired byeducationandpersonalefforts,puffsupandfillswithconceit.

A spiritual and saving knowledge of Christ always constrains the souluntolovingobedience.NosoonerdidthelightofChristshineintoPaul'sheart,thanheatonceasked,"Lord,whatwillyouhavemetodo?"(Acts9:6).OftheColossianstheapostledeclared,"TheGospelwhichiscomeunto you.. .brings forth fruit... since the day youheard.. .and knew thegrace of God in truth" or "in reality" (1:6). But a mere intellectualknowledge of the truth is "held in unrighteousness" (Romans 1:18). Itspossessors are zealous to argue and cavil about it, and look downwithcontempt upon all who are not so wise as they: yet the lives of thesefrequentlyput themtoshame.AsavingknowledgeofChristsoendearsHimtothesoulthatallelseisesteemedasdungincomparisonwithHisexcellency:thelightofHisgloryhascastacompleteeclipseoverallthatis in theworld. But amere doctrinal knowledge of Christ produces nosuch effects:while its possessorsmay loudly singHis praises, yet theirhearts are still coveting and eagerly pursuing the things of time andsense.

Thenaturalmanmay know the truth of the things ofGod, but not thethings themselves.Hemay thoroughlyunderstand theScriptures in theletter of them, but not in their spirit. He may discourse of them in asound and orthodoxmanner, but in no otherway than one can talk ofhoney and vinegar,whonever tasted the sweetness of the one, nor thesournessoftheother.Therearehundredsofpreacherswhohaveaccuratenotions of spiritual things, but who see and taste not the thingsthemselves which are wrapped in the words of Truth—"understandingneitherwhat theysay,norwhereof theyaffirm"(1Timothy1:7).Justasanastronomerwhomakes a life-studyof the stars, knows theirnames,positions, and varying magnitudes. yet receives no more personal andspecial influence fromthemthandoothermen;so it iswith thosewhostudytheScriptures,butarenotsupernaturallyandsavinglyenlightened

bytheSpirit.Omyreader,hastheDay-starariseninyourheart(2Peter1:19)?

We trust that sufficient has been said in the previous articles tomakeclearuntoeveryChristianreaderthatthesaving"comingtoChrist"ofapoor sinner is neither a physical normental act, but iswholly spiritualand supernatural; that that act springs not from human reason orhuman-willpower,butfromthesecretandefficaciousoperationsofGodthe Spirit. We say clear unto "the Christian reader," for we must notexpecttheunregeneratetoperceivethatofwhichtheyhavenopersonalexperience. The distinction pointed out in the second half of the lastarticle (the whole of which may well be carefully re-read) between asound intellectual knowledge of Christ and a vital and transformingknowledge of Him, between knowing Christ as He is set forth in theScriptures, and asHe isDivinely revealed in us (Galatians 1:16), is notonewhichwillappeal to thecarnalmind; rather is itonewhichwillbecontemptuously rejected. But instead of being surprised at this, weshouldexpectit.

Were our last article sent to the average "Fundamentalist" preacher or"Bible teacher," and a requestmade for his honest opinion of it, in allprobability he would say that the writer had lapsed into either"mysticism"or"fanaticism."Justas thereligious leadersofChrist'sdayrejectedHisspiritual teachings, so the"championsoforthodoxy," thosewhoboastsoloudlythattheyarefaithfullyandearnestlycontendingforthe faith, will not receive the humbling and searching messages ofChrist's servants today.The substanceof this articlewouldbe ridiculedby them.But their very ridicule only serves to demonstrate the solemntruthof1Corinthians2:14,"ButthenaturalmanreceivesnotthethingsoftheSpiritofGod:fortheyarefoolishnessuntohim."Thesewordshavepuzzled some who have thoughtfully pondered them, for they do notseemtosquarewiththepatentfactsofobservation.

We have personally met the most conscienceless men—untruthful,dishonest,notscruplingtousetacticswhichmanyanon-professorwouldscorn—who,nevertheless, ardentlyproclaimed theDivine inspirationoftheScriptures,theDeityofChrist,salvationbygracealone.Wehavehadpersonaldealingswithmenwhoseheartswere filledwithcovetousness,

andwhosewayswereworldlyalmosttothelastdegree,yetwhotiradedagainst "modernism" and "evolutionism" etc., and "faithfully preached"theVirgin-birthand thebloodofChrist as the sinner'sonlyhope.Thatthesemen are "natural" or "carnal," that is, unregenerate, is plain andunmistakable ifwemeasure themby the infallible rule ofHolyWrit: itwouldnot only be a contradiction in terms, but blasphemy to say suchhadbeenmade,byGod, "newcreatures inChrist."Nevertheless, so farfrom the foundation truths of Scripture being "foolishness" unto theseunregenerate characters, they warmly endorse and ardently propagatethem.

Butwhathasbeensaidabovedoesnotclash,totheslightestdegree,with1Corinthians2:14,whenthatverseberightlyreadandunderstood.Letitbecarefullynotedthatitdoesnotsaythe"thingsofGodarefoolishness"untothenaturalman.Haditdoneso,thewriterhadbeenatacompletelosstoexplainit.No,itdeclaresthatthe"thingsoftheSpiritofGod"arefoolishness: andwhat has been said above only serves to illustrate theminuteaccuracyof thisverse.The"thingsofGod"thesemenprofesstobelieve;the"thingsofChrist,"theyappeartovaliantlychampion;butthe"things of the Spirit of God they are personal strangers unto; andthereforewhenHissecretandmysteriousworkuponthesoulsofGod'selectispresseduponthem,theyappeartobesomuch"foolishness"untothem—either "mysticism" or "fanaticism." But to the renewed it is farotherwise.

The Spirit's supernatural operations in the implanting of faith inGod'select (Colossians 2:12) produces a "new creation." Salvation by faith iswroughtthroughtheSpirit'sworkingeffectuallywiththeGospel.ThenitisthatHeformsChristinthesoul(Galatians4:19),andletstheObjectoffaith through the eye of faith, a real "image" of Christ being directlystamped upon the newly-quickening soul, which quickening has givenability todiscernChrist.Thus,Christ is "formed" in theheart, after themanner that anoutwardobject is formed in the eye.When I say that Ihaveacertainmanorobject inmyeye,Idonotmeanthatthismanorobject is in my eye locally—that is impossible; but they are in my eyeobjectively—Iseethem.So,whenitissaidthatChristis"formedinus,"thatChrist is inus "thehopeof glory" (Colossians 1:27), it isnot tobe

understood thatHewho isnowcorporeallyat therighthandofGod, islocally and substantially formed in us. No, but that Christ at the righthandofGod,thesubstanceandObjectoffaith,isbytheSpiritletinfromabove, so that the soul sees Him by the eye of faith, exactly as He isrepresented in the Word. So Christ is "formed" in us; and thus He"dwell(s)inyourheartsbyfaith"(Ephesians3:17).

Whatwehaveendeavoredtosetforthaboveisbeautifullyadumbratedinthelowerandvisibleworld.ItisindeedstrikingtodiscoverhowmuchofGod's spiritual works are shadowed out in the material realm. If ourmindswerebutmorespiritual,andoureyesengagedinakeenerlookout,weshouldfindsignsandsymbolsoneverysideoftheinvisiblerealitiesofGod.Onasunshinyday,whenamanlooksintoclearwater,heseesthereaface(hisown),formedbyrepresentation,whichdirectlyanswerstotheface outside and above the water; there are not two faces, but one,original and yet represented.But only one face is seen, casting its ownsingle imageuponthewater.Soit is inthesoul'shistoryofGod'select;"Butweall,withopenfacebeholdingasinaglassthegloryoftheLord,arechangedintothesameimagefromglorytoglory,evenasbytheSpiritoftheLord"(2Corinthians3:18).OhthatHisimageinusmaybemoreevidenttoothers!

ComingtoChristwithourAffections

"AllthattheFathergivesmeshallcometome"(John6:37),declaredtheLordJesus.Hewho,beforethefoundationoftheworld,gavethepersonsofHis people untoChrist, now gives them, in regeneration, a heart forChrist.The"heart" includestheaffectionsaswellas theunderstanding.In the previous chapter we pointed out how that nomanwill (or can)"cometoChrist"whileignorantofHim;itisequallytruethatnomanwill(orcan)"cometoChrist"whilehisaffectionsarealienatedfromHim.Notonlyistheunderstandingofthenaturalmanshroudedintotaldarkness,buthisheart is thoroughlyopposedtoGod."Thecarnalmindisenmity(notmerely"atenmity,"but"enmity"itself)againstGod"(Romans8:7);and"enmity"issomethingmorethanatrainofhostilethoughts,itisthehatred of the affections themselves. Therefore when the Holy Spiritmakes a man a "new creature in Christ," He not only renews hisunderstanding,butHeradicallychangestheheart.

Whenfaithgivesusasightofspiritualthings,theheartiswarmedwithlovetothem.NotetheorderinHebrews11:13,where,inconnectionwiththepatriarchs' faith inGod'spromises,weare told, "werepersuadedofthem, and embraced them," which is a term denoting great affection.WhentheunderstandingisrenewedbytheSpirit,thentheheartisdrawnuntoChristwithatenderdesireforHim.WhentheHolySpiritispleasedtomakeknowninthesoulthewondrousloveofChristtome,thenloveuntoHim is begotten and goes out towardHim in return.Observe theorderin1John4:16,"AndwehaveknownandbelievedthelovethatGodhastous.Godislove;andhewhodwellsinlovedwellsinGod,andGodin him;" the apostle places knowledge (not intellectual, but spiritual)before faith,andbothbeforeaunionandcommunionwithDivine love.The light and knowledge of Christ and Heaven which we have bytradition, education, hearing or reading, never fires the affections. Butwhen the loveofGod is "shedabroad inourheartsby theHolySpirit"(Romans5:5),Owhatadifferenceisproduced!

Fartoolittleemphasishasbeenplaceduponthisaspectofoursubject.Inproofof thisassertion,weighcarefully the followingquestion:Why is itthat "he who believes not shall be damned" (Mark 16:16) is quoted ahundred timesmore frequently by preachers and tract-writers than "ifany man love not the Lord Jesus Christ, let him be anathema" (1Corinthians 16:22)? Ifweare toproperlypreserve thebalanceof truth,wemustnotecarefullythemannerinwhichtheHolySpirithasrungthechanges on "believe" and "love" in the N. T. Consider the followingverses:"allthingsworktogetherforgoodtothemthat(not"trust,"but)loveGod"(Romans8:28);"thethingswhichGodhaspreparedforthemthat(notonly"believe,"but) loveHim"(1Corinthians2:9);"ifany loveGod,thesameisknown(or"approved")ofHim"(1Corinthians8:3);"acrown of righteousness,which the Lord, the righteous judge, shall giveme in that day: and not to me only, but unto all them also that (not"believe in," but) love his appearing" (2 Timothy 4:8); "a crown of lifewhichtheLordhaspromisedto themthat loveHim"(James1:12);"HewholovesnotknowsnotGod;forGodislove"(1John4:8).

"Nomancancometome,excepttheFatherwhichhassentmedrawhim"(John6:44). In the last chapterwe saw that this "drawing" consists, in

part,of theSpirit'ssupernaturalenlightenmentof theunderstanding. Italso consists in theSpirit's inclining the affectionsuntoChrist.He actsuponsinnersagreeably to theirnature:notbyexternal force,suchas isusedonanunwillinganimal,butbyspiritualinfluenceorpowermovingtheir inwardfaculties:"Idrewthemwithcordsofaman,withbandsoflove"(Hosea11:4)—byrationalconvictionof their judgment,byshowingthem that there is infinitely more goodness and blessedness in Christthaninthecreatureorthesinfulgratificationofcarnaldesire;bywinningtheirheartstoChrist,bycommunicatingtothemapowerfulsenseofHissuperlative excellency and complete suitability unto all their needs. Tothem that believe, "he is precious"(1 Peter 2:7)—so precious, they arewillingtopartwiththeworldandeverything,thattheymay"winChrist"(Philippians3:8).

Aswasshownatsomelengthintheopeningchapter,theaffectionsofthenaturalman are alienated fromGod,wedded to the things of time andsense,sothathewillnotcometoChrist.ThoughGod'sservantsseektocharmhimwiththe lovelymusicof theGospel, like theadderhecloseshisear.ItisastheLordportrayeditintheparableoftheGreatSupper:"they all with one consent began to make excuse" (Luke 14:18), onepreferring his lands, another his merchandise, another his socialrecreation.AndnothingshortoftheAlmightypowerandworkingoftheHolySpiritintheheartcanbreakthespellwhichsinandSatanhascastoverman,and turnhisheart fromperishingobjects toan imperishableone.ThisHedoesinGod'selectbyHissecretandinvincibleoperations,sweetlyworkinginandalluringthembyrevealingChristtotheminthewinsomenessofHispersonandtheinfiniterichesofHisgrace,bylettingdownHis love into theirhearts,andbymoving themto layholdofHiskindinvitationsandpreciouspromises.

Mostblessedlyisthisrepresentedtousin"Mybelovedputishandbythehole of the door, andmy affectionsweremoved for him" (Song of Sol.5:4). Here the door of the heart (Acts 16:14), or more specifically, the"dooroffaith"(Acts14:27),isseenshutagainstChrist,andtheobjectofHis love being so loath and unwilling as to rise and open toHim. Butthoughunwelcome,His love cannotbequenched, andHegently enters(He does not burst the door open!) uninvited.His "hand" opening the

"door"isafigureofHisefficaciousgraceremovingeveryobstacleintheheartofHiselect(cf.Acts11:21),andwinningittoHimself.TheeffectofHisgraciousentry,byHisSpirit, isseeninthe"andmyaffectionsweremoved for him,"which is a figure of the stirring of the affections afterHim—cf. Isaiah63:15,Philemon 12.For the thoughts of this paragraphwe are indebted to the incomparable commentary of John Gill on theSongofSolomon.

O what a miracle of grace has been wrought when the heart is trulyturnedfromtheworlduntoGod,fromselfuntoChrist, fromloveofsinuntoloveofholiness!ItisthiswhichisthefulfillmentofGod'scovenantpromise inEzekiel 36:26, "Anewheart alsowill I give you, and a newspiritwill I putwithin you: and Iwill take away the stonyheart out ofyour flesh, and Iwill give you an heart of flesh." There is noman thatlovesmoneysomuch,butthatheiswillingtopartwithit,forthatwhichhe valuesmore highly than the sum he parts with to purchase it. Thenaturalmanesteemsmaterialthingsmorehighlythanhedoesspiritual,buttheregenerated lovesChristmorethanallotherobjectsbeside,andthis, because he has beenmade a "new creature." It is a spiritual lovewhichbindsthehearttoChrist.

It is not simply a knowledge of the Truthwhich saves, but a love of itwhich is the essential prerequisite. This is clear from 2 Thessalonians2:10,"Becausetheyreceivednottheloveofthetruth,thattheymightbesaved." Close attention must be paid unto these words, or a wrongconclusionmaybedrawn:itisnotalovefortheTruth,butaloveoftheTruth. There are those who have the former, who are destitute of thelatter.WehavemetRusselites,andhaveboardedwithChristadelphians,whoputmanya realChristian to shame:peoplewhoafter a longday'swork,spentthewholeeveningindiligentlystudyingtheBible.Norwasitjusttosatisfycuriosity.Theirzealhadlastedforyears.TheirBiblewasasprecioustothemasadevoutRomanist's"beads"or"rosary"aretoher.Sotoothereisanatural"love"forChrist,anardentdevotionforHim,whichsprings not from a renewed heart. Just as one reared among devoutRomanists,growsupwithadeepvenerationandgenuineaffectionfortheVirgin;soonecarefullytrainedbyProtestantparents, toldfrominfancythatJesusloveshim,growsupwitharealbutnaturalloveforHim.

TheremaybeahistoricalfaithinallthedoctrinesofScripture,wherethepower of them is never experienced. There may be a fleshly zeal forportionsofGod'sTruth(astherewasinthecaseofthePharisees)andyetthe heart not be renewed. There may be joyous emotions felt by asuperficial reception of the Word (as there was in the stony-groundhearers:Matthew13:20),where the "rootof thematter" (Job19:28)belacking.TearsmayflowfreelyatthepatheticsightofthesufferingSavior(aswiththecompanyofwomenwhobewailedChristasHejourneyedtothe cross: Luke 23:27, 28), and yet the heart be as hard as the nethermillstone toward God. There may be a rejoicing in the light of God'sTruth (aswas the casewithHerod:Mark 6:20), and yetHell never beescapedfrom.

Sincethenthereisa"lovefortheTruth"incontradistinctionfroma"loveof theTruth," and a natural love forChrist in contrast froma spirituallove ofHim, how am I to be sure whichmine is?Wemay distinguishbetweenthese"loves"thus:first,theoneispartial,theotherisimpartial:theoneesteems thedoctrinesofScripturebutnot theduties itenjoins,thepromisesofScripturebutnottheprecepts,theblessingsofChristbutnotHisclaims,HispriestlyofficebutnotHiskinglyrule;butnotsowiththespirituallover.Second,theoneisoccasional,theotherisregular:theformerbalkswhenpersonalinterestsarecrossed;notsothelatter.Third,the one is evanescent and weak, the other lasting and powerful: theformerquicklywaneswhenotherdelights compete, andprevailsnot tocontrol the other affections; the latter rules the heart, and is strong asdeath.Fourth,theformerbettersnotitspossessor;thelattertransformsthelife.

That a saving "coming to Christ" is the affections being turned to andfixed upon Him, may be further demonstrated from the nature ofbacksliding,whichbeginswiththeheart'sdeparturefromChrist.ObservehowthisistracedtoitsrealsourceinRevelation2:4,"Youhaveleft(not"lost") your first love."The reality and genuineness of our returning toChrist is evidenced by the effects which the workings of theunderstandingproduceupontheaffections.Astrikingexampleofthisisfound in Matthew 26:75, "and Peter remembered the word of Jesus,whichsaiduntohim,'Beforetheroostercrow,youshalldenymethrice.'

Andhewentout,andweptbitterly":that"remembrance"wasnotmerelyanhistorical,butagraciousone—hisheartwasmeltedbyit.Soiteveriswhen theHolySpiritworks inand"renews"us. Imayrecallapast sin,withoutbeingdulyhumbledthereby.Imay"remember"Christ'sdeathina mechanical and speculative way, without the affections being trulymoved.ItisonlyasthefacultyofourunderstandingisquickenedbytheHolySpiritthattheheartispowerfullyimpressed.

ComingtoChristwithourWill

Theman within the body is possessed of three principal faculties: theunderstanding, the affections, and thewill.Aswas shownearlier, all ofthesewereradicallyaffectedbytheFall:theyweredefiledandcorrupted,and in consequence, they are used in the service of self and sin, ratherthan of God and of Christ. But in regeneration, these faculties arequickened and cleansed by the Spirit: not completely, but initially, andcontinuouslysointhelife-longprocessofsanctification,andperfectlysoatglorification.Noweachof these three faculties issubordinated to theothersbytheorderofnature,thatis,asmanhasbeenconstitutedbyhisMaker. One faculty is influenced by the other. InGenesis 3:6we read,"thewomansaw(perceived)thatthetreewasgoodforfood"—thatwasaconclusiondrawnbytheunderstanding;"andthatitwaspleasanttotheeyes"—there was the response of her affections; "and a tree to bedesired"—there was the moving of the will; "she took"—there was thecompletedaction.

NowthemotionsofDivinegraceworkthroughtheapprehensionsoffaithintheunderstanding,thesewarmingandfiringtheaffections,andtheyinturninfluencingandmovingthewill.Everyfacultyofthesoulisputforthin a saving "coming to Christ": "If youBelievewith all your heart, youmay"—bebaptized (Acts8:37). "Coming toChrist" ismore immediatelyan act of thewill, as John 5:40shows; yet thewill is not active towardHim until the understanding has been enlightened and the affectionsquickened.TheSpiritfirstcausesthesinnertoperceivehisdeepneedofChrist, and this, by showing him his fearful rebellion againstGod, andthatnonebutChristcanatoneforthesame.Secondly,theSpiritcreatesintheheartadesireafterChrist,andthis,bymakinghimsickofsinandin lovewithholiness. Third, as the awakened and enlightened soul has

been given to see the glory and excellency of Christ, and His perfectsuitabilitytothelostandperishingsinner,thentheSpiritdrawsoutthewilltosetthehighestvalueonthatexcellency,toesteemitfaraboveallelse,andtoclosewithHim.

As there is aDivine order among the three Persons of theGodhead inprovidingsalvation,sothereisintheapplyingorbestowingofit.ItwasGodtheFather'sgoodpleasureappointingHispeoplefrometernityuntosalvation,whichwasthemostfullandsufficientimpulsivecauseoftheirsalvation,andeverywhitable toproduce itseffect. Itwas the incarnateSonofGodwhoseobedienceandsufferingswerethemostcompleteandsufficientmeritorious cause of their salvation, towhich nothing can beaddedtomakeitmoreaptandabletosecurethetravailofHissoul.Yetneithertheonenortheothercanactuallysaveanysinnerexceptas theSpirit applies Christ to it: His work being the efficient and immediatecauseoftheirsalvation.Inlikemanner,thesinnerisnotsavedwhenhisunderstandingisenlightened,andhisaffectionsfired:theremustalsobetheactofthewill,surrenderingtoGodandlayingholdofChrist.

TheorderoftheSpirit'soperationscorrespondstothethreegreatofficesof Christ, theMediator, namely,His prophetic, priestly, and kingly. AsProphet,Heisfirstapprehendedbytheunderstanding,theTruthofGodbeing received fromHis lips. As Priest,He is trusted and loved by theheartoraffections,Hisgloriouspersonbeingfirstendeareduntothesoulby the graciousworkwhichHeperformed for it.AsPotentate, ourwillmustbesubdueduntoHim,sothatwesubmittoHisgovernment,yieldtoHisscepter,andheedHiscommandments.Nothingshortofthethroneof our hearts will satisfy the Lord Jesus. In order to do this, theHolySpirit casts down our carnal imaginations, and every high thing thatexaltsitselfagainsttheknowledgeofGod,andbringsintocaptivityeverythoughttotheobedienceofChrist(2Corinthians10:5),sothatwefreelyandgladly takeHisyokeuponus;whichyoke is,asoneof thePuritanssaid,"linedwithlove."

"Nomancancometome,excepttheFatherwhichhassentmedrawhim"(John 6:44). This "drawing" is accomplished by the Spirit: first, ineffectually enlightening the understanding; secondly, by quickening theaffections;third,byfreeingthewillfromthebondageofsinandinclining

it towardGod.By the invincibleworkings of grace, theSpirit turns thebent of thatwill,whichbeforemovedonly toward sin and vanity, untoChrist."Yourpeople,"saidGoduntotheMediator,"shallbewillinginthedayofyourpower"(Psalm110:3).YetthoughDivinepowerbeputforthuponahumanobject,theSpiritdoesnotinfringethewill'sprerogativeofactingfreely:Hemorallypersuadesit.Hesubduesitssinfulintractability.Heovercomesitsprejudice,winsanddrawsitbythesweetattractionsofgrace.

"Godnevertreatsmanasthoughhewereabrute;Hedoesnotdraghimwith cart ropes;He treatsmen asmen; andwhenHe binds themwithcords,theyarethecordsofloveandthebandsofaman.Imayexercisepoweroveranother'swill,andyetthatotherman'swillmaybeperfectlyfree;becausetheconstraintisexercisedinamanneraccordantwiththelawsofthehumanmind.IfIshowamanthatacertainlineofactionismuchforhisadvantage,hefeelsboundtofollowit,butheisperfectlyfreein so doing. If man's will were subdued or chained by some physicalprocess, ifman's heart should, for instance, be taken fromhim and beturned round by a manual operation, that would be altogetherinconsistentwithhumanfreedom,orindeedwithhumannature;andyetI think some few people imagine that we mean this when we talk ofconstraining influenceandDivinegrace.Wemeannothingof thekind;we mean that Jehovah Jesus knows how, by irresistible argumentsaddressed to the understanding, by mighty reasons appealing to theaffections,andby themysterious influenceofHisHolySpiritoperatinguponallthepowersandpassionsofthesoul,sotosubduethewholeman,thatwhereasitwasoncerebelliousitbecomesobedient;whereasitstoodstoutlyagainsttheMostHigh,itthrowsdowntheweaponsofitsrebellionand cries, 'I yield! I yield! subdued by sovereign love, and by theenlightenmentwhichYouhavebestoweduponme,IyieldmyselftoYourwill'"(C.H.Spurgeon,John6:37).

The perfect consistency between the freedom of a regenerated man'sspiritualactionsandtheefficaciousgraceofGodmovinghimthereto,isseenin2Corinthians8:16,17."ButthanksbetoGod,whichputthesameearnest care into theheartofTitus foryou.For indeedheaccepted theexhortation: but being more forward, of his own accord he went unto

you." Titus was moved to that work by Paul's exhortation, and was"willingofhisownaccord"toengagetherein;andyetitwas"GodwhichputthesameearnestcareintotheheartofTitus"forthem.Godcontrolstheinwardfeelingsandactsofmenwithoutinterferingeitherwiththeirlibertyorresponsibility.ThezealofTituswasthespontaneouseffusionofhis own heart, and was an index to an element of his character;nevertheless, God wrought in him both to will and to do of His goodpleasure.

Nosinnersavingly"comestoChrist,"ortrulyreceivesHimintotheheart,untilthewillfreelyconsents(notmerely"assents"inatheoreticalway)tothe severe and self—denying terms upon whichHe is presented in theGospel.NosinnerispreparedtoforsakeallforChrist,takeup"thecross,"and "follow" Him in the path of universal obedience, until the heartgenuinelyesteemsHim"TheFairestamongtenthousand,"andthisnonewill ever do before the understanding has been supernaturallyenlightenedandtheaffectionssupernaturallyquickened.Obviously,nonewill espouse themselves with conjugal affections to that person whomtheyaccountnotthebestthatcanbechosen.ItisastheSpiritconvictsusof our emptiness and shows us Christ's fullness, our guilt and Hisrighteousness, our filthiness and the cleansingmerits ofHis blood, ourdepravityandHisholiness,thattheheartiswonandtheresistanceofthewillisovercome.

The holy and spiritual Truth of God finds nothing akin to itself in theunregenerate soul, but instead, everything that is opposed to it (John15:18; Romans 8:7). The demands of Christ are too humbling to ournatural pride, too searching for the callous conscience, too exacting forour fleshlydesires.Andamiracleof gracehas tobewroughtwithinusbeforethisawfuldepravityofournature,thisdreadfulstateofaffairs,ischanged. That miracle of grace consists in overcoming the resistancewhich is made by indwelling sin, and creating desires and longingsChristward;andthenitisthatthewillcries,

"Nay,butIyield,Iyield,Icanholdoutnomore;Isink,bydyinglovecompelled,AndownYouConqueror."

A beautiful illustration of this is found in Ruth 1:14-18. Naomi, abackslidden saint, is on the point of leaving the far country, and(typically) returning to her Father's house. Her two daughters-in-lawwish toaccompanyher.FaithfullydidNaomibid them"count thecost"(Luke14:28);insteadofatonceurgingthemtoactontheirfirstimpulse,shepointedoutthedifficultiesandtrialstobeencountered.Thiswastoomuch forOrpha:her "goodness" (like thatof the stony-groundhearers,andmyriadsofothers)wasonly"asamorningcloud"and"as theearlydew" it quicklywent away (Hos. 6:4). In blessed contrast from thisweread,"ButRuthcleaveuntoher...saying,Entreatmenottoleaveyou,ortoreturnfromfollowingafteryou:forwhereyougo,Iwillgo;andwhereyoulodge,Iwilllodge:yourpeopleshallbemypeople,andyourGodmyGod."

What depth and loveliness of affection was here! What whole-heartedself-surrender!SeeRuthfreelyandreadily leavingherowncountryandkindred,tearingherself fromeveryassociationofnature, turningadeafear tohermother-in-law'sbeggingher toreturntohergods(v.15)andpeople.Seeherrenouncingidolatryandallthatfleshholdsdear,tobeaworshiperandservantof the livingGod,countingall thingsbut loss forthe sake ofHis favor and salvation; andher future conduct provedherfaith was genuine and her profession sincere. Ah, naught but amiraculousworkofGodinhersoulcanexplainthis.ItwasGodworkinginher"bothtowillandtodoofhisgoodpleasure"(Philippians2:13).Hewasdrawingherwiththebandsoflove:gracetriumphedovertheflesh.This is what every genuine conversion is—a complete surrender of themind,heart andwill toGodandHisChrist, so that there is adesire to"followtheLambwhereverhegoes"(Rev.14:4).

The relation between our understanding being enlightened and theaffectionsquickenedbyGodandtheresultantconsentofthewill,isseeninPsalm119:34,"Givemeunderstanding,andIshallkeepyourlaw;yes,Ishallobserveitwithmywholeheart.""Thesureresultofregeneration,orthebestowalofunderstanding,isthedevoutreverenceforthelawandareverentkeepingof it in theheart.TheSpiritofGodmakesus toknowtheLordandtounderstandsomewhatofHislove,wisdom,holiness,andmajesty;andtheresult is thatwehonor the lawandyieldourhearts to

the obedience of the faith. The understanding operates upon theaffections;itconvincestheheartofthebeautyofthelaw,sothatthesoulloves it with all its powers; and then it reveals themajesty of the law-Giver, and the whole nature bows before His supreme will. He aloneobeysGodwhocansay'MyLord,IwouldserveYou,anddoitwithallmyheart';andnonecantrulysaythisuntiltheyhavereceivedasafreegranttheinwardilluminationoftheHolySpirit"(C.H.Spurgeon).

Before turning to our final section, a fewwordsneed to be addedhereupon1Peter2:4,"Towhomcomingasuntoalivingstone...wealso,aslively stones,arebuiltupa spiritualhouse."Has the sovereigngraceofGodinclinedmetocomeuntoChrist?thenitismydutyandinterestto"abide"inHim(John15:4).AbideinHimbyalifeoffaith,andlettingHisSpiritabide inmewithoutgrievingHim(Ephesians4:30)orquenchingHismotions(1Thessalonians5:19).ItisnotenoughthatIoncebelievedonChrist,ImustliveinanduponHimbyfaithdaily:Galatians2:20.ItisinthiswayofcontinualcomingtoChristthatweare"builtupaspiritualhouse."Itisinthiswaythelifeofgraceismaintained,untilitissueinthelifeofglory.FaithistobealwaysreceivingoutofHisfullness"graceforgrace" (John 1:16). Daily should there be the renewed dedication ofmyselfuntoHimandtheheart'soccupationwithHim.

TeststoValidateourComingtoChrist

Untothosewhoneversavingly"cametoChrist,"Hewillyetsay"Departfromme,youcursed,intoeverlastingfire,preparedfortheDevilandhisangels."Thecontemplationof thoseawfulwordsought toalmost freezethe very blood in our veins, searching our consciences and awing ourhearts. But, alas, it is much to be feared that Satan will blunt theirpiercingforceuntomanyofourreaders,byassuringthemthattheyhavealreadycome toChrist,and telling themtheyare fools todoubt it foramoment. But, O dear friend, seeing that there is no less than yourimmortalsoulatstake, thatwhetheryouspendeternity inHeavenwiththeblessedorinHellwiththecursed,hingesonwhetherornoyoureallyandtruly"cometoChrist,"willnotyoureadtheparagraphswhichfollowwithdoublecare.

1.HowmanyrestontheirsounddoctrinalviewsofChrist.Theybelieve

firmly in His Deity, His holy humanity, His perfect life, His vicariousdeath, His bodily resurrection, His ascension to God's right hand, Hispresentintercessiononhigh,andHissecondadvent.Sotoodidmanyofthose towhomJamesaddressedhisepistle,butheremindedthemthatthe"demonsalsobelieveandtremble"(2:19).Omyreader,savingfaithinChrist is very muchmore than assenting to the teachings of ScriptureconcerningHim;it isthegivingupofthesouluntoHimtobesaved,torenounceallelse,toyieldfullyuntoHim.

2. How many mistake the absence of doubts for a proof they havesavinglycometoChrist.Theytakeforgrantedthatforwhichtheyhavenoclearevidence.But,reader,amanpossessesnotChristbyfaithashedoesmoney in a strongboxor title-deedsof landwhich arepreservedbyhislawyer, and which he never looks at once in a year. No, Christ is as"bread" which a man feeds upon, chews, digests, which his stomachworksuponcontinually,andbywhichheisnourishedandstrengthened:John 6:53. The empty professor feeds upon a good opinion of himself,ratherthanuponChrist.

3. How many mistake the stirring of the emotions for the Spirit'squickeningof the affections. If peopleweepunder thepreachingof theword,superficialobserversaregreatlyencouraged,andiftheygoforwardto the "mourners' bench" and sob and wail over their sins, this isregarded as a sure sign that God has savingly convicted them. But asupernaturalworkofDivinegracegoesmuchdeeperthanthat.Tearsarebutonthesurface,andareamatteroftemperamentalconstitution—eveninnature,someofthosewhofeelthingsthemostgivetheleastoutwardsignofit.ItistheweepingoftheheartwhichGodrequires;itisagodlysorrow for sin which breaks its reigning power over the soul thatevidencesregeneration.

4.Howmanymistakeafearofthewrathtocomeforanhatredofsin.NoonewantstogotoHell.Iftheintellectbeconvincedofitsreality,andtheunspeakable awfulness of its torments are in ameasure believed, thentheremaybegreatuneasinessofmind,fearofconscience,andanguishofheart,overtheprospectofsufferingitseternalburnings.Thosefearsmaylastaconsiderabletime,yes,theireffectsmaynevercompletelywearoff.Thesubjectofthemmaycomeundertheministryofafaithfulservantof

God, hear him describe the deep ploughing of the Spirit's work, andconcludethathehasbeenthesubjectofthem,yethavenoneofthatloveforChristwhichmanifestsitself inalife,allthedetailsofwhichseektohonorandglorifyHim.

5.Howmanymistakeafalsepeaceforatrueone.Letapersonwhohashadawakenedwithinhimanaturaldreadofthelakeoffire,whoseownconscience has made him wretched, and the preaching he has heardterrifyhimyetmore,thenishenot(likeadrowningman)readytoclutchatastraw.LetoneofthefalseprophetsofthedaytellhimthatallhehastodoisbelieveJohn3:16andsalvationishis,andhoweagerlywillhe—thoughunchangedinheart—drinkinsuch"smooththings."Assuredthatnothingmore is required than to firmlybelieve thatGod loveshimandthatChristdiedforhim,andhisburdenisgone:peacenowfillshim.Yes,and nineteen times out of twenty, that "peace" is nothing but Satan'sopiate,drugginghisconscienceandchloroforminghimintoHell."Thereisno(true,spiritual)peace,saysmyGod,tothewicked,"andunlessthehearthasbeenpurifiednomanwillseeGod(Matthew5:8).

6.Howmanymistakeself-confidenceforspiritualassurance.Itisnaturalfor eachof us to thinkwell andhopewell of ourselves, and to imaginewithHaman,"IamthemanwhomtheKingdelightstohonor."Perhapsthe reader is ready to say,That is certainlynot trueofme: so far fromhavingahighesteem,Iregardmyselfasaworthless,sinfulcreature.Yes,and so deceitful is the human heart, and so ready is Satan to turneverythingtohisownadvantage,theseverylowlythoughtsofselfmaybefeastedon,andrestedontoassuretheheartthatalliswellwithyou.TheapostatekingSaulbeganbyhavingalowlyestimateofhimself(1Samuel9:21).

7.Howmanymakeapromisethesolegroundoftheirfaith,andlooknofurtherthantheletterofit.ThustheJewsweredeceivedbytheletterofthe law, for theyneversawthespiritualmeaningofMoses'ministry. Inlikemanner,multitudes are deceived by the letter of such promises asActs16:31;Romans10:13,etc.,and looknot toChrist in them:theyseethat He is the jewel in the casket, but rest upon the superscriptionwithout,andneverlayholdoftheTreasurewithin.Butunlessthepersonof Christ be apprehended, unless there be a real surrendering to His

Lordship,unlessHebeHimselfreceivedintotheheart,thenbelievingtheletterofthepromiseswillavailnothing.

The above paragraphs have beenwritten in the hope that Godmay bepleasedtoarousesomeemptyprofessorsoutof their falsesecurity.ButlestanyofChrist'slittleonesbestumbled,weclosewithanexcerptfromJohnBunyan'sComeandWelcometoJesusChrist:"HowshallweknowthatsuchmenarecomingtoChrist?Answer:dotheycryoutatsin,beingburdenedwith it, asanexceedinglybitter thing?Do they fly from it, asfromthefaceofadeadlyserpent?Dotheycryoutoftheinsufficiencyoftheirownrighteousness,as to justification in thesightofGod?Dotheycryoutafter theLordJesus tosave them?DotheyseemoreworthandmeritinonedropofChrist'sbloodtosavethem,thaninallthesinsoftheworldtodamnthem?AretheytenderofsinningagainstJesusChrist?Dothey favor Christ in thisworld, and do they leave all theworld forHissake? And are they willing (God helping them) to run hazards for Hisname,forthelovetheybeartoHim?AreHissaintsprecioustothem?Ifthesethingsbeso,thesemenarecomingtoChrist."

AFourfoldSalvation

Introduction

In1918wewroteabookletentitled"AThreefoldSalvation,"andin1929publishedthesameinarticleforminourStudiesintheScriptures.Itwasbasedupontheinstructionwehadreceivedduringourspiritualinfancy.Likemostofthatearlyteaching,itwasdefective,becauseinadequate.Aswe have continued our study of God's Word, further light has beengrantedusonthissubject—yet,alas,howignorantwestillare—andthishasenabledustoseethat,inthepast,wehadstartedatthewrongpoint,for insteadofbeginningat thebeginning,wecommencedalmost in themiddle.Insteadofsalvationfromsinbeingthreefold,asoncesupposed,wenowperceive it tobe fourfold.Howgood is theLord ingrantingusadditionallight,yetitisnowourdutytowalktherein,and,asProvidenceaffordsusopportunity, togive it out.May theHolySpirit sograciouslyguideusthatGodmaybeglorifiedandHispeopleedified.

ThesubjectofGod's"sogreatsalvation"(Hebrews2:3),asitisrevealedto us in the Scriptures and made known in Christian experience, isworthyofalife'sstudy.Anyonewhosupposesthatthereisnownolongeranyneed forhimtoprayerfully search fora fullerunderstandingof thesame, needs to ponder, "If anyman think that he knows anything, heknowsnothingyetasheought toknow"(1Corinthians8:2).Thefact isthat the moment any of us really takes it for granted that he alreadyknowsallthatthereistobeknownonanysubjecttreatedofinHolyWrit,heatoncecutshimselfofffromanyfurtherlightthereon.Thatwhichismost needed by all of us in order to a better understanding of Divinethingsisnotabrilliantintellect,butatrulyhumbleheartandateachablespirit,andforthatweshoulddailyandferventlypray—forwepossessitnotbynature.

The subject of Divine salvation has, sad to say, provoked age-longcontroversy and bitter contentions even among professing Christians.

There is comparatively little real agreement even upon this elementaryyetvitaltruth.SomehaveinsistedthatsalvationisbyDivinegrace,othershaveargueditisbyhumanendeavor.Anumberhavesoughttodefendamiddle position, and while allowing that the salvation of a lost sinnermustbebyDivinegrace,werenotwilling toconcede that it isbygracealone,alleging thatGod'sgracemustbeplussedbysomething fromthecreature, and very varied have been the opinions of what that"something"must be—baptism, church-membership, the performing ofgoodworks,holdingoutfaithfultotheend,etc.Ontheotherhand,thereare thosewho not only grant that salvation is by grace alone, butwhodeny thatGod uses anymeanswhatever in the accomplishment ofHiseternalpurposetosaveHiselect—overlookingthefactthatthesacrificeofChrististhegrand"means"!

It is true that the Church of God was blessed with super-creationblessings,beingchoseninChristbeforethefoundationoftheworld,andpredestineduntotheadoptionofchildren,andnothingcouldorcanalterthatgrandfact.Itisequallytruethatifsinhadneverenteredtheworld,nonehadbeeninneedofsalvationfromit.Butsinhasentered,andtheChurch fell in Adam and came under the curse and condemnation ofGod'sLaw.Consequently, theelect,equallywiththereprobate,share inthecapitaloffenseoftheirfederalhead,andpartakeofitsfearfulresult:"InAdamalldie"(1Corinthians15:22),"Bytheoffenseofone,judgmentcameuponallmentocondemnation"(Romans5:18).Theresultofthisisthatallare"alienatedfromthelifeofGodthroughtheignorancethatisinthem,becauseoftheblindnessoftheirhearts"(Ephesians4:18),sothatthemembersofthemysticalBodyofChristare"bynaturethechildrenofwrath,evenasothers"(Ephesians2:3),andhencetheyarealike indireneedofGod'ssalvation.

Evenwhere there is fundamental soundness in theirviewsuponDivinesalvation,yetmanyhavesuchinadequateandone-sidedconceptionsthatother aspects of this truth, equally important and essential, are oftenoverlookedandtacitlydenied.Howmany,forexample,wouldbecapableofgivingasimpleexpositionofthefollowingtexts:"Whohassavedus"(2Timothy 1:9). "Work out your own salvation with fear and trembling"(Philippians2:12),"Nowisoursalvationnearerthanwhenwebelieved"

(Romans 13:11). Now those verses do not refer to three differentsalvations, but to three separate aspects of one and unless we learn todistinguish sharply between them, there can be nothing but confusionand cloudiness in our thinking. Those passages present three distinctphases and stages of salvation: salvation as an accomplished fact, as apresentprocess,andasafutureprospect.

Somany today ignore thesedistinctions, jumbling themtogether.Somecontend for one and argue against the other two; and vice versa. Someinsist they are already saved, and deny that they are now being saved.Somedeclare thatsalvation isentirely future,anddenythat it is inanysense already accomplished. Both are wrong. The fact is that the greatmajorityofprofessingChristiansfailtoseethat"salvation"isoneofthemostcomprehensivetermsinalltheScriptures,includingpredestination,regeneration,justification,sanctificationandglorification.Theyhavefartoocrampedanideaofthemeaningandscopeoftheword"salvation"(asit is used in the Scriptures), narrowing its range too much, generallyconfiningtheirthoughtstobutasinglephase.Theysuppose"salvation"meansnomorethanthenewbirthortheforgivenessofsins.Wereonetotellthemthatsalvationisaprotractedprocess,theywouldviewhimwithsuspicion; and ifheaffirmed that salvation is somethingawaitingus inthefuture, theywouldatoncedubhimaheretic.Yettheywouldbetheonestoerr.

Ask the average Christian, Are you saved, and he answers, Yes, I wassaved insuchandsuchayear;andthat isas farashis thoughtson thesubjectgo.Askhim,towhatdoyouoweyoursalvation?and"thefinishedwork of Christ" is the sum of his reply. Tell him that each of thoseanswersisseriouslydefective,andhestronglyresentsyouraspersion.Asanexampleoftheconfusionwhichnowprevails,wequotethefollowingfrom a tract on Philippians 2:12, "To whom are those instructionsaddressed? The opening words of the Epistle tell us: 'To the saints inChristJesus'...Thustheywereallbelievers!andcouldnotberequiredto work for their salvation, for they already possessed it." Alas that sovery few today perceive anything wrong in such a statement. Another"Bibleteacher"tellsusthat"saveyourself"(1Timothy4:16)mustrefertodeliverance fromphysical ills,asTimothywasalreadysavedspiritually.

True,yetitisequallytruethathewastheninprocessofbeingsaved,andalsoafactthathissalvationwasthenfuture.

Letusnowsupplementthefirstthreeversesquotedandshowthereareother passages in the New Testament which definitely refer to eachdistincttenseofsalvation.First,salvationasanaccomplishedfact:"Yourfaithhassavedyou"(Luke7:50),"bygraceyouhavebeensaved"(Greek,and so translated in theR.V.—Ephesians2:8), "according toHismercyHesavedus"(Titus3:5).Second,salvationasapresentprocess,incourseofaccomplishment,notyetcompleted:"Untouswhicharebeingsaved"(1Corinthians1:18—R.V.andBagsterInterlinear);"Themthatbelievetothesaving(not'salvation')ofthesoul"(Hebrews10:39).Third,salvationasafutureprospect:"Sentforthtoministerforthemwhoshallbeheirsofsalvation" (Hebrews 1:14), "receivewithmeekness the engraftedWord,whichisabletosaveyoursouls"(James1:21),"KeptbythepowerofGodthrough faith unto salvation, ready to be revealed in the last time" (1Peter 1:5). Thus, by putting together these different passages, we areclearlywarrantedinformulatingthefollowingstatement:everygenuineChristianhasbeensaved,isnowbeingsaved,andwillyetbesaved—howandfromwhat,weshallendeavortoshow.

Asfurtherproofofhowmany-sidedisthesubjectofGod'sgreatsalvationand how that in Scripture it is viewed from various angles, take thefollowing: "by grace are you saved" (Ephesians 2:8), "saved by His(Christ's)life"(thatis)byHisresurrectionlife(Romans5:9),"yourfaithhas saved you" (Luke 7:50), "the engraftedWordwhich is able to saveyoursouls" (James1:21), "savedbyhope" (Romans8:24), "savedyetasbyfire"(1Corinthians3:15),"thelikefigurewhereuntobaptismdoesalsonowsaveus"(1Peter3:21).Ah,myreader,theBibleisnotthelazyman'sbook,norcan itbe soundlyexpoundedby thosewhodonotdevote thewholeoftheirtime,andthatforyears,toitsprayerfulstudy.ItisnotthatGodwould bewilder us, but thatHewould humble us, drive us to ourknees,make us dependent uponHis Spirit.Not to the proud—who arewiseintheirownesteem—areitsheavenlysecretsopened.

InlikemanneritmaybeshownfromScripturethatthecauseofsalvationisnotasingleone,assomanysuppose—thebloodofChrist.Here,too,itis necessary to distinguish between things which differ. First, the

originatingcauseofsalvationistheeternalpurposeofGod,or, inotherwords, the predestinating grace of the Father. Second, themeritoriouscause of salvation is the mediation of Christ, this having particularrespecttothelegalsideofthings,or,inotherwords,HisfullymeetingthedemandsoftheLawonthebehalfandintheplaceofthoseHeredeems.Third,theefficientcauseofsalvationistheregeneratingandsanctifyingoperationsoftheHolySpiritwhichrespecttheexperimentalsideofit;or,inotherwords,theSpiritworksinuswhatChristpurchasedforus.Thus,weoweourpersonalsalvationequallytoeachPersonintheTrinity,andnot to one (theSon)more than to theothers.Fourth, the instrumentalcauseisourfaith,obedience,andperseverance:thoughwearenotsavedbecauseofthem,equallytrueisitthatwecannotbesaved(accordingtoGod'sappointment)withoutthem.

In the opening paragraph we have stated that in our earlier effort weerred as to the starting point. Inwriting upon a threefold salvationwebeganwith salvation from thepenalty of sin,which is our justification.But our salvation does not begin there, as we knew well enough eventhen:alasthatwesoblindlyfollowedourerringpreceptors.Oursalvationoriginates,ofcourse,intheeternalpurposeofGod,inHispredestinatingofustoeverlastingglory.

"Whohassavedus,andcalleduswithaholycalling,notaccordingtoourworks,butaccordingtoHisownpurposeandgrace,whichwasgivenusin Christ Jesus before the world began" (2 Timothy 1:9). That hasreferencetoGod'sdecreeofelection:Hischosenpeoplewerethensaved,completely,intheDivinepurpose,andallthatweshallnowsayhastodowith the performing of that purpose, the accomplishing of that decree,theactualizationofthatsalvation.

SalvationfromthePleasureofSin

ItisherethatGodbeginsinHisactualapplicationofsalvationuntoHiselect. God saves us from the pleasure or love of sin beforeHe deliversfrom the penalty or punishment of sin. Necessarily so, for it would beneither an act of holiness nor of righteousness wereHe to grant a fullpardon to onewhowas still a rebel againstHim, loving thatwhichHehates. God is a God of order throughout, and nothing ever more

evidencestheperfectionofHisworksthantheorderlinessofthem.AndhowdoesGodsaveHispeoplefromthepleasureofsin?Theanswerisbyimpartingtothemanaturewhichhatesevilandlovesholiness.Thistakesplace when they are born again, so that actual salvation begins withregeneration. Of course it does: where else could it commence? Fallenman can neither perceive his desperate need of salvation, nor come toChristforit,untilhehasbeenrenewedbytheHolySpirit.

"Hehasmade everythingbeautiful inHis time" (Ecclesiastes3:11), andmuchofthebeautyofGod'sspiritualhandiworkislostuponusunlesswedulyobservetheir"time."HasnottheSpiritHimselfemphasizedthisinthe express enumeration He has given us in, "For whom He didforeknow,He also did predestine to be conformed to the image ofHisSon, thatHemight be the Firstborn amongmany brethren.Moreover,whomHedidpredestine,themHealsocalled;andwhomHecalled,themHe also justified; and whom He justified, them He also glorified"(Romans8:29,30)?Verse29announcestheDivineforeordination;verse30 states themanner of its actualization. It seemspassing strange thatwiththisDivinely-definedmethodbeforethem,somanypreachersbeginwithourjustification,insteadofwiththateffectualcall(fromdeathuntolife—our regeneration)whichprecedes it.Surely it ismostobvious thatregenerationmust first take place in order to lay a foundation for ourjustification.Justification isby faith (Acts13:39;Romans5:1;Galatians3:8),andthesinnermustbeDivinelyquickenedbeforehe iscapableofbelievingsavingly.

Ah,doesnotthelaststatementmadethrowlightuponandexplainwhatwehavesaid isso"passingstrange"?Preacherstodayaresothoroughlyimbued with free-willism that they have departed almost wholly fromthat sound evangelism which marked our forefathers. The radicaldifferencebetweenArminianismandCalvinismisthatthesystemoftheformerrevolvesaroundthecreature,whereasthesystemofthelatterhastheCreatorforthecenterofitsorbit.TheArminianallotstomanthefirstplace,theCalvinistgivesGodthatpositionofhonor.ThustheArminianbeginshisdiscussionof salvationwith justification, for the sinnermustbelievebeforehe canbe forgiven; furtherbackhewill not go, forhe isunwilling that man should be made nothing of. But the instructed

Calvinistbeginswithelection,descendstoregeneration,andthenshowsthatbeingbornagain(bythesovereignactofGod,inwhichthecreaturehasnopart)thesinnerismadecapableofsavinglybelievingtheGospel.

Saved from the pleasure or love of sin. What multitudes of peoplestrongly resent being told that they delighted in evil! They wouldindignantly ask ifwe suppose them tobemoralperverts?No indeed: apersonmaybe thoroughlychasteandyetdelight inevil. Itmaybe thatsomeofourownreadersrepudiatethechargethattheyhaveevertakenpleasure in sin, and would claim, on the contrary, that from earliestrecollectionstheyhavedetestedwickednessinallitsforms.Norwouldwedaretocallintoquestiontheirsincerity;instead,wepointoutthatitonlyaffords another exemplification of the solemn fact that "the heart isdeceitfulaboveallthings"(Jeremiah17:9).Butthisisamatterthatisnotopen toargument: theplain teachingofGod'sWorddeciding thepointonceandforall,andbeyonditsverdictthereisnoappeal.What,then,saytheScriptures?

So far from God'sWord denying that there is any delight to be foundtherein, it expressly speaks of "thepleasures of sin," yet it immediatelywarnsusthatthosepleasuresarebut"foraseason"(Hebrews11:25),fortheaftermath ispainfulandnotpleasant;yes,unlessGod intervenes inHissovereigngrace,theyentaileternaltorment.So,too,theWordreferstothosewhoare"loversofpleasuremorethanloversofGod"(2Timothy3:4). It is indeed striking to observe how often this discordant note isstruckinScripture.Itmentionsthosewho"lovevanity"(Psalm4:2),"himthat lovesviolence" (Psalm11:5) "you loveevilmore thangood" (Psalm52:3), "scorners delight in their scorning" (Proverbs 1:22), "they whichdelight in the abominations" (Isaiah 66:3), "their abominations wereaccordingas they loved"(Hosea9:10), "whohate thegoodand love theevil"(Micah3:2),"ifanymanlovetheworld,theloveoftheFatherisnotinhim"(1John2:15).Tolovesinisfarworsethantocommitit,foramanmaybesuddenlytrippedupandcommititthroughfrailty.

Thefactis,myreader,thatwearenotonlybornintothisworldwithanevilnature,butwithheartsthatarethoroughlyinlovewithsin.Sinisanativeelement.Weareweddedtoour lusts,andofourselvesnomanisabletoalterthebentofourcorruptnatureanymorethantheEthiopian

canchangehisskinortheleopardhisspots.ButwhatisimpossiblewithmanispossiblewithGod,andwhenHetakesusinhandthisiswhereHebegins—bysavingus from thepleasureor loveof sin.This is thegreatmiracleofgrace,fortheAlmightystoopsdownandpicksupaloathsomeleperfromthedunghill,andmakeshimanewcreatureinChrist,sothatthethingsheonce lovedhenowhates,andthethingsheoncehatedhenowloves.Godcommencesbysavingusfromourselves.HedoesnotsaveusfromthepenaltyuntilHehasdeliveredusfromtheloveofit.

And how is thismiracle of grace accomplished, or rather, exactlywhatdoesitconsistof?Negatively,notbyeradicatingtheevilnature,norevenbyrefining it.Positively,bycommunicatinganewnature,aholynaturewhichloathesthatwhichisevilanddelightsinallthatistrulygood.Tobemorespecific.First,GodsavesHispeoplefromthepleasureorloveofsinbyputtingHisholyaweintheirhearts,for"thefearoftheLORDistohate evil" (Proverbs 8:13), and again, "by the fear of the LORD mendepartfromevil"(Proverbs16:6).Second,GodsavesHispeoplefromthepleasureofsinbycommunicatingtothemanewandvitalprinciple:"theloveofGodisshedabroadinourheartsbytheHolySpirit"(Romans5:5),andwhere the loveofGodrules theheart, the loveof sin isdethroned.Third, God saves His people from the love of sin by the Holy Spirit'sdrawing their affectionsunto things above, thereby taking themoff thethingswhichformerlyenthralledthem.

Ifontheonehandtheunbelieverhotlydeniesthatheisinlovewithsin,many a believer is oftenhard put to it to persuadehimself that he hasbeensavedfromthelovethereof.WithanunderstandingthathasbeeninpartenlightenedbytheHolySpirit,heisthebetterabletodiscernthingsintheirtruecolors.Withaheartthathasbeenmadehonestbygrace,herefusestocallsweetbitter.Withaconsciencethathasbeensensitizedbythe new birth, he the more quickly feels the workings of sin and thehankering of his affections for that which is forbidden. Moreover, theflesh remains in him, unchanged, and as the raven constantly cravescarrion,sothiscorruptprincipleinwhichourmothersconceiveduslustsafteranddelightsinthatwhichistheoppositeofholiness.Thesethingsare they which occasion and give rise to the disturbing questions thatclamorforanswerswithinthegenuinebeliever.

The sincere Christian is often made to seriously doubt if he has beendelivered from the loveof sin.Suchquestionsas thesepainfullyagitatehismind:WhydoIsoreadilyyieldto temptation?Whydosomeof thevanities and pleasures of theworld still possess somuch attraction forme?WhydoIchafesomuchagainstanyrestraintsbeingplaceduponmylusts?WhydoIfindtheworkofmortificationsodifficultanddistasteful?Couldsuch thingsas thesebe if Iwereanewcreature inChrist?Couldsuch horrible experiences as these happen if God had saved me fromtaking pleasure in sin? Well do we know that we are here givingexpression to the verydoubtswhich exercise themindsofmanyof ourreaders, and thosewhoare strangers theretoare tobepitied.Butwhatshallwesayinreply?Howisthisdistressingproblemtoberesolved?

Howmayonebeassuredthathehasbeensavedfromtheloveofsin?Letuspointoutfirstthatthepresenceofthatwithinuswhichstilllustsafterandtakesdelightinsomeevilthingsisnotincompatiblewithourhavingbeensavedfromtheloveofsin,paradoxicalasthatmaysound.ItispartofthemysteryoftheGospelthatthosewhoaresavedareyetsinnersinthemselves.Thepointweareheredealingwithissimilartoandparallelwith faith. The Divine principle of faith in the heart does not cast outunbelief. Faith and doubts exist side by side within a quickened soul,which is evident from those words "Lord, I believe; help You mineunbelief" (Mark 9:24). In like manner the Christian may exclaim andpray, "Lord, I long after holiness, help Youmy lustings after sin." Andwhyisthis?Becauseoftheexistenceoftwoseparatenatures,theoneatcompletevariancewiththeotherwithintheChristian.

How,then,isthepresenceoffaithtobeascertained?Notbytheceasingofunbelief,butbydiscoveringitsownfruitsandworks.Fruitmaygrowamidthorns—asflowersamongweeds—yetitisfruit,nevertheless.Faithexists amid many doubts and fears. Notwithstanding opposing forcesfromwithinaswellasfromwithoutus,faithstillreachesoutafterGod.Notwithstanding innumerable discouragements and defeats, faithcontinuestofight.NotwithstandingmanyrefusalsfromGod,ityetclingstoHim,andsays,"ExceptYoublessmeIwillnotletYougo."Faithmaybe fearfully weak and fitful, often eclipsed by the clouds of unbelief,neverthelesstheDevilhimselfcannotpersuadeitspossessortorepudiate

God'sWord,despiseHisSon,orabandonallhope.Thepresenceoffaith,then,may be ascertained in that it causes its possessor to come beforeGodasanempty-handedbeggarbeseechingHimformercyandblessing.

Nowjustasthepresenceoffaithmaybeknownamidalltheworkingsofunbelief, so our salvation from the love of sin may be ascertainednotwithstandingallthelustingsofthefleshafterthatwhichisevil.Butinwhatway?Howisthisinitialaspectofsalvationtobeidentified?Wehavealready anticipated this question in an earlier paragraph, wherein westatedthatGodsavedusfromdelightinginsinbyimpartinganaturethathates evil and loves holiness which takes place at the new birth.Consequently, the real question to be settled is howmay the Christianpositively determine whether that new and holy nature has beenimparted to him? The answer is by observing its activities, particularlythe opposition itmakes (under the energizing of theHoly Spirit) untoindwellingsin.Notonlydoestheflesh(theprincipleofsin) lustagainstthespirit,butthespirit(theprincipleofholiness)lustsandwarsagainsttheflesh.

First,oursalvationfromthepleasureorloveofsinmayberecognizedbysin'sbecomingaburdentous.Thisistrulyaspiritualexperience.Manysouls are loaded with worldly anxieties who know nothing of what itmeanstobeboweddownwithasenseofguilt.ButwhenGodtakesusinhand,theiniquitiesandtransgressionsofourpastlifearemadetolieasan intolerable load upon the conscience.Whenwe are given a sight ofourselves as we appear before the eyes of the thrice holy God, we willexclaim with the Psalmist, "For innumerable evils have compassedmeabout:mineiniquitieshavetakenholduponme,sothatIamnotabletolookup; theyaremore thanthehairsofminehead: thereforemyheartfailsme"(40:12).Sofarfromsinbeingpleasant,itisnowfeltasacruelincubus, a crushing weight, an unendurable load. The soul is "heavyladen"(Matthew11:28)andboweddown.Asenseofguiltoppressesandthe conscience cannot bear the weight upon it. Nor is this experiencerestrictedtoourfirstconviction:itcontinueswithmoreorlessacutenessthroughouttheChristian'slife.

Second,oursalvationfromthepleasureofsinmayberecognizedbysin'sbecomingbitter tous.True, therearemillionsof theunregeneratewho

arefilledwithremorseovertheharvestreapedfromtheirsowingofwildoats.Yetthatisnothatredofsin,butdislikeofitsconsequences—ruinedhealth,squanderedopportunities,financialstraitness,orsocialdisgrace.No,whatwehavereferencetoisthatanguishofheartwhichevermarkstheonetheSpirittakesinhand.Whentheveilofdelusionisremovedandwe see sin in the light of God's countenance; when we are given adiscoveryofthedepravityofourverynature,thenweperceivethatwearesunk in carnality and death.When sin is opened to us in all its secretworkings, we are made to feel the vileness of our hypocrisy, self-righteousness,unbelief,impatience,andtheutterfilthinessofourhearts.AndwhenthepenitentsoulviewsthesufferingsofChrist,hecansaywithJob,"Godmakesmyheartsoft"(23:16).

Ah,my reader, it is this experiencewhich prepares the heart to go outafterChrist:thosethatarewholeneednotaphysician,buttheythatarequickenedandconvictedby theSpirit areanxious tobe relievedby thegreatPhysician."TheLORDkills,andmakesalive;Hebringsdowntothegrave,andbringsup.TheLORDmakespoor,andmakesrich;Hebringslow,and liftsup" (1Samuel2:6, 7). It is in thisway thatGodslaysourself-righteousness,makespoor,andbrings low—bymakingsin tobeanintolerable burden and as bitter as wormwood to us. There can be nosaving faith until the soul is filled with evangelical repentance, andrepentance isagodlysorrowforsin,aholydetestationofsin,asincerepurposetoforsakeit.TheGospelcallsuponmentorepentoftheirsins,forsake their idols, and mortify their lusts, and thus it is utterlyimpossiblefortheGospeltobeamessageofgladtidingstothosewhoarein lovewith sin andmadly determined to perish rather than partwiththeiridols.

Noristhisexperienceofsin'sbecomingbittertouslimiteduntoourfirstawakening—it continues, in varying degrees, to the end of our earthlypilgrimage.TheChristiansuffersundertemptations,ispainedbySatan'sfiery assaults, and bleeds from the wounds inflicted by the evils hecommits. It grieves him deeply that he makes such a wretched returnuntoGodforHisgoodness,thatherequitesChristsoevillyforHisdyinglove, that he responds so fitfully to the promptings of the Spirit. ThewanderingsofhismindwhenhedesirestomeditateupontheWord,the

dullnessofhisheartwhenheseekstopray, theworldlythoughtswhichinvade his mind on the holy Sabbath, the coldness of his affectionstoward the Redeemer cause him to groan daily; all of which goes toevidence that sin has beenmade bitter to him.Heno longerwelcomesthose intruding thoughts which take his mind off God: rather does hesorrow over them. But "Blessed are they thatmourn: for they shall becomforted"(Matthew5:4).

Third,oursalvationfromthepleasureofsinmayberecognizedbythefeltbondagewhichsinproduces.AsitisnotuntilaDivinefaithisplantedintheheartthatwebecomeawareofournativeandinveterateunbelief,soitisnotuntilGodsavesusfromtheloveofsinthatweareconsciousofthe fetters it has placed around us. Then it is that we discover we are"without strength,"unable todoanythingpleasing toGod, incapableofrunning the race set before us. A Divinely-drawn picture of the savedsoul's feltbondage is tobe found inRomans7: "For Iknow that inme(thatis,inmyflesh)dwellsnogoodthing:fortowillispresentwithme,but how to perform that which is good I find not. For the good that Iwould,Idonot;buttheevilwhichIwouldnot,thatIdo...ForIdelightin the Law of God after the inwardman: but I see another law inmymembers, warring against the law of my mind, and bringing me intocaptivity to the lawof sin" (vv. 18, 19,22,23).Andwhat is the sequel?This,theagonizingcry"OwretchedmanthatIam!whoshalldelivermefrom thebodyof thisdeath." If thatbe the sincere lamentationof yourheart,thenGodhassavedyoufromthepleasureofsin.

Letitbepointedout,though,thatsalvationfromtheloveofsinisfeltandevidenced in varying degrees by different Christians, and at differentperiods in the life of the same Christian, according to the measure ofgrace which God bestows, and according as that grace is active andoperative.Someseemtohaveamoreintensehatredofsininallitsformsthan do others, yet the principle of hating sin is found in all realChristians. Some Christians rarely, if ever commit any deliberate andpremeditatedsins:moreoftentheyaretrippedup,suddenlytempted(tobe angry or to tell a lie) and are overcome.Butwith others the case isquite otherwise: they—fearful to say—actually plan evil acts. If anyoneindignantlydeniesthatsuchathingispossibleinasaint,andinsiststhat

sucha character is a stranger to savinggrace,wewould remindhimofDavid:wasnotthemurderofUriahdefinitelyplanned?

2.SalvationfromthePenaltyofSin

This follows upon our regeneration which is evidenced by evangelicalrepentance and sincere faith.Every soul that truly putshis trust in theLordJesusChrististhenandtheresavedfromthepenalty—theguilt,thewages, the punishment—of sin.When theApostles said to the penitentjailer, "Believe on the Lord Jesus Christ and you shall be saved," theysignifiedthatallhissinswouldberemittedbyGod;justaswhentheLordsaid to the poorwoman, "your faith has saved you: go in peace" (Luke7:50).Hemeantthatallhersinswerenowforgivenher, for forgivenesshastodowiththecriminalityandpunishmentofsin.Tothesameeffectwhenweread,"bygraceareyousavedthroughfaith"(Ephesians2:8),itis to be understood that the Lord has actually "delivered us from thewrathtocome"(1Thessalonians1:10).

This aspect of our salvation is to be contemplated from two separateviewpoints: theDivineandthehuman.TheDivinesideof it is found intheMediatorialofficeandworkofChrist,whoastheSponsorandSuretyofHispeoplemettherequirementsof theLawontheirbehalf,workingoutforthemaperfectrighteousnessandenduringHimselfthecurseandcondemnationwhichwas due them, consummated at the Cross. It wasthere thatHewas "wounded forour transgressionsandbruised forouriniquities" (Isaiah 53:5). It was there that He, judicially, "His own selfbearoursinsinHisownbodyonthetree"(1Peter2:24).ItwastherethatHewas "smittenofGodandafflicted"whileHewasmakingatonementfortheoffensesofHispeople.BecauseChristsufferedinmyplace,Igofree; because He died, I live; because He was forsaken of God, I amreconciled to Him. This is the great marvel of grace, which will evokeceaselesspraisefromtheredeemedthroughouteternity!

The human side of our salvation from the penalty of sin respects ourrepentance and faith. Though these possess no merits whatever, andthoughtheyinnosensepurchaseourpardon,yetaccordingtotheorderwhich God has appointed, they are (instrumentally) essential, forsalvationdoesnotbecomeoursexperimentallyuntil theyareexercised.

Repentance is the hand releasing those filthy objects it had previouslyclung to so tenaciously —faith is extending an empty hand to God toreceivethegiftofHisgrace.Repentanceisagodlysorrowforsin;faithisacceptingGod'spardonthereof.Repentanceisacrying,"Godbemercifultomethesinner."Faithisreceivingthesinner'sSavior.Repentanceisarevulsionofthefilthandpollutionofsin.Faithisaseekingofcleansingtherefrom. Repentance is the sinner covering his mouth and crying,"Unclean,unclean!"FaithisthelepercomingtoChristandsaying,"Lord,ifYouwill,Youcanmakemeclean."

Sofarfromrepentanceandfaithbeingmeritoriousgraces,theyareself-emptyingones.TheonewhotrulyrepentstakeshisplaceasalostsinnerbeforeGod, confessing himself to be a guiltywretch deserving nothingbutunsparingjudgmentatthehandsofDivinejustice.Faithlooksawayfromcorruptandruinedself,andviewstheamazingprovisionwhichGodhasmadeforsuchaHell-deservingcreature.FaithlaysholdoftheSonofGod'slove,asadrowningmanclutchesatapassingoar.Faithsurrendersto theLordshipofChrist andgladlyownsHis rights to reignoverhim.FaithrestsuponthepromisesofGod,settingto itsseal thatHe is true.ThemomentthesoulsurrendersitselftotheLordshipofChristandrestsuponthemeritsandefficacyofHissacrifice,hissinsareremovedfromGod'ssight"asfarastheeastisfromthewest":heisnoweternallysavedfromthewrathtocome.

We cannot do better here than quote those sublime lines of AugustusToplady:

"Fromwhencethisfearandunbelief?HaveYou,OFather,puttogriefYourspotlessSonforme?AndwilltherighteousJudgeofmenCondemnmeforthatdebtofsinWhich,Lord,waslaidonThee?

IfYouhavemydischargeprocured,AndfreelyinmyplaceenduredThewholeofwrathDivine;PaymentGodcannottwicedemand,

FirstatmybleedingSurety'shand,Andthenagainatmine.

CompleteatonementYouhavemade,Andtotheutmostfarthingpaid,WhateverYourpeopleowed;Howthencanwrathonmetakeplace,IfshelteredinYourrighteousness,AndsprinkledwithYourblood?

Turn,then,mysoul,untoyourrest,ThemeritsofyourgreatHighPriestSpeakpeaceandliberty:TrustinHisefficaciousblood,NorfearyourbanishmentfromGod,SinceJesusdiedforThee."

While deliverance from the love of sin has to do entirely with theexperimental side of our salvation, remission of the penalty of sinconcerns the legal aspect only, or in other words, the believer'sjustification.Justificationisa forensictermandhastodowiththe law-courts, for it is the decision or verdict of the judge. Justification is theopposite of condemnation. Condemnationmeans that a man has beencharged with a crime, his guilt is established, and accordingly the lawpronounces upon him sentence of punishment. On the contrary,justificationmeansthattheaccusedisfoundtobeguiltless,theLawhasnothing against him, and therefore he is acquitted and exonerated,leaving the courtwithout a stain upon his character.Whenwe read inScripture that believers are "justified from all things" (Acts 13:39), itsignifies that their casehasbeen tried in thehigh court ofHeavenandthat God, the Judge of all the earth, has acquitted them: "There istherefore now no condemnation to them which are in Christ Jesus"(Romans8:1).

But to be without condemnation is only the negative side: justificationmeanstodeclareorpronouncerighteous,uptotheLaw'srequirements.Justification implies that theLawhasbeen fulfilled,obeyed,magnified,fornothingshortofthiswouldmeetthejustdemandsofGod.Hence,as

His people, fallen in Adam, were unable to measure up to the Divinestandard,GodappointedthatHisownSonshouldbecomeincarnate,bethe Surety ofHis people, and answer the demands of the Law in theirplace.Here,then,isthesufficientanswerwhichmaybemadetothetwoobjections which unbelief is ready to raise: how can God acquit theguilty?howcanHedeclarerighteousonewhoisdevoidofrighteousness?BringintheLordJesusandalldifficultydisappears!Theguiltofoursinswas imputed or legally transferred toHim, so thatHe suffered the fullpenaltyofwhatwasduethem;themeritsofHisobedienceisimputedorlegally transferred to us, so that we stand before God in all theacceptablenessofourSponsor:Romans5:18,19;2Corinthians5:21,etc.NotonlyhastheLawnothingagainstus,butweareentitledtoitsreward.

Thisisapresentandprotractedprocess,andisasyetincomplete.Itisthemostdifficult part of our subject, andupon it the greatest confusionofthought prevails, especially among young Christians. Many there arewho, having learned that the Lord Jesus is the Savior of sinners, havejumpedtotheerroneousconclusionthatiftheybutexercisefaithinHim,surrendertoHisLordship,committheirsouls intoHiskeeping,Hewillremovetheircorruptnatureanddestroytheirevilpropensities.ButaftertheyhavereallytrustedinHim,theydiscoverthatevilisstillpresentwiththem,thattheirheartsarestilldeceitfulaboveallthingsanddesperatelywicked,andthatnomatterhowtheystrivetoresisttemptation,prayforovercominggraceanduse themeansofGod'sappointing, they seem togrowworseandworseinsteadofbetter,untiltheyseriouslydoubtiftheyaresavedatall.Theyarenowbeingsanctified!

Even when a person has been regenerated and justified, the flesh orcorruptnatureremainswithinhim,andceaselesslyharasseshim.Yetthisoughtnottoperplexhim.TothesaintsatRome,Paulsaid,"Letnotsintherefore reign in your mortal body" (6:12), which would be entirelymeaningless had sin been eradicated from them. Writing to theCorinthian saints he said, "Having therefore these promises, dearlybeloved, let us cleanse ourselves of all filthiness of the flesh and spirit,perfectingholinessinthefearofGod"(2Corinthians7:1).Obviouslysuchan exhortation is needless if sin has been purged from our beings."Humble yourselves therefore under the mighty hand of God, that He

mayexaltyouinduetime"(1Peter5:6)—whatneedhaveChristiansforsuchawordasthis—exceptpridestilllurksandworkswithinthem?Butall room for controversy on this point is excluded if we bow to thatinspireddeclaration,"Ifwesaywehavenosinwedeceiveourselves,andtheTruthisnotinus"(1John1:8).

Theoldcarnalnatureremainsinthebeliever:heisstillasinner,thoughasaved one.What, then, is the young Christian to do? Is he powerless?Mustheresort tostoicism,andmakeuphismind that there isnothingbutalifeofdefeatbeforehim?Certainlynot!Thefirstthingforhimtodoistolearnthoroughlythehumiliatingtruththatinhimselfheis"withoutstrength."ItwasherethatIsraelfailed:whenMosesmadeknowntothemtheLaw,theyboastfullydeclared,"allthattheLORDhassaidwewilldoandbeobedient" (Exodus24:7).Ah!how littledid they realize that "inthefleshtheredwellsnogoodthing."Itwashere,too,thatPeterfailed:he was self-confident and boasted that, "though all men be offendedbecauseofYou,yetwillIneverbeoffendedthoughIshoulddiewithYou,yetwillInotdenyYou"(Matthew26:33,35)—howlittleheknewhisownheart!This complacent spirit lurkswithin eachof us.Whilewe cherishthe belief we can "do better next time," it is evident that we still haveconfidence in our own powers. Not until we heed the Savior's word,"withoutMeyoucandonothing,"dowetakethefirststeptowardvictory.Onlywhenweareweak(inourselves)arewestrong.

Thebelieverstillhasthecarnalnaturewithinhim,andhehasnostrengthin himself to check its evil propensities, nor to overcome its sinfulsolicitations. But the believer in Christ also has another nature withinhim,whichisreceivedatthenewbirth:"thatwhichisbornoftheSpiritisspirit" (John 3:6). The believer, then, has two natureswithin him: onewhich is sinful, the other spiritual. These two natures being totallydifferentincharacter,areantagonistictoeachother.Tothisantagonism,orconflict,theApostlereferredwhenhesaid,"Thefleshlustsagainstthespirit, and the spirit against the flesh" (Galatians 5:17). Now which ofthesetwonaturesistoregulatethebeliever'slife?Itismanifestthatbothcannot,fortheyarecontrarytoeachother.Itisequallyevidentthatthestrongerofthetwowillexertthemorecontrollingpower.ItisalsoclearthatintheyoungChristianthecarnalnatureisthestronger,becausehe

wasbornwithit,andhenceithasmanyyearsheadstartoverthespiritualnature—whichhedidnot receiveuntilhewasbornagain.Further, it isunnecessary to argue at length that the only way by which we canstrengthenanddevelop thenewnature isby feeding it. Inevery realm,growth is dependent upon food, suitable food, daily food. ThenourishmentwhichGodhasprovidedforourspiritualnatureisfoundinHisownWord,for"Manshallnotlivebybreadalone,butbyeverywordthatproceedsoutof themouthofGod"(Matthew4:4).It is to this thatPeterhasreferencewhenhesays,"Asnewbornbabesdesirethesincere(pure)milk of theWord, that youmay grow thereby" (1 Peter 2:2). Inproportion as we feed upon the heavenly Manna, such will be ourspiritualgrowth.Ofcourse,thereareotherthingsbesidefoodneedfultogrowth:wemustbreathe,andliveinapureatmosphere.This,translatedintospiritualterms,signifiesprayer.ItiswhenweapproachtheThroneofGraceandmeetourLordfacetofacethatourspirituallungsarefilledwiththeoxygenofHeaven.Exercise isanotheressential togrowth,andthisfindsitsaccomplishmentinwalkingwiththeLord.If,then,weheedtheseprimarylawsofspiritualhealth,thenewnaturewillflourish.

Butnotonlymustthenewnaturebefed.It isequallynecessaryforourspiritualwell-beingthattheoldnatureshouldbestarved.ThisiswhattheApostlehadinmindwhenhesaid,"Makenotprovisionfortheflesh,untotheluststhereof"(Romans13:14).Tostarvetheoldnature,tomakenotprovisionfortheflesh,meansthatweabstainfromeverythingthatwouldstimulate our carnality—thatwe avoid, aswewould a plague all that iscalculated toprove injurious toour spiritualwelfare.Notonlymustwedeny ourselves the "pleasures of sin," shun such things as the saloon,theater, dance, card table, etc., but we must separate ourselves fromworldly companions, cease to read worldly literature, abstain fromeverythinguponwhichwecannotaskGod'sblessing.Ouraffectionsaretobesetuponthingsabove,andnotuponthingsontheearth(Colossians3:2).Doesthisseemahighstandardandsoundimpracticable?Holinessinallthingsisthatatwhichwearetoaim,andfailuresotodoexplainsthe leanness of somany Christians. Let the young believer realize thatwhateverdoesnothelphisspirituallifehindersit.

Here then, in brief, is the answer to our question, What is the young

Christiantodoinorderfordeliverancefromindwellingsin?Itistruethatwearestillinthisworld,butwearenot"of"it(John17:14).Itistruethatweareforcedtoassociatewithgodlesspeople,butthisisordainedofGodinorderthatwemay"letourlightsoshinebeforementhattheymayseeour good works, and glorify our Father which is inHeaven" (Matthew5:16).There isawidedifferencebetweenassociatingwithsinnersaswegoaboutourdailytasks,andmakingthemourintimatecompanionsandfriends.OnlyaswefeedupontheWordcanwe"growingraceandintheknowledgeofourLordJesusChrist"(2Peter3:18).Onlyaswestarvetheoldnaturecanweexpectdeliverancefromitspowerandpollution.Thenletusearnestlyheedthatexhortation,"putyouoffconcerningtheformerconversation (behavior) the oldman,which is corrupt according to thedeceitful lusts,andbe renewed in the spiritofyourmind,and thatyouput on the newman,which, afterGod, is created in righteousness andtrueholiness"(Ephesians4:22-24).

SalvationfromthePowerofSin

We have dealt only with the human side of the problem as to how toobtaindeliverancefromthedominionofsin.NecessarilythereisaDivineside,too.ItisonlybyGod'sgracethatweareenabledtousethemeanswhichHehasprovidedforus,asitisonlybythepowerofHisSpiritwhodwellswithinus thatwecan"layasideeveryweight,and the sinwhichdoessoeasilybesetus,andrunwithpatiencetheracethatissetbeforeus" (Hebrews 12:1). These two aspects (the Divine and human) arebroughttogetherinanumberofScriptures.Wearebidto,"workoutourown salvation with fear and trembling," but the Apostle immediatelyadded,"foritisGodwhichworksinyoubothtowillandtodoofHisgoodpleasure"(Philippians2:12,13).Thus,wearetoworkoutthatwhichGodhaswroughtwithinus—inotherwords, ifwewalkintheSpiritweshallnotfulfillthelustsoftheflesh.(Galatians5:16).Ithasnowbeenshownthat salvation from the power of sin is a process which goes onthroughoutthebeliever'slife.ItistothisSolomonreferredwhenhesaid,"Thepathofthejustisastheshininglight,whichshinesmoreandmoreuntotheperfectday"(Proverbs4:18).

As our salvation from the pleasure of sin is the consequence of ourregeneration, and as salvation from the penalty of sin respects our

justification, so salvation from the power of sin has to do with thepractical side of our sanctification. The word "sanctification" signifies"separation"—separation from sin. We need hardly say that the word"holiness" is strictly synonymous with "sanctification," being analternative rendering of the same Greek word. As the practical side ofsanctificationhastodowithourseparationfromsin,wearetold,"Letuscleanse ourselves from all filthiness of the flesh and spirit, perfectingholiness in the fear of God" (2 Corinthians 7:1). That practicalsanctificationorholiness is aprocess, aprogressiveexperience, is clearfromthis:"Follow...holiness,withoutwhichnomanshallseetheLord"(Hebrews12:14).Thefactthatweareexhortedto"follow"holinessclearlyintimates thatwehavenotyetattainedunto theDivinestandardwhichGodrequiresofus.Thisisfurtherseeninthepassagejustquotedabove:"perfectingholiness"orcompletingit.

Wemustnowenter intoa littlefullerdetailupontheDivinesideofoursalvationfromthepowerofsin.WhenasinnertrulyreceivesChristashisLordandSavior,GoddoesnotthenandtheretakehimtoHeaven:onthecontrary,heislikelytobeleftdownhereformanyyearsandthisworldisa place of danger, for it lies in the Wicked one (1 John 5:19) and allpertaining to it is opposed to the Father (1 John 2:16). Therefore thebeliever needs daily salvation from this hostile system. Accordingly wereadthatChrist"gaveHimselfforoursins,thatHemightdeliverusfromthis present evil world, according to the will of God our Father"(Galatians1:4).NotonlyisthesinnernottakentoHeavenwhenhefirstsavinglybelieves,but,aswehaveseen,theevilnatureisnottakenoutofhim— nevertheless God does not leave him completely under itsdominion, but graciously delivers him from its regal power. He uses agreatvarietyofmeansinaccomplishingthis.

First,bygrantingusaclearerviewofourinwarddepravitysothatwearemade to abhor ourselves. By nature we are thoroughly in love withourselves,butastheDivineworkofgraceiscarriedforwardinoursoulswe come to loathe ourselves; and that,my reader, is a very distressingexperience—one which is conveniently shelved bymost of ourmodernpreachers. The concept which many young Christians form frompreachers is that the experience of a genuine believer is a smooth,

peaceful,andjoyousone;buthesoondiscoversthatthisisnotverifiedinhis personal experience, but rather is it completely false. And thisstaggershim—supposingthepreachertoknowmoreaboutsuchmattersthan himself, he is now filled with disturbing doubts about his verysalvation, and theDevil promptly tells him he is only a hypocrite, andneverwassavedatall.

Onlythosewhohaveactuallypassedthroughorarepassingthroughthispainful experience have any real conception thereof. There is asmuchdifferencebetweenanactualacquaintancewithitandthemerereadingadescriptionofthesame,asthereisbetweenpersonallyvisitingacountryandsimplystudyingamapofit.Buthowarewetoaccountforonewhohas been saved from the pleasure and penalty of sin, now beingmadeincreasingly conscious not only of its polluting presence but of itstyrannizingpower?Howcanweexplain the fact that theChristiannowfinds himself growing worse and worse, and the more closely heendeavorstowalkwithGod,themorehefindsthefleshbringingforthitshorribleworksinwaysithadnotdonepreviously?TheanswerisbecauseofincreasedlightfromGod,bywhichhenowdiscoversfilthofwhichhewaspreviouslyunaware:thesunshiningintoaneglectedroomdoesnotcreatethedustandcobwebs,butsimplyrevealsthem.

Thus it iswith theChristian.Themore the light of the Spirit is turneduponhiminwardly,themorehediscoversthehorribleplagueofhisheart(1Kings8:38), and themorehe realizeswhat awretched failure he is.Thefact is,deardiscouragedsoul,thatthemoreyouaregrowingoutoflovewithyourself, themoreyouarebeingsaved fromthepowerofsin.Whereinliesitsfearfulpotency?Why,initspowertodeceiveus.Itliestous.ItdidsotoAdamandEve.Itgivesusfalseestimatesofvaluessothatwemistakethetinselforrealgold.Tobesavedfromthepowerofsinistohaveoureyesopenedsothatweseethings inGod's light—it is toknowthetruthaboutthingsallaroundusandthetruthaboutourselves.Satanhasblinded themindsof themthatbelievenot,but theHolySpirithasshinedinourhearts,"untothelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist"(2Corinthians4:6).

But further—sin not only deceives, it puffs up, causing its infatuatedvictims to think highly of themselves. As 1 Timothy 3:6 tells us, to be

"liftedupwithpride"isto"fallintothecondemnationofthedevil."Ah,itwas insane egotism which caused Lucifer to say, "I will ascend intoHeaven,IwillexaltmythroneabovethestarsofGod:Iwillsitalsouponthemount of the congregation, in the sides of the north. I will ascendabove the heights of the clouds: I will be like the Most High" (Isaiah14:13, 14). Is there anywonder, then, that those inwhomheworks arefilledwithprideandcomplacency!Sineverproduces self-loveandself-righteousness: themost abandoned of characterswill tell you, "I knowthatIamweak,yetIhaveagoodheart."ButwhenGodtakesusinhand,itistheveryopposite:theworkingsoftheSpiritsubdueourpride.How?Bygivingincreasingdiscoveriesofselfandoftheexceedingsinfulnessofsin,sothateachonecrieswithJob,"Behold!Iamvile"(40:4).Suchanone is being saved from the power of sin—its power to deceive and toinflate.

Second, by sore chastenings. This is anothermeanswhichGod uses indeliveringHispeoplefromsin'spower."Wehavehadfathersofourfleshwhich corrected us, and we gave them reverence: shall we not muchratherbeinsubjectionuntotheFatherofspirits,andlive?Fortheytrulyfor a few days chastened us after their own pleasure: but He for ourprofit, thatwemight be partakers ofHis holiness" (Hebrews 12:9, 10).Those chastenings assume varied forms: sometimes they are external,sometimesinternal,butwhateverbetheirnaturetheyarepainfultofleshandblood. Sometimes theseDivine chastisements areof longduration,andthenthesoulisapttoask,"whystandYouafaroff,OLORD?WhydoYou hide Yourself in times of trouble?" (Psalm 10:1), for it seems asthoughGodhasdesertedus.Earnestprayer ismade foramitigationofsuffering but no relief is granted; grace is earnestly sought for,meeklybowing to the rod, but unbelief, impatience, rebellion seem to waxstrongerandstronger—andthesoulishardputtobelieveinGod'slove—butasHebrews12:11tellsus,"Nownochasteningforthepresentseemstobe joyous,butgrievous;nevertheless,afterward ityields thepeacefulfruitofrighteousnessuntothemwhichareexercisedthereby."

ThislifeisaschoolingandchasteningsareoneofthechiefmethodsGodemploysinthetrainingofHischildren.Sometimestheyaresentforthecorrecting of our faults, and therefore we must pray, "Cause me to

understandwhereinIhaveerred"(Job6:24).Letussteadilybearinmindthatitisthe"rod"andnottheswordwhichissmitingus,heldinthehandofourlovingFatherandnottheavengingJudge.Sometimestheyaresentforthepreventionofsin,asPaulwasgivenathornintheflesh,"lestheshould be exalted above measure, through the abundance of therevelations" given him. Sometimes they are sent for our spiritualeducation, that by them we may be brought to a deeper experimentalacquaintancewithGod:"ItisgoodformethatIhavebeenafflicted,thatImight learnYour statutes" (Psalm 119:71). Sometimes they are sent forthe testing and strengthening of our graces: "We glory in tribulationsalso:knowingthattribulationworkspatience;andpatience,experience;and experience, hope," (Romans 5:3, 4); "count it all joywhen you fallinto varied trials: knowing this, that the trying of your faith workspatience"(James1:2,3).

Chastening is God's sin-purging medicine, sent to wither our fleshlyaspirations, todetachourhearts fromcarnalobjects, todeliverus fromour idols, toweanusmore thoroughly from theworld.Godhasbiddenus,"Benotunequallyyokedtogetherwithunbelievers...comeoutfromamongthem,andbeyouseparate"(2Corinthians6:14,17).Weareslowtorespond,andthereforedoesHetakemeasurestodriveusout.Hehasbidden us "love not the world," and if we disobey we must not besurprisedifHecausessomeofourworldlyfriendstohateandpersecuteus.Godhasbiddenus, "mortifyyou thereforeyourmemberswhichareupon the earth" (Colossians 3:5): if we refuse to comply with thisunpleasant task, then we may expect God Himself to use the pruningknifeuponus.Godhasbiddenus, "ceaseyou fromman" (Isaiah2:22),andifwewilltrustourfellows,wearemadetosufferforit.

"Despise not you the chastening of the Lord, nor faint when you arerebukedofHim"(Hebrews12:5).Thisisabeneficialwarning.Sofarfromdespisingit,weshouldbegratefulforthesame—thatGodcaressomuchand takes such trouble with us, and that His bittermedicine producessuchhealthfuleffects."IntheirafflictiontheywillseekMeearly"(Hosea5:15):whileeverythingisrunningsmoothlyforus,weareapttobeself-sufficient; but when trouble comes, we promptly turn unto the Lord.Own, then, with the Psalmist, "In faithfulness You have afflicted me"

(119:75).NotonlydoGod'schastisements,whensanctifiedtous,subduetheworkingsofprideandweanusmorefromtheworld,buttheymaketheDivinepromisesmoreprecioustotheheart—suchanoneasthistakesonanewmeaning:"Whenyoupassthroughthewaters,Iwillbewithyou. . . when you walk through the fire, you shall not be burned" (Isaiah43:2). Moreover, they break down selfishness and make us moresympathetic to our fellow-sufferers: "Who comfort us in all ourtribulation, that we may be able to comfort them which are in anytrouble"(2Corinthians1:4).

Third,bybitterdisappointments.Godhasplainlywarnedus that"all isvanity and vexation of spirit, and there is no profit under the sun"(Ecclesiastes 2:11), and that by one who was permitted to gratify thephysical senses as none other ever has been. Yet we do not take thiswarning to heart, for we do not really believe it. On the contrary, wepersuade ourselves that satisfaction is to be found in things under thesun,thatthecreaturecangivecontentmenttoourhearts.Aswellattemptto fillacirclewithasquare!TheheartwasmadeforGodandHealonecanmeetitsneeds.Butbynatureweareidolaters,puttingthingsinHisplace.Thosethingsweinvestwithqualitiestheypossessnot,andsoonerorlaterourdelusionsarerudelyexposedtous,andwediscoverthattheimages inourmindsareonlydreams—thatgolden idol isbutclayafterall.

Godmay orderHis providences that our earthly nest is destroyed. Thewindsofadversitycompelus to leavethedownybedofcarnaleaseandluxuriation. Grievous losses are experienced in some form or other.Trusted friendsprove fickle and in thehourofneed fail us.The familycircle, which had so long sheltered us and where peace and happinesswere found, is broken up by the grim hand of death. Health fails andweary nights are our portion. These trying experiences, these bitterdisappointments, are another of the means which our gracious Godemploys to saveus from thepleasure andpollutionof sin.By themHediscoverstousthevanityandvexationofthecreature.BythemHeweansus more completely from the world. By them He teaches us that theobjects inwhichwe sought refreshment are but "broken cisterns," andthis that wemay turn to Christ and draw fromHim who is the living

water,theOnewhoalonecansupplytruesatisfactionofsoul.

Itisinthiswayweareexperimentallytaughttolookofffromthepresenttothefuture,forourrestisnothere."Forwearesavedbyhope:buthopethatisseenisnothope:forwhatamansees,whydoesheyethopefor?"(Romans 8:24). Let it be duly noted that this comes immediately after"we ourselves groan within ourselves." Thus to be "saved by hope"respectsourpresentsalvationfromthepowerofsin.CompletesalvationisnowtheChristian'sonlyintitleandexpectation.Itisnotheresaidthatwe,"shallbesavedbyhope,"butwearesavedbyhope—thathopewhichlooks for the fulfilling ofGod's promises.Hopehas to dowith a futuregood, with something which as yet "is seen not": we "hope" not forsomething which is already enjoyed. Herein hope differs from faith.Faith, as it is an assent, is in the mind; but hope is seated in theaffections, stirred by the desirability of the things promised. And, myreader, the bitter disappointments of life are nothing but a darkbackground

upon which hope may shine forth the more brightly. Christ does notimmediately take toHeaven theonewhoputshis trust inHim.No,Hekeepshimhereuponearthforawhiletobeexercisedandtried.Whileheis awaitinghis completeblessedness there is such adifferencebetweenhimanditandheencountersmanydifficultiesandtrials.Nothavingyetreceivedhisinheritancethereisneedandoccasionofhope,foronlybyitsexercise can things future be sought after. The stronger our hope, themore earnestly shallwe be engaged in the pursuit of it.Wehave to beweaned from present things in order for the heart to be fixed upon afuturegood.

Fourth,bythegiftoftheSpiritandHisoperationswithinus.God'sgreatgiftofChristforusismatchedbythegiftoftheSpiritinus,forweoweasmuchtotheOneaswedototheOther.ThenewnatureintheChristianispowerless apart from the Spirit's daily renewing. It is by His graciousoperationsthatwehavemadeknowntousthenatureandextentofsin,aremade to strive against it, are brought to grieve over it. It is by theSpirit that faith,hopeandprayerarekeptalivewithin thesoul. It isbythe Spirit we are moved to use the means of grace which God hasappointed for our spiritual preservation and growth. It is by the Spirit

that sin is prevented from having complete power over us, for as theresult of His indwelling us there is something else besides sin in thebeliever'sheartandlife,namely,thefruitsofholinessandrighteousness.

To sum up this aspect of our subject—salvation from the power ofindwellingsinisnotthetakingoftheevilnatureoutofthebelieverinthislife, nor by effecting any improvement in it: "thatwhich is born of thefleshisflesh"(John3:6),anditremainsso,unchangedtotheend.NorisitbytheSpiritsosubduingindwellingsinthatitisrenderedlessactive,forthefleshnotmerelylusts,but"lusts(ceaselessly)againstthespirit":itneversleeps,notevenwhenourbodiesdo,asourdreamsevidence.No,and in some form or other, the flesh is constantly producing its evilworks.Itmaynotbeinexternalacts,seenbytheeyesofourfellows,butcertainly so internally, in things seen by God— such as covetousness,discontent, pride, unbelief, self-will, ill-will towards others, and ahundredotherevils.No,noneissavedfromsinninginthislife.

Present salvation from the power of sin consists in, first, delivering usfromtheloveofit,whichthoughbegunatourregenerationiscontinuedthroughout our practical sanctification. Second, from its blindingdelusiveness, so that it cannomoredeceiveasonce itdid.Third, fromourexcusingit:"thatwhichIdo,Iallownot"(Romans7:15).Thisisoneofthesurestmarksofregeneration.Inthefullestsenseoftheword,thebeliever"allows"itnotbeforehesins,foreveryrealChristian,wheninhisrightmind,desirestobewhollykeptfromsinning.He"allows"itnotfullywhen doing it, for in the actual committing thereof there is an inwardreserve—thenewnature consentsnot.He "allows" it not afterwards, asPsalm51evidencessoplainlyofthecaseofDavid.

The forceof thisword "allow" inRomans7:15maybe seen from"trulyyoubearwitnessthatyouallowthedeedsofyourfathers:fortheykilledthem(theProphets)andyoubuildtheirsepulchers"(Luke11:48).Sofarfrom those Jews being ashamed of their fathers and abhorring theirwicked conduct, they erected a monument to their honor. Thus, to"allow" is the opposite of to be ashamed of and sorrow over: it is tocondoneandvindicate.Therefore,whenitissaidthatthebeliever"allowsnot" the evil ofwhichhe is guilty, itmeans that he seeksnot to justifyhimselforthrowtheblameonsomeoneelse,asbothAdamandEvedid.

That the Christian allows not sin is evident by his shame over it, hissorrow for it,his confessionof it,his loathinghimselfbecauseof it,hisrenewedresolutiontoforsakeit.

SalvationfromthePresenceofSin

Wenowturntothataspectofoursubjectwhichhastodosolelywiththefuture.Sinisyettobecompletelyeradicatedfromthebeliever'sbeingsothatheshallappearbeforeGodwithoutanyspotorblemish.True,thisishis legal status even now, yet it has not become so in his state orexperience.AsGodviewsthebelieverinChrist,heappearsbeforeHiminall the excellency of his Sponsor; but asGod views him as he yet is inhimself (and that He does do so is proved by His chastenings), HebeholdsalltheruinwhichtheFallhaswroughtinhim.Butthiswillnotalways be the case: no, blessed beHis name, the Lord is reserving thebestwineforthelast.AndevennowwehavetastedthatHeisgracious,butthefullnessofHisgracewillonlybeenteredintoandenjoyedbyusafterthisworldisleftbehind.

ThoseScriptureswhichpresentoursalvationasafutureprospectareallconcernedwith our final deliverance from the very presence of sin. TothisPaulreferredwhenhesaid,"Nowisoursalvationnearerthanwhenwe believed" (Romans 13:11)—not our salvation from the pleasure, thepenalty, or the power of sin, but from its very presence. "For ourcitizenship is inHeaven: fromwhence we also look for the Savior, theLordJesusChrist"(Philippians3:20).Yes,itisthe"Savior"weawait,foritisatHisreturnthatthewholeelectionofgraceshallenterintotheirfullsalvation;asitiswritten,"UntothemthatlookforHimshallHeappearthe second time without sin unto salvation" (Hebrews 9:28). In likemanner, when another Apostle declares, "We are kept by the power ofGodthroughfaithuntosalvation,readytoberevealedinthelasttime"(1Peter1:5),hehadreferencetothisgrandconsummationofthebeliever'ssalvation,whenweshallbeforeverridoftheverypresenceofsin.

OursalvationfromthepleasureofsiniseffectedbyChrist'stakingupHisabodeinourhearts:"Christlivesinme"(Galatians2:20).Oursalvationfrom the penalty of sinwas secured byChrist's sufferings on theCrosswhereHeenduredthepunishmentdueouriniquities.Oursalvationfrom

thepowerofsinisobtainedbythegraciousoperationsoftheSpiritwhichChrist sends to His people—therefore is He designated "the Spirit ofChrist" (Romans 8:9 and cf. Galatians 4:6). Our salvation from thepresenceof sinwillbeaccomplishedatChrist's secondadvent: "forourcitizenship is inHeaven, fromwhence also we look for the Savior, theLord Jesus Christ: who shall change our vile body that it may befashionedlikeuntoHisgloriousbody,accordingtotheworkingwherebyHeisableeventosubdueallthingsuntoHimself"(Philippians3:20,21).Andagainwearetold,"WeknowthatwhenHeshallappear,weshallbelikeHim, forweshall seeHimasHe is" (1John3:2). It isallofChristfrombeginningtoend.

Manwasoriginally created in the imageand likenessofGod, reflectingthemoralperfectionsofhisMaker.Butsincameinandhefellfromhispristineglory,andby thatFallGod's image inhimwasbrokenandHislikenessmarred.But in the redeemed that image is tobe restored, yes,theyaretobegrantedafarhigherhonorthanwhatwasbestoweduponthefirstAdam:theyaretobemadelikethelastAdam.Itiswritten,"ForwhomHedid foreknow,Healsodidpredestine tobe conformed to theimageofHisSon,thatHemightbetheFirstbornamongmanybrethren"(Romans8:29). This blessed purpose ofGod in our predestinationwillnotbefullyrealizeduntilthesecondcomingofourLord:thenitwillbethatHispeopleshallbecompletelyemancipatedfromthethralldomandcorruption of sin. Then shall Christ "present it to Himself a gloriousChurch,nothavingspotorwrinkle,oranysuchthing;butthatitshouldbe holy and without blemish" (Ephesians 5:27). Salvation from thepleasureorloveofsintakesplaceatourregeneration;salvationfromthepenalty orpunishment of sin occurs at our justification; salvation fromthe power or dominion of sin is accomplished during our practicalsanctification; salvation from the presence or indwelling of sin isconsummated at our glorification: "Whom He justified, them He alsoglorified" (Romans 8:30).Not somuch is revealed in Scripture on thisfourthaspectofoursubject, forGod'sWordwasnotgivenus togratifycuriosity. Yet sufficient light is made known to feed faith, strengthenhope,drawoutlove,andmakeus"runwithpatiencetheracethatissetbefore us." In our present state we are incapable of forming any realconceptionoftheblissawaitingus:yetasIsrael'sspiesbroughtbackthe

bunchof"thegrapesofEschol"asasampleofthegoodthingstobefoundinthelandofCanaan,sotheChristianisgrantedaforetasteandearnestofhisinheritanceonHigh.

"Untilweallcomeintheunityofthefaith,andoftheknowledgeoftheSon of God, to a perfect man, unto the measure of the stature of thefullnessofChrist"(Ephesians4:13).ItistotheimageofaglorifiedChristthatwearepredestined tobe conformed.BeholdHimon theMountofTransfiguration, when a foreview of His glory was granted the favoreddisciples.SuchisthedazzlingsplendorofHispersonthatSaulofTarsuswastemporarilyblindedbyaglimpseof it,andthebelovedJohnintheisleofPatmos"fellatHisfeetasdead"(Rev.1:17),whenhebeheldHim.Thatwhichawaitsuscanbestbeestimatedas it iscontemplated in thelight of God's wondrous love. The portion which Christ Himself hasreceived is the expressionofGod's love forHim; and as theSaviorhasassuredHis people concerningHis Father's love unto them, "and havelovedthemasYouloveMe"(John17:23),andtherefore,asHepromised,"whereIam,thereyoumaybealso"(John14:3).

But is not the believer forever donewith sin at death?Yes, thankGod,such is the case; yet that is not his glorification for his body goes tocorruption,andthatistheeffectofsin.Itiswrittenofthebeliever'sbody,"It is sown in corruption, it is raised in incorruption; it is sown indishonor,itisraisedinglory;itissowninweakness,itisraisedinpower;it is sown a natural body, it is raised a spiritual body" (1 Corinthians15:42-44). Nevertheless, at death itself the Christian's soul is entirelyfreedfromthepresenceofsin.This isclearfrom,"BlessedarethedeadwhichdieintheLordfromhenceforth,yes,saystheSpirit,thattheymayrestfromtheirlabors;andtheirworksdofollowthem"(Rev.14:13).Whatis signified by "that theymay rest from their labors?"Why, somethingmoreblessedthanceasingfromearningtheirdailybreadbythesweatoftheirbrows,forthatwillbetrueoftheunsavedalso.ThosewhodieintheLord rest from their "labors" with sin: their painful conflicts withindwelling corruption, Satan, and theworld. The fightwhich faith nowwagesisthenendedandfullrelieffromsinistheirsforever.

Summary

ThefourfoldsalvationfromsinoftheChristianwasstrikinglytypifiedinGod's dealings with the Nation of Israel of old. First we have a vividportrayalof theirdeliverance fromthepleasureor loveofsin:"Andthechildrenof Israel sighedby reasonof thebondage, and they cried, andtheir cry came up untoGod by reason of the bondage. AndGod heardtheir groaning" (Exodus 2:23, 24). What a contrast does that presentfromwhatwereadof in theclosingchaptersofGenesis!TherewehearthekingofEgyptsayingtoJoseph,"The landofEgypt isbeforeyou: inthebestofthelandmakeyourfatherandbrethrentodwell;inthelandofGoshen"(47:6).Accordinglywearetold,"AndIsraeldweltinthelandofEgypt, in thecountryofGoshen;and theyhadpossessions therein,andgrew and multiplied exceedingly" (47:27). Now Egypt is the OldTestamentsymboloftheworld,asasystemopposedtoGod.Anditwasthere, in the "best part" of it, the descendants ofAbrahamhad settled.ButtheLordhaddesignsofmercyandsomethingfarbetterforthem:yetbeforetheycouldappreciateCanaantheyhadtobeweanedfromEgypt.Hencewe find them incruelbondage there, smartingunder the lashofthetaskmasters.InthiswaytheyweremadetoloatheEgyptandlongfordeliverancetherefrom.ThethemeofExodusisredemption:howstriking,then, to see that God begins His work of redemption by making Hispeople to groan and cry out under their bondage! The portion Christbestowsisnotwelcomeuntilwearemadesickofthisworld.

Second, inExodus12wehaveapictureofGod'speoplebeingdeliveredfrom thepenaltyof sin.On thePassovernight theangelofdeath cameandslewallthefirstbornoftheEgyptians.Butwhysparethefirstbornofthe Israelites? Not because they were guiltless before God, for all hadsinned and come short of His glory. The Israelites, equally with theEgyptians,wereguiltyinHissightanddeservingofunsparingjudgment.ItwasatthisverypointthatthegraceofGodcameinandmettheirneed.Another was slain in their place and died in their place. An innocentvictimwaskilledanditsbloodshed,pointingtothecomingof"theLambofGodwhichtakesawaythesinoftheworld."TheheadofeachIsraelitehouseholdsprinkledthelamb'sbloodonthelintelandpostsofhisdoorand hence the firstborn in itwas spared from the avenging angel. Godpromised, "when I see the blood I will pass over you" (Exodus 12:13).ThusIsraelwassavedfromthepenaltyofsinbymeansofthelambdying

intheirplace.

Third, Israel's wilderness journey adumbrated the believer's salvationfrom the power of sin. Israel did not enter Canaan immediately upontheir exodus fromEgypt: theyhad to face the temptations and trials ofthedesertwheretheyspentnotlessthanfortyyears.ButwhatagraciousandfullprovisiondidGodmakeforHispeople!Mannawasgiventhemdailyfromheaven—afigureofthatfoodwhichGod'sWordnowsuppliesforourspiritualnourishment.Waterwasgiven fromthesmittenrock—emblematicoftheHolySpiritsentbythesmittenChristtodwellwithinus: John 7:38, 39.A cloud and a pillar of fire guided thembyday andguarded thembynight, remindingusofhowGoddirectsourstepsandshieldsus fromour foes.Bestofall,Moses, theirgreat leader,waswiththem,counseling,admonishing,and interceding for them—figureof theCaptainofoursalvation:"LoIamwithyoualways."

Fourth, the actual entrance of Israel into the promised landforeshadowed the believer's glorification, when he enters into the fullenjoyment of that possessionwhich Christ has purchased for him. TheexperiencesIsraelmetwithinCanaanhaveadoubletypicalsignificance.From one viewpoint they presaged the conflict which faith encounterswhilethebelieverisleftuponearth,forastheHebrewshadtoovercometheoriginalinhabitantsofCanaanbeforetheycouldenjoytheirportion,so faith has to surmount many obstacles if it is to "possess itspossessions."ThelandofmilkandhoneyintowhichIsraelenteredafterthe bondage of Egypt and the hardships of the wilderness were leftbehind—were manifestly a figure of the Christian's portion in Heavenafterheisforeverdonewithsininthisworld.

"Youshall callHisnameJesus, forHeshall saveHispeople fromtheirsins"(Matthew1:21).Firstsavethemfromthepleasureorloveofsinbybestowing a nature which hates it: this is the great miracle of grace.Second,savethemfromthepenaltyorpunishmentofsin,byremittingallits guilt: this is the grand marvel of grace. Third save them from thepowerordominionofsin,bytheworkingsofHisSpirit:thisrevealsthewondrous might of grace. Fourth, save them from the presence orindwellingofsin:thiswilldemonstratethegloriousmagnitudeofgrace.MayitpleasetheLordtoblessthiselementarybutmostimportantstudy

to many of His little ones, and make their "big" brothers and sisterssmallerintheirownesteem.

HeartWork

"Do you think you came into thisworld to spend yourwhole time andstrength in your employments, your trades, your pleasures, unto thesatisfaction of the will of the flesh and of the mind? Have you timeenoughtoeat,todrink,tosleep,totalkunprofitably—itmaybecorruptly—inall sortsofunnecessary societies, buthavenot enough time to liveuntoGod,intheveryessentialsofthatlife?Alas,youcameintotheworldunder this law: 'It isappointeduntomenonce todie,butafter this thejudgment' (Heb. 9:27), and the end (purpose) why your life is heregranteduntoyou,isthatyoumaybepreparedforthatjudgment.Ifthisbe neglected, if the principal part of your time be not improved withrespect unto this end, you will yet fall under the sentence of it untoeternity"(JohnOwen,1670).

Multitudes seem to be running, but few "pressing toward the mark";manytalkaboutsalvation,butfewexperiencethejoyofit.Thereismuchofthe formofgodliness,but littleof thepowerof it.Ohowrare it is tofindanywhoknowanythingexperimentallyofthepowerwhichseparatesfromtheworld,delivers fromself,defends fromSatan,makessin tobehated, Christ to be loved, truth to be prized, and error and evil to bedepartedfrom.Whereshallwefindthosewhoaredenyingself,takinguptheir cross daily, and followingChrist in the path of obedience?Whereare they who hail reproach, welcome shame, and endure persecution?Where are theywho are truly getting prayer answered daily, onwhosebehalf God is showing Himself strong? Something is radically wrongsomewhere.

Yes,andassurelyasthebeatingofthepulseisanindextothestateofourmost vital physical organ, so the lives of professing Christiansmake itunmistakablyevidentthattheirheartsarediseased!"FortheeyesoftheLordruntoandfrothroughoutthewholeearth,toshowHimselfstronginthebehalfofthemwhoseheartisperfecttowardHim"(2Chron.16:9).Ah,donottheopeningwordsindicatethatthosewith"perfect"heartsare

fewandfarbetween, that theyarehardto locate?Surely itdoes;and ithas ever been the case. David cried, "Help, Lord; for the godly manceases;forthefaithfulfailfromamongthechildrenofmen"(Psalm12:1).TheLordJesushad to lament "Ihave labored invain, Ihave spentMystrengthfornothing"(Isaiah49:4).TheApostlePauldeclared,"Ihavenomanlike-minded,whowillnaturallycareforyourstate.Forallseektheirown interests, not the thingswhich are JesusChrist's" (Phil. 2:20, 21);"AllthosewhoareinAsiahaveturnedawayfromme"(2Tim.1:15).Andthingsareneitherbetternorworsetoday.

But,myreader, insteadof talkingabout the"apostasyofChristendom,"insteadofbeingoccupiedwiththeemptyprofessionallaroundus,whatabout our own hearts? Is your heart "perfect"? If so, even in these so-called"hardtimes"Godis"showingHimselfstrong"inyourbehalf:thatis,Heisworkingmiracles foryou,andministeringtoyouinawaythatHeisnottotheemptyprofessors.But ifGodisnotsodoing,thenyourheartisnot"perfect"towardHim,anditishightimeforyoutotakestockandgetdowntoserioussoulbusiness.

"Keep your heart with all diligence; for out of it are the issues of life"(Proverbs 4:23). Thepainswhichmultitudeshave taken in religion arebut lost labor. Like thePharisees of old, theyhavebeen tithing annice,andmintandcummin,butneglectingtheweightiermatters.Manyhaveazeal, but it is not according to knowledge; they are active, but theirenergies are misdirected; they have wrought "many wonderful works,"buttheyarerejectedbyGod.Why?Becausetheiremploymentsareself-selected or man-appointed, while the one great task which God hasassigned, is leftunattended to.All outwardactionsareworthless,whileourheartsbenotrightwithGod.Hewillnotsomuchashearourprayerswhileweregardiniquityinourhearts(Psalm66:18)!

Let us, then, endeavor to further point out what is signified by thissupremely important exhortation. To "keep" the heart signifies to havetheconscienceexercisedaboutallthings.Innumbersofpassages"heart"and "conscience" signify one and the same thing: see 1 Samuel 24:5, 2Samuel 24:10, 1 John3:21, etc. TheApostle Paul declared "herein do Iexercisemyself,tohavealwaysaconsciencevoidofoffensetowardGod,andtowardmen"(Acts24:16),andhereinhesetsbeforeusanexample

whichweneedtoemulate.Afterthemostcarefulanddiligentmannerwemuststrivetokeeptheconsciencefreefromalloffenseinthedischargeofevery dutywhichGod requires, and in rendering to everymanwhat isdue him. Though this is never perfectly attained in this life, yet everyregeneratesoulhasarealconcernforsuchastateofconscience.

A"goodconscience, inallthingswillingtolivehonestly"(Heb.13:18)isworthfarmorethanrubies.Thisistobesomethingmorethananemptywish, which gets us nowhere. The Apostle said, "herein do I exercisemyself"(Acts24:16):itwasamatterofdeepconcerntohim,andonetowhichheassiduouslyappliedhimself.Helaboredhardinseeingtoitthathis conscience did not flatter, deceiving and misleading him. He wasconscientious over both his outer and inner life, so that his conscienceaccusedandcondemnedhimnot.Hewasmorecarefulnottooffendhisconsciencethanhewasnottodispleasehisdearestfriend.Hemadeithisdaily business to live by this rule, abstaining frommany a thingwhichnatural inclination drewhimunto, and performingmany a dutywhichthe ease-loving fleshwould shirk.He steadilymaintained a care not tobreakthelawoflovetowardeitherGodorman.And,whenconsciousoffailure, he saw to it that by renewed acts of repentance and faith (inconfession) each offense was removed from his conscience; instead ofallowingguilttoaccumulatethereon.

"Nowtheendofthecommandmentis loveoutofapureheart,andofagoodconscience,andasincerefaith"(1Tim.1:5).The"commandment"isthesameasthe"holycommandment"of2Peter2:21,namely,theGospel,asincludingtheMoralLaw,whichenjoinedperfectlovebothtoGodandtoourneighbor.The"end"ordesign—thatwhichisenjoinedandwhoseaccomplishment is prompted thereby—is love. But spiritual "love" canonlyproceedfrom"apureheart,"thatis,onewhichhasbeenrenewedbygrace,andtherebydeliveredfromenmityagainstGod(Romans8:7)andhatredagainstman(Titus3:3),andcleansedfromtheloveandpollutionofsin.Spiritual"love"canonlyproceedoutofa"goodconscience,"thatis,aconsciencewhichhasbeenmadetenderandactivebygrace,whichhasbeenpurgedbythebloodofChrist,andwhichsedulouslyavoidsallthatdefilesitanddrawsawayfromGod;itspossessorbeinginfluencedtoactconscientiouslyinthewholeofhisconduct.

It is solemn tonote that thosewho "put away" a good conscience soonmake"shipwreckofthefaith"(1Tim.1:19).To"keep"theheartmeansto"settheLordalwaysbefore"us(Psalm16:8).Somemayobjectthatthosewords spoke, prophetically, of the Lord Jesus. True, but rememberHehas "leftusanexample thatwe should followHis steps" (1Peter2:21).What, then, is it to "set the Lord always before" us? It means toremember thatHis eye is everuponus, and thatwe act accordingly. ItmeanstorememberthatwemustyetrendertoHimafullaccountofourstewardship,andtoletthisfactconstantlyinfluenceus.Itmeansthatweare to ever have His honor and glory in view, living not to pleaseourselves but acting according to His revealed will. It means that weshould strive, especially, to have God before our souls whenever weengageinanyreligiousexercises.

The Omniscient One will not be imposed upon by outward forms orempty words; those who worship Him "must worship in spirit and intruth"(John4:24)."SeekMyface,"OtorespondwithDavid,"myheartsaid unto You, Your face, Lord, will I seek" (Psalm 27:8). "The well isseldomso full thatwaterwillat firstpumping flow forth;neither is theheart commonly so spiritual—even after our best care in our worldlyconverse—astopouritselfintoGod'sbosomfreely,withoutsomethingtoraise and elevate it; yes, often the springs of grace lie so low, thatpumping only will not fetch the heart up to a praying frame, butargumentsmust bepoured into the soul before the affections rise" (W.Gurnall,1660).

Doesnotthisexplainwhy,aftersaying,"BlesstheLord,Omysoul:andallthatiswithinme,blessHisholyname,"thatthePsalmistadded"BlesstheLord,Omysoul"(Psalm103:1,2)!Ah,notewell thosewords,dearreader: "Bless the Lord,Omy soul," and notmerely by the lips.Daviddreaded lest, while the outward was awake, his inner man should beasleep. Are you equally careful as to this? David labored so that nodullnessanddrowsinessshouldstealoverhisfaculties.Thereforedidheadd, "and all that is within me, bless His holy name"—understanding,conscience,affections,andwill.Othatwemaynotbeguiltyofthatawfulsin about which Christ complained, "This people draws near unto Mewith theirmouth, and honorsMewith their lips; but their heart is far

fromMe"(Matt.15:8).

AgainwewouldnotetherepetitioninPsalm103:2,"BlesstheLord,Omysoul":howthisshowsusthatweneedtobestirourselvesrepeatedlywhenabout to approach theMajesty on High, seeking with all ourmight tothrow off the spirit of sloth, formality and hypocrisy. Of old God'sservantscomplained,"ThereisnonewhocallsuponYourname,whostirsup himself to take hold of You" (Isaiah 64:7). Are we any better, myfriends? Do we really bestir ourselves to "take hold" of God: we shallneverbelikeJacob—successful"wrestlers"withHim—untilwedo.Thereis little wonder that so few obtain answers to their petitions unto theThroneofGrace:itisnotsimplyprayer,but"theeffectualferventprayerofarighteousmanavailsmuch"(James5:16).

BeforeseekingtoapproachtheMostHighweneedto"prepare"ourheart(Job11:13),andbegGodto"strengthen"it(Psalm27:14),sothatwemaybeenabledtodrawnearwithbefittingreverenceandhumility,sothatwemaytrustinHimwithallourhearts(Proverbs3:5),loveHimwithallourhearts(Matt.22:37),andpraiseHimwith"thewholeheart"(Psalm9:1).Othefrightfulimpietywhichisnowtobewitnessedonalmosteveryside,of heedlessly rushing into the holy presence of God (or rather, goingthroughtheformofsodoing),andgabblingoffthefirstthingsthatcometo mind. And all of us are more affected by this evil spirit than weimagine.Weneedtodefinitelyseekgraceandfightagainstsogrievouslyinsulting God. We need to fix our minds steadily on the augustperfections of God, reminding ourselves of whom it is we are about toapproach. We need to seek deliverance from that half-hearted, ill-conceived,carelessandindifferentworshipwhichisofferedbysomany.WeneedtoponderGod'sgraceandgoodnessuntous,andlayholdofHisencouragingpromises,thatouraffectionsmaybeinflamedandoursoulsbroughtintothatgracioustemperwhichissuiteduntoHimtowhomweoweourall.

But not only do we need to diligently watch our hearts when about toapproachGod inprayer orworship, but alsowhen turning toHisHolyWord.All ordinances, helps, andmeans of grace, are but empty shells,unlesswemeetwithGodinthem;andforthat,Hemustbesought:"Youshall seekMe,and findMe,whenyoushall search forMewithallyour

heart"(Jer.29:13).WearenotatalllikelytoobtainanymoresoulprofitfromthereadingoftheScripturesthanwearefromtheperusalofmen'swritings, if we approach them in the same spirit we do human books.God'sWordisaddresseduntotheconscience,anditisonlyaswestrivetohaveourhearts suitably affectedbywhatwe read therein, thatwemayjustlyexpecttobehelpedspiritually.

God has bidden us, "My son, keep your father's commandment, andforsake not the law of your mother: Bind them continually upon yourheart,andtiethemaboutyourneck"(Proverbs6:20,21).Andagain,"Myson, keepmywords and store upmy commands within you. Keepmycommandsandyouwilllive;guardmyteachingsastheappleofyoureye.Bind them on your fingers; write them on the tablet of your heart"(Proverbs 7:1-3). This cannot be done by reading the Bible for a fewminutes,andthenanhourlaterforgettingwhathasbeenread.Shameonus that we should treat God'sWord so lightly. No, wemust "meditatethereinday andnight" (Psalm 1:2).Unlesswedo so,we shall never beable to say, "Your word have I hid in my heart, that I might not sinagainstYou"(Psalm119:11):norshallwebeabletosay,"Blessedareyou,OLord:teachmeYourstatutes"(Psalm119:12).

To"keep"theheartsignifiesattendingdiligentlytoitsprogressordecaysinholiness.Whathealthistothebodyholinessistothesoul."Icommunewithmyownheart:andmyspiritmadediligentsearch"(Psalm77:6):thisisabsolutelyessentialifahealthyspirituallifeistobemaintained:apartofeachdayshouldbesetasideforthestudyoftheheartandcultivationof its faculties. The more this is done, the less difficulty shall weexperience in knowingwhat topray for!O shameonus thatwe are sodiligentinthinkingaboutandcaringforourbodies,whilethestateofoursouls issorarely inquiredafter.Emulate theexampleofHezekiah,who"humbled himself for the pride of his heart" (2 Chron. 32:26). Peter'sheart was lifted up with self-confidence: his fall was preceded by "ahaughtyspirit"(Proverbs16:18).

It is in the heart that all backsliding begins. Observe closely youraffectionsandseewhetherGodortheworld isgaininggroundinthem.WatchwhetheryouexperienceincreasingprofitandpleasureinreadingGod's Word, or whether you have to force yourself to it in order to

discharge a duty. Observe the same thing in connection with prayer:whether you are finding increased or decreased liberty in pouring outyourhearttoGod;whetheryouarehavingmorefreedominsodoing,orwhetheritisbecominganirksometask.

Examinewellyourspiritualgraces,andascertainwhetheryourfaithbeinlivelyexercise,feedinguponthepreceptsandpromisesofGod;whetheryourhopeislively,anticipatingthegloriousfuture;whetheryourlovebefervent or cold; whether patience, meekness, self-control be greater orless.

To"keep"theheartsignifiestostoreitwellwithpureandholythings.Asthemosteffectivewayofgettingachildtowillinglydropsomedirtytrifleistooffer itanappleororange,sothebestsecurityforthesoulagainsttheallurementsofSatan is tohave it engagedwitha lovelierandmoresatisfyingobject.Aheartwhich is filledandengagedwithgood, isbestprotectedagainstevil.

Note well the order in Philippians 4:6-8, "Do not be anxious aboutanything, but in everything, by prayer and petition, with thanksgiving,presentyourrequeststoGod.AndthepeaceofGod,whichtranscendsallunderstanding, will guard your hearts and yourminds in Christ Jesus.Finally,brothers,whatever is true,whatever isnoble,whatever is right,whateverispure,whateverislovely,whateverisadmirable—ifanythingisexcellent or praiseworthy—think about such things." The heart whichcastsallitscareuponGodiswellguardedfromanxietybyHispeace;butapureatmospheremustbebreathedifthesoulistobekepthealthy,andthat isbestpromotedby thinkingaboutwholesome, lovely, andpraise-provokingthings.

Commune frequentlywithChrist:dwelluponHis loveliness, stay in thesunshineofHispresence,refreshyoursoulwiththosegiftsandgracesHeis ever ready tobestow, and you shall have in yourself "awell ofwaterspringingupintoeverlastinglife"(John4:14).

"Wereouraffectionsfilled,takenup,andpossessedwiththesethings(thebeautyofGodandthegloryofChrist),asitisourdutythattheyshouldbe,andasitisourhappinesswhentheyare—whataccesscouldsin—with

itspaintedpleasures,withitssugaredpoisons,withitsenvenomedbaits—haveuponoursouls?Howweshould loatheall itsproposals,andsayuntothem,Getyouhenceasanabominablething"(JohnOwen).

As well might a poor man expect to be rich in this world—withoutindustry,orforaweakmantobecomestrongandhealthy—withoutfoodandexercise,asforaChristiantoberichinfaithandstrongintheLord—withoutearnestendeavoranddiligenteffort.ItistruethatallourlaborsamounttonothingunlesstheLordblessesthem(Psalm127:1),asitalsoisthatapartfromHimwecandonothing(John15:5).Nevertheless,Godplaces no premiumupon sloth, and has promised that "the soul of thediligentshallbemadefat"(Proverbs13:4).

A farmer may be fully persuaded of his own helplessness to make hisfieldsproductive,hemayrealizethattheirfertilityisdependentuponthesovereignwillofGod,andhemayalsobeafirmbelieverintheefficacyofprayer;butunlesshedischargeshisownduty,hisbarnswillbeempty.Soit is spiritually. God has not called His people to be drones, nor tomaintainanattitudeofpassiveness.No,Hebids themwork, toil, labor.Thesadthingisthatsomanyofthemareengagedinthewrongtask,or,at least, givingmost of their attention to that which is incidental, andneglectingthatwhichisessentialandfundamental.

"Keepyourheartwithalldiligence"(Proverbs4:23).ThisisthegreattaskwhichGodhasassigneduntoeachofHischildren.ButOhowsadlyistheheartneglected!Ofalltheirconcernsandpossessions,theleastdiligenceis used by the vast majority of professing Christians in the keeping oftheir hearts. So long as they safeguard their other interests—theirreputations,theirbodies,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 beproportionately affected.Therefore the citadel of theheartneeds above

allthingstobewellguarded,thatitmaynotbeseizedbythosenumerousandwatchfulassailantswhichareeverattackingit.Thisspringneedstobewellprotected—thatitswatersbenotpoisoned.

Themaniswhathisheartis.IfthisbedeadtoGod,thennothinginhimisalive.IfthisberightwithGod,allwillberight.Asthemainspringofawatchsetsall itswheelsandpartsinmotion,soasaman"thinksinhisheart,soishe"(Proverbs23:7).Iftheheartberight,theactionswillbe.As aman'sheart is, such ishis statenowandwill behereafter: if it beregeneratedandsanctifiedtherewillbealifeoffaithandholinessinthisworld,andeverlastinglifewillbeenjoyedintheworldtocome.Therefore"Ratherlooktothecleansingofyourheart,thantothecleansingofyourwell;ratherlooktothefeedingofyourheart,thantothefeedingofyourflock;ratherlooktothedefendingofyourheart,thantothedefendingofyourhouse;ratherlooktothekeepingofyourheart,thantothekeepingofyourmoney"(PeterMoffett,1570).

"Keep your heart with all diligence; for out of it are the issues of life"(Proverbs 4:23). The "heart" is here put for ourwhole inner being, the"hiddenmanoftheheart"(1Peter3:4).Itisthatwhichcontrolsandgivescharacter to all thatwe do. To "keep"—garrison or guard—the heart orsoulisthegreatworkwhichGodhasassignedus:theenablementisHis,but the duty is ours.We are to keep the imagination from vanity, theunderstanding from error, the will from perverseness, the conscienceclearofguilt,theaffectionsfrombeinginordinateandsetonevilobjects,themind frombeingemployedonworthlessor vile subjects; thewholefrombeingpossessedbySatan.This, this is thework towhichGodhascalledus.

RightlydidthePuritanJohnFlavelsay,"ThekeepingandrightmanagingoftheheartineveryconditionisthegreatbusinessofaChristian'slife."

Nowto"keep"theheartright, impliesthat ithasbeensetright.Thusitwas at regeneration, when it was given a new spiritual bent. Trueconversion is the heart turning from Satan's control to God's control;from sin to holiness; from theworld to Christ. To keep the heart rightsignifies theconstantcareanddiligenceof theChristiantopreservehissoulinthatholyframetowhichgracehasbroughtit.

"Hereupondoalleventsdepend:theheartbeingkept,thewholecourseofourlifeherewillbeaccordingtothemindofGod,andtheendofitwillbetheenjoymentofHimhereafter.Thisbeingneglected,lifewillbelost,bothhere as unto obedience, andhereafter as to glory" (JohnOwen in"CausesofApostasy").

1. To "keep" the heart means striving to shut out from it, all that isopposed to God." "Dear children, keep yourselves from idols" (1 John5:21).GodisajealousGodandwillbrooknorival;Heclaimsthethroneofourhearts,andrequirestobelovedbyussupremely.When,then,weperceive our affections being inordinately drawn out unto any earthlyobject,wearetofightagainstit,and"resisttheDevil."

When Paul said, "All things are lawful untome, but all things are notexpedient:allthingsarelawfulforme,butIwillnotbebroughtunderthepower of any" (1 Cor. 6:12), he signifies that he was keeping his heartdiligently, that he was jealous lest things should gain that esteem andplaceinhissoulwhichwasduealoneuntotheLord.Averysmallobjectplacedimmediatelybeforetheeyeissufficienttoshutoutthelightofthesun, and trifling things taken up by the affections may soon severcommunionwiththeHolyOne.

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 watchfuljealouslyoverhisheart,mindfulofitsreadinesstobeimposedupon,anditspronenessuntoacompliancewithtemptations.Alltheavenuestotheheartneedtobecarefullyguardedsothatnothinghurtfulenterstherein,particularly against vain thoughts and imaginations, and especially inthose seasons when they are most apt to gain an advantage. For ifinjurious thoughts are allowed to gain an inroad into the mind, if weaccustom ourselves to give them entertainment, then in vain shall wehopetobe"spirituallyminded"(Romans8:6).Allsuchthoughtsareonlymakingprovisiontofulfillthelustsoftheflesh.

Thus, for theChristian to "keep"hisheartwithalldiligence,means for

him to pay close attention to the direction in which his affections aremoving,todiscoverwhetherthethingsoftheworldaregainingafirmerand fuller hold over him, or whether they are increasingly losing theircharmforhim.Godhasexhortedus,"Setyouraffectionsonthingsabove,notonthingsontheearth"(Col.3:2),andtheheedingofthisinjunctioncallsforconstantexaminationofthehearttodiscoverwhetherornotitisbecomingmoreandmoredeadunto thisdeceitfulandperishingworld,andwhether heavenly things are those in whichwe find our chief andgreatestdelight."Takeheedtoyourself,andkeepyoursouldiligently,lestyou forget the things which your eyes have seen, and lest they departfromyourheart"(Deut.4:9).

2.To"keep"theheartmeansstrivingtobringitintoconformitywiththeWord.We arenot to rest content until an actual image of its pure andholy teachings is stampedupon it.Alas, somany todayare justplayingwiththesolemnrealitiesofGod,allowingthemtoflitacrosstheirfancy,butneverembracingandmakingthemtheirown.Whyisit,dearreader,thatthosesolemnimpressionsyouhadwhenhearingasearchingsermonorreadingasearchingarticle,soquicklyfadedaway?Whydidthoseholyfeelings and aspirations which were stirred within you, not last? Whyhavetheybornenofruit?Wasitnotbecauseyoufailedtoseethatyourheartwasdulyaffectedbythem?Youfailedto"holdfast"thatwhichyouhad "received and heard" (Rev. 3:3), and in consequence, your heartbecameabsorbedagainin"thecaresofthislife"or"thedeceitfulnessofriches,"andthustheWordwaschoked.

It isnot enough tohearor readapowerfulmessage fromoneofGod'sservants, and to be deeply interested and stirred by it. If there is nodiligent effort on your part, then it will be said "your goodness is as amorning cloud, and as the early dew it goes away" (Hosea 6:4).What,then, is required? This, earnest and persevering prayer that God willfastenthemessageinyoursoulas"anailinasureplace,"sothatthedevilhimselfcannotcatchitaway.

Whatisrequired?This"Marykeptallthesethings,andponderedtheminher heart" (Luke 2:19). Things which are not duly pondered are soonforgotten: meditation stands to reading, as mastication does to eating.What is required? This, that you promptly put into practice what you

havelearned:walkaccordingtothelightGodhasgiven,oritwillquicklybe taken from you: Luke 8:18. Not only must the outward actions beregulatedbytheWord,buttheheartmustalsobeconformedthereto.Itisnot enough to abstain from murder, the causeless anger must be putaway.Itisnotenoughtoabstainfromtheactofadultery,theinwardlustmustbemortifiedtoo(Matt.5:28).Godnotonlytakesnoteofandkeepsarecordofallourexternalconduct,butHe"weighsthespirits"(Proverbs16:2).Everything isnakedandopenbeforeHimwithwhomwehave todo(Heb.4:13).

Not only so, He requires us to scrutinize the springs from which ouractionsproceed,toexamineourmotives,toponderthespiritinwhichweact.Godrequirestruth—thatis,sincerity(reality)—in"theinwardparts"(Psalm51:6).ThereforedoesHecommandus"Keepyourheartwithalldiligence,foroutofitaretheissuesoflife"(Proverbs4:23).

3. To "keep" the heart means to preserve it tender unto sin. Theunregeneratemanmakes littleornodistinctionbetweensinandcrime:solongashekeepswithinthelawoftheland,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, hewasmade to feel that hiswholelifehadbeenoneofrebellionagainstGod,ofpleasinghimself.Theconsciousnessof thispiercedhimto theveryquick:his inwardanguishfarexceededanypainsofbodyorsorrowoccasionedbytemporallosses.He saw himself to be a spiritual leper, and hated himself for it, andmourned bitterly before God.He cried, "Hide Your face frommy sins,and blot out allmy iniquities. Create inme a clean heart, OGod; andrenewarightspiritwithinme"(Psalm51:9,10).

NowitisthedutyoftheChristian,andpartofthetaskwhichGodhassethim,toseetoitthatthissenseoftheexceedingsinfulnessofsinbenotlost.Heistolabordailythathisheartbedulyaffectedbytheheinousnessofself-willandself-love.HeistosteadfastlyresisteveryeffortofSatantopityhimself, tothink lightlyofwrongdoing,ortoexcusehimself inthe

same.HeistoliveintheconstantrealizationthattheeyeofGodiseveruponhim,sothatwhentemptedhewillsaywithJoseph,"HowthencanIdothisgreatwickedness,andsinagainstGod?"(Gen.39:9).Heistoviewsin in the light of the Cross, daily reminding himself that it was hisiniquities which caused the Lord of Glory to bemade a curse for him;employing the dying love of Christ as amotivewhy hemust not allowhimselfinanythingthatiscontrarytotheholinessandobediencewhichtheSaviorasksfromallHisredeemed.

Ah,myChristian reader, it isnochild'splay to "keep theheartwithalldiligence."Theeasy-goingreligionofourdaywillnevertakeitsdevotees(orrather,itsvictims!)toHeaven.

Thequestionhasbeenasked,"WhoshallascendintothehilloftheLord,orwhoshallstandinHisholyplace?"(Psalm24:3),andplainlyhasthequestionbeenansweredbyGodHimself:"Hewhohascleanhands,andapure heart" etc. (Psalm 24:4). Equally plain is the teaching of theNewTestament,"Blessedarethepureinheart:fortheyshallseeGod"(Matt.5:8).A"pureheart"isonethathatessin,whichmakesconscienceofsin,whichgrievesoverit,whichstrivesagainstit.A"pureheart"isonethatseekstokeepundefiledthetempleoftheHolySpirit,thedwellingplaceofChrist(Eph.3:17).

4.To"keep"theheartmeanstolookdiligentlyafteritscleansing.Perhapssome of our readers often find themselves sorrowfully crying, "O thevilenessofmyheart!"ThankGod,ifHehasdiscoveredthistoyou;ifsuchbeso,andyoureallyfeelit,itisclearproofthatHehasmadeyoutodifferfrom the multitudes of blindly-indifferent professing Christians allaround you. But, dear friend, there is no sufficient reason why your"heart" should continue to be vile. Youmight lament that your gardenwasovergrownwithweedsandfilledwithrubbish;butneeditremainso?Wespeaknownotofyoursinfulnature,theincurableandunchangeable"flesh"which still indwells you; but of your heart, whichGod bids you"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."SotheDevilwouldhave

youbelieve!Revertagaintotheanalogyofyourgarden:donottheweedsspringupunbidden;donottheslugsandotherpestsseektopreyupontheplants?What,then?Doyoumerelybewailyourhelplessness?No,youresist them and takemeans to keep them under. Thieves enter housesuninvited,butwhosefaultisitifthedoorsandwindowsbeleftunlocked?OheednottheseductivelullabiesofSatan.Godsays,"purifyyourhearts,youdoubleminded"(James4:8);thatis,onemindforHim,andanotherfor self;one forholiness, andanother for thepleasuresof sin.ButhowamIto"purify"myheart?Byvomitingupthefoulthingstakenintoit—guiltily owning thembeforeGod, repudiating them, turning from themwithloathing;anditiswritten"Ifweconfessoursins,Heisfaithfulandjusttoforgiveusoursins,andtocleanseusfromallunrighteousness"(1John 1:9). By daily renewing our exercise of repentance, and suchrepentanceasisspokenofin2Corinthians7:11:"Justseewhatthisgodlysorrow produced in you! Such earnestness, such concern to clearyourselves, such indignation, suchalarm."By thedaily exerciseof faith(Acts 15:9), appropriating afresh the cleansing blood of Christ, bathingevery night in that "fountain" which has been opened "for sin and foruncleanness"(Zech.13:1).BytreadingthepathofGod'scommandments:"Seeing you have purified your souls in obeying the truth through theSpirit"(1Peter1:22).

We close this first article by pointing out, what is obvious to everyChristianreader,namely,thatsuchataskcallsforDivineaid.Helpandgraceneed tobeearnestlyanddefinitely soughtof theHolySpirit eachday. We should bow before God, and in all simplicity say, "Lord, Yourequire me to keep my heart with all diligence, and I feel utterlyincompetentforsuchatask:suchaworkliesaltogetherbeyondmypoorfeeble powers; therefore, I humbly ask You in the name of Christ tograciouslygrantuntomesupernaturalstrengthtodoasYouhavebiddenme.Lord,workinmebothtowillandtodoofYourgoodpleasure."

"Manlooksontheoutwardappearance,buttheLordlooksontheheart"(1 Sam. 16:7). How prone we are to be occupied with that which isevanescent,ratherthanwiththethingswhichabide;howreadytogaugethingsbyoursenses,insteadofbyourrationalpowers.Howeasilywearedeceivedbythatwhichisonthesurface, forgettingthattruebeautylies

within. How slow we are to adopt God's way of estimating. Instead ofbeingattractedbylovelinessofphysicalfeatures,weshouldvaluemoralqualities and spiritual graces. Instead of spending somuch care, time,and money in the adorning of the body, we ought to devote our bestattentionuntothedevelopinganddirectingofthefacultiesofoursouls.Alas,thevastmajorityofourfellowsliveasthoughtheyhadnosouls,andtheaverageprofessingChristiangivesverylittleseriousthoughtuntothesame.

Yes, the Lord "looks on the heart": He sees its thoughts and intents,knowsitsdesiresanddesigns,beholdsitsmotivesandmotions,anddealswithusaccordingly.TheLorddiscernswhatqualitiesare inourhearts:what holiness and righteousness, what wisdom and prudence, whatjustice and integrity, what mercy and kindness.When such graces arelively and flourishing, then is fulfilled that verse "My beloved is gonedownintoHisgarden,tothebedsofspices,tofeedinthegardens,andtogather lilies" (Song 6:2). God esteems nothing so highly as holy faith,unfeignedlove,andfilialfear;inHissighta"meekandquietspirit"isof"greatprice"(1Peter3:4).Otobecarefulinthecultivationofthatwhichgives Him delight: then "keep your heart with all diligence" (Proverbs4:23).

The sincerity of our profession largely depends upon the care andconsciencewehave in keepingourhearts.A very searching example ofthisisfoundin2Kings10:31,"ButJehutooknoheedtowalkinthelawof theLordGodof Israelwithallhisheart."Thosewordsare themoresolemn because of what is said of him in the previous verse: "And theLordsaiduntoJehu,BecauseyouhavedonewellinexecutingthatwhichisrightinMyeyes,andhavedoneuntothehouseofAhabaccordingtoallthatwasinMyheart,yourchildrenofthefourthgenerationshallsitonthethroneofIsrael."Jehuwaspartialinhisreformation,whichshowedhisheartwasnotrightwithGod;heabhorredtheworshipofBaalwhichAhab had fostered, but he tolerated the golden calveswhich Jeroboamhadsetup.Hefailedtoputawayalltheevil.

Ah,myreader,trueconversionisnotonlyturningawayfromgrosssin,itistheheartforsakingallsin.Theremustbenoreserve,forGodwillnotallowanyidol,normustwe.Jehuwentsofar,buthestoppedshortofthe

vitalpoint;heputawayevil,buthedidnotdothatwhichwasgood.HeheedednotthelawoftheLordtowalkinit"withallhisheart."

It is greatly to be feared that thosewho are heedless are graceless, forwhere the principle of holiness is planted in the heart, it makes itspossessor circumspect and desirous of pleasing God in all things—notfromservilefear,butfromgratefullove;notbyconstraint,butfreely;notoccasionally,butconstantly.

"Myson,giveMeyourheart"(Proverbs23:26)."TheheartisthatwhichthegreatGodrequires,andcalls for fromeveryoneofus;whateverwegive,ifwedonotgiveHimourhearts,itwillnotbeaccepted.WemustsetourloveuponHim;ourthoughtsmustconversemuchwithHim;andonHim,asourhighestend,theintentsofourheartsmustbefastened.WemustmakeitourownactanddeedtodevoteourselvestotheLord,andwemustbefreeandcheerfulinit.WemustnotthinktodividetheheartbetweenGodandtheworld;Hewillhaveallornone:'youshalllovetheLordyourGodwithallyourheart.'Tothiscallwemustreadilyanswer,MyFather,takemyheart,suchasitis,andmakeitsuchasitshouldbe;takepossessionofit,andsetupYourthroneinit"(MatthewHenry).

"Keepyourheartwithalldiligence"(Proverbs4:23).GuarditjealouslyasthedwellingplaceofHimtowhomyouhavegiven it.Guard itwiththeutmost vigilance, for not only is there the enemy without seekingentrance,butthereisatraitorwithindesirousofdominion.TheHebrewfor "with all diligence" literally rendered is, "above all": above all theconcernsofyouroutwardlife,forcarefulasweshouldbeastothat,itisbeforetheeyesofmen,whereastheheartistheobjectofGod'sholygaze.Then "keep" or preserve itmore sedulously than your reputation, yourbody, your estate, your money. With all earnestness and prayer, laborthatnoevildesireprevailsorabidesthere,avoidingallthatexciteslust,feedspride,orstirsupanger,crushingthefirstemotionsofsuchevilsasyouwouldthebroodofascorpion.

Many people place great expectations in varied circumstances andconditions.OnethinkshecouldserveGodmuchbetter ifheweremoreprospered temporally;another, ifhepassed through the refiningeffectsofpovertyandaffliction.Onethinkshisspiritualitywouldbepromotedif

hecouldbemoreretiredandsolitary;another,ifonlyhecouldhavemoresociety andChristian fellowship. But,my reader, the onlyway to serveGodbetteristobecontentwiththeplaceinwhichHehasputyou,andthereingetabetterheart!Weshallneverenterintotheadvantagesofanysituation,norovercomethedisadvantagesofanycondition,untilwe fixand water the root of them in ourselves. It is out of the heart are the"issuesoflife,"andnotfromoursurroundings."Makethetreegood,andhis fruit good" (Matt. 12:33): get the heart right, and youwill soon besuperioruntoall"circumstances."

"ButhowcanIgetmyheartright?CantheEthiopianchangehisskinorthe leopardhis spots?"Answer, youare creating yourowndifficultybyconfounding"heart"with"nature";theyarequitedistinct.Itisimportanttorecognizethis,formanyareconfusedthereon.Therehasbeensuchanundueemphasisuponthe"twonaturesintheChristian,"thatoftenithasbeen lost sightof that theChristian is apersonoverandabovehis twonatures.TheScripturesmakethedistinctionclearenough.Forexample,Goddoesnotbiduskeepour"nature,"butHedoesour"heart."Wedonot believe with our "nature," but we do with our "hearts" (Romans10:10)!Godnever tellsus to"rend"ournature(Joel2:13),"circumcise"our nature (Deut. 10:16), "purify" our nature (James 4:8), butHe doesour "hearts"!The "heart" is theverycenterofmyresponsibility, and todeny that I am to improve and keep it, is to repudiate humanaccountability.ItistheDevilwhoseekstopersuadepeoplethattheyarenot responsible for the state of their hearts, andmay nomore changethemthantheycanthestarsintheircourses.Andthe"flesh"withinfindssuchalieveryagreeabletoitscase.

ButhewhohasbeenregeneratedbythesovereigngraceofGod,cannot,withtheScripturesbeforehim,giveheeduntoanysuchdelusion.WhilehehastodeplorehowsadlyneglectedisthegreattaskwhichGodhassetbeforehim,whilehehas tobemoanhiswretched failure inmakinghisheartwhat itought tobe,nevertheless,hewants todobetter;andafterhisdutyhasbeenpresseduponhim—as itnowhasuponthereadersofthesearticles—hewilldaily seekgrace tobetterdischargehisduty, andinsteadofbeingtotallydiscouragedbythedifficultyandgreatnessofthework required,hewill cry themore fervently to theHolySpirit forHis

enablement. The Christian who means business will labor to have a"willing"heart(Exo.35:5)—whichactsspontaneouslyandgladly,notofnecessity.A"perfect"heart(1Chron.29:9)—sincere,genuine,upright.A"tender" heart (2 Chron. 34:27)—yielding and pliable, the opposite ofhardand stubborn.A "broken"heart (Psalm34:18)—sorrowingoverallfailureandsin.A"united"heart(Psalm86:11)—alltheaffectionscenteredonGod.An"enlarged"heart(Psalm119:32)—delighting ineverypartofScripture,andlovingallGod'speople.A"sound"heart(Proverbs14:30)—rightindoctrineandpractice.A"merry"heart(Proverbs15:15)—rejoicingintheLordalways.A"pure"heart(Matt.5:8)—hatingallevil.An"honestandgoodheart"(Luke8:15)—freefromdeceitandhypocrisy,willingtobesearchedthroughandthroughbytheWord.A"single"heart(Eph.6:5)—desiringonlyGod'sglory.A"true"heart(Heb.10:22)—genuineinall itsdealingswithGod.

Thedutyofkeepingtheheartwiththeutmostdiligence,isbindingupontheChristianatalltimes: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. Generalprinciples are always needful and beneficial, yet details have to befurnished if we are to know how to apply them in particularcircumstances.Itisthislackofdefinitenesswhichconstitutesoneofthemostglaringdefects in somuchmodernministry.Meregeneralizationsandplatitudesaresubstitutedforspecificinstructions,andGodhasgoodreason to complain today, "My people are destroyed for lack ofknowledge"(Hosea4:6).

1. In timesofProsperity.Whenprovidencesmilesuponusandbestowstemporalgiftswithalavishhand,thenhastheChristianurgentreasontokeephisheartwithalldiligence, for that is the timeweareapt togrowcareless,proud,earthly.ThereforewasIsraelcautionedofold,"WhentheLord your God brings you into the land he swore to your fathers, toAbraham, Isaac and Jacob, to give you—a land with large, flourishingcitiesyoudidnotbuild,housesfilledwithallkindsofgoodthingsyoudid

notprovide,wellsyoudidnotdig,andvineyardsandolivegrovesyoudidnotplant—thenwhenyoueatandaresatisfied,becarefulthatyoudonotforgettheLord,whobroughtyououtofEgypt,outofthelandofslavery"(Deut. 6:10-12). But they heeded not that exhortation for "Jeshurunwaxedfat,andkicked"(Deut.32:14).

Manyare thewarnings furnished inScripture.OfUzziah it is recorded,"whenhewasstrong,hisheartwaslifteduptohisdestruction"(2Chron.26:16).Of thekingofTyreGodsaid, "yourheart is liftedupbecauseofyour riches" (Ezek. 28:5). Of Israel we read, "They captured fortifiedcitiesandfertileland;theytookpossessionofhousesfilledwithallkindsofgoodthings,wellsalreadydug,vineyards,olivegrovesandfruittreesinabundance.Theyatetothefullandwerewell-nourished;theyreveledinyourgreatgoodness.Buttheyweredisobedientandrebelledagainstyou;theyputyourlawbehindtheirbacks.Theykilledyourprophets,whohadadmonished them in order to turn them back to you; they committedawfulblasphemies"(Neh.9:25,26).Andagain,"Oftheirsilverandtheirgoldhavetheymadethemidols"(Hosea8:4);"accordingtothegoodnessofHis landtheyhavemadegoodly images" (Hosea10:1); "According totheir pasture, so were they filled; they were filled, and their heart wasexalted;thereforehavetheyforgottenMe"(Hosea13:6).

Sad indeed are the above passages, themore so becausewe have seensuch a tragic repetition of them in our own days. O 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,pleasureandwantonnesspossessedthegreatmajorityofthosecallingthemselvesthepeopleofGod.Yetgreataswastheirsin,fargreaterwasthatofmostofthepreachers,whoinsteadofwarning, admonishing, rebuking, and setting before their people anexampleofsobrietyandthrift,criminallyremainedsilentuponthecryingsinsoftheirhearers,andthemselvesencouragedtherecklessspendingofmoneyandtheindulgenceofworldlylusts.

How,then,istheChristiantokeephisheartfromthesethingsintimesofprosperity?

First, by seriously pondering the dangerous and ensnaring temptationswhichattendaprosperouscondition,forvery,veryfewofthosewholiveintheprosperityandpleasuresofthisworldescapeeternalperdition."Itiseasier(saidChrist)foracameltogothroughtheeyeofaneedle,thanforarichmantoenter intothekingdomofGod"(Matt.19:24).OwhatmultitudeshavebeencarriedtoHellinthecushionedchariotsofearthlywealth and ease, while a comparative handful have been whipped toHeavenby the rodof affliction.Remember too thatmanyof theLord'sownpeoplehavesadlydeterioratedinseasonsofworldlysuccess.WhenIsraelwasinalowconditioninthewilderness,thenwerethey"holinessuntotheLord"(Jer.2:3);butwhentheyfedinthefatpasturesofCanaantheysaid,"Wearelords;wewillcomenomoreuntoYou"(Jer.2:31).

Second, diligently seek grace to heed thatword, "If riches increase, setnotyourheartuponthem"(Psalm62:10).Thoserichesmaybegiventotry you; not only are they most uncertain things, often taking tothemselveswingsandflyingswiftlyaway,butatbesttheycannotsatisfythesoul,andonlyperishwith theusing.Remember thatGodvaluesnomanajotmoreforthesethings:Heesteemsusbyinwardgraces,andnotoutward possessions: "in every nation he who fears Him, and worksrighteousness,isacceptedwithHim"(Acts10:35).

Third, urge upon your soul the consideration of that solemn Day ofReckoning,wherein,accordingtoourreceiptofmercies,soshallbeouraccountingsof them: "Foruntowhoevermuch is given,ofhimshallbemuchrequired"(Luke12:48).Eachofusmustyetgiveanaccountofourstewardship:ofeverydollarwehavespent,ofeveryhourwasted,ofeveryidleworduttered!

2. In timesofAdversity.Whenprovidence frownsuponus,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.Ittakesmuchgracetokeeptheheartcalmamidthestorms

oflife,tokeepthespiritsweetwhenthereismuchtoembittertheflesh,andtosay"TheLordgave,andtheLordhastakenaway;blessedbethename of the Lord" (Job 1:21). Yet this is a Christian duty! To helpthereunto:

First, consider, fellow-Christian, that despite these cross providences,God isstill faithfullycarryingout thegreatdesignofelecting loveuponthe souls of His people, and orders these very afflictions as meanssanctified to that end. Nothing happens by chance, but all by Divinecounsel (Eph.1:11),andtherefore it is that"all thingsworktogether forgoodtothosewholoveGod,tothosewhoarethecalledaccordingtohispurpose"(Rom8:28).Ah,beloved,itwillwonderfullycalmyourtroubledbosomandsustainyourfaintinghearttorestuponthatblessedfact.Thepoorworldlingmaysay,"thebottomhasdroppedoutofeverything,"butnotsothesaint,fortheeternalGodishisrefuge,andunderneathhimarestillthe"everlastingarms."Then,"Letnotyourheartbetroubled,neitherletitbeafraid"(John14:27).

The very afflictions which are so painful unto flesh and blood aredesigned for our spiritual blessing:God chastens for "our profit" (Heb.12:10). It is ignorance or forgetfulness of God's loving designs whichmakesussopronetochafeunderHisprovidentialdealings.Iffaithweremore in exercise we would "Count it all joy when you fall into diverstrials"(James1:2).Whyso?Becauseweshoulddiscernthoseverytrialsweresenttoweanourheartsfromthisemptyworld,toteardownprideandcarnalsecurity,torefineus.If,then,myFatherhasadesignofloveuntomysoul,doIwelltobeangrywithHim?Ifnotnow,later,youwillsee those bitter disappointments were blessings in disguise, and willexclaim"ItisgoodformethatIhavebeenafflicted!"(Psalm119:71).

Second, it is of great efficacy to keep the heart from sinking underaffliction,tocalltomindthatourownFatherhastheorderingofthem:not a creature canmove either hand or tongue against us, but by Hispermission.Suppose thecupbeabitteronewhichHehasgivenyou todrink, still there isnopoison in it.HasnotGod said, "Iwilldoyounohurt" (Jer. 25:6)! If you are really one ofHis children you lie too nearHimtoinjureyou.YourhighestgoodiseverbeforeHim,andthoughHesparesnot the rodwhenweneed it, yet it is lovewhichwields it (Heb.

12:6).

Supposeafaithfulandtender-heartedphysicianhadstudiedwellthecaseofapatient,andhadprescribedthemostexcellentremediestosparehislife;wouldhenotbegrievedtohearhimcryout"youhavepoisonedme,"because itpainshim in theoperation?Quell then thosegroundlessandunreasonablesuspicionsofthedesignsoftheGreatPhysician.

Third, though God has reserved unto Himself the right to afflict Hispeople,yetHehaspledgedHimselfnottotakeHisloving-kindnessfromthem:"IfhischildrenforsakeMylaw,andwalknotinMyjudgments;Ifthey breakMy statutes, and keep notMy commandments; Then will Ivisit their transgression with the rod, and their iniquity with stripes.Nevertheless My loving-kindness will I not utterly take from him, norsufferMyfaithfulnesstofail"(Psalm89:30-33).CanIlookthatScriptureinthefacewithamurmuringorrepiningspirit?Onaughtyheart!doyouwelltobediscontentedwhenGodhasgivenyouthewholetree,withallits clustersof comfort,becauseHeallows thewind toblowdowna fewleaves!

Christians have both spiritual blessings and temporalmercies, the oneabiding, theothermovable:sinceGodhaseternallysecuredthe former,neverletyourheartbetroubledatthelossofthelatter.

Fourth,may it not be that by these humbling providences God is nowaccomplishingthatforwhichyouhavelongprayedandwaitedfor?Ifso,is it not foolish to be worried over the same? You have asked Him torefineyoursoul,toconformyoumoreuntotheimageofChrist,todeliveryou from the power of sin, to discover unto you the emptiness andinsufficiencyofthecreature,tosomortifyyourworldlyandfleshlyluststhatyoumightfindallyourenjoymentandsatisfactioninChrist.ThenbytheseimpoverishingstrokesGodisnowfulfillingyourdesires.Wouldyoube delivered from temptation? then He has hedged up your way withthorns.Wouldyouseethevanityofthecreature?Hehasnowrevealedittoyourexperience.Wouldyouhaveyourcorruptionsmortified?Hehastakenawaythefoodandfuelthatmaintainedthem.Asprosperitybegatand fed them, so adversity, when sanctified, is a means to kill them.WouldyouhaveyourheartrestinthebosomofGod?Hehaspulledfrom

underyourheadthesoftpillowof'creaturedelights'onwhichbeforeyourested!

Finally,iflikeRebekahofold,youstillrefusetobecomfortedorquieted,then consider one thing more, which if it be seriously pondered willdoubtlessstillyoursoul.Comparetheconditionyouarenowin,andwithwhich you are somuch dissatisfied, with that of the damned! Some ofthose you used to associate andmakemerrywith are nowwailing andgnashing their teeth under the scourge of Divine vengeance. They areroaring amid the unquenchable flames of Hell; and you deserve to beamongthem!Omyfriend,yourpresentlot,nomatterhowunpleasantitbe,cannotforamomentbecomparedwiththeirs.Howgladlywouldtheychangeplaceswithyou.Lettheknowledgethatyoursinsdeservedeternaltormentmakeyou thankGodheartily fora crustofbreadanda cupofwater.

3. In times of Public Danger. We do not wish to be an alarmist, orneedlesslyexcitethefearofourreaders,butjudgingfromGod'swaysinthe past, it would seem quite likely that social upheavals, and themenacingofpropertyandlife,arenotfardistant.Wesaythis,notmerelybecause of the discontent which is now seething within the lower androugherelements,norbecausethattensofthousands,feelingsoseverelythe pinch of poverty, are being driven to the point of desperation, butbecause sovery fewprofessingChristianshaveyethumbled themselvesbeneath the mighty hand of God, and evidenced any godly sorrow fortheirpastextravagances,orshowanymarkedreformation in their livestoday.Onewondershowmuchdistressandsuffering itwill takebeforethe haughty are humbled, and before those who are lovers of pleasuremorethanloversofGodwillgiveHimtheplacewhichisHisrightintheirheartsandlives.

There can be no social revolution, no setting at defiance of establishedlaw and order, while the restraining hand of God curbs the wilderpassions ofmen. TheAlmighty has perfect control of allHis creatures,andthereforeHispeoplearebiddentopray"forkings,andforallthatareinauthority;thatwemayleadaquietandpeaceablelifeinallgodlinessandhonesty"(1Tim.2:2)—suchapetitionwouldbeuselesswerenotthehelmofalleventsheldbythehandoftheLord.Anditisforthesakeof

His own elect thatGodprevents the reprobate from turning thisworldintobedlamandshambles.But ifHisownpeoplehavewanderedso farfromHimasnottohaveHisear,iftheywillnotrepentofandturnawayfromtheirwickedwaysnowthatHischasteninghandislightlylaiduponthem, then He will most probably resort to far sterner measures, andforcethemtotheirknees.

HewhoreadswithanydegreeofattentionthehistoryofIsrael,especiallythatportionofitrecordedinthebookofJudges,willseethatGodhadtoemploydrasticmeans to turn themfromtheir idols.So toohewhohasany fair acquaintance with the history of the "Christian" nations ofEuropeduringthesixteenth,seventeenth,andeighteenthcenturies,willdiscover there several solemn illustrationsof the sameprinciple.And itseems to thewriter that somethingmore thanan industrialdepression,something more than financial straitness and flu epidemics, will berequiredtobringtoanendthepresentfrightfuldesecrationoftheHolySabbath,thebrazenimmodestywhichstalksthroughtheland,thespiritof lawlessnesswhichaboundsoneveryside.Godmaysoonunleash thehoundsofanarchy!SupposeHedoes:thatwouldbeanothercriticalhourwhereinwewouldneedtoexercisespecialcareoverourhearts."Hearforthetimetocome"(Isaiah42:23)!

Intimesofdangerandpublicdistractionthestoutestsoulsareapttobesurprisedbyslavishfear.Whenthereareominoussignsintheheavens,andonearthdistressofnations,withperplexity,thentheheartsofmenfailthemforfear,andthelookingafterthosethingswhicharecomingontheearth(Luke21:25,26).Butitshouldnotbethuswiththesaints:theyoughttobeofamoreraisedspirit.ThosewhoarewalkingwithGod,maysay "God is our refuge and strength, a very present help in trouble.Thereforewillnotwefear,thoughtheearthberemoved,andthoughthemountainsbecarriedintothemidstofthesea;Thoughthewatersthereofroarandbetroubled"(Psalm46:1-3).WithDavidtheywillexclaim,"TheLord ismy light andmy salvation; whom shall I fear? the Lord is thestrengthofmylife;ofwhomshallIbeafraid?"(Psalm27:1).

How, then, may a Christian preserve his heart from distracting andtormentingfearsintimesofgreatorthreateningdanger?

First, even thenall creatures are in thedirectinghandofGod, and canonlymoveasHepermits them.Let this truthbewellsettledby faith intheheart,and itwillhaveamarvelousquietingeffectupon it.A lionatlargeisaterriblecreaturetomeet,butnotsowhenheisinthekeeper'shand. Dreadful indeed will it be if a time of Bolshevism should breaklooseinthisland,butevensoHewhorulesHeavenandearthshallsay,"Thus far shall you come, and no further." Even then, my brother orsister,GodwouldstillbeyourFather,andmuchmoretendertowardyouthanyouareuntoyourself.Letmeaskthemostnervouswomanwhethertherewouldnotbeavastdifferencebetweenadrawnswordinthehandofabloodyruffian,andthesameswordinthehandofalovinghusband?Asgreatadifferenceisthereinlookinguponcreaturesbyaneyeofsense,andlookingonthemasinthehandofyourGodbyaneyeoffaith.

Second,urgeuponyourselftheexpressprohibitionsofChristinthiscase,and letyoursoulstandinaweof theviolationof them.TheSonofGodhaschargedyou,"Whenyoushallhearofwarsandcommotions,benotterrified"(Luke21:9);thencryuntoHimforsupernaturalgracetoobey."Innothingterrifiedbyyouradversaries"(Phil.1:28).ThreetimesoverinMatthew10:26-31Christcommandsusnottofear"men."Doesthevoiceofacreaturemakeyoutremble,andshallnotthevoiceofGod.Ifyouareofsuchatimorousspirit,howisitthatyoufearnottodisobeytheplaincommandsofChrist?SurelyHiswordshouldhavemorepower tocalmyou,thanthevoiceofapoorwormoftheearthtoterrify."I,evenI,amHewhocomfortsyou:whoareyou, thatyoushouldbeafraidofamanthatshalldie?"(Isaiah51:12).

Third,consult themanypreciouspromiseswhichare recorded foryoursupport and comfort in all dangers: these are the refuges towhich youmay fly and be safe. There are particular promises suited to particularcasesandexigencies."Youwillnotfeartheterrorofnight,northearrowthat fliesbyday,nor thepestilence that stalks in thedarkness,nor theplague that destroys at midday. A thousandmay fall at your side, tenthousandatyourrighthand,butitwillnotcomenearyou.Youwillonlyobserve with your eyes and see the punishment of the wicked. If youmaketheMostHighyourdwelling—eventheLord,who ismyrefuge—thennoharmwillbefallyou,nodisasterwillcomenearyourtent.Forhe

willcommandhisangelsconcerningyoutoguardyou inallyourways"(Psalm91:5-11).

"Butnow,OIsrael,theLordwhocreatedyousays:Donotbeafraid,forIhaveransomedyou.Ihavecalledyoubyname;youaremine.Whenyougothroughdeepwatersandgreattrouble,Iwillbewithyou.Whenyougo through rivers of difficulty, you will not drown! When you walkthroughthefireofoppression,youwillnotbeburnedup;theflameswillnotconsumeyou.ForIamtheLord,yourGod, theHolyOneof Israel,yourSavior."(Isaiah43:1-3).

Finally, make sure of the eternal interest of your soul in the hands ofJesusChrist:when that isdone, thenyoumay say,Nowworlddoyourworst.Youwillnotbeverysolicitousaboutavilebody,whenyouknowthatitshallbewelltoalleternitywithyourprecioussoul."AndIsayuntoyouMy friends,Benot afraidof them thatkill thebody, andafter thathave no more that they can do" (Luke 12:4). If you are truly andScripturally assured that your spirit will be received by Christ into aneverlastinghabitationthemomentofitsdismissalfromthebody,troublenotyourselfabouttheinstrumentsandmeansofitsdismissal.

"Obutaviolentdeath is terrible tonature"!Butwhatmatter is itwhenyoursoulisinHeavenwhetheritbeletoutatyourmouthoryourthroat?whetheryourfamiliarfriendsorbarbarousenemiescloseyourdeadeyes?YoursoulinHeavenshallnotbeconsciousofhowyourbodyisabusedonearth.

Fourth,intimesofZion'stroubleitbehoovespublicandtenderheartstobe delivered from sinking into despondency and despair.Whenwe seetheoncefairgardensoftheChurch,withtheirhedgesbrokendown,theboar running wild therein, the flowers replaced by weeds, it makes agodlysoulcry,"Ohthatmyheadwerewaters,andmyeyesafountainoftears" (Jer.9:1).Yes,but remember,no troublebefallsZion,butby thepermissionofZion'sGod,andHepermitsnothingoutofwhichHewillnot bring much good at last. Moreover, "there must be also heresiesamongyou,thattheywhichareapprovedmaybemademanifest"(1Cor.11:19).Again,layholdofandpersistentlypleadbeforeGodHispromise:"Whentheenemyshallcomein likea flood,theSpiritof theLordshall

liftupa standardagainsthim" (Isaiah59:19).However low theChurchmay be plunged under the waters of adversity, it shall assuredly riseagain.

Fifth,howmayaChristiankeephisheartfromrevengefulmotivesunderthegreatestinjuriesandabusesofmen?

First,urgeuponyoursoultheexpresscommandsofGod:rememberthatthis is forbidden fruit,nomatterhowpleasant toourvitiatedappetites.'Revenge is sweet,' saysnature. 'Theeffects thereof shallbebitter,' saysGod.HowplainlyhasGodprohibitedthisflesh-pleasingsin:"Saynot,Iwilldosotohimashehasdonetome:Iwillrendertothemanaccordingtohiswork"(Proverbs24:29);"Avengenotyourselves"(Romans12:19).Butthatisnotall:"Ifyourenemyishungry,givehimbreadtoeat;andifheisthirsty,givehimwatertodrink"(Proverbs25:21).Oneofthemanyproofs of the supernatural origin of the Scriptures is that they forbidrevenge, which is so sweet to nature. Then awe your heart by theauthorityofGodinthoseScriptures.

Second,setbeforeyoursoultheblessedandbindingexampleofChrist:never did any suffer more and greater abuses from men than did theSavior,andneverwasanyonesopeacefulandforgiving:"WhenHewasreviled, reviled not again; when He suffered, He threatened not; butcommittedHimselftoHimwhojudgesrighteously"(1Peter2:23).TobeofameekandgraciousspiritistobeChrist-like.

Third, calm your heart by the realization that by revenge you do butsatisfyalust;butbyforgivingyoushallconqueralust.

Again;considermorefrequentlyhowoftenyouwrongGod,andthenyouwillnotbesoeasilyinflamedagainstthosewhowrongyou.Doyoustillreply,Butsuchinsultsandinjusticesaremorethanfleshandbloodcanstand?thenearnestlyseeksupernaturalgrace.

Sixth, how may a Christian preserve his heart from utterly sinking inseasonsofspiritualgloomandthehidingsofGod's face?Turnuntothecheering promises which God has left on record for His backsliddenpeople: Jeremiah 3:22, Hosea 14:4, etc. No matter what your sin or

trouble is, let it drive you to God, and not fromHim: cry with David,"Pardon my iniquity; for it is great" (Psalm 25:11). But suppose I canobtainnoaccesstoGod,noconscioushelpfromHisSpirit,andfindnorayofhopeformypoorheart?Thenheedthisword,"Whoisamongyouthat fears the Lord, that obeys the voice of His servant, that walks indarkness,andhasnolight?lethimtrustinthenameoftheLord,andstayuponhisGod"(Isaiah50:10).

Seventh,howmaytheChristian,inatimeofcriticalillness,gethisheartloosefromallearthlyengagementsandpersuadeituntoawillingnesstodie?

First,byremindinghimselfthatdeathhaslostitssting(1Cor.15:55)andcannotharmhim.

Second, by consideringwhat heavy burdens hewill then be rid of. Thesoul pays a dear rent for the house it now lives in!But death frees thesaintnotonlyfromallthetroublesandtrialsofthislife,notonlyfromallthe sufferings and pains of the body, but it delivers from all spiritualdiseases—"hewhoisdeadisfreedfromsin"(Romans6:7).Justificationdestroys its damning power, sanctification its reigning power, butglorification itsverybeingandexistence.AtdeaththeChristian isdoneforever with Satan and his temptations: then how heartily should hewelcomeit!

"God isnot theauthorofconfusion" (1Cor14:33);no, theDevilcausesthat,andhehassucceededincreatingmuchinthethinkingofmany,byconfoundingthe"heart"withthe"nature."Peoplesay,"Iwasbornwithanevilheart,andIcannothelpit."Itwouldbemorecorrecttosay,"Iwasborn with an evil nature, which I am responsible to subdue." TheChristianneedstoclearlyrecognizethatinadditiontohistwo"natures"—thefleshandthespirit—hehasaheartwhichGodrequireshimto"keep."Wehavealreadytoucheduponthispoint,butdeemitadvisabletoaddafurtherwordthereon.

Icannotchangeorbettermy"nature,"but Imayandmustmy"heart."For example, "nature" is slothful and loves ease,but theChristian is toredeemthetimeandbezealousofgoodworks.Naturehatesthethought

ofdeath,buttheChristianshouldbringhishearttodesiretodepartandbewithChrist.Thepopularreligionofthedayiseitheraheadorahandone:thatistosay,thelaboringtoacquirealargerandfullerintellectualgraspofthethingsofGod,oraconstantroundofactivitiescalled"servicefor the Lord." But the heart is neglected! Thousands are reading,studying, taking "Bible-courses," but for all the spiritual benefits theirsoulsderive,theymightaswellbeengagedinbreakingstones!Lestitbethought that such a stricture is too severe,we quote a sentence fromaletterrecentlyreceivedfromonewhohascompletednolessthaneightofthese"Bible-studycourses":"Therewasnothinginthat'hardwork'whichever called for self-examination,which ledme to really knowGod, andappropriatetheScripturestomydeepneed."No,ofcoursetherewasnot:their compilers—like nearly all the speakers at the big "Bibleconferences"—studiouslyavoidallthatisunpalatabletotheflesh,allthatcondemnsthenaturalman,allthatpiercesandsearchestheconscience.Othetragedyofthis"headChristianity"!

Equally pitiable is thehand religion 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,"whoneedtobespendingtimein"thesecretplaceoftheMostHigh"!Andhowmanybewilderedsoulsareusingthemajorpartof the Lord's day in rushing from one meeting to another, instead ofseekingfromGodthatwhichwillfortifythemagainsttemptationsoftheweek.Othetragedyofthis"handChristianity"!

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,readinganalmostendlessnumberofreligiousperiodicalsandbooks,orunderthepretenseof"honoringtheLord"byallthisso-called"service."Heinducestheoneortheother—toneglectthegreattaskwhichGODhassetbeforeus:"Keepyourheartwithalldiligence; foroutof itare the issues of life" (Proverbs 4:23). Ah, it is far easier to speak to

others,thanitistoconstantlyuseandimproveallholymeansanddutiesto preserve the soul from sin, and maintain it in sweet and freecommunion with God. It is far easier to spend an hour reading asensational article upon "the signs of the time," than it is to spend anhourinagonizingbeforeGodforpurifyingandrectifyinggrace!

This work of keeping the heart is of supreme importance. The totaldisregardofitmeansthatwearemereformalists."Myson,givemeyourheart"(Proverbs23:26):untilthatisdone,Godwillacceptnothingfromus.Theprayersandpraisesofourlips,thelaborofourhands,yes,andacorrectoutwardwalk,arethingsofnovalueinHissight—whiletheheartbeestranged fromHim.As the inspiredApostledeclared, "If I speak inthe tongues of men and of angels, but have not love, I am only aresoundinggongoraclangingcymbal.IfIhavethegiftofprophecyandcanfathomallmysteriesandallknowledge,andifIhaveafaiththatcanmovemountains,buthavenotlove,Iamnothing.IfIgiveallIpossesstothepoorandsurrendermybodytotheflames,buthavenotlove,Igainnothing"(1Cor.13:1-3).

If theheart benot rightwithGod,we cannotworshipHim, thoughwemaygothroughtheformofit.Watchdiligently,then,yourloveforHim.Godcannotbeimposedupon,andhewhotakesnocaretoorderhisheartarightbeforeHimisahypocrite."Mypeoplecometoyou,astheyusuallydo,andsitbeforeyoutolistentoyourwords,buttheydonotputthemintopractice.With theirmouths theyexpressdevotion,but theirheartsare greedy for unjust gain. Indeed, to themyou arenothingmore thanonewhosingslovesongswithabeautifulvoiceandplaysaninstrumentwell,fortheyhearyourwordsbutdonotputthemintopractice"(Ezek.33:31,32).Hereareacompanyof formalhypocrites,as isevident fromthewords"Mypeople":likethem,butnotofthem!Andwhatconstitutedthemimpostors?Theiroutsidewasveryfair—highprofessions,reverentpostures, much seeming delight in the means of grace. Ah, but theirheartswerenotsetonGod,butwerecommandedbytheirlusts,andwentaftercovetousness.

ButlestarealChristianshouldinferfromtheabovethatheisahypocritetoo, becausemany times his heartwanders, and he finds—strive all hemay—that he cannot keep his mind stayed upon God either when

praying, reading His Word, or engaged in public worship: to him weanswer, the objection carries its own refutation. You say, "strive all Imay"; ah, if you have, then the blessing of the upright is yours, eventhoughGod seeswell to exercise youover the afflictionof awanderingmind. There remains stillmuch in the understanding and affections tohumbleyou,butifyouareexercisedoverthem,striveagainstthem,andsorrow over your very imperfect success, then that is quite enough toclearyouofthechargeofreigninghypocrisy.

Thekeepingoftheheartissupremelyimportantbecause"outofitaretheissues of life": it is the source and fountain of all vital actions andoperations. The heart is the warehouse, the hand and tongue but theshops;what is in thesecomes fromthence—theheartcontrivesand themembersexecute.Itisinthehearttheprinciplesofthespirituallifeareformed: "Agoodmanoutof thegood treasureofhisheartbrings forththatwhich isgood;andanevilmanoutof theevil treasureofhisheartbringsforththatwhichisevil"(Luke6:45).Thenletusdiligentlyseetoitthattheheartbewellstoredwithpiousinstruction,seekingtoincreaseingrateful love, reverential fear, hatred of sin, and benevolence in all itsexercises, that fromwithin theseholyspringsmay flowand fructifyourwholeconductandlife.

This work of keeping the heart is the hardest of all. "To shuffle overreligiousdutieswithalooseandheedlessspirit,willcostnogreatpains;but to set yourself before the Lord, and tie up your loose and vainthoughts to a constant and serious attendanceuponHim: thiswill costsomething!To attain a facility anddexterity of language inprayer, andputyourmeaningintoaptanddecentexpressions,iseasy;buttogetyourheartbrokenforsinwhileyouareconfessingit,bemeltedwithfreegrace,whileyouareblessingGodforit,bereallyashamedandhumbledthroughthe apprehensions ofGod's infinite holiness, and to keep your heart inthisframe,notonlyin,butafterduty—willsurelycostyousomegroansand travailing pain of soul. To repress the outward acts of sin, andcomposetheexternalactsofyourlifeinalaudableandlovelymanner,isnogreatmatter—evencarnalpersonsbytheforceofcommonprinciplescandothis;buttokilltherootofcorruptionwithin,tosetandkeepupanholy government over your thoughts, to have all things lie straight and

orderlyintheheart,thisisnoteasy"(JohnFlavel).

Ah,dearreader,itisfar,fareasiertospeakintheopenairthantouprootpride fromyoursoul. It calls formuch less toil togooutanddistributetracts, than it does to cast out of yourmind unholy thoughts.One canspeak to theunsavedmuchmorereadily thanhecandenyself, takeuphiscrossdaily,and followChrist in thepathofobedience.AndonecanteachaclassintheSundayschoolwithfarlesstroublethanhecanteachhimself how to strengthen his own spiritual graces. To keep the heartwith all diligence calls for frequent examination of its frames anddispositions,theobservingofitsattitudetowardGod,andtheprevailingdirections of its affections; and that is something which no emptyprofessorcanbebroughttodo!Togive liberallytoreligiousenterpriseshemay,buttogivehimselfuntothesearching,purifying,andkeepingofhisheart,hewillnot.

This work of keeping the heart is a constant one. "The keeping of theheartissuchaworkasisneverdoneuntillifebedone:thislaborandourlifeendtogether.ItiswithaChristianinhisbusiness,asitiswithseamenthathavesprungaleakatsea;iftheytugnotconstantlyatthepump,thewater increasesupon them,andwillquickly sink them. It is invain forthem to say the work is hard, and we are weary; there is no time orcondition in the life of a Christian,whichwill allow an intermission ofthis work. It is in the keeping watch over our hearts, as it was in thekeepingupofMoses'hands,whileIsraelandAmalekwerefightingbelow(Exo.17:12):nosoonerdoMoses'handsgrowheavyandsinkdown,butAmalekprevails.YouknowitcostDavidandPetermanyasaddayandnightforintermittingthewatchovertheirownheartsbutafewminutes"(JohnFlavel).

Aslongasweareinthisworldwemustexercisethegreatestdiligenceinprotecting the heart. A significant type for the need of this is found inNumbers 19: "This is the law,whenamandies ina tent: all that comeintothetent,andallthatisinthetent,shallbeuncleansevendays.Andeveryopenvessel,whichhasnocoveringbounduponit,isunclean"(vv.14,15).Howmanyofourreadershavesufficientdiscernmenttoperceivethe spiritual meaning of this? Ponder it a moment before you readfurther.The"tent"intowhich"death"hasentered,isthisworld(Romans

5:12).The"vessel"isthehumanheart(Matt.25:4;2Cor.4:7).Thevesselwhich has "no covering bound upon it" is an unkept heart, and this isdefiledbythepresenceofdeath!Itisastrikingillustrationoftheworld'scorrupting influenceenteringas soonas theheartbeunguarded.But iftheheartbe"covered"—protected,vigilantlykept—thentheworldcannotharmit.

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 andconsequenceswhichnecessarilyfollowfromthisfact:

1. The labors which many have taken in religion are lost. Many greatserviceshavebeenperformed,manywonderfulworkswroughtbymen,whichhavebeenutterlyrejectedofGod,andshallreceivenorecognitionin theDay 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. O how many hours have professors spent in hearing, reading,conferringandpraying!andyetastothesupremetaskGodhasassigned,didnothing.Tellme,youvainprofessor,whendidyoushedtearsforthecoldness, deadness, andworldliness of yourheart;whendid you spendfiveminutesinaseriousefforttokeep,purge,improveit?Doyouthinkthatsuchaneasyreligioncansaveyou?Ifso,wemustinversethewordsofChristandsay,"Wideisthegateandbroadisthewaythatleadsuntolife,andmanytherebethatgointhereat."

2.IfthekeepingoftheheartbethegreatworkoftheChristian,thenhowfew realChristians are there in theworld! If everyonewhohas learnedthedialectofChristianityandcan talk likeaChristian, ifeveryonewhohasnaturalgiftsandabilitiesandwhoishelpedbythecommonassistingpresence of the Spirit to pray and teach like a Christian, if all whoassociatethemselveswiththepeopleofGod,contributeoftheirmeanstoHiscause,takedelightinpublicordinances,andpassasChristians,wererealones—thenthenumberofthesaintswouldbeconsiderable.Butalas,towhatalittleflockdotheyshrinkwhenmeasuredbythisrule:howfew

makeconscienceofkeepingtheirhearts,watchingtheirthoughts,judgingtheirmotives.

Ah,thereisnohumanapplausetoinducementoengageinthisdifficultwork, and were hypocrites to do so, they would quickly discover whattheydonot care to know.This heart-work is left in thehands of a fewhiddenones.Reader,areyouoneofthem?

3.Unless realChristians spendmore timeandpainsabout theirheartsthantheyhavedone, theyarenever likely togrow ingrace,beofmuchusetoGod,orbepossessorsofmuchcomfortinthisworld.Yousay,"Butmyheartseemssolistlessanddead"—doyouwonderatit,whenyoukeepitnotindailycommunionwithHimwhoistheFountainofLife?Ifyourbodyhad receivednomoreconcernandattention thanyour soul,whatstatewoulditnowbein?OmyBrother,orSister,hasnotyourzealruninthewrong channels? Godmay be enjoyed even in themidst of earthlyemployments: "EnochwalkedwithGod and begat sons anddaughters"(Gen.5:22)—hedidnotretireintoamonastery;noristhereanyneedforyouto.

4. It is high time the Christian reader set to this heart-work in realearnest. Do not you have to lament, "Theymademe the keeper of thevineyards;butmyownvineyardhaveInotkept"(Song.1:6)?Thenawaywith fruitless controversies and idlequestions; awaywith emptynamesand vain shows; away with harsh censuring of others—turn uponyourself. You have been a stranger long enough to thiswork; you havetrifledaboutthebordersofreligiontoolong:theworldhasdeterredyoufromthisvitallynecessaryworktoolong.Willyounotnowresolvetolookbetterafteryourheart?Hastenyoutoyourcloset.

5.Hewhowill keep his heartmust take heed against plunging himselfintoamultiplicityofearthlybusiness(eitherinhisworldlycallingorso-called religious "service") so thathe isunable tomakehis spiritualandeternalinterestshischiefconcern.Yousay,"ButImustlive,"yes,andyoumustdie!PuttheclaimsofGodandyourheartfirst,andHewillnotallowyour body to starve! Then take heed lest you neglect your soul bygratifyingtheimmoderateclamoringoftheflesh.ChristrebukedMarthabecauseshewastroubledabout"manythings,"andassuredherthatbut

onethingwas"needful."OsaywithDavid,"OnethinghaveIdesiredoftheLord,thatwillIseekafter;thatImaydwellinthehouseoftheLordallthedaysofmylife,tobeholdthebeautyoftheLord,andtoinquireinHistemple"(Psalm27:4).

Theheartofman ishisworstpartbefore itbe regenerate, andhisbestpart afterwards. The heart is the seat of principles and the source ofactions. The eye of God is, and the eye of the Christian ought to be,principally fixedupon it.Thegreatdifficulty inconversion is towinthehearttoGod,andthegreatdifficultyafterconversionistokeeptheheartwithGod.Herein lies the verypinchand stressof religion;here is thatwhich makes the way to life a narrow way, and the gate of Heaven astraightone.Toaffordsomedirectionandhelpinthisgreatwork,thesearticleshavebeenprepared.Werealizetheirmanydefects,yettrustthatGodwillbepleasedtousethem.Noothersubjectcanbegintocomparewithitinpracticalimportance.Thegeneralneglectoftheheartistherootcause of the present sad state of Christendom: the remainder of thisarticlemightreadilybedevoteduntotheverifyingandamplifyingofthatstatement; instead,wemerely point out briefly one or two of themoreprominentfeatures.

Whyisitthatsomanypreachershavewithheldfromtheircongregationsthat which was, so obviously, most needed? Why have they "spokensmooththings"insteadofwieldingtheswordoftheSpirit?BecausetheirownheartswerenotrightwithGod:Hisholyfearwasnotuponthem.An"honest and good heart" (Luke 8:15) will cause a servant of Christ topreachwhatheseestobethemostessentialandprofitabletruthsoftheWord,howeverdispleasingtheymaybeuntomanyofhispeople.Hewillfaithfully rebuke, exhort, admonish, correct and instruct—whether hishearerslikeitornot.Whyhavesomanychurchmembersdepartedfromthefaithandgivenheedtoseducingspirits?Whyhavemultitudesbeenled away by the error of the wicked, turning the grace of God intolasciviousness?Whyhavesomanyothersbeenattractedtocompaniesofnotionalprofessors,which,despite theirproudboastsofbeing theonlypeople gathered together in the name of Christ, are, for themost part,peoplewhohaveonlyanacquaintancewiththeletterofScriptureandarestrangerstopracticalgodliness?

Ah, the answer is not far to seek: it was because they had no heartacquaintance with the things of God. It is those who are sickly anddiseased, who fall easy victims unto the quacks; so it is those whosehearts are never rooted and grounded in the Truth, which are tossedaboutwitheverywindofdoctrine.Thestudyandguardingoftheheartisthebestantidoteagainsttheinfectiouserrorsofthetimes.Andthisleadsustopointoutsomeoftheadvantagesofkeepingtheheart.

1. The pondering and garrisoning of the heart, is a great help to theunderstanding in 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.ByacloseandregularstudyofthehearthewillbefarbetterfittedtounderstandthethingsofGod,thangracelessteachersandinexperienceddoctors—notonlywilltheybeclearer,butfarsweeteruntohim.Amanmaydiscourseorthodoxlyandprofoundlyofthenatureandeffects of faith, of the preciousness of Christ, and the sweetness ofcommunionwithGod—whohasneverfelttheimpressionsorefficacyofthemuponhisownspirit.ButOhowdullanddrywill thesenotionsbeuntothosewhohaveexperiencedthem!

Ah,my reader, experience is the great schoolmaster.Much in Job andLamentationswillseemdullanduninterestinguntilyouhavehaddeeperexercisesofsoul.The7thChapterofRomansisnotlikelytoappealmuchuntoyouuntilyoumakemoreconscienceofindwellingsin.ManyofthelaterPsalmswillappeartooextravagantintheirlanguageuntilyouenjoycloser and sweeter fellowshipwithGod. But themore you endeavor tokeepyourheart,andbringitintosubjectionuntoGod,tokeepfromittheevilsolicitationsofSatan,themoresuitedtoyourowncasewillyoufindmany chapters of theBible. It is not simply that you have to be in the"right mood" to appreciate, but that you have to pass through certainexercisesofheartbeforeyoucandiscovertheirappropriateness.Thenitisthatyouwillhave"felt"and"tasted"foryourselfthethingsofwhichtheinspired writers treat. Then it is you will have the key which unlocks

manyaversethatisfastcloseduntomastersofHebrewandGreek.

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 thewickednessandfearoftheirhearts,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 who isnegligent in thekeepingofhisheart, isgenerallya stranger to spiritualassuranceandthesweetcomforts flowingfromit.Goddoesnotusuallyindulge lazy souls with inward peace, for He will not be the patron ofcarelessness.Hehasunitedtogetherourdiligenceandcomfort,andtheyare greatlymistakenwho suppose that the beautiful child of assurancecanbebornwithoutsoulpangs.

Diligent self-examination is called for: first the looking into theWord,andthenthelookingintoourhearts,toseehowfartheycorrespond.ItistruetheHolySpiritindwellstheChristian,butHecannotbediscernedbyHisessence;itisHisoperationsthatmanifestHim,andtheseareknownbythegracesHeproducesinthesoul;andthosecanonlybeperceivedbydiligent search and honest scrutiny of the heart. It is in the heart theSpiritworks.

3.Careinkeepingtheheartmakesblessedandfruitfulthemeansofgraceandthedischargeofourspiritualduties.OwhatpreciouscommunionwehavewithGodwhenHeisapproachedinarightframeofsoul:thenwemay say with David, "My meditation of Him shall be sweet" (Psalm104:34).Butwhentheheartisindisposed,fullofthethingsofthisworld,orweighteddownbythecaresofthislife,thenwemissthecomfortand

joywhichshouldbeours.Thesermonsyouhearandthearticlesyouread(ifbyGod'sservants),willappearverydifferent ifyoubringapreparedheart to them! If the heart be right you will not grow drowsy whilehearingthereadingoftherichesofGod'sgrace,thegloriesofChrist,thebeautyofholiness,ortheneeds-beforascripturallyorderedwalk.Itwasbecause the heartwas neglected you got so little from attending to themeansofgrace!

The sameholds goodof prayer.Owhat adifference there is betweenadeeplyexercisedandspirituallyburdenedheartpouringoutitselfbeforeGodinferventsupplication,andtheutteranceofverbalpetitionsbyrote!It is thedifferencebetween reality and formality.Hewho is diligent inheart-work and perceives the state of his own soul, is at no loss inknowingwhat toaskGod for.Sohewhomakes itapracticeofwalkingwith God, communing with God,meditating upon God—spontaneouslyworshipsHiminspiritandintruth; likeDavidhewillsay,"Myheartisstirred by a noble theme" (Psalm 45:1). The Hebrew there is verysuggestive: literally, it is "myheart is boilingup a goodmatter"; it is afigurative expression, taken from a living spring, which is bubbling upfresh water. The formalist has to rack his mind, and as it were,laboriously pump up something to say unto God; but he who makesconscience of heartwork finds his soul like a bottle full of newwine—readytoburst,givingventtosorroworjoy,ashiscasemaybe.

4.Diligenceinkeepingtheheartwillmakethesoulstableinthehouroftemptation.Thecareorneglectoftheconsciencelargelydeterminesourattitudetowardandresponseuntosolicitationsofevil.ThecarelessheartfallsaneasypreytoSatan.Hismainattacksaremadeupontheheart,forifhegainsthat,hegainsall,foritcommandsthewholeman!Alas,howeasyaconquestisanunguardedheart:itisnomoredifficultforthedevilto capture it, than for a burglar to enter a house whose windows anddoorsarewideopen. It is thewatchfulheart,whichbothdiscoversandsuppressesthetemptationbeforeitcomesinitsfullstrength.Itismuchlikea large stone rollingdownahill! it is easy to stopat first,but verydifficultafterithasgainedfullmomentum.So,ifwecherishthefirstvainimaginationas itentersthemind, itwillsoongrowintoapowerful lustwhichwillbedifficulttouproot.Actsareprecededbydesires,anddesires

by thoughts.A sinful object first presents itself to the imagination, andunless that be nipped in the bud, the affections will be stirred andenlisted. If the heart does not repel the evil imagination, if instead itdwellsonit,encouragesit,feedsonit,thenitwillnotbelongbeforetheconsentofthewillisobtained.

Avery largeand importantpartofheartwork lies inobserving its firstmotions, and checking sin there.Themotionsof sin areweakest at thefirst,andalittlewatchfulnessandcarethen,preventsmuchtroubleandmischief later.But if the firstmovingsof sin in the imaginationarenotobserved and resisted, then the careless heart is quickly brought underthefullpoweroftemptation,andSatanisvictorious.

5.Thediligentkeepingoftheheartisagreataidtotheimprovingofourgraces.Graceneverthrivesinacarelesssoul,fortherootsandhabitsofgraceareplantedintheheart,andthedeepertheyarerootedthere,themorethrivingandflourishinggraceis.InEphesians3:17wereadofbeing"rooted and grounded in love": love in the heart is the spring of everygraciouswordofthemouthandofeveryholyactofthehand.ButisnotChrist the"root"of theChristian'sgraces?Yes, theoriginatingroot,butgraceisthederivativeroot,plantedandnourishedbyHim,andaccordingas this thrives underDivine influences, so the fruits of grace aremorehealthy and vigorous.But in a heartwhich is not kept diligently, thosefructifying influences are choked. Just as in anuncared-for garden, theweedscrowdouttheflowers,sovainthoughtsthatarenotdisallowedandlustswhicharenotmortified,devourthestrengthoftheheart."Mysoulwillbesatisfiedaswiththerichestoffoods;withsinginglipsmymouthwillpraiseyou,whenIrememberYouuponmybed,andmeditateonYouinthenightwatches"(Psalm63:5,6).

6.ThediligentcareoftheheartmakesChristianfellowshipprofitableandprecious.Why is it thatwhenChristiansmeet together, there are oftensadjarringsandcontentions?Itisbecauseofunmortifiedpassions.Whyistheirconversationsofrothyandworthless?It isbecauseofthevanityandearthinessoftheirhearts.ItisnotdifficulttodiscernbytheactionsandconverseofChristians,whatframestheirspiritsareunder.Takeonewhosemind is truly stayed uponGod, and how serious, heavenly, andedifying is his conversation: "The mouth of the righteous man utters

wisdom,andhistonguespeakswhatisjust.ThelawofhisGodisinhisheart;hisfeetdonotslip"(Psalm37:30,31)!IfeachofuswashumbledeverydaybeforeGodundertheevilsofhisownheart,wewouldbemorepitifulandtendertowardothers:Galatians6:1.

7.AheartwellkeptfitsusforanyconditionGodmaycastusinto,oranyserviceHehastouseusin.Hewhohaslearnedtokeephisheartlowly,isfitforprosperity;andhewhoknowshowtoapplyScripturepromisesandsupports, is fit to pass through any adversity. So hewho can deny theprideandselfishnessofhisheartisfittobeemployedinanyserviceforGod.SuchamanwasPaul:henotonlyministeredtoothers,butlookedwell tohisownvineyard: see 1Corinthians9:27.Andwhat an eminentinstrumenthewas forGod; he knewhow to abound andhow to sufferloss.Letthepeopledeifyhim,itmovedhimnot,excepttoindignation;letthemstonehim,hecanbearit.

8. By keeping our hearts diligently we would the soonest remove thescandals and stumbling blocks out of theway of theworld.O how theworthynameofourLordisblasphemedbecauseofthewickedconductofmanywhobearHisname.OwhatprejudicehasbeencreatedagainsttheGospelbytheinconsistentlivesofthosewhopreachedit.Butifwekeepourhearts,weshallnotaddtothescandalscausedbythewaysoflooseprofessors.No, thosewithwhomwe come into contactwill see thatwe"havebeenwithJesus."Whenthemajesticbeamsofholinessshinefroma heavenly walk, the world will be awed and respect will again becommandedbythefollowersoftheLamb.

Though the keeping of the heart entails such hard labor, do not suchblessed gains supply a sufficient incentive to engage diligently in thesame? Look over the eight special benefits we have named, and weighthemina justbalance;theyarenottrivialthings.Thenguardwellyourheart, andwatch closely its love for God. Jacob served seven years forRebekah,andtheyseemeduntohimbutafewdays,forthelovethathehaduntoher.Thelaborofloveisalwaysdelightful.IfGodhasyourheart,thefeetwillrunswiftlyinthewayofHiscommandments;dutywillbeadelight.Thenletusearnestlypray,"Soteachustonumberourdays,thatwemayapplyourheartsuntowisdom"(Psalm90:12)—aswe"apply"ourhandsuntomanualtasks.

LetmenowclosethisarticlewithawordortwoofCONSOLATIONtoallserious Christians who have sought to faithfully and closely givethemselvestothisheartwork,butwhoaregroaninginsecretovertheirapparentlackofsuccesstherein,andwhoarefearfulthattheirexperiencefallsshortofasavingone.

First, this argues that your heart is honest and upright. If you aremourningoverheartconditionsandsins—thatissomethingnohypocritedoes.ManyaoneisnowinHellwhohadabetterheartthanmine;manyaonenowinHeavencomplainedofasbadaheartasyours.

Second, Godwould never leave you under somany heart burdens andtroublesifHeintendednotyourbenefitthereby.Yousay,Lord,whydoIgomourning all the day having sorrow of heart? For long have I beenexercisedover itshardness,andnotyet is itbroken.ManyyearshaveIbeenstrugglingagainstvainthoughts,andstillIamplaguedbythem.OwhenshallIgetabetterheart?OthatGodwouldtherebyshowyouwhatyourheartbynature is, andhaveyou takenoticeofhowmuchyouareindebtedtofreegrace!SotooHewouldkeepyouhumble,andnotfallinlovewithyourself.

Third,Godwill shortlyputablessedendto thesecares,watchings,andheadaches. The time is comingwhen your heart shall be as youwouldhaveit,whenyouwillbedeliveredfromallfearsandsorrows,andneveragaincry,"Omyhard,vain,earthy,filthyheart."Thenshallalldarknessbepurged fromyourunderstanding, all vanity fromyour affections, allguilt fromyourconscience,allperversity fromyourwill.Thenshallyoubeeverlastingly,delightfully,ravishinglyentertainedandexerciseduponthesupremegoodnessandinfiniteexcellencyofGod.Soonthatmorningwithoutcloudsshallbreak,whenalltheshadowsshallfleeway;andthenwe "shall be like Him; for we shall see Him as He is" (1 John 3:2).Hallelujah!

(Formuchinthesearticles,weareindebtedtotheworksofthePuritan,JohnFlavel.)

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