AW Pink (1886-1952): The Cross and Self

The Cross and Self
AW Pink (1886-1952)
Copyright: Public Domain

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Then said Jesus unto His disciples, If any will come after Me let him deny himself, and take up his cross, and follow Me (Matthew 16:24).

Ere developing the theme of this verse let us comment on its terms. If any: the duty enjoined is for all who would join Christ’s followers and enlist under His banner. If any will: the Greek is very emphatic, signifying not only the consent of the will, but full purpose of heart, a determined resolution. Come after Me: as a servant subject to his Master, a scholar his Teacher, a soldier his Captain. Deny: the Greek means deny utterly. Deny himself: his sinful and corrupt nature. And take up: not passively bear or endure, but voluntarily assume, actively adopt. His cross: which is scorned by the world, hated by the flesh, but is the distinguishing mark of a real Christian. And follow Me: live as Christ lived to the glory of God.

The immediate context is most solemn and striking. The Lord Jesus has just announced to His apostles, for the first time, His approaching death of humiliation (v. 21). Peter was staggered, and said, Pity Thyself, Lord (v. 22 mar.). That expressed the policy of the carnal mind. The way of the world is self-seeking and self-shielding. Spare thyself is the sum of its philosophy. But the doctrine of Christ is not save thyself but sacrifice thyself. Christ discerned in Peters counsel a temptation from Satan (v. 23), and at once flung it from Him. Then turning to Peter, He said: Not only must Jesus go up to Jerusalem and die, but everyone who would be a follower of His must take up his cross (v. 24). The must is as imperative in the one case as in the other. Mediatorially the cross of Christ stands alone, but experimentally it is shared by all who enter into life.

What is a Christian? One who holds membership in some earthly church? No. One who believes an orthodox creed? No. One who adopts a certain mode of conduct? No. What, then, is a Christian? He is one who has renounced self and received Christ Jesus as Lord (Col. 2:6). He is one who takes Christ’s yoke upon him and learns of Him who is meek and lowly in heart (Matthew 11:29). He is one who has been called unto the fellowship of God’s Son, Jesus Christ our Lord (1 Cor. 1:9): fellowship in His obedience and suffering now, in His reward and glory in the endless future. There is no such thing as belonging to Christ and living to please self. Make no mistake on that point Whosoever doth not bear his cross, and come after Me, cannot be My disciple, (Luke 14:27) said Christ. And again He declared, But whosoever shall [instead of denying himself] deny Me before men [not unto men: it is conduct, the walk which is here in view], him will I also deny before My Father which is in heaven (Matthew 10:33).

The Christian life begins with an act of self-renunciation, and is continued by self-mortification (Rom. 8:13). The first question of Saul of Tarsus, when Christ apprehended him, was, Lord, what wouldst Thou have me to do? The Christian life is likened unto a race, and the racer is called upon to lay aside every weight, and the sin which doth so easily beset (Heb. 12:2), which sin is in the love of self, the desire and determination to have our own way (Isa. 53:6). The one great aim, end, task, set before the Christian is to follow Christ, to follow the example He has left us (1 Pet. 2:21), and He pleased not Himself (Rom. 15:3). And there are difficulties in the way, obstacles in the path, the chief of which is self. Therefore this must be denied. This is the first step toward following Christ.

What does it mean for a man to utterly deny himself? First, it signifies the complete repudiation of his own goodness. It means ceasing to rest upon any works of our own to commend us to God. It means an unreserved acceptance of God’s verdict that all our righteousnesses [our best performances] are as filthy rags (Isa. 64:6). It was at this point that Israel failed: For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God (Rom. 10:3). But contrast the declaration of Paul: And be found in Him, not having mine own righteousness (Phil. 3:9).

For a man to utterly deny himself is to completely renounce his own wisdom. None can enter the kingdom of heaven except they become as little children (Matthew 18:3). Woe unto them that are wiser in their own eyes and prudent in their own sight (Isa. 5:21). Professing themselves to be wise, they became fools (Rom. 1:21). When the Holy Spirit applies the Gospel in power to a soul, it is to the casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ (2 Cor. 10:5). A wise motto for each Christian to adopt is Lean not unto thine own understanding (Prov. 3:5).

For a man to utterly deny himself is to completely renounce his own strength. It is to have no confidence in the flesh (Phil. 3:3). It is the heart bowing to Christ’s positive declaration Without Me ye can do nothing (John 15:5). It was at this point Peter failed: (Matthew 26:33). Pride goeth before destruction, and an haughty spirit before a fall (Prov. 16:18). How necessary it is, then, that we heed 1 Corinthians 10:12: Let him that thinketh he standeth take heed lest he fall! The secret of spiritual strength lies in realizing our personal weakness: (see Isa. 40:29; 2 Cor. 12:9). Then let us be strong in the grace that is in Christ Jesus (2 Tim. 2:1).

For a man to utterly deny himself is to completely renounce his own will. The language of the unsaved is, We will not have this Man to reign over us (Luke 19:14). The attitude of the Christian is, For to me to live is Christ (Phil. 1:21) to honour, please, serve Him. To renounce our own wills means heeding the exhortation of Phil. 2:5, Let this mind be in you, which was also in Christ Jesus, which is defined in the verses that immediately follow as that of self-abnegation. It is the practical recognition that ye are not your own, for ye are bought with a price (1 Cor. 6:19,20). It is saying with Christ, Nevertheless not what I will, but what Thou wilt (Mark 14:36).

For a man to utterly deny himself is to completely renounce his own lusts or fleshly desires. A man’s self is a bundle of idols (Thomas Manton, Puritan), and those idols must be repudiated. Non-Christians are lovers of their own selves (2 Tim. 3:1); but the one who has been regenerated by the Spirit says with Job, I am vile (40:4), I abhor myself (47:6). Of non-Christians it is written, all seek their own, not the things which are Jesus Christ’s (Phil. 2:21); but of God’s saints it is recorded, they loved not their own lives unto the death (Rev. 12:11). The grace of God is Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world (Titus 2:12).

This denial of self which Christ requires from all His followers is to be universal. There is to be no reserve, no exceptions made: Make not provision for the flesh, to the lusts (Rom. 13:14). It is to be constant, not occasional: If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me (Luke 9:23). It is to be spontaneous, not forced, performed gladly, not reluctantly: And whatsoever ye do, do heartily, as to the Lord (Col 3:23). O how wickedly has the standard which God sets before us been lowered! How it condemns the easy-going, flesh-pleasing, worldly lives of so many who profess (but vainly), that they are Christians!

And take up his cross. This refers to the cross not as an object of faith, but as an experience in the soul. The legal benefits of Calvary are received through believing, when the guilt of sin is cancelled, but the experimental virtues of Christ’s Cross are only enjoyed as we are, in a practical way, (Phil. 3:10). It is only as we really apply the cross to our daily lives, regulate our conduct by its principles, that it becomes efficacious over the power of indwelling sin. There can be no resurrection where there is no death, and there can be no practical walking in newness of life until we bear about in the body the dying of the Lord Jesus (2 Cor. 4:10). The cross is the badge, the evidence, of Christian discipleship. It is his cross and not his creed, which distinguishes a true follower of Christ from religious worldlings.

Now in the New Testament the cross stands for definite realities. First, it expresses the worlds hatred. The Son of God came here not to judge, but to save; not to punish but to redeem. He came here full of grace and truth. He was ever at the disposal of others: ministering to the needy, feeding the hungry, healing the sick, delivering the demon-possessed, raising the dead. He was full of compassion: gentle as a lamb; entirely sinless. He brought with Him glad tidings of great joy. He sought the outcast, preached to the poor, yet scorned not the rich; He pardoned sinners. And how was He received? What welcome did men accord Him? They despised and rejected Him (Isa. 53:3). He declared, They hated Me without a cause (John 15:25). They thirsted for His blood. No ordinary death would appease them. They demanded that He should be crucified. The Cross, then, was the manifestation of the worlds inveterate hatred of the Christ of God.

The world has not altered, any more than the Ethiopian has changed his skin or the leopard his spots. The world and Christ are still in open antagonism. Hence it is written, Whosoever therefore will be a friend of the world is the enemy of God (Jas. 4:4). It is impossible to walk with Christ and commune with Him until we have separated from the world. To walk with Christ necessarily involves sharing his humiliation: Let us go forth therefore unto Him without the camp, bearing His reproach (Heb. 13:13). This is what Moses did: (see Heb. 11:24-26). The closer I am walking with Christ, the more shall I be misunderstood (1 John 3:2), ridiculed (Job 12:4) and detested by the world (John 15:19). Make no mistake here it is utterly impossible to keep in with the world and have fellowship with the Holy Christ. Thus, to take up my cross means, that I deliberately court the enmity of the world through my refusing to be conformed to it (Rom. 12:2). But what matters the world’s frowns if I am enjoying the Saviour’s smiles!

Taking up my cross means a life voluntarily surrendered to God. As the act of wicked men, the death of Christ was a murder; but as the act of Christ Himself, it was a voluntary sacrifice, offering Himself to God. It was also an act of obedience to God. In John 10:18 He said, No man taketh it [His life] from Me, but I lay it down of Myself. And why did He? His very next words tell us: This commandment have I received of My Father. The cross was the supreme demonstration of Christ’s obedience. Herein He was our Exemplar. Once again we quote Philippians 2:5, Let this mind be in you, which was also in Christ Jesus. In what follows we see the Beloved of the Father taking upon Him the form of a Servant, and becoming obedient unto death, even the death of the cross. Now the obedience of Christ must be the obedience of the Christian voluntary, gladsome, unreserved, continuous. If that obedience involves shame and suffering, reproach and loss, we must not flinch, but set our face like a flint (Isa. 50:7). The cross is more than the object of the Christian’s faith, it is the badge of discipleship, the principle by which his life is to be regulated. The cross stands for surrender and dedication to God: I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, your reasonable service (Rom. 12:1).

The cross stands for vicarious service and suffering. Christ laid down His life for others, and His followers are called on to be willing to do the same: We ought to lay down our lives for the brethren (1 John 3:16): that is the inevitable logic of Calvary. We are called to follow Christ’s example, to the fellowship of His sufferings, to be partners in His service. As Christ made himself of no reputation (Phil. 2:7) we must not. As He came not to be ministered unto, but to minister (Matthew 20:28), so must we. As He pleased not Himself (Rom. 15:3), no more must we. As He ever thought of others, so must we: Remember them that are in bonds, as bound with them; them which suffer adversity, as being yourselves in the body (Heb. 13:3).

For whosoever will save his life, shall lose it; and whosoever will lose his life for My sake, shall find it (Matthew 16:25). Words almost identical with these are found again in Matthew 10:39, Mark 8:35, Luke 9:24; 17:33, John 12:25. Surely, such repetition argues the deep importance of our noting and heeding this saying of Christ’s. He died that we might live (John 12:24), so must we (John 12:25). Like Paul we must be able to say, Neither count I my life dear unto myself (Acts 20:24). The life that is lived for the gratification of self in this world, is lost for eternity; the life that is sacrificed to self-interests and yielded to Christ, will be found again, and preserved through eternity.

A young university graduate, with brilliant prospects, responded to the call of Christ to a life of service for Him in India among the lowest caste of the natives. His friends exclaimed, What a tragedy! A life thrown away! Yes, lost so far as this world is concerned, but found again in the world to come!


C.H. Spurgeon (1834-1892): The Victory of Faith

The Victory of Faith
C.H. Spurgeon (1834-1892)
Copyright: Public Domain

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The Victory of Faith

A Sermon

(No. 14)

Delivered on Sabbath Morning, March 18, 1855,


At Exeter Hall, Strand.

For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith.1 John 5:4.

THE epistles of John are perfumed with love. The word is continually occurring. While the Spirit enters into every sentence. Each letter is thoroughly soaked and impregnated with this heavenly honey. If he speaks of God, his name must be love; are the brethren mentioned, he loves them; and even of the world itself, he writes, “God so loved the world, that he gave his only begotten Son.” From the opening to the conclusion, love is the manner, love the matter, love the motive, and love the aim. We stand, therefore, not a little astonished, to find such martial words in so peaceful a writing; for I hear a sound of war. It is not the voice of love, surely, that says,” He that is born of God overcometh the world.” Lo, here are strife and battle. The word “overcometh” seems to have in it something of the sword and warfare; of strife and contention; of agony and wrestling; so unlike the love which is smooth and gentle, which hath no harsh words within its lips; whose mouth is lined with velvet; whose words are softer than butter; whose utterances are more easily flowing than oil. Here we have war—war to the knife; for I read “Whatsoever is born of God overcometh the world;” strife until death; battle throughout life; fighting with a certainty of victory. How is it that the same gospel which always speaks of peace, here proclaims a warfare? How can it be? Simply because there is something in the world which is antagonistic to love; there are principles abroad which cannot bear light, and, therefore, before light can come, it must chase the darkness. Ere summer reigns, you know, it has to do battle with old winter, and to send it howling away in the winds of March, and shedding its tears in April showers. So also, before any great or good thing can have the mastery of this world, it must do battle for it. Satan has seated himself on his blood-stained throne, and who shall get him down, except by main force, and fight and war? Darkness broods o’er the nations; nor can the sun establish his empire of light until he has pierced night with the arrowy sunbeams, and made it flee away. Hence we read in the Bible that Christ did not come to send peace on earth, but a sword; he came to set “the father against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law;” not intentionally, but as a means to an end; because there must always be a struggle ere truth and righteousness can reign. Alas! for that earth is the battle-field where good must combat with evil Angels look on and hold their breath, burning to mingle in the conflict, but the troops of the Captain of Salvation may be none but the soldiers of the cross; and that slender band must fight alone, and yet shall triumph gloriously. Enough shall they be for conquest, and the motto of their standard is ENOUGH. Enough by the arm of the helping Trinity.

As God shall help me, I shall speak to you of three things to be found in the text. First, the text speaks of a great victory: it says, “This is the victory.” Secondly, it mentions a great birth: “Whatsoever is born of God.” And, thirdly, it extols a great grace, whereby we overcome the world, “even our faith.”

I. First, the text speaks of a GREAT VICTORY—the victory of victories—the greatest of all. We know there have been great battles where nations have met in strife, and one has overcome the other; but who has read of a victory that overcame the world? Some will say that Alexander was its conqueror; but I answer, nay. He was himself the vanquished man, even when all things were in his possession. He fought for the world, and won it; and then mark how it mastered its master, conquered its conquerer, and lashed the monarch who had been its scourge. See the royal youth weeping, and stretching out his hands with idiotic cries, for another world which he might ravage. He seemed, in outward show, to have overcome old earth; but, in reality, within his inmost soul, the earth had conquered him, had overwhelmed him, had wrapped him in the dream of ambition, girdled him with the chains of covetousness, so that when he had all, he was still dissatisfied; and, like a poor slave, was dragged on at the chariot wheels of the world, crying, moaning, lamenting, because he could not win another. Who is the man that ever overcame the world? Let him stand forward: he is a Triton among the minnows; he shall outshine Cæsar; he shall outmatch even our own lately departed Wellington, if he can say he has overcome the world. It is so rare a thing, a victory so prodigious, a conquest so tremendous, that he who can claim to have won it may walk among his fellows, like Saul, with head and shoulders far above them. He shall command our respect; his very presence shall awe us into reverence; his speech shall persuade us to obedience; and, yielding honour to whom honour is due, we’ll say when we listen to his voice, ”‘Tis even as if an angel shook his wings.”

I shall now attempt to expand the idea I have suggested, showing you in what varied senses the Christian overcomes the world. A tough battle, sirs, I warrant you: not one which carpet knights might win: no easy skirmish that he might win, who dashed to battle on some sunshiny day, looked at the host, then turned his courser’s rein, and daintily dismounted at the door of his silken tent—not one which he shall gain, who, hut a raw recruit to-day, puts on his regimentals, and foolishly imagines that one week of service will ensure a crown of glory. Nay, sirs, it is a life-long war—a fight needing the power of all these muscles, and this strong heart; a contest which shall want all our strength, if we are to be triumphant; and if we do come off more than conquerors, it shall be said of us, as Hart said of Jesus Christ: “He had strength enough and none to spare;” a battle at which the stoutest heart might quail; a fight at which the braves might shake, if he did not remember that the Lord is on his side, and therefore, whom shall he fear? He is the strength of his life; of whom shall he be afraid? This fight with the world is not one of main force, or physical might; if it were, we might soon win it; but it is all the more dangerous from the fact that it is a strife of mind, a contest of heart, a struggle of the spirit, a strife of the soul. When we overcome the world in one fashion, we have not half done our work; for the world is a Proteus, changing its shape continually; like the chameleon, it hath all the colours of the rainbow; and when you have worsted the world in one shape, it will attack you in another. Until you die, you will always have fresh appearances of the world to wrestle with. Let me just mention some of the forms in which the Christian overcomes the world.

I. He overcomes the world when it sets up itself as a legislator, wishing to teach him customs. You know the world has its old massive law book of customs, and he who does not choose to go according to the fashion of the world, is under the ban of society. Most of you do just as everybody else does, and that is enough for you. If you see so-and-so do a dishonest thing in business, it is sufficient for you that everybody does it. If ye see that the majority of mankind have certain habits, ye succomb, ye yield. Ye think, I suppose, that to march to hell in crowds, will help to diminish the fierce heat of the burning of the bottomless pit, instead of remembering that the more faggots the fiercer will be the flame. Men usually swim with the stream like a dead fish; it is only the living fish that goes against it. It is only the Christian who despises customs, who does not care for conventionalisms, who only asks himself the question, “Is it right or is it wrong? If it is right, I will be singular. If there is not another man in this world who will do it, I will do it; should a universal hiss go up to heaven, I will do it still; should the very stories of earth fly up, arid stone me to death, I will do it still; though they bind me to the stake, yet I must do it; I will be singularly right; if the multitude will not follow me, I will go without them, I will be glad if they will all go and do right as well, but if not, I will despise their customs; I care not what others do; I shall not be weighed by other men; to my own Master I stand or fall. Thus I conquer and overcome the customs of the world.” Fair world! she dresseth herself in ermine, she putteth on the robes of a judge, and she solemnly telleth you, “Man, you are wrong. Look at your fellows; see how they do. Behold my laws. For hundreds of years have not men done so? Who are you, to set yourself up against me?” And she pulls out her worm-eaten law-book, and turning over the musty pages, says, “See, here is an act passed in the reign of Nebuchadnezzar, and here is another law enacted in the days of Pharaoh. These must be right, because antiquity has enrolled them among her standard authorities. Do you mean to set yourself up and stand against the opinions of the multitude?” Yes, we do; we take the law-book of the world, and we burn it, as the Ephesians did their magic rolls; we take her deeds, and make them into waste paper; we rend her proclamation from the walls; we care not what others do; custom to us is a cobweb; we count it folly to be singular; but when to be singular is to be right, we count it the proudest wisdom; we overcome the world; we trample on her customs; we walk as a distinct people, a separate race, a chosen generation, a peculiar people. The Christian behaves in his dealings not as the laughing infidel insinuates, when he sneeringly describes Maw worm, as saying, “Boy, have you sanded the sugar?” “Yes, sir.” “Have you put the sloe-leaves in the tea?” “Yes, sir.” “Have you put red lead in the pepper?” “Yes, sir.” “Then come to prayers.” Christians do not do so; they say, “We know better; we cannot conform to the customs of the world. If we pray, we will also act, or else we are hypocrites, confounded hypocrites. If we go to the house of God, and profess to love him, we love him every where; we take our religion with us into the shop, behind the counter; into our offices; we must have it everywhere, or else God knows it is not religion at all.” Ye must stand up, then, against the customs of mankind. Albeit, this may be a three-million peopled city, ye are to come out and be separate, if ye would overcome the world.

2. We rebel against the world’s customs. And if we do so, what is the conduct of our enemy? She changes her aspect. “That man is a heretic; that man is a fanatic; he is a cant, he is a hypocrite,” says the world directly. She grasps her sword, she putteth frowns upon her brow, she scowleth like a demon, she girdeth tempests round about her, and she saith, “The man dares defy my government; he will not do as others do. Now I will persecute him. Slander! come from the depths of hell and hiss at him. Envy! sharpen up thy tooth and bite him.” She fetches up all false things, arid she persecutes the man. If she can, she does it with the hand; if not, by the tongue. She afflicts him wherever he is. She tries to ruin him in business; or, if he standeth forth as the champion of the truth why then she laugheth, arid mocketh, and scorneth. She lets no stone be unturned whereby she may injure him. What is then the behaviour of the Lord’s warrior, when he sees the world take up arms against him, and when he sees all earth, like an army, coming to chase him, and utterly destroy him? Does he yield? Does he yield? Does he bend? Does he cringe? Oh, no! Like Luther, he writes “Cedo nulli” on his banner—“I yield to none;” and he goes to war against the world, if the world goes to war against him.

“Let earth be all in arms abroad,

He dwells in perfect peace.”

Ah! some of you, if you had a word spoken against you, would at once give up what religion you have; but the true-born child of God cares little for man’s opinion. “Ah,” says he, “let my bread fail me, let me be doomed to wander penniless the wide world o’er; yea, let me die: each drop of blood within these veins belongs to Christ, and I am ready to shed it for his name’s sake.” He counts all things but loss, that he may win Christ—that he may be found in him; and when the world’s thunders roars, he smiles at the uproar, while lie hums his pleasant tune:—

“Jerusalem my happy home,

Name ever dear to me;

When shall my labours have an end,

In joy, and peace, and thee?”

When her sword comes out, he looketh at it. “Ah,” saith he, “just as the lightning leapeth from its thunder lair, splitteth the clouds, and affrighteth the stars, but is powerless against the rock-covered mountaineer, who smiles at its grandeur, so now the world cannot hurt me, for in the time of trouble my Father hides me in his pavillion, in the secret of his tabernacle doth he hide me, and set me up upon a rock.” Thus, again, we conquer the world, by not caring for its frowns.

3. “Well,” saith the world, “I will try another style,” and this believe me, is the most dangerous of all. A smiling world is worse than a frowning one. She saith, “I cannot smite the man low with my repeated blows, I will take off my mailed glove, and showing him a fair white hand, I’ll bid him kiss it. I will tell him I love him: I will flatter him, I will speak good words to him.” John Bunyan well describes this Madam Bubble: she has a winning way with her; she drops a smile at the end of each of her sentences; she talks much of fair things, arid tries to win and woo. Oh, believe me, Christians are not so much in danger when they are persecuted as when they are admired. When we stand upon the pinnacle of popularity, we may well tremble and fear. It is not when we are hissed at, and hooted, that we have any cause to be alarmed; it is when we are dandled on the lap of fortune, and nursed upon the knees of the people; it is when all men speak well of us, that woe is unto us. It is not in the cold wintry wind that I take off my coat of righteousness, and throw it away; it is when the sun comes, when the weather is warm, and the air balmy, that I unguardedly strip off my robes, and become naked. Good God! how many a man has been made naked by the love of this world! The world has flattered and applauded him; he has drunk the flattery; it was an intoxicating draught; he has staggered, he has reeled, he has sinned, he has lost his reputation; and as a comet that erst flashed across the sky, doth wander far into space, arid is lost in darkness, so doth he; great as he was, he falls; mighty as he was, he wanders, and is lost. But the true child of God is never so; he is as safe when the world smiles, as when it frowns; he cares as little for her praise as for her dispraise. If he is praised, and it is true, he says, ”“My deeds deserves praise, but I refer all honor to my God.” Great souls know what they merit from their critic; to them it is nothing more than the giving of their daily income. Some men cannot live without a large amount of praise; and if they have no more than they deserve, let them have it. If they are children of God, they will be kept steady; they will not be ruined or spoiled; but they will stand with feet like hinds’ feet upon high places.—“This is the victory that overcometh the world.”

4. Sometimes, again, the world turns jailer to a Christian. God sends affliction and sorrow, until life is a prison-house, the world its jailer—and a wretched jailer too. Have you ever been in trials and troubles, my friends? and has the world never come to you and said, ”“Poor prisoner, I have a key that will let you out. You are in pecuniary difficulties; I will tell you how you may get free. Put that Mr. Conscience away. He asks you whether it is a dishonest act. Never mind about him; let him sleep; think about the honesty after you have got the money, and repent at your leisure.” So saith the world; but you say, “I cannot do the thing.” “Well,” says the world, “then groan and grumble: a good man like you locked up in this prison!” “No,” says the Christian, “my Father sent me into want, and in his own time he will fetch me out; but if I die here I will not use wrong means to escape. My Father put me here for my good, I will not grumble; if my bones must lie here—if my coffin is to be under these stones—if my tomb-stone shall be in the wall of my dungeon—here will I die, rather than so much as lift a finger to get out by unfair means.” “Ah,” says the world, “then thou art a fool.” The scorner laughs and passes on, saying, “The man has no brain, he will not do a bold thing; he hath no courage; he will not launch upon the sea; he wants to go in the old beaten track of morality.” Ay, so he does; for thus he overcomes the world.

Oh! I might tell you of some battles that have been fought. There has been many a poor maiden, who has worked, worked, worked, until her fingers were worn to the bone, to earn a scanty living out of the things which we wear upon us, knowing not that oft times we wear the blood, and bones, and sinews of poor girls. That poor girl has been tempted a thousand times, the evil one has tried to seduce her, but she has fought a valiant battle; stern in her integrity, in the midst of poverty she still stands upright, “Clear as the sun, fair as the moon, and terrible as an army with banners,” a heroine unconquered by the temptations and enticements of vice. In other cases: many a man has had the chance of being rich in an hour, affluent in a moment, if he would but clutch something which he dare not look at, because God within him said, “No.” The world said, “Be rich, be rich;” but the Holy Spirit said, “No! be honest; serve thy God.” Oh, the stern contest. and the manly combat carried on within the heart! But he said, “No; could I have the stars transmuted into worlds of gold, I would not for those globes of wealth belie my principles, and damage my soul :” thus he walks a conqueror. “This is the victory that overcometh the world, even our faith.”

II. But my text speaks of a GREAT BIRTH. A very kind friend has told me that while I was preaching in Exeter Hall I ought to pay deference to the varied opinions of my hearers; that albeit I may be a Calvinist and a Baptist, I should recollect that there are a variety of creeds here. Now, if I were to preach nothing but what would please the whole lot of you, what on earth should I do? I preach what I believe to be true; and if the omission of a single truth that I believe, would make me king of England throughout eternity, I would not leave it out. Those who do not like what I say have the option of leaving it. They come here, I suppose, to please themselves; and if the truth does not please them, they can leave it. I will never be afraid that an honest British audience will turn away from the man who does not stick, and stutter, and stammer in speaking the truth. Well, now, about this great birth. I am going to say perhaps a harsh thing, but I heard it said by Mr. Jay first of all. Some say a new birth takes place in an infant baptism, but I remember that venerable patriarch saying,” Popery is a lie, Puseyism is a lie, baptismal regeneration is a lie.” So it is. It is a lie so palpable that I can scarcely imagine the preachers of it have any brains in their heads at all. It is so absurd upon the very face of it, that a man who believes it put himself below the range of a common-sense man. Believe that every child by a drop of water is born again! Then that man that you see in the ring as a prize-fighter is born again, because those sanctified drops once fell upon his infant forehead! Another man swears—behold him drunk and reeling about the streets. He is born again! A pretty born again that is! I think he wants to be born again another time. Such a regeneration as that only fits him for the devil; and by its deluding effect, may even make him sevenfold more the child of hell. But the men who curse, and swear, and rob and steal, and those poor wretches who are hanged, have all been born again, according to the fiction of this beautiful Puseyite church. Out upon it! out upon it! Ah, God sends something better than that into men’s hearts, when he sends them a new birth.

However, the text speaks of a great birth. “Whatsoever is born of God overcometh the world.” This new birth is the mysterious point in all religion. If you preach anything else except the new birth you will always get on well with your hearers; but if you insist that in order to enter heaven there must be a radical change, though this is the doctrine of the Scripture, it is so unpalatable to mankind in general that you will scarcely get them to listen. Ah! now ye turn away if I begin to tell you, that “except ye be born of water and of the Spirit, ye cannot enter the kingdom of heaven.” If I tell you that there must be a regenerating influence exerted upon your minds by the power of the Holy Ghost then I know ye will say “it is enthusiasm.” Ah! but it is the enthusiasm of the Bible. There I stand; by this I will be judged. If the Bible does not say we must be born again, then I give it up; but if it does then, sirs, do not distrust that truth on which your salvation hangs.

What is it to be born again, then? Very briefly, to be born again is to undergo a change so mysterious, that human words cannot speak of it. As we cannot describe our first birth, so it is impossible for us to describe the second. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth; so is every one that is born of the Spirit.” But while it is so mysterious, it is a change which is known and felt. People are not born again when they are in bed and asleep, so that they do not know it. They feel it; they experience it. Galvanism, or the power of electricity, may be mysterious; but they produce a feeling—a sensation. So does the new birth. At the time of the new birth the soul is in great agony—often drowned in seas of tears. Sometimes it drinks bitters, now and then mingled with sweet drops of hope. Whilst we are passing from death unto life, there is an experience which none but the child of God can really understand. It is a mysterious change; but, at the same time, it is a positive one. It is as much a change as if this heart were taken out of me, and the black drops of blood wrung from it, then washed and cleansed and put into my soul again. It is “a new heart and a right spirit:” a mysterious but yet an actual and real change!

Let me tell you, moreover, that this change is a supernatural one. It is not one that a man performs upon himself. It is not leaving off drinking and becoming sober; it is not turning from a Roman Catholic to a Protestant; it is not veering round from a Dissenter to a Churchman, or a Churchman to a Dissenter. It is a vast deal more than that. It is a new principle infused which works in the heart, enters the very soul, and moves the entire man. Not a change of my name, but a renewal of my nature, so that I am not the man I used to be, but a new man in Christ Jesus. It is a supernatural change—something which man cannot do, and which only God can effect; which the Bible itself cannot accomplish without the attendant Spirit of God; which no minister’s eloquence can bring about—something so mighty and wondrous, that it must be confessed to be the work of God, and God alone. Here is the place to observe that this new birth is an enduring change. Arminians tell us that people are born again, then fall into sin, pick themselves up again, and become Christians again—fall into sin, lose the grace of God, then come back again—fall into sin a hundred times in their lives, and so keep on losing grace and recovering it. Well, I suppose it is a new version of the Scripture where you read of that. But I read in my Bible that if true Christians could fall away, it would be impossible to renew them again unto repentance. I read, moreover, that wherever God has begun a good work he will carry it on even to the end; and that whom he once loves, he loves to the end. If I have simply been reformed, I may be a drunkard yet, or you may see me acting on the stage. But if I am really born again, with that real supernatural change, I shall never fall away, I may fall into a sin, but I shall not fall finally; I shall stand while life shall last, constantly secure; and when I die it shall be said—

“Servant of God, well done!

Rest from thy blest employ;

The battle’s fought, the victory’s won;

Enter thy rest of joy.”

Do not deceive yourselves, my beloved. If you imagine that you have been regenerated, and having gone away from God, will be once more born again, you do not know anything about the matter; for “he that is born of God sinneth not.” That is, he does not sin so much as to fall away from grace; “for he keepeth himself, that the evil one toucheth him not.” Happy is the man who is really and actually regenerate, and passed from death unto life!

III. To conclude. There IS A GREAT GRACE. Persons who are born again really do overcome the world. How is this brought about? The text says, “This is the victory that overcometh the world, even our faith.” Christians do not triumph over the world by reason. Not at all. Reason is a very good thing, and nobody should find fault with it. Reason is a candle: but faith is a sun. Well, I prefer the sun, though I do not put out the candle. I use my reason as a Christian man; I exercise it constantly: but when I come to real warfare, reason is a wooden sword; it breaks, it snaps; while faith, that sword of true Jerusalem metal, cuts to the dividing of soul and body. My text says, “This is the victory which overcometh the world, even our faith.” Who are the men that do anything in the world? Are they not always men of faith? Take it even as natural faith. Who wins the battle? Why, the man who knows he will win it, and vows that he will be victor. Who never gets on in the world? The man who is always afraid to do a thing, for fear he cannot accomplish it. Who climbs the top of the Alps? The man who says, “I will do it, or I will die.” Let such a man make up his mind that he can do a thing. and he will do it, if it is within the range of possibility. Who have been the men who have lifted the standard, and grasping it with firm hand, have upheld it in the midst of stormy strife and battle? Why, men of faith. Who have done great things? Not men of fear and trembling, men who are afraid; but men of faith, who had bold fronts, and foreheads made of brass-men who never shook, and never trembled, but believing in God, lifted their eyes to the hills, whence cometh their strength.

“Never was a marvel done upon the earth, but it had sprung of faith; nothing noble, generous, or great, but faith was the root of the achievement; nothing comely, nothing famous, but its praise is faith. Leonidas fought in human faith as Joshua in divine. Xenophon trusted to his skill, and the sons of Matthias to their cause.” Faith is mightiest of the mighty. It is the monarch of the realms of the mind; there is no being superior to its strength, no creature which will not bow to its divine prowess. The want of faith makes a man despicable, it shrivels him up so small that he might live in a nutshell. Give him faith, and he is a leviathan that can dive into the depths of the sea; he is a war horse, that cries, aha! aha! in the battle; he is a giant who takes nations and crumbles them in his hand, who encounters hosts, and at a sword they vanish; he binds up sheaves of sceptres, and gathers up all the crowns at his own. There is nothing like faith, sirs. Faith makes you almost as omnipotent as God, by the borrowed might of its divinity. Give us faith and we can do all things.

I want to tell you how it is that faith helps Christians to overcome the world. It always does it homoeopathically. You say, “That is a singular idea.” So it may be. The principle is that, “like cures like.” So does faith overcome the world by curing like with like. How does faith trample upon the fear of the world? By the fear of God. “Now,” says the world, “if you do not do this I will take away your life. If you do not bow down before my false god, you shall be put in yon burning fiery furnace.” “But,” says the man of faith, “I fear him who can destroy both body and soul in hell. True, I may dread you, but I have a greater fear than that, I fear lest I should displease God; I tremble lest I should offend my Sovereign.” So the one fear counterbalances the other. How does faith overthrow the world’s hopes? “There,” says the world, “I will give thee this, I will give thee that, if thou wilt be my disciple. There is a hope for you; you shall be rich, you shall be great.” But, faith says, “I have a hope laid up in heaven; a hope which fadeth not away, eternal, incorrupt, amaranthine hope, a golden hope, a crown of life;” and the hope of glory overcomes all the hopes of the world, “Ah!” says the world, “Why not follow the example of your fellows ?” “Because,” says faith, “I will follow the example of Christ.” If the world puts one example before us, faith puts another. “Oh, follow the example of such an one; he is wise, and great, and good,” says the world. Says faith, “I will follow Christ; he is the wisest, the greatest, and the best.” It overcomes example by example, “Well,” says the world, “since thou wilt not be conquered by all this, come, I will love thee; thou shalt be my friend.” Faith says, “He that is the friend of this world, cannot be the friend of God. God loves me.” So he puts love against love; fear against fear; hope against hope; dread against dread; and so faith overcomes the world by like curing like.

In closing my discourse, men and brethren, I am but a child; I have spoken to you as I could this morning. Another time, perhaps I might be able to launch more thunders, and to proclaim better the word of God; but this I am sure of—I tell you all I know, and speak right on. I am no orator; but just tell you what springs up from my heart. But before I have done, O that I may have a word with your souls. How many are there here who are born again? Some turn a deaf ear, and say, “It is all nonsense; we go to our place of worship regularly; put our hymn books and Bibles under our arm! and we are very religious sort of people.” Ah, soul! if I meet you at the bar of judgment, recollect I said—and said God’s word—“ Except ye be born again ye shall not enter the kingdom of heaven.” Others of you say, “We cannot believe that being born again is such a change as you speak of, I am a great deal better than I used to be; I do not swear now, and I am very much reformed.” Sirs, I tell you it is no little change. It is not mending the pitcher, but it is breaking it up and having a new one; it is not patching the heart, it is having a new heart and a right spirit. There is nothing but death unto sin, and life unto righteousness, that will save your souls.

I am preaching no new doctrine. Turn to the articles of the Church of England, and read it there. Church people come to me sometimes to unite with our church; I show them our doctrines in their prayer book, and they have said they never knew they were there. My dear hearers, why cannot you read your own articles of faith? Why, positively, you do not know what is in your own prayer book, Men, now-a-days, do not read their Bibles, and they have for the most part no religion. They have a religion, which is all outside show, but they do not think of searching to see what its meaning really is. Sirs, it is not the cloak of religion that will do for you; it is a vital godliness you need; it is not a religious Sunday, it is a religious Monday; it is not a pious church, it is a pious closet; it is not a sacred place to kneel in, it is a holy place to stand in all day long. There must be a change of heart, real, radical, vital, entire. And now, what say you? Has your faith overcome the world? Can you live above it? or do you love the world and the things thereof? If so, sirs, ye must go on your way and perish, each one of you, unless ye turn from that, and give your hearts to Christ. Oh! What say you, is Jesus worthy of your love? Are the things of eternity and heaven worth the things of time? Is it so sweet to be a worldling, that for that you can lie down in torment? Is it so good to be a sinner, that for this you can risk your soul’s eternal welfare? O, my friends, is it worth your while to run the risk of an eternity of woe for a hour of pleasure? Is a dance worth dancing in hell with howling fiends for ever? Is one dream, with a horrid waking, worth enjoying, when there are the glories of heaven for those who follow God? Oh! if my lips would let me speak to you, my heart would run over at my eyes, and I would weep myself away, until ye had pity on your own poor souls. I know I am, in a measure, accountable for your souls, If the watchmen warn them not, they shall perish, but their blood shall be required at the watchman’s hands, “Turn ye, turn ye, why will ye die, O house of Israel?” thus saith the Lord. Besotted, filled with your evil wills, inclined to evil; still the Holy Ghost speaks by me this morning, “If ye turn unto the Lord, with full purpose of heart, he will have mercy upon you, and to our God, he will abundantly pardon.” I cannot bring you; I cannot fetch you. My words are powerless, my thoughts are weak! Old Adam is too strong for this young child to draw or drag; but God speak to you, dear hearts; God send the truth home, and then we shall rejoice together, both he that soweth and he that reapeth, because God has given us the increase. God bless you! may you all be born again, and have that faith that overcometh the world!

“Have I that faith which looks to Christ,

O’er comes the world and sin—

Receives him Prophet, Priest, and King,

And makes the conscience clean?

“If I this precious grace possess,

All praise is due to thee;

If not, I seek it from thy hands;

Now grant it, Lord, to me.”

John Newton (1725-1807): Trust in the Providence of God

Trust in the Providence of God

and Benevolence to His Poor
John Newton (1725-1807)
Copyright: Public Domain

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On Trust in the Providence of God, and Benevolence to his Poor.

My Dear Friend,

THE more I think of the point you proposed to me, the more I am confirmed to renew the advice I then gave. There is doubtless such a thing as Christian prudence; but, my friend, beware of counterfeits. Self-love and the evil heart of unbelief, will endeavour to obtrude upon us a prudence, so called, which is as opposite to the former as darkness to light. I do not say, that, now you have a wife, and the prospect of a family, you are strictly bound io communicate with the poor in the same proportion as formerly. I say, you are not bound; for every thing of this sort should proceed from a willing mind. But if you should tell me, the Lord has given you such a zeal for his glory, such a concern for the honour of the Gospel, such a love to his members, such a grateful sense of his mercies, (especially by granting you, in this late instance of your marriage, the desire of your heart,) and such an affiance in his providence and promises, that you find yourself very unwilling to be one sixpence in the year less useful than you was before, I could not blame you or dissuade you from it. But I do not absolutely advise it; because I know not the state of your mind, or what measure of faith the Lord has given you. Only this I believe, that when the Lord gives such a confidence, he will not disappoint it.

When I look among the professors, yea, among the ministers of the Gospel, there are few tilings I see a more general want of, than such a trust in God as to temporals, and such a sense of the honour of being permitted to relieve the necessities of his people, as might dispose them to a more liberal distribution of what they have at present in their power, and to a reliance on him for a sufficient supply in future. Some exceptions there are. Some persons I have the happiness to know whose chief pleasure it seems to be, to devise liberal things. For the most part, we take care, first, to be well supplied, if possible, with all the necessaries, conveniencies, and not a few of the elegancies of life; then to have a snug fund laid up against a rainy day, as the phrase is, (if this is in an increasing way, so much the better) that when we look at children and near relatives, we may say to our hearts, “Now they are well provided for.” And when we have gotten all this and more, we are perhaps content, for the love of Christ, to bestow a pittance of our superfluities, a tenth or twentieth part of what we spend or hoard up for ourselves, upon the poor. But, alas! what do we herein more than others? Multitudes who know nothing of the love of Christ, will do thus much, yea, perhaps, greatly exceed us, from the mere feelings of humanity.

But it may be asked, would you show no regard to the possibility of leaving your wife or children unprovided for? Quite the reverse: I would have you attend to it very much; and behold, the Scriptures show you the more excellent way. If you had a little money to spare, would you not lend it to me, if I assured you it should be repaid when wanted I can point out to you better interest and better security than I could possibly give you: Prov. xix. 17. .. “He that hath pity upon the poor, lendeth unto the Lord: and that which he hath given, will he pay him again.” What think you of this text? Is it the word of God, or not? Is he worthy of belief, or not? Is he able to make good his word, or is he not? I dare stake all my interest in your friendship, (which I should be very loath to forfeit,) that if you act upon this maxim, in a spirit of prayer and faith, and with a single eye to his glory, you shall not be disappointed. Read over Matt. vi. 26—34. Shall we confine that reasoning and those promises to the primitive times? Say not, “If the Lord would make windows in heaven this thing might be.” He has more ways to bless and prosper those who trust in him, than we are able to point out to him. But I tell you, my friend, he will sooner make windows in heaven, turn stones into bread, yea, stop the sun in his course, than he will suffer those who conscientiously serve him, and depend upon him, to be destitute.

Some instances we have had of ministers who have seemed to transgress the bounds of strict prudence in their attention to the poor. But they have been men of faith, prayer, and zeal; if they did it, not from a caprice of humour, or a spirit of indolence, but from such motives as the Scripture suggests and recommends, I believe their families have seldom suffered for it. I wish you to consult upon this head, what Mrs. Alleine says, in the affecting account she has given of that honoured and faithful servant of God, her husband, Joseph Alleine. Besides, you know not what you may actually save in the course of years by this method. The apostle, speaking of some abuses that obtained in the church of Corinth, says, “For this cause many are sick among you.” If prudence should shut up the bowels of your compassion, (which I trust it never will,) the Lord might quarter an apothecary upon your family, which would perhaps cost you twice the money that would have sufficed to refresh his people, and to commend your ministry and character.

But if, after all, prudence will be heard, I counsel you to do these two things. First, Be very certain that you allow yourselves in nothing superfluous. You cannot, I trust, in conscience think of laying out one penny more than is barely decent; unless you have another penny to help the poor. Then, secondly. Let your friends who are in good circumstances, be plainly told, that, though you love them, prudence, and the necessary charge of a family, will not permit you to entertain them; no, not for a night. What! say you, shut my door against my friends? Yes, by all means, rather than against Christ. If the Lord Jesus was again upon earth in a state of humiliation, and he, and the best friend you have, standing at your door, and your provision so strait that you could not receive both, which would you entertain? Now, he says of the poor, “Inasmuch as ye did it to the least of these my brethren, ye did it unto me.” Your friends have houses of their own, and money to pay at an inn, if you do not lake them in; but the poor need relief One would almost think that passage, Luke xiv. 12—14. was not considered as a part of God’s word; at least I believe there is no one passage so generally neglected by his own people. I do not think it unlawful to entertain our friends; but if these words do not teach us, that it is in some respects our duty to give a preference to the poor, I am at a loss to understand them.

I was enabled to set out upon the plan I recommend to you, at a time when my certain income was much too scanty for my own provision, and before I had the expectation or promise of assistance from any person upon earth. Only I knew that the Lord could provide me with whatever he saw needful; and I trusted, that if he kept me dependent upon himself, and desirous to live for his service only, he assuredly would do so. I have as yet seen no cause to repent it. I live upon his promise; for as to any present ways or means, every thing here below is so uncertain, that I consider myself in the same situation with the birds of the air, who have neither storehouse nor barn. To-day I have enough for myself, and something to impart to them that need; as to futurity, the Lord must provide; and for the most part I can believe he will. I can tell you, however, that now and then my heart is pinched; unbelief creeps in, and self would much rather choose a strong box, or what the world calls a certainty, than a life of absolute dependence upon the providence of God. However, in my composed hours I am well satisfied. Hitherto he has graciously taken care of me; therefore may my heart trust in him, and not be afraid.

Consider, my friend, the Lord has done well for you likewise. He has settled you peaceably in a good and honourable interest; he has now answered your prayers, in giving you a partner, with whom you may take sweet counsel, one that will help and strengthen you in your best desires. Beware, therefore, of that reasoning which might lead you to distrust the Lord your God, or to act as if you did. You complain that there is too much of an expensive taste among some persons in your congregation. If you set yourself to discountenance this, and should at the same time too closely shut up your hands, they will be ready to charge you with being governed by the same worldly spirit, though in another form. If you have been hitherto tender and bountiful to the poor, and should make too great and too sudden an alteration in this respect, if the blame should not fall upon you, it probably would upon your wife, who, I believe, would be far from deserving it. If the house which has been open to the poor in former times, should be shut against them now you live in it, would it not lead the people’s thoughts back? Would it not open the mouths of those who do not love your ministry, to say, That notwithstanding all your zeal about doctrines, you know how to take care of your own interest, as well as those whom you have thought indifferent and lukewarm in the cause of the Gospel? Would it not? But I forbear. I know you need not such arguments. Yet consider how many eyes are upon you, watching for your halting. Now, at your first setting out, is the proper time seriously to seek the Lord’s directions, that you may, from the beginning, adopt such a plan as may be most to your own comfort, the honour of your character as a minister, the glory of him who has called you, and the edification of your people. It is easier to begin well, than to make alterations afterwards. I trust the Lord will guide and bless you in your deliberations. And for my own part, I am not in the least afraid that you will ever have cause to blame me for the advice I have given, if you should be disposed to follow it.

I have given you my opinion freely, and perhaps with an appearance of more strictness than is necessary. But I would apply our Lord’s words in another case to this: “few men cannot receive this saying; he that is able to receive it, let him receive it.” If the Lord has given you this confidence in his word, you are happy. It is better than the possession of thousands by the year.

I am, &c.

AW Pink (1886-1952): Articles on Faith

Articles on Faith
AW Pink (1886-1952)
Copyright: Public Domain

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Studies in the Scriptures April 1932

“I have heard of thee by the hearing of the ear: but now mine eye seeth thee” (Job 42:5). What did Job signify by this? Obviously, his words are not to be understood literally. No, by employing a common figure of speech, he meant that the mists of unbelief (occasioned by self-righteousness) had now been dispelled, and faith perceived the being of God as a glorious and living reality. “Mine eyes are ever toward the LORD” (Psa 25:15), by which is meant that his faith was constantly in exercise. Of Moses, it is said that, “He endured, as seeing him who is invisible” (Heb 11:27). That is, his heart was sustained through faith’s being occupied with the mighty God.

Faith is frequently represented in Scripture under the metaphor of bodily sight. Our Lord said of the great patriarch, “Your father Abraham rejoiced to see my day: and he saw it, and was glad” (Joh 8:56), meaning that his faith looked forward to the day of Christ’s humiliation and exaltation. Paul was commissioned unto the Gentiles to “open their eyes,…to turn them from darkness to light, and from the power of Satan unto God” (Act 26:18), or, in other words, to be the divine instrument of their conversion through preaching to them the Word of faith. To some of his erring children, he wrote, “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently [plainly] set forth, crucified among you” (Gal 3:1).

Now, what we wish to point out in this article is that when Scripture speaks of faith, under the notion of bodily sight, its writers were doing something more than availing themselves of a pertinent and suitable figure of speech. The Author of Scripture is the One who first formed the eye—that marvelous organ of vision—and without a shadow of doubt, He so fashioned it as to strikingly adumbrate in the visible that which now plays so prominent a part in the Christian’s dealing with the invisible. Everything in the material

world shadows forth some great reality in the spiritual realm, as we should perceive had we but sufficient wisdom to discern the fact. A wide field is here opened for observation and meditation, but we shall now confine ourselves to a single example, namely, the eye of the body as it symbolizes the faith of the heart.

1. The eye is a passive organ. The eye does not send out a light from itself, nor does it give anything unto the objects it beholds—what can the eye communicate to the sun, moon, and stars when it gazes upon them! No, the eye merely receives the print or image of them into the mind (on the retina, which is then transmitted to the brain) without adding anything to them. Just so is it with faith. It gives nothing to God or to what it beholds in the Word of His grace. It simply receives or takes them into the heart as they are presented to the soul’s view in the light of the divine revelation. What did the bitten Israelites communicate unto the brazen serpent when they looked unto it and were healed? As little do we add unto Christ when we “look” unto Him and are saved (Isa 45:22).

2. The eye is a directing organ. The man that has the light of day and his eyes open can see his way, and is not so likely to stumble into ditches or fall into a precipice as a blind man, or one who walks at nighttime. So it is with faith. “The way of the wicked is as darkness: they know not at what they stumble,” but “The path of the just is as the shining light, that shineth more and more unto the perfect day” (Pro 4:18-19). Of Christians, it is said that, “We walk by faith, not by sight” (2Co 5:7). By “looking off unto Jesus” (faith’s viewing our Exemplar), we are enabled to run the race which is set before us.

3. The eye is a very quick organ, taking up things at a great distance. Within a fraction of a moment, I can turn my gaze from things lying on the ground, and focus it upon the mountains which are many miles away. Nay, more, I can look away altogether from the things of earth and mount up among the stars, and in a second view the entire expanse of the heavens. What an optical marvel is that! Equally wonderful is the power of faith. It is indeed a quick-sighted grace, taking up things at a great distance, as the faith of the patriarchs did, who saw the things promised “afar off” (Heb 11:13). So too, in a moment, faith may look back to an eternity past and view the everlasting springs of electing love, active on its behalf before the foundations of the earth were laid, and then, in the same breath, it can turn itself towards an eternity yet to come, and take a view of the hidden glories of an invisible world within the vail.

4. The eye, though it be little, is a very capacious organ. The man that has the light of day, and has his eyes open, may see all that comes within the range of his vision. He may look around and see things behind and forward and view things ahead, downward upon the waters in a well or a stream at the bottom of a deep ravine, upwards and gaze upon the bodies in the distant heavens. So is it with faith. It extends itself unto everything that lies within the vast compass of God’s Word. It takes knowledge of things in the distant past. It also apprehends things that are yet to come. It looks into hell, and penetrates into heaven. It is able to discern the vanity of the world all around us.

It is true that there may be a genuine faith that takes in but little of the light of divine revelation at first. Yet, here again, the earthly adumbration accurately shadows forth this spiritual truth. The eye of an infant takes in the light and perceives external objects, but with a good deal of weakness and confusion, until, as it grows more, its vision extends further and further. So it is with the eye of faith. At first, the light of spiritual knowledge is but dim. The babe in Christ is unable to see afar off. But as faith grows, it takes in more of God, more of Christ, more of things above. It wades deeper and deeper into the divine mysteries, until it comes, at length, to be swallowed up in open vision (Joh 17:24).

5. The eye is a very assuring faculty. Of the five bodily senses, this is the most convincing. What are we more sure of than what we see with our eyes! Some fools may seek to persuade themselves that matter is a mental delusion, but no one in his right mind will believe them. If a man sees the sun shining in the heavens, he knows that it is day. In like manner, faith is a grace which carries in its very nature a great deal of certainty. “Now faith is the substance of things hoped for, the evidence of things not seen” (Heb 11:1). Sceptics may deny the divine inspiration of the Scriptures, but when the eye of faith has gazed upon its supernatural beauties, the point is settled once for all. Others may regard the Christ of God as a pious myth, but once the saint has really beheld the Lamb of God, it can say, “I know that my Redeemer liveth.”

6. The eye is an impressing organ. What we see leaves an impression upon our minds. That is why we need to pray often, “Turn away mine eyes from beholding vanity” (Psa 119:37). That is why the prophet declared, “Mine eye affecteth mine heart” (Lam 3:51). If a man looks steadily at the sun for a few moments, an impression of the sun is left in his eye, even though he turn his eyes away from it, or shut them. In like manner, real faith leaves an impression of the Sun of righteousness upon the heart, “They looked unto him, and were lightened” (Psa 34:5). Even more definite is 11 Corinthians 3:18, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” As the mighty power of Christ will, in a coming day, transform the bodies of His people from mortality to life and from dishonour to glory, so also does the Holy Spirit now exert a moral transforming power on the character of those who are His, and that by calling faith into exercise, the activity of which more and more conforms the soul to the image of God’s Son.

7. The eye is a wondrous organ. Those, who are competent to express an opinion, affirm that this particular member is the most curious and remarkable of any part of the human body. There is much of the wisdom and power of the Creator to be discovered in the formation of the visive faculty. So too, faith is a grace that is curiously and wondrously wrought in the soul. There is more of the wisdom and power of the divine Workman discovered in the formation of the grace of faith than in any other part of the new creature. Thus, we read of the “work of faith with power” (2Th 1:11). Yea, that the same exceeding great and mighty power which was put forth by God in the raising of Christ from the dead is exerted upon and within them that believe (Eph 1:19).

8. The eye of the body is a very tender thing. It is soon hurt and easily damaged. A very tiny cinder will cause pain and make it weep—and it is very striking to note that that is the very way to recovery—it weeps out the dust or mote that gets into it. So too, faith is a most delicate grace, thriving best in a pure conscience. Hence, the apostle speaks of, “Holding the mystery of the faith in a pure conscience” (1Ti 3:9). The lively actings of faith are soon marred by the dust of sin, or by the vanities of the world getting into the heart where it is seated. And where ever true faith is, if it be hurt by sin, it vents itself in a way of godly sorrow.

[For most of the above, we are indebted to a sermon preached by Ebenezer Erskine, 1680-1754].


Studies in the Scriptures June 1932

There are some who teach that those Christians who engage in spiritual fighting are living below their privileges. They insist that God is willing to do all our fighting for us. Their pet slogan is, “Let go, and let God.” They say that the Christian should turn the battle over to Christ. There is a half truth in this, yet only a half truth, and carried to extremes, it becomes error. The half truth is that the child of God has no inherent strength of his own. Says Christ to His disciples, “Without me, ye can do nothing” (Joh 15:5). Yet this does not mean that we are to be merely passive, or that the ideal state in this life is simply to be galvanized automatons. There is also a positive, an active, aggressive side to the Christian life, which calls for the putting forth of our utmost endeavours, the use of every faculty, a personal and intelligent co-operation with Christ.

There is not a little of what is known as “the victorious life” teaching which is virtually a denial of the Christian’s responsibility. It is lop-sided. While emphasizing one aspect of truth, it sadly ignores other aspects equally necessary and important to be kept before us. God’s Word declares that, “Every man shall bear his own burden” (Gal 6:5), which means that he must discharge his personal obligation. Saints are bidden to, “Cleanse ourselves from all filthiness of the flesh and spirit” (2Co 7:1), and to, “Keep himself unspotted from the world” (Jam 1:27). We are exhorted to, “Overcome evil with good” (Rom 12:21). The apostle Paul declared, “I keep under my body, and bring it into subjection” (1Co 9:27). Thus, to deny that a Christian is called upon to engage in a ceaseless warfare with the flesh, the world, and the devil, is to fly in the face of many plain Scriptures.

There is a very real two-foldness to the Christian life and every aspect of divine truth is balanced by its counterpart. Practical godliness is a mysterious paradox, which is incomprehensible to the natural man. The Christian is strongest when he is weakest, wealthiest when he is poorest, happiest when most wretched. Though unknown (1Jo 3:1), yet he is well known (2Ti 1:18). Though dying (1Co 15:31), yet, behold, he lives. Though having nothing, yet he possesses all things (2Co 6:10). Though persecuted, he is not forsaken. Cast down, he is not destroyed. He is called upon to “rejoice with trembling” (Psa 2:11), and is assured, “Blessed are ye that weep now” (Luk 6:21). Though the Lord maketh him to lie down in green pastures and leadeth him beside still waters, he is yet in the wilderness, and “in a dry and thirsty land, where no water is” (Psa 63:1). Though followers of the Prince of peace, Christians are to endure “hardness, as good soldiers of Jesus Christ” (2Ti 2:3), and though “more than conquerors” (Rom 8:37), they are often defeated.

“Fight the good fight of faith” (1Ti 6:12). We are called upon to engage in a ceaseless warfare. The Christian life is to be lived out on the battlefield. We may not like it, we may wish that it were otherwise, but so has God ordained. And our worst foe, our most dangerous enemy, is self, that “old man” which ever wants his way, which rebels against the “yoke” of Christ, which hates the “cross.” That “old man” which opposes every desire of the “new man,” which dislikes God’s Word and ever wants to substitute man’s word. But self has to be “denied” (Mat 16:24), his affections and lusts crucified (Gal 5:24). Yet that is by no means an easy task. O what a conflict is ever going on within the true Christian. True, there are times when the “old man” pretends to be asleep or dead, but soon he revives and is more vigorous than ever in opposing that “new man.” Then it is that the real Christian seriously asks, “If it be so (that I truly am a child of God) why am I thus?” Such was Rebekah’s puzzling problem when “the children struggled together within her” (Gen 25:22).

What a parable in action is set before us in the above Scripture! Do we need any interpreter? Does not the Christian have the key which explains that parable in the conflicting experiences of his own soul? Yes, and is not the sequel the same with you and me, as it was with poor Rebekah? “She went and inquired of the LORD” (Gen 25:22). Ah, her husband could not solve the mystery for her. No man could, nor did she lean unto her own understanding and try and reason it out. No, the struggle inside her was so great and fierce, she must have divine assurance. Nor did God disappoint her and leave her in darkness. “And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger” (Gen 25:23). But the meaning of such a verse is hid from those who are, in their own conceits, “wise and prudent.” But, blessed be God, it is revealed to those who, taught of the Spirit, are made to realize they are babes, that is, who feel they are ignorant, weak, helpless—for that is what “babes” are.

And who were the two nations that “struggled together” inside Rebekah? Esau and Jacob, from whom two vastly different nations descended, namely, Edom and Israel. Now, observe closely what follows. “And the one people shall be stronger than the other.” Yes, Esau was so strong that Jacob was afraid of him and fled from him. So it is spiritually, the “old man” is stronger than the “new man.” How strange that it should be so! Would we not naturally conclude that that which is “born of the Spirit” is stronger than that which is “born of the flesh” (Joh 3:6)? Of course, we would naturally think so, for, “The natural man receiveth not the things of the Spirit of God” (1Co 2:14). But consider the matter from the standpoint of spiritual discernment. Suppose the “new man” were stronger than the “old man”—then what? Why, the Christian would be self-sufficient, proud, haughty. But God, in His infinite wisdom, allows that “new man” in His children to be weaker than the “old man.” Why? That they may depend upon Him. But it is one thing to know the theory of this, and it is quite another to put it into practice. It is one thing to believe the “new man” (Jacob) is weaker than the “old man” (Esau, who was born first!), and it is quite another thing to daily seek and obtain from God the needed strength to “fight” against the “old man.” That is why it is called the “good fight of faith,” for faith treats with God.

“Fight the good fight of faith” (1Ti 6:12). Our circumstances are the battleground. The “flesh” is never long satisfied with the “circumstances” in which God places us, but always wants to change them, or get into another set than we are now in. Thus it was with Israel of old. The “circumstances” into which God had brought the children of Israel was the wilderness, and they murmured, and wished they were back in Egypt. And that is written as a warning for us! The tendency of circumstances is to bind our hearts to the earth. When prosperous, to make us satisfied with things. When adverse, to make us repine over or covet the things which we do not have. Nothing but the exercise of real faith can lift our hearts above circumstances, for faith looks away from all things seen, so that the heart delights itself and finds its peace and joy in the Lord (Psa 37:4). This is never easy to any of us. It is always a fight, and only divine grace (diligently sought) can give us the victory. Oftentimes we fail. When we do, this must be confessed to God (1Jo 1:9), and a fresh start made.

Nothing but faith can enable us to rise above “circumstances.” It did so in the case of the two apostles, who, with feet fast in the stocks, with backs bleeding and smarting, sang praises to God in Philippi’s dungeon. That was faith victorious over most unpleasant circumstances. We can almost imagine each reader saying, “Alas, my faith is so weak.” Ah, ponder again this word, “Fight the good fight of faith”—note the repetition! It is not easy for faith to rise above circumstances. No, it is not. It is difficult, at times, extremely difficult. So the writer has found it. But remember, a “fight” is not finished in a moment, by one blow. Oftentimes the victor receives many wounds and is sorely pounded before he finally knocks-out his enemy. So we have found it, and still find it. The great enemy, the “flesh” (self) gives the “new man” many a painful blow, often floors him, but, by grace, we keep on fighting. Sometimes the “new man” gets the victory, sometimes the “old man” does. “For a just man falleth seven times, and riseth up again” (Pro 24:16).

Yes, dear reader, every real Christian has a “fight” on his hands. Self is the chief enemy which has to be conquered, and our circumstances, the battleground where the combat has to be waged. And each of us would very much like to change the battleground. There are unpleasant things which, at times, sorely try each of us, until we are tempted to cry with the afflicted Psalmist, “O that I had the wings like a dove! for then I would fly away” (Psa 55:6). Yes, sad to say, the writer has been guilty of the same thing. But, when he is in his right mind (spiritually), he is thankful for these very “circumstances.” Why? Because they afford an opportunity for faith to act and rise above them, and for us to find our peace, our joy, our satisfaction, not in pleasant surroundings, not in congenial friends, nor even in sweet fellowship with brethren and sisters in Christ. But—in God! He can satisfy the soul. He never fails those who truly trust Him. But it is a fight to do so. Yes, a real, long, hard fight. Yet, if we cry to God for help, for strength, for determination, He does not fail us, but makes us “more than conquerors.”

There is that in each of us which wants to play the coward, run away from the battlefield—our “circumstances.” This is what Abraham did (Gen 12:10), but he gained nothing by it. This is what Jacob did (Gen 28), and in consequence, his trials were multiplied. This is what Elijah did (1Ki 19:3), and the Lord rebuked him for it. And these instances are recorded “for our learning” (Rom 15:4), as warnings for us to take to heart. They tell us that we must steadfastly resist this evil inclination, and call to mind that exhortation, “Watch ye, stand fast in the faith, quit you [act] like men, be strong” (1Co 16:13).

“Fight the good fight of faith.” Nor does the Lord call upon us to do something from which He was exempted. O what a “fight” the Captain of our salvation endured! See Him yonder in the wilderness, “forty days, tempted of Satan; and was with the wild beasts” (Mar 1:13), and all that time without food (Mat 4:2). How fiercely the devil assaulted Him, renewing his attack again and yet again. And the Saviour met and conquered him on the ground of faith, using only the Word of God. See Him again in Gethsemane. There the fight was yet fiercer, and so intense were His agonies that He sweat great drops of blood. Nor was there any comfort from His disciples. They could not watch with Him one hour. Yet He triumphed and that on the ground of faith, “When he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared.” (Heb 5:7).

Those two instances are recorded for our instruction, and, as ever, their order is beautifully significant. They teach us how we are to “fight the good fight of faith.” Christ Himself has “left us an example”! And what do we learn from these solemn and sacred incidents? This—the only weapon we are to use is the sword of the Spirit, and victory is only to be obtained on our knees—“with strong crying and tears.” The Lord graciously enables us so to act. O that each of us may more earnestly seek grace to fight the good fight of faith. We shall have happy and peaceful fellowship together in heaven, but before we get there, the “fight” has to be fought, and won or we shall never get there at all (2Ti 4:6-8).


Studies in the Scriptures February 1933

“But without faith it is impossible to please Him” (Heb. 11:6); “But the word preached did not profit them, not being mixed with faith in them that heard it” (Heb. 4:2). The linking together of these verses shows us the worthlessness of all religious activities where faith be lacking. The outward exercise may be performed diligently and correctly, but unless faith be in operation God is not honored and the soul is not profited. Faith draws out the heart unto God, and faith it is which receives from God;—not a mere intellectual assent to what is revealed in Holy Writ, but a supernatural principle of grace which lives upon the God of Scripture. This the natural man, no matter how religious or orthodox he be, has not; and no labors of his, no act of his will, can acquire it. It is the sovereign gift of God.

Faith must be operative in all the exercises of the Christian if God is to be glorified and he is to be edified. First, in the reading of the Word: “But these are written that ye might believe” (John 20:31). Second, in listening to the preaching of God’s servants: “The hearing of faith” (Gal. 3:2). Third, in praying: “Let him ask in faith, nothing wavering” (James 1:6). Fourth, in our daily life: “For we walk by faith, not by sight” (2 Cor. 5:7); “the life which I now live in the flesh I live by the faith of the Son of God” (Gal. 2:20). Fifth, in our exit from this world: “These all died in faith” (Heb. 11:13). What the breath is to the body, faith is to the soul; for one who is destitute of faith to seek to perform spiritual actions is like putting a spring within a wooden dummy and making it go through mechanical motions.

Now an unregenerate professor may read the Scriptures and yet have no spiritual faith. Just as the devout Hindu peruses the Upanishads and the Mohammedan his Koran, so many in “Christian” countries take up the study of the Bible, and yet have no more of the life of God in their souls than have their heathen brethren. Thousands in this land read the Bible, believe in its Divine authorship, and become more or less familiar with its contents. A mere professor may read several chapters every day, and yet never appropriate a single verse. But faith applies God’s Word: it applies His fearful threats and trembles before them; it applies His solemn warnings, and seeks to heed them; it applies His precepts, and cries unto Him for grace to walk in them.

It is the same in listening to the Word preached. A carnal professor will boast of having attended this conference and that, of having heard this famous teacher and that renowned preacher, and be no better off in his soul than if he had never heard any of them. He may listen to two sermons every Sunday, and fifty years hence be as dead spiritually as he is today. But the regenerated soul appropriates the message and measures himself by what he hears. He is often convicted of his sins and made to mourn over them. He tests himself by God’s standard, and feels that he comes so far short of what he ought to be, that he sincerely doubts the honesty of his own profession. The Word pierces him, like a two-edged sword, and causes him to cry “O wretched man that I am.”

So in prayer. The mere professor often makes the humble Christian feel ashamed of himself. The carnal religionist who has “the gift of the gab” is never at a loss for words: sentences flow from his lips as readily as do the waters of a babbling brook; verses of Scripture seem to run through his mind as freely as flour passes through a sieve. Whereas the poor burdened child of God is often unable to do any more than cry “God be merciful to me a sinner.” Ah, my friends, we need to distinguish sharply between a natural aptitude for “making” nice “prayers” and the spirit of true supplication: the one consists merely of words, the other of “groanings which cannot be uttered”; the one is acquired by religious education, the other is wrought in the soul by the Holy Spirit.

Thus it is too in conversing about the things of God. The frothy professor can talk glibly and often orthodoxly of “doctrines,” yes, and of worldly things, too: according to his mood, or according to his audience, so is his theme. But the child of God, while being swift to hear that which is unto edification, is “slow to speak.” Ah, my reader, beware of talkative people; a drum makes a lot of noise, but it is hollow inside! “Most men will proclaim every one his own goodness; but a faithful man who can find?” (Prov. 20:6). When a saint of God does open his lips about spiritual matters, it is to tell of what the Lord, in His infinite mercy, has done for him; but the carnal religionist is anxious for others to know what he is “doing for the Lord.”

The difference is just as real between the genuine Christian and the nominal Christian in connection with their daily lives: while the latter may appear outwardly righteous, yet within they are “full of hypocrisy, and iniquity” (Matt. 23:28). They will put on the skin of a real sheep, but in reality they are “wolves in sheep’s’ clothing.” But God’s children have the nature of sheep, and learn of Him who is “meek and lowly in heart,” and, as the elect of God, they put on “mercies, kindness, humbleness of mind, meekness, longsuffering” (Col. 3:12). They are in private what they appear in public. They worship God in spirit and in truth, and have been made to know wisdom in the hidden parts of the heart.

So it is on their passing out of this world. An empty professor may die as easily and as quietly as he lived—deserted by the Holy Spirit, undisturbed by the Devil; as the Psalmist says, “There are no bands in their death” (73:4). But this is very different from the end of one whose deeply-plowed and consciously-defiled conscience has been “sprinkled” with the precious blood of Christ: “Mark the perfect man, and behold the upright: for the end of that man is peace” (Psa. 37:37)—yes, a peace which “passeth all understanding”: having lived the life of the righteous, he dies “the death of the righteous” (Num. 23:10).

And what is it which distinguishes the one character from the other, wherein lies the difference between the genuine Christian and he who is one in name only? This: a Godgiven, Spirit-wrought faith in the heart. Not a mere head-knowledge and intellectual assent to the Truth, but a living, spiritual, vital principle in the heart—a faith which “purifies the heart” (Acts 15:9), which “worketh by love” (Gal. 5:6), which “overcometh the world” (1 John 5:4). Yes, a faith which is Divinely sustained amidst trials within and opposition without; a faith which exclaims “though He slay me, yet will I trust in Him” (Job 13:15).

True, this faith is not always in exercise, nor is it equally strong at all times. The favored possessor of it must be taught by painful experience that as he did not originate it neither can he command it; therefore does he turn unto its Author, and say, “Lord I believe, help Thou mine unbelief.” And then it is that, when reading the Word he is enabled to lay hold of its precious promises; that when bowing before the Throne of Grace, he is enabled to cast his burden upon the Lord; that when he rises to go about his temporal duties, he is enabled to lean upon the everlasting arms; and that when he is called upon to pass through the valley of the shadow of death, he triumphantly cries, “I will fear no evil for Thou art with me.” “Lord, increase our faith.” A.W.P.


Studies in the Scriptures May 1936

It is the bounden duty of all who hear the Gospel to savingly trust in Christ, otherwise their rejection of Him would be no sin. Many of our readers will be surprised to hear that this self-evident truth is denied by some who are, otherwise, sound in the Faith. They reason that it is “inconsistent” to call upon the spiritually dead to perform spiritual duties. A certain denomination in England have the following among their Articles of Faith: “We deny duty-faith and duty-repentance—these terms signifying that it is every man’s duty to spiritually and savingly repent and believe (Gen. 6:5; 8:21; Matt. 15:19; Jer. 17:9; John 6:44, 65). We deny also that there is any capability in man by nature to any spiritual good whatever. So that we reject the doctrine that men in a state of nature should be exhorted to believe in or turn to God (John 12:29, 40; Eph. 2:8; Rom. 8:7, 8; 1 Cor. 4:7).

Therefore, that for ministers in the present day to address unconverted persons, or indiscriminately all in a mixed congregation, calling upon them to savingly repent, believe, and receive Christ, or perform any other acts dependent upon the new creative power of the Holy Spirit, is, on the one hand, to imply creature power, and, on the other, to deny the doctrine of special redemption.”

As some of our readers have imbibed this error, we are anxious to be of help to them. We have therefore decided to follow the article by John Newton on “Ministerial Address to the Unconverted” in the March issue by first giving brief quotations from the writings of the Reformers and Puritans, to show how the framers of those Articles of Faith departed from the path and policy followed by so many eminent saints of God who preceded them.

“The mercy of God is offered equally to those who believe and to those who believe not, so that those who are not Divinely taught within are rendered inexcusable” (John Calvin—1552—”The Eternal Predestination of God” p. 95). “A slight acquaintance with Paul will enable anyone to understand, without tedious argument, how easily he reconciled things which they pretend to be repugnant to each other. Christ commands men to believe in Him, yet His limitation is neither false nor contrary to His command when He says ‘No man can come to Me except it were given him of My Father.’ Let preaching therefore have its force to bring men to faith” (Calvin’s “Institutes” Book 3, chap. 18, par. 13).

“The first part then of Christianity is the preaching of repentance, and the knowledge of ourselves . . . A man, therefore, is made a Christian not by working but by hearing; wherefore, he that will exercise himself to righteousness must first exercise himself in hearing the Gospel. Now, when he hath heard and received the Gospel, let him give himself to God with a joyful heart, and afterwards let him exercise himself in those good works which are commanded in the law” (Martin Luther—1540—on Galatians, pp. 104 and 185).

“When we meet with a precept, we should simply endeavour to obey it, without inquiring into God’s hidden purpose . . . . Notwithstanding God’s predestination is most certain and unalterable, so that no elect person can perish, nor any reprobate be saved, yet it does not follow from thence that all reproofs and exhortations on the part of God, or prayers on the part of men, are useless” (J. Zanchius—1562—”The Doctrine of Absolute Predestination,” pp. 49 and 120).

“With the promises there is joined an exhortation or command to believe, which is more general than the promise; because the promise is only made to believers; but the commandment is given to believers and unbelievers also. For the elect are mingled with the wicked in the same assemblies, and therefore the ministers of the Gospel ought indiscriminately to exhort all and every one to repent.” “In very truth, if thou goest forth of this world being no repentant sinner, thou goest damned to Hell: wherefore delay not one minute of an hour longer, but with all speed repent and turn unto God” (W. Perkins—1595—Vol. 1, p. 379; Vol. 2, p. 692).

“Let us be stirred up to repent immediately. Doth not God now warn you? Is it not dangerous living one hour in a state that we would not die in? May God justly strike us on the sudden? Do but purpose to live in sin one quarter of an hour; may we not be taken away in that quarter?” (R. Sibbes—1620—Vol. 6, p. 212).

“We are expressly commanded to believe, and that upon the highest promises, and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace as it is freely wrought in us by the Holy Spirit, the root of all obedience and duties, as it is radically fixed in the heart. But as it is commanded it is a duty; and these commands, you know, are several ways expressed, by invitations, exhortations, propositions” (John Owen—1650—Vol. 14, p. 223).

“I say there is no simulation at all of God in this: that which He proposeth is but this; ‘Whosoever believeth shall be saved, and whosoever believeth not shall be damned.’ He sends His ministers to preach this, and to beseech them to believe, and to be reconciled unto God, yea, all they meet with.” “He commands them to preach promiscuously unto all, persuade all, exhort all, unto faith and repentance” (W. Twisse—1653—”The Riches of God’s Love” pp. 73 and 169).

“My counsel (to his unsaved hearers) is this: Stir up your souls to lay hold on the Lord Jesus and look up to Him, wait on Him from whom every good and perfect gift comes, and give Him no rest till He hath given thee that jewel faith” (Thomas Brooks—1653—Vol. 1, p. 144).

“This condition of faith and repentance is suited to the consciences of men. The law of nature teaches us that we are bound to believe every revelation from God when it is made known to us; and not only to assent to it as true, but embrace it as good.” “Our rejection of Christ, and the way of His appointing, is a high contempt of God . . . . It is a ‘making light’ of a rich feast of God’s providing” (S. Charnock—1660—Vol. 3, pp. 68 and 469).

John Bunyan (1675) in his “The Heavenly Footman”; or a “Description of the man that gets to Heaven,” which is addressed to “All the slothful and careless people,” being an exposition and application of “So run that ye may obtain” (1 Cor. 9:24), closes with, “If thou dost not know the way, inquire at the Word of God; if thou wantest company, cry for God’s Spirit; if thou wantest encouragement, entertain the promises. But be sure thou beginnest betimes; get into the way, run apace, and hold out to the end, and the Lord give thee a prosperous journey.”

“Preach the Gospel to every creature: yet this is not the Gospel to be preached—that God hath promised to save every creature; though upon promulgation of them, it becomes the duty of everyone to come to Christ, and a command is laid upon men to do it” (T. Goodwin—1680—Vol. 8, p.245).

“Fire burneth where it meeteth with matter combustible, but a reasonable creature needeth to be exhorted to perform acts agreeable to his principles” (T. Manton—1670—Vol. 19, p. 247).

“It is our duty to endeavour what is impossible by our own endeavours to attain—so sin has made it; to avoid all sin, to perform perfect obedience, to love with all the heart” (David Clarkson, associate pastor with John Owen—1682—Vol. 2, p. 131).

“But you will say, if unregenerate men be dead men, to what purpose is it to persuade them to arise and stand up? This difficulty is solved in this very text (Eph. 5:14): though the duty is ours, yet the power is God’s” (J. Flavell—1680—Vol. 2, p. 423).

“It is the known duty of a sinner under the Gospel to turn to God through Christ; and it is also declared in the same Gospel that none can of themselves turn to God and believe in His Son without the help of special efficacious grace; it must hereupon be a man’s duty also to pray for that grace which may enable him thereto” (J. Howe—1690—Vol. 2, p. 346).

“This (Gospel) call contains the command of faith by which all men without exception, to whom God vouchsafes the same, are enjoined to believe in Christ, in that way and manner which is revealed in the Gospel: ‘look unto Me and be ye saved all the ends of the earth’: Isaiah 45:22” (H. Witsuis—1690—Vol. 3, p. 353).

“Neither will this assertion make it a vain thing to preach the Gospel to natural people, and to exhort them to true repentance and faith in Christ for their conversion and salvation” (W. Marshall—1692—”The Gospel Mystery of Sanctification,” so highly commended by James Hervey, p. 121).

“And even not coming to Christ, and believing in Him in this spiritual manner, when He is revealed in the external ministry of the Word, as God’s way of salvation, is criminal and blameworthy, notwithstanding men’s want of both will and power” (John Gill—1735—”The Cause of God and Truth,” p. 87).

We could add quotations from others, but the above are from well known, representative, sound, Calvinistic divines; several of them high Calvinists. Yet their holding firmly to the spiritual inability of the natural man, to unconditional election, particular redemption, and the effectual call of the Spirit, did not tie their hands in preaching the Gospel freely, pressing upon their hearers their responsibility, and calling upon them to repent and believe.—A.W.P.


Studies in the Scriptures August 1936

“We believe that it would be unsafe, from the brief records we have, of the way in which the Apostles, under the immediate direction of our Lord, addressed their hearers in certain special cases and circumstances, to derive absolute and universal rules for ministerial addresses in the present day under widely different circumstances. And we further believe that an assumption that others have been inspired as the Apostles were, has led to the grossest errors among both Romanists and Protestants. Therefore, that for ministers in this present day to address unconverted persons, or indiscriminately all in a mixed congregation, calling upon them to savingly repent, believe, and receive Christ, or perform any other acts dependent upon the new creative power of the Holy Ghost, is, on the one hand, to imply creature power, and on the other to deny the doctrine of special redemption.”

The above are two of the “articles of faith” (quoted by us in full) of an English denomination which still has considerable membership and influence. With almost all their other Articles of Faith we are in hearty accord, as with their marked separation from the world, and the simplicity of their worship. Nor have we one particle of sympathy with the delusive errors of creature ability or general redemption, rather do we unhesitatingly brand them both as lies of the Devil. In his unregenerate state, fallen and depraved man is so completely the slave of sin and the captive of Satan, that he is altogether unable to deliver himself or take one step toward that deliverance; yea, his heart is so corrupt and his mind so at enmity against God, that he has no desire to be brought out of darkness into His marvelous light. Not until the Holy Spirit performs a miracle of grace upon the soul, does its possessor have any spiritual appetite or aspirations; and that miracle He performs only in those for whom Christ died—God’s elect.

Now if we resort to human reasoning it will logically follow that it is quite useless to exhort the unregenerate to turn unto God or come unto Christ; yea, to exhort those who are utterly incompetent to respond, will appear to be most inconsistent and the height of absurdity. But, my reader, the things of God cannot be encompassed by human reason, and the moment we attempt to measure them by the line of our “logic,” we open the door for Satan to deceive by his subtleties. He will tell us that if the Lord our God be one Lord then He cannot be a plurality of Persons, and that if we hold to three Divine Persons we are most “inconsistent” in affirming the unity of God. Satan will tell us that if God be Love then He will never banish any of His creatures to everlasting woe, and that if we hold to eternal punishment of the wicked we are altogether “inconsistent” in believing in the Divine benevolence.

What, then are we to do? This: repudiate all reasoning upon spiritual things as utterly worthless, and believe with the simplicity of a child whatever God’s Word teaches. The Apostles held firmly the revealed truth of a glorious and victorious Messiah, and they could not “harmonize” with that fact a humiliated Messiah that would be crucified: the two things appeared to be altogether “inconsistent” and contradictory. But to them Christ said, “O fools, and slow of heart to believe all that the prophets have spoken” (Luke 24:25). That, my reader, should be a lasting warning to us of the utter inadequacy of human logic and philosophizing upon Divine things! We must turn from the vain reasonings of the Unitarian, and while holding fast to the Unity of the Divine nature, we must also believe there are three co-equal Persons in the Godhead. We must turn from the vain reasonings of the Universalist, and while holding fast to the love of God, we must also believe in the eternal punishment of His enemies. And why? Because Holy Scripture teaches both!

In like manner, we must turn from the vain reasonings (as in the above Articles of Faith) of the hyper-Calvinist, and while holding fast to the total depravity and the spiritual inability of the natural man, we must also believe in his moral responsibility and accountability to God. It is the bounden duty of God’s servants to tell the unregenerate that the reason why they cannot repent evangelically is because their hearts are so wedded to their lusts; that the reason why they cannot come to Christ is because their sins have fettered and chained them; that the reason why they hate the Light is because they love the darkness. But so far from this excusing them, it only adds to their guilt; that so far from rendering them objects of pity it exposes them as doubly deserving of damnation. It is the preacher’s business to show wherein spiritual inability consists: not in the lack of soul faculties, but in the absence of any love for Him who is infinitely lovely. Far be it from us to extenuate the wicked unbelief of the unregenerate!

The compilers of the above Articles of Faith were very largely influenced by a piece written by William Huntington in 1791, “Excommunication: and the Duty of all men to believe weighed in the balance.” We have space to quote only one paragraph: “When Peter said, ‘Repent ye therefore, and be converted, that your sins may be blotted out’ (Acts 3:19), He that is exalted to give repentance to Israel and forgiveness of sins, sent His Spirit and Grace with the Word to work repentance and conversion in His own elect. And though they spoke the Word, promiscuously to all, yet He only spake it to His own. It was sent with the power of the Spirit. It never was sent with the Spirit of Faith to any but His own: ‘When the Gentiles heard this, they were glad, and glorified the Word of the Lord: and as many as were ordained to eternal life believed’ (Acts 13:48). This is the lifegiving commandment of the everlasting God, in the mouth of Zion’s King. But what effect has it, or what power attends it, from the mouth of Mr. Ryland or the mouth of Mr. Fuller, when they make it the rule of a dead man’s duty? Just as much as the adjuration of the sons of Sceva the Jew, when they abused the name of the Lord Jesus in commanding the spirit, who left the man and mastered them; and so these labour for the unconverted till they get into the gall of bitterness themselves . . . . Ye might just as well go to the gates of the grave and tell the sleeping dust it is their duty to come forth as Lazarus did. Mr. Ryland may just as well do the one as the other.”

What a confused jumble is that! Confounding the Word of Power (Heb. 1:3) on the lips of Christ, with the Word of Reconciliation (2 Cor. 5:18, 19) in the mouths of His servants. What the Lord does, is none of our business. The commission He has given His servants is to preach the Gospel to every creature, and they certainly have not fully obeyed until they bid their hearers “Repent ye, and believe the Gospel” (Mark 1:15). Whom God quickens, is His own affair; ours is to faithfully warn the unsaved, to show wherein their sins consists (enmity against God), to bid them to throw down the weapons of their warfare against Him, to call upon them to repent (Acts 17:30), to proclaim the One who receives all who come to Him in faith. In allowing that Peter “spoke the Word promiscuously to all” Mr. Huntington pulled down what he laboured so hard to build up.

To affirm that the ministry of the Apostles (recorded in the Acts) furnishes no precedent for God’s servants today, is as foolish, as “inconsistent,” and unwarrantable, as it would be to say that Acts 6 supplies no present rule for deacons to be governed by! The physical condition of those in the cemetery is vastly different from the moral state of the unregenerate still upon the earth. The former cannot sin, cannot reject Christ; the latter can and do. The former cannot read their Bibles or call upon God for mercy; the latter should! It is because the natural man possesses the same faculties of soul as does the regenerate that he is an accountable creature, responsible to use them for God instead of against Him. —A.W.P.


Studies in the Scriptures June 1939

“It is required in stewards that a man be found faithful” (1 Cor. 4:2). From the preceding verse it is clear that the Apostle was having reference to the ministers of Christ, those whom He has appointed to act as officers in His churches. Other virtues are desirable, but fidelity is imperative. No matter how gifted a man may be, if he is untrue to this trust, he is an offense unto Christ and a stumblingblock to His people. Ministerial faithfulness includes loyalty to his Master, devotion to His interests, steadfast adherence to the preaching of His Word, dispensing the Truth unto those whose souls are committed to Him, not mixing it with speculations, much less substituting false doctrine. A far higher motive than the pleasing of his hearers must actuate and regulate ministerial service.

Those who have been much used of God have ever been men in whom this grace of faithfulness was outstandingly prominent. The father of all who believe is expressly designated “faithful Abraham” (Gal. 3:9). Concerning Moses the Lord testified, “who is faithful in all His house” (Num. 12:7). What a blessed witness is that borne to Daniel: “Then the presidents and princes sought to find occasion against Daniel concerning the kingdom, but they could find none occasion nor fault; forasmuch as he was faithful” (Dan. 6:4). Of himself Paul wrote, “I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry” (1 Tim. 1:12). Concerning Timothy he testified, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord” (1 Cor. 4:17). What is now being recorded in the Lord’s “book of remembrance” of you and me, fellow-minister?

Loyalty to God has always been a costly matter, but individual faithfulness has never involved more personal sacrifice than it does in this day of abounding disloyalty, hypocrisy and compromise. Faithful preaching will render the minister unpopular, and will empty, not “fill” churches. It will close doors against him, and if he be without a charge he will find his services are not wanted. It cost Joseph something to be faithful! It did Daniel; it did Paul; and it does every minister of Christ in this degenerate and adulterous age. How necessary it is then for the minister to strengthen his heart by laying hold of those promises which are specially given to faithfulness. Here is one of them: “the LORD preserveth the faithful” (Psa. 31:23)—from those rocks upon which so many self-seekers make shipwreck.

“He that hath My Word, let him speak My Word faithfully” (Jer. 23:28): no matter how unpalatable it may be to the flesh, how much of a weariness to those who wish to have their ears tickled with novelties, or how loud be the outcry against it. “A wicked messenger falleth into mischief; but a faithful ambassador is health” (Prov. 13:17): that is, he maintains his own soul in good health, and exerts a healing influence upon others. “A faithful witness will not lie” (Prov. 14:5): he who maintains a pure conscience before God will not dare to give forth a testimony which he knows to be untrue. Nor will he to obtain the good-will of men represent anything to be other than it is. Consequently, “He that speaketh truth showeth forth righteousness” (Prov. 12:17): that is, by making conscience of veracity and integrity, he makes it clear that he is governed by the principle of righteousness.

How much there is in Scripture to stimulate the minister unto fidelity! “A true (Hebrew, “faithful”) witness delivereth souls” (Prov. 14:25), and he is the only one who ever does so. Souls are caught fast in the meshes of Satan’s lies, and nothing but the sword of God’s Truth can cut them free. However unpopular he may be among men, the faithful witness is approved of and is pleasing to God. “As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters” (Prov. 25:13). Yes, such are “a sweet savour to God” (2 Cor. 2:15). What holy encouragement is there here for the hearts of the Lord’s servants! What rich compensation for the slights and sneers of men!

For there is no faithfulness in their mouths . . . . they flatter with their tongues” (Psa. 5:9). There is the identifying mark of the “hireling,” the false witness. He aims at pleasing his hearers, making them feel satisfied with themselves, ever patting them on the back. But what are the springs from which integrity and fidelity issue? First, faith. It is striking to note that both in the Hebrew and the Greek the same word does duty for both “faith” (the noun) and “faithfulness” (the adjective). Unbelief, then, is the root of unfaithfulness.

Second the fear of God: “I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many” (Neh. 7:2). There is nothing like the fear of God to deliver us from the fear of men. Third, love of God, for where that is warm there must be the desire to please Him at all costs.

But let not the reader suppose that this grace is something restricted to Christ’s ministers: not so, God requires it from all His people. This is clear from the opening verses of Ephesians, which is distinctly addressed to “the faithful in Christ Jesus.” Much of what has been said above applies with equal force to the rank and file of the saints. They, too, will find that loyalty to God and fidelity to His Word will cost them not a little in the world today, where there is so much pretence, sham, and double dealing. It will result in their receiving the “cold shoulder” even from many of those who profess to be fellow-Christians. But this must not deter them: “Be thou faithful unto death, and I will give thee a crown of life” (Rev. 2:10), is the grand word to lay hold of.

Faithful people have always been in a marked minority. “Help, Lord, for the godly men ceaseth; for the faithful fail from among the children of men” (Psa. 12:1), cried David. Note how those two characteristics are conjoined, for piety and honesty are inseparable—compare “good and faithful servant” (Matt. 25:23). So, too, Solomon exclaimed, “Most men will proclaim every one his own goodness: but a faithful man who can find” (Prov. 20:6). Why is this? Because it is the part of fallen human nature to take the line of least resistance and choose the path easiest to the flesh. But remember, my reader, whoever you be, “lying lips are abomination to the LORD; but they that deal truly (Hebrew, “faithfully”) are His delight” (Prov. 12:22). Here is another of the Divine promises specially addressed to the faithful: “A faithful man shall abound with blessings” (Prov. 28:20): the true way to be happy is to be holy and honest. He who is true to God and man will be blest of Him. O that it may be said of us, “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers” (3 John 5).—A.W.P.


Studies in the Scriptures November 1943

“The Word of Faith that we preach” (Rom 10:8). We shall not here attempt an exposition of that interesting passage, but rather deal with this expression topically, suggesting different reasons why the Word of God is so termed.

First, because faith is the principal thing required by the Word. Being a Divine revelation nothing less than our hearty acceptance of it is its manifest due. Being the Word of Him that cannot lie it is fully entitled to our credence. It is not a mark of wisdom or superior mental acumen, but of spiritual imbecility, to discredit and disdain this celestial communication: “O fools and slow of heart to believe all that the Prophets have spoken” (Luke 24:25). The Scriptures are “worthy of all acceptation.” Faith in its simplest form is receiving “the witness of God” (1 John 5:9). God has spoken, and faith cannot doubt or question what He has said. The soul that reverently and confidently accepts the Divine testimony “hath set to his seal that God is true” (John 3:33), and until he does so, his skepticism makes out God to be a liar (1 John 5:10). Faith, then, is its legitimate demand.

Second, because it is the foundation on which faith rests. However black may be my record, however vile I appear in my own eyes or those of my fellows, when faith appropriates that word “Him that cometh to Me I will in no wise cast out” (John 6:37,38) it has firm ground to stand upon. Faith rests upon the promise of the faithful and immutable God. Faith builds upon His sure Word, knowing that He will never alter one thing which has gone forth from His mouth. Said David, “And now, O Lord God, Thou art that God and Thy words be true, and Thou hast promised this goodness unto Thy servant” (2 Sam 7:28): he knew that such an One would neither deceive nor fail him. “Whosoever believeth on Him shall not be confounded” (Rom 9:33). When God has promised a thing it is infallibly certain of accomplishment, and we may rest thereon in the greatest perplexities and extremities. When faith “lays hold of the hope set before us” it becomes “as an anchor of the soul, both sure and steadfast” (Heb 6:18,19).

Third, because it is the sphere in which faith operates. Faith has nothing to do with feelings, impulses, or the dictates of carnal reason: the Word of God is the realm in which it lives, moves, and has its being.

Faith soars high above the opinions of the world, or “the voice of the Church”: it moves within the circle of Divine revelation. It recognizes no duty except what Holy Writ enjoins. It cherishes no desires save those which the Divine Oracles inspire. It realizes that to act without an express “thus saith the Lord” is to act either presumptuously or in blind credulity. In prayer its language is “Remember the word unto Thy servant upon which Thou hast caused me to hope” (Psa 119:49): concerning which Matthew Henry pertinently said, “Those that make God’s promises their portion, may with humble boldness make them their plea.”

However opposed its dictates to human wisdom, the language of faith is “nevertheless at Thy word I will let down the net” (Luke 5:5). When God speaks that is enough; where He is silent, faith refuses to move.

Fourth, because it is the means by which faith is informed. Faith is not self-sufficient, but dependent. It is like a dutiful but ignorant child who desires to please his father, yet knows not how until his will is made known. If we had not the Word of God in our hand faith would be completely at a loss—like a mariner without chart or compass. This is not sufficiently realized. It is true that unless the Word be mixed with faith it profits us not; it is equally true that faith cannot function aright unless informed by the Word. Faith is the eye of the spirit: but something more than sight is needed—light is equally essential, for the keenest vision is useless in a darkened room. Hence the Psalmist declares “The entrance of Thy words giveth light: it giveth understanding unto the simple” (119:130), that is, to the one who receives them with childlike simplicity, which is exactly what faith does. The Scriptures, then, are the Word of Faith because they instruct it. “For the Commandment is a lamp and the Law is light” (Prov 6:23); “the Commandment of the Lord is pure, enlightening the eyes” (Psa 19:8).

Fifth, because it is the food by which faith is nourished. Faith is a creature, or at any rate a part of the new creation, and like every other creature it stands in need of that which will minister to its maintenance. Since God be its Object, His words are what it feeds upon. Said one of the prophets, “Thy words were found, and I did eat them, and Thy Word was unto me the joy and rejoicing of mine heart” (Jer 15:16). That was not only the language of faith, but it describes both the means and the process by which faith is nourished. Faith makes a personal appropriation, taking unto itself what God has said. Faith proceeds to a mastication of what is placed before it. God’s Word is made up of words, and on them faith ruminates and meditates. Faith issues in assimilation, so that the Word is actually taken up into the soul, and strength and energy is supplied thereby. Thus will faith aver “I have esteemed the words of His mouth more than my necessary food” (Job 23:12). And thus also do we read of being “nourished up in the words of faith” (1 Tim 4:6).

Sixth, because it is the Rule by which it is directed. Though this approximates closely to what was considered under our fourth point, yet it is to be distinguished from it. The Word of God is more than informative: it is authoritative, and therefore is it designated “The Faith which was once [for all] delivered unto the saints” (Jude 3), which they are exhorted to “earnestly contend for.” The Word is the alone Rule which faith has to walk by. But is not the Christian also prompted and guided by the Spirit? Such a question betrays sad confusion of thought and much harm has been wrought among those giving place to it. How often we have heard different ones make the claim that the Spirit moved them to perform such and such an act—for example, a woman to preach to or lead in prayer before a mixed congregation, which is forbidden by 1 Timothy 2:12; 1 Corinthians 14:34. The Spirit quickens and empowers, but He never prompts to anything contrary to Scripture. “He that hath an ear, let him hear what the Spirit saith unto the churches” (Rev 2:7), i.e. as it is recorded in the alone Rule of Faith.

Seventh, because faith is the key which opens the Scriptures. Yet how little is this realized. The chief hindrance to our lack of perception of spiritual things is neither mental dullness nor lack of what the world terms “education.” Proof of that is seen in the fact that men endowed with the keenest of intellect and equipped by the highest standards of “modern scholarship” find the Word of God a sealed book to them.

Many an illiterate rustic possesses far more spiritual understanding of the things of God than do thousands of those who possess a M.A. or D.D. degree. It is unbelief which prevents admittance into the Temple of Truth. The Word of God obtains no entrance into minds which are closed by self-conceit and prejudice, nor into hearts blocked by indifference or distrust. “The entrance of Thy words giveth light,” and it is faith which opens the door to admit them. When faith receives the first three chapters of Genesis it has more light upon creation and the course of human history than all the pseudo scientists and false philosophers put together. The miracles which stumble the sceptic present no difficulty to the humble believer. “Lord, increase our faith” (Luke 17:5). —AWP


Studies in the Scriptures July 1945

In the last two issues, we sounded an alarm unto our brethren against the danger of so yielding to the active and hostile principle of unbelief―which is still within us, that it should obtain complete dominion over us; and then, we should only be described as those marked by “an evil heart of unbelief, in departing from the living God” (Heb 3:12)―that is, as apostates. It is therefore fitting that we should now consider the grand remedy and preventative. “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it” (Heb 4:1-2).

The exhortation begun at Hebrews 3:12 is not completed unto Hebrews 4:11. The connecting link between the two chapters is found in the words, “So we see that they could not enter in because of unbelief” (Heb 3:19)―that was what gave point to the exhortation of 3:12, and that is also made the basis of the warning of Hebrews 4:1 and the injunction of 4:11. Israel had a promise of entering into Canaan, but it profited them not, because they did not mix faith with it (Heb 4:2). We, too, have a promise of entering the antitypical Canaan, but it will advantage us nothing if it be received with unbelief. The promise made to Israel is recorded in Exodus 6:6-8, yet the fact remains that―excepting only Caleb and Joshua―none of the adult Hebrews who were delivered from Egypt ever entered Canaan! Did then the promise of God fail of its accomplishment?

No. Why not? First, because that promise of Exodus 6 was made to Israel generally and collectively, as a people―it did not specify that all, or even any, of that particular generation were to enter in. Second, though no condition was expressly named, yet, as the event proved, it was necessarily implied: The promise must be “mixed with faith” (Heb 4:2)—as the threat of Jonah 3:4 could only be averted by repentance. Had an absolute and unconditional promise been made to that particular generation, it must have been performed. Instead, the fulfilment of that promise was suspended on their believing and acting accordingly. Thus, it was a promise addressed to human responsibility. God made no promise to Israel that He would bring them into Canaan―whether they believed and obeyed, or no. Nor did their unbelief make the promise of God of none effect. It was accomplished to the next generation, who believed God and obeyed the instructions of His servant―see Joshua 21:43.

God’s dealings with the Hebrews furnish an analogy of the principles which operate in connection with the promise of the Gospel, which is addressed to sinners as moral agents. The promise is indeed “sure to all the [chosen] seed” (Rom 4:16), for every one redeemed by Christ will verily enter the purchased possession. Yet, the Gospel itself does not testify directly to any individual that Christ so died for him in particu1ar, that it is certain he shall he saved by His death. Instead, it proclaims, “He that believeth and is baptized shall be saved, but he that believeth not shall be damned” (Mar 16:16). It is only by my believing the Gospel that I am secured of eternal life, and it is only as I hold fast the Truth and am regulated by it, that I can legitimately enjoy the comfort of the Gospel. In other words, I can only spell out my election, as I put my trust in the atoning blood of Christ, and then serve Him.

The Gospel is addressed to human responsibility. It demands a believing acceptance from those who hear it. The proclamation that Christ is a Saviour for Hell-deserving sinners avails me nothing, until I make personal appropriation of it. It avails me nothing, until I regard the Gospel as being addressed to me individually. It avails me nothing until I mix faith (Heb 4:2) with it―that is, until I accept God’s verdict that I am a Law-condemned, lost, and bankrupt sinner, and come to Christ owning myself to be such, and put my trust in the sufficiency of His atoning sacrifice.

Then, it is that―on the authority of Him who says, “Believe on the Lord Jesus Christ, and thou shalt be saved” (Act 16:31)―I have Divine warrant to be assured that He is my own Saviour, and to say with Job, “I know that my redeemer liveth” (Job 19:25)―not because I deem myself of God’s elect, but because I have received the sinner’s Saviour.

God’s Word, whether it be the hearing or the reading of it, only profits the soul as it is “mixed with faith” (Heb 4:2). Faith is so many-sided, and its operations so diverse, that (in condescension to our weakness) it has pleased the Holy Spirit to use quite a number of varied figures to set forth its operations and acts. It is likened unto looking (Isa 45:22), unto setting to our “seal” (Joh 3:33), fleeing “for refuge” and laying “hold upon the hope set before us” (Heb 6:18), eating (Jer 15:16), drinking (Joh 7:37), and committing “unto him” (2Ti 1:12). In our text, the similitude of mixing faith (Heb 4:2) is taken from the mingling of the saliva with our food, which―through chewing it thoroughly and rolling it about in our mouth―is an aid unto digestion; and to the mixing of the juices of the stomach, so that the food is duly assimilated and becomes part of our bodies.

If our food be not properly chewed and mixed with our salvia, it will cause indigestion, and so far from being assimilated and nourishing the body, it will upset us. So it is with our hearing of the Gospel: If we mix not faith therewith, not only will the soul receive no profit, but it will add to our condemnation in the Day to come. We may listen to God’s servant and be duly impressed with his solemnity, or stirred by his earnestness, we may admire the logic of his arguments and the eloquence of his diction, we may be moved by the forcefulness of his illustrations and brought to tears by his descriptions of Christ’s sufferings―and yet, obtain no spiritual benefit therefrom. Why? Because we were occupied only with the preacher and his preaching, admiring a sermon. Because we failed to mix “with faith” the Word―and faith has to do solely with God.

Faith, my reader, brings in God. He is its sole Object. Faith has to do not with reasonings, feelings, or inward impressions and impulses―but with God and His Word. When a convicted sinner hears the Gospel and mixes faith with it, he realises that God is speaking through the minister, that God is speaking directly to him, that God is addressing his own immortal soul. It is now that he begins to realise the force of that Word, “he that hath ears to hear, let him hear” (Luk 8:8). “Let him hear” means “let him heed”: Let him take home to himself what he hears and be suitably affected thereby. It is the same if I am reading the Word. If we would “mix [it] with faith,” then I must regard that Word as God speaking through it, speaking directly and personally to me, speaking that which is true and for my good, and I must respond thereto and act accordingly.

The Feast is spread and the broad call is made, “Come; for all things are now ready” (Luk 14:17). That invitation is freely made to all who hear it, and there is a place assured at that Feast to every one who responds. In order to respond, I must mix faith with it―that is, I must thankfully recognise that invitation is made to me, utterly unworthy and unfit though I feel myself to be. I must believe that God means what He says, and promptly avail myself of His gracious overture. “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (1Ti 1:15). It is not as one who has reason to believe his name is written in the Book of life, nor as one who feels a qualifying work of grace has begun in him, but simply as a sinner, I am to come to Christ for salvation. Receive that Truth into your heart as a little child, as addressed to you, and you have mixed faith with it, and masticated the Gospel.


Studies in the Scriptures August 1945

What we said in our last month’s issue under this title was designed chiefly for “seekers”―or awakened sinners―longing for peace of soul. For this occasion, it is to the young Christian we would more especially address our remarks―and to him, we would say, ‘The secret of success in the Christian life is to continue as you began. As you obtained the pardon of your sin in the first case by mixing faith (Heb 4:2) with the Gospel, so you will only grow in grace and in the knowledge of the Lord and Saviour Jesus Christ by mixing faith with the Word of God. Only by so doing, will you become a fruitful branch of the Vine; only thus will you obtain strength for  he production of good works; only thus will you glorify God in your spirit and body which are His, adorn your profession, and be a real help to your fellows.

While we may not be able to fully analyse and understand the whole process of physical nutrition, yet there is no mystery about it―for it is regulated by certain laws of dietetics appointed by our Maker. The growth and development, the health and strength of the body is determined, in the first instance, by our regular partaking of food―wholesome food properly masticated. The analogy holds good spiritually. The food which God has provided for our souls is His own Word, the heavenly manna; and that Word does not act upon us magically, but according to fixed principles instituted by God―the first of which is that it must be received by faith. For that reason, it is called “the word of faith” (Rom 10:8)―it is the Word to which faith is due, the Word which profits us not until received by faith. For the same reason, we read of being “nourished up in the word of faith” (lTi 4:6)―that is, the Word broken up into words and “mixed with faith.” Seed which is cast into the earth brings forth no fruit, unless it incorporates the fructifying virtues of the soil. And the Word of God, as it falls on our ears, or beneath our eyes, will produce no fruit―unless it be mixed with faith. It is faith which admits the Word into our hearts and gives it a subsistence in the soul. “Faith is the substance of things hoped for, the evidence of things not seen” (Heb 11:1). That is not a definition of what faith is, but a description of what faith produces.

The Divine, spiritual heavenly and supernatural objects, which are presented to us in the Word, appear intangible and nebulous to the unbeliever―but faith gives them substance and reality. Though the things hoped for be invisible; yet future, faith makes them sure and solid and gives them a real subsistence in the soul. Faith does for us spiritually what fancy does for us naturally. Faith gives the things promised by God a present actuality in the heart, and makes Christ and Heaven more certain than if seen by the physical eye.

The material food that we eat only advantages us as it is duly mixed with our saliva, swallowed, and then digested by the juices of the stomach. When that food is masticated and assimilated, it becomes a means of strength within us, being made a part of our bodies. In like manner, when the Word is properly meditated upon, “mixed with faith” and assimilated, it is a means of spiritual energy within us and becomes a part of our lives. When Truth is really believed, it becomes so united to the faith which receives it, that it is incorporated with it, is realized in the soul, and is taken up into that new nature whereby we live unto God. Only as the words of God are personally appropriated and spiritually digested do they become a living principle within us, energizing unto obedience. Faith is not a mere assent to the truth of the things presented, but is such a reception thereof, as gives them a real being in the soul so that they produce their proper effects.

We are bidden to “lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word” (Jam 1:21). As a “graft” draws all the sap of the stock unto itself, so when the Word is “engrafted” into us, it causes the faculties of the soul―our thoughts, affections, energies and wills―to serve God. When Christ spoke of His disciples as branches of the Vine, He said, “the branch cannot bear fruit of itself, except it abide in the vine.” To which, He added, “If ye abide in me, and my words abide in you” (Joh 15:4, 7)―not only do our persons need to be engrafted into Christ, but in order to fruitfulness, His words must be engrafted into bs.

By receiving the Word in faith and meekness, it becomes incorporated with the soul; and as the nature of the stock and graft become one common principle of fruit-bearing, so the Word received by faith into the soul becomes one common principle of obedience. We are also exhorted to “Let the word of Christ dwell in you richly” (Col 3:16), and that can only be done by “mixing faith” with it. One great aid to that is to ruminate frequently upon some portion of Scripture. The word “ruminate” signifies to “chew the cud,” as all clean animals do―that is, those that were “clean” under the Mosaic law. But the counterpart in us is to muse upon what we have heard or read, which is the best aid there is for a weak memory. Meditation stands to reading, as mastication does to eating. If we are to “mix faith” with the words of God, we must fix the mind on them. That is the force of the contrast presented in James 1:23-25―the ideal and profitless hearer of the Word is likened “unto a man beholding his natural face in a glass,” but “straightway forgetteth what manner of man he was.” “But whoso looketh [bows down and inquires] into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.”

As we meditate upon the Word and mix faith therewith (appropriate it to ourselves), it sets love a-work: “While I was musing the fire burned” (Psa 39:3)! As the Truth is believed, and its purity, its sweetness, its value, its suitability unto our case is realised in the soul―under such a consideration of it, love is drawn forth unto its Author, and obedience becomes easy. In this way, a delight for the things of God is increased within us, and we perceive them to be excellent and precious. Faith makes the soul in love with spiritual things, and love fills us with the desires after them. By the Word being incorporated into the soul, its natural operations are changed and moved to the production of spiritual effects; unto which, previously, it had no virtue, no desire, no strength. Finally, as faith is mixed with the Word of God, it transmutes it into earnest prayer. What has been pointed out above of the Word in general, pertains to each part of it in particular.

Take its doctrinal parts: They will profit you nothing, unless faith be mixed with them; that is, until carnal reasoning on them is completely set aside, and I receive them unhesitatingly as a part of Divine revelation unto me personally. So it is with its precepts. Said the Psalmist, “I have believed thy commandments” (Psa 119:66); that is, he regarded them as addressed to himself personally, as Divine laws which must regulate his life, and he applied them to his own walk. So with the promises: Where they are given in the plural number, faith puts in its claim and individualizes them; and for the personal pronouns, substitutes my own name. Equally so with the Divine warnings and threatenings: Not until I view them as meaning what they say, and as addressed to myself individually, do they have any effect upon me; but when I mix faith with them, I tremble at God’s Word (Isa 66:2).


Studies in the Scriptures September 1945

A shield is a weapon of defense, held in front of the person to prevent the missiles of the foe injuring the body. A “shield” then is a means of protection. In Scripture, it is used as a metaphor of that which affords security against the assaults of the Devil. Varied indeed are the shifts and shields which professing Christians employ. Some trust in the sufficiency of carnal reasoning to repel the attacks which Satan makes on their souls. Some shelter behind human traditions―and poor protection they give! Some seek refuge beneath the shield of fatalism, but get sorely wounded.

It is indeed blessedly true that whatsoever cometh to pass was eternally foreordained by God;

yet, that truth was not revealed in Scripture as a rule for us to walk by. Others attempt to hide behind an avowed inability to do anything to help themselves, though they act very differently when menaced by physical perils! Others take presumption for their shield: Heedless of warnings and reckless of dangers, they imagine themselves to be strong and proof against the attacks of Satan. Peter fell through self-confidence!

“Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Eph 6:16). This is one of the seven pieces of the “armour of God,” which the Christian is bidden to “take unto” himself and “put on,” in order that he may be able to stand against the wiles of the Devil (Eph 6:11-17)―here likened unto “fiery darts” because his temptations are noiseless, swift, piercing, and dangerous, designed to enflame our lusts. And as we are exhorted to “resist stedfast in the faith” (1Pe 5:9), our Adversary the Devil, who “as a roaring  lion walketh about, seeking whom he may devour” (1Pe 5:8), so here, we are told “above all, [to be] taking the shield of faith” (Eph 6:16), for that is the only effectual “shield” which will stand the soul in good stead when the Enemy launches his attack upon us. The “above all” has a double force: First, it means over all the other pieces of armour, serving as a protecting roof above them. The shield of the ancients was made of light but hard metal, having a loop attached to the inner side, through which the hand was thrust to secure a firm hold; and then, the shield could be raised or lowered according as need required.

The different pieces of armour represent the various spiritual graces of the Christian, and the “above all” in our text signifies, second, pre-eminently, chiefly, supremely. It is an all-important and essential thing that we should take the shield of faith. First, because it is to guard the whole man. Satan assaults the head, seeking to deceive with subtle error and false doctrine, or by unsettling us with doubts. Nothing but faith will enable us to retain what we have received from the Word. When Satan calls that Word in question, faith will interpose with “It is written,” written by Him who “cannot lie” (Ti 1:2)―and that is an effectual shield. He assails the heart, seeking to get us to question the love of God in the day of adversity, or to draw out our affections world-ward in the day of prosperity; but faith declares, “Though he slay me, yet will I trust in him” (Job 13:15), and will esteem “the reproach of Christ greater riches than the treasures in Egypt” (Heb 11:26).

Or he may direct his fiery darts at your knees, telling you it is vain to pray, for God will not hear you; but faith lays hold of one of the prayer promises and betakes itself to the throne of grace. But the “above all” signifies not only that “the shield of faith” is for guarding the whole man, but also that it is essential for the preservation of our other graces. As Spurgeon well said in his sermon on this verse, “The man of God is to put on the girdle and the breastplate, and he is also to be shod and wear his helmet. Though these are all armour, faith is an armour for his armour; it is not only a defence for him, but a defence for his defences.” In other words, unless faith be kept healthy and active, the other graces will languish and be helpless. As Charnock says, “Other graces may fail and the soul recover, but if faith failed, all would be lost.” Satan will attack our sincerity by attempting to sever the girdle of truth (Eph 6:14), and only faith in exercise will preserve our sincerity. He will attack our practical righteousness or holiness, seeking to batter in “the breastplate” (Eph 6:14); and only faith will enable us to say with Joseph, “How then can I do this great wickedness, and sin against God?” (Gen 39:9)! All the Christian graces need Divine grace to preserve them, and that grace is given in response to the exercise of faith.

“Above all, taking the shield of faith” (Eph 6:16). The faith which God has given to His child is to be made use of. It is to perform varied duties and is fitted to accomplish many useful ends. Itis not only the instrument by which the soul feeds on God’s Word, but it is also the grand defensive weapon for protecting the soul against Satan’s temptations. Since the Christian’s faith was imparted by God, it turns to God as its Object. Such a faith is not grounded on fancies and feelings, dreams and visions, but is based upon and built up by the Word. Faith credits the testimony of Holy Writ: It does not regard the Devil as a fiction, but as a solemn reality; and views sin not as a trifle, but as that “abominable thing” which God hates (Jer 44:4). It does not look upon the warnings and threatenings of Scripture as mere bogies, but as danger-signals, which we disregard at our peril. And therefore, as the Psalmist declared, “His truth shall be thy shield and buckler” (Psa 91:4). If the saint be “girt about with truth” (Eph 6:14), his soul would will be more secure against the fiercest assault of Satan than was the body of the knight of old who went forth into battle clad in this coat of mail.

Now, as the best of shields is of no value to the soldier in the day of battle, unless he uses it, so faith is of no avail to the Christian when tempted by the Devil, unless he has it in exercise. There is a sacred art in being able to handle the shield of faith, and that art consists of having God’s Word stored in our hearts, and then drawing promptly upon the same in the hour of need.

Let us be very simple and practical. If tempted to covetousness, I must use that Word, “Lay not up for yourselves treasures upon earth” (Mat 6:19). If solicited by evil companions, I must heed that injunction, “If sinners entice thee, consent thou not” (Pro 1:10), and that will prove an effectual shield. If the Devil seeks to enkindle anger or bitterness against a brother or sister, and I lay hold of the precept, “Be kindly affectioned one to another” (Rom 12:10), his fiery darts will be quenched. It is because the details of Scripture have so little place in our meditations that Satan trips us so frequently. How pertinent was the Saviour’s responses to the wiles of Satan! Without modification, could He say, “By the word of thy lips I have kept me from the paths of the destroyer” (Psa 17:4).

But faith is not only to deliver from Satan’s solicitations to evil, but also from his temptations to fears and frights, despondency and despair; and therefore, it must make use of the Divine promises, as well as precepts. There must be full confidence in God’s faithfulness and power to make good His pledges. The Devil will tell you, ‘Things will be so bad after the war is over, and the coffers of the government so empty, that you will starve;’ but faith will repel his dart with, “My God shall supply all your need” (Phi 4:19). He may argue, ‘Things will come to such a pass that no servant of Christ will be allowed to minister unto the saints;’ but faith will quench that dart with the grand promise, “I will never leave thee, nor forsake thee” (Heb 13:5). He may  answer,

‘But your corruptions will prove too strong for you;’ ‘No,’ replies faith, “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phi 1:6). ‘But,’ continues Satan, ‘you are weak, and I shall yet destroy you!’ ‘No,’ says faith, ‘Christ gives to the feeblest of His sheep eternal life, and none shall pluck them out of His hand’ (Joh 10:28-29). That is what  we understand by using faith as a shield.

Some may be inclined to object unto what is said above, by pointing out that the implication throughout is that the Christian has it in his own unaided power to make use of faith whenever he pleases; whereas, in fact, he is as much dependent upon God for the motions of his faith, as he was for the original impartation of it. That is not disputed; but is it relevant? We are not discussing the Christian’s ability or his inability, but rather, are pressing one phase of his accountability; nd in so doing, we are but emulating the apostle. After telling the saints they were opposed by the whole of the organized forces of Satan, he bade them, “Take unto you the whole armour of God, that ye may be able to withstand in the evil day” (Eph 6:13); and then, specified the use they were to make of each particular part of their armour. Therein, he was enforcing the Christian’s responsibility, and he did not weaken―or rather, annul the same―by adding, ‘though of yourselves, ye are incapable of so doing.’ Not so did the Divinely-inspired teacher act!

While it is true that the Christian is wholly dependent upon God; yet, it is not true that he is wholly impotent as the non-Christian―to insist that he is, is to deny that regeneration has effected any radical change in him, that there is an essential difference between those who have been made new creatures in Christ, and those who are dead in trespasses and sins. If the Christian’s faith be weak and sickly, the fault is entirely his own. The way to obtain more faith is to exercise that which we already have―see Luke 8:18. The best way to exercise the faith we have is to expectantly ask the Lord for an increase of it―Luke 17:5. “I can do all things through Christ which strengtheneth me” (Phi 4:13).


Studies in the Scriptures October 1945

“For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1Jo 5:4). Four questions call for answer: Why “whatsoever” rather than “whosoever”? What is “the world” which is to be overcome? How does faith overcome it? What is the extent of its victory? The persons spoken of are the regenerate, and “whatsoever” is used because it takes in whatever may be their station or situation in this life. Whosoever is born of God, no matter what his rank or situation, “overcometh the world.” Regeneration is wrought equal and alike in all, and it produces the same fruits and effects in all, as it respects the essentials of godliness. It is not drawn forth into exercise and act in all alike, for there are particular duties to be performed and particular graces to be exercised―according to such times and places as are personal, but not universal―as, for example, one called to endure martyrdom. But whatsoever [person] is born of God [no matter how distinguished from others by His providence] overcometh the world.”

The “world” is a term which is used in Scripture with many shades of meaning. Sometimes it means the earth; at others, the Church of Christ; at others, empty professors. When used in an ethical or religious sense, it denotes that system over which Satan presides as “prince” (Joh 14:30) or as “god” (2Co 4:4)―the supreme director of all false religions. Since there is nothing which the Devil hates so much as the Gospel, his main activities are engaged in the corrupting of it, in deceiving souls by plausible counterfeits. But that “faith” in Christ and His salvation―as results from a Scriptural knowledge of Him, imparted to the spiritual mind by the light and teaching of the Holy Spirit―sees through Satan’s imitations. Only by a believing reception of the Truth can error be overcome. One of the fruits of the new birth, then, is a faith which not only enables its possessor to overcome the sensual and sinful customs, and the carnal maxims and policies by which the profane world is regulated, but also the lying delusions and errors by which the professing world is fatally deceived.

1 John 5:4 opens with “For,” which intimates the reason why that to the regenerate the commandments of God “are not grievous” (1Jo 5:3); so in this verse, “the world” signifies whatever has the effect of rendering the Divine precepts distasteful to men. The “world” is in direct antagonism to God and His people, and we may detect its presence and identify it with certainty by perceiving the effect it produces on our hearts in this way: The world is that which ministers to the carnal nature―be it persons or things―and which tends to render obedience to God irksome and unpleasant. Any one or any thing which draws your heart away from God and His authority is for you “the world.” Whatever lessens your estimate of Christ and heavenly things, and hinders practical piety is, for you, “the world”―be it the cares of this life, riches, receiving honour from men, social prestige and pomp, the fear of man lest you be dubbed “peculiar” or “fanatical” is, for you, “the world”―and either you overcome it, or it will fatally overcome you.

Now, the only thing which will or can “overcome the world” is a God-given, but self-exercised faith. And faith does so, first, by receiving into the heart God’s infallible testimony of the same. He declares that “the world” is a corrupt, evanescent, hostile thing, which shall yet be destroyed by Him. His Holy Word teaches that the world is “evil” (Gal 1:4), that “all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1Jo 2:16), that “the whole world lieth in wickedness” (1Jo 5:19) and shall yet be “burned up” (2Pe 3:10). As faith accepts God’s verdict of it, the mind is spiritually enlightened; and its possessor views it as a worthless, dangerous, and detestable thing. Second, by obeying the Divine commands concerning it, God has bidden us, “Be not conformed to this world” (Rom 12:2), “Love not the world, neither the things that are in the world” (1Jo 2:15), and warns us that “whosoever therefore will be a friend of the world is the enemy of God” (Jam 4:4). By heeding the Divine precepts, its spell over the heart is broken.

Third, by occupying the soul with more glorious, soul-delighting and satisfying objects. We often hear and see 2 Corinthians 4:16 or 17 quoted, but rarely the explanatory words which  follow.

The daily renewing of the inner man and our afflictions working for us an eternal weight of glory are qualified by: “While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2Co 4:18). The more the substance of the world to come engages the heart, the less hold will the shadows of this world have upon it. Thus, faith wrought in the saints of old: “For ye…took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance” (Heb 10:34). “By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God” (Heb 11:9-0).

Fourth, by drawing out the heart unto Christ. As it was, by fleeing to Him for refuge that the soul was first delivered from the power and thraldom of this world, so it is throughout the Christian life. The more we cultivate real communion with Christ, the less attraction will the baubles of this world have for us. The strength of temptation lies entirely in the bent of our affections, “for where your treasure is, there will your heart be also” (Mat 6:21). While Christ is beheld as “the chiefest among ten thousand” (Song 5:10) as “altogether lovely” (Song 5:16), the things which charm the poor worldling will repel us. Moreover, as faith beholds in the mirror of the Word, the “glory of the Lord,” the soul itself is “changed into the same image from glory to glory, even as by the Spirit of the Lord” (2Co 3:18). The world gains the victory over the unregenerate by captivating their affections and capturing their wills; but the saint overcomes the world, because his affections are set upon Christ and his will yielded to Him.

What is the extent of the Christian’s victory? Through temporary weakness of faith, he may neglect the means of grace and fall into sin, yet his soul will be so wretched that he will return to Christ for cleansing and fresh supplies of grace. “Though the conflict of grace with corrupt nature, and the attractions and terrors of the world, is often very sharp, and though regenerate men may be baffled, cast down, and appear slain in the battle; yet the Divine life within him, being invigorated by the Holy Spirit, will again excite him to arise and renew the conflict with redoubled fortitude and resolution; so that at length, the victory will be his decidedly” (Thomas Scott, 1747-1821). The life of faith is a “fight” (1Ti 6:12), a warfare in which there are no furloughs or “leaves,” and our success therein depends upon renouncing our own strength and counting solely on the sufficiency of Christ’s grace.

Here, then, we have a sure criterion by which we may determine our Christian progress or spiritual growth. If the things of this world have a decreasing power over me, then my faith is becoming stronger. If I am holding more lightly the things most prized by the ungodly, then I must be increasing in an experimental and soul-satisfying knowledge of Christ. If I be less cast down when some of the riches and comforts of this world be taken from me, then that is evidence they have less hold upon me. If I find the company of the most cultured and charming worldlings have a dampening effect upon my spirit, and I am happy when relieved of their presence, then my faith is overcoming the world. Yet the tense of the verb must not be overlooked: Faith which “overcometh the world” (1Jo 5:4)―not which “has overcome.” So far from being an immediate achievement, it is a lifelong business, a prolonged and continuous strife.

“O may my heart be occupied,

So wholly, Lord, with Thee,

That with Thy beauty satisfied,

I elsewhere none may see.”

Alexander Maclaren (1826-1910): Psalm 105:19

Commentary on Psalm 105:19


Alexander Maclaren (1826-1910)

Copyright Public Domain



I do not think I shall be mistaken if I affirm that these words do not convey any very clear idea to most readers. They were spoken with reference to Joseph, during the period of his imprisonment. For the understanding of them I think we must observe that there is a contrast drawn between two ‘words,’ ‘his’ (i.e. Joseph’s) and God’s. If we lay firm hold of that clue, I think it will lead us into clear daylight, and it will be obvious that Joseph’s word, which delayed its coming, or fulfilment, was either his boyish narrative of the dreams that foreshadowed his exaltation, or less probably, his words to his fellow-prisoners in the interpretation of their dreams. In either case, the terminus ad quem, the point to which our attention is directed, is the period when that word came to be fulfilled, and what my text says is that during that long season of unfulfilled hope, the ‘word of God,’ which was revealed in Joseph’s dream, and was the ground on which his own ‘word’ rested-did what? Encouraged, heartened, strengthened him? No, that unfulfilled promise might encourage or discourage him; but the Psalmist fixes our thoughts on another effect which, whether it encouraged or discouraged, it certainly had, namely, that it tested him, and found out what stuff he was made of, and whether there was staying power enough in him to hold on, in unconquerable faith, to a promise made long since, communicated by no more reliable method than a dream, and of the fulfilment of which not the faintest sign had, for all these weary years, appeared. His circumstances, judged by appearances, shattered his early visions, and bade him believe them to be no more than the boyish aspirations which grown men dismiss or find melt away of themselves when life’s realities wake the dreamer. We might either say that the non-fulfilment of the promise tested Joseph, or that the promise, by its non-fulfilment, tested him. The Psalmist chooses the latter more forcible and half paradoxical mode of speech. It proved the depth and vitality of his faith, and his ability to see things that are not as though they were. Will this man be able continually through years of poverty and imprisonment to keep his eye on the light beyond, to see his star through clouds? Will he despise the ‘light affliction,’ in the potent and immovable belief that it is ‘but for a moment?’ Thus, for all these years the great blessed word, or the hope that was built upon it, tested Joseph in the very depths of his soul. And is not that just what our anticipations, built upon God’s assurances, whether they are in regard to earthly matters that seem long in coming, or whether they, as they ought to do, travel beyond the bounds of the material, to grasp the hope which is the promise, ‘the hope of eternal life,’ ought to do for us, test us and find out what sort of people we are? And they do!

Let us go back to the man in our text. According to some commentators, he was imprisoned for something like ten years. We do not know how long his Egyptian bondage had lasted, nor how long before that his endurance of the active ill-will of his surly brothers had gone on. But at all events his chrysalis stage was very long, and one would not have wondered if he had said to himself, down in that desert pit or in that Egyptian dungeon, ‘Ah, yes! they were dreams, and only dreams,’ or if he had, as so many of us do, turned his back on his youthful visions, and gained the sad power of being able to smile at his old hopes and ambitions. Brethren! especially you young men and women, cherish your youthful dreams. They are often the prophecies of capacities and possibilities, signs of what God means you to make yourselves. But that is apart from my subject. Suppose we had clear before us, with unwavering confidence in its reality, the great promise which God has given us, do you not think that its presence would purify our souls, and give power and dignity to our lives?

The promise was a test, says my text. The word which it employs to designate the manner of testing or trying, is one drawn from the smelting operations of the goldsmith, by which, heat being applied, the mass is made fluid and the dross is run off, and as the result of the trial, there flows out gold refined by fire.

‘Having these promises, dearly beloved! let us cleanse ourselves from all filthiness of the flesh and spirit.’ ‘Every man who hath this hope in Him purifieth himself, even as He is pure.’ The result of the great promise of eternal life and of the hope that it kindles is meant to be that it shall purge our spirits from meanness, from sense, from undue dependence upon the miserable trivialities of to-day, that it shall emancipate us from slavery to the moment, and lead us into the liberty of the eternities, ‘while we look not at the things that are seen, but at the things which are not seen.’ Oh! if we would only see clearly and habitually before us-for we could if we would-what God’s heart inclines Him to do for us, and what He certainly will do for us, in the far-off future, if we will only let Him, do you not think that these trifles that put us off our equanimity this morning would have been borne with a little more composure? Do you not think that the things that looked so huge when we were down abreast of them would, by the laws of perspective, diminish in their proportions as we rose steadily above them, until all the hubbub in the valley was unheard on the mountain peak, and the great trees that waved their giant branches below and shut out the sky from our eyes while we were among them would dwindle to a green smear on the plain, and all the foes ‘show scarce so gross as beetles,’ from the height from which we look down upon them? Get up beside God’s promise, if you would take the true dimensions of cares and tasks, and burdens and sorrows. Then, brother! you will learn the truth of the paradox, ‘light . . . but for a moment’; though often they all but crush the burden-bearing shoulder and seem to last through slow years.

‘The word of the Lord tried him,’ and because it tried him, it purified him. If we give credence, as we ought to, to that word, it will purify us, and it will test of what contexture our faith is. The further away the object of any hope is, the more noble the cherishing of it makes a life. The trivial, short-lived anticipations which do not look beyond the end of next week are far less operative in making strong and noble characters than are those, of whatever kind they may be otherwise, which look far ahead and need years for their realisation. It is a blessing to have the mark far, far away, because that means that the arm that pulls the bow must draw more strongly, and the eye that sees the goal must gaze more intently. Be thankful for the promise that cannot be fulfilled in this world because it lifts us above the low levels, and already makes us feel as if we were endowed with immortality.

The word will test our patience, and it will test our willingness, though we be heirs of the kingdom, to do humble tasks. Christian men in this world are sons of a King, and look forward to a royal inheritance, but in the meantime they have, as it were, to keep a little huckster’s shop in a back alley. But if we adequately realised the promise of our inheritance, the meanness of our surroundings and the triviality of our occupations would not make us mean or trivial, but our souls would be ‘like stars’ and ‘dwell apart’ while we travelled ‘on life’s common way in cheerful godliness,’ and did small duties in such a manner as to make them great.

Because Joseph was sure that God’s long-lingering word would be fulfilled, he did not mind though he had to be the lackey of his brothers, the Midianites’ chattel, Potiphar’s slave, Pharaoh’s prisoner, and a servant of servants in his dungeon. So with us, the measure of our willing acceptance of our present tasks, burdens, humiliations, and limitations is the measure of our firm faith in the promise that tarries.

‘If we hope for what we see not, then do we with patience wait for it,’ says the Apostle, though most of us would have said exactly the opposite. We generally suppose that the more ardent the hope, the more is it impatient of delay. Paul had learned better. The more certain the assurance, the better we can tolerate the procrastination of its fulfilment.

So, brethren! God’s greatest gift to us, like all His other gifts, has in it the quality of testing us; and we can come to a pretty fair approximation to an estimate of what sort of Christian people we are, by observing how we deal with God’s promises of help according to our need here and of heaven hereafter. How do we deal with them? Why, a sadly large number of us never think about them at all; and a large proportion of the others would a great deal rather stay working in the huckster’s shop in the back alley, than go home to the King. I am quite sure that if the inmost sentiments of the bulk of professing Christians about a future life were dragged into light, these would be a revelation of a faith all honeycombed with insincerity. God tests us, and it is a sharp test if we submit ourselves to it; He tests us by His promises. ‘Child, wilt thou believe?’ is the first testing question put to us by these. ‘Wilt thou keep them hid in thy heart?’ is the next. ‘Wilt thou go out towards them in desire?’ is the next. ‘Wilt thou live worthy of them?’ is the last. ‘The word of the Lord tried him.’

So let us be thankful for the delays of love, for the wide gap between promise and realisation. It was for Joseph’s sake that the slow years were multiplied between the first gleam of his future and the full sunshine of his exaltation. And it is for our sakes that God in like manner protracts the period of anticipation and non-fulfilment. ‘If the vision tarry, wait for it.’ ‘Jesus loved Mary and Martha and Lazarus their brother’ very dearly. ‘When He heard, therefore, that he was sick, He abode still two days’-to give time for Lazarus to die-’in the same place where He was.’ Ay, and when each sister came to Him with her most natural and yet most faithless ‘Lord! if Thou hadst been here my brother had not died,’ He only said, ‘If thou wouldst believe thou shouldst see the glory of God.’ Was not Lazarus dearer, restored from the grave, than he would have been, raised from his sickbed? Is not the delaying of the blessing a means of increase of the blessing? And shall not we be sure that however long ‘He that shall come’ may seem to tarry ere He comes, when He has come they who have waited for His coming more than they that watch for the morning and have sometimes been ready to cry out: ‘Hath the Lord forgotten? Doth His promise fail for ever more?’ will be ashamed of their impatient moments and will humbly and thankfully exclaim: ‘He came at the very right time and did not tarry.’ ‘Until the time that his word came, the word of the Lord tried him,’ and the coming of that word was all the more blessed for every heavy-laden hour of hope deferred, which, by God’s grace, did not make the heart sick, but prepared it for fuller possession of the blessings enhanced by the delays of love.

CH Spurgeon (1834–1892):Casting all your care upon him; for He careth for you

Casting all your care upon him; for He careth for you.


C.H. Spurgeon (1834–1892)

Copyright: Public Domain

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1 Peter 5:7

It is a happy way of soothing sorrow when we can feel—“HE careth for me.” Christian! do not dishonour religion by always wearing a brow of care; come, cast your burden upon your Lord. You are staggering beneath a weight which your Father would not feel. What seems to you a crushing burden, would be to him but as the small dust of the balance. Nothing is so sweet as to “Lie passive in God’s hands, And know no will but his.”

O child of suffering, be thou patient; God has not passed thee over in his providence. He who is the feeder of sparrows, will also furnish you with what you need. Sit not down in despair; hope on, hope ever. Take up the arms of faith against a sea of trouble, and your opposition shall yet end your distresses. There is One who careth for you. His eye is fixed on you, his heart beats with pity for your woe, and his hand omnipotent shall yet bring you the needed help. The darkest cloud shall scatter itself in showers of mercy. The blackest gloom shall give place to the morning. He, if thou art one of his family, will bind up thy wounds, and heal thy broken heart. Doubt not his grace because of thy tribulation, but believe that he loveth thee as much in seasons of trouble as in times of happiness. What a serene and quiet life might you lead if you would leave providing to the God of providence! With a little oil in the cruse, and a handful of meal in the barrel, Elijah outlived the famine, and you will do the same. If God cares for you, why need you care too? Can you trust him for your soul, and not for your body? He has never refused to bear your burdens, he has never fainted under their weight. Come, then, soul! have done with fretful care, and leave all thy concerns in the hand of a gracious God.

CH Spurgeon (1834-1892): The Immutability of Christ

The Immutability of Christ


C.H. Spurgeon (1834-1892)

Copyright: Public Domain

External links are for reader convenience only, neither the linked web sites, its advertising content or its comments are endorsed by Late Night Watch. Be Berean (Acts 17:11) – Use the Internet with discernment.

The Immutability of Christ (Sermon No. 170)

Delivered on Sabbath Morning, January 3, 1858, at the Music Hall, Royal Surrey Gardens.

“Jesus Christ the same yesterday, and to-day, and for ever.”Hebrews 13:8.

It is well that there is one person who is the same. It is well that there is one stable rock amidst the changing billows of this sea of life; for how many and how grievous have been the changes of this year? How many of you who commenced in affluence, have by the panic, which has shaken nations, been reduced almost to poverty? How many of you, who in strong health marched into this place on the first Sabbath of last year, have had to come tottering here, feeling that the breath of man is in his nostrils, and wherein is he to be accounted of? Many of you came to this hall with a numerous family, leaning upon the arm of a choice and much loved friend. Alas! for love, if thou wert all and naught beside, O earth! For ye have buried those ye loved the best. Some of you have come here childless, or widows, or fatherless, still weeping your recent affliction. Changes have taken place in your estate that have made your heart full of misery. Your cups of sweetness have been dashed with draughts of gall; your golden harvests have had tares cast into the midst of them, and you have had to reap the noxious weed along with the precious grain. Your much fine gold has become dim, and your glory has departed; the sweet frames at the commencement of last year became bitter ones at the end. Your raptures and your ecstasies were turned into depression and forebodings. Alas! for our changes, and hallelujah to him that hath no change.

But greater things have changed than we; for kingdoms have trembled in the balances. We have seen a peninsula deluged with blood, and mutiny raising its bloody war whoop. Nay, the whole world hath changed; earth hath doffed its green, and put on its somber garment of Autumn, and soon expects to wear its ermine robe of snow. All things have changed. We believe that not only in appearance but in reality, the world is growing old. The sun itself must soon grow dim with age; the folding up of the worn-out vesture has commenced; the changing of the heavens and the earth has certainly begun. They shall perish; they all shall wax old as doth a garment; but for ever blessed be him who is the same, and of whose years there is no end. The satisfaction that the mariner feels, when, after having been tossed about for many a day, he puts his foot upon the solid shore, is just the satisfaction of a Christian when, amidst all the changes of this troublous life, he plants the foot of his faith upon such a text as this—“the same yesterday, and to-day, and for ever.” The same stability that the anchor gives the ship, when it hath at last got the grip of some immovable rock, that same stability doth our hope give to our spirits, when, like an anchor, it fixes itself in a truth so glorious as this—“Jesus Christ the same yesterday, and to-day, and for ever.”

I shall first try this morning to open the text by a little explanation; then I shall try to answer a few objections, which our wicked unbelief will be quite sure to raise against it; and afterward I shall try to draw a few useful, consoling, and practical lessons from the great truth of the immutability of Jesus Christ.

I. First, then, we open the text by a little explanation—“Jesus Christ the same yesterday, and to-day, and for ever.” He is the same in his person. We change perpetually; the bloom of youth gives place to the strength of manhood, and the maturity of manhood fades away into the weakness of old age. But “Thou hast the dew of thy youth.” Christ Jesus, whom we adore, thou art as young as ever! We came into this world with the ignorance of infancy; we grow up searching, studying, and learning with the diligence of youth; we attain to some little knowledge in our riper years; and then in our old age we totter back to the imbecility of our childhood. But O, our Master! thou didst perfectly foreknow all mortal or eternal things from before the foundations of the world, and thou knowest all things now, and for ever thou shalt be the same in thine omniscience. We are one day strong, and the next day weak—one day resolved, and the next day wavering—one hour constant, and the next hour unstable as water. We are one moment holy, kept by the power of God; we are the next moment sinning, led astray by our own lusts; but our Master is for ever the same; pure and never spotted; firm, and never changing—everlastingly Omnipotent, unchangeably Omniscient. From him no attribute doth pass away; to him no parallax, no tropic, ever comes; without variableness or shadow of a turning, he abideth fast and firm. Did Solomon sing concerning his best beloved, “His head is as the most fine gold: his locks are bushy and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedar?” Surely we can even now conclude the description from our own experience of him; and while we endorse every word which went before, we can end the description by saying, “His mouth is most sweet, yea he is altogether lovely. His matchless beauty is unimpaired; he is still ‘the chief among ten thousand’—fairest of the sons of men.” Did the divine John talk of him when he said—“His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword; and his countenance was as the sun shineth in his strength.” He is the same; upon his brow there is ne’er a furrow; his locks are gray with reverence, but not with age; his feet stand as firm as when they trod the everlasting mountains in the years before the world was made—his eyes as piercing when, for the first time he looked upon a new-born world. Christ’s person never changes. Should he come on earth to visit us again, as sure he will, we should find him the same Jesus; as loving, as approachable, as generous, as kind, and though arrayed in nobler garments than he wore when first he visited earth, though no more the Man of Sorrows and griefs acquaintance, yet he would be the same person, unchanged by all his glories, his triumphs, and his joys. We bless Christ that amid his heavenly splendors his person is just the same, and his nature unaffected. “Jesus Christ the same yesterday, today, and for ever.”

Again: Jesus Christ is the same with regard to his Father as ever. He was his Father’s well-beloved Son before all worlds; he was his well-beloved in the stream of baptism; he was his well-beloved on the cross; he was his well-beloved when he led captivity captive, and he is not less the object of his Father’s infinite affection now than he was then. Yesterday he lay in Jehovah’s bosom, God, having all power with his Father—to-day he stands on earth, man, with us, but still the same, for ever—he ascends on high, and still he is his Father’s son—still by inheritance, having a more excellent name than angels—still sitting far above all principalities and powers, and every name that is named. O Christian, give him thy cause to plead; the Father will answer him as well now as he did aforetime. Doubt not the Father’s grace. Go to thine Advocate. He is as near to Jehovah’s heart as ever—as prevalent in his intercession. Trust him, then, and in trusting him thou mayest be sure of the Father’s love to thee.

But now there is a yet sweeter thought. Jesus Christ is the same to his people as ever. We have delighted, in our happier moments, in days that have rolled away, to think of him that loved us when we had no being; we have often sung with rapture of him that loved us when we loved not him.

“Jesus sought me when a stranger,

Wandering from the fold of God;

He to save my soul from danger

Interposed his precious blood.”

We have looked back, too, upon the years of our troubles and our trials; and we can bear our solemn though humble witness that he has been true to us in all our exigencies, and has never failed us once. Come, then, let us comfort ourselves with this thought—that though to-day he may distress us with a sense of sin, yet his heart is just the same to us as ever. Christ may wear masks that look black to his people, but his face is always the same; Christ may sometimes take a rod in his hand instead of a golden scepter, but the name of his saint is as much engraved upon the hand that grasps the rod as upon the palm that clasps the scepter. And oh, sweet thought that now bursts upon our mind! Beloved, can you concede how much Christ will love you when you are in heaven? Have you ever tried to fathom that bottomless sea of affection in which you shall swim, when you shall bathe yourself in seas of heavenly rest? Did you ever think of the love which Christ will manifest to you, when he shall present you without spot, or blemish, or any such thing before his Father’s throne? Well, pause and remember that he loves you at this hour as much as he will love you then; for he will be the same for ever as he is to-day, and he is the same to-day as he will be for ever. This one thing I know: if Jesus’ heart is set on me he will not love me one atom better when this head wears a crown, and when this hand shall, with joyous fingers, touch the strings of golden harps, than he does now, amid all my sin and care and woe. I believe that saying which is written—“As the Father hath loved me, even so have I loved you;” and a higher degree of love we can not imagine. The Father loves his Son infinitely, and even so to-day, believer, doth the Son of God love thee. All his heart flows out to thee. All his life is thine; all his person is thine. He can not love thee more; he will not love thee less. The same yesterday, to-day, and for ever.

But let us here recollect that Jesus Christ is the same to sinners to-day as he was yesterday. It is now eight years ago since I first went to Jesus Christ. Come the sixth of this month, I shall then be eight years old in the gospel of the grace of Jesus; a child, a little child therein as yet. I recall that hour when I heard that exhortation—“Look unto me and be ye saved, all the ends of the earth, for I am God, and beside me there is none else.” And I remember, how with much trembling and with a little faith I ventured to approach the Saviour’s feet. I thought he would spurn me from him. “Sure,” said my heart, “if thou shouldst presume to put thy trust in him as thy Saviour, it would be a presumption more damnable than all thy sins put together. Go not to him; he will spurn thee.” However, I put the rope about my neck, feeling that if God destroyed me for ever, he would be just. I cast the ashes on my head, and with many a sigh I did confess my sin; and then, when I ventured to draw nigh to him, when I expected that he would frown, he stretched out his hand and said, “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” I came like the prodigal, because I was forced to come. I was starved out of that foreign country where, in riotous living I had spent my substance, and I saw my Father’s house a great way off; little did I know that my Father’s heart was beating high with love to me. O rapturous hour, when Jesus whispered I was his, and when my soul could say, “Jesus Christ is my salvation.” And now I would refresh my own memory by reminding myself that what my Master was to me yesterday that he is to-day; and if I know that as a sinner I went to him then and he received me, if I have never so many doubts about my saintship I can not doubt but what I am a sinner; so to thy cross, O Jesus, I go again, and if thou didst receive me then, thou wilt receive me now; and believing that to be true, I turn round to my fellow immortals, and I say, “He that received me, he that received Manasseh, he that received the thief upon the cross, is the same to-day as he was then. Oh! come and try him! Come and try him! Oh! ye that know your need of him, come ye to him; ye that have sold for nought your heritage above may have it back unbought, the gift of Jesus’ love. Ye that are empty, Christ is as full today as ever. Come! fill yourselves here. Ye that are thirsty, the stream is flowing; ye that are black, the fountain still can purify; ye that are naked, the wardrobe is not empty.

“Come, guilty souls, and flee away,

To Christ, and heal your wounds;

Still ‘tis the gospel’s gracious day,

And now free grace abounds”

I can not pretend to enter into the fullness of my text as I could desire, but one more thought. Jesus Christ is the same to-day as he was yesterday in the teachings of his Word. They tell us in these times that the improvements of the age require improvements in theology. Why, I have heard it said that the way Luther preached would not suit this age. We are too polite! The style of preaching, they say, that did in John Bunyan’s day, is not the style now. True, they honor these men; they are like the Pharisees; they build the sepulchers of the prophets that their fathers slew, and so they do confess that they are their father’s own sons, and like their parents. And men that stand up to preach as those men did, with honest tongues, and know not how to use polished courtly phrases, are as much condemned now as those men were in their time; because, say they, the world is marching on, and the gospel must march on too. No, sirs, the old gospel is the same; not one of her stakes must be removed, not one of her cords must be loosened. “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.” Theology hath nothing new in it except that which is false. The preaching of Paul must be the preaching of the minister to-day. There is no advancement here. We may advance in our knowledge of it; but it stands the same, for this good reason, that it is perfect, and perfection can not be any better. The old truth that Calvin preached, that Chrysostom preached, that Paul preached, is the truth that I must preach to-day, or else be a liar to my conscience and my God. I can not shape the truth. I know of no such thing as the paring off the rough edges of a doctrine. John Knox’s gospel is my gospel. That which thundered through Scotland must thunder through England again. The great mass of our ministers are sound enough in the faith, but not sound enough in the way they preach it. Election is not mentioned once in the year in many a pulpit; final perseverance is kept back; the great things of God’s law are forgotten, and a kind of mongrel mixture of Arminianism and Calvinism is the delight of the present age. And hence the Lord hath forsaken many of his tabernacles and left the house of his covenant; and he will leave it till again the trumpet gives a certain sound. For wherever there is not the old gospel we shall find “Ichabod” written upon the church walls ere long. The old truth of the Covenanters, the old truth of the Puritans, the old truth of the Apostles, is the only truth that will stand the test of time, and never need to be altered to suit a wicked and ungodly generation. Christ Jesus preaches to-day the same as when he preached upon the mount; he hath not changed his doctrines; men may ridicule and laugh, but still they stand the same—semper idem written upon every one of them. They shall not be removed or altered.

Let the Christian remember that this is equally true of the promises. Let the sinner remember this is just as true of the threatenings. Let us each recollect that not one word can be added to this Sacred Book, nor one letter taken away from it; for as Christ Jesus is yet the same, so is his Gospel, the same yesterday, to-day and for ever.

I have thus briefly opened the text, not in its fullest meanings, but still enough to enable the Christian at his own leisure to see into that depth without a bottom—the immutability of Christ Jesus the Lord.

II. And now comes in one of crooked gait, with hideous aspect—one that hath as many lives as a cat, and that can not be killed any how, though many a great gun hath been shot against him. His name is old Mr. Incredulity—unbelief; and he begins his miserable oration by declaring, “How can that be true? ‘Jesus Christ the same yesterday, and to-day, and forever.’ Why, yesterday Christ was all sunshine to me—to-day I am in distress!” Stop, Mr. Unbelief, I beg you to remember that Christ is not changed. You have changed yourself; for you have said in your very accusation that yesterday you rejoiced, but to-day you are in distress. All that may happen, and yet there may be no change in Christ. The sun may be the same always, though one hour may be cloudy and the next bright with golden light; yet there is no proof that the sun has changed. ‘Tis even so with Christ.

“If today he deigns to bless us

With a sense of pardoned sin,

He to-morrow may distress us,

Make us feel the plague within.

All to make us,

Sick of self and fond of him.”

There is no change in him.

“Immutable his will,

Though dark may be my frame,

His loving heart is still

Unchangeably the same.

My soul through many changes goes,

His love no variation knows.”

Your frames are no proof that Christ changes: they are only proof that you change.

But saith old Unbelief again—“Surely God has changed if you look at the old saints of ancient times. What happy men they were! How highly favored of their God! How well God provided for them! But now, sir, when I am hungry, no ravens come and bring me bread and meat in the morning, and bread and meat in the evening. When I am thirsty, no water leaps out of the rock to supply my thirst. It is said of the children of Israel that their clothes waxed not old; but I have a hole in my coat today, and where I shall get another garment I know not. When they marched through the desert he suffered no man to hurt them; but, sir, I am continually beset by enemies. It is true of me as it says in the Scriptures, ‘And the Ammonites distressed Israel at the coming in of the year;’ for they are distressing me. Why, sir, I see my friends die in clouds; there are no fiery chariots to carry God’s Elijahs to heaven now. I lost my son; no prophet lay upon him and gave him life again; no Jesus met me at the city gates, to give me back my son from the gloomy grave. No sir, these are evil times; the light of Jesus Christ has become dim; if he walks among the golden candlesticks, yet, still it is not as he used to do. And worse than that, sir, I have heard my father talk of the great men that were in the age gone by: I have heard the names of Romaine, and Toplady, and Scott; I have heard of Whitfields and of Bunyans; and even but a few years ago I heard talk of such men as Joseph Irons—solemn and earnest preachers of a full gospel. But where are those men now? Sir, we have fallen upon an age of drivelings; men have died out, and we have only a few dwarfs left us; there are none that walk with the giant tramp and the colossal tread of the mighty fathers, like Owen, and Howe, and Baxter, and Charnock. We are all little men. Jesus Christ is not dealing with us as he did with our fathers. Stop, Unbelief, a minute: let me remind thee that the ancient people of God had their trials too. Know ye not what the apostle Paul says? “For thy sake we are killed all the day long.” Now, if there be any change it is a change for the better; for you have not yet “resisted unto blood, striving against sin.”

But remember that does not affect Christ; for neither nakedness, nor famine, nor sword, has separated us from the love of God, which is in Christ Jesus our Lord. It is true that you have no fiery chariot; but then the angels carry you to Jesus’ bosom, and that is as well. It is true no ravens bring you food; it is quite as true you get your food somehow or other. It is quite certain that no rock gushes out with water; but still your water has been sure. It is true your child has not been raised from the dead; but you remember that David had a child that was not raised any more than yours. You have the same consolation that he had: “I shall go to him; he shall not return to me.” You say that you have more heart-rendings than the saints had of old. It is your ignorance that makes you say so. Holy men of old said, “Why art thou cast down, O my soul? Why art thou disquieted within me?” Even prophets had to say—“Thou hast made me drunken with wormwood, and broken my teeth with gravel stones.” O, you are mistaken: your days are not more full of trouble than the days of Job; you are not more vexed by the wicked than was Lot of old, you have not more temptations to make you angry than had Moses; and certainly your way is not half so rough as the way of your blessed Lord. The very fact that you have troubles is a proof of his faithfulness; for you have got one half of his legacy, and you will have the other half. You know that Christ’s last will and testament has two portions in it. “In the world ye shall have tribulation:” you have got that. The next clause is—“In me ye shall have peace.” You have that too. “Be of good cheer; I have overcome the world.” That is yours also.

And then you say that you have fallen upon a bad age with regard to ministers. It maybe so; but remember, the promise is true still. “Though I take away from thee bread and water, yet will I never take away thy pastors.” You have still such as you have—still some that are faithful to God and to his covenant, and who do not forsake the truth, and though the day may be dark, yet it is not so dark as days have been; and besides remember, what you say to-day is just what your forefathers said. Men in the days of Toplady looked back to the days of Whitfield; men in the days of Whitfield looked back to the days of Bunyan; men in the days of Bunyan wept because of the days of Wycliffe, and Calvin, and Luther; and men then wept for the days of Augustine and Chrysostom. Men in those days wept for the days of the Apostles; and doubtless men in the days of the Apostles wept for the days of Jesus Christ; and no doubt some in the days of Jesus Christ were so blind as to wish to return to the days of prophesy, and thought more of the days of Elijah than they did of the most glorious day of Christ. Some men look more to the past than the present. Rest assured, that Jesus Christ is the same to-day as he was yesterday, and he will be the same for ever.

Mourner, be glad! I have heard of a little girl who, when her father died, saw her mother weeping immoderately. Day after day, and week after week, her mother refused to be comforted; and the little girl stepped up to her mother, and putting her little hand inside her mothers hand, looked up in her face, and said. “Mamma is God dead? Is God dead, mamma?” And her mother thought, “Surely, no.” The child seemed to say, “Thy maker is thy husband; the Lord of hosts is his name. So you may dry your tears, I have a father in heaven, and you have a husband still.” O! ye saints that have lost your gold and your silver; ye have got treasure in heaven, where no moth nor rust doth corrupt, where no thieves break through and steal! Ye that are sick to-day, ye that have lost health, remember the day is coming when all that shall be made up to you, and when ye shall find that the flame has not hurt you, it has but consumed your dross and refined your gold. Remember, Jesus Christ is “the same today, yesterday, and for ever.”

III. And now I must be brief in drawing one or two sweet conclusions from that part of the text.

First, then, if he be the same to-day as yesterday, my soul, set not thine affections upon these changing things, but set thine heart upon him. O my heart, build not thine house upon the sandy pillars of a world that soon must pass away, but build thy hopes upon this rock, which, when the rain descends, and floods shall come, shall stand immovably secure. O my soul, I charge thee, lay up thy treasure in this secure granary. O my heart, I bid thee now put thy treasure where thou canst never lose it. Put it in Christ; put all thine affections in his person, all thy hope in his glory, all thy trust in his efficacious blood, all thy joy in his presence, and then thou wilt have put thyself and put thine all where thou canst never lose anything, because it is secure. Remember, O my heart, that the time is coming when all things must fade, and when thou must part with all. Death’s gloomy night must soon put out thy sunshine; the dark flood must soon roll between thee and all thou hast. Then put thine heart with him who will never leave thee; trust thyself with him who will go with thee through the black and surging current of death’s stream, and who will walk with thee up the steep hills of heaven and make thee sit together with him in heavenly places for ever. Go, tell thy secrets to that friend that sticketh closer than a brother. My heart, I charge thee, trust all thy concerns with him who never can be taken from thee, who will never leave thee, and who will never let thee leave him, even “Jesus Christ, the same yesterday, and to-day, and for ever.” That is one lesson.

Well, then, the next. If Jesus Christ be always the same, then, my soul, endeavor to imitate him. Be thou the same, too. Remember that if thou hadst more faith, thou wouldst be as happy in the furnace, as on the mountain of enjoyment. Thou wouldst be as glad in famine, as in plenty; thou wouldst rejoice in the Lord when the olive yielded no oil, as well as when the vat was bursting and overflowing its brim. If thou hadst more confidence in thy God, thou wouldst have far less of tossings up and down; and if thou hadst greater nearness to Christ thou wouldst have less vacillation. Yesterday thou couldst pray with all the power of prayer; perhaps if thou didst always live near thy Master, thou mightest always have the same power on thy knees. One time thou canst bid defiance to the rage of Satan, and thou canst face a frowning world; to-morrow thou wilt run away like a craven. But if thou didst always remember him who endured such contradiction of sinners against himself, thou mightest always be firm and stedfast in thy mind. Beware of being like a weathercock. Seek of God, that his law may be written on your hearts as if it were written on stone, and not as if it were written in sand. Seek, that his grace may come to you like a river, and not like a brook that fails. Seek, that you may keep your conversation always holy; that your course may be like the shining light that tarries not, but that burneth brighter and brighter, until the fullness of the day. Be ye like Christ—ever the same.

Again: if Christ be always the same, Christian, rejoice! Come what may, thou art secure.

“Let mountains from their seats be hurled

Down to the deeps, and buried there;

Convulsions shake the solid world;

Our faith shall never need to fear.”

If kingdoms should go to rack, the Christian need not tremble! Just for a minute imagine a scene like this. Suppose for the next three days the sun should not rise; suppose the moon should be turned into a clot of blood, and shine no more upon the world; imagine that a darkness that might be felt, brooded over all men; imagine, next, that all the world did tremble in an earthquake, till every tower, and house, and hut fell down: imagine, next, that the sea forgot its place, and leaped upon the earth; and that the mountains ceased to stand, and began to tremble from their pedestals; conceive after that, that a blazing comet streamed across the sky—that the thunder bellowed incessantly—that the lightnings, without a moment’s pause, followed one the other; conceive, then, that thou didst behold divers terrible sights, fiendish ghosts, and grim spirits; imagine, next, that a trumpet, waxing exceeding loud, did blow; that there were heard the shrieks of men dying and perishing; imagine, that in the midst of all this confusion, there were to be a found a saint. My friend, “Jesus Christ, the same yesterday, to-day, and for every, would keep him as secure amidst all these horrors, as we are to-day. Oh! rejoice! I have pictured the worst that can come. Then you would be secure. Come what may then, you are safe, while Jesus Christ is the same.

And now, last of all, if Jesus Christ be “the same yesterday, to-day, and for ever,” what sad work this is for the ungodly! Ah! sinner, when he was on earth, he said, “Their worm dieth not, and their fire is not quenched.” When he stood upon the mount, he said, “It were better to enter life halt or maimed, than having two hands, and two eyes to be cast into hellfire.” As a man on earth, he said that the goats should be on the left, and that he would say to them, “Depart, ye cursed.” Sinner, he will be as good as his word. He has said, “He that believeth not shall be damned.” He will damn you if you believe not, depend upon it. He has never broken a promise yet; he will never break a threatening. That same truth which makes us confident to-day that the righteous shall go away into everlasting life, should make you quite as confident that unbelievers shall go into eternal misery. If he had broken his promise, he might break his threatening; but as he has kept one, he will keep the other. Do not hope that he will change, for change he will not. Think not that the fire which he said was unquenchable, will, after all, be extinguished. No, within a few more years, my hearer, if thou dost not repent, thou wilt find that every jot and every letter of the threatenings of Jesus will be fulfilled; and, mark thee, fulfilled in thee. Liar, he said, “All liars shall have their portion in the lake that burns with fire and brimstone.” He will not deceive you. Drunkard, he has said, “Ye know that no drunkard hath eternal life.” He will not belie his word. You shall not have eternal life. He has said, “The nations that forget God shall be cast into hell.”

All ye that forget religion, moral people you may be, he will keep his word to you; he will cast you into hell. O “kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little; blessed are all they that put their trust in him. Come, sinner, bow thy knee; confess thy sin and leave it; and then come to him; ask him to have mercy upon thee. He will not forget his promise—“Him that cometh unto me I will in no wise cast out.” Come and try him. With all your sins about you, come to him now. “Believe on the Lord Jesus, and thou shalt be saved;” for this is my Master’s gospel, and I now declare it—“He that believeth and is immersed [baptized] shall be saved; he that believeth not shall be damned. God grant you grace to believe, through Jesus Christ our Lord. Amen.