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Seeing ourselves in the thief on the cross – Arthur Pink

April 25, 2012 Comments off

“Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth.” — Matthew 27:41-44

Terrible indeed was the condition and action of this robber. On the very brink of eternity he unites with the enemies of Christ in the awful sin of mocking him. This was unparalleled turpitude. Think of it – a man in his dying hour deriding the suffering Saviour! O what a demonstration of human depravity and of the native enmity of the carnal mind against God! And reader, by nature there is the same depravity inhering within you, and unless a miracle of divine grace has been wrought upon you there is the same enmity against God and his Christ present in your heart. You may not think so, you may not feel so, you may not believe so. But that does not alter the fact. The word of him who cannot lie declares, “The heart is deceitful above all things, and desperately wicked” (Jer. 17:9). That is a statement of universal application. It describes what every human heart is by natural birth. And again the same scripture of truth declares, “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom. 8:7). This, too, diagnoses the state of every descendant of Adam. “For there is no difference: for all have sinned, and come short of the glory of God” (Rom. 3:22-23). Unspeakably solemn is this: yet it needs to be pressed. It is not until our desperate condition is realized that we discover our need of a divine Saviour. It is not until we are brought to see our total corruption and unsoundness that we shall hasten to the great physician. It is not until we find in this dying thief a portrayal of ourselves that we shall join in saying, “Lord, remember me“.

We have to be abased before we can be exalted. We have to be stripped of the filthy rags of our self-righteousness before we are ready for the garments of salvation. We have to come to God as beggars, empty-handed, before we can receive the gift of eternal life. We have to take the place of lost sinners before him if we would be saved. Yes, we have to acknowledge ourselves as thieves before we can have a place in the family of God. “But,” you say, “I am no thief! I acknowledge I am not all I ought to be. I am not perfect. In fact,! will go so far as to admit I am a sinner. But I cannot allow that this thief represents my state and condition.” Ah, friend, your case is far worse than you suppose. You are a thief, and that of the worst type. You have robbed God! Suppose that a firm in the East appointed an agent to represent them in the West, and that every month they forwarded to him his salary. But suppose also at the end of the year his employers discovered that though the agent had been cashing the cheques they sent him, nevertheless, he had served another firm all that time. Would not that agent be a thief? Yet this is precisely the situation and state of every sinner. He has been sent into this world by God, and God has endowed him with talents and the capacity to use and improve them. God has blessed him with health and strength; he has supplied his every need, and provided innumerable opportunities to serve and glorify him. But with what result? The very things God has given him have been misappropriated. The sinner has served another master, even Satan. He dissipates his strength and wastes his time in the pleasures of sin. He has robbed God. Unsaved reader, in the sight of Heaven your condition is as desperate and your heart is as wicked as that of the thief. See in him a picture of yourself. . .

. . .Here we see that man has to come to the end of himself before he can be saved.

Above we have contemplated this dying robber as a representative sinner, a sample specimen of what all men are by nature and practice – by nature at enmity against God and his Christ; by practice robbers of God, misusing what he has given us and failing to render what is due him. We are now to see that this crucified robber was also a representative case in his conversion. And at this point we shall dwell simply upon his helplessness.

To see ourselves as lost sinners is not sufficient. To learn that we are corrupt and depraved by nature and sinful transgressors by practice is the first important lesson. The next is to learn that we are utterly undone, and that we can do nothing whatever to help ourselves. To discover that our condition is so desperate that it is entirely beyond human repair, is the second step toward salvation – looking at it from the human side. But if man is slow to learn that he is a lost sinner and unfit for the presence of a holy God, he is slower still to recognize that he can do nothing towards his salvation, and is unable to work any improvement in himself so as to be fit for God. Yet, it is not until we realize that we are “without strength” (Rom. 5:6), that we are “impotent” (John 5:3), that it is not by works of righteousness which we do, but by his mercy God saves us (Titus 3:5), not until then shall we despair of ourselves, and look outside of ourselves to the one who can save us.

The great scripture type of sin is leprosy, and for leprosy man can devise no cure. God alone can deal with this dreadful disease. So it is with sin. But, as we have said, man is slow to learn his lesson. He is like the prodigal son, who when he had squandered his substance in the far country in riotous living and began to be “in want”, instead of returning to the father straightaway, he “went and joined himself to a citizen of that country” (Luke 15:15) and went to the fields to feed swine; in other words he went to work. Likewise the sinner who has been aroused to his need, instead of going at once to Christ, he tries to work himself into God’s favour. But he will fare no better than the prodigal – the husks of the swine will be his only portion. Or again, like the woman bowed down with her infirmity for many long years. She tried many physicians before she sought the great physician: so the awakened sinner seeks relief and peace in first one thing and then another, until he completes the weary round of religious performances, and ends by being “nothing bettered, but rather grows worse” (Mark 5:26). No, it is not until that woman had “spent all she had” that she sought Christ: and it is not until the sinner comes to the end of his own resources that he will betake himself to the Saviour.

Before any sinner can be saved he must come to the place of realized weakness. This is what the conversion of the dying thief shows us. What could he do? He could not walk in the paths of righteousness for there was a nail through either foot. He could not perform any good works for there was a nail through either hand. He could not turn over a new leaf and live a better life for he was dying. And, my reader, those hands of yours which are so ready for self-righteous acting, and those feet of yours which are so swift to run in the way of legal obedience, must be nailed to the cross. The sinner has to be cut off from his own workings and be made willing to be saved by Christ. A realization of your sinful condition, of your lost condition, of your helpless condition, is nothing more or less than old-fashioned conviction of sin, and this is the sole prerequisite for coming to Christ for salvation, for Christ Jesus came into the world to save sinners.

– A.W. Pink (1886-1952)

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The genius and character of the Antichrist – Arthur Pink

February 22, 2012 Comments off

For six thousand years Satan has had full opportunity afforded him to study fallen human nature to discover its weakest points and to learn how best to make men do his bidding. The Devil knows full well how to dazzle men by the attraction of power, and how to make them quail before its terrors. He knows how to gratify the craving for knowledge and how to satisfy the taste for refinement and culture, he can delight the ear with melodious music and the eye with entrancing beauty. If he could transport the Savior from the wilderness to a mountain, in a moment of time, and show Him all the kingdoms of the world and their glory, he is no novice in the art of presenting alluring objects before his victims today. He knows how to stimulate energy and direct inquiry, and how to appease the craving for the occult. He knows how to exalt men to dizzy heights of worldly greatness and fame, and how to control that greatness when attained, so that it may be employed against God and his people.

It is true that up to now Satan’s power has been restrained, and his activities have been checked and often counteracted by the Spirit of God. The brightest fires of the Devil’s kindling can burn but dimly whilever God sheds around them the power of heavenly light. They require the full darkness of night in order to shine in the full strength of their deceiving brightness; and that time is coming. The Word of God reveals the fact that a day is not far distant when Divine restraint will be removed; the light of God will be withdrawn; and then shall “darkness cover the earth and gross darkness the people” (Isa. 60:2). Not only will that which has hindered the full development of the Mystery of Iniquity be removed, but God will “send them strong delusion that they should believe the Lie” (2 Thess. 2:13), and Satan will take advantage of this; he will then make full use of all the knowledge which he has acquired during the last six thousand years.

Satan will become incarnate and appear on earth in human form. As we have shown in previous chapters, the Antichrist will not only be the Man of Sin, but also “the Son of Perdition,” the Seed of the Serpent. The Antichrist will be the Devil’s masterpiece. In him shall dwell all the fullness of the Devil bodily. He will be the culmination and consummation of Satan’s workings. The world is now talking of and looking for the Superman; and the Devil is soon to supply him. The Antichrist will be no ordinary person, but one possessed of extraordinary talents. He will be endowed with superhuman powers. With the one exception of the God-man he will be the most remarkable personage who has ever appeared upon the stage of human history. But to particularize:

I. He will be an intellectual genius.

He will be possessed of extraordinary intelligence. He will be the Devil’s imitation of that blessed One “in whom are hid all the treasures of wisdom and knowledge” (Col. 2:3). This Son of Perdition will surpass Solomon in wisdom. In Daniel 7:20 he is represented as “A horn that had eyes.” It is a double symbol. The “horn” prefigures strength; “eyes” speak of intelligence. Again, in Daniel 8:23 he is referred to as “A King of fierce countenance.” who shall “understand dark sentences.” That which baffles others shall be simple to him. The Hebrew word here translated “dark sentences” is the same as the one rendered “hard questions” in 1 Kings 10:1, where we read of the Queen of Sheba coming to Solomon with her “hard questions” in order to test his wisdom. It is also the word that is used in Samson’s riddle in Judges 14. It indicates that the Antichrist will be master of all the secrets of occult science. Ezekiel 28:3 declares of him “Beholding, thou art wiser than Daniel; there is no secret that they can hide from thee.” This will be one of his most alluring attractions. His master mind will captivate the educated world. His marvelous store of knowledge, his acquaintance with the secrets of nature, his superhuman powers of perception, will stamp him as an intellectual genius of the first magnitude.

II. He will be an oratorical genius.

In Daniel 7:20 we are told that he has “a mouth that spake very great things.” As a wizard of words he will surpass Demosthenes. Here also will the Devil imitate that One “who spake as never man spake.” The people were “astonished” at Christ’s doctrine (Matthew 7:28), and said “Whence hath this man this wisdom?” (Matthew 13:54). So will it be with this daring counterfeiter: he will have a mouth speaking very great things. He will have a perfect command and flow of language. His oratory will not only gain attention but command respect. Revelation 13:2 declares that his mouth is “as the mouth of a lion” which is a symbolic expression telling of the majesty and awe producing effects of his voice. The voice of the lion excels that of any other beast. So the Antichrist will out rival orators ancient and modern.

III. He will be a political genius.

He will emerge from obscurity, but by dint of his diplomatic skill he will win the admiration and compel the cooperation of the political world. In the early stages of his career he appears as “a little horn” (or power), but it is not long before he climbs the ladder of fame, and by means of brilliant statesmanship, ascends its topmost rung. Like the majority of politicians, he will not scruple to employ questionable methods; in fact it will be by diplomatic chicanery and intrigue that he will win his early successes. Daniel 11:21 tells us that at first they will not give to him the honor of the kingdom, but “he shall come in peaceably, and obtain the kingdom by flatteries.” Once he gains the ascendancy none will dare to challenge his authority. Kings will be his pawns and princes his playthings.

IV. He will be a commercial genius.

“And through his policy also he shall cause craft to prosper in his hand” (Dan. 8:25). Under his regime everything will be nationalized, and none will be able to buy or sell without his permission (Rev. 13:17). All commerce will be under his personal control, and this will be used for his own aggrandizement. The wealth of the world will be at his disposal. There are several scriptures which call attention to this. For example in Psalm 52:7 we read, “Lo, this is the man that made not God his strength; but trusted in the abundance of his riches; and strengthened himself in his substance.” Again, in Daniel 11:38 we are told, “But in his estate shall he honor the god of forces (Satan): and a god whom his fathers knew not shall be honor with gold, and silver, and with precious stones, and pleasant things.” Even plainer is Daniel 11:43, “But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt.” In the last verse of Daniel 11 mention is made of his “palace.” He will be wealthier than Croesus. Ezekiel. 28:4, 5 speaks of him thus, “With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: By thy great wisdom and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches.” Thus will he be able to wield the scepter of financial power and outdo Solomon in all his glory.

V. He will be a military genius.

He will be endowed with the most extraordinary powers, so that “he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people” (Dan. 8:24). Before his exploits the fame of Alexander and Napoleon will be forgotten. None will be able to stand before him. He will go “forth conquering and to conquer” (Rev. 6:2). He will sweep everything before him so that the world will exclaim, “Who is like unto the Beast? who is able to make war with him?” (Rev. 13:4). His military exploits will not be confined to a corner, but carried out on a vast scale. He is spoken of as the man who will “shake kingdoms” and “make the earth to tremble” (Isa. 14:16).

VI. He will be a governmental genius.

He will weld together opposing forces. He will unify conflicting agencies. Under the compelling power of his skill the world Powers will be united. The dream of a League of Nations will then be realized. The Orient and the Occident shall no longer be divided. A marvelous symbolic picture of this is given us in Revelation 13:1,2: “And I stood upon the sand of the sea, and saw a Beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the Beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the Dragon gave him his power, and his seat, and great authority.” Here we find the forces of the Roman, the Grecian, the Medo-Persian, and the Babylonian empires coalesced. He will be the personal embodiment of the world’s political authority in its final form. So completely will the world be swayed by the hypnotic spell cast over it by the Beast that the ten kings of the Roman empire in its ultimate form shall “give their kingdoms unto him” (Rev. 17:17). He will be the last great Caesar.

VII. He will be a religious genius.

He will proclaim himself God, demanding that Divine honors should be rendered to him and sitting in the Temple shall show himself forth that he is God (2 Thess. 2:4). Such wonders will he perform, such prodigious marvels will he work, the very elect would be deceived by him did not God directly protect them. The Man of Sin will combine in himself all the varied genius of the human race, and what is more, he will be invested with all the wisdom and power of Satan. He will be a master of science, acquainted with all of nature’s forces, compelling her to give up for him her long held secrets. “In this master-piece of Satan,” says one, “will be concentrated intellectual greatness, sovereign power and human glory, combined with every species of iniquity, pride, tyranny, willfulness, deceit, and blasphemy, such as Antiochus Epiphanes, Mohammed, the whole line of popes, atheists, and deists of every age of the world have failed to unite in any individual person.”

“All the world wondered after the Beast” (Rev. 13:3). His final triumph shall be that, wounded by a sword, he shall live again (Rev. 13:3). He shall raise himself from the dead, and so wonder-struck will men be at this stupendous marvel they will readily pay him Divine homage, yea, so great will be his dazzling power over men, they will worship his very image (Rev. 13:14,15).

Having contemplated something of the genius of Satan’s prodigy, let us now consider his character. In doing so we shall view him in the light of the Character of the Lord Jesus. Christ is the Divine plumb-line and standard of measurement by which all character must be tested.

In our last chapter we pointed out how that the distinguishing title of the coming Super-man—the Antichrist—has a double significance, inasmuch as it points to him as the imitator of Christ and the opponent of Christ. Hence, in studying his character, we find a series of comparisons and a series of contrasts drawn between the false christ and the true Christ; and these we now propose to set before the reader.

Comparisons between Christ and the Antichrist.

Satan is the master-counterfeiter, and in nothing will this appear more conspicuously than in his next great move. He is now preparing the stage for his climactic production, which will issue in a blasphemous imitation of the Divine incarnation. When the Son of Perdition appears he will pose as the Christ of God, and so perfect will be his disguise, the very elect would be deceived, were it not that God will grant them special illumination. It is this disguise, this simulation of the true Christ which we shall now examine, pointing out the various parallelisms which Scripture furnishes:

  1. Christ was the subject of Old Testament prophecy: so also is the Antichrist; many are the predictions which describe this coming one, see especially Daniel 11:21-45.
  2. The Lord Jesus was typified by many Old Testament characters such as Abel, Joseph, Moses, David, etc. So also will the Antichrist be: such characters as Cain, Pharaoh, Absolom, Saul, etc., foreshadow the Man of Sin. We shall devote a separate chapter to this most fascinating and totally neglected branch of our subject.
  3. Christ was revealed only at God’s appointed time: such will also be the case with the Antichrist. Of the one we read, “But when the fullness of time was come, God sent forth His Son” (Gal. 4:4); of the other it is said, “And now we know what withholdeth that he might be revealed in his time” (2 Thess. 2:6).
  4. Christ was a Man, a real Man, “the Man Christ Jesus” (1 Tim. 2:5); so also will the Antichrist be—”that Man of Sin” (2 Thess. 2:3). But Christ was more than a man; He was the God-Man; so also will the Antichrist be more than a man: the Super-man.
  5. Christ was, according to the flesh, a Jew (Rom. 1:3); so also will the Antichrist be—for proofs see chapter three, section one. Christ will make a covenant with Israel (Heb. 8:8); so also will the Antichrist (Dan. 9:27).
  6. Christ is our “Great High Priest;” so Antichrist will yet be Israel’s great high priest (Ezek. 21:26).
  7. Christ was and will be the King of the Jews (Matthew 2:1); so also will the Antichrist be (Dan. 11:36).
  8. Christ will be the King of kings (Rev. 17:14); so also will the Antichrist be (Rev. 17:12,13).
  9. Christ wrought miracles: of Him it is said “approved of God among you by miracles and wonders and signs” (Acts 2:22); so also will the Antichrist, concerning whom it is written, “whose coming is after the working of Satan with all power and signs and lying wonders” (2 Thess. 2:9).
  10. Christ’s public ministry was limited to three years and a half; so also will the Antichrist’s final ministry be (Rev. 13:5).
  11. Christ is shown to us riding a “white horse” (Rev. 19:11); so also is the Antichrist (Rev. 6:2).
  12. Christ will return to the earth as Prince of Peace (Isa. 9:6,7); so also will the Antichrist introduce an era of peace (Dan. 11:21); it is to this that 1 Thessalonians 5:3 directly refers.
  13. Christ is entitled “the Morning Star” (Rev. 22:16); so also is the Antichrist (Isa. 14:12).
  14. Christ is referred to as Him “which was, and is, and is to come” (Rev. 4:8); the Antichrist is referred to as him that “was, and is not; and shall ascend out of the bottomless pit” (Rev. 17:8).
  15. Christ died and rose again; so also will the Antichrist (Rev. 13:3).
  16. Christ will be the object of universal worship (Phil. 2:10); so also will the Antichrist (Rev. 13:4).
  17. The followers of the Lamb will be sealed in their foreheads (Rev. 7:3; 14:1); so also will the followers of the Beast (Rev. 13:16,17).
  18. Christ has been followed by the Holy Spirit who causes men to worship Him; so the Antichrist will be followed by the Anti-spirit—the False Prophet—who will cause men to worship the Beast (Rev. 13:12).

There is no need for us to make any comments on these striking correspondences: they speak for themselves. They show the incredible lengths to which God will permit Satan to go in mimicking the Lord Jesus. We turn now to consider:

Contrasts between Christ and the Antichrist.

I. In their respective Designations.

  1. One is called the Christ (Matthew 16:16); the other the Antichrist (1 John 4:3).
  2. One is called the Man of Sorrows (Isa. 53:3); the other the Man of Sin (2 Thess. 2:3).
  3. One is called the Son of God (John 1:34); the other the Son of Perdition (2 Thess. 2:3).
  4. One is called the Seed of woman (Gen. 3:15); the other the seed of the Serpent (Gen. 3:15).
  5. One is called the Lamb (Isa. 53:7); the other the Beast (Rev. 11:7).
  6. One is called the Holy One (Mark 1:24); the other the Wicked One (2 Thess. 2:8).
  7. One is called the Truth (John 14:6); the other the Lie (John 8:44).
  8. One is called the Prince of Peace (Isa. 9:6); the other the wicked, profane Prince (Ezek. 21:25).
  9. One is called the glorious Branch (Isa. 4:2); the other the abominable Branch (Isa. 14:19).
  10. One is called the Mighty Angel (Rev. 10:1); the other is called the Angel of the Bottomless Pit (Rev. 9:11).
  11. One is called the Good Shepherd (John 10:11); the other is called the Idol Shepherd (Zech. 11:17).
  12. One has for the number of His name (the gematria of “Jesus”) 888; the other has for the number of his name 666 (Rev. 13:18).

II. In their respective Careers.

  1. Christ came down from heaven (John 3:13); Antichrist comes up out of the bottomless pit (Rev. 11:7).
  2. Christ came in Another’s Name (John 5:43); Antichrist will come in his own name (John 5:43).
  3. Christ came to do the Father’s will (John 6:38); Antichrist will do his own will (Dan. 11:36).
  4. Christ was energized by the Holy Spirit (Luke 4:14); Antichrist will be energized by Satan (Rev. 13:4).
  5. Christ submitted Himself to God (John 5:30); Antichrist defies God (2 Thess. 2:4).
  6. Christ humbled Himself (Phil. 2:8); Antichrist exalts himself (Dan. 11:37).
  7. Christ honored the God of His fathers (Luke 4:16); Antichrist refuses to (Dan. 11:37).
  8. Christ cleansed the temple (John 2:14,16); the Antichrist defiles the temple (Matthew 24:15).
  9. Christ ministered to the needy (Isa. 53:7); Antichrist robs the poor (Ps. 10:8,9).
  10. Christ was rejected of men (Isa. 53:7); Antichrist will be accepted by men (Rev. 13:4).
  11. Christ leadeth the flock (John 10:3); Antichrist leaveth the flock (Zech. 11:17).
  12. Christ was slain for the people (John 11:51); Antichrist slays the people (Isa. 14:20).
  13. Christ glorified God on earth (John 17:4), Antichrist blasphemes the name of God in heaven (Rev. 13:6).
  14. Christ was received up into heaven (Luke 24:51); Antichrist goes down into the Lake of Fire (Rev. 19:20).

Source: The Antichrist by Arthur Pink, Chapter 4

What does it mean to hunger and thirst for righteousness? — A.W. Pink

February 10, 2012 Comments off

“Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” — Matthew 5:6

In Romans 1:16, 17a, Paul says, “For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith.” In Romans 3:22-24 we read, “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by His grace through the redemption that is in Christ Jesus.” In Romans 5:19, this blessed declaration is made: “For as by one man’s disobedience many were made [legally constituted] sinners, so by the obedience of One shall many be made [legally constituted] righteous.” In Romans 10:4, we learn that “Christ is the end of the Law for righteousness to every one that believeth.”

The sinner is destitute of righteousness, for “there is none righteous, no, not one” (Rom. 3:10). God has, therefore, provided in Christ a perfect righteousness for each and all of His people. This righteousness, this satisfying of all the demands of God’s holy Law against us, was worked out by our Substitute and Surety. This righteousness is now imputed to (that is, legally credited to the account of) the believing sinner. Just as the sins of God’s people were all transferred to Christ, so His righteousness is placed upon them (2 Cor. 5:21). These few words are but a brief summary of the teaching of Scripture on this vital and blessed subject of the perfect righteousness that God requires of us and that is ours by faith in the Lord Christ.

“Blessed are they which do hunger and thirst after righteousness.” Hungering and thirsting expresses vehement desire, of which the soul is acutely conscious. First, the Holy Spirit brings before the heart the holy requirements of God. He reveals to us His perfect standard, which He can never lower. He reminds us that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven” (Matthew 5:20). Second, the trembling soul, conscious of his own abject poverty and realizing his utter inability to measure up to God’s requirements, sees no help in himself. This painful discovery causes him to mourn and groan. Have you done so? Third, the Holy Spirit then creates in the heart a deep “hunger and thirst” that causes the convicted sinner to look for relief and to seek a supply outside of himself. The believing eye is then directed to Christ, who is “THE LORD OUR RIGHTEOUSNESS” (Jer. 23:6).

Like the previous ones, this fourth Beatitude describes a twofold experience. It obviously refers to the initial hungering and thirsting that occurs before a sinner turns to Christ by faith. But it also refers to the continual longing that is perpetuated in the heart of every saved sinner until his dying day. Repeated exercises of this grace are felt at varying intervals. The one who longed to be saved by Christ, now yearns to be made like Him. Looked at in its widest aspect, this hungering and thirsting refers to a panting of the renewed heart after God (Ps. 42:1), a yearning for a closer walk with Him, and a longing for more perfect conformity to the image of His Son. It tells of those aspirations of the new nature for Divine blessing that alone can strengthen, sustain, and satisfy.

Our text presents such a paradox that it is evident that no carnal mind ever invented it. Can one who has been brought into vital union with Him who is the Bread of Life and in whom all fullness dwells be found still hungering and thirsting? Yes, such is the experience of the renewed heart. Mark carefully the tense of the verb: it is not “Blessed are they which have hungered and thirsted,” but “Blessed are they which do hunger and thirst.” Do you, dear reader? Or are you content with your attainments and satisfied with your condition? Hungering and thirsting after righteousness has always been the experience of God’s true saints (Phil. 3:8-14).

“They shall be filled.” Like the first part of our text, this also has a double fulfillment, both initial and continuous. When God creates a hunger and a thirst in the soul, it is so that He may satisfy them. When the poor sinner is made to feel his need for Christ, it is to the end that he may be drawn to Christ and led to embrace Him as his only righteousness before a holy God. He is delighted to confess Christ as his new-found righteousness and to glory in Him alone (1 Cor. 1:30, 31). Such a one, whom God now calls a “saint” (1 Cor. 1:2; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1), is to experience an ongoing filling: not with wine, wherein is excess, but with the Spirit (Eph. 5:18). He is to be filled with the peace of God that passeth all understanding (Phil. 4:7). We who are trusting in the righteousness of Christ shall one day be filled with Divine blessing without any admixture of sorrow; we shall be filled with praise and thanksgiving to Him who wrought every work of love and obedience in us (Phil. 2:12-13) as the visible fruit of His saving work in and for us. In this world, “He hath filled the hungry with good things” (Luke 1:53) such as this world can neither give to nor withhold from those who “seek the Lord (Ps. 34:10). He bestows such goodness and mercy upon us, who are the sheep of His pasture, that our cups run over (Ps. 23:5-6). Yet all that we presently enjoy is but a mere foretaste of all that our “God hath prepared for them that love Him” (1 Cor. 2:9). In the eternal state, we will be filled with perfect holiness, for “we shall be like Him” (1 John 3:2). Then we shall be done with sin forever. Then we shall “hunger no more, neither thirst any more.

– A.W. Pink (1886-1952)

Source: The Beatitudes, by AW Pink

Experimental salvation – AW Pink

December 25, 2011 Comments off

SALVATION may be viewed from many angles and contemplated under various aspects, but from whatever side we look at it we must ever remember that “Salvation is of the Lord.” Salvation was planned by the Father for His elect before the foundation of the world. It was purchased for them by the holy life and vicarious death of His incarnate Son. It is applied to and wrought in them by His Holy Spirit. It is known and enjoyed through the study of the Scriptures, through the exercise of faith, and through communion with the triune Jehovah.

Now it is greatly to be feared that there are multitudes in Christendom who verily imagine and sincerely believe that they are among the saved, yet who are total strangers to a work of divine grace in their hearts. It is one thing to have clear intellectual conceptions of God’s truth, it is quite another matter to have a personal, real heart acquaintance with it. It is one thing to believe that sin is the awful thing that the Bible says it is, but it is quite another matter to have a holy horror and hatred of it in the soul. It is one thing to know that God requires repentance, it is quite another matter to experimentally mourn and groan over our vileness. It is one thing to believe that Christ is the only Savior for sinners, it is quite another matter to really trust Him from the heart. It is one thing to believe that Christ is the Sum of all excellency, it is quite another matter to LOVE Him above all others. It is one thing to believe that God is the great and holy One, it is quite another matter to truly reverence and fear Him. It is one thing to believe that salvation is of the Lord, it is quite another matter to become an actual partaker of it through His gracious workings.

While it is true that Holy Scripture insists on man’s responsibility, and that all through them God deals with the sinner as an accountable being; yet it is also true that the Bible plainly and constantly shows that no son of Adam has ever measured up to his responsibility, that every one has miserably failed to discharge his accountability. It is this which constitutes the deep need for GOD to work in the sinner, and to do for him what he is unable to do for himself. “They that are in the flesh cannot please God” (Rom 8:8). The sinner is “without strength” (Rom 5:6). Apart from the Lord, we “can do nothing” (John 15:5).

While it is true that the Gospel issues a call and a command to all who hear it, it is also true that ALL disregard that call and disobey that command—”They all with one consent began to make excuse” (Luke 14:18). This is where the sinner commits his greatest sin and most manifests his awful enmity against God and His Christ: that when a Savior, suited to his needs, is presented to him, he “despises and rejects” Him (Isa 53:3).

This is where the sinner shows what an incorrigible rebel he is, and demonstrates that he is deserving only of eternal torments. But it is just at this point that God manifests His sovereign and wondrous GRACE. He not only planned and provided salvation, but he actually bestows it upon those whom He has chosen.

Now this bestowal of salvation is far more than a mere proclamation that salvation is to be found in the Lord Jesus: it is very much more than an invitation for sinners to receive Christ as their Savior. It is God actually saving His people. It is His own sovereignty and all-powerful work of grace toward and in those who are entirely destitute of merit, and who are so depraved in themselves that they will not and cannot take one step to the obtaining of salvation. Those who have been actually saved owe far more to divine grace than most of them realize. It is not only that Christ died to put away their sins, but also the Holy Spirit has wrought a work in them—a work which applies to them the virtues of Christ’s atoning death.

It is just at this point that so many preachers fail in their exposition of the Truth. While many of them affirm that Christ is the only Savior for sinners, they also teach that He actually became ours only by our consent. While they allow that conviction of sin is the Holy Spirit’s work and that He alone shows us our lost condition and need of Christ, yet they also insist that the decisive factor in salvation is man’s own will. But the Holy Scriptures teach that “salvation is of the LORD” (Jonah 2:9), and that nothing of the creature enters into it at any point. Only that can satisfy God which has been produced by God Himself. Though it be true that salvation does not become the personal portion of the sinner until he has, from the heart, believed in the Lord Jesus Christ, yet is that very BELIEVING wrought in him by the Holy Spirit: “By grace are ye saved through faith, and that NOT OF YOURSELVES; it is the gift of God” (Eph 2:8).

It is exceedingly solemn to discover that there is a “believing” in Christ by the natural man, which is NOT a believing unto salvation. Just as the Buddists believe in Budda, so in Christendom there are multitudes who believe in Christ. And this “believing” is something more than an intellectual one. Often there is much feeling connected with it—the emotions may be deeply stirred. Christ taught in the Parable of the Sower that there is a class of people who hear the Word and with joy receive it, yet have they no root in themselves (Matt 13:20,21). This is fearfully solemn, for it is still occurring daily. Scriptures also tell us that Herod heard John “gladly. ” Thus, the mere fact that the reader of these pages enjoys listening to some sound gospel preacher is no proof at all that he is a regenerated soul. The Lord Jesus said to the Pharisees concerning John the Baptist, “Ye were willing for a season to rejoice in his light,” yet the sequel shows clearly that no real work of grace had been wrought in them. And these things are recorded in Scripture as solemn warnings!

It is striking and solemn to mark the exact wording in the last two Scriptures referred to. Note the repeated personal pronoun in Mark 6:20: “For Herod feared John [not ‘God’!], knowing that he as a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.” It was the personality of John which attracted Herod. How often is this the case today! People are charmed by the personality of the preacher: they are carried away by his style and won by his earnestness for souls. But if there is nothing more than this, there will one day be a rude awakening for them. That which is vital is a “love for the truth,” not for the one who presents it. It is this which distinguishes the true people of God from the “mixed multitude” who ever associate with them.

So in John 5:35 Christ said to the Pharisees concerning His forerunner: “Ye were willing for a season to rejoice in his light,” not “in the light”! In like manner, there are many today who listen to one whom God enables to open up some of the mysteries and wonders of His Word and they rejoice “in his light” while in the dark themselves, never having personally received “an unction from the Holy One.” Those who do “love the truth” (2 Thess 2:10) are they in whom a divine work of grace has been wrought. They have something more than a clear, intellectual understanding of the Scripture: it is the food of their souls, the joy of their hearts (Jer 15:16). They love the truth, and because they do so, they hate error and shun it as deadly poison. They are jealous for the glory of the Author of the Word, and will not sit under a minister whose teaching dishonors Him; they will not listen to preaching which exalts man into the place of supremacy, so that he is the decider of his own destiny.

“LORD, Thou wilt ordain peace for us: for Thou also hast wrought all our works in us” (Isa 26:12). Here is the heart and unqualified confession of the true people of God. Note the preposition: “Thou also hast wrought all our works in us.” This speaks of a divine work of grace wrought in the heart of the saint. Nor is this text alone. Weigh carefully the following: “It pleased God, who separated me from my mother’s womb, and called me by His grace, to reveal His Son in me” (Gal 1:15,16).

“Unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph 3:20). “Being confident of this very thing, that He which hath begun a good work in you will perform it” (Phil 1:6). “It is God which worketh in you both to will and to do of His good pleasure” (Phil 2:13). “I will put My laws into their hearts, and in their minds will I write them” (Heb 10: 16). “Now the God of peace…make you perfect in every good work to do His will, working in you that which is well pleasing in His sight” (Heb 13:20). Here are seven passages which speak of the inward workings of God’s grace; or in other words of experimental salvation.

“LORD, Thou wilt ordain peace for us: for Thou also hast wrought all our works in us” (Isa 26:12). Is there an echoing response in our heart to this, my reader? Is your repentance something deeper than the remorse and tears of the natural man? Does it have its root in a divine work of grace which the Holy Spirit hath wrought in your soul? Is your believing in Christ something more than an intellectual one? Is your relation to Him something more vital than what some act of yours has brought about, having been made one with Him by the power and operation of the Spirit? Is your love for Christ something more than a pious sentiment, like that of the Romanist who sings of the “gentle” and “sweet” Jesus? Does your love for Him proceed from an altogether new nature, that God has created within you? Can you really say with the Psalmist: “Whom have I in heaven but Thee? And there is none upon earth that I desire beside Thee.” Is your profession accompanied by true meekness and lowliness of heart? It is easy to call yourself names, and say, “I am an unworthy and unprofitable creature.” But do you realize yourself to be such? Do you feel yourself to be “less than the least of all saints?” Paul did! If you do not; if instead, you deem yourself superior to the rank and file of Christians, who bemoan their failures, confess their weakness, and cry, “O wretched man that I am!”—there is grave reason to conclude you are a stranger to God!

That which distinguishes genuine godliness from human religiousness is this: the one is external, the other internal. Christ complained of the Pharisees, “Ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess” (Matt 23:25). A carnal religion is all on the surface. It is at the heart God looks and with the heart God deals. Concerning His people He says: “I will put My laws into their hearts, and in their minds will I write them” (Heb 10:16).

“Lord, Thou wilt ordain peace for us: for Thou also hast wrought all our works in us.” How humbling is this to the pride of man! It makes everything of God and nothing of the creature!

The tendency of human nature the world over, is to be self-sufficient and self-satisfied; to say with the Laodiceans, “I am rich, and increased with goods, and have need of nothing” (Rev 3:17). But here is something to humble us, and empty us of pride. Since God has wrought all our works in us, then we have no ground for boasting. “What hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (I Cor 4:7).

And who are the ones in whom God thus works? From the divine side; His favored, chosen, redeemed people. From the human side: those who, in themselves have no claim whatever on His notice; who are destitute of any merit; who have everything in them to provoke His holy wrath; those who are miserable failures in their lives, and utterly depraved and corrupt in their persons. But where sin abounded, grace did much more abound, and did for them and in them what they would not and could not do for themselves.

And what is it God “works” in His people?—All their works. First, He quickens them: “It is the Spirit that quickeneth; the flesh profiteth nothing” (John 6:63). “Of His own will begat He us with the word of truth” (James 1:18). Second, He bestows repentance: “Him hath God exalted with His right hand to be a Prince and a Savior, for to give repentance to Israel” (Acts 5:31). “Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18; 2 Tim 2:25). Third, He gives faith: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph 2:8). “Ye are risen with Him through the faith of the operation of God” (Col 2:12). Fourth, He grants a spiritual understanding:’And we know the Son of God is come, and hath given us an understanding, that we may know Him that is true” (I John 5:20). Fifth, He effectuates our service: “I labored more abundantly than they all: yet not I, but the grace of God which was with me” (I Cor 15:10). Sixth, He secures our perseverance: “who are kept by the power of God through faith unto salvation” (I Pet 1:5). Seventh, He produces our fruit: “From Me is thy fruit found” (Hosea 14:8). “The fruit of the Spirit” (Gal 5:22). Yes, He has wrought all our works in us.

Why has God thus “wrought all our works in us?” First, because unless He had done so, all had eternally perished (Rom 9:29). We were “without strength,” unable to meet God’s righteous demands. Therefore, in sovereign grace, He did for us what we ought but could not do for ourselves. Second, that all the glory might be His. God is a jealous God. He says so. His honour He will not share with another. By this means He secures all the praise, and we have no ground for boasting. Third, that our salvation might be effectually and securely accomplished. Were any part of our salvation left to us it would be neither effectual nor secure. Whatever man touches he spoils: failure is written across everything he attempts. But what God does is perfect and lasts for ever: “I know that whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before Him” (Eccl 3:14).

But how may I be sure that my works have been “wrought in me” by God? Mainly by their effects. If you have been born again, you have a new nature within. This new nature is spiritual and contrary to the flesh—contrary in its desires and aspirations. Because the old and new natures are contrary to each other, there is a continual war between them. Are you conscious of this inward conflict?

If your repentance be a God-wrought one, then you abhor yourself. If your repentance be a genuine and spiritual one, then you marvel that God did not long ago cast you into hell. If your repentance be the gift of Christ, then you daily mourn the wretched return which you make to God’s wondrous grace; you hate sin, you sorrow in secret before God for your manifold transgressions. Not simply do you do so at conversion, but daily do so now.

If your faith be a God-communicated one, it is evidenced by your turning away from all creature confidences, by a renunciation of your own self-righteousness, by a repudiation of all your own works. If your faith be “the faith of God’s elect” (Titus 1:1), then you are resting alone on Christ as the ground of your acceptance before God. If your faith be the result of “the operation of God,” then you implicitly believe His Word, you receive it with meekness, you crucify reason, and accept all He has said with childlike simplicity.

If your love for Christ be the fruit of the Spirit (Gal 5:25), then it evidences itself by constantly seeking to please Him, and by abstaining from what you know is displeasing to Him: in a word, by an obedient walk. If your love for Christ be the love of “the new man,” then you pant after Him, you yearn for communion with Him above everything else. If your love for Christ be the same m kind (though not in degree) as His love for you, then you are eagerly looking forward to His glorious appearing, when He shall come again to receive His people unto Himself, that they may be forever with the Lord. May the grace of spiritual discernment be given the reader to see whether his Christian profession be real or a sham, whether his hope is built upon the Rock of Ages or the quicksands of human resolutions, efforts, decisions, or feelings; whether, in short, his salvation is “OF THE LORD” or the vain imagination of his own deceitful heart.

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Regeneration or the new birth – AW Pink

November 19, 2011 Comments off

Introduction

Two chief obstacles lie in the way of the salvation of any of Adam’s fallen descendants: bondage to the guilt and penalty of sin, bondage to the power and presence of sin; or, in other words, their being bound for Hell and their being unfit for Heaven. These obstacles are, so far as man is concerned, entirely insurmountable. This fact was unequivocally established by Christ, when, in answer to His disciples’ question, “Who then can be saved?”, He answered, “with men this is impossible.” A lost sinner might more easily create a world than save his own soul. But (forever be His name praised), the Lord Jesus went on to say, “with God all things are possible” (Matt. 19:25, 26). Yes, problems which completely baffle human wisdom, are solvable by Omniscience; tasks which defy the utmost efforts of man, are easily accomplished by Omnipotence. Nowhere is this fact more strikingly exemplified than in God’s saving of the sinner.

As intimated above, two things are absolutely essential in order to salvation: deliverance from the guilt and penalty of sin, deliverance from the power and presence of sin. The one is secured by the meditorial work of Christ, the other is accomplished by the effectual operations of the Holy Spirit. The one is the blessed result of what the Lord Jesus did for God’s people; the other is the glorious consequence of what the Holy Spirit does in God’s people. The one takes place when, having been brought to lie in the dust as an empty-handed beggar, faith is enabled to lay hold of Christ, God now justifies from all things, and the trembling, penitent, but believing sinner receives a free and full pardon. The other takes place gradually, in distinct stages, under the Divine blessings of regeneration, sanctification, and glorification. In regeneration, indwelling sin receives its death-wound, though not its death. In sanctification, the regenerated soul is shown the sink of corruption that dwells within, and is taught to loathe and hate himself. At glorification both soul and body will be forever delivered from every vestige and effect of sin.

Now a vital and saving knowledge of these Divine truths can not be acquired by a mere study of them. No amount of pouring over the Scriptures, no painstaking examination of the soundest doctrinal treatises, no exercise of the intellect, is able to secure the slightest spiritual insight into them. True, the diligent seeker may attain a natural knowledge, an intellectual apprehension of them, just as one born blind may obtain a notional knowledge of the colorings of the flowers or of the beauties of a sunset, but the natural man can no more arrive at a spiritual knowledge of spiritual things, than a blind man can a true knowledge of natural things, yea, than a man in his grave can know what is going on in the world he has left. Nor can anything short of Divine power bring the proud heart to a felt realization of this humbling fact; only as God supernaturally enlightens, is any soul made conscious of the awful spiritual darkness in which it naturally dwells.

The truth of what has just been said is established by the plain and solemn declaration of 1 Corinthians 2:14, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” Alas that so many evade the sharp point of this verse by imagining that it applies not to them, mistaking an intellectual assent to spiritual things for an experimental acquaintance of them. An external knowledge of Divine truth, as revealed in Scripture, may charm the mind and form ground for speculation and conversation, but unless there is a Divine application of them to the conscience and heart, such knowledge will be of no more avail in the hour of death than the pleasing images of our dreams are of any satisfaction when we awake. How awful to think that multitudes of professing Christians will awaken in Hell to discover that their knowledge of Divine truth was no more substantial than a dream!

While it be true that no man by searching can find out God (Job 11:7), and that the mysteries of His kingdom are sealed secrets until He deigns to reveal them to the soul (Matt. 13:11), nevertheless, it is also true that God is pleased to use means in the conveyance of heavenly light to our sin-darkened understandings. It is for this reason that He commissions His- servants to preach the Word, and, by voice and pen, expound the Scriptures; nevertheless, their labors will produce no eternal fruits unless He condescends to bless the seed they sow and give it an increase. Thus, no matter how faithfully, simply, helpfully a sermon be preached or an article written, unless the Spirit applies it to the heart, the hearer or reader is no spiritual gainer. Then will you not humbly entreat God to open your heart to receive whatever is according to His holy Word in this booklet?

In what follows, we shall, as God enables, seek to direct attention to what we have referred to at the beginning of this booklet as the second of those two humanly insurmountable obstacles which lies in the way of a sinner’s salvation, and that is, the fitting of him for Heaven, by the delivering of him from the power and presence of sin. Such a work is a Divine one, and therefore it is miraculous. Regeneration is no mere outward reformation, no mere turning over a new leaf and endeavoring to live a better life. The new birth is very much more than going forward and taking the preacher’s hand: it is a supernatural operation of God upon man’s spirit, a transcendent wonder. All of God’s works are wonderful. The world in which we live is filled with things which amaze us. Physical birth is a marvel, but, from several standpoints, the new birth is more remarkable. It is a marvel of Divine grace, Divine wisdom, Divine power, and Divine beauty. It is a miracle performed upon and within ourselves, of which we may be personally cognizant; it will prove an eternal marvel.

Because regeneration is the work of God, it is a mysterious thing. All God s works are shrouded in impenetrable mystery. Life, natural life, in its origin, in its nature, its processes, baffles the most careful investigator. Much more is this the case with spiritual life. The Existence and Being of God transcends the finite grasp; how then can we expect to understand the process by which we become His children? Our Lord Himself declared that the new birth is a thing of mystery: “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth, so is every one that is born of the Spirit” (John 3:8). The wind is something about which the most learned scientist knows next to nothing. Its nature, the laws which govern it, the causation, all lie beyond the purview of human inquiry. So it is with the new birth: it is profoundly mysterious.

Regeneration is an intensely solemn thing. The new birth is the dividing line between Heaven and Hell. In God’s sight there are but two classes of people on this earth: those who are dead in sins, and those who are walking in newness of life. In the physical realm there is no such thing as being between life and death. A man is either dead or alive. The vital spark may be very dim, but while it exists, life is present. Let that spark go out altogether, and. though you may dress the body in beautiful clothes, nevertheless, it is nothing more than a corpse. So it is in the spiritual realm. We are either saints or sinners, spiritually alive or spiritually dead. children of God or children of the Devil. In view of this solemn fact, how momentous is the question, Have I been born again? If not, and you die in your present state, you will wish you had never been born at all.

Chapter 1 – Its Necessity

1. The need for regeneration lies in our natural degeneration. In consequence of the fall of our first parents, all of us were born alienated from the Divine life and holiness, despoiled of all those perfections wherewith man’s nature was at first endowed. Ezekiel 16:4, 5 gives a graphic picture of our terrible spiritual plight at our entrance into this world: cast out to the loathing of our persons, rolling ourselves in our own filth, impotent to help ourselves. That “likeness” of God (Gen. 1:26) which was at first stamped on man s soul, has been effaced, aversion from God and an inordinate love of the creature having displaced it. The very fountain of our beings is polluted, continually sending forth bitter springs, and though those streams take several courses and wander in various channels, yet are they all brackish. Therefore is the “sacrifice” of the wicked an abomination to the Lord (Prov. 15:8), and his very ploughing “sin” (Prov. 21:4).
There are but two states, and all men are included therein: the one a state of spiritual life, the other a state of spiritual death; the one a state of righteousness, the other a state of sin: the one saving. the other damning; the one a state of enmity, wherein men have their inclinations contrary to God, the other a state of friendship and fellowship, wherein men walk obediently unto God, and would not willingly have an inward notion opposed to His will. The one state is called darkness, the other light: “For ye were (in your unregenerate days, not only in the dark, but) darkness, but now are ye light in the Lord” (Eph. 5:6). There is no medium between these conditions; all are in one of them. Each man and woman now on earth is either an object of God’s delight or of His abomination. The most benevolent and imposing works of the flesh cannot please Him. but the faintest sparks proceeding from that which grace hath kindled are acceptable in His sight.

By the fall man contracted an unfitness to that which is good. Shapen in iniquity and conceived in sin (Ps. 51: 5), man is a “transgressor from the womb” (Isa. 48:8): “they go astray as soon as they be born, speaking lies” (Ps. 58:3), and “the imagination of man’s heart is evil from his youth” (Gen. 8:21). He may be civilized, educated, refined, and even religious, but at heart he is “desperately wicked” (Jer. 17:9), and all that he does is vile in the sight of God, for nothing is done from love to Him, and with a view to His glory. “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit” (Matt. 7:18). Until they are born again, all men are “unto every good work reprobate” (Titus 1:16).

By the fall man contracted an unwillingness to that which is good. All motions of the will in its fallen estate, through defect of a right principle from whence they flow and a right end to which they tend, are only evil and sinful. Leave man to himself, remove from him all the restraints which law and order impose, and he will swiftly degenerate to a lower level than the beasts, as almost any missionary will testify. And is human nature any better in civilized lands? Not a whit. Wash off the artificial veneer and it will be found that “as in water face answereth to face, so the heart of man to man” (Prov. 27:19). The world over, it remains solemnly true that “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom. 8:7). Christ will prefer the same charge in a coming day as when He was here on earth: “Men loved darkness rather than light” (John 3:19). Men will not come to Him that they might have “life.”

By the fall man contracted an inability to that which is good. He is not only unfitted and unwilling, but unable to do that which is good. Where is the man that can truthfully say he has measured up to his own ideals? All have to acknowledge there is a strange force within dragging them downward, inclining them to evil, which, notwithstanding their utmost endeavors against it, in some form or other, more or less, conquers them. Despite the kindly exhortations of friends, the faithful warnings of God’s servants, the solemn examples of suffering and sorrow, disease and death on every side, and the vote of their own conscience, yet they yield. “They that are in the flesh (in their natural condition) cannot please God” (Rom. 8:18).

Thus it is evident that the need is imperative for a radical and revolutionary change to be wrought in fallen man before he can have any fellowship with the thrice holy God. Since the earth must be completely changed, because of the curse now resting on it, before it can ever again bring forth fruit as it did when man was in a state of innocency; so must man, since a general defilement from Adam has seized upon him, be renewed, before he can “bring forth fruit unto God” (Rom. 7:4). He must be grafted upon another stock, united to Christ, partake of the power of His resurrection: without this he may bring forth fruit, but not “unto God.” How can any one turn to God without a principle of spiritual motion? How can he live to God who has no spiritual life? Row can he be fit for the kingdom of God who is of a brutish and diabolical nature?

2. The need for regeneration lies in man’s total depravity. Every member of Adam’s race is a fallen creature, and every part of his complex being has been corrupted by sin. Man’s heart is “deceitful above all things and desperately wicked” (Jer. 17:9). His mind is blinded by Satan (2 Cor. 4:4) and darkened by sin (Eph. 4:18), so that his thoughts are only evil continually (Gen. 6:5). His affections are prostituted, so that he loves what God hates, and hates what God loves. His will is enslaved from good (Rom. 6:20) and opposed to God (Rom. 8:7). He is without righteousness (Rom. 3:10), under the curse of the law (Gal. 3:10) and is the captive of the Devil. His condition is truly deplorable, and his case desperate. He cannot better himself, for he is “without strength” (Rom. 5:6). He cannot work out his salvation, for there dwelleth no good thing in him (Rom. 7:18). He needs, then, to be born of God, “for in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creation” (Gal. 6:15).

Man is a fallen creature. It is not that a few leaves have faded, but that the entire tree has become rotten, root and branch. There is in every one that which is radically wrong. The word “radical” comes from a Latin one which means “the root,” so that when we say a man is radically wrong, we mean that there is in him, in the very foundation and fiber of his being, that which is intrinsically corrupt and essentially evil. Sins are merely the fruit, there must of necessity be a root from which they spring. It follows, then, as an inevitable consequence that man needs the aid of a Higher Power to effect a radical change in him. There is only One who can effect that change: God created man, and God alone can re-create him. Hence the imperative demand, “Ye must be born again” (John 3:7). Man is spiritually dead and naught but all-mighty power can make him alive.

“By one man sin entered into the world, and death by sin; and so death passed upon all men” (Rom. 5:12). In the day that Adam ate of the forbidden fruit, he died spiritually, and a person who is spiritually dead cannot beget a child who possesses spiritual life. Therefore, all by natural descent enter this world “alienated from the life of God” (Eph. 4:18), “dead in trespasses and sins” (Eph. 2:1). This is no mere figure of speech, but a solemn fact. Every child is born entirely destitute of a single spark of spiritual life, and therefore if ever it is to enter the kingdom of God, which is the realm of spiritual life (Rom. 14:17), it must be born into it.

The more clearly we are enabled to discern the imperative need of regeneration and the various reasons why it is absolutely essential in order to a fallen creature being fitted for the presence of the thrice holy God, the less difficulty are we likely to encounter when we endeavor to arrive at an understanding of the nature of regeneration, what it is which takes place within a person when the Holy Spirit renews him. For this reason particularly, and also because such a cloud of error has been cast upon this vital truth, we feel that a further consideration of this particular aspect of our subject is needed.

Jesus Christ came into this world to glorify God and to glorify Himself by redeeming a people unto Himself. But what glory can we conceive that God has, and what glory would accrue to Christ, if there be not a vital and fundamental difference between His people and the world? And what difference can there be between those two companies but in a change of heart, out of which are the issues of life (Prov. 4:23): a change of nature or disposition, as the fountain from which all other differences must proceed—sheep and goats differ in nature. The whole mediatorial work of Christ has this one end in view. His priestly office is to reconcile and bring His people unto God; His prophetic, to teach them the way; His kingly, to work in them those qualifications and bestow upon them that comeliness which is necessary to fit them for the holy converse and communion with the thrice holy God. Thus does He “purify unto Himself a peculiar people zealous of good works” (Titus 2:14).

“Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived” (1 Cor. 6:9). But multitudes are deceived, and deceived at this very point, and on this most momentous matter. God has warned men that “the heart is deceitful above all things, and desperately wicked” (Jer. 17:9), but few will believe that this is true of them. Instead, tens of thousands of professing Christians are filled with a vain and presumptuous confidence that all is well with them. They delude themselves with hopes of mercy while continuing to live in a course of self-will and self-pleasing. They fancy they are fitted for Heaven, while every day that passes finds them the more prepared for Hell. It is written of the Lord Jesus that “He shall save His people from their sins” (Matt. 1:21), and not in their sins: save them not only from the penalty, but also from the power and pollution of sin.

To how many in Christendom do these solemn words apply, “For he flattereth himself in his own eyes, until his iniquity be found to be hateful” (Ps. 36:2). The principal device of Satan is to deceive people into imagining that they can successfully combine the world with God, allow the flesh while pretending to the Spirit, and thus “make the best of both worlds.” But Christ has emphatically declared that “no man can serve two masters” (Matt. 6:24). Many mistake the force of those searching words: the true emphasis is not upon “two,” but upon “serve”—none can serve two masters. And God requires to be “served”—feared, submitted unto, obeyed; His will regulating the life in all its details, see 1 Samuel 12:24, 25. “Thou shalt worship the Lord thy God, and Him only shalt thou serve” (Matt. 4:10).

3. The need for regeneration lies in man’s unsuitedness to God. When Nicodemus, a respectable and religious Pharisee, yea, a “master in Israel,” came to Christ, He told him plainly that “except a man be born again” he could neither see nor enter the “kingdom of God” (John 3:3, 5 )—either the Gospel-state on earth or the Glory-state in Heaven. None can enter the spiritual realm unless he has a spiritual nature, which alone gives him an appetite for and capacity to enjoy the things pertaining to it; and this, the natural man has not. So far from it, he cannot so much as “discern” them (1 Cor. 2:14). He has no love for them, nor desire after them (John 3:19). Nor can he desire them, for his will is enslaved by the lusts of the flesh (Eph. 2:2,3). Therefore, before a man can enter the spiritual kingdom, his understanding must be supernaturally enlightened, his heart renewed, and his will emancipated.

There can be no point of contact between God and His Christ with a sinful man until he is regenerated. There can be no lawful union between two parties who have nothing vital in common. A superior and an inferior nature may be united together, but never contrary natures. Can fire and water be united, a beast and a man, a good angel and vile devil? Can Heaven and Hell ever meet on friendly terms? In all friendship there must be a similarity of disposition; before there can be communion there must be some agreement or oneness. Beasts and men agree not in a life of reason, and therefore cannot converse together. God and men agree not in a life of holiness, and therefore can have no communion together (Condensed from S. Charnock).

We are united to the “first Adam” by a likeness of nature; how then can we be united to the “last Adam” without a likeness to Him from a new nature or principle? We were united to the first Adam by a living soul, we must be united to the last Adam by a quickening Spirit. We have nothing to do with the heavenly Adam without bearing an heavenly image (1 Cor. 15:48, 49). If we are His members, we must have the same nature which was communicated to Him, the Head, by the Spirit of God, which is holiness (Luke 1:35). There must be one “spirit” in both: thus it is written, “he that is joined to the Lord is one spirit” (1 Cor. 6:17). And again God tells us, “If any man have not the Spirit of Christ he is none of His” (Rom. 8:9). Nor can anything be vitally united to another without life. A living head and a dead body is inconceivable.

There can be no communion with God without a renewed soul. God is unable on His part, with honour to His law and holiness, to have fellowship with such a creature as fallen man. Man is incapable on his part, because of the aversion rooted in his fallen nature. Then how is it possible for God and man to be brought together without the latter experiencing a thorough change of nature? What communion can there be between Light and darkness, between the living God and a dead heart? “Can two walk together, except they be agreed? (Amos 3:3). God loathes sin, man loves it; God loves holiness, man loathes it. How then could such contrary affections meet together in an amicable friendship? Sin has alienated from the life of God (Eph. 4:18), and therefore from His fellowship; life, then, must be restored to us before we can be instated in communion with Him. Old things must pass away, and all things become new (2Cor. 5:17).

Gospel-duties cannot be performed without regeneration. The first requirement of Christ from His followers is that they shall deny self. But that is impossible to fallen human nature, for men are “lovers of their own selves” (2Tim. 3:2). Not until the soul is renewed, will self be repudiated. Therefore is the new-covenant promise, “I will take the stony heart out of their flesh, and will give them an heart of flesh” (Ezek. 11:19). All Gospel duties require a pliableness and tenderness of heart. Pride was the condemnation of the Devil (1 Tim. 3:6), and our first parents fell through swelling designs to be like unto God (Gen. 3:5).Ever since then, man has been too aspiring and too well opinionated of himself to perform duties in an evangelical strain, with that nothingness in himself which the Gospel requires. The chief design of the Gospel is to beat down all glorying in ourselves, that we should glory only in the Lord (1 Cor. 1:29-31); but this is not possible till grace renews the heart, melts it before God, and moulds it to His requirements.

Without a new nature we cannot perform Gospel-duties constantly. “They that are after the flesh do mind the things of the flesh” (Rom. 8:5). Such a mind cannot long be employed upon spiritual things. Prickings of conscience, terrors of Hell, fears of death, may exert a temporary influence, but they do not last. Stony-ground may bring forth blades, yet for lack of root they quickly wither away (Matt. 13). A stone may be flung high into the air, but ultimately it falls back to the earth; so the natural man may for a time mount high in religious fervor, but sooner or later it shall be said of him, as it was of Israel, “their heart was not right with Him, neither were they stedfast in His covenant” (Ps. 78:37). Many seem to begin in the Spirit, but end in the flesh. Only where God has wrought in the soul, will the work last forever (Eccl. 3:14: Phil. 1:6).

As regeneration is indispensably necessary to a Gospel-state, so it is to a state of heavenly glory. It seems to be typified by the strength and freshness of the Israelites when they entered into Canaan. Not a decrepit and infirm person set foot in the promised land: none of those that came out of Egypt with an Egyptian nature, and desires for the garlic and onions thereof, with a suffering their old bondage, but dropped their carcasses in the wilderness; only the two spies who had encouraged them against the seeming difficulties. None that retain only the old man, born in the house of bondage; but only a new regenerate creature, shall enter into the heavenly Canaan. Heaven is the inheritance of the sanctified, not of the filthy: ‘that they may receive an inheritance among them which are sanctified through faith that is in Me’ (Acts 26:18). Upon Adam’s expulsion from paradise, a flaming sword was set to stop his reentering into that place of happiness. As Adam, in his forlorn state, could not possess it, we also, by what we have received from Adam, cannot expect a greater privilege than our root. The priest under the law could not enter into the sanctuary till he was purified, nor the people into the congregation: neither can any man have access into the Holiest till he be sprinkled by the blood of Jesus: Hebrews 10:22″ (S. Charnock).

Heaven is a prepared place for a prepared people. Said Christ, “I go to prepare a place for you” (John 14:2). For whom? For those who have, in heart, “forsaken all” to follow Him (Matt. 19:27). For those who love God (1 Cor. 2:9) love the things of God: they perceive the inestimable value and beauty of spiritual things. And they who really love spiritual things, deem no sacrifice too great to win them (Phil. 3:8). But in order to love spiritual things, the man himself must be made spiritual. The natural man may hear about them and have a correct idea of the doctrine of them, but he receives them not spiritually in the love of them (2 Thess. 2:10), and finds not his joy and happiness in them. But the renewed soul longs after them, not by constraint, but because God has won his heart. His confession is “Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee” (Ps. 73:25). God has become his chief good, His will his only rule, His glory his chief end. In such an one, the very inclinations of the soul have been changed.

The man himself must be changed before he is prepared for Heaven. Of the regenerate it is written, “giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12). None are “made meet” while they are unholy, for it is the inheritance of the saints; none are fitted for it while they are under the power of darkness, for it is an inheritance in light. Christ Himself ascended not to Heaven to take possession of His glory till after His resurrection from the dead, nor can we enter Heaven unless we have been resurrected from sin. “He that hath wrought (polished) us for the self-same thing (to be clothed with our Heavenly house) is God,” and the proof that He has done this is, the giving unto us “the earnest of the Spirit” (2 Cor. 5:5); and where the Spirit of the Lord is “there is liberty” (2 Cor. 3:17), liberty from the power of indwelling sin, as the verse which follows clearly shows.

“Blessed are the pure in heart: for they shall see God” (Matt. 5:8). To “see” God is to be introduced into the most intimate intercourse with Him. It is to have that “thick cloud” of our transgressions blotted out (Isa. 44:22), for it was our iniquities which separated between us and our God (Isa. 58:2). To “see” God, here has the force of enjoy, as in John 3:36. But for this enjoyment a “pure heart” is indispensable. Now the heart is purified by faith (Acts 15:9). for faith has to do with God. Thus, a “pure heart” is one that has its affections set upon things above, being attracted by “the beauty of holiness” (Ps. 17:15). But how could he enjoy God who cannot now endure the imperfect holiness of His children, but rails against it as unnecessary “strictness” or puritanical fanaticism? God’s face is only to be beheld in righteousness.

“Follow peace with all, and holiness, without which no man shall see the Lord” (Heb. 12:14). None can dwell with God and be eternally happy in His presence unless a radical change has been wrought in him, a change from sin to holiness. This change must be, like that introduced by the fail, one which reaches to the very roots of our beings, affecting the entire man: removing the darkness of our minds, awakening and then pacifying the conscience, spiritualizing our affections,, converting the will, reforming our whole life. And this great change must take place here on earth. The removal of the soul to Heaven is no substitute for regeneration. It is not the place which conveys likeness to God. When the angels fell. they were in Heaven, but the glory of God’s dwelling place did not restore them. Satan entered Heaven (Job 2:1), but he left it still unchanged. There must be a likeness to God wrought in the soul by the Spirit before it is fitted to enjoy Heaven.

“Flesh and blood cannot inherit the kingdom of God” (1 Cor. 15:50). If the body must be changed ere it can enter Heaven, how much more so the soul, for “there shall in no wise enter into it anything that defileth” (Rev. 21:27). And what is the supreme glory of Heaven? Is it freedom from toil and worry, sickness and sorrow, suffering and death? No: it is, that Heaven is the place where there is the full manifestation of Him who is “glorious in holiness”—that holiness which the wicked, while presumptuously hoping to go to Heaven, despise and hate here on earth. The inhabitants of Heaven are given a clear sight of the ineffable purity of God and are granted the most intimate communion with Him. But none are fitted for this unless their inner being (as well as outer lives) have undergone a radical, revolutionizing, supernatural change.

Can it be thought that Christ will prepare mansions of glory for those who refuse to receive Him into their hearts and give Him the first place in their lives down here? No, indeed; rather will He “laugh at their calamity and mock when their fear cometh” (Prov. 1:26). The instrument of the heart must be tuned here on earth to fit it to produce the melody of praise in Heaven. God has so linked together holiness and happiness (as He has sin and wretchedness) that they cannot be separated. Were it possible for an unregenerate soul to enter Heaven, it would find there no sanctuary from the lashings of conscience and the tormenting fire of God’s holiness. Many suppose that nothing but the merits of Christ are needed to qualify them for Heaven. But this is a great mistake. None receive remission of sins through the blood of Christ, who are not first “turned from the power of Satan unto God” (Acts 26:18). God subdues their iniquities whose sin He casts into the depths of the sea (Micah 7:19). Pardoning sins and purifying the heart are as inseparable as the blood and water which flowed from the Saviour’s side (John 19:34).

Our being renewed in the spirit of our mind and our putting on of the new man “which after God is created in righteousness and true holiness” (Eph. 4:23, 24), is as indispensable to a meetness for Heaven, as an having the righteousness of Christ imputed to us is for a title thereto. “A malefactor, by pardon, is in a capacity to come into the presence of a prince and serve him at his table, but he is not in the fitness till his noisome garments, full of vermin be taken off” (S. Charnock). It is both a fatal delusion and wicked presumption for one who is living to please self to imagine that his sins have been forgiven by God. It is “the washing of regeneration” which gives evidence of our being justified by grace (Titus 3:5-7). When Christ saves, He indwells (Gal. 2:20), and it is impossible for Him to reside in a heart which yet remains spiritually cold, hard, and lifeless. The supreme pattern of holiness cannot be a Patron of licentiousness.

Justification and sanctification are inseparable: where one is absolved from the guilt of sin, he is also delivered from the dominion of sin, but neither the one nor the other can be until the soul is regenerated. Just as Christ’s being made in the likeness of sin s flesh was indispensable for God to impute to Him His people’s sins (Rom. 8:3), so it is equally necessary for us to be made new creatures in Christ (2 Cor. 5:17) before we can be, legally. made the righteousness of God in Him (2 Cor. 5:21). The need of our being made “partakers of the Divine nature” (2 Pet. 1:4) is as real and as great as Christ’s taking part in human nature, ere He could save us (Heb. 2:14-17). “Except God be born, He cannot come into the kingdom of sin. Except a man be born again he cannot see the kingdom of righteousness. And Divine power—the power of the Holy Spirit, the plenipotentiary and executant of all the will of Godhead—achieves the incarnation of God and the regeneration of man. that the Son of God may be made sin, and the sons of God made righteous” (H. Martin).

How could one possibly enter a world of ineffable holiness who has spent all his time in sin, i.e., pleasing self? How could he possibly sing the song of the Lamb if his heart has never been tuned unto it? How could be endure to behold the awful majesty of God face to face, who never before so much as saw Him “through a glass darkly” by the eye of faith? And as it is excruciating torture for the eyes that have been long confined to dismal darkness, to suddenly gaze upon the bright -beams of the midday sun, so it will be when the unregenerate behold Him who is Light. Instead of welcoming such a sight “all kindreds of the earth shall wail because of Him” (Rev. 1:7); yea, so overwhelming will be their anguish, they will call to the mountains and rocks, “Fall on us. and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb” (Rev. 6:17). And, my reader, that will be your experience, unless God regenerates you!

When the Lord Jesus said “That which is born of the flesh is flesh” (John 3:6) He not only intimated that every man born into this world inherits a corrupt and fallen nature, and therefore is unfit for the kingdom of God; but also that this corrupt nature can never be anything else but corrupt, so that no culture can fit it for the kingdom of God. Its tendencies may be restricted, its manifestations modified by education and circumstances, but its sinful tendencies and affections are still there. A corrupt tree cannot bring forth good fruit, prune and trim it as you may. For good fruit, you must have a good tree or graft from one. Therefore did our Lord go on to say, “And that which is born of the Spirit is spirit.” This brings us to consider.

Chapter 2 – Its Nature

We have now arrived at the most difficult part of our subject. Necessarily so, for we are about to contemplate the workings of God. These are ever mysterious, and nothing whatever can be really known about them, save what He Himself has revealed thereon in His Word. In endeavoring to ponder what He has said on His work of regeneration two dangers need to be guarded against: first. limiting our thoughts to any isolated statement thereon or any single figure the Spirit has employed to describe it. Second, reasoning from what He has said by carnalizing the figures He has employed. When referring to spiritual things. God has used terms which were originally intended (by man) to express material objects, hence we need to be constantly on our guard against transferring to the former erroneous ideas carried over from the latter. From this we shall be preserved if we diligently compare all that has been said on each subject.

In treating of the nature of regeneration, much damage has been wrought, especially in recent years, by men confining their attention to a single figure, namely, that of the “new birth,” which is only one out of many expressions used in the Scriptures to denote that mighty and miraculous work of God within His people which fits them for communion with Him. Thus, in Colossians 1:12, 13 the same vital experience is spoken of as God’s having “made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.” Regeneration is the commencement of a new experience, which is so real and revolutionizing that the one who is the subject of this Divine begetting is spoken of as a “new creature”; “old things are passed away, behold, all things are become new” (2 Cor. 5:17). A new spiritual life has been imparted to the soul by God, so that the one receiving it is vitally implanted into Christ.

The nature of regeneration can, perhaps, be best perceived by comparing and contrasting it with what took place at the fall, for though the person who is renewed by the Spirit receives more than what Adam lost by his rebellion, yet, the one is, really, God’s answer to the former. Now it is most important that we should clearly recognize that no faculty was lost by man when he fell. When man was created, God gave unto him a spirit and soul and body, Thus, man was a tri-partite being When man fell, the Divine threat “In the day that thou eatest thereof, thou shalt surely die“was duly executed, and man died spiritually. But that does not mean that either his Spirit or soul, or any part thereof, ceased to be, for in Scripture “death” never signifies annihilation, but is a state of separation. The prodigal son was “dead” while he was in the far country (Luke 15:24), because he was separated from his father. “Alienated from the life of God” (Eph. 4:18) describes the fearful state of one who is unregenerated, so does “she that liveth in pleasure is dead while she liveth” (1 Tim 5:6), that which is dead spiritually is dead Godwards, while alive in sin the spirit and soul and body, each being active against God.

That which took place at the fall was not the destruction of either portion of man’s threefold being, but the vitiating or corrupting of them. And that, by the introduction of a new principle within him, namely, sin, which is more of a quality than a substance. But let it be stated very emphatically that a “nature” is not a concrete entity but rather that which characterizes and impels an entity or creature. It is the nature of gravitation to attract, it is the nature of the wind to blow, it is the nature of fire to burn. A “nature” is not a tangible thing, but a principle of operation, a power impelling to action. Thus, when we say that fallen man possesses a “sinful nature,” it must not be understood that something as substantial as his soul or spirit was added to his being, but instead, that the principle of evil entered into him, which polluted and defiled every part of his constitution, as frost entering fruit spoils it.

At the fall, man lost none of the faculties with which the Creator had originally endowed him, but he lost the power to use his faculties Godwards. All desire Godwards, all love for his Maker, and real knowledge of Him, was lost. Sin possessed him: sin as a principle of evil, as a power of operation, as a defiling influence, took complete charge of his spirit and soul and body, so that he became the “servant” or slave “of sin” (John 8:34). As such, man is no more capable of producing that which is good, spiritual, and acceptable to God, than frost can burn or fire freeze: “they that are in the flesh (remain in their natural and fallen condition) cannot please God” (Rom. 8:8). They have no power to do so, for all their faculties, every part of their being, is completely under the dominion of sin. So completely is fallen man beneath the power of sin and spiritual death, that the things of the Spirit of God are “foolishness” unto him, “neither can he know them” (1 Cor. 2:14).

Now that which takes place at regeneration is the reversing of what happened at the fall.. The one born again is, through Christ, and by the Spirit’s operation, restored to union and communion with God; the one who before was spiritually dead, is now spiritually alive: John 5:24. Just as spiritual death was brought about by the entrance into man’s, being of the principle of evil, so spiritual life is the introduction of a principle of holiness. God communicates a new principle, as real and as potent as sin, Divine grace is now imparted. A holy disposition is wrought in the soul. A new temper of spirit is bestowed upon the inner man. But no new faculties are created within him, rather are his original faculties enriched, ennobled, and empowered. Just as man did not become less than a threefold being when he fell, so he does not become more than a threefold being when he is renewed. Nor will he in Heaven itself: his spirit and soul and body will simply be glorified, i.e., completely delivered from every taint of sin, and perfectly conformed to the image of God’s Son.

At regeneration a new nature is imparted by God. But again we need to be closely on our guard lest we carnalize our conception of what is denoted by that expression. Much confusion has been caused through failure to recognize that it is a person, and not merely a “nature” which is born of the Spirit: “ye must be born again” (John 3:7), not merely something in you must be; “he which is born of God” (1 John 3:9). The same person who was spiritually dead-his whole being alienated from God-is now made spiritually alive: his whole being reconciled to God. This must be so, or otherwise there would be no preservation of the identity of the individual. It is the person, and not simply a nature which is born of God: “Of His own will begat He us” (James 1:18). It is a new birth of the individual himself, and not of something in him. The nature is never changed, but the person is-relatively, not absolutely.

The person of the regenerate man is essentially the same as the person of the unregenerate: each having a spirit, and soul and body. But just as in fallen man there is also a principle of evil which has corrupted every part of his threefold being, which “principle” is his “sinful nature” (so-called because it expresses his evil disposition and character as it is the “nature” of swine to be filthy), so when a person is born again another and new “principle” is introduced into his being, a new “nature” or disposition, a disposition which propels him Godwards. Thus, in both cases, “nature” is a quality rather than a substance. “That which is born of the Spirit is spirit” must not be conceived of as something substantial, distinct from the soul of the regenerate, like one portion of matter added to another; rather is it that which spiritualizes all his inward faculties, as the “flesh” had carnalized them.

Again; “that which is born of the Spirit is spirit” is to be carefully distinguished from that “spirit” which every man has in addition to his soul and body: (see Num. 16:22; Eccl. 12:7; Zech. 12:1). That which is born of the Spirit is not something tangible, but that which is spiritual and holy, and that is a quality rather than a substance. In proof of this compare the usage of the word “spirit” in these passages: in James 4:5 the inclination and disposition to envy is called “the spirit that dwelleth in us lusteth to envy.” In Luke 9:55 Christ said to His disciples, “ye know not what manner of spirit ye are of,” thereby signifying, ye are ignorant of what a fiery disposition is in your hearts. See also Numbers 5:14; Hosea 4:12, 2 Timothy 1:7. That which is born of the Spirit is a principle of spiritual life, which renovates all the faculties of the soul.

Some help upon this mysterious part of our subject is to be obtained by noting that in such passages as John 3:6, etc., “spirit” is contrasted from the “flesh.” Now it should scarcely need saying that “the flesh” is not a concrete entity, being quite distinct from the body. When the term “flesh” is used in a moral sense the reference is always to the corruption of fallen man’s nature. In Galatians 5:19-21 the “works of the flesh” are described, among them being “hatred” and “envying,” in connection with which the body (as distinguished from the mind) is not implicated-clear proof that the “flesh” and the “body” are not synonymous terms. In Galatians 5 the “flesh” is used to designate those evil tendencies and affections which result in the sins there mentioned. Thus, the “flesh” refers to the degenerate state of man’s spirit and soul and body, as the “spirit” refers to the regenerate state of the spirit and soul-the regeneration of the body being yet future.

The privative (darkness is the privative of light) or negative side of regeneration, is that Divine grace gives a mortal wound to indwelling sin. Sin is not then eradicated nor totally slain in the believer, but it is divested of its reigning power over his faculties. The Christian is no longer the helpless slave of sin, for he resists it, fights against it, and to speak of a helpless victim “fighting,” is a contradiction in terms. At the new birth sin receives its death-blow, though its dying struggles within us are yet powerful and acutely felt. Proof of what we have said is found in the fact that while sin’s solicitations were once agreeable to us, they are now hated. This aspect of regeneration is presented in Scripture under a variety of figures, such as the taking away of the heart of stone (Ezek. 36:26), the binding of the strong man (Matt. 12:29), etc. The absolute dominion of sin over us is destroyed by God (Rom. 6:14).

The positive side of regeneration is that Divine grace effects a complete change in the state of the soul, by infusing a principle of spiritual life, which renovates all its faculties. It is this which constitutes its subject a “new creature,” not in respect of his essence, but of his views, his desires, his aspirations, his habits. Regeneration or the new birth is the Divine communication of a powerful and revolutionizing principle in the soul and spirit, under the influence of which all their native faculties are exercised in a different manner from that in which they were formerly employed, and in this sense “old things are passed away; behold, all things are become new” (2 Cor. 5:17). His thoughts are “new,” the objects of his choice are “new,” his aims and motives are “new,” and thereby the whole of his external deportment is changed.

“By the grace of God I am what I am” (1 Cor. 15:10). The reference here is to subjective grace. There is an objective grace, inherent in God, which is His love, favour, goodwill for His elect. There is also a subjective grace which terminates on them, whereby a change is wrought in them. This is by the infusion of a principle of spiritual life, which is the spring of the Christian’s actions. This “principle” is called “a new heart” and a “new spirit” (Ezek. 36:26). It is a supernatural habit, residing in every faculty and power of the soul, as a principle of holy and spiritual operation. Some have spoken of this supernatural experience as a “change of heart.” If by this expression be meant that there is a change wrought in the fallen nature itself, as though that which is natural is transformed into that which is spiritual, as though that which was born of the flesh ceased to be “flesh,” and became that which is born of the Spirit, then, the term is to be rejected. But if by this expression be meant, an acknowledgement of the reality of the Divine work, which is wrought in those whom God regenerates, it is quite permissible.

When treating of regeneration under the figure of the new birth, some writers have introduced analogies from natural birth which Scripture by no means warrants, in fact disallows. Physical birth is the bringing forth into this world of a creature, a complete personality, which before conception had no existence whatsoever. But the one who is regenerated had a complete personality before he was born again. To this statement it may be objected, Not a spiritual personality What is meant by this? Spirit and matter are opposites, and we only create confusion if we speak or think of that which is spiritual as being something concrete. Regeneration is not the creating of a person which hitherto had no existence, but the renewing and restoring of a person whom sin had unfitted for communion with God, and this by the communication of a nature or principle of life, which gives a new and different bias to all his old faculties. It is altogether an erroneous view to regard a Christian as made up of two distinct personalities.

As “justification” describes the change in the Christian’s objective relationship to God, so “regeneration” denotes that intrinsic subjective change which is wrought in the inclinations and tendencies of their souls Godwards. This saving work of God within His people is likened unto a “birth” because it is the gateway into a new world, the beginning of an entirely new experience, and also because as the natural birth is an issuing from a place of darkness and confinement (the womb) into a state of light and liberty, so is the experience of the soul when the Spirit quickens us. But the very fact that this revolutionizing experience is also likened unto a resurrection (1 John 3:14) should deliver us from forming a one-sided conception of what is meant by the “new birth” and the “new creature,” for resurrection is not the absolute creation of a new body, but the restoration and glorification of the old body. Regeneration is also called a Divine “begetting” (1 Pet. 1:3), because the image or likeness of the Begetter is conveyed and stamped upon the soul. As the first Adam begat a son in his own image and likeness (Gen. 5:3), so the last Adam has an “image” (Rom. 8:29) to convey to His sons (Eph. 4:24; Col. 3:10).

It has often been said that in the Christian there are two distinct and diverse “natures,” namely, the “flesh” and the “spirit” (Gal. 5:17). This is true, yet care must be taken to avoid regarding these two “natures” as anything more than two principles of action. Thus in Romans 7:23 the two “natures” or “principles” in the Christian are spoken of as “I see another law in my members, warring against the law of my mind.” The flesh and the spirit in the believer must be conceived of as something very different from the “two natures” in the blessed person of our Redeemer, the God-man. Both the Deity and humanity were substantial entities in Him. Moreover, the “two natures” in the saint result in a necessary conflict (Gal. 5:17), whereas in Christ there was not only complete harmony, but one Lord.”

The faculties of the Christian’s soul remain the same in their essence, substance, and natural powers as before he was “renewed,” but these faculties are changed in their properties, qualities and inclinations. It may help us to obtain a clearer conception of this if we illustrate by a reference to the waters at Marah (Ex. 15:25, 26). Those “waters” were the same waters still, both before and after their cure. Of themselves in their own nature, they were “bitter,” so as the people could not drink of them; but in the casting of a tree into them, they were made sweet and useful. So too with the waters at Jericho (2 Kings 19:20, 21), which were cured by the casting of salt (emblem of grace, Col. 4:6) into them. In like manner the Christian’s affections continue the same as they were in their nature and essence, but they are cured or healed by grace, so that their properties, qualities and inclinations are “renewed” (Titus 3:5), the love of God now being shed abroad in the heart by the Holy Spirit (Rom. 5:5).

What man lost by the, fall was his original relation to God, which kept all his faculties and affections within proper exercise of that relation. At regeneration the Christian received a new life, which gave a new direction to his faculties, presenting new objects before them. Yet, let it be said emphatically, it is not merely the restoration of the life which Adam lost, but one of unspeakably higher relations: he received the life which the Son of God has in Himself, even “eternal life.” But the old personality still remains. This is clear from Romans 6:13, “but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.” The members of the same individual are now to serve a new Master.

Regeneration is that which alone fits a fallen creature to fulfill his one great and chief duty, namely, to glorify his Maker. This is to be the aim and the end in view in all that we do: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor. 10:31). It is the motive actuating us and the purpose before us which gives value to each action: “When thine eye (figure of the soul looking outward) is single (having only one object in view-the glory of God), the whole body is full of light; but when thine eye is evil, the body is full of darkness” (Luke 11:34). If the intention be evil, as it certainly is when the glory of God is not before us, there is nothing but “darkness,” sin, in the whole service.

Now fallen man has altogether departed from what ought to be his chief end, aim, or object, for instead of having before him the honour of God, himself is his chief concern; and instead of seeking to please God in all things, he lives only to please himself or his fellow-creatures. Even when, through religious training, the claims of God have been brought to his notice and pressed upon his attention, at best he only parcels out one part of his time, strength and substance to the One who gave him being and daily loadeth him with benefits, and another part for himself and the world. The natural man is utterly incapable of giving supreme respect unto God, until he becomes the recipient of a spiritual life. None will truly aim at the glory of God until they have an affection for Him. None will honour Him supremely whom they do not supremely love. And for this, the love of God must be shed abroad in the heart by the Holy Spirit (Rom. 5:5), and this only takes places at regeneration. Then it is, and not till then, that self is dethroned and God enthroned; then it is that the renewed creature is enabled to comply with God’s imperative call, “My son, give Me thine heart” (Prov. 23:26).

The salient elements which comprise the nature of regeneration may, perhaps, be summed up in these three words: impartation, renovation, subjugation. God communicates something to the one who is born again, namely, a principle of faith and obedience, a holy nature, eternal life. This though real, palpable, and potent, is nothing material or tangible, nothing added to our essence, substance or person. Again: God renews every faculty of the soul and spirit of the one born again, not perfectly and finally, for we are “renewed day by day” (2 Cor. 4:16). hut so as to enable those faculties to be exercised upon spiritual objects. Again; God subdues the power of sin indwelling the one born again. He does not eradicate it, but He dethrones it, so that it no longer has dominion over the heart. Instead of sin ruling the Christian, and that by his own willing subjection, it is resisted and hated.

Regeneration is not the improvement or purification of the “flesh,”which is that principle of evil still with the believer. The appetites and tendencies of the “flesh” are precisely the same after the new birth as they were before, only they no longer reign over him. For a time it may seem that the “flesh” is dead, yet in reality it is not so. Often its very stillness (as an army in ambush) is only awaiting its opportunity or a gathering up of its strength for a further attack. It is not long ere the renewed soul discovers that the “flesh” is yet very much alive, desiring to have its way. But grace will not suffer it to have its sway. On the one hand the Christian has to say, “For to will is present with me, but how to perform that which is good I find not” (Rom. 7:18). On the other hand, he is able to declare, “Christ liveth in me, and the life which 1 now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself “for me” (Gal. 2:20).

Some people find it very difficult to conceive of the same person bringing forth good works who before brought forth nothing but evil works, the more so when it be insisted upon that no new faculty is added to his being, that nothing substantial is either imparted or taken from his person. But if we rightly introduce the factor of God’s mighty power into the equation, then the difficulty disappears. We may not be able to explain, in fact we are not, how God’s power acts upon us, how He cleanses the unclean (Acts 10:15) and subdues the wolf so that it dwells with the lamb (Isa. 11:6), any more than we can thoroughly understand His working upon and within us without destroying our own personal agency; nevertheless, both Scripture and experience testify to each of these facts It may help us a little at this point if we contemplate the working of God s power in the natural realm.

In the natural realm every creature is not only entirely dependent upon its Maker for its continued existence, but also for the exercise of all its faculties, for “in Him we live, and move (Greek, ‘are moved’) and have our being” (Acts 17:28) Again; as the various parts of creation are linked together, and afford each other mutual support-as the heavens fertilize the earth, the earth supplies its inhabitants with food, its inhabitants propagate their kind, rear their offspring, and cooperate for the purpose of society-so also the whole system is supported, sustained and governed by the directing providence of God. The influences of providence, the manner in which they operate on the creature, are profoundly mysterious: on the one hand, they are not destructive of our rational nature, reducing us to mere irresponsible automatons: on the other hand they are all made completely subservient to the Divine purpose.

Now the operation of God’s power in regeneration is to be regarded as of the same kind with its operation in providence, although it be exercised with a different design. God’s energy is one, though it is distinguished by the objects on which, and the ends for which, it is exerted. It is the same power that creates as upholds in existence: the same power that forms a stone, and a sunbeam, the same power that gives vegetable life to a tree, animal life to a brute, and rational life to a man. In like manner, it is the same power that assists us in the natural exercise of our faculties, as it is which enables us to exercise those faculties in a spiritual manner. Hence “grace” as a principle of Divine operation in the spiritual realm, is the same power of God as “nature” is His process of operation in the natural world.

The grace of God in the application of redemption to the hearts of His people is indeed mighty as is evident from the effects produced. It is a change of the whole man: of his views, motives, inclinations and pursuits. Such a change no human means are able to accomplish. When the thoughtless are made to think, and to think with a seriousness and intensity which they never formerly did; when the careless are, in a moment, affected with a deep sense of their most important interests: when lips which are accustomed to blaspheme, learn to pray; when the proud are brought to assume the lowly attitude and language of the penitent; when those who were devoted to the world give evidence that the object of their desires and aims is a heavenly inheritance: and when this revolution. so wonderful has been affected by the simple Word of God, and by the very Word which the subject of this radical change had often heard unmoved, it is proof positive that a mighty influence has been exerted, and that that influence is nothing less than Divine-God’s people have been made willing in the day of His power (Ps. 110:3).

Many figures are used in Scripture, various expressions are employed by the Spirit, to describe the saving work of God within His people. In 2Peter 1:4 the regenerated are said to be “partakers of the Divine nature,” which does not mean of the very essence or being of God, for that can neither be divided nor communicated-in Heaven itself there will still be an immeasurable distance between the Creator and the creature, otherwise the finite would become infinite. No, to be “partakers of the Divine nature” is to be made the recipients of inherent grace, to have the lineaments of the Divine image stamped upon the soul: as the remainder of that verse shows. being “partakers of the Divine nature” is the antithesis of “the corruption that is in the world through lust.”

In 2Corinthians 3:18 this transforming miracle of God’s grace in His people is declared to be a “changing” into the image of Christ. The Greek word there for “change” is the one rendered “transfigured” in Matthew 17:2. At Christ’s transfiguration no new features were added to the Saviour’s face, but His whole countenance was irradiated by a new light; so in 2 Corinthians 4:6 regeneration is likened unto a “light” which God commands to shine in us-note the whole context of 2 Corinthians 3:18 is treating of the Spirit’s work by the Gospel. In Ephesians 2:10 this product of God’s grace is spoken of as His “workmanship,” and is said to be “created,” to show that He, and not roan, is the Author of it. In Galatians 4:19 this same work of God in the soul is termed Christ’s being “formed” in us-as the parents’ seed is formed or molded in the mother’s womb, the “likeness” of the parent being stamped upon it.

We cannot here attempt a full list of the numerous figures and expressions which the Holy Spirit has employed to set forth this saving work of God in the soul. In John 6:44 it is spoken of as a being “drawn” to Christ. In Acts 16:14 as the heart being “opened” by the Lord to receive His Truth. In Acts 26:18 as the opening of our eyes, a turning us from darkness unto light, and the power of Satan unto God. In 2 Corinthians 10:5 as the “casting down imaginations. and every high thing that exalteth itself against the know1edge of God, and bringing into captivity every thought to the obedience of Christ.” In Ephesians 5:8 as being “light in the Lord.” In 2 Thessalonians 2:13 it is designated the “sanctification of the Spirit.” In Hebrews 8:10 as God’s putting His laws into our mind and writing them on our heart-contrast the figure in Jeremiah 17:1! Thus it should be most apparent that we lose much by limiting our attention to one figure of it. All we have given, and still others not mentioned, need to be taken into consideration if we are to obtain anything approaching an adequate conception of the nature of that miracle of grace which is wrought in the soul and spirit of the elect, enabling them to henceforth live unto God.

As man was changed in Adam from what he was by a state of creation, so man must be changed in Christ from what he is by a state of corruption. This change which fits him for communion with God, is a Divine work wrought in the inclinations of the soul. It is a being renewed in the spirit of our minds (Eph. 4:23). It is the infusion of a principle of holiness into all the faculties of our inner being. It is the spiritual renovation of our very persons, which will yet be consummated by the regeneration of our bodies. The whole soul is renewed, according to the image of God in knowledge, holiness and righteousness. A new light shines into the mind, a new power moves the will, a new object attracts the affections. The individual Is the same, and yet not the same. How different the landscape when the sun is shining, than when the darkness of a moonless night is upon it-the same landscape, and yet not the same. How different the condition of him who is restored to health and vigor after having been brought very low by sickness; yet it is the same person.

The very fact that the Holy Spirit has employed the figures of “begetting” and “birth” to the saving work of God in the soul, intimates that the reference is only to the initial experience of Divine grace: “He which hath begun a good work in you” (Phil. 1:6). As an infant has all the parts of a man, yet none of them come to maturity, so regeneration gives a perfection of parts, which yet have need to be developed. A new life has been received, but there needs to be growth of it: “grow in grace” (2 Pet. 3:18). As God was the Giver of this life, He only can feed and strengthen it. Thus, Titus 3:5 speaks of “the renewing” and not the “renewal” of the Holy Spirit. But it is our responsibility and bounden duty to use the Divinely-appointed means of grace which promote spiritual growth: “desire the sincere milk of the Word that ye may grow thereby” (1 Pet. 2:2); as it is our obligation to constantly avoid everything which would hinder our spiritual prosperity: “Make not provision for the flesh to the lusts” (Rom. 13:14), and cf. Matthew 5:29, 30; 2 Corinthians 7:1.

God’s consummating of the initial work which we experience at the new birth, and which He renews throughout the course of our earthly lives, only takes place at the second coming of our Saviour, when we shall be perfectly and eternally conformed to His image, both inwardly and outwardly. First, regeneration; then our gradual sanctification; finally our glorification. But between the new birth and glorification, while we are left down here, the Christian has both the “flesh” and the “spirit,” both a principle of sin and a principle of holiness, operating within him, the one opposing the other: see Galatians 5:16, 17. Hence his inward experience is such as that which is described in Romans 7:7-25. As life is opposed to death, purity to impurity, spirituality to carnality, so is now felt and experienced within the soul a severe conflict between sin and grace. This conflict is perpetual, as the “flesh” and “spirit” strive for mastery. From hence proceeds the absolute necessity of the Christian being sober, and to “watch unto prayer.”

Finally, let it be pointed out that the principle of life and obedience (the “new nature”) which is received at regeneration, is not able to preserve the soul from sins, nevertheless, there is full provision for continual supplies of grace made for it and all its wants in the Lord Jesus Christ. There are treasures of relief in Him, whereunto the soul may at any time repair and find necessary succour against every incursion of sin. This new principle of holiness may say to the believer’s soul, as David did unto Abiathar when he fled from Doeg: “Abide thou with me, fear not; for he that seeketh my life seeketh thy life; but with me thou shalt be in safeguard” (1 Sam. 22:23). Sin is the enemy of the new nature as truly as it is of the Christian’s soul, and his only safety lies in heeding the requests of that new nature, and calling upon Christ for enablement. Thus we are exhorted in Hebrews 4:16, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

If it ever be a time of need with the soul, it is so when it is under the assaults of provoking sins, when the “flesh” is lusting against the “spirit.” But at that very time there is suitable and seasonable help in Christ for succour and relief. The new nature begs, with sighs and groans, for the believer to apply to Christ. To neglect Him, with all His provision of grace, whilst He stands calling on us, “Open to Me . . . for My head is filled with dew and My locks with the drops of the night” (Song of Sol. 5:2), is to despise the sighing of the poor prisoner, the new nature, which sin is seeking to destroy, and cannot but be a high provocation against the Lord.

At the beginning, God entrusted Adam and Eve with a stock of grace in themselves, but they cast it away, and themselves into the utmost misery thereby. That His children might not perish a second time, God, instead of imparting to them personally the power to overcome s-in and Satan, has laid up their portion in Another, a safe Treasurer; in Christ are their lives and comforts secured (Col. 3:3). And how must Christ regard us, if instead of applying to Him for relief, we allow sin to distress our conscience, destroy our peace, and mar our communion? Such is not a sin of infirmity which cannot be avoided, but a grievous affront of Christ. The means of preservation from it is to hand. Christ is always accessible. He is ever ready to “succour them that are tempted” (Heb. 2: 18). O to betake ourselves to Him more and more, day by day, for everything. Then shall each one find “I can do all things through Christ which strengtheneth me” (Phil. 4:13).

All men are by nature the children of wrath, and do belong unto the world, which is the kingdom of Satan (1 John 5:19), and are under the power of darkness. In this state men are not the subjects of Christ’s kingdom, and have no meetness for Heaven. From this terrible state they are unable to deliver themselves, being “without strength” (Rom. 5:6). Out of this state God’s elect are supernaturally “called” (1 Pet. 2:9), which call effectually delivers them from the power of Satan and translates them into the kingdom of God’s dear Son (Col. 1:13). This Divine “call,” or work of grace. is variously denominated in Scripture: sometimes by “regeneration” (Titus 3:5), or the new birth, sometimes by illumination (2Cor. 4:6), by transformation (2 Cor. 3:18), by spiritual resurrection (John 5:24). This inward and invincible call is attended with justification and adoption (Rom. 8:30; Eph. 1:5), and is carried on by sanctification in holiness. This leads us to consider:

Chapter 3 – Its Effects

“The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit” (John 3:8). Though the wind be imperious in its action, man being unable to regulate it; though it be mysterious in its nature man knowing nothing of the cause which controls it; yet its presence is unmistakable, its effects are plainly evidenced: so it is with every one that is born of the Spirit. His secret but powerful operations lie beyond the reach of our understanding. Why God has ordained that the Spirit should quicken this person and not that, we know not, but the transforming results of His working are plain and palpable. What there are, we shall now endeavor to describe.

1. The illumination of the understanding. As it was in the old creation, so it is in connection with the new. “In the beginning God created the heaven and the earth” (Gen. 1:1). That was the original creation. Then came degeneration: “And the earth became without form and void (a desolate waste) and darkness was upon the face of the deep.” Next came restoration: “And the Spirit of God moved upon the face of the waters, and God said, Let there be light: and there was light.” So it is when God begins to restore fallen man: “For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor. 4:6).

The Divine illumination which the mind receives at the new birth is not by means of dreams or visions, nor does it consist in the revelation of things to the soul which have not been made known in the Scriptures. Not so, the only means or instrument which the Holy Spirit employs is the written Word: “The entrance of Thy words giveth light; it giveth understanding unto the simple” (Ps. 119:130). Hitherto, God’s Word may have been read attentively, and much of its teaching intellectually apprehended; but because there was a “vail” upon the heart (2 Cor. 3:15) and so no spiritual discernment (1 Cor. 2:14), the reader was not inwardly affected thereby. But now the Spirit removes the vail, opens the heart to receive the Word (Acts 16:14), and powerfully applies to the mind and conscience some portion of it. The result is that, the one renewed is able to say “One thing 1 know, that, whereas I was blind, now I see” (John 9:25). To particularize:

The sinner is now enlightened in the knowledge of his own terrible condition. He may, before this, have received much scriptural instruction, subscribed to a sound creed, and believed intellectually in “the total depravity of man”; but now the solemn declarations of God’s Word concerning the state of the fallen creature are brought home in piercing power to his own soul. No longer does he compare himself with his fellows, but measures himself by the rule of God. He now discovers that he is unclean, that his heart is “desperately wicked,” and that he is altogether unfit for the presence of the thrice holy God. He is powerfully convicted of his own awful sins, feels that they are more in number than the hairs of his head, and that they are high provocations against Heaven, which call for Divine judgment on him. He now realizes that there is “no soundness” (Isa. 1:6) in him, and that all his best performances are only as “filthy rags” (Isa. 64:6), and that he is deserving of nought but the everlasting burnings.

By the spiritual light which God communicates in regeneration the soul now perceives the infinite demerits of sin, that its “wages” can be nothing less than eternal death, or the loss of Divine favor and a dreadful suffering under the wrath of God. The equity of God’s law and the fact that sin righteously calls for such punishment is humbly acknowledged. Thus his mouth is “stopped” and he confesses himself to be guilty before God, and justly liable to His awful vengeance, both for the plague of his own heart and his numerous transgressions. He now realizes that his whole life has been lived in utter independence of God, having had no respect for His glory, no concern whether he pleased or displeased Him. He now perceives the exceeding sinfulness of sin, its awful malignity, as being in its nature contrary to the law of God. How to escape the due reward of his iniquity, he knows not. “What must I do to be saved?” is his agonizing cry. He is convinced of the absolute impossibility of contributing anything to his deliverance. He no longer has any confidence in the flesh; he has been brought to the end of himself.

By means of this illumination the renewed soul, under the guidance of the Spirit through the Word, now perceives how well-suited is Christ to such a poor, worthless wretch as he feels himself to be. The prospect of obtaining deliverance from the wrath to come through the victorious life and death of the Lord Jesus, keeps his soul from being overwhelmed with grief and from sinking into complete despondency because of the sight of his sins. As the Spirit presents to him the infinite merits of Christ’s obedience and righteousness, His tender compassion for sinners, His power to save, desires for an interest in Christ now possesses his heart, and he is resolved to look for salvation in no other. Under the benign influences of the Holy Spirit, the soul is drawn by some such words as, “Come unto Me all ye that labor and are heavily laden, and if will give you rest,” or “him that cometh unto Me I will in no wise cast out,” and he is led to apply to Him for pardon, cleansing, peace, righteousness, strength.

Other acts besides turning unto Christ flow from this new principle received at regeneration, such as repentance, which is a godly sorrow for sin, an abhorring of it as sin, and an earnest desire to forsake and be completely delivered from its pollution. In the light of God, the renewed soul now perceives the utter vanity of the world, and the worthlessness of these paltry toys and perishing trifles which the godless strive so hard to acquire. He has been awakened from the dream-sleep of death, and things are now seen in their true nature. Time is precious and not to be frittered away. God in His awesome Majesty is an object to be feared. His law is accepted as holy, just and good. All of these perceptions and actions are included in that holiness without which no man shall see the Lord. In some these actions are more vigorous than in others, and consequently, are more perceptible to a man’s self. But the fruits of them are visible to others in external acts.

2. The elevation of the heart. Rightly does the Lord claim the first place: “he that loveth father or mother more than Me is not worthy of Me” (Matt. 10:37). “My son, give Me thine heart” (Prov. 23:26) expresses God’s claim: they “first gave their own selves to the Lord” (2 Cor. 8:5) declares the response of the regenerate. But it is not until they are born again that any are spiritually capacitated to do this, for by nature men are “lovers of their own selves” and “lovers of pleasure more than lovers of God” (2 Tim. 3:2, 4). When a sinner is renewed, his affections are taken off his idols and fixed on the Lord (1 Thess. 1:9). Hence it is written “with the heart (the affections) man believeth unto righteousness” (Rom. 10:10). And hence, also, it is written, “if any man love not the Lord Jesus Christ let him be accursed” (1 Cor. 16:22).

“And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart” (Deut. 30:6). The “circumcising” of the heart is the “renewing” of it, severing its love from all illicit objects. None can truly love God supremely till this miracle of grace has been wrought within him. Then it is that the affections are refined and directed to their proper objects. He who once was despised by the soul, is now beheld as the “altogether lovely” One. He who was hated (John 15:18), is now loved above all others. “Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee” (Ps. 73:25) is now their joyous confession.

The love of God has become the governing principle of the life (2Cor. 5:13). What before was a drudgery is now a delight. The praise of man is no longer the motive which stimulates action; the approbation of the Saviour is the Christian’s highest concern. Gratitude moves a hearty compliance with His will. “How precious also are Thy thoughts unto me, O God” (Ps.139:17) is now his language. And again, “the desire of our soul is to Thy name, and to the remembrance of Thee. With my soul have I desired Thee in the night; yea, with my spirit within me will I seek Thee early” (Isa. 26:8, 9). So too the heart is drawn out to all the members of His family, no matter what their nationality, social position, or church-connection: “We know that we have passed from death unto life, because we love the brethren” (1 John 3:14).

3. The emancipation of the will. By nature, the will of fallen man is free in only one direction: away from God. Sin has enslaved the will, therefore do we need to be “made free” (John 8:36). The two states are contrasted in Romans 6: “free from righteousness” (v. 20), when dead in sin; “free from sin” (v. 18), now that we are alive unto God. At the new birth the will is liberated from the “bondage of corruption” (Rom. 8:21 and cf. 2 Pet. 2:19) and rendered conformable to the will of God (Ps. 119:97). In our degenerate state the will was naturally rebellious, and its practical language was, “Who is the Lord, that I should obey Him?” (Ex. 5:2). But the Father promised the Son, “Thy people shall be willing in the day of Thy power” (Ps. 110:3), and this is accomplished when God “worketh in us both to will and to do of His good pleasure” (Phil. 2:13 and cf. Heb. 13:21).

“A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall seek My judgments, and do them” (Ezek. 36:26, 27). This is a new covenant promise (Heb. 8:10), and is made good in each renewed soul. The will is so emancipated from the power of indwelling sin as to be enabled to answer to the Divine commands according to the tenor of the new covenant. The regenerated freely consent to and gladly choose to walk in subjection to Christ, being anxious now to obey Him in all things. His authority is their only rule, His love the constraining power: “If a man love Me, he will keep My words” (John 14:23).

4. The rectification of the conduct. A tree is known by its fruits. Faith is evidenced by works. The principle of holiness manifests itself in a godly walk. “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him” (1 John 2:29).The deepest longing of every child of God is to please his heavenly Father in all things, and though this longing is never fully realized in this life-“Not as though I had already attained, either were already perfect” (Phil. 3:12)-nevertheless he continues “reaching forth unto those things which are before.”

“Ye have obeyed from the heart that form of doctrine whereto ye were delivered” (Rom. 6:17 mar.). The Greek word for “form” here signifies “mold.” Observe how this figure also presupposes the same faculties after the new birth as before. Metal which is molded remains the same metal it was previously, only the fashion or form of it is altered. That metal which before was a dish, is now turned into a cup, and thus a new name is given to it: cf. Revelation 3:12. By regeneration the faculties of the soul are made suitable to God and His precepts, just as the mould and the thing molded fit one another. As before the heart was at enmity against every commandment, it is now molded to them. Does God say, “Fear Me,” the renewed heart answers, “I desire to fear Thy name” (Neh. 1:11). Does God say, “Remember the sabbath day to keep it holy,” the heart answers, “the sabbath is my delight” (Isa. 58:13). Does God say, “love one another,” the new creature finds an instinct begotten within him to do so, so that real Christians are said to be “taught of God to love one another” (1 Thess. 4:9).

A change will take place in the deportment of the most moral unconverted man as soon as he is born from above. Not only will he be far less eager in his pursuit of the world, more scrupulous in the selection of his company, more cautious in avoiding the occasions to sin and the appearance of evil, but he realizes that the holy eye of God is ever upon him, marking not only his actions, but weighing his motives. He now bears the sacred name of Christ, and his deepest concern is to be kept from everything which would bring reproach upon it. His aim is to let his light so shine before men that they may see his good works and glorify his Father which is in Heaven. That which occasions him the deepest distress is not the sneers and taunts of the ungodly. but that he fails to measure up to the standard God has set before him and the conformity to it after which he so much yearns. Though Divine grace may preserve him from outward falls, yet he is painfully conscious of many sins within: the risings of unbelief, the swellings of pride, the oppositions of the “flesh” to the desires of the “spirit.” These occasion him deep exercises of heart and lead to humble and sorrowful confessions unto God.

It is of great importance that the Christian should have clear and scriptural views of what he is both as the subject of sin and of grace. Though the regenerate are delivered from the absolute dominion of sin (Rom. 6:14), yet the principle of sin, the “flesh” is not eradicated. This is clear from Romans 6:12, “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof”: that exhortation would be meaningless if there were no indwelling sin seeking to reign, and no lusts demanding obedience. Yet this is far from saying that a Christian must go on in a course of sinning: “Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God” (1 John 3:9), the reference there being to the regular practice and habit of sinning. Nevertheless, prayerful heed needs to be constantly paid to this word, “Awake to righteousness, and sin not” (1 Cor. 15:34).

The experiences of Paul, both as a subject of sin and of grace, are recorded in Romans 7. A careful reading of verses 14-24 reveals the fact that grace had neither removed nor purified the “flesh” in him. And as the Christian today compares his own inner conflicts, he finds that Romans 7 describes them most accurately and faithfully. He discovers that in his “flesh” is no good thing and he cries “O wretched man that I am.” Though he longs for fuller conformity to the image of Christ, though he hungers and thirsts after righteousness, though he is under the influence and reign of grace, and though he enjoys real fellowship with God, yet, at seasons (some more acutely felt than others) he feels that though with the mind he serves the law of God, yet with the flesh the law of sin. Yea, every experience of reading the Word, prayer, meditation, proves to him that he is, in his fallen nature, “carnal, sold under sin,” and that when he would do good, evil is present with him. This is a matter of great grief to him, and causes him to “groan” (Rom. 8:23) and yearn the more for release from this body of death.

But ought not the Christian to “grow in grace?” Yes, indeed. Yet let it be said emphatically that growing “in grace” most certainly does not mean an increasing satisfaction with myself. No, it is the very opposite. The more I walk in the light of God, the more plainly can I see the wiliness of the “flesh” within me, and there will be an ever-deepening abhorrence of what I am by nature. “For to will is present with me, but how to perform that which is good I find not” (Rom. 7:18) is not the confession of an unbeliever, nor even of a babe in Christ, but of the most enlightened saint. The only relief from this distressing discovery and the only peace for the renewed heart is to look away from self to Christ and His perfect work for us. Faith empties of all self-complacency and gives an exalted estimate of God in Christ.

A growth “in grace” is defined, in part by the words that immediately follow: “and in the knowledge of our Lord and Saviour Jesus Christ” (2Pet. 3:18). It is the growing realization of the perfect suitability of Christ to a poor sinner, the deepening conviction of his fitness to be the Saviour of such a vile wretch as the Spirit daily shows me I am. It is the apprehension of how much .1 need His precious- blood to cleanse me, His righteousness to clothe me, His arm to support me, His advocacy to answer for me on High, His grace to deliver me from all my enemies both inward and outward. It is the Spirit revealing to me that there is in Christ everything that I need both for earth and Heaven, time and eternity. Thus, growing in grace is an increasing living outside of myself, living upon Christ. It is a looking to Him for the supply of every need.

The more the heart is occupied with Christ, the more the mind is stayed upon Him by trusting in Him (Isa. 26:3), the more will faith, hope, love, patience, meekness, and all spiritual graces be strengthened and drawn forth into exercise and act to the glory of God. The manifestation of growth in grace and in the knowledge of Christ is another thing. The actual process of growing is not perceptible either in the natural or in the spiritual sphere; but the results of it are-mainly so to others. There are definite seasons of growth, and generally the Christian’s spiritual graces are growing the most while the soul is in distress through manifold temptations, mourning on account of indwelling sin. It is when we are enjoying God and are in conscious communion with Him, feasting upon the perfections of Christ, that the fruits of the Spirit in us are ripened. The chief evidences of spiritual growth in the Christian are a deepening hatred of sin and loathing of self, a higher valuation of spiritual things, and yearning after them, a fuller recognition of our deep need and dependency on God to supply it.

Regeneration is substantially the same in all who are the subjects of it: there is a spiritual transformation, the conforming of the soul unto the image of God: “that which is born of the Spirit is spirit” (John 3:6). But although every regenerated person is a new creature, has received a principle of faith and holiness which acts on every faculty of his being, and is indwelt and led by the Holy Spirit, yet God does not communicate the same measure of grace (Rom. 12:3; 2Cor. 10:13; Eph. 4:16) or the same number of talents to all alike. God’s children differ from each other as children do at their natural birth, some of whom are more lively and vigorous than others. God, according to His sovereign pleasure, gives to some a fuller knowledge, to others stronger faith, to others warmer affections-natural temperament has much to do with the form and color which the manifestation of the “spirit” takes through us. But there is no difference in their state: the same work has been performed in all, which radically differentiates them from worldlings.

“Do ye not know that the saints shall judge the world?” (1 Cor. 6:2). Does not this clearly denote, yea, require, that the “saints” shall exercise a distinguishing holiness and live quite otherwise than the world? Could one who now takes the Lord’s name in vain be righteously appointed to sit in judgment upon those who profane it? Could one who lives to please self be a fit person to judge those who have loved pleasure more than God? Could one who has despised and ridiculed ‘puritanic strictness of living,’ sit with Christ as a judge on those who lived in rebellion against Him? Never: instead of being the judges of others, all such will find themselves condemned and executed as malefactors in that Day.

“The Lord will give grace and glory: no good thing will He withhold from them that walk uprightly” (Ps. 84:11). “Grace and glory” are inseparably connected: they differ not in nature, but in degree. “Grace” is glory begun; “glory” is grace elevated to the acme of perfection. 1 John 3:2 tells us that the saints shall be “like Him,” and this, because they will “see Him as He is.” The immediate vision of the Lord of glory will be a transforming one, the bright reflections of God’s purity and holiness cast upon the glorified will make them perfectly holy and blessed. But this resemblance to God, His saints do here, in measure, bear upon them: there are some outlines, some lineaments of God’s image stamped upon them, and this too is through beholding Him. True, it is (comparatively speaking) through a glass darkly, yet “beholding” we “are changed into the same image from glory to glory (from one degree of it to another) as by the Spirit of the Lord” (2 Cor. 3:18).

In conclusion, let both writer and reader test and search himself in the presence of God, by these questions. How stands my heart affected toward sin? Is there a deep humiliation and godly sorrow after I have yielded thereto? Is there a genuine detestation of it? Is my conscience tender, so that my peace is disturbed by what the world calls “trifling faults” and “little things?” Am I humbled when conscious of the risings of pride and self-will? Do I loathe my inward corruption? What engages my mind in sea sons of recreation? Are my affections dead toward the world an alive toward God? Do I find spiritual exercises pleasant and joyous or irksome and burdensome? Can I truthfully say, “How sweet are Thy words unto my taste! yea, sweeter than honey to my mouth (Ps. 119:103)? Is communion with God my highest joy? Is the glory of God dearer to me than all the world contains?

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Anxiety – Arthur W. Pink

October 30, 2011 Comments off

“Be anxious for nothing” (Phil. 4:6).

Worring is as definitely forbidden as theft. This needs to be carefully pondered and definitely realized by us, so that we do not excuse it as an innocent “infirmity.” The more we are convicted of the sinfulness of anxiety, the sooner are we likely to perceive that it is most dishonoring to God, and “strive against” it (Heb. 12:4). But how are we to “strive against” it? First, by begging the Holy Spirit to grant us a deeper conviction of its enormity. Second, by making it a subject of special and earnest prayer, that we may be delivered from this evil. Third, by watching its beginning, and as soon as we are conscious of harassment of mind, as soon as we detect the unbelieving thought, lift up our heart to God and ask Him for deliverance from it.

The best antidote for anxiety is frequent meditation upon God’s goodness, power and sufficiency. When the saint can confidently realize “The Lord is My Shepherd,” he must draw the conclusion, “I shall not want!” Immediately following our exhortation is, “but in everything by prayer and supplication, with thanksgiving, let your request be made known unto God.” Nothing is too big and nothing is too little to spread before and cast upon the Lord. The “with thanksgiving” is most important, yet it is the point at which we most fail. It means that before we receive God’s answer, we thank Him for the same: it is the confidence of the child expecting his Father to be gracious.

“Therefore I say unto you, Take no thought (anxious concern) for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” “But seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you.” (Matt. 6:25,33)

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The Nature and Basis of Assurance – A.W. Pink

January 9, 2011 Comments off

At the commencement of Matthew 5 we find the Lord Jesus pronouncing blessed a certain class of people. They are not named as “believers” or saints,” but instead are described by their characters; and it is only by comparing ourselves and others with the description that the Lord Jesus there gave, that we are enabled to identify such. First, He said, “Blessed are the poor in spirit.” To be “poor in spirit” is to have a feeling sense that in me, that is, in my flesh, “there dwelleth no good thing” (Rom. 7:18). It is the realization that I am utterly destitute of anything and everything which could commend me favorably to God’s notice. It is to recognize that I am a spiritual bankrupt. It is the consciousness, even now (not years ago, when I was first awakened), that I am without strength and wisdom, and that I am a helpless creature, completely dependent upon the grace and mercy of God. To be “poor in spirit” is the opposite of Laodiceanism, which consists of self-complacency and self-sufficiency, imagining I am “rich, and in need of nothing.”

“Blessed are they that mourn.” It is one thing to believe the theory that I am spiritually a poverty-stricken pauper, it is quite another to have an acute sense of it in my soul. Where the latter exists, there are deep exercises of heart, which evoke the bitter cry, “my leanness, my leanness, woe unto me!” (Isa. 24:16). There is deep anguish that there is so little growth in grace, so little fruit to God’s glory, such a wretched return made for His abounding goodness unto me. This is accompanied by an ever-deepening discovery of the depths of corruption which is still within me. The soul finds that when it would do good, evil is present with him (Rom. 7:21). It is grieved by the motions of unbelief, the swellings of pride, the surging of rebellion against God. Instead of peace, there is war within; instead of realizing his holy aspirations, the blessed one is daily defeated; until the stricken heart cries out, “O wretched man that I am! who shall deliver me from the body of this death?” (Rom. 7:24).

“Blessed are the meek.” Meekness is yieldedness. It is the opposite of self-will. Meekness is pliability and meltedness of heart, which makes me submissive and responsive to God’s will. Now observe, dear reader, these first three marks of the “blessed” consist not in outward actions, but of inward graces; not in showy deeds, but in states of soul. Note too that they are far from being characteristics which will render their possessor pleasing and popular to the world. He who feels himself to be a spiritual pauper will not be welcomed by the wealthy Laodiceans. He who daily mourns for his leanness, his barrenness, his sinfulness, will not be courted by the self-righteous. He who is truly meek will not be sought after by the self-assertive. No, he will be scorned by the Pharisees and looked upon with contempt by those who boast they are “out of Romans 7 and living in Romans 8.” These lovely graces, which are of great price in the sight of God, are despised by the bloated professors of the day…

He who is really honest with himself and has had his eyes opened in some degree to see the awful sinfulness of self, and who is becoming more and more acquainted with that sink of iniquity, that mass of corruption which still indwells him, often feels that sin more completely rules him now than ever it did before. When he longs to trust God with all his heart, unbelief seems to paralyze him. When he wishes to be completely surrendered to God’s blessed will, murmurings and rebellion surge within him. When he would spend an hour in meditating on the things of God, evil imaginations harass him. When he desires to be more humble, pride seeks to fill him. When he would pray, his mind wanders. The more he fights against these sins, the further off victory seems to be. To him it appears that sin is very much the master of him, and Satan tells him that his profession is vain. What shall we say to such a dear soul who is deeply exercised over this problem? Two things.

First, the very fact that you are conscious of these sins and are so much concerned over your failure to overcome them, is a healthy sign. It is the blind who cannot see; it is the dead who feel not—true alike naturally and spiritually. Only they who have been quickened into newness of life are capable of real sorrow for sin. Moreover, such experiences as we have mentioned above evidence a spiritual growth: a growth in the knowledge of self. As the wise man tells us, “he that increaseth knowledge increaseth sorrow” (Eccl. 1:18). In God’s light we see light (Ps. 36:9). The more the Holy Spirit reveals to me the high claims of God’s holiness, the more I discover how far short I come of meeting them. Let the midday sun shine into a darkened room, and dust and dirt which before were invisible are now plainly seen. So with the Christian: the more the light of God enters his heart, the more he discovers the spiritual filth which dwells there. Beloved brother, or sister, it is not that you are becoming more sinful, but that God is now giving you a clearer and fuller sight of your sinfulness. Praise Him for it, for the eyes of the vast majority of your fellows (religionists included) are blind, and cannot see what so distresses you!

Second, side by side with sin in your heart is grace. There is a new and holy nature within the Christian as well as the old and unholy one. Grace is active within you, as well as sin. The new nature is influencing your conduct as well as the old. Why is it that you so desire to be conformed to the image of Christ, to trust Him fully, love Him fervently, and serve Him diligently? These longings proceed not from the flesh. No, my distressed brother or sister, sin is not your complete master; if it were, all aspirations, prayers, and strivings after holiness would be banished from your heart. There are “as it were the company of two armies” (Song of Sol. 6:13) fighting to gain control of the Christian. As it was with our mother Rebekah—”the children struggled together within her” (Gen. 25:22)—so it is with us. But the very “struggle” shows that the issue is not yet decided: had sin conquered, the soul would no longer be able to resist. The conqueror disarms his enemy so that he can no longer fight back. The very fact that you are still “fighting” proves that sin has not vanquished you! It may seem to you that it soon will: but the issue is not in doubt—Christ will yet save you from the very presence of sin.

Having sought in the above paragraphs to heed the injunction found in Hebrews 12:12, 13 to “lift up the hands which hang down, and the feeble knees,” and to make “straight paths” for the feet of God’s little ones, “lest that which is lame be turned out of the way,” let us again direct our attention unto those who “have not a doubt” of their acceptance in Christ, and perhaps feel no personal need for what has been said above. The Lord declared that a tree is known by its fruits, so there cannot be anything wrong in examining the tree of our heart, to ascertain what kind of “fruit” it is now bringing forth, and discover whether it be such as may proceed from mere nature, or that which can only issue from indwelling grace. It may at once be objected, But nothing spiritual can issue from ourselves. From our natural selves, No; but from a regenerated person, Yes. But how can an evil tree ever be any different? Christ said, “Make the tree good, and his fruit good” (Matt. 12:33). This is typed out by engrafting a new slip on an old stock…

In considering the basis of the Christian’s assurance we must distinguish sharply between the ground of his acceptance before God, and his own knowledge that he is accepted by Him. Nothing but the righteousness of Christ-wrought out by Him in His virtuous life and vicarious death—can give any sinner a perfect legal standing before the thrice holy God. And nothing but the communication of a new nature, a supernatural work of grace within, can furnish proof that the righteousness of Christ has been placed to my account. Whom God legally saves, he experimentally saves; whom He justifies, them He also sanctifies. Where the righteousness of Christ is imputed to an individual, a principle of holiness is imparted to him; the former can only be ascertained by the latter. It is impossible to obtain a scriptural knowledge that the merits of Christ’s finished work are reckoned to my account, except by proving that the efficacy of the Holy Spirit’s work is evident in my soul.

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