One special object of the attacks of Satan in the present day, is the truth of the quickening operations of God, the Holy Ghost. I refer not to the doctrine of His indwelling, and sovereign rule and authority in the body the church; though, of course, the distinctly seeing the latter is a great preservative against what would undermine, or deny the former doctrine. Still, it is well for saints to be fortified with the direct testimony of scripture against error, by which Satan is really working; though, as to ourselves, no danger with regard to it may seem to be immediately impending. Even if we were individually safe, charity to others would lead us to search the word for that whereby error, in which many are entangled, may be met. And as to ourselves, a very small amount of observation would satisfy us that usually saints are preserved from error by the blessing of God on the truth which has already got a place in their souls, rather than delivered from the entanglements of error by truth newly presented to the soul. He, to whose keeping and guidance the church is entrusted during the absence of her. Lord, does deliver as well as preserve. Still, to be enabled to say with Paul, "I have kept the faith," is more blessed than to have turned from it, even though sovereign grace should rescue and restore us.
The indwelling of the Holy Ghost in the body, the church, is one thing; the operations of the Spirit by which the individual believer becomes such, and so a member of the body, is another thing; and it is this latter point of which I speak as being the object of Satan's vigorous attacks in certain quarters. Be it observed too, that it is not a defective statement of the truth- correct, as far as it goes, though defective—such as would be commonly made by a large class of Christians; but the active and assiduous denial of it, and the maintaining, with great earnestness and zeal, that the faith which saves is a mere act of the mind of man-an act of which all men are by nature capable. This is connected, too, with a very bold, and often a very full presentation of the work of Christ, much more full and scriptural than in the ordinary evangelical preaching of the day. The love of God to sinners-to the world-descanted on in the most glowing terms; the atoning work of Jesus presented with great clearness, the only exception here being the application to the world of some things which are true only of believers; the whole being urged upon sinners as that which they are quite competent to receive-not merely that they are responsible for the rejection of it; these constitute the main features of a work which, in certain districts, is proceeding with uncommon energy, and the results of which are just such as might be anticipated. Doubtless, there are many whose hearts have been previously plowed up by the Spirit of God, who get real peace by His blessing on the measure of truth which is presented as to the love of God and the work of Jesus. But even where this is the case, along with the gospel which thus brings peace to the soul, there are thoughts imbibed of the adequacy of man's mind to receive and to deal with the things of God, which cannot fail to nourish a spirit of self-sufficiency most alien from, and adverse to, the life of God in the soul. Then, besides, numbers suppose that they are converted, who are really self-deceived. The heart of man will not always refuse assent even to God's truth about Christ, if it may have the credit of receiving this truth by its own native capacity, and if such assent to it, such reception of it may pass for the faith that saves. Hence, numbers imagine themselves to be believers, with hearts entirely unbroken, and without any sense of what sin is, as viewed in the light of God's holy presence, or of what their nature is as utterly opposed to God. They are acted upon by rousing appeals to the affections, and, taught that there is nothing in their nature to prevent their reception there and then of the' truth that saves. They are taught that they need no new power, no further operation, or even help from the Spirit of God to enable them to believe; and their hearts, flattered by what ministers so largely to their self-complacency, drink in the terrible delusion that they have passed from death unto life, while the only proof of this they can afford, is the zeal and earnestness with which they assert these pernicious doctrines, and urge them upon others as the highroad to peace of conscience and certainty of salvation. These errors (in the special form spoken of here) have not been working long enough for all their fruits to be manifest. Some results, however, sufficiently sad, are plainly enough developed. Censoriousness, bitter zeal, love of disputation, and intense aversion to doctrines which really humble man and exalt and magnify the grace of God, are amongst the most conspicuous. But, as in every case of self-deception, the only persons unconscious of the existence of these unlovely traits, are the persons thoroughly imbued with them, and manifesting them at every turn.
One point I would notice, before turning to the direct and copious testimony of Scripture on the subject before-us; that is, the distinction between capacity to receive a testimony, and responsibility for rejecting it. A person who is, in fact, every way trust-worthy, asserts that he has witnessed a certain transaction. I immediately exclaim, "I cannot believe a word he says." Now this may be quite true; and yet I may be altogether culpable for my incapacity. I may have hearkened to false reports of this person-I may have suffered my mind to be prejudiced against him-I may have got such thoughts of him, and such feelings towards him, that as a simple matter of fact, I am incapable of believing a word he says. But does all this exonerate me if he be really a credible witness, and if, in this particular instance, his testimony be true? No, nor does it shield me from the consequences of my unbelief, supposing that my' life depends in some way upon the reception of his testimony. I am incapable of receiving it, and yet I am responsible for rejecting it. I am responsible for the state of heart which incapacitates me for receiving it. Now this is precisely our natural state as it respects God. The melancholy fact, as largely and uniformly taught in Scripture, is, that Satan has so poisoned all the springs of thought and feeling in our nature-that we have so hearkened to his lying representations of the character of God, that by nature we do not believe a word he says. His word goes with us for nothing. We prefer believing Satan's lies to receiving the truth of God. And this is the natural state of all men since the fall. Does this destroy our responsibility? Not in the least. That for which we are responsible, that for which we are condemned, is, that we have such thoughts and feelings towards God, as render us incapable of receiving His testimony; that our hearts are so blinded and hardened, that our own imaginations and Satan's lies seem to us more credible than the truth of God. Can it be any excuse for giving God the lie, to urge that we have such injurious, unworthy thoughts of Him, that we can do nothing else? No, this is not our excuse, but our condemnation. "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."
If any should urge that we cannot be responsible for doing what is beyond our power, the plain reply is, you contradict God's word. Nothing can be more plainly stated, than that the law was given on purpose to prove that men could not keep it, and that men could not be saved by keeping it. And yet who will assert that men were not responsible for obeying God's law?
What is the consequence of all this? Why, plainly, that by nature we are lost. This is what the Word of God declares; and that our only resource is, not any capacity in ourselves of any kind-not any capacity we possess in our unconverted state, but the power of God to quicken those who are dead in trespasses and sins. It is by the Word that He does this; and the way in which he does it is, leading us by the Word to believe on Jesus. "Faith cometh by hearing, and hearing by the Word of God." Still it is HE who does it, not ourselves. It is to the proofs of this in the Word of God that I would now call attention.
" All things are delivered unto me of my Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him " (Matt. 11:2727All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27)). The connection in which this passage stands is deeply, interesting. The message from John the Baptist by two of his disciples, gives our Lord occasion to speak to the multitude of John and his mission. From this the transition is easy, to the results of both John's mission and His own. He compares the men of that generation to children sitting in the market-place, and calling to their fellows, " We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented." Nothing would suit them. John had come in all the austerity of a witness for God's righteousness against a sinful people. He came neither eating nor drinking. This was too strict for them; and they said, " He hath a devil." The son of man came in full grace, not requiring what man owed to God, but proclaiming and manifesting the riches of God's love to man. He, in consequence, was free from those austerities which marked the conduct of his forerunner. In the freedom of social intercourse, He mixed with people of all classes, eating and drinking with them, whether they were Pharisees or Publicans. This was too wide, and left no place for any of those distinctions on which they prided themselves; and they said, " Behold a man gluttonous, and a winebibber, a friend of publicans and sinners." But while such was the general rejection of every testimony from God, whether a testimony of righteousness or a testimony of grace, there were some who received God's word; and of them He says, "But Wisdom is justified of her children." How does our blessed Lord account for the difference between them and the mass? Is it that by dint of greater industry, or as the reward of greater faithfulness, they had become acquainted with the truth? Or is it that they had some natural capacity for the reception of it of which others were destitute? No; after pouring out a strain of holy lamentation over Chorazin, Bethsaida, and Capernaum, He turns to His Father, 'and says, " I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in Thy sight." It was not that the wise and prudent had discovered who Jesus was; the Father had revealed Him, and that to babes-to those most ignorant and incapable. He proceeds, " All things are delivered unto Me of My Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." It was not that the proof was lacking in any wise, of the glory of Jesus as the Son of God. His works made manifest who He was. But what use are light and colors to a man who is utterly blind? There was the total want of capacity on man's part to appreciate the evidence which was presented to him. No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him. If, therefore, any knew the Son, it was because he was one of the babes to whom it had pleased the Father to reveal Him. If any knew the Father, it was because he was one of those to whom the Son had revealed Him. Is there, however, a poor brokenhearted sinner, conscious of his helplessness and utter ruin, and feeling that he can neither enlighten nor save himself? Does the eye of such an one rest on these words, and is he asking, Can I hope to be one of those to whom the Son will reveal the Father? Let him hear the voice of Jesus. "All things are delivered to me of the Father," we have heard Him say already. It belongs to Him to reveal the Father to whomsoever He will. And who are they to whom He will reveal the Father? "Come unto me," are His blessed words, " all ye that labor and are heavy laden, and I will give you rest." May some poor burdened spirit receive this gift of perfect rest-rest in the Father's bosom-while listening to those words of grace and consolation from the lips of Him who spake as never man spake.
The next passage I would refer to is Matt. 16:13-1713When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15He saith unto them, But whom say ye that I am? 16And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. (Matthew 16:13‑17).
AT 16:13-16:17Our Lord proposes to His disciples the inquiry, "Whom do men say that I, the Son of man, am? The various and conflicting thoughts and conjectures of men, are reported by the disciples to their Lord. He then asks, " But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God." And what is the reply of Jesus? "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Nothing can be more explicit or decisive than the testimony of this passage. Of all the various thoughts of man's mind concerning Jesus, there was not one really according to truth. Peter discerns and acknowledges who He really is. And what does our Lord immediately declare? That it was by revelation of His Father in heaven that he knew this-" flesh and blood hath not revealed it unto thee, but my Father which is in heaven."
Should it be objected that Peter's was an individual case, and for aught we know an exceptional one, we have only to turn to John, chapter 1 for a full and decisive answer. There we find, indeed, that "the light shineth in darkness;" but alas I " the darkness comprehended it not" (ver. 5). There was no lack of testimony, if there had only been in any the heart to appreciate and receive it. John "came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world" (ver. 7-9). But though the Light thus shines on all, every avenue to man's heart is closed against it. "He was in the world, and the world was made by Him, and the world knew Him not" (ver. 10). Even Israel, His own nation, have no heart to welcome Him. "He came unto His own, and His own received Him not" (ver. 11). It is true, that in the next verse we read of some who do receive Him; and we are told that " as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." But how came they to receive him—to believe on his name? Mark the answer:-" Which were born, note of blood, nor of the will of the flesh, nor of the will of man, but of God." Peter's was no exceptional case. It was universally true then, and it is universally true now, that whosoever receives Christ, whosoever believes on his name, " flesh and blood has not revealed " him to such an one, but his Father which is in heaven. All such have been born, not of blood-i.e. of natural descent; nor of the will of the flesh-any choice or decision of the person himself; nor of the will of man-any act which another chooses to perform upon him; but of God. Those who are thus born of God, and those only, receive Christ or believe on his name in truth. Any believing on His name which stops short of this-any faith which is the mere result of the exercise of our natural faculties, is nothing worth. A remarkable proof of this we have in the next chapter.
"Now when He was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man (2:23-25). Here were persons to all appearance believing just the same things as those which the true disciples of Jesus believed. But their belief was a mere natural thing. They saw his miracles; and by the exercise of their reasoning faculties upon the facts before their eyes, they came to the conclusion that Jesus had come from God. But He did not trust them. He did not commit himself unto them? And why? Because he knew all men. He knew what was in man, and that there was nothing in man that he could trust. He knew moreover that the faith of these people was a mere human thing; and because merely human, not to be trusted. Hence when Nicodemus comes to Him professing just this kind of faith, "Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him," instead of owning it at all, he urges on Nicodemus the necessity of the new birth. "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Nicodemus marvels at this, and asks how a man can be born when he is old? "Whether he can enter the second time into his mother's womb and be born?" How solemn is our Lord's reply. He again declares how indispensable it is to be born, again; but now adds "of water and of the Spirit." It is a new nature produced by the Spirit and word of God, not any exercise of the faculties of the old nature, that is absolutely necessary. It is as though he said, "What if a man could enter a second time into his mother's womb and be born? A second birth in nature would be of no more avail than the first. That which is born of the flesh is flesh; and it is because the nature you received at your birth contains nothing, and is capable of nothing, pleasing to God, that you need to be born again." The faith of Nicodemus and of the persons mentioned in (chap. 2:23), could not be trusted by our Lord, because it was just the fruit of something that was in man; it was not produced by this new, this second birth. "That which is born of the flesh is flesh [and so incapable in its very fairest forms, of pleasing God; while] that which is born of the spirit is spirit." "Marvel not," says our Lord, "that I said unto thee, Ye must be born again." What does all' this amount to, but a formal contradiction of the thought, that any reception of the truth by the mere natural mind of man, is saving faith? There must be a birth from above, a birth by the word and Spirit of God.
The fourth of John beautifully exemplifies both the need of this new birth, and the way in which it is brought about by the revelation to the poor sinner (utterly dark and ignorant in himself) of Jesus the Savior. But as there is no formal statement on the subject, I pass it by. In the fifth we have the declaration from the lips of our Lord Himself, that "as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will" (verse 21). And that this is not the quickening of bodies merely, in order to their resurrection, but the quickening of souls also, is evident from verses 24, 25.
"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live."
How obvious that true faith is not the mere reception by the natural mind of statements presented to it, but that it is produced in us by the all-quickening voice of the Son of God. The dead hear the voice of the Son of God and live. It is evident, therefore, that where any do really hear his words, and believe on Him that sent Him, they have passed from death unto life; and the Savior declares, that the life which such have received is everlasting life. But how different is all this from the vain thoughts of man's proud heart. It is not the earning of life by the fulfillment of the law. Had it been possible, man had the opportunity of securing life in that way. But it was to demonstrate that this was not possible that the law was given. In like manner, life is proclaimed to man as a gift, a free gift, and there is no obstruction on God's part to his reception of it. But is it in man's heart to come to Christ to receive it? Nay, says our Lord, in this chapter, "Ye will not come unto me, that ye might have life." John had borne witness of Him. The Father Himself, who had sent Him, had borne witness of Him. Christ's own works bore witness of Him. So did the Scriptures, in which the Jews boasted that they had eternal life. "They are they," said Jesus, "which testify of me." But all was in vain. They had not the love of God in them. Their proud hearts preferred the honor that came from men, to that which cometh from God. The result of all was, they would not come to Christ that they might have life. And that is the case of all. The Jews were not worse than others. Their nature was not more averse to God than ours. What remains? Clearly nothing remains for any man, but hopeless, irremediable perdition, if there be not something more in the Gospel than the presenting life as an offer for man's acceptance. But there is more. The Son of God has the right, the prerogative, even as He has undoubtedly the power, to quicken whom He will.
And this is what He cities. He imparts life, even when: the offer of it has met with nothing but the coolest and most determined rejection. "The dead shall hear the voice of the Son of God: and they that hear shall live." Blessed words I May we more deeply realize what our condition by nature is, to need the quickening power of the Son of God. And may we have a deeper sense of that grace which has reached to the very depths of this condition, and imparted life to our poor dead souls.
OH 6John 6 is full of instruction on this subject. There we see how everything fails, that may for a time resemble the faith that saves, if it has its source in motives and principles natural to man. The popular excitement, which would have issued in taking Jesus by force, and making him a king; the self-interest which followed him for the loaves, as well as all the exercise of the intellect and affections, which led some to exclaim, " Lord, evermore give us this bread ": all this failed. Those who had clustered around Jesus from no other causes than these, all, sooner or later, forsook him; many of His disciples even, those who had formerly united themselves to the company that followed Him, went back, and walked no more with Him. None continued to the end, but those who could say truly with Peter, " Lord, to whom shall we go? thou hast the words of eternal life. And we believe, and are sure that thou art that Christ, the Son of the living God" (verses 68-69). How Peter came to know, and to confess this, we have already seen. And in this chapter we are repeatedly assured of the same thing as to all who can unite in his confession. " No man can come to me, except the Father which hath sent me draw him " (verse 44).- " Every man therefore that hath heard, and hath learned of the Father, cometh unto me" (verse 45).-"And he said, Therefore said I unto you, that no man can come to me, except it were given unto him of my Father" (verse 65). Thus we see, that to any one who can truly make Peter's confession, it may be said, as truly as to Peter himself, " Blessed art thou, flesh and blood hath not revealed it unto thee, but my Father which is in heaven."
OH 8In the eighth chapter, our Lord addresses himself very solemnly to the Jews, accounting for their unbelief by the awful fact (as true of us, by nature, as of them), that they were the children of the wicked one. They were slow to apprehend his meaning. First they claimed to be Abraham's seed. "Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, ... this did not Abraham. Ye do the deeds of your father" (verses 39-41). They then claim to have God for their Father. " We have one Father, even God." What is our Lord's reply to this? "If God were your Father, ye would love me: for I proceeded forth and came down from God; neither came I of thyself, but he sent me. Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do" (verses 42-44). So completely had Satan blinded them, that the very reason why they ought to have believed in Jesus was their reason for rejecting him. "And because I tell you the truth, ye believe me not" (verse 45). He sums up the whole case in verse 47. "He that is of God heareth God's words: ye therefore hear them not, because ye are not of God." How harmonious is the testimony of God. May our hearts bow to it unfeignedly!
OH 10In the tenth chapter we have a passage equally plain. The Jews had said, "If thou be the Christ tell us plainly." "Jesus answered them, I told you and ye believed not: the works that I do in my Father's name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life: and they shall never perish, neither shall any man pluck them out of my hand" (verses 24-28). In the seventeenth chapter, He speaks of this gift of eternal life, and defines what it is. He addresses his Father here. "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent" (verses 2-3).
How absolutely He speaks of eternal life as his gift. And now his description of what it is reminds one of his words before quoted, "No man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him."
In the Acts of the Apostles we have rather the historical record of the means by which, and the order in which, men were converted to the faith of Christ, than any doctrinal statements as to the source from whence their new life proceeded. Still, there are occasional intimations in perfect harmony with all the passages we have been considering, and sheaving plainly enough, that while God is pleased to use the preaching of the gospel in bringing souls to Christ, the energy by which it is in any case effectual, resides neither in the person presenting the truth, nor in the person receiving it, but proceeds entirely from God himself. In a word, whatever instruments he may use, or in whatever manner he may act, it is HE who does the work: it is by his power, and by that alone, that any are really led to Christ. Thus Peter preaches of his Lord, "Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins", (Acts 5:3131Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. (Acts 5:31)). Not only is forgiveness of sins the gift of the exalted Jesus, but repentance also, i.e., the turning of' the heart to him to receive forgiveness at his hands. The one is as much his gift as the other. In the conversion of Cornelius and his house, as recorded in Acts 10, the hand of God is so manifest that nothing but utter blindness can hinder any from discerning it. It is God who assembles the congregation, who prepares and commissions the preacher, and who, while he preaches, opens the hearts of the favored family to receive the message, and then crowns their faith by visibly baptizing them with the Holy Ghost, as He had done the apostles at Pentecost. When all this is reported to the brethren in Judea, what is the conclusion they come to? "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life" (Acts 11:1818When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. (Acts 11:18)). Thus do they own the conversion of these first fruits of the Gentiles, as the fruit of God's grace. He had granted unto them repentance unto life. When, afterward, Peter is giving an account of these same events, he thus speaks, "Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe" (chap. 15:7). It was as much God's choice that by Peter's instrumentality they should be brought "to believe," as, that in order to this, they should by his mouth hear the word of the gospel. In the case of those who were scattered by the persecution which arose about Stephen, and went as far as Antioch, preaching the Lord Jesus, it is noted that "the hand of the Lord was with them; and a great number believed, and turned unto the Lord." Surely the former clause of this sentence is a full explanation of the fact recorded in the latter. At Antioch in Pisidia, Paul preached the gospel; and while the Jews contradicted and blasphemed, "the Gentiles," it is said, "were glad, and glorified the word of the Lord; and as many as were ordained to eternal life, believed" (Acts 13:4848And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. (Acts 13:48)) What but subjection of mind to God's holy word, can be needed in order to the reception of so definite and explicit a testimony as this?
Even in those cases, as that of Lydia, in which the use of means and the attention given to the truth, are made most prominent, God's own almighty agency is distinctly owned; " whose heart the Lord opened, that she attended unto the things which were spoken of Paul" (Acts 16:1414And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. (Acts 16:14)). Of Apollos it is said, " who, when he was come [to Achaia] helped them much which had believed through grace" (chap. 18:27). In this incidental way, have we statements scattered over the whole book, which spew plainly enough that the faith which received the gospel was as entirely the gift of God's rich and abundant grace, as the gospel itself, and as the Savior whom that gospel revealed and proclaimed.
In Rom. 1:1616For 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. (Romans 1:16), we have an expression much used by those who oppose the truth we are now considering. "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." This passage is used as though the power of God essentially and inherently resided in the gospel, so that in every presentation of the gospel there is all the Divine power which ever attends it. But why should it be said "to every one that believeth," if the power of God was inherent in the gospel itself. Besides, while such construction put upon this passage would make it contradict the whole mass of scripture we have been reviewing, we shall see in other portions yet to be examined, that the gospel is the power of God unto salvation to those who believe, not by any power essentially inherent in the gospel, but by the operation of the Holy Ghost, vouchsafed according to the good pleasure of God's own will.
The earlier part of the epistle to the Romans is occupied with the unfolding of all the truths which relate to a sinner's justification before God, and the grounds on which this can take place. The origin or source of the faith which receives this wondrous blessing is not discussed. And yet, in view of the portrait presented to us, of man's natural condition, in chapters 1 to 3, one may well inquire, how is it possible for faith in Christ to spring up in the hearts of such by the exercise of any mere natural capacity? "There is none righteous, no, not one. There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one" (Rom. 3:10-1210As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. (Romans 3:10‑12)). How can faith be the natural product of hearts thus described by the pen of inspiration? Surely as the evil of man's heart was manifested in the violation of God's law, and in the rejection of God's Christ when he was here on the earth, so is it sure to be manifested in the rejection of the gospel of his grace. To suppose that there is in man, while in his natural state, any aptitude to receive the gospel of God's grace, is to nullify every statement here made as to what man's condition is. Nor are we left to mere inference as to this. "For when we were yet without strength, in due time Christ died for the ungodly" (chap. 5:6). Not only are we ungodly while in our natural state, we are without strength also. And such is the plain and absolute declaration of God's holy word.
In 1 Cor. 1, we have an inspired explanation of who they are to whom the gospel is the power of God unto salvation, and also of how it is that it becomes such to them. "For the preaching of the cross is to them that perish foolishness; but unto us which are saved, it is the power of God" (verse 18). "For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." It has often been urged, indeed, that all men are called by the gospel. But is not the apostle plainly distinguishing here between this outward universal call, and another, of which he says, "Not many wise men after the flesh, not many mighty, not many noble, are called." In the sense of preaching the gospel to them, these are called just the same as all others. And, indeed, it is this preaching of the cross which the apostle declares to be a stumbling-block to some, and foolishness to others, of those who are called in this outward universal sense. But he speaks of another calling; "unto them which are called, Christ the power of God, and the wisdom of God." And why is this? "That no flesh should glory in his presence " (verse 29). No, the flesh is neither to have the glory of saving us without Christ, nor the glory of accepting Christ when proclaimed to us in the gospel. We have neither the credit of saving ourselves without Jesus, nor of saving ourselves by believing of our own accord, or our own choice, on Jesus. It was God who gave Jesus for our salvation; and it is God who, by his Spirit, brings us to Jesus. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord" (verses 30-31).
In the next chapter, we have a very definite and emphatic statement:-" 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" (1 Cor. 2:1414But 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. (1 Corinthians 2:14)). How evident that there must be a new, a divinely imparted capacity to receive the testimony of God.
In chap. 3:5, it might seem, at the first glance, as though Paul attributed their believing to himself, and his fellow-laborers. "Who then is Paul, and who is Apollos, but ministers by whom ye believed?" But he does not close the verse without disclaiming such a thought, and attributing all the efficacy of their ministry to the grace of God: "even," says he, "as the Lord gave to every man. I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth, but God that giveth the increase." What language could more plainly attribute the whole efficacy of the truth on the souls of any to the sovereign pleasure and free gift of God, than this!
If we turn to 2 Cor. 3:33Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. (2 Corinthians 3:3), we find the apostle speaking of the Corinthians as his epistle. But how his epistle? "Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the. Spirit of the living God; not in tables of stone, but in fleshy tables of the heart," The Spirit of the living God, by means of the apostle, had written Christ on their hearts!
In chap. 4:3-6, we have a statement, perhaps the most definite and solemn of any in Scripture, as to the cause of the rejection of the gospel by some, and the cause of its reception by others. It doubtless, comes right across many of the most cherished thoughts and feelings of men; but the believer will not on that account turn away from the voice of his God. "But if our gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." We did but affirm in other words what is here declared, when we said that Satan has so poisoned all the springs of thought and feeling in our nature, that we do not believe a word God says. And what is it that rescues any from this fearful condition? Let the reader mark the answer, And the Lord grant him to know by experience what it means: "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." Why are we referred here to the all-creating mandate and its effect, " Let there be light, and there was light," if it be not to spew us, that it is in the exercise of no less a power that God shines into the heart of the poor blinded sinner! Reader! has God who commanded the light to shine out of darkness, thus shined into thy heart? The Lord grant thee to have no rest without a satisfactory answer to this all-important question.
In Gal. 1:15-1615But when it pleased God, who separated me from my mother's womb, and called me by his grace, 16To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: (Galatians 1:15‑16), the apostle avows, distinctly enough, what the source of his own conversion was: "But when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me," etc.. Equally explicit are his statements as to the conversion of those whom he wrote to: But now, after that ye have known God, or rather, are known of God," etc. (chap. 4:9). It is as though he was reminded, as he wrote, of the danger the Galatians were in of trusting themselves, and so, having mentioned their knowing God, he is in haste to add, "or rather, were known of God." How entirely does this stand in contrast with the thought of the faith by which we come to know God being a mere exercise of our natural faculties. No, had we not been known of God, we had surely never known Him.
In the fifth chapter, ver. 22, faith is declared to be the fruit of the Spirit.
In Eph. 1:19-2019And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, (Ephesians 1:19‑20), the apostle prays to God for the saints, that they may know " what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead." In chap. 2, we are taught that it is by this same power that we are quickened: "And you hath he quickened who were dead in trespasses and sins" (ver. 1). Then again: " God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ " (ver. 4 and 5). Again: "By grace are ye saved, through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." I know it has been attempted to be said, that the "that not of yourselves" refers not to faith, but either to grace or salvation. But what plain person without a system to defend would so understand the words? Besides, consider the next verse: For we are his workmanship, created in Christ Jesus unto good works." The combined testimony of all these passages can never be gainsaid.
In Phil. 1:66Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: (Philippians 1:6), God is owned as the one who had begun a good work in them. In ver. 29, the apostle says, "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." It was given to them on Christ's behalf to believe in him. In Chapter 3:12 he speaks of himself as having been "apprehended of Christ Jesus." It was not that he, by any natural capacity he possessed, apprehended Christ; it was Christ who had apprehended him.
In Col. 2:12-1312Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:12‑13), we have statements analogous to those already quoted from Ephesians. "Buried with him [Christ] in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses."
To the Thessalonians, Paul says, "Knowing, brethren beloved, your election of God. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance" (1 Thess. 1:4,54Knowing, brethren beloved, your election of God. 5For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. (1 Thessalonians 1:4‑5)). This is a very important passage. If the Gospel is the power of God unto salvation, because of that power being inherent in it and inseparable from it, how could the apostle know the election of the Thessalonians by the fact of the gospel coming to them not in word only but in power? If it comes thus to all, how could its coming thus to the Thessalonians prove anything special as to them? No, there is such a thing as the gospel coming to men in word only. And it is when it comes not thus, but in power, and in the Holy Ghost, and in much assurance, that it saves the soul. Then, and then only, is it the power of God unto salvation.
We have a very full and blessed passage in the second epistle: " But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ " (2 Thess. 2:13,1413But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (2 Thessalonians 2:13‑14)), The faith that saves is here most evidently shown to be a belief of the truth which is produced in us by the Spirit, and to which God calls us by the gospel.
Writing to Titus, the apostle says, "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Savior; that, being justified by his grace, we should be made heirs according to the hope of eternal life" (Titus 3:4-74But after that the kindness and love of God our Saviour toward man appeared, 5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6Which he shed on us abundantly through Jesus Christ our Saviour; 7That being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:4‑7).) This is not a contrast between works and faith as the means of justification, such as we have in Romans and Galatians. No, we have here the source of our salvation, the kindness and love of God toward man. We have our need of it, exhibited in the detail of what we were by nature. We have the divine principle according to which our salvation hag been accomplished: according to his mercy,"- "being justified by his grace." We have the object of it unfolded, at least as far as we are concerned, "that we should be made heirs "according to the hope of eternal life." We have the blessed person too through whom all this is effected, "Jesus Christ our Savior." But we have, besides all this, what bears immediately on our present subject, the process by which we are personally brought into the enjoyment of it all, as well as the agent in this process: " the washing of regeneration and the renewing of the Holy Ghost; which he [God] shed on us abundantly through Jesus Christ our Savior." Surely the "washing of regeneration and the renewing of the Holy Ghost " is not the mere assent of the natural mind to propositions of truth placed before it!
The testimony of James is, " Every good gift, and every perfect gift is from above, and corneth down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures " (James 1:17,1817Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:17‑18)). True, indeed, it is, that faith cometh by hearing, and hearing by the Word of God; but hearing the Word of God only produces faith, where He, by the word of truth, begets us according to His own will.
Does Peter speak of the believers to whom he wrote, as having purified their souls in obeying the truth? It is through the Spirit this had been accomplished. ". Seeing ye have purified your souls, in obeying the truth through the Spirit, unto unfeigned love of the brethren " (1 Peter 1:2222Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: (1 Peter 1:22)). This second epistle is addressed "to them that have obtained like precious faith with us,, through the righteousness of God,, and our Savior. Jesus Christ" (verse 1.) In verse 3 he speaks thus: " According as his divine power bath given unto us all things that pertain unto life and godliness." Surely faith must be included in the " all things that pertain unto life and godliness."
Nor is the testimony of the beloved disciple wanting: "For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith" (1 John 5:44For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. (1 John 5:4)). Again, " And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son Jesus Christ" (verse 20). Thus are we taught, that the faith which overcomes the world is something which is born of God; and, also, that if we have an understanding to know Him that is true, it is because He Himself has given it.
Thus have we examined the sacred writings of the New Testament, from St. Matthew's Gospel to St. John's epistle; and their unanimous testimony is, that " no man can say that Jesus is the Lord, but by the Holy Ghost." This is a passage we omitted to quote while 1 Corinthians was passing under review; and it may well find a place here as the summing up of the whole matter. It is, of course, the saying so, in truth, that the passage speaks of. Hypocrites may say so in pretense; and we know that certain will say, "Lord, Lord, have we not prophesied in thy name; and in thy name have cast out devils? and in thy name done many wonderful works? to whom he will profess, I never knew you: depart from me, ye that work iniquity." It is, of course, the saying truly, from the heart, that Jesus is the Lord, that is here spoken of. And most absolute is the declaration, that no man can thus truly own Jesus as the Lord, but by the Holy Ghost. Blessed assurance for those who are conscious of thus owning from the heart, the Lordship of Jesus. Such will joyfully acknowledge by whom they have been taught to own Him thus. Fearful, alas! is the delusion of any who suppose that His all-quickening power is not needed. The Lord grant to any such who may read these pages, repentance to the acknowledging of the truth. And may brethren everywhere be fortified against this, and every other delusion of the enemy! May our loins be girt about with truth! Yea, may we take to us the whole armor of God, and strong in the Lord, and in the power of His might, may we be enabled to withstand in the evil day, and, having done all, stand!
John 14:2020At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:20). The leading thoughts developed in the three epistles to Ephesus, Philippi, and Colosse, seem distinctive and marked.
That to the Ephesians gives the moral picture of the shooting of the corn of wheat-God's corn of wheat (which fell into the ground, and died that it might not abide alone),-the church seen in Christ in heaven. That to the Philippians is a specimen of what fellowship with the Father and the Son is, as found displayed in the Apostle while in the wilderness Christ's Spirit in the believer. The third gives us God and the Father estimate of Christ. Thus these three letters contain a sort of Divine paraphase on the promise (John 14:2020At that day ye shall know that I am in my Father, and ye in me, and I in you. (John 14:20)):-
" At that day (that is now) ye shall know that I am in my Father (see for the opening of this, Colossians), and ye in me (see Ephesians), and I in you (see Philippians)."