The All Sufficiency of Christ Part 2

III. We come now to consider, in the third and last place, the results of regeneration,--a point of the deepest interest. Who can estimate aright the glorious results of being a child of G.o.d? Who can unfold those affections which belong to that high and hallowed relations.h.i.+p in which the soul is placed by being born again? Who can fully explain that precious fellows.h.i.+p which the child of G.o.d is privileged to enjoy with his heavenly Father? "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of G.o.d: therefore the world knoweth us not, because it knew Him not. Beloved, now are we the sons of G.o.d, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is. And every man that hath this hope in Him purifieth himself, even as He is pure." (1 John iii. 1-3.) "For as many as are led by the Spirit of G.o.d, they are the sons of G.o.d. For ye have not received the spirit of bondage again to fear; but we have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of G.o.d: and if children, then heirs; heirs of G.o.d and _joint-heirs_ with Christ; if so be that we suffer with Him, that we may be also glorified _together_." (Rom. viii. 14-17.)

It is most important to understand the distinction between _life_ and _peace_. The former is the result of being linked with Christ's _Person_; the latter is the result of His _work_. "He that hath the Son hath _life_," (1 John v. 12); but, "being _justified_ by faith, we have _peace_," (Rom. v. 1),--"having made peace through the blood of His cross." (Col. i. 20.) The very moment a man receives into his heart the simple truth of the gospel, he becomes a child of G.o.d. The truth which he receives is the "incorruptible seed" of "the divine nature." (1 Pet. i. 23; 2 Pet. i. 4.) Many are not aware of all that is involved in thus simply receiving the truth of the gospel. As in nature, the child of a n.o.bleman may not know the varied results of the relations.h.i.+p, so it is, likewise, in grace. I may be ignorant both as to the relations.h.i.+p and its results; but I am in it notwithstanding; and being in it, I have the affections which belong to it, and I ought to cultivate them, and allow them to entwine themselves artlessly around their proper object, even Him who has begotten me by the Word of truth. (James i. 18.) It is my privilege to enjoy the full flow of parental affection emanating from the bosom of G.o.d, and to reciprocate that affection, through the power of the indwelling Spirit. "Now _are_ we the sons of G.o.d." He has made us such. He has attached this rare and marvelous privilege to the simple belief of the truth. (John i.

12.) We do not reach this position "by works of righteousness which we have done," or could do, but simply "according to His mercy He saved us, by the was.h.i.+ng of regeneration, and renewing of the Holy Ghost; which He shed on us abundantly through Jesus Christ our Saviour; that being justified by His grace, we should be _made heirs_ according to the hope of eternal life." (t.i.tus iii. 5-7.) We are "_called sons_"

and "_made_ heirs," and all this simply by the belief of the truth of the gospel, which is G.o.d's "incorruptible seed."

Take the case of the very vilest sinner, who up to this moment has been living a life of gross wickedness. Let that person receive into his heart the pure gospel of G.o.d,--let him heartily believe "that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures"--and he there, then and thus becomes a child of G.o.d, a thoroughly saved, perfectly justified, and divinely accepted person.

In receiving into his heart the simple record concerning Christ, he has received new life. Christ is the truth and the life; and when we receive the truth we receive Christ, and when we receive Christ we receive life,--"he that believeth on the Son _hath_ everlasting life."

(John iii. 36.) When does he get this life? The very moment he believes,--"_believing_ ye might have life through His name." (John xx. 31.) The truth concerning Christ is the seed of eternal life, and when that truth is believed, life is communicated.

Observe, this is what the Word of G.o.d declares--it is a matter of divine testimony, not merely of human feeling. We do not get life by _feeling_ something in ourselves, but by _believing_ something about Christ; and that something we have on the authority of G.o.d's eternal Word--"the Holy Scriptures." It is well to understand this. Many are looking _in_ for evidences of the new life, instead of looking _out_ at the object which imparts that life. It is quite true that "he that believeth on the Son of G.o.d hath the witness in himself" (1 John v.

10.); but, be it remembered, it is "the witness" of a life which is received by "_believing_ on the Son of G.o.d," not by looking in upon one's self; and the more undividedly I am occupied with Christ, the more distinct and satisfactory will be "the witness" in myself. If I make the witness my object, I shall be plunged in doubt and uncertainty; but if I make Christ my object, I have the witness in all its divine integrity and power. There is special need of clearness as to this, because of the strong tendency of our hearts to make something _within_ the ground of our peace and contentment, instead of building, absolutely and exclusively, upon Christ. The more simply we cling to Christ, apart from all beside, the more peaceful and happy we shall be; but directly we take the eye off Him, we become unhinged and unhappy.

In a word, then, my reader should seek to understand, with scriptural accuracy, the distinction between _life_ and _peace_. The former is the result of the connection with Christ's _Person_; the latter is the result of believing in His finished _work_. We very frequently meet with quickened souls who are in sad trouble and disquietude as to their acceptance with G.o.d. They really do believe on the name of the Son of G.o.d, and, believing, they have life; but, from not seeing the fullness of the work of Christ as to their sins, they are troubled in conscience--they have no mental repose. Take an ill.u.s.tration. If you place a hundredweight upon the bosom of a dead man he does not feel it. Place another, and another, and another, he is wholly unconscious.

Why? Because there is no _life_. Let us suppose, for a moment, the entrance in of life, and what will be the result? A most distressing sensation occasioned by the terrible weight upon the bosom. What then will be needful in order to the full enjoyment of the life which had been imparted? Clearly, the removal of the burden. It is somewhat thus with the sinner who receives life by believing on the Person of the Son of G.o.d. So long as he was in a state of spiritual death he had no spiritual sensations--he was unconscious of any weight pressing upon him. But the entrance of spiritual life has imparted spiritual sensibilities, and he now feels a burden pressing upon his heart and conscience, which he knows not exactly how to get rid of. He sees not as yet all that is involved in believing on the name of the only begotten Son of G.o.d. He does not see that Christ is at once his righteousness and his life. He needs a simple view of the finished atonement of Christ, whereby _all_ his sins were plunged in the waters of eternal oblivion, and he himself introduced into the full favor of G.o.d. It is this, and this alone, that can remove the heavy burden off the heart, and impart that profound mental repose which nothing can ever disturb.

If I think of G.o.d as a judge, and myself as a sinner, I need the blood of the cross to bring me into His presence, in the way of righteousness. I must fully understand that every claim which G.o.d, the righteous Judge, had upon me, a guilty sinner, has been divinely answered and eternally settled by "the precious blood of Christ." This gives my soul peace. I see that, through that blood, G.o.d can be "just and the justifier of him which believeth in Jesus." (Rom. iii. 29.) I learn that in the cross G.o.d has been glorified about my sins--yea, that the whole question of sin was fully gone into and perfectly settled between G.o.d and Christ amid the deep and awful solitudes of Calvary. Thus my load is taken off, my weight removed, my guilt canceled: I can breathe freely; I have perfect peace; there is literally nothing against me; I am as free as the blood of Christ can make me. The Judge has declared Himself satisfied as to sin by raising the sinner's Surety from the dead, and placing Him at the right hand of the Majesty in the heavens.

But, then, there comes another thing of immense value. I not only see myself as a guilty sinner provided with a way of access to G.o.d as a righteous Judge, but I see G.o.d, in pursuance of His eternal counsels of electing love, begetting me through the Word of truth, making me His child, adopting me into His family, and setting me before Him in such a way as that I can enjoy communion with Him as my Father in the midst of all the tender endearments of the divine family circle. This is obviously another phase of the believer's position and character.

It is no longer a question of his coming to G.o.d in the full and settled consciousness that every just claim has been met--this in itself is ineffably precious to every sin-burdened heart--but there is far more than this: G.o.d is my Father and I am His child. He has a Father's heart, and I can count on the tender affections of that heart in the midst of all my feebleness and need. He loves me, not because of what I am enabled to do, but because I am His child.

Look at yonder tottering babe, the object of ceaseless care and solicitude, wholly unable to promote his father's interests in any one way, yet so loved by the father that he would not exchange him for ten thousand worlds; and if it be thus with an earthly father, what must it be with our heavenly Father? He loves us, not for aught that we are able to do, but because we are His children. He has begotten us of His own will, by the Word of truth. (James i. 18.) We could no more earn a place in the heart of the Father than we could satisfy the claims of the righteous Judge. All is of free grace. The Father has begotten us, and the Judge has found a ransom. (Job x.x.xiii. 24.) We are debtors to grace for both the one and the other.

But, be it remembered, while we are wholly unable to earn, by our works, a place in the Father's heart, or to satisfy the claims of the righteous Judge, we are, nevertheless, responsible to "believe the record which G.o.d has given of His Son." (1 John v. 9-11.) I say this lest, by any means, my reader should be one of those who intrench themselves behind the dogmas of a one-sided theology, while refusing to believe the plain testimony of G.o.d. Many there are--intelligent people, too--who, when the gospel of the grace of G.o.d is pressed upon their acceptance, are ready to reply, I cannot believe unless G.o.d gives me power to do so; nor shall I ever be endowed with that power unless I am one of the elect. If I belong to the favored number, I _must_ be saved; if not, I _can't_.

This is a thoroughly one-sided theology; and not only so, but its one side is turned the wrong way--yea, it is so turned as to wear the form of an absurd but most dangerous fatalism, which completely destroys man's responsibility, and casts dishonor upon G.o.d's moral administration. It sends man forth upon a wild career of reckless folly, and makes G.o.d the author of the sinner's unbelief. This is, in good truth, to add insult to injury. It is, first, to make G.o.d a liar, and then charge Him with being the cause of it. It is to reject his proffered love, and blame Him for the rejection. This is, in reality, the most daring wickedness, though based, as I have said, upon a one-sided theology.

Now, does any one imagine that an argument so flimsy will hold good for a moment in the presence of the king of terrors, or before the judgment-seat of Christ? Is there a soul throughout the gloomy regions of the lost that would ever think of charging G.o.d with being the author of its eternal perdition? Ah, no! it is only on earth that people argue thus. Such arguments are never breathed in h.e.l.l. When men get to h.e.l.l, they blame themselves. In heaven they praise the Lamb.

All who are lost will have to thank _self_; all who are saved will have to thank _G.o.d_. It is when the impenitent soul has pa.s.sed through the narrow archway of time into the boundless ocean of eternity, that it will enter into the full depth and power of those solemn words,

_"I would, ... but ye would not."_

In truth, human responsibility is as distinctly taught in the Word of G.o.d as is divine sovereignty. Man finds it impossible to frame a system of divinity which will give each truth its proper place; but he is not called upon to frame systems, but to believe a plain record, and be saved thereby.

Having said thus much by way of caution to any who may be in danger of falling under the power of the above line of argument, I shall proceed to unfold a little further the results of regeneration, as seen in the matter of the discipline of the Father's house.

As the children of G.o.d, we are admitted to all the privileges of His house; and in point of fact the discipline of the house is as much a privilege as anything else. It is on the ground of the relations.h.i.+p in which G.o.d has set us that He acts in discipline towards us. A father disciplines his children because they are his. If I see a strange child doing wrong, I am not called upon to chasten him. I am not in the relations.h.i.+p of a father to him, and as a consequence I neither know the affections nor the responsibilities of that relations.h.i.+p. I must be in a relations.h.i.+p in order to know the affections which belong to it. Now, as our Father, G.o.d, in His great grace and faithfulness, looks after us in all our ways, He will not suffer aught upon us or about us which would be unworthy of Him and subversive of our real peace and blessedness. "Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness." (Heb.

xii. 9, 10.) Thus the discipline is a positive privilege, inasmuch as it is a proof of our Father's care, and has for its object our partic.i.p.ation in the divine holiness.

But then, we must ever bear in mind that the discipline of our Father's hand is to be interpreted in the light of our Father's countenance, and the deep mysteries of His moral government to be contemplated through the medium of his tender love. If we lose sight of this, we shall be sure to get into a spirit of bondage as respects ourselves, and a spirit of judgment as respects others, both of which are in direct opposition to the spirit of Christ. All our Father's dealings with us are in perfect love. When He furnishes us with bread, it is in love; and when He takes down the rod, it is in love also.

_"G.o.d is love."_ It may frequently happen that we are at a loss to know the why and the wherefore of some special dispensation of our Father's hand. It seems dark and inexplicable. The mist which enwraps our spirits is so thick and heavy as to prevent our catching the bright and cheering beams from our Father's countenance. This is a trying moment--a solemn crisis in the soul's history. We are in great danger of losing the sense of divine love through inability to understand the profound secrets of divine government. Satan, too, is sure to be busy at such a time. He will ply his fiery darts, and throw in his dark and diabolical suggestions. Thus, between the filthy reasonings which spring up within and the horrible suggestions which come from without, the soul is in danger of losing its balance, and of getting away from the precious att.i.tude of artless repose in divine love, let the divine government be what it may.

Thus much with reference to our own souls while under any special visitation of the hand of G.o.d. The effect as to others is equally bad.

How often may we have detected ourselves in the habit of cheris.h.i.+ng a spirit of judgment in reference to a child of G.o.d whom we found in circ.u.mstances of trial, either of "mind, body, or estate." This should be carefully guarded against. We ought not to imagine that every visitation of the hand of G.o.d must necessarily be on account of some special sin in the person. This would be an entirely false principle.

The dealings of G.o.d are preventive as well as corrective.

Take a case in point. My child may be in the room with me, enjoying all the sweet intimacies which belong to our relations.h.i.+p. A person enters who I know will utter things which I do not wish my child to hear. I therefore, without a.s.signing any reason, tell my child to go to his room. Now, if he has not the fullest confidence in my love, he may entertain all manner of false notions about my act; he may reason about the why and wherefore to such a degree as almost to question my affection. However, directly the visitor takes his leave, I call the child into my presence and explain the whole matter to him, and in the renewed experience of a father's love he gets rid of the unhappy suspicions of a few dark moments.

Thus it is often with our poor hearts in the matter of the divine dealings both with ourselves and others. We reason when we ought to repose: we doubt when we ought to depend. Confidence in our Father's love is the true corrective in all things.

We should ever hold fast the a.s.surance of that changeless, infinite, and everlasting love which has taken us up in our low and lost estate, made us "sons of G.o.d," and will never fail us, never let us go, until we enter upon the unbroken and eternal communion of our Father's house above. May that love dwell more abundantly in our hearts, that so we may enter more fully into the meaning and power of regeneration--what it is, how it is produced, and what are its results. G.o.d grant, it for Christ's sake! Amen.

C. H. M.

IN THE FATHER'S HOUSE

"The wanderer no more will roam, The lost one to the fold hath come, The prodigal is welcomed home, O Lamb of G.o.d, through Thee!

"Though clothed in rags, by sin defiled, The Father did embrace His child; And I am pardoned, reconciled, O Lamb of G.o.d, through Thee!

"It is the Father's joy to bless; His love has found for me a dress, A robe of spotless righteousness, O Lamb of G.o.d, in Thee!

"And now my famished soul is fed, A feast of love for me is spread, I feed upon the children's bread, O Lamb of G.o.d, in Thee!

"Yea, in the fulness of His grace, G.o.d put me in the children's place, Where I may gaze upon His face, O Lamb of G.o.d, in Thee!

"Not half His Love can I express, Yet, Lord, with joy my lips confess, This blessed portion I possess, O Lamb of G.o.d, in Thee!

"Thy precious name it is I bear, In Thee I am to G.o.d brought near, And all the Father's love I share, O Lamb of G.o.d, in Thee!"

Sanctification: What is it?

To minister peace and comfort to those who, though truly converted, have not laid hold of a full Christ, and who, as a consequence, are not enjoying the liberty of the gospel, is the object we have in view in considering the important and deeply-interesting subject of sanctification. We believe that very many of those, whose spiritual welfare we desire to promote, suffer materially from defective, or erroneous, ideas on this vital question. Indeed, in some cases, the doctrine of sanctification is so entirely misapprehended as to interfere with the faith of the believer's perfect justification and acceptance before G.o.d.

For example, we have frequently heard persons speak of sanctification as a progressive work, in virtue of which our old nature is to be made gradually better; and, moreover, that until this process has reached its climax, until fallen and corrupt humanity has become completely sanctified, we are not fit for heaven.

Now, so far as this view of the question is concerned, we have only to say that both Scripture and the truthful experience of all believers are entirely against it. The Word of G.o.d never once teaches us that the Holy Spirit has for His object the improvement, either gradual or otherwise, of our old nature--that nature which we inherit, by natural birth, from fallen Adam. The inspired apostle expressly declares that, "The natural man receiveth not the things of the Spirit of G.o.d; for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.) This one pa.s.sage is clear and conclusive on the point. If "the natural man" can neither "receive" nor "know" "the things of the Spirit of G.o.d," then how can that "natural man" be sanctified by the Holy Ghost? Is it not plain that, to speak of "the sanctification of our nature" is opposed to the direct teaching of 1 Cor. ii. 14? Other pa.s.sages might be adduced to prove that the design of the Spirit's operations is not to improve or sanctify the flesh, but there is no need to multiply quotations. An utterly ruined thing can never be sanctified. Do what you will with it, it is ruined; and, most a.s.suredly, the Holy Ghost did not come down to sanctify a ruin, but to lead the ruined one to Jesus. So far from any attempt to sanctify the flesh, we read that "The flesh l.u.s.teth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other." (Gal. v. 17.) Could the Holy Ghost be represented as carrying on a warfare with that which He is gradually improving and sanctifying? Would not the conflict cease so soon as the process of improvement had reached its climax? But does the believer's conflict ever cease so long as he is in the body?

This leads us to the second objection, to the erroneous theory of the progressive sanctification of our nature, namely, The objection drawn from the truthful experience of all believers. Is the reader a true believer? If so, has he found any improvement in his old nature? Is it a single whit better now than it was when he first started on his christian course? He may, and should through grace, be able to subdue it more thoroughly; but it is nothing better? If it be not mortified, it is just as ready to spring up and show itself in all its vileness as ever. "The flesh" in a believer is in no wise better than "the flesh" in an unbeliever.--And if the Christian does not bear in mind that _self_ must be judged, he will soon learn, by bitter experience, that his old nature is as bad as ever; and, moreover, that it will be the very same to the end.

It is difficult to conceive how any one who is led to expect a gradual improvement of his nature, can enjoy an hour's peace, inasmuch as he cannot but see, if he only looks at himself in the light of G.o.d's holy Word, his old self--the flesh--is the very same as when he walked in the moral darkness of his unconverted state. His own condition and character are, indeed, greatly changed by the possession of a new, yea, a "divine nature," (2 Pet. i. 4.) and by the indwelling of the Holy Ghost, to give effect to its desires; but the moment the old nature is at work, he finds it as opposed to G.o.d as ever. We doubt not but that very much of the gloom and despondency, of which so many complain, may be justly traced to their misapprehension of this important point of sanctification. They are looking for what they can never find. They are seeking for a ground of peace in a sanctified nature instead of in a perfect sacrifice--in a progressive work of holiness instead of in a finished work of atonement. They deem it presumptuous to believe that their sins are forgiven until their evil nature is completely sanctified; and, seeing that this end is not reached, they have no settled a.s.surance of pardon, and are therefore miserable. In a word, they are seeking for a "foundation" totally different from that which Jehovah says he has laid, and, therefore, they have no certainty whatever. The only thing that ever seems to give them a ray of comfort is some _apparently_ successful effort in the struggle for personal sanct.i.ty. If they have had a good day--if they are favored with a season of comfortable communion--if they happen to enjoy a peaceful, devotional frame, they are ready to cry out, "Thou hast made my mountain to stand strong; I shall never be moved." (Ps. x.x.x.)

But, ah! these things furnish a sorry foundation for the soul's peace.

They are not Christ; and until we see that our standing before G.o.d is _in Christ_, there cannot be settled peace. The soul that has really got hold of Christ is desirous indeed of holiness; but if intelligent of what Christ is to him, he has done with all thoughts about sanctified nature. He has found his all in Christ, and the paramount desire of his heart is to grow into His likeness. This is true, _practical_ sanctification.

It frequently happens that persons, in speaking of sanctification, mean a right thing, although they do not express themselves according to the teaching of holy Scripture. There are many also, who see one side of the truth as to sanctification, but not the other; and, although we should be sorry to make any one an offender for a word, yet it is always most desirable, in speaking of any point of truth, and especially of so vital a point as that of sanctification, to speak according to the divine integrity of the word. We shall, therefore, proceed to quote for our readers a few of the leading pa.s.sages from the New Testament in which this doctrine is unfolded. These pa.s.sages will teach us two things, namely, what sanctification is, and how it is effected.

The first pa.s.sage to which we would call attention is 1 Cor. i.

30,--"But of Him are ye in Christ Jesus, who of G.o.d is made unto us wisdom, and righteousness, and _sanctification_, and redemption." Here we learn that Christ "is made unto us" all these things. G.o.d has given us, in Christ, a precious casket, and when we open that casket with the key of faith, the first gem that glitters in our view, in this wisdom of G.o.d is "righteousness;" then, "sanctification;" and lastly, "redemption." We have them all _in Christ_. As we get one so we get all. And how do we get one and all? By faith. But why does the apostle name redemption last? Because it takes in the final deliverance of the body of the believer from under the power of mortality, when the voice of the archangel and the trump of G.o.d shall either raise it from the tomb, or change it, in the twinkling of an eye. Will this act be progressive? Clearly not; it will be done "in the twinkling of an eye." The body is in one state now, and "in a moment" it will be in another. In the brief point of time expressed by the rapid movement of the eyelash, will the body pa.s.s from corruption to incorruption; from dishonor to glory; from weakness to power. What a change! It will be immediate, complete, eternal.

But what are we to learn from the fact that "sanctification" is placed in the group with "redemption?" We learn that what redemption _will be_ to the body, that sanctification _is_ now to the soul. In a word, sanctification, in the sense in which it is here used, is immediate, and complete, a divine work. The one is no more progressive than the other. The one is as immediate as the other. The one is as complete and as independent of man as the other. No doubt, when the body shall have undergone the glorious change, there will be heights of glory to be trodden, depths of glory to be penetrated, wide fields of glory to be explored. All these things shall occupy us throughout eternity.

But, then, the work which is to fit us for such scenes will be done in a moment. So also is it, in reference to sanctification. The _practical_ results of it will be continually developing themselves; but the thing itself, as spoken of in this pa.s.sage, is done in a moment.