The Keswick Week 1952

The Keswick Week 1952 O glorious Keswick! Can we e'er forget The blest hours spent in meditation sweet Within the sacred tent, Where earnest souls in chastened spirits met, All calmly gathered—filling every seat, And Spirit-sent, To hear God's Word propounded and made clear, That hungry souls might haply find sweet peace And full surrender make; Where holy men of God, their Saviour dear Upholding faithfully, strove to increase, For His dear sake, God's family, who vow henceforth to serve, In singleness of heart and purpose deep, Their Master, Jesus Christ. Oh, may we follow on and never swerve From our allegiance, but in meekness keep Our holy tryst. Oh, may God bless His servants mightily, Give them the Spirit's power a sleeping Church to rouse, Win to a deeper love For Christ, all careless Christians. May they be Stirred to the depths; then in the Father's house All meet above.

-ESSIE BERNSTEIN

NOT FOR RESALE

Reproduced by the X-tended Missions Network By the authority of The Keswick Convention

Not to be reproduced.

The Keswick Week 1952

MARSHALL, MORGAN & SCOTT, LTD., LONDON.

THE KESWICK CONVENTION FOR NEXT YEAR

will (D.v.) begin on

Saturday, July 11th

and end on Saturday, July 18th, 1953

First Edition 1952

MADE AND PRINTED IN GREAT BRITAIN BY R. W. SIMPSON AND CO., LTD., 70 SHEEN ROAD, RICHMOND, SURREY

CONTENTS

SATURDAY, JULY 12th Revive the Hearts of All! Comparing Spiritual Things REV. W. GRAHAM SCROGGIE, D.D. S SUNDAY, JULY 13th Waiting Upon God An Evidence of Genuine Christian Life REV. GEORGE B. DUNCAN, M.A. .. 10 THE WORD OF GOD AND THE LIFE OF HOLINESS (i) The Holy Word of God DR. WILBUR M. SMITH .. 14 Crippled, Challenged, Cured REV. GEORGE B. DUNCAN, M.A. . . 18 Filled With All the Fullness of God. REV. ALAN REDPATH 20 MONDAY, JULY 14th Hindrances to Blessing SALVATION AND EHAVIOUR (i) The Christian Message (Romans 1-5) .. REV. W. GRAHAM SCROGGIE, D.D. 28 Disastrous Consequences of Sin in the Believer .. . REV. WILLIAM STILL 35 An Almost Forgotten Truth PREB. COLIN C. KERR, M.A., H.C.F. .. 37 THE WORD OF GOD AND THE LIFE OF HOLINESS (ii) The Word as the Revealer of Sin DR. WILBUR M. SMITH .. 40 The Price of Becoming Christlike . THE BISHOP OF BARKING, THE R.T. REV. HUGH R. GOUGH, O.B.E., M.A. .. . 44 Conditions of Blessing . . MR. FRED MITCHELL 47

TUESDAY, JULY 15th Barriers Broken Down REV. W. GRAHAM SCROGGIE, D.D. 53 SALVATION AND BEHAVIOUR REV. W. W. MARTIN, M.A. . . 60 (ii) The Christian Life (Romans 6-8) MR, FRED MITCHELL 62 The Heart's Unsatisfied Cry The God of Difficult People . . THE WORD OF GOD AND THE LIFE OF HOLINESS .. (iii) The Sanctifying Power of the Word .. .. DR. WILBUR M. SMITH .. 65 The Price of Holiness REV. ALAN REDPATH 69 Perfect Love Casts Out Fear REV. GEORGE B. DUNCAN, M.A. 72 WEDNESDAY, JULY 16th Free Unbounded Grace SALVATION AND BEHAVIOUR (iii) Holiness and Glory (Romans 8) REV. W. GRAHAM SCROGGIE, D,D, 77 Open Secrets of Victory REV. M. A. P. WOOD, D.S.C. M.A. 86 Salem or Sodom ? MR. ROBERT A. LAIDLAW 89 THE WORD OF GOD AND THE LIFE OF HOLINESS (iv) The Power of the Word to Give Victory Over Sin .. DR. WILBUR M. SMITH .. . 92 The Proof of Love .. MR. STEPHEN F. OLFORD „ . 98 Sacrifice and Song .. MR. FRED MITCHELL . . • 101

THURSDAY, JULY 17th

The Spirit's Quickening Power SALVATION AND BEHAVIOUR (iv) Philosophy of Behaviour REV. W. GRAHAM SCROGGIE, D.D. 107 (Romans 12:1-15:13) .. REV. WILLIAM STILL .. 116 The Cruse of Oil .. R.T. REV. THE BISHOP OF BARKING 119 Be of Good Cheer . THE WORD OF GOD AND THE LIFE OF HOLINESS (v) The Word and Defeated DR. WILBUR M. SMITH .. .. 122 Disciples PREB. COLIN C. KERR, M,A., The Rest of Faith .. H.C.F...... 127 A Prince With God REV. GEORGE B. DUNCAN, M.A. 130

FRIDAY, July 18th Thanks be Unto God ! THE FIELD IS THE WORLD The Next Step REV. WILLIAM STILL . 139 Triumph in the Place of Defeat REV. ALAN REDPATH The Revival in the Hebrides . 141 REV. DUNCAN CAMPBELL . 114

SATURDAY, JULY 12th

7.45 p . m . - O P E N I N G MEETING COMPARING SPIRITUAL THINGS REV. GRAHAM SCROGGIE, D.D.

Revive the Hearts of All! EEP longing for revival—a true visitation Mr. Fred Mitchell voiced in prayer the grati- Dfrom on high—gave to the Keswick tude of all for journeying mercies, and for Convention this year its key-note from the gathering us at Keswick; and the Rev. A. T. start. There was a manifest spirit of expectancy in the opening meeting, and it Houghton read Psalm 85, containing the words deepened as the week proceeded, which he later repeated in his address, "Wilt becoming the dominating note of the Thou not revive us again ...?" The hymn "Full Convention. It was sounded again and Salvation!" for many years associated with again, but even more potently it made the opening meeting of the Convention, was itself felt in a spirit of yearning manifest in then sung; and Mr. Houghton gave his all the gatherings; it was freely expressed in the prayer-meetings and in house- message of welcome, as Chairman of the parties, and in countless conversations. Convention Council. He recalled the earliest Most of all, in the special meeting days of the Convention, and all the blessing convened on Friday afternoon, when the which has flowed out from it in the Rev. Duncan Campbell spoke on the succeeding years. "Never let us imagine," he revival in the island of Lewis. proceeded, "That Keswick is the only place Would that we could say revival had come! In His sovereign orderings—and Mr. where such happenings can take place; but Duncan Campbell's story made clearer it is true to say that if some thousands of than ever that "the wind bloweth where it God's people come together for the sole listeth"—revival did not "break" upon purpose of meeting with God, and spend a Keswick; but very many came away whole week in fellowship together with that convinced that the Convention was a one aim, something is bound to happen, for prelude, a vital preparation for it. For if one thing is clear, it is this, that desire for 'the Lord will not forsake His people for His revival, and laying hold upon God in great Name's sake'." earnest, prevailing prayer, always precedes After expressing an especial welcome to it. And that was very manifest at Keswick. visitors from overseas and to missionaries on God was indeed in the midst of His furlough, the Chairman concluded— people. We were deeply conscious of His "It is only when we know the rest of faith quickening power—convicting concerning for ourselves that we can expect to see God sin; exalting the Lord Jesus, our Saviour; working in the Church at large, fulfilling that leading to deeper faith, and yielding of life crescendo of longing for revival, such as He to His Lordship. If the wistful expectation has already granted in measure in the farthest of the "rending of the heavens" tarried, yet corners of these islands, in the Hebrides. May the purpose of the Convention in the this be the longing of all our hearts, 'Wilt proclaiming of the "life more abundant" in Thou not revive us again: that Thy people Christ was fully realized, and many may rejoice in Thee? Show us Thy mercy, 0 entered into the blessing of the secret of Lord, and grant us Thy salvation,' that full victory. salvation, which is the rightful heritage of A larger gathering than ever before at an all God's people." opening meeting, on the Saturday evening, presaged attendances throughout the week It was with a deep sense of gratitude to God which exceeded even those of last year, for the restoration of Dr. W. Graham Scroggie when previous records were surpassed. after his recent serious illness, that the vast The meeting began with the singing of the congregation listened to his opening address, paraphrase, by the ninth Duke of Argyll, of as he "compared spiritual things" in charac- Psalm 121— teristically lucid style. Toward the end, as he spoke of the possible consequences and Unto the hills around do I lift up effects of the Convention, reaching out to the My longing eyes, uttermost parts of the earth, Dr. Scroggie Oh, whence for me shall my salvation come. was greatly moved: he then voiced the From whence arise? longing of all in prayer, and closed the From God the Lord doth come my certain meeting with the Benediction. aid, From God the Lord, who heaven and earth hath made.

Comparing Spiritual Things

BY THE REV. W. GRAHAM SCROGGIE, D.D.

IT has been said that this meeting sets Justification points to our position, but the key-note of the whole Convention. sanctification affects our condition. That makes this opportunity a very By justification we are brought into serious and a very solemn one for those relationship with God, but by sanctification who have to speak. And yet we have to we are brought into fellowship with Him. remind ourselves that our responsibility is Justification is based on the work of Christ limited, and that we must look to the Spirit of for us, but sanctification results from the God to direct not only the speakers but the work of the Spirit in us. hearers. We are cast upon Him, and I want Justification tells of acceptance, but sancti- in the time appointed to me its evening to fication, of attainment. endeavour to present the standpoint that will Justification admits of no degrees, but be assumed throughout the week in all the sanctification does. Justification is complete addresses. I do not know what the and eternal, but sanctification is progressive, addresses will be, but I do not need to now for in Hebrews 10:14 we read of "them that to make that statement, because this great are being sanctified." Convention rests upon certain truths hat And so by "comparing spiritual things with are unalterable, and that are proclaimed a spiritual" we are led to see the relation to one various ways from year to year. another of justification and sanctification, In 1 Corinthians 2:13 we read: "We speak, and to discern the distinctiveness of each; we not in the words which man's wisdom are shown that by justification a condemned teacheth, but which the Spirit teacheth; sinner is received into a state of grace, and comparing spiritual things with spiritual." that by sanctification a pardoned sinner is The last phrase of this verse is variously brought into fellowship with God. interpreted by the scholars, no fewer than Justification is not a terminus, but a starting- six distinct meanings being given to it; but point, and is instantaneous, but sanctification we shall follow the translation in the starts—or should start—from justification, Authorized Version as being the most and is progressive. Comparing spiritual satisfactory. things, then, is of great importance. By "comparing spiritual things with Closely connected with what has just been spiritual" is implied that revealed truths are said, and indeed implicit in it, we should dis- combined so as to form a consistent and well- tinguish— proportioned system of truth, and for want II. Relationship and Fellowship, of a careful comparison of these truths much confusion of mind and much failure in There can be no fellowship with God by one experience have resulted. Let us, then, make who is not savingly related to Him. But this this comparison relative to several important relationship can exist in the absence of fellow- subjects; and first of all— ship. In John 1:12 we read: "As many as I. Justification and Sanctification. received Him, to them gave He the right to These, of course, are vitally related, and yet become children of God, even to them that they are quite distinct. One cannot be believe on His Name." And in John 15:14, sanctified who is not justified, but one we read: "Ye are my friends, if ye do the may be justified and yet not be experimentally things which I command you," From these two sanctified. Most of us here are justified, but passages we learn that one becomes a child of we have come together to consider God by faith, and that one becomes a whether or not we are sanctified. In Romans friend of God by obedience. No one can be a 5:1, Paul says that all believers are "justified friend of God who is not a child of God, by faith," but elsewhere, addressing believers, but there are many who are children of God he says, "This is the will of God, even your but not His friends. sanctification" (1 Thess. 4:3). There is a difference between union and Justification relates to our standing in communion in human and in spiritual rela- Christ, but sanctification relates to our experimental state.

tions. There is union where a man and a And the other tells of our imperfect con- woman are legally married, but the divorce dition in experience: courts show us that that union does not always eventuate in communion. Fathers and sons Nearer, my God, to Thee, nearer to are indissolubly related, but by no means are Thee, E'en though it be a cross that raiseth me. they always friends. What strangers to one another members of a family can be! Both these views are true, but they are In human relationships friendship is never looking at a truth from opposite ends. conditioned by obedience, but by mutual sym- Paul says: "In Christ ye are complete" (Col. pathy, understanding and affection; but if a 2:10), yet we know that in actual Christian would be one of Christ's friends he experience we are far from being complete. must obey Him. Christ shows and tells His If we apprehend this double fact a vexing friends things which He does not show and problem will be solved, and we shall see tell all His children. Abraham was called "the clearly that our actual experience may and should draw ever closer to our judicial friend of God" because he obeyed Him, but position in Christ, Lot was not one of God's friends, because he Another distinction of great importance did not obey Him. is to be drawn between— Friendship with God is based on relationship with Him, but it is a great deal more than IV. Life and Health. relationship. One could be a Christian for Of course, every Christian has life, fifty years and yet never be in the circle of but every Christian has not health. The God's friends. May it indeed be that during Christian Church is very much of a hospital the week upon which we have entered many in which many sick doctors and nurses will resolve to obey the Lord, and so add to are trying to help many sick patients. But it is God's will not only that we should live the privilege of sonship the joy of friendship. spiritually, but that our life should be A third comparison must be made between— robust and vigorous. Christ said: "I came III. The Believer's Position and Condition. that they may have life, and have it About this more will be said in detail next abundantly" (John 10: 10), week, but at the moment let us apprehend the There the ideas of life and health are distinguished and related—life and essential truth which these terms convey. abundant life. We have our difficulties and Whether we speak of position and condition, doubts about physical health and ill-health, or of standing and state, or what is judicial but no doubt can exist about spiritual and experimental, the same truth emerges. health. Holiness is wholeness or health, In the New Testament Epistles the believer and we shall see, I trust, in the Bible is viewed in two ways—as perfect in Christ, Readings, what is meant by spiritual and as imperfect in himself. A striking pas- health, and how it can be either missed sage in this connection is 1 Corinthians 5:7, or secured. which says: "Purge out the old leaven . . Health, both physical and spiritual, is con- as ye are unleavened," The first of these ditioned, and if spiritually we are invalids when we should be athletes, it will not be phrases—"purge out the old leaven"—shows difficult to discover the reason. that the Christian is imperfect in himself; and All the people on whom Jesus when on the second phrase—"as ye are unleavened"— earth performed miracles of healing had shows that he is perfect in Christ. It is a life, but not abundant life; and it was His seeming contradiction, but a profound touch that gave healing. But before they spiritual truth. were healed their life was a liability and not What Paul says is "Because there is no evil an asset, but after healing how different in you, put away all the evil that is in you." everything was! So will it be with us, That is the whole philosophy of the Christian When the Spirit makes the cripple to walk, life. It means—become what you are; approxi- the deaf to hear, the dumb to speak, the mate actually to what you are ideally; let your blind to see, and the impotent to work; and this He will do if we are willing that it condition come ever nearer to your position; shall be done. let your actual state in this world ever more Spiritual invalidism is not in God's plan worthily represent your wonderful standing in for the believer, but life abounding. Christ, our Saviour and Lord. Another distinction which claims our This truth is represented in two hymns attention is that between— which we sing. The first tells of our perfect V. The Instantaneous and the Progressive, position in Christ: In 2 Corinthians 7:1 we read: "Let us cleanse ourselves from all defilement of So near, so very near to God, flesh and spirit, perfecting holiness in the Nearer I cannot be; fear of God." For in the Person of His Son "Let us cleanse ourselves" is in a tense I am as near as He.

which signifies that it is something doubt the first meaning of this statement which must be done instantaneously and relates to the Divinity of the Man Jesus, completely; and "perfecting holiness" is in but this by no means exhausts its a tense which shows that this must be a meaning, "Jesus" means Saviour, and progressive action. This distinction must "Lord" means Sovereign; and these be drawn if we are to understand the functions are the Alpha and Omega of His meaning of the Christian life. The Bible relations to His people. does not speak of progressive cleansing, Christ is the Saviour of every Christian, nor of instantaneous holiness. The one is but not of every Christian is He Lord. As a preparation for the other. There cannot Saviour He gives us life, and as Lord He be holiness where there is not cleansing, governs the life He gives; and while every but there may be cleansing which is not believer can truly say, "He has given me followed by holiness just as one may start life," not every believer can truly say, "He a race and not finish it, The impartation governs my life." of spiritual life is instantaneous, but The acceptance of Christ as Lord has con- spiritual growth is progressive; and both stituted in the experience of a multitude of Scripture and observation show that, Christians a spiritual crisis. We have notwithstanding life, growth can be heard talk of the second blessing. No one arrested. can put a limit to the number. There must be The writer to the Hebrews says: a second before there can be a third! The "Though by this time you ought to be difference between His Saviourship and His teachers, you need someone to teach you Lordship is the difference between His again the first principles of God's Word. work for us and His work in us; it is the You need milk, not solid food; for difference between the atoning blood and the every one who lives on milk is unskilled sanctifying oil. in the word of righteousness, for he is a He cannot be Lord in the life of anyone babe. But solid food is for the mature, for who has not accepted Him as Saviour, but those who have their faculties trained by many who accept Him as Saviour refuse practice to distinguish good from evil" Him as Lord, If this were not so there (Heb. 5:12-14). would be no meaning in Peter's The tragedy of many a life is that exhortation: "Sanctify in your hearts Christ the Christian has never grown up; that as Lord" (1 Peter 3:15). If anyone asked, whereas there has been an instantaneous "What are we all here for?" there is the experience of regeneration, there has not answer: we are here to sanctify in our been a progressive experience of hearts Christ as Lord. sanctification. As Saviour Christ regenerates us, but as The word of Paul to the Galatians, "Ye Lord He rules over us. As Saviour we must were running well, Who did hinder trust Him, but as Lord we must obey Him; you?" (5:7), shows that a Christian may and He says to-day, as He said of old, "Why start and then stop. That is what is call ye Me, Lord, Lord, and do not the meant by backsliding, of which Demas things which I say?" (Luke 6: 46). If we all is a notable example. Not without good go down from this Convention saying truly reason does the writer to the Hebrews in our hearts, "My Saviour is my Lord," it exhort us to "go on to maturity" (6:1). will bring revival not only to the Church to The instantaneous in spiritual things which we belong, but surely throughout should always be followed by the the whole of the holy catholic Church in the progressive, and where this is not done, world something will happen; the course of the Christian at last will lose, not his life, history will be altered. The things that we but his reward. fear and deplore and tremble concerning There is one more comparison we are not going to be solved by politics or must briefly consider, one which lies in diplomacy, by the wit or the wisdom of the very foundation of the teaching of this men, but by a Spirit-filled Church, a Convention, though perhaps too often multitude of people of all nations and kin- overlooked, It is the difference between— dreds and tongues, who have not only a Saviour but a Lord, who not only trust but VI. The Saviourship and the Lordship obey, That is the objective set before us of Christ. these days: may we fall into alignment with In 1 Corinthians 12:3 we read: "No one it this very night! can say 'Jesus is Lord' but by the Holy Spirit." No

Hear the Father's ancient promise, Listen, thirsty, weary one! "I will pour My Holy Spirit On Thy chosen seed, 0 Son.- Promise to the Lord's anointed! Gift of God to Him for thee! Now, by covenant appointed, All thy springs in Him shall be.

Springs of life in desert places Shall thy God unseal for thee; Quickening and reviving graces, Dew-like, healing, sweet, and free. Springs of sweet refreshment flowing When thy work is hard and long, Courage, hope, and power bestowing, Lightening labour with a song. Springs of peace when conflict heightens, Thine uplifted eyes shall see; Peace that strengthens, calms, and brightens Peace itself a victory. Springs of comfort, strangely springing Through the bitter wells of woe; Fount of hidden gladness bringing Joy that earth can ne'er bestow.

Thine, 0 Christian, is this treasure, To Thy risen Head assured! Thine in full and gracious measure, Thine by covenant secured! Now arise! His Word possessing, Claim the promise of the Lord; Plead through Christ for showers of blessing, Till the Spirit be outpoured. -FRANCES R. HAVERGAL.

SUNDAY, JULY 13th

11a.m.—FORENOON MEETING AN EVIDENCE OF GENUINE CHRISTIAN LIFE

REV. GEORGE B. DUNCAN, M.A.

3 p.m.—AFTERNOON MEETING THE WORD OF GOD AND THE LIFE OF HOLINESS (i) THE HOLY WORD OF GOD DR. WILBUR M. SMITH

5.45 p.m.—BROADCAST SERVICE CRIPPLED, CHALLENGED, CURED

REV. GEORGE B. DUNCAN, M. A.

6.30 p.m.—EVENING SERVICE FILLED WITH ALL THE FULLNESS OF GOD

REV. ALAN REDPATH

9 Waiting Upon God

FIERCE storm broke over Keswick at Word of God in the Life of Holiness." As he A 5 a.m. on Sunday, and it was still spoke, the challenge of his words plainly raining and gusty as some 400 people gathered reached every heart. An occasional in the small tent at 7 o'clock, for the first of humorous aside made a ripple of laughter the general prayer meetings. These meetings run throughout the large gathering; but the were led throughout the week by Mr. P. S. serious purpose and purport of the message Henman a member of the Convention dominated the whole meeting, and held the Council. Again the longing for revival was rapt attention of all. voiced, in the reading of Acts 1:14 and 2: 1-4, While this service was proceeding, a by the Rev. Alan Redpath, and in prayer, children's meeting was being held in the small when he asked that the wind which has tent —which was quite full, the term swept through this town in the night might "children" being rather elastically come upon us all." No addresses were given interpreted! The Rev. Maurice A. P. Wood at these meetings this year, in order that the spoke from Revelation 3:20, illustrating whole hour might be devoted to prayer. At his talk with a fine model of a door, and the close, all united in the saying of the cards indicating that it was generally kept Lord's Prayer. closed for one of three reasons: fear, According to custom, Convention speakers laziness, or ignorance. The invitation to occupied the pulpits of all the churches in the open the heart's door to Christ was town; and every church was filled well before responded to by some of the young folk 10.45, the time of starting the morning service, present. In St. John's, the Bishop of Barking preached Some four thousand, it was estimated, upon the phrase "the glory of the Lord," in crowded into the great tent for the broadcast 2 Con 3 :18. He spoke first of its use in the service, at 5.45 p.m. It was led by the Old Testament, referring to the presence of Rev. G. B. Duncan, who in an introductory God among His people. Now, that glory is word described the setting and objective of revealed "in the face of Jesus Christ." Be- the Convention. Then "Full Salvation!" was holding Him, we shall be changed—trans- sung as only a Keswick congregation can formed; the figure of self being superseded by sing it; and Mr. Fred Mitchell led in the figure of Christ. The condition is, behold- prayer. The Rev. A. T. Houghton read ing Him with open face—no veil to dim the Mark 1:1-12, and the hymn "Speak, Lord, glory; no veil of insincerity, half-heartedness in the stillness" was sung before Mr. or disobedience. Duncan gave the address. The brief, Although so many Convention visitors were impressive service closed with the singing of attending church services, and some 800 "I am trusting Thee, Lord Jesus." The Rev, Brethren met in the Pavilion for the Breaking W. W. Martin pronounced the Benediction, of Bread, there was a large congregation for The evening service in the tent followed the Convention service in the tent, conducted soon after the broadcast. It was led by Mr. by the Rev. G. B. Duncan. It began with the Fred Mitchell, who announced as the opening singing of the hymn, "Father, again in Jesus' hymn Charles Wesley's "And can it be." Mr. name we meet," and after prayer and the Robert A. Laidlaw, visiting the Convention reading of Psalm 51 and Philippians 1: 1-11, from New Zealand, led in prayer; and Mr. Mr. Duncan preached on the text, "The fruit Mitchell read Ephesians 3:14-21. Then, of the Spirit is ... joy." Echoing the key-note after the singing of "Jesus, the very of the opening meeting, he pointed out that thought of Thee," Mr. Mitchell handed revival and rejoicing are linked together— over the service to the Rev. Alan Redpath. "Wilt Thou not revive us again: that Thy For most people the day might have been people may rejoice in Thee." considered full enough; but two further The sun was breaking through the heavy meetings were held at 9 o'clock. In the clouds, fitfully, by the time of the afternoon small tent the first of the young people's meeting, over which the Rev. A. T. Houghton meetings drew a very large number; presided. It began with the hymn, "0 Word while a huge crowd filled the Market Place of God incarnate," and prayer by Mr. Stephen and overflowed to the street leading to it, for F. Olford. Then Dr. Wilbur M. Smith was the first of the open-air meetings. Reports cordially welcomed to the Convention platform of these will be found among the by the Chairman; and in a thought-provoking appendices. address he considered "The Place of the

An Evidence of Genuine Christian Life BY THE REV. G. B. DUNCAN, M.A. spirit. In Psalm 126 we read: "When the WANT to base our thoughts this I morning on the familiar verse in Lord turned again the captivity of Zion, . Galatians concerning the fruit of the Spirit, . . then was our mouth filled with laughter, and to pick just one out of the cluster of and our tongue with singing; then said they among the heathen, The Lord hath done great graces and virtues and attributes that are things . . . for us; whereof we are glad." brought before us there—"The fruit of the We do not want to think of joy as a Spirit is . . . joy." superficial exuberance—a kind of slap-you- One of the very real needs among on-the-back, "Keep rejoicing, brother," sort Evangelical Christians to-day is that of of thing. That is not what I mean; I am rethinking our conception of what constitutes a thinking of an inner radiance of spirit that full Christian experience, a genuine, out-and- shines quietly and steadily, dimmed at out Christian life, For so many, the really times from the outward eye by the mists of keen Christian life has for long been sorrow, but burning steadfastly in the quiet identified with a mere abstinence from places of the heart. Jesus was "a Man of certain worldly things; or en aggressiveness in sorrows and acquainted with grief," and we Evangelical endeavour; or it may be that we must not confuse the superficial experience associate Christian maturity with a close with the inner radiance we are meant to exactitude to our Evangelical faith and have. belief. May I then direct your attention to the It is tremendously important that we should Epistle of Paul to the Philippians, where the realize that the fruit of the Spirit is character, word "rejoice" comes again and again? and that the really mature Christian, the fully We find that Paul seems to shift the developed Christian, is a Christlike man or emphasis in the theme and thought as he woman. Unless you and I are becoming moves through that Epistle. The first eleven increasingly Christlike, everything else mat- verses are introductory, giving the ters little. It does not matter that you are a background of Christian fellowship and saved, orthodox Christian, if you have a vile love. Then we find he moves through temper or are impossible to get on with; different aspects of Christian life and flaws in our character will nullify our experience. First of all, he refers to the testimony. But the truth I want to stress things which have happened to him, in 1: 12, this morning is that one of the most where he speaks of himself as a Christian in a noticeable marks of the fully-developed particular physical environment — how Christian life, lived out in the power of the often that has a great deal to do with our Holy Spirit, is joy; for our text in Gal. 5: 22 joy. Then in v. 27 the emphasis shifts, reminds us that "The fruit of the Spirit is and he is not speaking of himself and his love, joy . . ." own environment, but of other folk and their One of my earliest memories of Keswick is social relationships —how often our of making my way with great difficulty into relationships with other people have a St. John's Church, where I heard a sermon by great deal to do with our joy, or lack of it. Bishop Taylor Smith. I have forgotten the We do well to remember that those sermon, as we so often forget sermons; but wonderful verses in the second chapter con- remember the tone of that wonderful, deep cerning the mind of Christ are distinctly voice, as the Bishop spoke of "living a life of related to human relationships. continual rejoicing." The life of rejoicing is Then in chapter 3 we find that Paul has God's purpose for His people. got on to another emphasis, that of Did you notice in the Scripture reading last spiritual experience, speaking entirely of his night the words. "Wilt Thou not revive us own personal spiritual experience—and that is again, that Thy people may rejoice in Thee?" closely related to joy, is it not! And in There revival and rejoicing are linked chapter 4 he deals with personal anxieties. together. Again this morning we have read: All these things are closely linked with our "Restore unto me the joy of Thy joy, or absence of it: our physical environ- salvation.... then will I teach transgressors ment, or, if you like, the place I am in; social Thy ways; and sinners shall be converted relationships, or the people I am with; unto Thee" (Psa. 51: 12, 13). The Christian, spiritual experience, or the person I am; the man of God, cannot really be effective per- unless he is joyful in

11 so all anxieties, or the problems I have. Would not been answered. But Paul was rejoicing you read through this Epistle and see if God there. Perplexity might have confused him, can teach you the secret of the joy the Apostle but he made discoveries which comforted him. knew in his own heart and life? Shall we What were they? He discovered an take a quick glance at it, and try and sift out unexpected ministry. Paul wanted a crowd, for ourselves some of the main lessons, the but God wanted a particular ministry fulfilled; main principles that constitute the foundation and once Paul got on to that, he was happy. of a life of continual rejoicing? I suggest to you that again and again in our What about joy in relation to my physical lives God has an unexpected ministry either environment—the place I am in? How often for us, or through us for others, and instead the things which happen to me are the very of concentrating on the thing we have not got, things which rob my life of joy. 'Take a look if you and I would only prayerfully get down at Paul. He was in prison when he wrote this and discover the thing that God is giving, we Epistle, and his physical environment was a would find that joy which He has promised. difficult one. Let us analyse it closely: first Paul says, "The things that have happened of all. note the perplexities that confused. unto me have fallen out not to the hindrance, He might very well have been perplexed by but to the furtherance of the Gospel" Paul God's ways. First note his perplexity con- was not there because God did not want to use cerning the unwanted path. Paul did not him; he was there because God needed him want to be in prison; the whole of his tem- and God was using him. I suggest to you that perament would react violently against the every time that you and I find out there is an limitations and confinement that prison unwanted path, something against which our meant, He was a man to whom preaching whole being tends to cry out, that that is the was the very breath of life; yet here he was place where God ministers. Pray that God denied the opportunity of preaching. He was may help you to discover what you are there a man who wanted always to be on the move, for, and you will rejoice in what you are being always pushing out with the Gospel; yet here enabled to do. the only feet that moved were the feet of those who went past outside, and there he was Right at the heart of Paul's mind and limited within the four walls of the prison. thought was an unselfishness of motive. The The unwanted path: how perplexing it must trouble with most of us is that, though we are have been for him; the uncongenial surround- Christians, we are selfish. We want God to ings! deal with us in our own way; we are not pre- It sometimes happens in life that we find pared to be the instruments of God's will. ourselves treading the unwanted path. Here Paul was only concerned with the glory of is a girl who is passionately fond of children, the work of God, and not with his place in it. whose whole being cries out for the privilege Passing on to Paul's comments on social of motherhood, but that privilege is denied relationships, you will find two things emerge her; love does not come her way, and the one from his emphasis here. First of all, there who would give anything to have children of is the unity that must be preserved—the unity her own is denied them—the unwanted path. of believers. We are to be "of one mind''; Here is someone who craves for fellowship there is the same love—we are to be "like- and love and understanding and companion- minded." There is no better disturber of ship, and God seems to put that one where Christian joy than disunity. If you show me there is no love and understanding and fellow- a church where there is disunity, I will show ship. Here is one who would give anything you a church where there is no praise and joy. to be on the mission field, but a sick mother or If you show me a united church, I will show an old father, dependent on them, keeps them you a church whose members are rejoicing and tied and bound, and while the heart is going praising God. That is one of the greatest out to Africa, the fingers are hammering a joys of this Convention. It is because here typewriter in an office—the unwanted path, Christians of every denomination, who are alien to their whole desire. one in Christ Jesus, are so very largely That is what Paul experienced. And linked agreed! There is a unity that must be pre- with the unwanted path was the perplexity of served. Will you remember that, if ever in the unanswered prayer. I am quite sure Paul your social relationships there is a possibility prayed that he might get out of prison; yet the of severance of unity? Until that is restored weeks and months passed and that prayer was there will be no praise. Do not let us dictate not answered. He must sometimes have to all the other Churches how they ought to thought, "Peter was liberated from prison; worship. Let us recognize the unity of the why am not I?" You, too, have prayed with Spirit among all believers; the same Christ all your heart that God would take your feet that is in me is in you; the same Holy Spirit off the unwanted path; and that prayer has that dwells with you dwells with me; the same

purpose of God that He is trying to work as dung," and he concentrated, not on the out in you He is trying to work out in me. externals, but on the living person of his If this real unity of the Spirit of Christ is Lord. If, in your spiritual experience and going to be preserved, we must face a great mine, we have been losing the song, it is challenge: that of the humility that must be because we have lost sight of the Saviour. practised--"Let this mind be in you, Our Christian life has become a kind of which was also in Christ Jesus; who, external activity, and we have not that being in the form of God, thought it not personal intimacy and knowledge and robbery to be equal with God: but made fellowship with Christ. Your Christian Himself of no reputation, and took upon Him experience is just a sort of husk of external the form of a servant, and was made in the things, and the living heart has gone; your likeness of men: and being found in communion with Christ, your knowledge of fashion as a man, He humbled Himself, Him, your obedience to Him, your anticipa- and became obedient unto death, even the tion of His will, your desire to go the whole death of the Cross." What does that way, has wilted and withered; the love has suggest to you? It suggests to me that in gone. human relationships there is to be no Paul was not content with the limit at all to the injuries I am prepared to experience of his heart. It is desperately receive. Christ set no limit. easy to get to the position where we are Have you set a limit? Is the unity between content. Listen to Paul: "I count not you and other believers a broken thing to-day, myself to have apprehended; but this one because you have set a limit as to the thing I do, forgetting those things which are amount of injury you are prepared to behind, and reaching forth..." and Paul was tolerate? You have said, "I do not so much a wonderful Christian! The moment you mind the other things, but this is going and I live on the experiences of the past, too far." Listen: Christ was insulted on His the song goes. Has God used you? Never way to the Cross; they spat on Him; Christ be content with that, The fact that God used was forsaken and let down by His friends on you yesterday does not mean He will use the way to the Cross; Christ was betrayed on you again. The fact that you fulfilled all the way to the Cross; He was falsely the conditions with careful discrimination, accused on the way to the Cross; but He set and lived a Christian life a year ago, is no no limit as to the amount of injury He was guarantee that you are living that life now. prepared to receive. If you and I get careless about these things Are you prepared to do that? It is costly, now and in the future, all that we have but it may be this is God's word to someone known in the past is of no avail. The here this morning. You have come to Kes- particular temptation for those engaged in wick, but there is a great break in your Christian work is that we can get relationships with others; somewhere in your presumptuous and take it for granted that life, whether imaginary or real, whether just because God has used us in the past and in or unjust, you have been hurt, and you have certain ways, therefore He will use us again, put a limit there on the amount of injury you so we get slack about the conditions. Paul are prepared to receive. Your song and your was not concerned with externals, nor was praise to God has got into a minor key; you he content with experiences of the past. You are not the happy Christian you once were. may have been used by God, but you will Christ set no limit, and He makes this terrific not be content with that fact; instead, challenge: If I am to know joy in my relation- you will live reaching forth to the joy of ship with other folk, I must set no limit to the the discovery of what He yet purposes to injuries I receive. It does not matter what do How many Christians' experience has they say about me, or do to me; whether it is gone absolutely stale, it is so old! When you false or untrue; I shall set no limit as to the walk in newness of life, you will have joy. amount of injury I am to receive; none. If you set a limit, you will lose your song. Then there is joy in relation to the problems I have: personal anxieties. Is it Then comes Paul's emphasis on his own per- not extraordinary how little problems sonal experience: joy in relation to the and small anxieties just rob us of the joy, person I am. To me it seems the lesson lies rather like a thorn in your finger, a tiny in two directions. First, Paul was not thing which you cannot forget, and which concerned with the externals of his life or irritates you until you take it out. faith. In the opening verses of that chapter Financial anxieties, not enough money to we find Paul discarding all the externals; it is make ends meet: that is a problem for some so easy to get wrapped up in externals—the of us. It does not matter what the anxieties reputation you have, the impression you are, commit them in prayer to God. If you make upon people, the position you hold, and I take our anxieties to our f ellow-men, your ability in speaking, your witness or they are magnified and exaggerated; if service—externals. Paul washed them all you take them to God, a solution is found. out, and said, "I count them It is a great blessing to learn

to trust God, and it is only those who trust on-the-back," "keep rejoicing, brother" Him that praise Him, Christian, but living a quality of life that The fruit of the Spirit is joy, In the place folks who come in touch with you will sense where I am, rejoicing; among the people I am the quiet, steady glow, the warmth, the with, rejoicing; the kind of person I am, rejoic- radiance of spirit in the intimacy of ing; in the problems I have, rejoicing. friendship. The fruit of the Spirit is character, and one most noticeable mark of Are you a rejoicing Christian? Not a "slap- the character of the mature Christian is joy.

Jesus, priceless treasure, Source of purest pleasure, Truest friend to me; Long my heart hath panted Till it well-nigh fainted, Thirsting after Thee. Thine I am, 0 spotless Lamb, I will suffer nought to hide Thee, Ask for nought beside Thee. In Thine arm I rest me; Foes who would molest me Cannot reach me here, Though the earth be shaking, Every heart be quaking, God dispels our fear; Sin and hell in conflict fell With their heaviest storms assail us, Jesus will not fail us. Hence, all thoughts of sadness! For the Lord of Gladness, Jesus enters in; Those who love the Father Though the storms may gather Still have peace within, Yea, whate'er we here must bear, Still in Thee lies purest pleasure Jesus, priceless treasure! -- J. FRANCK.

14 The Word of God and the Life of Holiness (i)—THE HOLY WORD OF GOD DR. WILBUR M. SMITH It is an undeserved privilege to be allowed to shirked. speak at England's Keswick; the greatest And so, before entering upon some aspects privilege, in my opinion, that can ever come to an of this sacred theme, let me first re-utter the word of the Apostle Paul, "Not that I have American Evangelical from a Westem world already attained, either were already perfect: Conference or Convention, is an invitation to but I follow after, if that I may apprehend that Keswick—which I say with some knowledge of for which also I am apprehended of Christ Convention platforms. Years ago I was permitted Jesus" (Phil. 3:12). Along with this may I to hear some of your great men, Dr. F. B. Meyer, read some words from a Keswick platform of Dr. G. Campbell Morgan, Dr. J. Stuart Holden 1895, from one of the great saints of the nine- and others, when I was a boy and they were teenth century, Andrew Murray? It had been grown men. thirty-five years since Andrew Murray wrote his "Abide in Christ," and the only time he About five years ago this Fall I had a breath of was here he said on this platform: "I would Keswick when a man otherwise unknown to me like you to understand that a minister or came to Pasadena, only a month after I had Christian author may often be led to say more moved from Chicago to California. I heard him than he has experienced. I had not then speak in the first service I attended in any church (when he wrote 'Abide in Christ') experi- in that lovely city. His name was Fred Mitchell. enced all that I wrote of. I cannot say that I My soul was at once drawn to him, and, in the experience it all perfectly now." providence of God, we have been precious friends If we are to have a text, may I take one which has only forcefully come to me in the ever since. last few weeks—Psalm 60:6, "God hath I wish to thank the Council of Keswick for the spoken in His holiness." With this we might great privilege of ministering here this week. combine Romans 1:2, "Promised by His pro- To-day, and throughout the week, I would like phets through the Holy Scriptures," and St. to take, the Lord willing, a rather new line—not Paul's words to Timothy, "From a child thou new as something contrary to anything Keswick hast known the Holy Scriptures" (2 Tim. has taught, but which, always assumed, has not 3:15; cf. Jer. 23:9). been given specific consideration through its With the word of the Psalmist as our foun- notable history of these seventy-five years: the dation—"God hath spoken in His holiness"— let us consider three things in this opening Place of the Word of God in the Life of Holiness. message: first, the nature of holiness—God's This afternoon the subject will be the Holy Word character; second, God's calling—to holiness; of God; to-morrow, the Power of the Word of God and third, God's communication in holiness, or to Convict of Sin; on Tuesday, the Sanctifying for holiness. Power of the Word; on Wednesday, the It is not necessary here to do more than Conquering Power of the Word, by which we remind you of the great sentences setting forth defeat the enemy so constantly besetting us. the holiness of God—"Be ye holy, for I am In introducing this subject I must make a holy, saith the Lord." "Holy, holy, holy, is the Lord of hosts." "The Holy One of Israel." confession: the subject of holiness for years was But we must for a moment try to get at the not one in which I was seriously interested. meaning of this word "holiness." This has Perhaps some of you are not interested in it to- often been done at Keswick, but some of you day. I do not mean that I did not love the Word of may be new, and even for all of us it will not God—it has been the love of my life; I do not be out of place. mean that I was separated from the Gospel and First of all, the root word means to separate that I did not preach Christ crucified, nor believe from, to cut off from; to separate something the Word in its full inspiration. But holiness was a from that which is common, from the ordi- subject I avoided. The New Testament teaching of nary. Thus a holy city is separated from the other cities; holy ground is something sancti- holiness is clear, but until a few years ago this area of Bible research was one which I

15 fled and set apart from the rest of the ground; "According as He hath chosen us in Him a holy man is one separated from the rest of before the foundation of the world, that we mankind; and a holy day is something that is should be holy . . ." He did not choose us to separated from the rest of the week; a holy be brilliant or to get a reputation. He did nation is a people whom God separates from not even choose us to stand on a Keswick the rest of mankind. Holiness thus funda- platform. He did not choose us to be success- mentally means separation from that which is ful in business. He did not choose us to make profane, common, ordinary, ungodly, unholy. a name in the world. He chose us to be holy. It is a very interesting and often overlooked That includes every child of God in the world; fact, that the character of holiness belongs and I would to God that thirty years ago I only to God, is uniquely His, and belongs had embraced that. "I chose thee from the innately to no other being in the world. Brun- foundation of the world, to be holy." ner, in a recent book (and I am well aware In Romans 1:7 we have this same truth— there is much in Brunner you and I cannot "called to be saints." The word "saint" and approve), reminds us that "holiness is not a the word "holy" in the Greek are both quality which God possesses in common with exactly the same. May I introduce here other beings." God has wisdom—so have we; some interesting statistics? From Matthew God has power—so do men in some degree; through to the Book of the Acts, the Greek God has love—so have men; God is holy—men word for "holy" and "saint" occurs ninety-six are not. "Holiness is not something which times; and of those, sixty-seven refer to the God possesses in common with other beings; on Holy Spirit. But from Romans through to the contrary, it is that which distinguishes God Jude the same word occurs one hundred and clearly and absolutely from everything else. To six times, of which twenty-six occurrences be holy is the distinguishing mark peculiar to relate to the Holy Spirit, and sixty-six to holy God alone." It is that which sets the being of living. Never forget that the word which God apart from all other forms of being. God used to characterize the Third Person of When "God bath spoken unto us in His the Godhead, Holy, is the word that He uses holiness," we begin with God separate from for the call to be holy. the common, the ordinary, the defiled, the Once again, in Colossians 1: 22 we read, "Ye material, the unholy, the ungodly. God is a now hath He reconciled in the body of His holy God: holiness belongeth unto Him. flesh through death, to present you holy. So Now this great truth involves a terrible we are chosen to be holy, we are called to be aspect of God—that He will not, He cannot, He holy, we are reconciled to God to be holy. must not allow the unholy and the profane to Nothing could be plainer than that. Beloved, come nigh to Him. He will never be polluted in if we do not want to live a holy life, we cer- His holiness; He will never allow that to enter tainly cannot be pleasing to God. As Dr. into His presence which would contaminate or Scroggie said last night, "We will never be compromise His holiness. The mount on what we are intended to be unless we are which He appeared to Moses must not be walking in the holiness of God." touched by hand. Yet the amazing thing is, That leads me to the real subject of the that with all that, we hear, nevertheless, a afternoon, from our text: "He hath spoken to strange call—"As He who called you is holy, be us in His holiness." The Holy Word of God. ye yourselves holy in all manner of living" (Lev. Have you ever thought of the title on the 11: 44, 45; 1 Pet. 1: 16). back and on the front page of your Bible, God is all-wise, though He never tells us to "The Holy Bible"? That was not placed there be; God is omnipotent, but He does not tell us by the Apostles, because there was no such to be omnipotent; God is eternal, but He could book as the Bible in the Apostolic Age. not tell us to be eternal; yet God is holy, and Though the Bible was finished by the end of He tells us to be holy—"Be ye holy even as I the first century, it had not been put together am holy, saith the Lord." in the form we now have it. When you see Here may I call attention to something en your Bible the title, "The Holy Bible," which the New Testament adds to the Old remember you are holding the only book in Testament command, "Be ye yourselves holy" — the world that can rightly be called holy. and that is, we are now called to be holy. One Years ago in a town where I was a pastor, of the greatest chapters in the Bible is surely I went into a drug store for a drink of malted the first of Ephesians. I can be disturbed, milk. The clerk had a book in his hand, and defeated, and discouraged, and when I think of naturally I said to him, "What is the book?' my many failures and shortcomings, and the He replied, "What do you want to drink? You struggles of my own life, I often turn to this do not want to read this book." So I repeated great passage to be again in touch with the great my question, "What is the book?" He replied. "It cast me fifty dollars, this thin volume; and realities of what God has done for me. In this I had to make a statement to the United States chapter we find these words: Government before I could get it into this

16 country, that I was doing research in the separate nation, a separate Christ, a separated subject of Hinduism." He had had to pay you and me. the fifty dollars because it was a book of Last of all, this Book is holy because it photographs of Hindu temple carvings, with makes for holy men and women. There are accompanying legends; and the pictures were no holy people on earth to-day, except those so vile and the legends so obscene that the who know something of this Holy Book and its United. States Government would not allow Holy Christ; anything else is a mockery. the book to be brought into America unless one pledged their word that they were doing May I pass on to you a true story to illus- research on this subject. It was a religious, but trate this (I do not believe in manufactured fiction). Some years ago a doctor came up to an obscene, volume. The book of our faith New York from Cuba to start a practice. He is "The Holy Bible"; for it, one needs never was short of money, under-nourished, and the to apologize. heavy New York winter fell upon him inade- Years ago I heard Dr. Zwemer, the greatest quately prepared, and clad in a tropical suit missionary to the Mohammedans for the last to face a very hard winter. He developed twenty-five years following your own Canon pneumonia, and fell unconscious under the Gairdner, say that the word for real 4th Avenue elevator in New York. Later he holiness in Arabic never appears in the was picked up by a policeman and taken to Koran. When I came to London I met one Bellevue Hospital. When he recovered he of the famous Arabic scholars in Great told this story. "Into the ward came a strange Britain, a true Christian believer, and I asked woman. She spoke Spanish, and gave me a him if I had heard correctly, He replied, "I Gospel John. Never saw Gospel John before, never thought of that before, but I will look She knelt down by my bed and say a prayer, it up." Within forty-eight hours I had a and then went out. I read and come to a letter from him, saying that the two main story of how a man Jesus healed a man born words for holiness in Arabic never occurred blind. I said, `No can be.' No one ever heard in the book that Mahomet wrote. They have of anyone born blind being healed. I am a a book they call the "Holy" Koran, but doctor, and I threw down the book. Later, I Mahomet never dared to use the Arabic word had nothing to do, I read on, and found Jesus for holiness when he wrote this book. "God died for me, and He opened my eyes and I saw hath spoken unto us in His holiness.'" my Saviour." Now let us ask ourselves a question—What makes this a holy book, and thus a standard He was saved and soon started a mission for a holy life? May I suggest five reasons? for Cubans and Spaniards in the Spanish First, it is initiated by a holy God. Our Lord area of New York. When he began to prosper he sent for his mother, a bigoted said. "Out of the fullness of the heart the member of the Roman Church. When she mouth speaketh." That is as true of God heard the story, she pronounced on him every as it is of you and me. Out of God's curse she could think of. One night she holiness only holy words could ever came down to the mission and when she proceed, If God is a holy God. His word entered the son said to himself, "Now I fear can only be a holy word. there will be trouble." In the middle of the Secondly, this Word is given to us through meeting she stood up and asked, "Could I the Holy Spirit. Over and over again we read say something?" The son, saying to this: "The Spirit spoke through David"; "the himself, "I know we are going to have words that the Holy Spirit teaches"; "Holy trouble," gave her permission. This is what men were moved by the Holy Spirit." she said: "My boy Pedro very wicked boy. "Inspiration" has in the middle of it the word One day in hospital a little woman put a "spirit." book in the hands of my wicked boy, Pedro. Thirdly, this Book was written by holy Now my wicked boy very good man—very men of old, as they were moved by the Holy good book to make my wicked boy a very good Spirit (2 Pet. 1:21), How can anyone man." expect a revelation from God in books After years and years in the Christian written by wicked men? I have a great love ministry, and meeting many people through- for Wordsworth (I wish I could read him out the Western world, I believe the greatest more), and the same for Ruskin, Shakespeare need in the Christian Church to-day is a bap- and Carlyle. There is much that is beautiful tism of downright holiness unto God. One of and entertaining and moral in their works; your own well-known theologians has recently but when it comes to matters of the soul and said that the world is indifferent to our doc- heaven and death and God, we have to have trine and not interested in our theology, nor a book that derives from holy sources, that in the Bible as such; but the world watches talks about a holy Christ, a holy calling, a men who are brave enough to say they are holy love, a holy Gospel, a heavenly home, the saints unto God. While the world care': Holy Spirit. This Book is saturated with the nothing about theological discourses, it will things that are set apart—a separate day, a be separate family, a

17 compelled to give attention to men who are of pre-occupation with material things, with living holy lives unto God. vast problems, with armaments and nuclear In these days when we know more than we physics, and a humanistic philosophy, encas- ever knew, when we travel as never before, ing the hearts and minds of modern man, will see the world displayed before us on tele- be the uniqueness of lives of true holiness. vision, and are faced by a knowledge of atomic And if you and I are to live holy unto Him, we bombs and material things, United Nations, will need as never before to listen to His Holy world assemblies, etc, and from early morn- Word; for here, and in no other place or ing until late at night the radio blares at us, volume, "God has spoken unto us in His that which will penetrate this heavy armour holiness."

Crippled, Challenged, Cured BY THE REV. G. B. DUNCAN, M.A. THIS great Convention at Keswick has orthodox Christians; but what do others see? often been likened to a spiritual clinic, and Temper, pride, an unforgiving spirit, harsh- that description justly fits the case: for here ness, evil speaking, a smartness in business those who have spiritual life are gathered seek that is near to dishonesty? Yes, there was a spiritual health—and the search for spiritual disability in his life that was seen by others. and physical health have at least one thing in Secondly, there was a dependence upon common, for the search begins in each use others that was known to himself. When we with a personal interview with the meet this man we find that if he was to go physician, Is there any greater need to-day anywhere he had to be carried. He was borne in the life of the Church than that we who of four. How many spiritual cripples there profess and call ourselves Christians should are whose lives are marked in the same way— get to grips with our living God; that we they depend upon the prayers of others, for should learn the truth of God; accept the will their own prayer life is tragically weak. They of God; fulfil the purposes of God; use the may be members of active churches, but in resources of God; know the power of God; their own hearts they know that it is the keen- radiate the grace and love of God. ness and devotion of other Christians rather If only we could do that, the world would than their own, that is the reason for such be shaken by the impact of our lives, and the success as may mark the work of the church forces of evil hurled back wherever they are or mission station. Am I speaking to someone to be found, whether in our own lives or the here in this tent or in some remote place far lives of others. If we are to do that, surely away, and you know perfectly well that the first step is to endeavour personally and spiritually you are dependent upon others; individually to seek God in utter sincerity and were you left alone for a week, a month, a with a complete willingness. A few moments year, it would become tragically evident how ago, we had read to us the story of a man who little vital spiritual effectiveness you have in had such an experience (Mark 2: 1-12). In the yourself? record of what happened to him we shall see Yes, he was crippled; but then I want you mirrored what might very well happen to some to note with me that— of us to-night. I want you to notice three (ii) He was challenged. If the Keswick things- Convention is anything at all in our experi- (i) He was crippled. He was a man who ence, it is a place of challenge. Do not let possessed life but lacked health. Taking the anyone think that this tent and its vast con- miracle to be but a parable in action, may I gregation is like some great religious picnic: ask you who as a Christian possess spiritual if it is a place where we really seek to get life, have you health with it? Are you a to grips with the living God, it is a place of "well Christian, or are you a spiritual tremendous and costly challenge. There were cripple? at least two elements in the circumstances Two things will help us to discover if we are that challenged that man, and that challenge in the spiritual category in which this man us still and will challenge some of us again. was physically, the day he met Christ. First, there was the difficulty of the way to Firstly, he suffered from a disability that Christ. We read that "they could not come was seen by others. Everyone knew that he nigh unto Him for the press." Yes, people was a paralytic; they could see that he was a got in his way and made it difficult for him sick man. to get through to Christ, I think that people I wonder what do others see when they look still make it difficult for many of us to do the at our lives? Do they see things in us that same. Even now as you listen to me, is there certainly are not the marks of a full Christian someone standing between you and Christ? It experience? What do the other members of may be somebody you have wronged, and you the family see; your workmates; your em- don't want to make your apology or restitu- ployers or employees—what do they see? tion; it may be somebody whose opinion means Your fellow missionaries? Oh yes, I know so much to you—a friend, or it may be a what we believe, and that we are sound husband who is not sympathetic to Christian

19 things; it may be someone who is particularly to counteract the antagonism of false difficult to get on with; it may just be your ideologies. May I suggest that the one thing own self. Somebody getting in the way—some we really need to-day, to do any or all of these, person you must get past if you are to come is the testimony and witness of transformed to grips with Christ. And that difficulty is lives, of lives which are not crippled but cured. in itself a challenge: but the other thing that Here at Keswick the testimony of thousands challenged this man was the directness of the down the years has been, that this has been words of Christ. the place of spiritual healing, not because of Look with me and listen. There he is, the place it is, but because of the Person lying at the feet of Christ. Christ's eyes are Christ is! looking into his very soul; and then Christ Note with me in closing the method of cure. speaks: and speaks so unexpectedly, "Son, thy There was the word of pardon—"Thy sins sins...." I wonder what Christ saw in that be forgiven thee." The first step to spiritual man's life? More than that, I wonder what health for you may be just the same simple the man called the things that Christ saw? one of receiving God's forgiveness for sin, at I know what Christ called them: He called long last confessed and put away. them his "sins." What names you and I give We put a label on it a little while ago— to the things that lie behind our spiritual ill- "my sin." Would you like to put another label health; what excuses do we make; what over the top of that, this time with only one extenuating circumstances do we plead while word on it—a word in the same handwriting, condoning our failure? Fellow Christian, I penned by the hand of Christ—and the one want you to learn with me to be honest with word is "Forgiven." Yes, first the word of God to-night. pardon, and then the word of power: "Rise Christ labels it "sin"; and to make it walk," or in other words, "Be well again" in absolutely clear, He identifies it with the the strength I give, and show it by your actions individual concerned—"thy sin." The man and life: and by faith in the power of the One might well have failed to meet the challenge who spoke, the man rose immediately. He of the directness of the words of Christ- was cured. anger, resentment, dislike, and even hatred And to us the word still comes, for the might have made him tell his friends to carry Bible is full of the word of God to the heart him away. Yes, men and women have gone of man—the word of power, to do and be what away from Keswick before the end of the God desires in the power of the Christ whose week, angry and resentful; but can we, dare life we possess. we, meet the challenge of this, and with utter Our task and purpose during this week, our honesty of heart and mind take the label from goal and object to-night, at the close of this the hand of Christ, and put it on the things service, is not the revelation of some magic the existence of which, and the extent of formula of doctrine which will resolve all our which, God will reveal to us—and mark them problems—not that, but rather the bringing of with His own word: "Thy sin . . ." "My sins." our lives in all their unworthiness into the He was crippled, and he was challenged— light of God's presence, and there into a full and just one more thought— understanding of all that the grace and love (iii) He was cured. Yes, the man that of God offer us in the life and person of the came crippled went away cured—and we read living Christ; and then into a complete surren- that all the people were amazed and glorified der of our all to the will of that living Christ God. We hear at times of the need within the resident in our lives by the Holy Spirit, so Church of new methods being adopted to that the fullness of His life may be lived out arouse interest among men, to break down the in our lives. Christ in you the hope of glory apathy that holds our land in its deadly grip, . . . crippled .. challenged . . . cured.

20 Filled with All the Fullness of God BY THE REV. ALAN REDPATH IN an address which I am sure we shall all Testament you will remember that frequently remember, Dr. Scroggie set the tone of this word is used concerning the Lord Jesus Keswick, 1952. He must have cleared the Christ. "It pleased the Father that in Him muddled thinking of many of us concerning should all fullness dwell." In Him," says Paul, some of the great words of the Christian writing to the Church at Colosse, faith. If he set the tone of the Convention, I "dwelleth all the fullness of the Godhead want to-night as God shall help me, to try bodily." I am interested to note also that to open up the possibilities of the in the New Testament there is often a time Convention for your life and mine. factor involved in the use of this word I do not think I could find a phrase in the "fullness." For instance, Paul says, in whole Bible which would so completely sum Galatians 4:4, "When the fullness of time was up the possibilities of Keswick, 1952, as do the come, God sent forth His Son." In writing to words of the Apostle Paul in his prayer for the the Romans, explaining what had happened Ephesians, and especially one phrase in temporarily to the Jewish nation, Paul says, which the great Apostle beseeches God "Blindness in part is happened to Israel, that the people to whom he writes might be until the fullness of the Gentiles be come filled with all the fullness of God (Eph. 3: in" (11:25). 19). If I put all these together in my mind, some- I cannot imagine anything greater that God how I get the thrill of the possibility of could have this side of heaven for any of us, Keswick 1952, for I begin to see what Paul than that each of us might have an was meaning when he prayed that we experience of His fullness; the fullness of the might be filled with the fullness of God. living God filling every part of our That very simply means that you and I personality. At first sight it almost seems might be filled with Jesus; so filled with Him preposterous to suggest that such a thing and so satisfied with Him, so saturated with could ever be possible; but before we Christ that there is no room for anything dismiss the possibility too lightly, let us else; the emptiness of the void of our spirit try to understand what Paul really meant filled up with the living Lord. when he used that phrase, "That you might Someone might ask: when, and how? I be filled with all the fullness of God." would remind you of the use of the time Here I am sure is- factor to which I have referred, for when (i) The purpose of God for every one of His "the fullness of time was come" Jesus children. I wish I could so be enabled by His came. When every human experiment and Spirit to kindle your faith and hope and ex- every ingenuity of man to bring about human pectancy that Keswick, 1952, might really see redemption had come to naught, when all the this mighty thing happen here in your hearts world was dark and human experience was and lives. black indeed, from the darkness of it all came Here is the purpose of God; and to under- Jesus, the light of the world. Keswick 1952 stand it I would ask you to think for a in all its thrilling possibilities—and believe moment as to what Paul really meant when he me, speaking for myself and I am sure for used the word "fullness." It is a word that all my colleagues, we long with all our hearts often comes in the Bible, in both the that Keswick 1952 might mean this, that we Old and New Testaments. I am sure you might know personally, individually, will recall it in many texts. Let me remind together in this tent, what it is to be filled you of one or two: for instance, in Psalm 16: up with Jesus Christ. When all human 11 the Psalmist says, "In Thy presence is ingenuity has come to an end, when every fullness of joy"—and here the word is used human effort and endeavour to bring about to denote an absolute and complete deliverance and salvation have broken satisfaction. Again he says, "The earth is down, when we have come to the very end of the Lord's, and the fullness thereof" (Ps. 24:1). Here the word is used to denote our tether, then Jesus comes. completion; everything in all the glory of May I sound for a moment a personal note, God's created earth is His by right, the yet I am sure it will bring an echo from fullness of it all. many a heart, especially from my brethren in the ministry. Some of us have got to the If you turn your thoughts to the New end of

our ingenuity; we are bankrupt of any further somehow by the grace of God I have kindled ideas and methods as to how to bring people your expectation. Dear Christian people, the to Jesus Christ. We are up against such a trouble with us is that we are limiting the desperately grim situation that all the methods expectation of what God can do to the ex- that human ingenuity can think of have perience of what God has done. Many of us proved to be failures; for if the first fifty are tied down to a kind of Evangelical exis- years of this century are marked by tence in which we are so bold and presump- anything, they are marked by the upsurge tuous as to imagine that we are the finished of organised evangelism in every product, and God can do no more for us. It is denomination of the Church, the upsurge of long since we ever truly expected God to do a a streamlined effort to bring men into the new thing, or prayed for it. We have prayed fellowship of the Kingdom of God. And that God would come with reviving power into when all is said and done we have to hang His Church, and our Church, but we have our heads and acknowledge we can do no never said, "Lord, in me." We have said, "Lord, more, and face the fact that there are begin with our minister, he needs it millions more lives won by Satan in spite of desperately, he is as dead as a doornail." But all our streamlined, organized, high pressure have you ever thought that his deadness was efficiency to try and bring men to Christ. And due to your coldness of heart? You have never some have come to Keswick deeply conscious imagined that coldness in the pulpit has its that we are at the end of our tether in so roots in the pew, and you have never faced the far as ideas, plans and organizing are possibility that in 1952 Keswick could do a concerned. We can do no more, and unless new thing in your life. You have limited your the living God in the Person of the living expectation of what God can do by the Christ fills up the emptiness of our lives, it is experience of what God has already done. hopeless. But it is when we get there in the Paul is not wasting his breath in this prayer; depths of our soul, and cry out of the depths he is echoing the desire and the whole purpose of a conscious and desperate need, that He of God. I want to say with all my heart, comes to fill the void. that I believe one of the great troubles in the What a possibility in the life of the man or Christian Church is that we believe too much woman who is at the end of his own tether! in the power of sin and too little in the power But the question somebody asks is: Can of the Holy Ghost. Separate yourselves from a sane human being really expect such a the crowd and retrace your thoughts to the prayer ever to be answered? How can the day when Jesus first came, when the darkness finite contain the infinite? How can the human vanished, and into your heart and life came body ever contain God? It is overwhelming, a new meaning and purpose, and you went but it is possible. with a new look in your eye, with a new Of course I am well aware of that fact that assurance in your walk, and somehow there there are aspects of the character of God was something about you that was all so dif- which are essential to His deity and which ferent. It was not so very far from Keswick could not possibly have anything to do with that that happened to me, over there in us. For instance, His omnipotence, His omni- Northumberland. You heard the preacher say, presence, His omniscience: these are aspects "Jesus gives you victory over all your sins," of the character of God which cannot have and you came with such hope to Christ, and anything to do with a human being, but they you look back, it may be twenty years; but are not the biggest things about God—if I may I would not be a bit surprised if over fifty per say so reverently. cent. of the Christian folk here are dis- When I ask myself what it means to be illusioned Christians. You were told one thing, filled with all the fullness of God, and search but your experience has been far short; you my Bible to find a definition of God's fullness, were led to assume that Jesus could give you I have it in these phrases : "God is love," power, but it never happened. Since that day "God is light," "in Him dwells no darkness you began to build up a system, you accepted at all"; and if I am to be filled with all the Evangelical creeds and standards, believed fullness of God, it means that into the dark- your Bible from Genesis to Revelation, and ness and impurity of my life there is going to came to Keswick. As it were you have break the holiness of a living Christ in the Keswick "taped," you have the whole thing Person of the Holy Ghost. It means that into lined up, and somehow or other the freshness the lovelessness and coldness of my heart, and glow and love of Jesus was lost in a which so often has lost its zeal for God and its system of creed and belief about Him; and if love for souls, will burst like a living flame the you retrace your spiritual life over the years love of Jesus. To be filled up with God is to you will discover that somewhere in all that be filled up with His love and His life. there is something over which you desperately But that makes somebody sceptical. I need power. cannot go any further in my message until

You began by praying for power, but you thing somewhere and the whole nerve of power has have stopped now; you asked God in the been cut, and to-night we are defeated, early days of your Christian life to save disappointed, disillusioned folk. But it is into you from that which has haunted you such people that Jesus can come with His since you were a child; you have prayed power. Dare I believe as a preacher of the for purity of life and cleansing and Gospel that God can meet you and me just deliverance, but it has again got you down, there? How? I do not have to go outside the and now for years you have never prayed context of the prayer to find out how. Listen to about it, and you have come to Keswick Paul: "I pray that you ... may be able to never thinking that God could deal with comprehend . . . what is the breadth, and that thing. My dear friends, dare you look length, and depth, and height; and to know the love up into the face of the Lord to-night and of Christ, which passeth knowledge." say, "I believe God can give me power to If the purpose of God is to be filled with all His get over that, I believe His fullness can meet fullness, with all His love, and with all His me there; I believe something can happen in purity, here is the road that will lead to the this tent that can smash that." experience. Notice the words "comprehend" and I am sure that the comparative "know." You can know something without powerlessness in the life of the Church to- experiencing it; you can have the whole system day is due to the fact that we have lost the of Evangelical theology at your finger tips, but real belief in the possibility of an that is as near as it ever gets. It is something experience of the fullness of the Holy outside of yourself, it is something you believe Ghost now, I believe we have settled about a Person, a system of belief; your views down, and somehow or other—God forgive are all quite clear, but they have riot passed us—we have imagined that we have got into terms of real, vital experience in living. That there, and that God has no more to do for kind of knowledge makes a man a spiritual us, when in reality the heart of the Father, prig, makes him proud of what he believes Son, and Holy Spirit is longing to break into about his Bible; but there is another kind of your outlook and your system of theology knowledge—"that I may know the love of and give you His fullness. That is His Christ," We were singing the hymn recently: purpose. Nov, how is it accomplished? Let us But what to those who find? Ah this! think of— Nor tongue nor pen can show; (ii) The Power of God. I often give an illus- The love of Jesus what it is, tration of this—some of you have probably None but His loved ones know. heard it. Just before the war I was travelling in the Peak district of If you would know the love of Jesus you have Derbyshire and came to a tremendous hill. to experience the love of Jesus, and the path of It was in the days when there was no experience is through knowledge and rationing, and I saw an enormous understanding. May I interject here: beware of hoarding with an advertisement of one of any spiritual experience which is not based on the brands of petrol. It was a picture of that, beware of any experience which is merely a racing car going up this hill at about ninety an emotional upheaval. There is no short cut to miles an hour, simply flashing up; and at the fullness of God in your life; there is no short the top of the poster was written in large cut to the New Testament holiness, no sudden 'letters, "Ethyl for Power"—Ethyl being a way in which you can be made full of God's brand of motor spirit. When I read the notice fullness. It is through the understanding, it is I thought, "Wonderful! I have got Ethyl in through the Book; it is the man who feeds upon the tank; we are going to shoot up this the Word of God and who drinks it into his life, hill!" But did we? My car was a little who in his study of it and in his reading of it ancient even then. We started up that hill begins to realize as he reads something of the in the pouring rain, and half-way up a length and the height and depth and breadth of little drop of water got into the the love of Jesus. I was always taught at school carburettor, and five of the "horses" died on that there were only three dimensions, breadth and the spot! I crawled up, and eventually got to length and height—height and depth are only the the top of the hill with all the "horses" same thing starting at the other end: but Paul almost flogged to death; and when we got cannot be confined to Science when he describes there, I thought of that poster and said the love of God. He says, I want you to know the "Ethyl!” But there was nothing the matter breadth of the love of Jesus, the length and the with Ethyl; something had got into the system depth and the height of it. This is the way into which choked the power. an experience of God's fullness. You have smiled at the story. You have May the Holy Spirit thrill your hearts in this heard, "Christ for power" and you trusted moment when you think about the love of Him, but into the system there has got some- Christ. Have you ever sat down quietly

23 and thought about it? How broad is His love? my sin and carelessness and indifference; the How far does it stretch outward? It is as love that can never change and -never alter, broad as the whole world. He loves every- in spite of the fact that I have treated Him body; the love of Jesus goes right to the utter- as I would not my most casual acquaintaince. most parts of the world. He never gives part He loves with a flame that never dies, a love of His love to one person and part to another. that can lift me up from the depths of my sin The love of Christ never loses any of its power and failure, and take me into the very and wonder and glow by being shared with presence of the Lord. That is the love of all the peoples of the world. You love a few Jesus. Paul says if you want to be filled with people intensely, then you love a few people the fullness of God you will know that love less, and some others less intensely still. It in your own heart. is not so with Christ: He loves everybody just Then finally, the same, and the eternal love of God is (iii) The Passion of God. If I know the love centred in each individual in the world; He of Christ, if it is shed abroad in my heart, loves everybody, therefore each of us can say, then I start loving other people in exactly the He loves me. That is the breadth of the love same way as He loves me. The man who of Christ. It takes in the whole world, "For knows something of the fullness of the love of God so loved the world that He gave His only Christ in his heart loves the folk in the Far begotten Son..." East, whom he has not seen; in his heart there What is the length of His love? One thing is a love for the folk in South America who comforts me tremendously—to know that the do not know God; and although he works in love of Christ is longer than the length of my some office or some job in this land, never- sin. It reaches out into eternity. If His theless his heart is so filled with the love of word teaches us we have to forgive seventy Christ that on his heart is the fate of the world, times seven, then He Himself does the same. and he enters into the sufferings of Christ as It is only the eternal patience of God that he pleads with God for the salvation of the causes Him to go on loving. My dear friends, world. The man who knows something of the to-night the white line of the love of Christ fullness of Jesus in his heart goes on loving goes infinitely beyond the black line of my other people in spite of their resentment, in guilt and sin. That is the length of the love spite of their slights. The man who knows the of Jesus, far beyond all the sin of the whole fullness of the love of Christ is willing to be a world. doormat upon which other people wipe their What is the depth of it? If I would measure feet; and there is something about that man the depth I must start at the top and go to whose heart is full of love that speaks to other the bottom. Have you ever measured the men of Jesus. No matter how much he is hurt depth from the throne to the manger? or ever or injured and shamefully treated—often by measured the depth from the throne of God those who should know better, even his to the Cross? or ever measured the depth from brethren in the faith—yet he goes on loving. the throne to the tomb in the Garden of His love is deep enough to go down to the Joseph of Arimathea? It is deeper than all most degraded; and because he knows the full- the degradation of human guilt, getting under- ness of the love of Christ, he is not repelled neath the most degraded and most powerless by human sin. He does not withdraw himself human lives and lifting them up with the and stand at a distance, but he is alongside mighty lever of the everlasting love of God. men in need and temptation, and has in him That is how deep is the love of Jesus; and the belief that God can lift them up to the none can sink so deep that God's love cannot throne. He is a man who knows the fullness lift him up again to the height of the love of of the love of Christ, and he is a man who God, from the depth of hell to the throne of therefore loves like Christ. heaven, lifting the most degraded and the most The greatest thing that could happen in sinful from the pit of evil and setting their Keswick 1952 is that your heart should be feet upon a rock, lifting them into the very filled with this love. I used to think the most presence of God. That is the height of the important thing for a Christian minister was love of God. to be orthodox. I still rejoice in orthodox Do you know any love like that? "It Christian faith and believe my Bible, but I passeth knowledge, that dear love of Thine." want to say that more important than The preacher is absolutely helpless to tell you orthodoxy is the love of the Holy Ghost, the what his heart would say about the love of love of the Lord Jesus glowing in your heart the Lord Jesus, but the way into the for others. Can that happen in 1952? Yes. experience of God's fullness is that the love Shall I tell you how? You never receive of God might be shed abroad in my heart by Christ on the instalment plan; when you the Holy Ghost; the love that takes in every- receive Him you receive a full Christ. The body, that goes on and on loving in spite of tragic thing is that He receives us on the in-

stalment plan, even though you receive all of I have only one question to ask you: do Him. you want God's fullness? Do you want to Does He really possess you? God can only be filled with the fullness of God, filled fill what I am prepared to empty; and in this with the love of Jesus? That is the answer tent during this week a great issue is to your problem for the mission field, for going to be fought out in one life after relationship with one another, your church another. How much do I long for God's problem, the answer to the hunger for fullness? Do I really want His love? How revival—lives filled with the love of Christ. much do I really care for a dying world, I challenge you: are you prepared to and how much do I long for the salvation of be emptied of your pride, of your sin, of souls? I often pray, and I am often heard your selfishness? Are you? If you are not, expressing the desire that God would save do not ever again say you really bother sinners, and praying for missioners, but how about a dying world, for God is waiting to much do 4,000 people really care? Just the fill you up with His fullness. The question amount to which they are prepared to is, how much room are you going to make empty their lives of all that stands in God's for Him? way of blessing, and makes them a block instead of a channel.

He came by love impelled, to die for us; That we by love compelled might live for Him. He walked with men, that men might walk with God, And dwelt on earth, that we might dwell in heaven. He tasted death, that we might drink of life, And took our nature, that He might impart To us, His own; and make us one with God. -FLORENCE WILES,

SALVATION AND BEHAVIOUR THE EPISTLE TO THE ROMANS A Digest of the Argument MONDAY, JULY 14th Read Romans 1-5. Introduction, 1: 1-17. Theme : THE RIGHTEOUSNESS OF GOD (1: 16, 17). I.-DOCTRINAL: PHILOSOPHY OF SALVATION 1 18-8: 39. THE RIGHTEOUSNESS OF GOD IN RELATION TO SINS AND SIN 1.-THE CHRISTIAN MESSAGE .. 1: 18-5: 21. (i) Condemnation 1: 18-3: 20. (a) The Gentiles 1: 18 - 32 (b) The Je ws 2: 1-3: 8. (c) T h e W o r l d 3: 9 - 20, (ii) Justification 3: 21-5: 11. (a) The Ground of It 3: 21 -26. (b) The Means of It 3. 27-4: 25. (c) The Effect of It .. 5: 1 - 11. Summary, 5: 12 - 21. Condemnation and Justification Traced to their Historical Sources in Adam and in Christ. TUESDAY, JULY 15th Read Romans 6-8 2.-THE CHRISTIAN LIFE .. 6-8. (iii) Sanctification 6: 1-8: 17. (a) The Principle of It 6: 1-11. (b) The Practice of It 6: 12-7: 6. (c) The Preventive of It 7: 7-25.

WEDNESDAY, JULY 16th Read Romans 8. (d) The Power of It • 8: 1-17. (iv) Glorification  • 8: 12-30. (a) The Promise of It  • 8: 12-17. (b) The Expectation of It  • 8: 18-27. 8: 28-30. (c) The Certainty of It .. Summary, 8: 31-39. From Condemnation to Glorification Celebrated in a Triumphant Song.

(Not in theBible Readings) H.--DISPENSATIONAL: PHILOSOPHY OF HISTORY 9 -11 The Righteousness of God in Relation to the Calling of Israel

THURSDAY, JULY 17th Read Romans 12:1-15:13. III.-- PHILOSOPHY OF BEHAVIOUR 12: 1-15: 13. THE RIGHTEOUSNESS OF GOD IN RELATION TO EVERYDAY LIFE 1. Paths of Duty .. 12-13. (i) The Various Spheres 12: 1-13: 7. (ii) The Impelling Power 13: 8-10. (iii) The Great Incentive 13: 11-14. 2. Principles of Action 14: 1-15: 13. (i) Mutual Toleration .. 14: 1-12. (ii) Brotherly Obligation .. 14: 13-23. (iii) Christlike Consideration 15: 1-13. Conclusion, 15: 14-16: 27.

MONDAY, JULY 14th

I0 a.m.—BIBLE READING SALVATION AND BEHAVIOUR (i) THE CHRISTIAN MESSAGE REV. W. GRAHAM SCROGGIE, D.D.

11.45 a.m.—FORENOON MEETING DISASTROUS CONSEQUENCES OF SIN IN THE BELIEVER REV. WILLIAM STILL

AN ALMOST FORGOTTEN TRUTH PREBENDARY COLIN C. KERR, M.A.

3 p.m.—AFTERNOON MEETING THE WORD OF GOD AND THE LIFE OF HOLINESS

(ii) THE WORD AS THE REVEALER OF SIN DR. WILBUR M. SMITH

7.45 p.m.—EVENING MEETING THE PRICE OF BECOMING CHRISTLIKE THE BISHOP OF BARKING, THE RT. REV. HUGH R, GOUGH, O.B.E., M.A.

CONDITIONS OF BLESSING MR. FRED MITCHELL

Hindrances to Blessing of sin, especially sin in the believer, which HE first day of the full Convention pro- T gramme began with the hymn, at the must be dealt with before there can be any general prayer meeting in the small tent, victory in personal life or fruitfulness in "Praise to the Holiest in the Height." Some spiritual service. five hundred or more had gathered, and rain, Following this challenging message, the which had stopped awhile, began again and Rev. A. T. Houghton, who presided, beat upon the canvas. The Bishop of Barking announced, most fittingly, the hymn, "Eternal read from Acts 12 the story of Peter's release light!" Then Preb. Colin C. Kerr gave the from prison, and Mr. Henman asked that second address, on the fullness of joy in fel- prayer should be offered especially for the lowship with the Father, and with His Son release of those in bondage to sin, or self, or our Saviour. Satan, or doubt: there was much liberty in The skies had cleared and the sun was prayer, one following another swiftly in praise shining by the time of the afternoon meeting, for blessings already received, and in inter- and many doubtless went to enjoy the glorious cession for the opening of "prison doors." scenery of the Lake District; but the tent was For the first of the missionary prayer meet- almost full—and his 3,000 listeners heard from ings the Methodist Church was full in every Dr. Wilbur Smith a deeply searching address part. Under the guidance of the Rev. A. T. on the Word of God as the revealer of sin. Houghton, missionaries and nationals from The message was brought home to every heart, several different lands joined with missionary- in the words of Psalm 139:23, 24, and the hearted people interested in various societies meeting closed with the hymn based upon and fields, in prayer for Europe, the Jews, and these verses, "Search me, 0 God!” North and South America. The same theme dominated the evening Great interest had been aroused in Dr. meeting, for which the tent was once more Graham Scroggie's Bible Readings, by the out- full to capacity. In the first address, the line given on an inset in the official pro- Bishop of Barking gave a penetrating grammes. This indicated in advance the wide diagnosis of the spiritual state of most sweep of his survey of the Epistle to the Evangelicals; and he asked all to say aloud Romans. It was, therefore, in anticipation of with him the prayer of the Psalmist quoted by Bible study in the true Keswick tradition, Dr. Smith in the afternoon—"Search me, 0 that a very large congregation gathered at 10 God, and know my heart; try me, and know a.m. Nor were we disappointed. The my ways . . . and lead me in the way ever- revered speaker, who has delivered the Bible lasting." Then he described the failings and Readings at Keswick more often than any sins of all-too-many Christians, and proceeded other living person, showed all his unexcelled to ask, "Do you want to be delivered?" We mastery of exposition. From the rich can be, the Bishop said, if we are willing to storehouse of the epistle, Dr. Scroggie pay the price. The root of the trouble is self: brought forth "things new and old," to the and it must be crucified. delight of all his hearers. Again we sang "Search me, 0 God," and It was with full hearts that the vast congre- then Mr. Mitchell followed up the Bishop's gation dispersed for a brief while before the heart-searching message with another which morning Convention meeting. At this, the was equally challenging and practical, and Rev. William Still, of Aberdeen, gave his first addressed to each listener personally. address from the Keswick platform. He The day closed with the open-air meeting, sounded in no uncertain manner the charac- at which members of the Forces, from high- teristic note of this first day of the progressive ranking officers to privates, gave testimony. Keswick teaching—the exceeding sinfulness

Oh, that I were free of that idol, which they call Myself; that Christ were for Myself, and Myself a decourted cypher, and a denied and forsworn thing! 0 Myself, if thou couldst give Christ the way, and take thine own room, which is to sit as low as nothing. -SAMUEL RUTHERFORD.

Salvation and Behaviour.

(1) THE CHRISTIAN MESSAGE—Romans 1-5 BY THE REV. W. GRAHAM SCROGGIE, D.D. AVING regard for the distinctiveness of tolic works." Farrar said "it is unquestion- H this audience, and the design of ably the clearest and fullest statement of the this convention, I have been led to call your doctrines of sin and deliverance from it, as attention this week to the subject of Salvation held by the greatest of the Apostles." and Behaviour as these are revealed and Chrysostom used to have it read to him twice related in the Epistle to the Romans. every week. And one more testimony: They who would derive most profit from William Tyndale wrote, "Forasmuch as this these studies should read each day chapters 1- Epistle is . . . a light and way unto the whole 8 and 12-15; remembering as you do so, that Scripture, I think it meet that every Christian the first part treats of Salvation, and the man not only know it, by rote and without the second, of Behaviour. Between these two book, but also exercise himself therein ever- divisions of the Epistle is another—chapters more continually, as with the daily bread of 9-11—integral to the whole, but as it is not the soul. No man verily can read it too often, essential for our present purpose, we omit it. or study it too well; for the more it is studied, This Epistle was written by Paul to the the easier it is; the more it is chewed, the church at Rome in A.D. 58. The occasion pleasanter it is; and the more groundly it is was the virtual close of his missionary minis- searched, the preciouser things are found in try, and the object was to present in one it, so great treasure of spiritual things lieth comprehensive survey all that he had learned hid therein." and taught, since his conversion, of the If this is what such men thought of the redeeming purpose and plan of God for man- Epistle to the Romans, for any Christian not kind, as revealed in Jesus Christ. to have an intimate acquaintance with it, is The canonical and the chronological something to be ashamed of, and to be orders of Paul's Church Epistles are remedied without delay. In this Epistle is a worthy of notice. "Romans" was the sixth "whole body of divinity," and he who has a letter to be written, but it is put first, heart and mind possession of it is both Chris- because it is the foundation of all that tian and cultured. follows; and the two letters to Thessalonica, The significance of the Epistle is which were the first lo be written, are determined by its scope, and its scope is placed at the end, because their subject is indicated by its structure. We must, the Lord's Return, which is the last event. therefore, discern its structure if we would Perhaps someone asks, "What about appreciate and appropriate its profound Hebrews?" Nobody knows. Some are sure truths. Between a Foreword (1: 1-17) and that Paul wrote it. Others are sure that he a Final Word (15: 14- 16: 27), there are didn't. And I am sure that—nobody three distinct divisions: chapters 1-8, 9-11, knows and 12-15: 13. The first is doctrinal; the "Romans" is the most systematic of all second is dispensational; and the third is Paul's Epistles, and its importance cannot pos- dutiful. sibly be exaggerated. Coleridge called it "the The Epistle is the profoundest Christian most profound extant." Godet spoke of it as "the greatest masterpiece which the human philosophy; and the first division treats of the mind has ever conceived and realized; the Philosophy of Salvation; the second, of the first logical exposition of the work of God in Philosophy of History; and the third, of the Christ for the salvation of the world." Luther Philosophy of Behaviour. described it as "the chief part of the New That which gives unity to these three divi- Testament, and the perfect gospel." Calvin sions is the subject of God's righteousness, said that "every Christian man should feed which is the keynote to the whole Epistle. It upon it as the daily bread of his soul." is introduced in 1:16, 17:— Tholuck called it "a Christian philosophy of human history." Meyer, of Hanover, I am not ashamed of the Gospel: it is the described it as "the greatest and richest of all power of God for salvation to everyone who the Apos- has faith, to the Jew first, and also to the

29 Greek. For in it the righteousness of God is philosophy, or psychology, or ethics all his life, revealed through faith for faith; as it is written, and yet accomplish nothing of permanent "He who through faith is righteous shall live." value, because these things are on the circum- (Revised Standard Version.) ference of truth and not at its centre. What, then, is the content of the Christian In chs. 1-8, the righteousness of God is message in the view of Paul, the greatest of all seen in relation to sins and sin; in chs. 9-11, theologians? He says that it has two dominat- it is seen in relation to the calling of Israel; ing notes: condemnation and justification, and and in 12: 1-15: 13, it is seen in relation to the message must be proclaimed in that order. everyday life. This outline should be rooted I. CONDEMNATION (1: 18-3:20). in the memory, and so be given a chance to Like a wise master-builder, Paul begins bear fruit in the heart. with the foundation, and the foundation not As has been said, we shall omit the second of, but for, the Christian message is the of these divisions, and so bring together the solemn, age-long and universal fact that all subjects of salvation and behaviour. To men are sinners, and so are under condemna- begin with, it is important to observe that in tion. Before considering what Paul has to the New Testament literature of the Church, say about justification, it is necessary to con- creed and conduct are always 'related. template what he says about man's state by Doctrine and practice, theology and morality, nature, which makes justification necessary. knowledge and action are inseparably con- If man is not a sinner there is no need for nected, being related to one another as foun- justification. The grace of God has for its dation to superstructure, as centre to circum- background the guilt of man. In dealing with ference, as root to fruit, as cause to effect. this sombre subject, the Apostle does not sum- Some preachers expound without applying, marily state this fact, but so elaborates it and some endeavour to apply what has not that no possible doubt of it can remain. He been expounded, but the Apostles always do does this in a thorough-going fashion; showing bath. When revealed truth is divorced from first, that all Gentiles are under condemna- Christian living it becomes an impotent tion; then, that this is true of all Jews also; abstraction. But Paul will have none of it. and so, finally, that the whole world is in a For him salvation must express itself in state of sin, and is guilty before God. behaviour, and behaviour must embody sal- This solemn indictment, surely the most vation; and it is this which we are now to dreadful ever made, emerges from the revela- consider. tion of the Gospel in 1:16, 17, already quoted. In the doctrinal division, 1:18-8: 39, the Here eight great facts are affirmed of the Apostle deals in detail with two things: the Gospel. (i) As to its nature, it is "good Christian message (1:18-5: 21), and the Chris- news"; (ii) as to its source, it is "of God"; tian life (6-8); and it is made quite clear that (iii) as to its greatness, it is a revelation of there can be no such life where there is no God; (iv) as to its design, its intention is sal- such message. When the Christian message vation; (v) as to its scope, it is for "everyone"; is not known or understood, the exhortation (vi) as to its efficiency, it is God's power; (vii) or effort to live the Christian life is fatuous; as to its claim, it must be "believed"; and it is as foolish as commencing to build a house (viii) as to its outcome, it issues in life. Of from the roof. The Christian message is an this Gospel, Paul says he is "not ashamed." origin, and the Christian life is an issue. The And why should he be? It tells of One, says Christian message tells of Christ for us; and Chrysostom, who "passed for the son of a the Christian life relates to Christ in us; the carpenter, was brought up in Judaea, in the one unfolds the need of redemption, and the other, the way of it; and these ideas cannot be home of a poor woman, and who died like a transposed. If you would live a Christian life criminal in the company of robbers." Such you must know what the Christian message is, a message was, and is, to Jews, a stumbling- When Dr. Dale first went to Birmingham, on block, and to Gentiles, foolishness; but Paul his way home after a service one Sunday was "not ashamed" of it, for he judged it, not morning he met a brother minister, who asked by its features, but by its fruits. There was a him what he had been preaching about. Dr. glory in the shame of Calvary, and a triumph Dale told him that he had commenced a series in the seeming defeat. on Christian doctrine; whereupon the other On intellectual, social and moral grounds, minister said: "They won't stand doctrine in sinners object to the view that the Cross is a that church"; to which Dr. Dale replied: Gospel, but the intellectual, aristocratic and "They'll have to"; and they did. ethical Paul proclaimed it to be such, and did The only message to man which has sub- so without fear, or shame, as we shall see in stance and permanence is that which is exposi- this letter. tory, which is an unfolding of God's redeem- Mankind is viewed in the light of this revela- ing purpose and method. One may preach tion; and first of all: 1. The Gentiles are Indicted (1:18-32).

30 The Apostle makes clear three things: He drove abroad in furious guise their responsibility, their guilt, and their Along the Appian way; punishment. He made a feast, drank fierce and fast, And crowned his hair with flowers— (a) The responsibility of the Gentiles. No easier nor no quicker passed Human responsibility is the cause of The impracticable hours. guilt, and punishment is the effect of it. Truly "the heart is deceitful above all Where there is no responsibility there can things, and desperately wicked”! Multitudes be no guilt, and where there is no guilt of Gentiles are not chargeable with many of there can be no punishment; but the these particular offences, but we all have that Gentiles are responsible to God, because He state of heart which produces them, though has revealed Himself to all such in the many people are refined by circumstances and creation without, and to their conscience culture. It is true of us all that we are guilty, within. because we are responsible. From these Mark these two things carefully, two facts a third emerges, which is inevitable creation and conscience. Many people ask and inexorable— about the heathen who have never heard the Gospel. Well, Paul tells us. Because (c) The punishment of the Gentiles. man is a rational and a moral being he has From these two facts emerges a third, which is inevitable and inexorable, and this responsibility; that is, he has ability to is punishment. Guilt is the middle term respond to the manifestation of God in between responsibility and punishment, and creation, and to the voice of God in his these stand in a morally organic relation to own conscience. This is true of all men, one another. Responsibility makes guilt pos- whether or not the Gospel ever reaches sible, and these two make punishment certain. them. Man's reason reflecting on creation Two things which these verses throw into should lead him to recognize the power prominence are the attitude and the action of and perfections of God; and man's God in relation to human guilt. His attitude conscience, which is the faculty whereby is expressed in verse 18 as "wrath"; that is, he can distinguish between what is right His inherent antagonism to everything that and what is wrong, should lead him to is evil; and His action, expressive of His approve the right and reject the wrong; and attitude, is stated in the thrice-repeated "God because heathenism has done neither of gave them up" (vv. 24, 26, 28); that is, He these things men have no excuse to offer actively placed Himself against all sin by let- God for their attitude toward Him. ting it work its inevitable ruin in the unrepen- Responsibility neglected leads to— tant sinner. The divine verdict on incorrigible (b) The g u il t of the Gentiles. sinners is that they "deserve to die" (v. 32), and that death is at once their wages (6: 23) Because they have been negligent of and their sentence. There is no escape from the revelation which they have, they are the guilt, the pollution, the power, and the guilty before God; guilty of perverseness final consequences of sin and sins, except (v. 18), of irreligion (v. 21a), of pride (vv. under cover of Christ's "precious blood." 21b, 22), of idolatry (vv. 23, 25), of There is no doubt, then, about the guilt of sensuality (vv. 24, 26, 27), of wrongness (vv. the Gentiles, and with this verdict the Jews 28-31), and of incorrigibility (v. 32). are in entire agreement. But the Apostle now The moral condition of the pagan world turns his attention to them, and in what of the first century, which is vouched for follows- by heathen writers, such as Juvenal, Tacitus, and Petronius, is summarized 2. The Jews are Indicted (2:1-3:8). by Paul in twenty-one words of You have no excuse, 0 man, 'whoever you devastating description. The Gentiles were are, to hen you judge another; for in passing characterized by—iniquity, mischief, selfish judgment upon him you condemn yourself, greed, malice, envy, murder, because you, the judge, are doing the very quarrelsomeness, treachery, and same things. Do you suppose, 0 man, that malignity; they were whisperers, when you judge those who do such things defamers, hateful to God, insolent, and yet do them yourself, that you will haughty, braggarts, inventors of evil, escape the judgment of God? (2:1, 3). disobedient to parents, senseless, In this long section, which throughout has faithless, loveless, and pitiless. the Jews chiefly in view, four principles of divine judgment are affirmed. On that hard Pagan world disgust Firstly, God's judgment is true (2:2). "The And secret loathing fell: judgment of God is according to truth." The Deep weariness and sated lust judgment of the Jew was false, because he Made human life a hell. thought that God would spare the descendants In his cool hall with haggard eyes of Abraham as such, on account of their The Roman noble lay; national and religious privileges. But these

31 more evident, and his accountability more With their tongues they have used deceit; certain (vv. 2-5). The poison of asps is under their lips; Secondly, God's judgment is just (v. 6). He Whose mouth is full of cursing and bitter- "will render to every man according to his ness; deeds." The standard of God's decision is Their feet are swift to shed blood; moral action and its opposite. The character Destruction and misery are in their ways; of each of us as God sees us, Jew or Gentile, And the way of peace have they not known; is the criterion whereby God regards us There is no fear of God before their eyes. (640). This is not a message which people want to Thirdly, God's judgment is impartial hear, and it is not one which preachers wish (v. 11). "For there is no respect of persons to deliver; but wrong diagnosis at the begin- with Him." Jews have the Mosaic Law and ning must lead to wrong treatment of man's their conscience; Gentiles have their con- need, which, alas, too often is the case. The science, but not the Mosaic Law; and each fact of total depravity lies in the foundation will be judged by what he has, not by what of the Christian message, for the news which he has not. The primacy and priority of the is good implies the state which is bad. The Jew does not make his sin less sinful, but uncondemned do not need a reprieve; the rather deepens his guilt because his light is healthy do not need a physician; and the greater; and the fact that the Gentile did not righteous do not need a Saviour. Supply pre- receive the Mosaic Law does not make his sin supposes want, and salvation implies sinful- more sinful, but he will be judged by his ness. The pride of man rebels against the moral condition, for the divine judgment is truth about himself, but in so doing he is without partiality (vv. 11-15). despising the grace of God, and is incurring Fourthly, God's judgment is according to the the divine wrath. Redeeming Christ (v. 16). He "will judge As John the Baptist with his message of the secrets of men by Jesus Christ according "wrath to come" preceded Jesus with His mes- to my gospel." Every man, Jew and Gentile, sage of "come unto Me," so, in Romans, the is, and will at last be confronted with Jesus affirmation of condemnation precedes the Christ, who is the manifestation of God's exposition of justification. redeeming purpose; and it is a man's attitude In this Epistle the "love" of God is referred toward Him that is determinative. to six times, and the "wrath" of God ten But the Jews raise objections to all this, times; but His "wrath" is an aspect of His and want to know of what value Judaism is, "love." Why is a mother angry with her child if Jews are placed spiritually on a level with for playing with the fire? Because she loves Gentiles. The Apostle answers these objec- her. The "wrath" of God is not a passion, but tions (3: 1-3), and summarizes all that he has a principle, and for this reason prominence already said, in the statement: is given to it in this Compendium of Christian We have before proved both Jews and truth. Gentiles, that they are all under sin (3:9). But the proof of human depravity in 1: 18- And so- 3: 20 is not the Gospel; it but makes evident 3. The Whole World is Indicted (3:9-20). the need for it. If one preached nothing but In a number of quotations from the Scrip- condemnation for fifty years, he would not tures of the Jews, Paul proves that all men once have preached the Gospel. To declare are under sin; a fact which is made evident that a man is sick is not to cure him. Let the in man's character (vv. 10-12) and conduct young evangelist and preacher remember this; (vv. 13-17); and the cause of this is practical and may the "liberal" preacher, so-called, irreligion: "there is no fear of God before learn that salvation is not from within out- their eyes" (v. 18). No one, therefore, can ward, but from without inward, for we can claim to be righteous, for "all the world has "work out" only what God "works in" (Phil. come under judgment in respect of God" 2: 12, 13). (3: 19). So now we come to the second part of the God's description of man's fallen state is a Christian message, which, in the light of what terrible one. Here are fourteen affirmations has been said, is in fact that message. —twice the number of completeness— II. JUSTIFICATION (3:21-5:11). There is none righteous, no, not one; This word, with its equivalents, is one of There is none that understandeth, the key-words of the Epistle, occurring about There is none that seeketh after God; fifty times; and these chapters, 3-5, are the They have all turned aside, greatest on the subject in the New Testament. They are together become unprofitable; The experience of which this word speaks is There is none that doeth good, no, not so not easy to expound. The meaning is, to much as one; pronounce righteous, not to make righteous, Their throat is an open sepulchre; for what is imputed is not in fact imparted; but to be justified means that, in the way here

32 indicated, the believer is viewed in Christ as prophets"; it is bestowed, for we are "justified righteous, and is treated as such by God. freely by His grace"; as a gift it is costly, Whatever may be its exact theological because it is "through the redemption" of meaning, we may confidently say that justi- Christ on Calvary; it is atoning, because fication is the opposite of condemnation; the Christ's shed blood was a "propitiation"; it is one is man's state in Christ, as the other is his ethical, for God's "forbearance" with the sins state out of Christ, and no one can be in both of mankind for millenniums was not due to states at the same time. Condemnation is indifference, but He "passed them over" universal, but justification is not, because because He was on His way to Calvary; and while all men are fallen, not all are forgiven. it is effective and final, for it is the "just" Let us see, then, what the Apostle has to God who "justifies" men; that is, God is just say about this wonderful thing called justi- in justifying. fication. His thought is as clear and precise All this is wonderful, most wonderful! here as we have seen it to be in the previous Come, ye rebellious and unbelieving; listen, section, and he introduces the subject by using ye depressed and despairing; look, ye faltering two words to indicate the change of theme. and failing; meet Christ at Calvary; God our He says "but now"; a term which may be Maker is our Redeemer; He against whom we regarded as logical, contrasting the states of have sinned is offering us salvation. condemnation and justification; and as tem- Grace! 'tis a charming sound, poral, contrasting the past with the present. Harmonious to the ear; Paul seems to give a sigh of relief when he Heaven with its echo shall resound, reaches this point and says, "but now." It And all the earth shall hear. occurs in a like connection in Ephesians Grace all the work shall crown 2: 12, 13, where the Apostle, after having said of believing Gentiles that "in time past" they Through everlasting days: had been without Christ—aliens—and It lays in heaven the topmost stone, strangers, "having no hope, and without God And. well deserves the praise. in the world," he hastens to say, "but now, It was in an hour of despair that William in Christ Jesus, ye who once were far off, are Cowper read this passage, and he says: "On made nigh by the blood of Christ." reading it I immediately received power to "But" refers to the past, and "now" to the believe. The rays of the Sun of Righteous- present. After ruin comes redemption, and ness fell on me in all their fullness; I saw the after penury comes provision. complete sufficiency of the expiation which What, then, are the dominating notes of the Christ had Wrought for my pardon and entire new theme? There are three: the ground, the justification. In an instant I believed, and means, and the effect of justification. The received the peace of the Gospel. . . . My ground of it is God's grace; the means of it is eyes filled with tears; transports choked my our faith; and the effect of it is assurance. utterance. I could only look to heaven in Firstly, then- silent fear, overflowing with love and wonder." 1. The Ground of Justification is God's The grace of God that bringeth salvation G r ac e (3:21-26). "Justified freely by His hath appeared unto all men (Tit. 2:11). grace, through the redemption that is in Christ We beseech you that ye receive not the Jesus" (v. 24). This passage may be regarded as the very heart of the whole Epistle, because grace of God in vain (2 Cor. 6:1). the heart of the Gospel is Calvary. In the This leads us to the second note in this Old Testament everything leads up to the portion of the message, namely, that- Cross, and in the New Testament everything 2. The Means of Justification is our Faith flows from it, and so, in this classic of the (3:27-4:25). Faith is another of the key- Christian life, the Apostle shows first of all words of "Romans," and references to it, or the need of fallen man for the intervention of the want of it, occur sixty-four times in the God; and finally, the outcome, in Christian Epistle. This quality is more easily described character and conduct, of that intervention; than defined, but we can definitely exclude and centrally, between these two, the nature credulity and presumption from the idea. of the intervention is revealed in the death of Faith, in an evangelical context, is confidence Christ as an atoning sacrifice. in God and His Word. It is an assurance This paragraph (vv. 21-26) is amazing for that what He has promised to do He will do. its fullness of thought. The "righteousness" It is reliance upon God's known character. It referred to has its source in God, it is His is the re-echo in man's consciousness of the righteousness; it is "manifested," that is, divine Voice. revealed, for man could not have discovered It may be said that in saving faith there are it; it is independent, "apart from the law," three elements. The first relates to the intel- for man could not merit it; it was predicted, lect, which accepts the evangelical facts, and for it is "according to the law and the the interpretation of them as given in the

33 records. But this alone cannot save. The The assurance which this passage embodies second element relates to feeling. The con- covers the whole life of the justified man, victed sinner recognizes that God's provision past, present, and future; so that the blessing in Christ for him is the answer to his need. which has begun will continue, and will be But even knowledge and emotion together consummated at last. The passage begins cannot bring one into salvation. One thing with "therefore," the first of three occurrences more is needed, and this is found in an act of in the Epistle which gather up the preceding the will. The sinner conscious of his need, argument and carry the exposition forward. and beholding the provision, believes Christ The first is the "therefore" of justification to be wholly trustworthy, and takes Him to be (5: 1), and relates to the section 3: 21-4: 25: his personal Saviour. Therefore being justified by faith. Faith in this sense is the universal condition of salvation, and is intensely personal; and it The second is the "therefore" of sanctifica- is the germinal grace of the Christian life. tion (8: 1), and relates to chapters 6-7: There is no saving virtue in faith; and yet There is therefore now no condemnation to without faith we cannot be saved. Righteous- them that are in Christ Jesus—who walk ness is not attained by works, but it is obtained not after the flesh, but after the Spir it by faith. As the virtue of a banknote is not (8:1, 4). in itself, but in the bank, so the virtue of faith The third is the "therefore" of dedication is not in itself, but in its Object. Trust is (12: 1), and relates to all that has gone before man's answer to God's truth. Though the (chs. 1-11): word "alone" does not occur in the text, I beseech you therefore, brethren, to present Luther's dictum, "justification by faith in Christ alone," is correct, because your bodies a living sacrifice. justification is not by works at all. The first relates to the soul; the second, to In expounding this truth, Paul shows that the spirit; and the third, to the body; and thus justification by faith, not by law-keeping, is our attention is drawn to salvation, sanctifica- the teaching of the Old Testament, for tion and service. The first introduces us to Abraham was justified by faith centuries Christian assurance; the second, to Christian before the Mosaic Law was given (ch. 4). attainment; and the third, to Christian activity. If Abraham were justified by works, he bath Let us now look at the first of these. whereof to glory; but not before God (4:2). (i) Assurance as to the Past (5: 1). God credited the Patriarch with faith, not The Apostle says, "Having-been-justified by with works; and so it says: faith." The theology of this is in the tense. Abraham believed God, and it was counted It is the aorist, which means that our justifica- unto him for righteousness (4:3, 9). tion is already accomplished; and it is the And long after the Law was given, David passive participle, which means that it is God describes who has justified us, and not we ourselves; the blessedness of the man unto whom God and it is reaffirmed that by faith we were put imputes righteousness apart from works in touch with this blessing. (4:6). There is a truth which we should continu- The fact is, therefore, that the blessing of ously contemplate: "we have been, and now justification must be accepted by faith by Jew are, justified." One commentator says that and Gentile alike. Of this initial and supreme this, and such passages, "do not warrant the blessing God's grace is the source; Christ's doctrine of assurance, in the sense that an blood is the power; man's faith is the instru- individual believer may and ought to feel cer- ment; Christ's resurrection is the assurance; tain of his own final salvation on the ground and "good works" are the evidence. of having once been justified." That state- And now we come to the third note in the ment is a denial of one of the fundamental truth about justification. We have seen that truths of the Christian Faith, and strikes at it originates in the grace of God, and that it the very heart of the Gospel. We who have is apprehended and appropriated by faith; but been justified by God, are justified for ever. the question may well be asked: "Is this not (ii) Assurance as to the Present (5: 1, 2). too good to be true?"—to which the Apostle Two things are here affirmed: first, that "we replies: "No, not too good to be true, but true have peace with God," and secondly, that "we because it is so good." And so, thirdly- have had (and now have) access into (divine) 3. The Effect of Justification is Assurance grace." Here is amazing wealth of truth for (5: 141). This assurance is rooted in the fact our present assurance. that the blessing of justification is "through "Peace with God" means that the war our Lord Jesus Christ," a phrase with which between us and God is at an end. Peace has the passage begins and ends (vv. 1, 11); and been made by the blood of the Cross, and God what is "through" Him is thorough. now looks, not at our sins, but at Christ's

34 blood. "He is our peace," not because of SUMMARY (vv. 12-21). what He is now doing in heaven, but Having expounded the momentous themes of because of what long ago He did on condemnation and justification, Paul now traces Calvary. One cannot have "the peace of these to their historical sources in Adam and God" without having "peace with God," but Christ, in 5: 12-21, before passing on to the one may have the latter without the former. subject of the Christian life in chs. 6-8. I hear the words of love. Here is the great doctrine of the two men, I gaze upon the blood, Adam and Christ. Condemnation is traced to I see the mighty Sacrifice, the one, and justification to the other. By And I have peace with God. Adam's one sin death came to all mankind; Then, it is said that "we have access into and by Christ's one act on the Cross life comes this grace wherein we stand." to all who believe. Through Adam sin "Access into grace" here, means that we abounds, but through Christ grace much more have been "introduced” into the sphere of abounds. Through the first Adam has come justification of which Paul has been speaking, ruin, and through the last Adam has come and there we abide; and it is in this atmo- redemption. sphere that we "have peace with God." In In this way the foundations are laid on these immortal words we who are justified which the rest of the Epistle is built. The are assured of peace and acceptance, and of need for the Christian message, in man's con- peace because of acceptance. demnation; and the nature of it, in divine And now, in the third place, we are vouch- justification (chs. 1-5), prepare the way for the safed— Christian life which is now to be expounded in (iii) Assurance as to the Future (5: 2). its two aspects of sanctification and glorification "We rejoice in hope of the glory of God." (chs. 6-8). "The glory of God" means the glory of His Presence, His brightness and splendour, And can it be that I should gain which was symbolized by the Shekinah An interest in the Saviour's blood? over the Mercy Seat in the Tabernacle of Died He for me, who caused His pain? old. The Apostle says that participation in For me, who Him to death pursued? this glory is the believer's "hope." Not only Amazing love? how can it be at last shall we enter into that glory, but we That Thou, my God, shouldst die for me?' shall also partake of it; we shall be No condemnation now I dread; "glorified with Him" (8: 17). Because of Jesus. and all in Him, is mine! this we are to "exult,'' vocally to "boast." Alive in Him, my living Head, This is a consequence of our justification And clothed in righteousness divine. which lies in the eternal future, and in Bold I approach the eternal throne, which we should now rejoice. And claim the crown, through Christ, my The Apostle goes on to say that afflictions own. cannot destroy this hope (vv. 3-5); that it is "Thanks be unto God for His unspeakable confirmed by God's great love manifested in Gift. Christ (vv. 6-8); and so we may make our boast in God, who, through Christ, has vouch- safed to us this reconciliation.

35 Disastrous Consequences of Sin in the Believer BY THE REV. WILLIAM STILL.

UR subject is, sin in the life of the believer, when He was upon earth. You remember. O and its disastrous consequences. Judas and the soldiers, how they came to What is sin? Whatsoever is not of faith arrest Jesus, and when He said, "I am He" ("I is sin; whatsoever is not of a movement of am" in the original), they went back and mind and heart and will toward God, is fell to the ground. Think also of the sin. We may ask, Are there disastrous confusion of Peter on the Mount of consequences of sin in the life of a believer? Transfiguration, when "he wist not what to These are strong words; but we answer, Yes, say, for they were sore afraid." Then think we have proved it in our own lives. Yes, of the passage in the Revelation where we here on earth there are disastrous read of the great earthquake of the coming consequences of our sin; but in heaven, in judgment upon the earth, "and lo, there was glory, can there be disastrous consequences a great earthquake; and the sun became of sin in the life of a believer, there? black as sackcloth of hair, and the moon There are eternal consequences. What does became as blood; and the stars of heaven the word "disastrous" mean? Has it not fell into the earth, and the heaven departed something to do with loss? Therefore we as a scroll when it is rolled together; and are to consider for a little time this morning every mountain and island were moved the eternal consequences of sin in the life of out of their places. And the kings of the the believer. earth, and the great men, and the rich men, What do we know of the judgment seat of and the chief captains, and the mighty men, Christ? "We," that is "believers," says Scrip- and every bondman, and every freeman, hid ture, "must all appear before the judgment themselves in the dens and in the rocks of the seat of Christ, to receive the things done in the mountains; and said to the mountains and body." This is a judgment of believers rocks fall on us, and hide us from the face of only; it has nothing to do with the great Him that sitteth on the throne, and from the white throne, which is a judgment of wrath of the lamb; for the great day of His unbelievers only, where the unbelieving wrath is come; and who shall be able to and the wicked are condemned and stand?" punished for ever in the lake of fire which is Notice also that it is in close connection the second death. At the judgment seat of with the judgment seat of Christ that Paul Christ there is no condemnation or speaks of "the terror of the Lord." Think punishment. How could there be in glory? how he exhorts the Philippians, in his for punishment with its misery could not letter to them, to "work out your own possibly co-exist with the bliss of heaven. salvation with fear and trembling." In But Scripture makes it perfectly plain, plainer the beginning of Corinthians, he says he perhaps than we may have seen, that there was with them "in weakness and fear and may be both shame and loss. much trembling." And think for a moment Did you think heaven was a kind of ideal of the growing awe of men throughout the communistic welfare state, where all distinc- ages as the revelation of the glory and the tions were ironed out, and all had an equal holiness of God and. Christ grows clearer. position, glory, and authority? No. We are You remember how Jacob at Bethel said, "becoming" down here; and the trial of "How dreadful is this place!” Moses, in the our faith is precious, because we shall be, presence of the holiness of God, removed his there, precisely what we have appropriated shoes; Isaiah, in the presence of the glory, of Christ by faith, here. "That I may was undone and literally demoralized, for know Him"! --it will be seen there, how he knew he had no morality in the presence much we know Him here. of God; Daniel had no strength, and his Let us look at 1 John 2: 28, "And now, little comeliness was turned to corruption; Paul children"—notice the tenderness—"abide in was struck blind by the glory of God; and Him, that when He shall appear, we may have when we come to Revelation, John fell as one boldness, and not be put to shame from dead. Consider the growing awareness of the before Him at His coming." Let us awful holiness and glory of God. ponder this meaning—that we may not No wonder, then, that the Word of God in draw back or shrink in shame from Hebrews is so telling—"For the Word of before Him at His coming. Think how God is quick and powerful, sharper than a men shrank from Him two-

38 edged sword, piercing even to the dividing the flesh. Oh, the fleshly, soulish service that asunder of soul and spirit, and of the joints of will be burnt up in that day! And what is the marrow, and is a discerner of the serving God in the flesh? We are told in the thoughts," and deeper than this, "is a dis- beginning of the chapter—carnality, which cerner of the intents of the heart. Neither is shows itself in strife, envyings, and divisions; there any creature that is not exposed to His indeed, serving God in the flesh is bound up sight, but all things are naked and open unto very much with personal ambition in Chris- the eyes of Him with whom we have to tian service, which always leads to strife and do." If searched by the Word of God, we jealousy. And when we cease to abide in shall be so exposed, how shall we be Christ we begin to slip with Satan; and when exposed in the presence of His glory? "He we slip with Satan, perhaps almost unknown that judgeth me is the Lord, who will bring to to ourselves, the flesh takes over and we serve light the hidden things of darkness and God in the flesh. But the tragic thing is that make manifest the counsels or motives of even when we cease to abide in Christ and the the heart." flesh takes over, we still go on in Christian But you may ask, is the shrinking from Him service, sowing to the flesh and reaping at His coming a passing, momentary experi- corruption. ence, after which we shall recover our com- Can the flesh serve Christ? Christ Himself posure and draw near to Him? Paul says that says the only thing to do with the flesh is to Christ's purpose is to establish our hearts crucify it; and that is just what He did—"In unblameable in holiness at the coming of our my flesh dwelleth no good thing." Do men Lord Jesus Christ. One could translate, both gather grapes of thorns, or figs of thistles? here in Thessalonians and in 1 John 2:28, not Do fountains send forth sweet water and bit- "at His coming," but "in His presence"; not ter? If the flesh cannot produce Christ, it His appearance, not His coming, not His certainly cannot reproduce Him; and even unveiling, but "in His presence." Is there not when the flesh is expressed in seeming the possibility, I ask—I cannot say—that we humility, it is still the flesh. It must die, may shrink back with shame as an eternal nothing less, consequence, so that our proximity to Him in Someone may say, I can cover it up, it will glory and authority may be eternally fixed? not be discerned "down my way." Supposing What, in any case, is our insurance against you could live and try to serve Christ in the such shame in His presence? The same John, flesh, and die with your secret, that it was all who says the grimmest things, says "Little done in the energy of the flesh, you have still children, abide in Him." Notice the word to face the judgment seat of Christ. Read the "abide." Does it mean lounge in Him, relax words of 1 Corinthians 3:13, "The work shall in Him? What an active word is "abide"! be exposed, the day shall declare it, it shall be Abide in Him; remain in Him; stay in Him; revealed by fire." In the holy fire of God hold on to Him. There are other words in the the work shall be burned. He shall suffer other writers akin to this word in meaning, damage—he himself shall be saved—"if the which suggest more clearly the activeness of righteous scarcely be saved"—yet so as by "abide." Jesus says, "Follow me"; Paul says, fire. "Walk in the Spirit"; Peter says, "Endure"; You comfort yourself with the thought, We James says. "Submit yourselves unto God, and shall be with Christ in glory, in bliss? Yes, resist the Devil," "Strive to enter into rest," but with loss of rewards, loss of standing, loss not merely labour, but struggle to enter into of authority, loss of glory. And judgment is rest. "Abide in Him," press into Him, lest final; after it there is no change: it is for ever, there be shame before Him at His coming. no repentence then, no retrieving ourselves. Can two walk together except they go on? Peter talks of an "unfading crown of glory"; Let us ask ourselves, are we positively , Paul of "an incorruptible crown"; "Henceforth actively abiding in Him? For whatsoever is there is laid up for me a crown of righteous- not of active faith is sin, and shall suffer ness." Henceforth—that is from now, hence- shame at His coming. forward and for ever--without change - Then what of our sinful service for Him? eternal. Turn to 1 Corinthians 3:1-14. Oh, aged saint, it may be largely fixed what "If any man's work shall be burned, he you shall be there; and if this fact comes to shall suffer loss" or "damage," as Souter sug- your heart with great solemnity, then I plead gests; "yet he himself shall be saved, yet so with you to tell the young people, so that they, as by fire." with us and with all who belong to God, may, Now in Christian service, what is the differ- in the words of the old saint of the 1859 ence between gold, silver, precious stones, and Revival, "live for eternity." Oh, men and wood, hay and stubble? It is surely the differ- women, let us live for eternity 1 ence between serving God in the spirit and in

37 An Almost Forgotten Truth . BY PREBENDARY COLIN C. KERR, M.A.

These things write we unto you, that your joy may be full.-1 John 1:4. ST. John gives us three reasons for writing that we live and move and speak and think his Epistle: fullness of joy (1 John 1:4); and have our being in the presence of One to fullness of victory (2:1); and fullness of whom all things are known; it is more than assurance (5:13). The keynote of this first that. It is that we are thinking and speaking chapter is fullness of joy. What is its secret? and moving and doing and acting in the "This then is the message ... that God is light, presence of One who is not merely completely and in Him is no darkness at all." The most and entirely aware of it all, but whose nature wonderful thing the soul can know is fellow- automatically and insistently relates itself in ship of the Father and of the Son. "That terms of morality and holiness to that of which which we have seen and heard declare we unto one is aware. God is light. As the mother you, that ye also may have fellowship with inclines to the child to which she has given us: and truly our fellowship is with the life, so God inclines to all that is lovely and Father, and with His Son Jesus Christ." beautiful and truthful and pure and kind and If salvation is the beginning of fellowship, loving and gentle and strong and humble. But never forget that fellowship is the end or as that same mother recoils as from the ser- object of salvation: the soul being brought pent that would strike a deathly blow at the right back into personal, daily, intelligent and child of her love, so God recoils from and joyous fellowship with the Father and with would seek to slay all that is filthy and foul His Blessed Son, Jesus Christ our Lord. and faithless and untrue and impure, unloving This is the whole object of God's grace in the and unkind: indeed, from any spiritual story of salvation and in His dealings irregularities; He cannot abide them, Ha with us through the Cross—to bring us right recoils from them, just because God is light. into the fullness of this joyous and There are three basic statements about God victorious fellowship with Himself and His in this Epistle. First, God is—that is His beloved Son. Many of us know so little of this Existence; second, God is light—that is His fellowship that we are just limping along Essential Nature; third, God is love—that is life's pathway, rather like beggars hoping to His Personal Expression: and that order is draw a little bit from the hand of grace here vital (1:5; 4:8). St. John says God is, He and there, in the hope that somehow we exists; His essential nature is light; and the shall get to the end—God only knows how. expression of His life is love. Indeed, it could We are such a poor, poverty-stricken lot; and easily be shown philosophically and psycho- yet we are meant to know the fullness of logically that you cannot love until you are joy, victory and assurance. Why is it? holy. God loves as no man loves, because He I think it is because there is an almost is holy as no man is holy. God is; God is light, forgotten truth that needs to be recaptured that is His essential nature; and God is love, and reconsidered until it grips us, probably as that is the expression of His nature. As we never before: God is light. "If we walk in the rejoice in the love of God we perhaps forget light as He is in the light, we have fellowship that earlier truth that God is indeed one with another." God calls us to walk in Indeed, I venture to suggest that it is only the light as He is in the light. If we are to as we appreciate the fact that God is know that experience of fellowship we must that we realise that God is love. Then it is realize this almost forgotten truth, that God we find ourselves saying— is light. That Thou shouldst love a worm like me What does that mean? It means that there And be the God Thou art. appertaineth to God an awareness which auto- Is darkness to my intellect, matically and necessarily relates itself to But sunshine to my heart. morality. There appertaineth to God an You only get to an appreciation of the love of awareness of all that is going on, that auto- God as you have been given a realization of matically and immediately and necessarily His morality, His holiness; that God is indeed relates itself to His holiness. It is not merely light.

no darkness at all, and begin to walk in the One just longs that when the end of this light as He is in the light. "If we say we have Convention comes and we go our various ways, fellowship with Him and walk in darkness, we that we should go back with the message of do not the truth"—we are hypocrites. Say St. John ringing in our ears, summed up thus: again and again this almost forgotten truth: "These things write we unto you, that your "God is light, and in Him is no darkness at joy may be full.” That we may go away in all." fullness of joy, discovering a new measure of Think in another direction. Look at the that fellowship with the Father and His place given to-day to the Atonement in beloved Son. You are going north, south, Evangelical writing and preaching, and even overseas, back to your home or business; well, in the faith of keen Evangelicals, of all go back to rejoice; and again I say, to rejoice denominations. Take up some modern hymn books and see how many references you can in the fellowship of the Father and His Son find to the blood of Jesus Christ, You will our Saviour. If that is to be so, it may well have the shock of your life. Why? Because be in the early days of this Convention that the Atonement has lost its place in our preach- God is going to take us apart, to reveal to us ing, because the holiness of God has largely something of what the Bible means when it gone out of the consciousness of the Church. says, "God is light." But for this, we should be falling at the Cross For a few minutes I want to take this great of Christ and saying— statement, "This then is the message we have heard of Him, and declare unto you, that God If Thou canst love a worm like me is light, and in Him is no darkness at all. If And be the God Thou art, we say that we have fellowship with Him and 'Tie darkness to my intellect, walk in darkness, we lie, and do not the But sunshine to my heart. truth: but if we walk in the light, as He is in the light, we have fellowship." The thing We do not have it preached to-day. The that matters is not how we walk, so much as Cross has lost its aforetime prominence, where we walk. If we walk in the right place, because the holiness of God has so largely we shall become all right! disappeared out of the consciousness of man- "God is light"—three thoughts about this kind. almost forgotten truth that God is light. First, Why has the revival not come for which It is a very solemn truth. Why is it that some of us have prayed very nearly daily for seldom to-day do we hear men crying out to many years? God alone can answer that. He God, "What must I do to be saved?" I believe may send revival to-night, and the light will it is due to a lack of any real appreciation of blaze and we shall see it. I do not know. If sin, which in turn is due to a lack of any we are allowed to have spiritual guesses and appreciation of the holiness of God. How attempts to explain the Almighty's actions, it seldom do men literally, physically tremble may be due to the fact that the Church under the mighty hand of God as they realize has to rediscover His holiness. If in the the realities of sin and judgment, and of light of that vision it will become prostrate heaven and hell! Because man to-day is not before His face, it may well be that God, in conscious of the holiness of God; that God is consequence, will honour the Person of His light. Why is it that so many Christians are blessed Son in a revival of the Holy allowing spiritual irregularities—perhaps I Ghost. "God is light." It is a solemn ought to say unspiritual irregularities--in their message. lives? They have never realized that God is It is also a very joyous message. I can light, or perchance they have come to think understand some saying that "joyous" is the that sin in the believer does not matter quite very last adjective I should have used. Yet so much as it does in the unbeliever. If there St. John tells us it is the centre of the can be degrees of culpability—and I think Gospel! John is an old man ninety years of there can—sin is worse in the life of a believer age. He writes to a number of people who than in the unbeliever. Yet so many of us never saw Christ in the flesh and could know to-day are known as irritable people; we give little of the thrill which had been theirs who harsh answers; we are not truthful in our had, especially when the Holy Spirit statements; we equivocate; or we just give a illuminated their experience. "This then is the little turn to this and that; we are unreliable, message which we have heard and declare or unkind, even maybe dishonest. Possibly unto you, that God is light and in Him is no Nye are allowing other irregularities in our darkness at all:" "These things write we unto lives, of darker hue, unknown to men, but you, that your joy may be full." It is a joyous known to God. message for this reason. because it deals with These things will be slain as a serpent would the only problem that can prevent the soul be by a mother looking at the child she loves, finding entire satisfaction in Jesus Christ, and if we realize that God is light and in Him is

39 that is the problem of sin. The believer's true are to walk. If we walk where He is, in the life is an unseen life, a life of fellowship with light, then we have fellowship. the Father and His Son. It becomes visible I cannot help wondering sometimes whether slowly or quickly, but it is a hidden life. The there has not been a good deal of misplaced source of all spiritual quality and strength is trust in searching for holiness. Prayer will in the soul; and the soul's strength and quality, not necessarily bring you into fellowship; com- Jesus Christ. ing out from the world does not necessarily You may say that if it is possible to live bring you into fellowship; nor even Bible in fellowship with the Father and His Son study. I do not think these things really get Jesus Christ, then life is bound to be joyous; to the root of it. The root of Christian and indeed it is. All the happiest moments experience is Christ. And it is walking where you have known have been moments when He is, that is the solution of these various His blessed presence has been most realized. problems. It is fellowship with Him who is Of course that is true. They have been the our life that is basic. The Bible becomes new times when to sin would have been literally when you walk in the light with Him. impossible. They have been the times when Christian service becomes, in a sense, easily you have "loved righteousness and hated undertaken if you are walking in the light. iniquity," They have been times when the Sin becomes repulsive, holiness becomes blessed consciousness of His presence has been natural to the new state as you are walking so real that spiritual irregularities have in the light. ceased to be problems. So it is indeed a The secret of the whole of this blessed joyous message. scheme of soul recovery, as I see it, is—CHRIST. Christ, a conscious reality, The daily life a I close with a third consideration of this conscious fellowship with Him. Beloved, almost forgotten truth that God is light; that throw your whole personality open afresh as His is an awareness which is ever attuned to He may help you, and go out of this tent not morality; to His own personal holiness—that to think less of, or more of, your Bible or of this is a very practical truth. My Bible tells prayer, or such activities; but go out rather as me that if we walk in the light as He is in the those who are going to enjoy fellowship with light, we have fellowship. You ask what is the Father and with His Son. For these things the secret? What must I do to have this fel- "declare we unto you, that ye also may have lowship? I would reply with a question. I fellowship with us: and truly our fellowship would ask you where must you be to have it? is with the Father, and with His Son, Jesus There are many people seeking this fellow- Christ." "These things write we unto you, ship by a process of subtraction and addition. that your joy may be full"—and God knows it They give up that and take away something will be a wonderfully contagious thing in a else, and they are hoping that by a process very unhappy world. of created holiness they may eventually enjoy To sum up. It is where you walk, rather the presence and the fellowship of God. That than how you walk. Where is He walking? is not Scriptural. This Scripture does not tell In His own self-created holy light. Walk in us how we are to walk; it tells us where we this light with Him.

40 The Word of God and the Life of Holiness (ii)—THE WORD AS THE REVEALER OF SIN BY DR. WILBUR M. SMITH I WANT to speak this afternoon on the but if a lie is told for the State, then it is Word of God as the revealer of sin; and I good; if deception is carried on in the name would begin with a statement from Dr. of totalitarianism, it must not be condemned— Graham Scroggie's masterly survey of Romans it is the object for which one is striving which this morning: "News which is good determines whether a thing is right or wrong. implies a state which is bad; supply The grave reality of what is wrong and what presupposes want; salvation implies is right, slips away in this strange compromise sinfulness." With that statement I would There is an anaemic diluting relativity in like to read something else which reveals a ethics, until to-day people almost think that tragic reality which we must acknowledge to- under certain circumstances immorality can day—that there is practically no be excused, and may not be condemned by consciousness of sin in our present world. In God Almighty. a recent volume entitled "The Development of Secondly, we have in our world around us English Theology in the Later Nineteenth an increase of lawlessness, as our Lord fore- Century," Canon Elliott-Binns says this—I am told in Matthew 24: 12. When we are in an quoting only because it expresses exactly environment of rebellion against God, and of what I believe—"We have thus the beginnings lawlessness, we breathe its atmosphere, we of that spirit of indifference which has reached read its books; we absorb its concepts; we such terrible proportions in our own day, are living in this world, and the spirit of this when sport and the cinema have almost com- world seeps into our own inner life, Chris- pletely displaced more serious matters in the tians as we are. Unconsciously it may be, we lean towards the world in which we live, and minds of the average man and woman. People even we as believers are affected by this will not be bothered by such matters as their diabolic, sin-denying spirit in which we are sins and short-comings. . . . A grave conse- living. Thirdly, this is an age in which man quence of the loss of authority of Christianity is exalted. I do not know how we can do it, and the Church was a progressive decline in after two world wars! The ideal in our morals. There were those who found in the modern philosophical thinking reaches no uncertainty of our Christian truth a welcome higher than the head of a man! We are not excuse for throwing off this moral restraint bringing God into our thoughts, and man which they had resented. . . ." becomes the measure of all man thinks. The situation is far more grave to-day In our American Declaration of Independ- than it was then; and before I go into this ence, if I may be allowed to mention it in this subject from the Word of God I would like country, we say that God created man free to ask, Why is there such a terrible absence and equal; but in the new Declaration of Human Rights, by the United Nations, God of sense of sin? This is true in the is never mentioned. If God is out of our world, and I believe it is also true in the thinking, sin is denied. Church. I hear very few people talking about Then the opportunities for sin are so much sin to-day; and in most of the meetings that greater to-day than they ever were before. I attend, even where an invitation is given, I Our automobiles, our hotel life, our travel, seldom see any weeping or sobbing or and sending our boys all round the world: all brokenness for sin. Why is this? May I these things create opportunities for sin, which name some causes without any elaboration mean temptations to sin; and therefore the at all, and then we will look at the blessed sensitiveness to sin goes down on the thermo- Word of God? meter of our hearts. Is there a sense of relativity in ethics? The Next, there is the loss of the sense of heaven great moral ethical standards are gone; every- and hell, and judgment to come. In the thing now is relative—in fact, that which is Oxford History of England, Volume 1870-1914, bad might be good, modern ethics says, in cer- the writer says that the reason why the world in the nineteenth century acknowledged that tain circumstances. There is no such thing the British merchant was the most honourable as real wrong; there may be a relative wrong,

41 merchant in the world, was because he had sin atoned for there. It is an interesting a sense of heaven and hell and judgment to God's family, who vow henceforth to serve, come. That is an astonishing statement; he study to take one of Paul's catalogues of sins, was honest because he knew there was a hell especially 2 Timothy 3 (the picture of man- and a heaven. That day, alas, has gone. kind at the end of the age, which will, I think, All these and many more reasons which concentrate in antichrist himself—he will be I could name make for a dullness and an the incarnation of all these sins), and match apathy to these questions. them against our Lord at Calvary; you will Before we consider how the Word diagnoses find that more than half of them were sin, may I outline six ways in which the Bible involved there. There were lies; a love of deals with sin; six ways in which the Word money played a part; there was murder—there of God faces this sin-question? First of all, are nine different words used in the Book of in its names for sin—and that is a subject Acts alone for murdering the Lord Jesus, nine I am going to leave alone this afternoon; but different terms for killing the Holy Son of there are probably twenty names for sin. I God. Bat more than that: on the tree do not mean kinds of sins, but the names of sin — He died for sin. There never would have evil, unrighteousness, lawlessness, and so on. been a Cross, there never would have been Secondly, the Bible reveals man's state and the death of Jesus, had it not been for the nature, as in Ephesians 2: 1, 5—"dead in tres- awfulness of sin. He did not die because He passes and sins." Let me illustrate this. In thought there was sin, a mystic of Judaism; 1914, when I was a student, the greatest He died because sin was so awful that man authority in the world on the life of Paul and could never be brought to God unless He died the archaeology of Luke and Acts came to for their sins. If we want to know what God Chicago to lecture, and he used the phrase, thinks of sin, we can look at our blessed Lord "the divine spark in every man." The Presi- hanging on a tree for our sins. dent of the Moody Bible Institute was Dr. Finally, the Bible reveals sin in that it James Gray, a polished Bostonian Christian shows us the kind of life that we ought to live; and gentleman. When the meeting con- and when we see that life, then our sins are cluded Dr. Gray rose and said, "I am sure our exposed to us. learned guest would not wish that anyone I have sketched this in brief outline; now should leave this room to-night under any I would like to make three major statements misapprehension or error. There is no divine regarding the diagnostic properties of the spark in every man; we are all dead in tres- Word of God. The Word of God approaches passes and sins until the life of Christ comes the sin question in three different ways. First, into our hearts." He did not get that out of it is a Word of reproof. "All Scripture is some other book; he was not matching Greek given by inspiration of God, and is profitable mythology with American mythology: the only for doctrine, for reproof, for correction, for way you could contradict such a phrase was instruction in righteousness" (2 Tim, 3: 16). from the Word of God. The first word is "doctrine" or "teaching," and Thirdly, the naming of specific sins. I can- the first thing this book does is to teach us the not name these, but I will take one moment truth of God, of man, of the world, of the age to give you the location of Paul's catalogues to come, and so on. of sins: Romans 1: 28-32; 1 Corinthians 5: 9-13; The next word is a word meaning convic- Galatians 5: 19-21; Ephesians 4: 25 and 5: 14; tion. This is the word that our Lord used in Colossians 3: 5-9; 2 Timothy 3:1-13. We need John 8:46, "which of you convinceth me 'of often to hold these up as a mirror before our sin?" The word "reproof" here is a little eyes. weak; it means more than reproof. You give Fourthly, the Bible makes clear the a little job to your boy to do after school, and consequence of sin. It has been said that the you say, "Now, son, I want you to clear out greatest sin of modern fiction is that it records the ashes." I do not know how your children the lives of wicked men and women as though are over here, but sometimes in our country there was some final pleasure, satisfaction and boys would sooner play baseball than carry success in a life of sin, whereas sin only leads out the ashes, so after school the boy has a to tragedy, disillusionment and disappoint- light remembrance of what father says, but a ment. There is an immediate consequence, very strong urge to go out and play. The and our prisons and insane institutions reveal urge overcomes the remembrance, and he them. There is, moreover, the ultimate con- goes out to play. The father comes home for sequence—"For these things cometh the wrath supper, and goes down in the basement to see of God . . ." if everything is cleaned up—and there is the whole mess just as it was in the morning. He Fifthly, sin is seen in relation to Calvary, says to his son, "I told you to clear out the in a double way—the sin that put our Lord basement." "When did you tell me that?" upon the Cross (yours and mine); and the "I told you that last night, and I reminded you of it this morning." "Oh, yes. Well, dad, I,

42 forgot; I will do it to-morrow; I got to playing; I am ever so sorry I forgot." "All right, God: you will either stop that sin and have it do not forget to do it to-morrow." That is the washed away, or your prayer-life will cease. way it goes. Down in his wicked little heart There is a great illustration of this in 2 he is laughing, and he says, "I certainly got Samuel 12, where Nathan is dealing with away with that." He has been rebuked, but David. First he tells a parable and awakens he has not been convicted of any wrong at all. David's interest. Then David is angered, and One can scold and criticize and rebuke, but says, "That man shall be put to death." Then that is not what the Word of God does; the Nathan says, "Thou art the man" (v. 7), an Word of God convicts of sin, so that the person accusation. Now notice what he says: "Thus comes under a sense of having done wrong; saith Jehovah, I anointed thee king over and no other book in the world can do this. Israel, and I delivered thee out of the hand of Saul. I gave thee thy master's house, and thy I want to take another word for rebuke—I master's wives into thy bosom, and gave thee John 1:9, "If we confess our sins . ." The the house of Israel and of Judah: and if that Greek word is homologeo. "legeo" is the had been too little, I would have added unto word from which we get "ology," meaning thee such and such things. Wherefore has knowledge; homo means "the same." In thou despised the word of the Lord?" What geometry, "homologous side" means the is he doing? He is reviewing the goodness of same, or equal. Thus the word translated God to David. I do not know how it is with "confession" means "to say the same thing." you, but the thing that breaks my heart is this That does not mean going along the street matter of the goodness of God. I often find saying the same thing to yourself; it means myself these days aware anew of the goodness two people talking and saying the same thing. of God, and, beloved, does not the goodness Let us say that my friend, Mr. Fred Mitchell, of God lead thee to repentance? and his wife are driving along from London Then Nathan begins to argue with David: to Southampton. On the way they want to "Wherefore hast thou despised the word of the visit some friends out in the country. So they Lord... " He talks to him of the judgment of turn off a side road and come to a fork, and God: "the sword shall never depart from thy there is no sign. Mr. Mitchell says, "Dear, I house ... I will raise up evil against think we go to the right," and she says, "I thee." Now notice! "I will do this thing know we ought to go to the left." Now, there before all Israel, and before the sun"—I will is only one thing to do, of course; that is to go bring you into disgrace: that would frighten to the left! They are not saying the same the life out of me! Then he says, "The child thing, are they? They drive down the road, will die"--the innocent are going to be and have gone eight miles when they see a punished. And David said, "I have sinned sign, and it is the sign they were looking for; against the Lord"; he confessed his sin: that and Mr. Mitchell says, "Dear, you were right." is what the Word of God does. What has he done? He is now saying what The second way in which the Word of God she said; they are agreed. deals with sin is that it is a mirror—James 1:21-25, "Wherefore putting away all filthiness Now, this Bible is the book in which God and the overflowing of wickedness, receive speaks, and when you and I begin to say the with meekness the implanted word, which is same thing as the Bible regarding sin, then we able to save your souls. Be ye doers of the are confessing sin. We are taking God's side. word, not hearers only, deluding your own Heinrich Meyer says that the plural in this selves. If anyone is a hearer of the word and verse means specific sins. When we are down not a doer, he is like unto a man beholding his on our knees before God, we need to call the natural face in a mirror: for he beholdeth sins of our life as God calls them. You can himself, and goeth away, and straightway for- say, "Lord, forgive my sin," and still not name getteth what manner of man he was. But he it; but when you say, "0 God, I told a lie this that looketh into the perfect law, the law of morning, and I want that lie forgiven and liberty, and so continueth, being not a hearer washed out; Lord, I had an evil thought this that forgetteth, but a doer that worketh, this morning"—and you can name it to God, and man shall be blessed in his doing." you want it dealt with—now, you are going As I was thinking about the word "mirror," to do one of two things as the days go and it occurred to me that I can wash my hands come. If you are going to talk to God, and ten times a day without looking into the He is going to talk to you, and you are going mirror. When I undress at night, I do not to say the some thing with God, either you will look in the mirror to see if I have accumulated stop that sin, or you will stop praying: one or dirt on my feet; I do not need a mirror to take the other. You will not keep on calling yourself a bath. But the most important part of my a liar before God; you will not talk about body is my face—all you see of me is my face, adulterous thoughts very long before God; you my hands, and a suit of clothes! I look at will not confess embezzlement long before people, I speak, I listen, and this is my face;

43 and it is the only part of my body that I cannot coarse, and I can never take down a book of see! I have never seen my own face—I have his without thinking of that story which was seen it in pictures; but this part of me which corrupt. "Let no corrupt communication pro- everybody sees, I do not see; so I need a ceed out of your mouth." mirror. Let me tell you something more. In 2 Corin- A lot of things can happen to your face thians 6:3-11 we read: ". . . giving no unconsciously to you. You can be working occasion of stumbling in anything"—this is for with tools and rub your face with greasy you and me—"but in everything commending hands, and you get a big streak of dirt across it— ourselves, as ministers of God, in much and you will never know unless you look in a patience, in afflictions, in necessities, in dis- mirror. You could have a defect, and know tresses, in stripes, in imprisonments, in that it is repulsive. Any blemish of the face is tumults, in labours, in watchings, in fastings, repulsive to someone else; and you would be in pureness, in knowledge, in longsuffering"— ashamed to go through the streets if you were that is a hard one for me—"in kindness, in the told that you had a streak of dirt down your Holy Ghost, in love unfeigned, in the word of face. truth, in the power of God; by the armour Now, beloved, this Bible is the mirror of of righteousness on the right hand and on the God, and as we look into it we see what we left, by glory and dishonour, by evil report would never see otherwise. This is a mirror and good report; as deceivers, and yet true; which reveals our sins. Could I take two pas- as unknown, and yet well known; as dying, sages, one of evil, one of good? In Ephesians 4, and, behold, we live; as chastened, and not we have a catalogue of sins; let us begin with v. killed; as sorrowful, yet alway rejoicing; as 20, "Wherefore putting away falsehood, poor, yet making many rich; as having speak ye truth each one with your neighbour": nothing, yet possessing all things." I do not know about you, dear people—if nothing happens I am going away with a won- When I look at that piece of the mirror of God, I see some shortcomings of my own. I derful picture of British life: there are many think I have read this passage fifty times in things here which warm my heart; you have a the last two years, and I am still seeing courtesy and a thoughtfulness, and I must say blemishes in my own life. you have a reverence, which we do not have at the present time in our country. But I am The third word is "sword," the sword of finding that a lot of Christian people can tell surgery—Hebrews 4:12, 13. All I can do is lies to-day without batting an eyelid; and a lot read these verses, for my time has gone. of ministers, too, can tell lies about their own "The word of God is living, and active, and work. I remember talking to a dear friend of sharper than any two-edged sword, and mine about his father, a noble Bible teacher, in piercing, even to the dividing of soul and heaven now; he loved his father, but he said to spirit, of both joints and marrow, and quick me, "My father had an optical defect; he always to discern"—the word is criticos —"the multiplied his audiences by three." If you say thoughts and intents of the heart. And there you had 3,000 people and you had is no creature that is not manifest in His sight; 1,000, it i s a lie. If you say you had but all things are naked and laid open before calls to two churches, but could not the eyes of Him with whom we have to do." make up your mind which to t a k e , a n d The word translated "laid open" refers to a you did not have any calls, it is a lie. A wrestler taking his opponent by the throat and lot of things are being told that are not true; pushing back his head until the whole neck and when we indulge this kind of sin we is exposed. It is a picture of the Word pushing can pray all night and we shall not have the back the layers of encrustation until the Spirit blessing of the Spirit of God. of God gets at that cancerous disease and cuts "Let no corrupt speech proceed out of your it out. mouth, but that which is good for edifying." Beloved, movies are not convicting, novels "Corrupt" means rotten; to tear down, to dis- are not convicting, newspapers are not con- integrate. "Edify" means to build up. My victing, education is not conviction, crime dear people, you and I should never, as children reports do not convict. If we are to have a of God, allow anything to pass our lips that revival, if we are to come to Calvary, to be will sow seeds of corruption in the lives of delivered from sin and the wrath of God, we other people—no evil story, no smart will need a baptism of a consciousness of sin remark, no garbage. I remember a great before God—which will come from the Word scholar from these shores coming to our country of God, and the prayer, "Search me, 0 God, once; his books are in my library, and in yours, and know my heart: try me, and know my too. He was at a lunch where I was, and he thoughts: and see if there be any wicked way told a story which was crude and in me."

44 The Price of Becoming Christlike BY THE RT. REV. THE BISHOP OF BARKING,

WONDER why you have come to Keswick? tory. Indeed, his death is hardly referred to I Is it in order to have a good time, to get in the Acts; it is just mentioned almost by away for a while from the environment of the chance in the story of Peter's deliverance from world, to have a kind of holiday of inspiration prison (Acts 12:2). His brother John lived in the company of God's people; to receive for a very long time, years and years of spiritual uplift? If that is the reason for your weary, lonely exile, shut away from God's coming to Keswick, your desire can be very people, alone in the Isle of Patmos. Yes, easily fulfilled. You can have your good time, James and John were taken at their word; but in so doing may miss the experience that and they drank of the cup of sacrifice. God has planned for you; for what you need Do you really want to be Christlike? You is not a spiritual holiday, but a penetrating can be, if you want to. If you want to be Christlike, you must first of all undergo exami- examination and diagnosis of what is wrong nation to see where and why you are not so with you; not a rest cure, but an operation, at present. You may be quite sincerely and a very painful operation, too. Let me unconscious of anything wrong in your life, explain what I mean. and as far as you know there is nothing in the No one of us is as good as he or she ought way of disobedience to God's will in your life; to be, or can be. You are not, and I most yet there must be some reason for your not certainly am not; but I heard a preacher say being as good as you ought to be, some sin some months ago, "You can be as good as you must lie somewhere—of omission, if not of want to be." Do you think he was right, or commission. Will you ask God to show you was he going too far? I think that in very what it is? Honest search will soon have large measure he was quite right; you can be results. The poet, Robbie Burns, expressed as good as you want to be. the desire that we might see ourselves as So the question is, How much do you want? others see us. What a shock if we did What How great a price are you willing to pay? a shock if we really knew what other people You say you want to be Christlike in charac- are thinking about us just now; for remember ter, pure and clean, humble and helpful, what you are thinking about others! How thoughtful and kind. You can be, if you are often have you said, "He is such a nice person, willing to pay the price! You remember the but . . ."! "She is such a well -meaning story of how one day the mother of James and woman, but . . . I wish . . ." If you say John came to Jesus with that strange request, that, even of the nicest people, what on earth though perhaps natural for a mother—"Grant do they say about you? And what on earth that these my two sons may sit, the one on are they saying of the speaker! Thy right hand, and the other on the left, in Thy kingdom" (Matt. 20:20 -23). Jesus A practical method of self-examination may answered, "Ye know not what ye ask." Some- be found just here. Whenever you are con- body here to-night is saying, "I want to be scious of failure or wrong in somebody else's Christlike. 0 God, make me Christlike." I life, ask yourself: "Am I by any chance failing would reverently take the words of Jesus on my in just that same way?" Because one of the lips and reply to you, "Ye know not what ye strange lessons which I have learned in life ask." But Jesus went on to say, "Are ye able to is, that we are in reality often guilty of the drink of the cup that I shall drink of, and be very faults of which we complain in others. baptized with the baptism that I am baptized It is strange, but true; yet we are quite with?" And they say unto Him, "We are unconscious of it, and it is just here that able"; and Jesus took those two men at their failure is so common—unconsciousness of sin word. in ourselves. But in law, ignorance is not It was not very many months later that the regarded as an excuse for crime; and what executioner swung his sword and struck off is true of the law of this land is true of the the head of James; and James, so far from law of God. It is very significant that in the being at the right hand of the King, dis- Book of Leviticus we read of the trespass appears from the Bible story, and from his- offering which had to be offered for sin corn-

45 mitted in ignorance—"If a soul sin . . . It is necessary to probe deeper still. We though he wist it not, yet is he guilty" (Lev. must get to the root of the trouble. What is 5: 17). that? It is self. It has been said that "man's This morning at the prayer meeting in the worst enemy is himself." Our Lord said, "If small tent a request was sent forward that we might pray for a servant of God who had any man will come after me, let him deny been used of God, but in whose life there himself, and take up his cross, and follow me" was a sin which was causing many to (Math 16:24). "Let him deny himself." Let stumble. I imagine that man is quite him say "no" to self, renounce self, or as it is unconscious of that sin. As that request better translated, let him cross himself out. was read out to us, I found myself "Let him take up his cross," his own cross. wondering who he was; and then there Each one of us must be crucified, even as St. came to me a horrible thought, "It might be Paul, who said, "I am crucified with me." If we really want to know what is Christ." We all know how the symbol of wrong with us, God will show us. "Search the Cross is the letter "I" crossed out. It is me, 0 God, and know my heart; try me, and not enough for the "I" to be broken; it has know my thoughts. And see if there be any to be crucified. It is not enough for the wicked way in me, and lead me in the way proud, stiff neck to be bent or broken. That everlasting." That was the daily prayer of "I," which always tries to assert itself Bishop Taylor Smith, and we need not look must be crucified. You have got to die, any further for the secret of his Christlike before the love of Christ can raise you to character. life again. Are you willing to pray that prayer? It "Let him deny himself, and take up his may have terrible results for you; before I go cross, and follow me"—Follow Christ. Christ on to speak I would like to have a moment's treads the uphill road of sacrifice, steadfastly silence. Shall we bow our heads in silence, setting His face toward Calvary. The asking ourselves whether we are willing to secret of Christ's perfect life was His perfect pray this prayer to God to search us. obedience to His Father's will. He had no (After a short silence, the congregation will of His own; His will was to do the repeated the words of Psalm 139:23, 24.) Father's will. But do not for one moment Well, we have prayed the prayer. May I imagine that it was easy for Jesus to do His help you to start the examination? You never Father's will. Think of Gethsemane; see Him realized before, did you, that you are self- there prostrate on the ground; listen to those complacent and self-satisfied? that you words wrung from His heart, "0 my Father, if have a personality that is most irritating to it be possible let this cup pass from me; other people? that you give the nevertheless not as I will, but as Thou wilt. impression of being sarcastic and cynical? ... Father, if this cup may not pass away that you are often irritable? that you rub from me except I drink it, Thy will be done." people up the wrong way? that you resent And His sweat was as it were great drops of criticism, and even now resentment is blood. Do you still think you are able and rising in your heart because I am talking willing to drink the cup? Do you still say like this? Did you realize that your you want to be Christlike? Being Christlike motives for serving God are insincere? that means going with Jesus to Gethsemane. I often in your prayers for God's blessing imagine that Keswick is going to be a upon your work you are really seeking the Gethsemane for some of you here. Being praise of men for yourself? that you are a Christlike means following Jesus to moral coward? Do you realize how Calvary. I imagine that Keswick is going to selfish and thoughtless you are? You do be a place of crucifixion for somebody not mean to hurt other people, but it is here; a place where the death-knell to done through downright thoughtlessness—I many a cherished plan will be sounded; suppose more pain is caused to people's the place where you will die to self and to feelings by thoughtlessness than anything selfish ambition. else. You are critical of other people, and My dear friend, this message is for you. censorious; and you give the impression of How many of you are thinking, "I am so being superior. You are constantly missing glad the speaker is talking like this; it is just opportunities both of kindness and of the message my friend needs!"? It may be witness, because you have not time to he or she does: but it is the message that recognize them; you are out of touch with you need. And may I humbly say that I God, you do not hear His "still small would not dare to deliver it unless God voice." You are continually failing to hear had first spoken it to me. This message I God's voice speaking to you because your am trying to convey is for you, whether this mind is so taken up with other things. is your first visit to Keswick or your These are the things that spoil many a fiftieth! Indeed, I am not sure whether Christian life—and there are scores and those of us who have been to Keswick often scores of others. Do you really want to be do not need it more than the new- delivered from them? If so, you can be at a corners. I shall not be misunderstood if I price. go on to say that I am not

46 sure whether those of us who speak from this shattering words, "I tell you, this man (the platform do not need it most of all. out-and-out rotter) went down to his house The plain matter of fact is this, that the justified rather than the other." world is in its present fearful condition I wonder whether, as God looks down upon because of the failure of the Church. For the people of this land, He would not declare that failure of the Church, Evangelicals must many whom we regard as outsiders, justified take a heavy share of the blame. Do you more than we? We can so easily be Pharisai- know the easiest way to get a response from cal, and in modern language say, "I do not do the Keswick congregation or any other this and that, I have come out from the world, Evangelical audience? It is to start blaming I do not touch the unclean thing, I have the Church for failure, and then to explain responded to the call of God and consecrated that you are referring to the modernism and my life to Him, I am a Sunday-school ritualism of many churches. It is amazing teacher, a Bible class leader, or a minister, or the "Amens" and "Hear, hears" that come up a missionary. Thank God I am not as other from the crowd, and the wave of nodding men are, like these other foolish people living heads Yes, we agree that the Church has for the things of the world." Is that how we failed, but we blame others. I want to say talk? God have mercy upon us if we do. most solemnly that Evangelical "Keswick" These things of which we boast—what we people must take a heavy share of the blame do or do not do—are not the things that really for the failure of the Church to-day. We matter; the thing that really matters is believe that in Evangelicalism we have the whether Christ or self is the centre of my life. purest interpretation of the Christian revela- Listen to the words of the prophet Micah, tion; but we are not influencing the "What doth the Lord require of thee, but to do Church or convincing the world, because we justly, to love mercy, and to walk humbly are not demonstrating its truth in our lives. with thy God" (Micah 6: 8). I wonder what We talk in this Convention about victory our Lord Jesus would say to us if He literally over sin, but do we all really experience it came here and stood in our midst this even- continually? Do you? We speak of Christ ing? I recall how He gathered the disciples living within us. but can He be seen? together just before His death, and among the That is the point, that is what really many things He said to them around the Pass- matters; can Christ be seen in your life? over Table was this: "One of you shall betray Can He? What do the people of Keswick me." You can picture the tenseness of the think about us Convention people? What does scene as the disciples looked at each other, your landlady think of your house-party? and one after another said to Jesus, "Lord, These are not meant to be amusing is it I?" And Judas Iscariot said, 'Master, is it questions. I am desperately serious. The I?" And Jesus said, "He it is to whom I shall Church is failing, and the world is in the give a sop when I have dipped it." Just condition it is, because of you and me and our imagine that scene as He stretched out His fellow-Christians. In actual fact, Evangeli- hand, took that bit of unleavened bread and cals have a reputation, not for dipped it in the dish, and then passed it to Christlikeness of character, but for Judas. Pharisaism. If Jesus were here to-night, I think He would say. "One of you has betrayed me." To which Jesus spoke this parable to those who of us would Jesus give the sop to-night? To thought they were righteous. "Two men went you? He passes from one to another, His up into the temple to pray; the one a Pharisee, hand is stretched out to give the sop. To and the other a publican. The Pharisee stood you? No! for as I prepared this address I and prayed thus with himself, God, I thank knew that it was to me that the sop must be Thee, that I am not as other men are, extor- given. tioners, unjust, adulterers, or even as this But may I humbly suggest that, unless you, publican. I fast twice in the week; I give too, know in the depths of your heart that the tithes of all that I possess. And the publican, hand of Jesus is stretched out with the sop standing afar off, would not lift up so much to you, this Convention will not mean to you as his eyes to heaven, but smote upon his what God intends. breast, saying, God be merciful to me a sinner." And then Jesus said these absolutely

47 The Conditions of Blessing BY FRED MITCHELL HARLES Haddon Spurgeon, in his great I have a doctor friend who is something of a C book on the Psalms, analyses Psalm 24 theologian and a preacher, and he was telling in this simple fashion: In verses 1-2, the Psalmist me not long ago that he believed there was no glorifies the true God in His universal place in the Bible, or in the true Christian life, dominion; in verses 3-6 he describes the true for any concern of the believer with himself. I Israel who are able to commune with Him; do not like to enter the realm of controversy, verses 7-10 picture the ascent of the true but that I must controvert. That, it seems to Redeemer, who has opened the gates of heaven me, is a pious if unconscious form of higher to all believers. The first section, therefore, criticism which cuts out chapters 4-6 of glorifies the true God; and the third section Ephesians, and Romans 12-16. But we are pictures the ascent of the true Redeemer. gathered here to-night to be honest with God These are what theologians call objective as we face the days of convention. truths—truths that take our thoughts away from ourselves, lifting them up to the true God It is generally conceded that this Psalm was composed when the Ark was brought from the His sovereignty, or to the true Redeemer in House of Obed-edom into Zion. The visible in His ascension. Objective truth is very sign of God's presence coming to Zion called necessary and may be very pleasant; but for rejoicing, but it also called forth the ques- wedged between these two statements are the tion as to who is fitted to see it or to worship solemn verses which describe the true Israel. where it rests. And that presently applied to There is, in some quarters, an attempt to us means that we are to ask ourselves whether escape from the claims of real holiness by we are fitted to see the glory of the Lord pressing for an almost exclusive preaching of appearing among us in this Convention, or are objective truth. I would be the last to say ready for the Lord to break forth among us in that we should always be conducting post- true revival, or whether we individually are mortems on our spiritual life; but if this pres- waiting for the Lord from heaven. It is so easy sure for objective truth, truth about God out- to believe in the Lord's return and yet to be side ourselves, means that we are never to walking in sin and unprepared for Him; or to examine ourselves reverently and thoroughly, be confessing everywhere that the only never sincerely to test our conduct and motive, remedy for the Church is a revival of pure we can only reply to such brethren that their Christianity, and yet to be cherishing in our position is unscriptural. If it were true, then hearts something which is utterly inconsistent Romans would end at the close of chapter 11, with the very thought of revival. So in Psalm and under his present scheme Dr. Scroggie 24 the same question was raised when the Ark would give three instead of four Bible Read- came to Zion as appears to us to-night: "Who ings; or the Epistle to the Ephesians would end shall ascend into the hill of the Lord? or who at the close of chapter 3. But the Bible calls shall stand in His holy place?" believers to the most thorough-going searching of themselves in God's presence. This is a question which always arises when It is very easy to forget the second part of God draws near and visits His people. Life is the Psalm in dwelling on the first and third. subjected to the most searching tests. It is a My soul delights in the great doctrines of God — costly thing to seek God's face. "God hath "The earth is the Lord's, and the fullness spoken in His holiness," as we were reminded thereof"; your soul finds great delight in con- yesterday afternoon; and when He speaks, He sidering the ascended Christ: but between the still speaks in His holiness. That is why a two there are solemn questions concerning the holiness convention can be a very painful true Israel. Not all Israel is true Israel, not thing, just because God's presence is a holy all professing Christians are true Christians; presence; indeed, we might consider a conven- "not every one that saith unto me Lord, Lord, tion that is altogether pleasant an unsatisfac- tory convention. So some may easily regret shall enter into the kingdom of heaven, but he coming to Keswick, though I would like to add that doeth the will of my Father which is in heaven." that when the Lord wounds it is that He may

48 heal, and the deeper the wound the more per- returned, it is not a matter for prayer, but of fect the healing. returning the tool or book; and if a letter of One of our leading Evangelical preachers, apology needs to be written, the only way to whom I must not name, but known to you all, cleanse the hands is to write the letter. was telling me the other day that he is almost Charles Haddon Spurgeon says of this coming to dread his annual holidays, for every Psalm: "What monarch would have servants August the Lord draws near to him and deals with filthy hands at his table?" and yet, alas, drastically with him; but the effectiveness of the word of the Lord is coming home to us, his ministry is continually growing. This perhaps all of us, that our hands are stained principle is confirmed in the history of every somehow with some sin. "Who shall ascend revival, that when the Lord is about to make into the hill of the Lord? . . . He that hath bare His holy arm in the sight of the nation, clean hands." He first reveals to His people the exceeding Somehow or other, almost every time I sinfulness of sin in the believer's heart. come to Keswick someone sends me a letter Choruses for revival should be sung softly, and which brings me to my knees. Here is one those who pray for revival should pray that came on Saturday, written by a doctor gently; for who may abide the day of His com- past middle life, a serious-minded man, a true ing, and who shall stand when He appears? Christian who has travelled the world widely "Who shall ascend into the hill of the Lord? and knows Evangelicals in almost every con- or who shall stand in His holy place?" tinent. This is how he writes: "Keswick and similar conventions are part of the holiness But the question raised is answered: "He movement, but the results in the lives of those that hath clean hands, and a pure heart; who who advocate them do not seem to me to be bath not lifted his soul unto vanity, nor sworn holiness at all, but a kind of spiritual deceitfully. He shall receive the blessing." In superiority complex; a deadness to all sense short, the man or woman who is to receive a of moral responsibility, amounting at times to blessing at this convention, or anywhere, is unscrupulousness. It is not as if one found the man or woman with clean hands, and a such traits rarely, but they are exceedingly pure heart, and utter sincerity. Not three common, almost usual in fact." groups, but one kind of Christian to whom "Who shall ascend into the hill of the Lord? three tests have been satisfactorily applied. or who shall stand in His holy place?" Are (i) Clean Hands. That is the Bible way of they those who can repeat all the Articles and speaking of righteous conduct, for our hands Creeds of our Evangelical and Protestant faith, represent what we do and what we hold. For who stand by the whole Bible from Genesis those with clean hands, the work is faithful, to Revelation, who treasure the truth of the the business is honest, the pay is honourable; inspiration of Scripture, the incarnation of the clean hands handle clean books, not unclean Son of God, His atonement, bodily resurrec- novels; clean hands keep exact accounts; clean tion, and coming again? No, the answer of hands return borrowed things. The hand is the Bible is that, but plus this: he must have the symbol of work, of earning, of paying, of clean hands. I wonder whether our hands getting, of giving: and this challenges every- are clean to-night? body. Isaiah spoke of his unclean lips, and (ii) A Pure Heart. Holiness goes deeper of dwelling in the midst of a people with un- than outward conduct. The theologians used clean lips; and you and I may well pray to to speak of true Christianity being heart- be delivered from unclean hands, dwelling in work; it touches the midst of a people with unclean hands. Never was there such theft and dishonesty as All the regions deep within, to-day, and we need to pray to be delivered Thought, and wish, and senses keeping from it. Now and every instant clean. So the word of the Lord came to the Apostle James: "Draw nigh to God, and He will draw Clean hands—that concerns our outward nigh to you; cleanse your hands, ye sinners; conduct. A pure heart—that concerns our and purify your hearts, ye double-minded" inward motive. How God sometimes searches (Jas. 4:8). This is something we must do for us regarding our motives: how God searches ourselves—cleanse our hands. It is not a His servants on the platform, and I doubt not thing to pray about only; if there is a debt many in the seats, regarding our motives in to be paid, then we have to cleanse our service for God! It is possible to seek a place hands by paying it. If a cheque ought to be on the holiness platform for the sake of self- sent to the income tax authorities, then it is advancement: but that is not holiness; indeed, not a matter for prayer but for cleansing it is sin, even though it concerns a holiness our hands by sending the cheque. If a tool platform. How petty, how utterly sinful our or a book has been borrowed and ought schemes for self-advancement, when five to have been

49 minutes after we die nothing we have Christian men who had borrowed from him; achieved for self will be worth anything at only two of the twenty-eight were attempting all! at all to repay the loan, and one of the two A pure heart. It does not much matter was a non-Christian. I wonder whether this whether we are in pulpit, on Keswick plat- doctor who wrote me is really right after all, form, or in any other position and ministry: that so much of our pretended holiness is a what does matter is that we walk before God kind of spiritual superiority complex, and we with a pure heart and clean hands. It means look down on others who do not believe as that we have no controversy with God; that we do, but fail to look on our own behaviour we give a hearty response to His word and because of a deadness to all sense of moral command; that we walk in the light, as He is responsibility amounting at times to un- in the light; that we are set to obey Him, at scrupulousness; and, he says, it is exceedingly whatever cost. The pure heart is not con- common, almost usual. sciously adulterated with selfish intentions, it Who shall ascend into the hill of the Lord? is not desirous of sinning. It is not that the or who shall stand in his holy place? Who man with a pure heart never sins, but he never is fit to see a great revival, here in Keswick wants to sin, he loathes sin, he condemns sin, this week? The answer of the Bible is, "He he shrinks from sin "He that bath clean that hath clean hands and a pure heart," hands and a pure heart," he who is marked and to such God makes this promise: he by utter sincerity before God, who has not shall receive the blessing—and nobody else. lifted up his soul unto vanity, nor sworn These are the first steps in a Convention; deceitfully, and is utterly transparent before we cannot profitably proceed until we are God, he shall receive the blessing. assured that our hands are clean and our It is a costly business. Bishop Taylor Smith heart is pure. I want to say to you in said that it costs much to pray every day, love, that if God has been speaking to you in "Search me, 0 God," but it costs more not this solemn meeting to-night, or in the earlier to pray it. Matthew Henry said, "They are meetings of the day, and you are aware of such as deal honestly with God and man. In unclean hands and an impure heart, it is not their covenant with God, and their contracts likely that God will have any further word with men, they have not sworn deceitfully, nor during this week until the hands have been broken their promises, violated their engage- cleansed and the heart made pure. It may ments, nor taken any false oath. Those that be that the swearing deceitfully must be put have no regard to the obligations of truth or right, some attempt made to pay the debts, the honour of. God's Name are unfit for a place the letter must be written. "Who shall in God's holy hill." ascend into the hill of the Lord? or who shall "Who hath not lifted up his soul to vanity, stand in His holy place?" Only those who nor sworn deceitfully." Is there a minister have clean hands and a pure heart; who here Who will call back to mind his ordination. have not lifted the soul unto vanity, nor vows, and who now holds with mental reser- sworn deceitfully: such shall receive a vations the things he then promised? Is there blessing—and nobody else. anyone here in God's presence who owes a It may be my dirty hands or your impure debt which he promised to pay, yet has never motives, or our unpaid debts or undischarged made an honest attempt to pay? He has sworn responsibility, which is the hindrance in the deceitfully. Since coming to the blessing and is sealing up the windows of Convention I have met a friend who told me heaven while God is waiting to pour showers that he was reminded by his secretary recently on this thirsty and desperate world. that he had twenty-eight outstanding credits, mostly with

50 TUESDAY, JULY 15th

10 a.m.—BIBLE READING SALVATION AND BEHAVIOUR (ii) THE CHRISTIAN LIFE REV. W. GRAHAM SCROGGIE, D.D.

11.45 a.m.—FORENOON MEETING THE HEART'S UNSATISFIED CRY REV. W. W. MARTIN, M.A.

THE GOD OF DIFFICULT PEOPLE MR. FRED MITCHELL

3 p.m.—AFTERNOON MEETING THE WORD OF GOD AND THE LIFE OF HOLINESS (iii) THE SANCTIFYING POWER OF THE WORD DR. WILBUR M. SMITH

7.45 p.m.—EVENING MEETING THE PRICE OF HOLINESS REV. ALAN REDPATH PERFECT LOVE CASTS OUT FEAR REV. GEORGE B. DUNCAN, M. A.

51 Barriers Broken Down

A MORE promising dawn, on Tuesday, the opportunity to hear what God the developed into an ideal day for the Lord had to say. Convention—dry, with the sun breaking Mr. Fred Mitchell most appositely through by mid-day. Both prayer meetings followed this address with a message of had very large attendances; and Dr. Scroggie challenge and hope for middle-aged and faced at least 3,000 people when he arose to elderly Christians. No matter how stubborn give his second Bible Reading. Coming to the the barrier to blessing might be, he made second part of his subject, "Salvation and clear that it could be broken down. Behaviour" (Rom. 1-8 and 12-16), he Another stirring address was given by Dr. described the Christian life as set forth in Wilbur Smith, in the afternoon, on the chapters 6-8. He did so under the first of two sanctifying power of the Word of God. In headings—sanctification; intimating that he a masterly examination of Scriptural would go on to consider teaching on sanctification, he showed the glorification to-morrow. meaning, need, and means of it—and As would be expected, Dr. Scroggie gave a again he led us back to the Book, and to clear and practical presentation of the the Christ it reveals. Epistle's teaching on the great matter of sanc- In the evening, not only was the tent com- tification, showing the principle, the practice, pletely full, but hundreds sat or stood and the preventive of holiness. He spoke outside, and there was a further overflow vigorously; and his exposition was spiced with gathering in the small tent, where the many humorous asides. meeting was relayed, It was a sunny, quiet At 11.45 a.m. three meetings were held eventide; and the aspiration of all was simultaneously. In addition to the usual appropriately expressed in the Scottish morning gathering in the large tent, and paraphrase, "I to the hills." Then the Rev. that for young people, in the small tent, a H. W. Cragg, a speaker at the Convention on ministers' meeting was held in the several recent occasions, who was visiting, Methodist Church—which was completely with a party from his church in Carlisle, led filled with clergy and ministers of many in prayer. The Rev. Alan Redpath spoke denominations, and including several from first, on Matthew 5: 29, 30, which show, he overseas. The Bishop of Barking presided; said, the difference between our self and and Dr. Wilbur Smith gave a most our body; and also their vital connection. searching message. A descriptive report of Through our body, the world makes its this meeting is given among the impression upon us; and we upon the appendices, at the end of the book. world. Through it, Satan attacks us; and Special mention must be made of the main through it Christ is revealed. Within it is meeting at this hour, for at it the Rev. W. W. the conflict between the two natures, old Martin—who had entered his eighty-fourth and new. A holy life is impossible without year two days previously, and whose a holy body. The one way of becoming holy ministry at the Convention has been so is by denying the old nature and greatly blessed, over a period of fifty mortifying the deeds of the body. years—gave his one address at this Three verses of the hymn— Convention. He spoke especially to those who had come to Keswick with an intense Lord, Thou knowest all the hunger longing. His was a "still, small voice" after the Of the heart that seeks Thee now thunders of the message of judgment upon expressed the desire and response of the great sin. From his long experience of Keswick, assembly; then, in the closing address, Mr. Martin led on from the emphasis of the Rev. G. B. Duncan spoke on the tension yesterday, upon hindrances to blessing, to which some might experience, through the breaking down of those barriers. Some conviction of sin, and fear of what yielding longed for blessing, not realizing that the to the Lord might cost them. Fear is a answer might be costly. Others yearned tyranny: the remedy for it is in the for God to speak, but possibly His voice realization of the love of God. "He that had been drowned by earth's babel spared not His own Son . . . shall He voices. In the quiet places of Keswick lay not with Him also freely give us all things?"

52 Salvation and Behaviour (2) THE CHRISTIAN LIFE—Romans 6 - 8 BY THE REV. W. GRAHAM SCROGGIE, D.D. (iii) Sanctification 6: 1-8: 17. (a) The Principle of It .. 6: 1-11. (b) The Practice of It .. 6: 12-7: 6. (c) The Preventive of It .. 7: 7-25. faith in Christ is only the beginning of God's N unfolding the Philosophy of Salvation I (chs. 1-8), the Apostle discusses four purpose for us, and the continuance of that great topics: condemnation; justification; sanc- purpose is a life lived according to a revealed tification; and glorification; topics which pattern. What that pattern is, appears in embrace the whole of the Christian Gospel. chapters 6-8 of this Epistle. These four subjects are divided into There are over 650 references to holiness in two and two; the first two, condemnation the Bible, and while the word is not easy to and justification, constitute the Christian define, its meaning is not obscure. Sanctification message; and the second two, sanctification is not sanctimoniousness, but it is sanctity, and glorification, interpret the Christian which is holiness of life; and what is meant by life. holiness of life these three chapters reveal. Let The first two tell of Christ's work for us, first of all, glance at them as a whole. The us—the need of it, and the nature of it; three chapters may be divided into two and the second two tell of Christ's work in parts. Part 1 is Mystical (6: 1-7: 6), and Part us, in the present, and in the future. 2 is Experimental (7: 78: 17). The Mystical part We have considered the first two of these treats of profound spiritual truths which can subjects; and now we must contemplate the be apprehended only by faith. The Experimental part is autobiographical, and second two, which are a wonderful therein the Apostle tells us what his own exposition of the Christian life as it should experience has been. now be, and ultimately will be. In what is a very comprehensive statement, Sanctification tells of the present process; four things are impressed upon our attention. and glorification, of the final issue. holiness is - In the first place, the principle of III SANCTIFICATION (6: 1-8: 17) stated, which consists in the individual's iden- This statement in chs. 6-8 is the classic tification with Christ in His death and resur- on the subject of the Christian life, and rection (6:1-11). This leads to a consideration cannot be given too close attention. Parts of the practice of holiness, which is realized of it have frequently been treated at this in the believer's abandonment to his new Convention, but I am not aware that at any relations in Christ (6: 12-7:6). But such a time the whole of it has been considered in life will not go unchallenged; and so the its relation to the entire Epistle; yet such a preventive of holiness is set forth, which is view is of the utmost importance. The first seen to be the activity within of sin and of self five chapters are the foundation on which power of holiness the superstructure of chapters six to (7:7-7:25). And finally, the eight rests. Not only must the Christian is shown to be the unhindered dominion over us message be believed before the Christian life of the Holy Spirit (8: 1-17). Here nothing is can be lived, but the Christian life is the omitted which would help us better to proof that the Christian message has understand and more fully to realize what Christ been believed. There cannot be fruit meant when He said: "I am come that ye might where there is no root, but the proof of have life (chs. 1-5), and that ye might have it the root is the fruit. abundantly" (6: 1-8: 17). Our justification is in the crucified 1. The Principle of Holiness (6:1-11). Saviour; and our sanctification is in the The key to this profound portion of risen Lord. By the separation of these two "Romans" is found in two words in v. 4, "new- subjects in the Church's thinking and ness of life." The word for life (zoe) does teaching, the loss in Christian experience not refer to its manner, but to its principle; has been incalculable. Justification by and the word "newness" "expresses not so

53 much youth as "novelty," and it will be seen died to sin." This note dominates the passage that the Apostle is speaking of life that is and must be clearly understood. quite new. And now a bit of grammar. In the Greek To know what this life is, will reveal to us New Testament there is a tense which is the innermost meaning of sanctification. peculiar to the language, and which has a The Apostle is not now dealing with justi- most important significance wherever it fication and the removal of guilt, which has occurs. It is the aorist tense, which denotes a been discussed in chs. 1-5, and is assumed; single and completed past act, and thus it but he is dealing with that for which we were differs from the imperfect and perfect tenses. justified, a life rooted in a principle which, if This tense occurs eleven times in these eleven apprehended and believed, is productive of verses, with reference to our identification holiness. with Christ in death, burial, and resurrection, What, then, is this principle? It is the Mark what the passage says: Christian's recognition of his identification V . 2 "We died to sin." with Christ in His death and resurrection. V . 3 "We were baptized into His death' Paul, along with all believers of his day, had (twice). been baptized, and he makes this symbolic V . 4 "We were buried with Him into witness the basis of his argument. He says, death." in effect: V. 4. "We were raised up from the dead.' Surely you must recognize that your baptism V. 6 "Our old self was crucified with symbolized your identification with Christ Him " in three respects: with His death, His V. 7 "He who d ie d , " i.e., Christ. burial, and His resurrection. When you V. 8 " W e d i e d with C h r i s t . " went down into the water, you admitted V. 9 "Christ raised from the dead." death; when you went und er it, you V. 10 "He died" (twice), i.e., Christ. admitted burial; and when you emerged These references mean that as definitely from it, you admitted resurrection. as Christ by an act died, and by an act was "Baptism," says Bishop Headlam, "ex- raised from the dead, so in His death and presses symbolically a series of acts resurrection every believer died to sin and corresponding to the redeeming acts of rose to "newness of life." Our "old self was Christ. Immersion symbolizes death; crucified" when Christ was crucified. All we submersion symbolizes burial; and were and are from Adam, God has rejected, emergence symbolizes resurrection." and judicially, not experimentally, it was put This symbolic practice is not a matter of an end to, The crucifixion of self is not some- denominational controversy, but of historical thing that we can accomplish, for it was fact, and Paul would bring home to us all the accomplished on Calvary. In chs. 1-5 we are significance of the fact. shown that Christ died for us, and in ch. 6 Do you not know that all of us who have we are told that we died with Him. been baptized into Christ Jesus were bap- Christ died both for sin, and unto it. We tized into His death? We were buried could not die for it, but in Christ's death we therefore with Him by baptism into death, so did die unto it. Then and there He made His that as Christ was raised from the dead by own relation to sin the believer's relation to it, the glory of the Father, we too might walk so that we are to "reckon ourselves dead to in newness of life (vv. 3, 4). sin, and living to God." In consequence, Paul This identification with Christ is the pro- asks how we can continue to live in that to foundest truth in the New Testament, and is which we died (v. 2). The reference is not to both an exposure of all false theories of holi- the committal of separate acts of sin, but to ness, and a challenge to the common experi- the habit of sinning, "Whosoever is born of ence of Christian people. We who in Adam God does not practise—continue in a course of— were "dead in sin," are now in Christ "dead sin; he is not able to practise sin, because he is to sin." born of God" (1 John 3: 6, 9). What is here declared is a fact for faith, Well did Tersteegen write: and not an emotion for experience, and it is Dead and crucified with Thee, squarely based on the immediately preceding passed beyond my doom; passage concerning the federal headships of Sin and law for ever silenced in the tomb. Adam and Christ (5: 12-21). Our state by Passed beyond the mighty curse, dead, nature is one of sin under the headship of from sin set free; Adam, and our state by grace is one of death Not for Thee earth's joy and music, to sin under the headship of Christ. The not for me. word "such as we" (hotines) at the begin- Dead, the sinner past and gone, ning of verse two makes it plain that the not the sin alone, Apostle is referring to Christians only, and to Living, where Thou art in glory on the all Christians, and he says that "such as we Throne.

54 We have given detailed attention to this In 8:13 we are called upon continuously to principle of holiness because of its tremen- "put to death the doings of the body." In dous importance for an understanding of the 8:23 we are told that the body one day will innermost significance of being a Christian. be redeemed. "The redemption-price is paid But just because this truth is not merely a already; the redemption-liberation is to come" theological and mystical theory, but some- (Moule). But we are, meanwhile, invited to thing living, and energetic, Paul passes on to dedicate our bodies as a living sacrifice to the consideration of- God (12: 1). 2. The Practice of Holiness (6: 12-7: 6). Our bodies are our means of expression, On the part of the Christian this consists in and our media of communication with that the recognition of, and abandonment to, the which is outside of ourselves. If I had not new relations consequent upon our identifica- my body I could not be talking to you now, tion with Christ in His death and resurrec- and without yours, you could not be listening tion; and three aspects of these relations are to me. The body is the nexus between within given: and without, and can be the agent of either good or evil. King and subject (6: 12-14); master and ser- Have we realized how tremendous a part vant (6: 15-23); and husband and wife (7: 1-6). First, then, is the illustration of king and our bodies must play in our living, or failing to live, a true Christian life? By our mem- subject (6: 12-14). In order better to understand this paragraph, I will read to you the bers we serve either sin or righteousness. If paraphrase of Sanday and Headlum. we present the members of our body as weapons of righteousness to God, our lips will I exhort you therefore not to let sin exercise speak His message, our hands will do His its tyranny over this frail body of yours by work, our feet will run His errands, and all giving way to its evil passions. Do not, as our activities will show forth His glory. We you are wont, place hand, eye, and tongue, as are not "to keep on yielding our members to weapons stained with unrighteousness, at the sin," but are, by an act (aorist) to "yield our- service of sin; but dedicate yourselves once selves to God"; and our great encouragement for all, like men who have left the ranks is in the fact that not the law, but divine grace of the dead, and breathe a new spiritual is the power under which we are placed (14). life, to God; let hand, eye, and tongue be Secondly, there is the illustration of master weapons of righteous temper for Him to wield. and servant (6:15-23). Because in 5:20 Paul You may rest assured that in so doing sin had said, "where sin abounded grace did will have no claim or power over you, for much more abound," the question arose (6:1): you have left the regime of law for that of "What then? Shall we continue in sin that grace. grace may abound?" That quest ion is answered in 6:1-1.1. But arising out of that Clearly the metaphor here used is that of a answer is another question; "What then? king and a subject. The paragraph begins Shill we sin because we are not under law, but with the word "reign," and ends with the under grace?" (vv. 14, 15); and the Apostle word "dominion." Sin "is conceived of as a pro seeds now to answer this question in his ruler employing the members of man as second illustration of the believer's relation to weapons of warfare, wherewith to contend the Risen Lord—the illustration of master against the government of God, and to estab- and servant. lish unrighteousness" (H. A. W. Meyer). This is an intensely interesting paragraph, In the New Testament there is a doctrine and here is the fullest exposition of the sub- of the body, and in this letter to Rome Paul ject of which it treats. In the Greek of the has not a little to say about it. In 1:24 he New Testament there are six words which speaks of men dishonouring their bodies by are translated servant, and the one used in giving them over to sin. In 6: 6 he speaks of this passage, doiclos„ is the lowest in the scale "the body of sin," by which he means that of servitude, and should be translated slave, sin has its seat and stronghold in the body. or bondslave. The word is of interest here, In 6: 12 he refers to the mortality of the body, for two reasons among others: firstly, because and warns against sin being allowed to reign Paul is writing to a city which was full of in it; which implies, of course, that sin is still slaves, and in which the very word stirred a in it in the Christian. In 7:24 he calls it sense of horror; and we may gather from the "this body of death," because it is "that part last chapter of this Epistle that some of the of the regenerate man which yet has to die; members of the church at Rome were slaves; and the Apostle longs to be free from it as and secondly, because in the New Testament such" (Moule). In 8:10, he again refers to this word is used upwards of thirty times of this, and says that as the body is doomed to God's people, and Paul frequently speaks of death it is "as good as dead." In 8: 11 he himself as a "bondslave of Jesus Christ" (1:1, declares that the body will be immortalized. et,al.). It is this application of it to Chris-

55 tians that it would take the bitterness out of gen perfectly expressed this truth when he the word for the Christian slaves at Rome. wrote: Now observe how Paul uses this illustration Oh, lightest burden, sweetest yoke; to indicate the relation of believers to the It lifts, it bears my happy soul, risen Lord. He begins by announcing a prin- It giveth wings to this 'poor heart; ciple, namely, that each of us is a slave to My freedom is Thy grand control. something or someone; that each of us chooses his own master; and that, having made our We, therefore, are bidden to yield ourselves choice, we are under obligation to be loyal to to God. Sanday and Headlam have para- the contract. Going to the root of the matter, phrased v. 19 in this way: the Apostle says that there are only two pos- Yours must be an undivided service. Devote sible masters, and each of us must choose the members of your body as unreservedly one or the other. These masters are sin and to the service of righteousness for obedience personified, and each has something progressive consecration to God, as you to offer us; death being the offer of sin, and once devoted them to pagan uncleanness righteousness the offer of obedience. This is ant daily increasing licence. what he says: In concluding his illustration, Paul point Are you not aware that to render service out that sin pays wages, and that God pay; and obedience to any one is to be the slave of no wages, but bestows a "gift." The wages (rations) of sin is death, but the that person or power to which obedience is free-gift of God is eternal life in Christ offered? And so it is here. You are either Jesus our Lord (v. 23). slaves of sin, and the end before you death; The Christian life begins with a choice, or you are true to your rightful Master, and continues on a course, and has a glorious the end before you 'righteousness (v. 16). consequence. This is as true to-day as it was when Paul But the Apostle has one more illustration of wrote nineteen hundred years ago. Each of the Christian's relation to the risen Lord. us has a master, bad or good; we have chosen The first was the relation to one another of him; and our allegiance is due to him. If you king and subject; the second, of master and have chosen sin to be your master, then serve servant; and now, the third is that of husband it; but if you have chosen Christ to be your and wife (7:1-6). Master, then serve Him; but the one thing This paragraph falls into two parts. In you are not allowed to do is to say that you vv. 1-3 is the illustration, and in vv. 4-6 is the belong to one master and yet serve another. application; and in each part there are three Jesus said, "no man can serve two masters"; details, and these respectively answer to one and in this passage Paul says, "while you another. The details relate to (a) the marriage were slaves to sin, you were freemen in regard bond; (b) the bond dissolved; and (c) the to righteousness" (v. 20); the opposite is also second marriage. true, and so the Apostle continues, "but now, The illustration states that a woman is as Christians, you are emanicipated from sin bound by law to her husband as long as he and enslaved to God" (v. 22). Let us think lives; that when he dies "she is discharged as clearly about this as Paul did. A spy is a from the law concerning him"; and then she is criminal who incurs death, because while free to contract another marriage. The appearing to serve one nation he is in the pay application follows these three details. Yet of another. But what shall be said of the the passage is the subject of considerable person who professes to belong to Christ, and controversy. who yet serves sin? But is this not what It is commonly said that the Apostle's appli- most of us are doing, and we are here at this cation does not follow his illustration; that in time to face the tragic fact, and to do some- the illustration it is the husband that dies, thing about it. whereas in the application it is the wife. A A young woman, who had been very much devout and learned expositor has declared that in the world, got converted, and when one of Paul uses his metaphor inconsistently, but, he her old associates invited her to a ball, she adds, "the change, whatever its cause, leaves it declined, and when asked why, she replied, unchanged as an illustration." A wonderful pointing to herself, "This establishment is process of thinking! under entirely new management." That is as But surely the Apostle knew what he was it should be. We should be loyal to the talking about, and had too much intelligence Master we choose, and not wear the badge of and spiritual insight to bungle his metaphor. If, one, and do the bidding of another. as many think, he did do so, considerable How striking a phrase is that in v. 18, confusion must result, because the wrong "having been set free from sin, you have application would contradict the teaching of become slaves of righteousness"! The only chapter six. real freedom is in slavery to Christ. Terstee- When Paul says that a woman is bound by

56 law to her husband as long as he lives, he The fruit of the Spirit is love, joy, peace, does not mean that the law is her husband, patience, kindness, goodness, faithfulness, and he does not mean that the law dies; but gentleness, self-control (Gal. 5:22). if this were conceivable, who or what would The "fruit for God" that we must bear is the second husband be? So objectionable is the dedication which produces practical this view in every respect that we must look holiness. for an interpretation which is congruous with Thus far we have considered the Principle the illustration, is consistent with the teach- of Holiness (6: 1-11) and the Practice of Holi- ing of the previous chapter, and is in con- ness (6: 12-7: 6); and now our attention is sonance with the spiritual facts of which the called to: Apostle is speaking. 3. The Preventive of Holiness (7:7-25), Two things are perfectly clear: first, that This consists in the activity within of sin those represented by the woman were never and self. married to the Law; and, in the second place, Chapter 7 is the problem chapter of this that the Law never dies. Epistle Students of it are not agreed upon Who, then, are the parties in this applica- Paul's application of the illustration in vv. 4-6, tion? of the husband and wife; but vv. 14-25 are still —The wife represents our personality, our more a subject of controversy. Opinion is ego, which is permanent. sharply divided as to whether the experience —The husband represents what Paul calls here described is that of a regenerate or of our "old man" (or self), all we are by nature an unregenerate person, The arguments on morally and spiritually, our state before con- both sides are full of interest and instruction, version. but the present occasion does not lend itself —The death of the husband is the cruci- to a consideration of these. Personally, fixion of our "old man" (or self) with Christ. against the majority of commentators, I —By this crucifixion, our ego, that is, "we believe that in these verses Paul, as a regene- ourselves" become dead to our unregenerate rate man, is telling of an experience through state. which he had passed, and through which very —The new marriage tells of the union upon many Christians have passed, or are passing. which the converted man enters with the As in this Epistle it is the intention of the risen Lord. (I think I can hear Paul saying, Apostle to give as comprehensive a view as is "You're quite right!") possible of the factors which, in thought and This is simply another way of stating what action, constitute Christianity, we may reason- is so emphatically taught in chapter six, and ably expect to find here, in constructive form, elsewhere in Paul's writings. It is not the truths which appear in other of his Epistles, Law that dies, and it is not sin that dies, but and these other references throw much light the believer in Christ's death and resurrec- on what he says here. tion dies to both. Paul says: In 1 Corinthians there are two verses which we may regard as the key to vv. 7 -25 of We know that our old self was crucified with Romans 7. These are 1 Cor. 2: 14 and 3: 1, Christ, so that . . . we might no longer be which read: enslaved to sin (6:6). You have died to the law through the body The natural man receiveth not the things o f Christ, so that you may belong to of the Spirit of God; for they are foolishness Another, to Him who has been raised from to him; neither can he know them, because the dead (7:4). they are spiritually discerned. I have been crucified with Christ; it is no And I, brethren, could not speak unto you longer I who live, but Christ who lives in as unto spiritual, but as unto carnal, even me (Gal. 2:20). as unto babes in Christ. This is what our profession of Christ means That is an analysis of men which is exhaus- and involves. It is what God reckons to be tive; and so there is no fourth class. The so, and we also must reckon it to be so. three classes are: the natural man (psychi- The death Christ died He died to sin, once kos); the carnal man (sarkikos); the spiritual for all, but the life He lives He lives to God. man (pneumatikos). Each of us here, and So you also must consider yourselves dead to everyone everywhere, is in one or other of sin and alive to God in Christ Jesus (6:10, these categories, and no one is in any two of 11). them. We are either "natural," that is, in a state of nature, unregenerate; or we are "car- We are related to the King for warfare; to nal," that is, regenerate, but not yielded to the Master for service; and to the new Hus- God—the word "carnal" is never used to band for fruitfulness. "Fruit" in the teaching describe an unregenerate person, but always of Paul is not the product of Christian service, refers to a Christian not delivered from the but the ingredients of Christian character.

57 power of the flesh; or we are "spiritual," that true life in me. With the sense of guilt, the is, a Christian justified by God, and yielded sense of its penalty appeared. to Him. This was true of Paul, and it is true of us. Now it seems to me that in this part of the It is when the law says to us "thou shalt not," Roman Epistle Paul brings to our notice these that something in us rebels, and says, "I will." three classes. In 7:7-13, quite clearly he is You tell a child not to read a certain book, or speaking of himself in his unregenerate or not to look in a certain cupboard, and immedi- "natural" state; in vv. 14-25 of this same chap- ately he will want to do both. By nature we ter he is, I believe, speaking of himself in a want our own way, not God's; and we are regenerate, but "carnal" state; and in 8:1-17 made to realize this when we are confronted he is explaining what is meant by the yielded with the law of God's will. The law is "holy, or "spiritual" state. These states answer to and just, and good," and it shows us that we the history of Israel, first in Egypt, then in the are unholy, and unrighteous, and evil. It is wilderness, and finally in the land. This gives this that makes all the resolutions of the a comprehensiveness and completeness to the unconverted man so hopeless; he is trying to teaching on this subject which is illuminating do and to be something which he has no power and challenging. to do or to be. I wonder if this is the case of To-day let us look at the first two of these anyone to whom I am speaking? states, the "natural" and the "carnal," and, It is made clear, then, that holiness is impos- God willing, to-morrow we shall consider the sible in the unregenerate. But it is now to "spiritual" state, and also the believer's pros- be seen that it is also impossible where there pect of and in another world. is— (ii) The Activity of Self (7:14-25). Prac- The subject is the preventive of holiness, tically all students of this portion of the Epistle and we have said that this consists in the are agreed that it is autobiographical, that activity within of sin and of self. The activity Paul is relating an experience which had been of sin is dealt with in vv. 7-13; and of self or was his own; but as to the time and nature in vv. 14-25. Look first of all at- of that experience students are in disagree- (i) The Activity of Sin (7:7 -13). Paul ment. There are two distinct views. One is had said, "You are not under law, but under that Paul is here telling of an experience he grace" (6:14), and as this might lead some to had before his conversion, the experience of misinterpret the nature and function of the an unregenerate man struggling with the law. law from which the believer has been The other view is that Paul is relating an delivered, the Apostle here, in a passage experience he had after his conversion and intensely personal, vindicates the law, and before he entered upon the experience related condemns himself. Earlier in the Epistle he in chapter eight; or, as some think, it is the had said that "through the law comes know- experience of which the Apostle was then ledge of sin" (3:20), and now he will prove conscious, a conflict of self with self, of which that; and he does so by showing the relation any Christian may be sensible. of law to sin. Now, two things here should be carefully Two things here should be carefully noted: noted: first, that the tenses are all presents, first, that the passage is as definitely auto- and no longer pasts; and secondly, that Paul biographical as are Augustine's Confessions, is here engaged in a struggle with himself. and Bunyan's Grace Abounding; clearly Paul The pronouns "I," "my," and "me" occur forty is speaking about himself; and secondly, that times, but there is no reference to the Holy the tenses throughout the passage relate to Spirit. In vv. 7-13 we see Paul in Egypt; but the past. The Apostle says: "I knew not"; in vv. 14-25 we see him in the wilderness, yet "sin having taken occasion by the command- longing for the land, which in ch. 8 he reaches, ment worked-out in me every lust"; "I was In these verses he is no longer "natural," as alive"; "I died"; "sin deceived me"; sixteen he was in vv. 7-13, but he plainly says that he such tenses occur in vv. 7-13, and they signify is "carnal," and, as we have already said, that that Paul is speaking of a past and not of a word is never used of an unregenerate person. present experience. He says that, so far What we get in this paragraph is not Christian from the law being sin (v. 7), it was to him experience, but the experience of a Christian. the revealer and occasion of sin. In his First of all, Paul shows his inability to keep unregenerate childhood days he did not know himself from doing that of which he dis- sin to be sin; but later, when he made approves (vv. 14-17); then he shows his acquaintance with the law, he realized that inability to do that of which he does approve what had seemed innocent was in reality evil. (vv. 18-20); and finally, he states the conclu- As soon as he came up against the law, sin, sion to which his experience drove him (vv. which, had been dormant in him, "sprang into 21-25). Whatever may be one's interpreta- life," arid he says, "I died"; consciously I tion of these verses so far as Paul is con- became a sinner, and realized that I had no cerned, it is painfully evident that they reflect

58 the experience of a multitude of truly regene- which is "holy, and just, and good" is also rated people, many of whom deeply deplore exacting and condemning; but by the death their failure to overcome evil, and to accom- and resurrection of Christ on our behalf, we are delivered from it as an accuser and plish good. condemner. The reason for this unhappy experience Free from the law, oh, happy condition! may be said to be threefold. First, the failure Jesus hath bled, and there is remission! to grasp and reckon upon the truth of ch. 6, Cursed by the law, and bruised by the Fall, that in Christ's death we died, and in His resurrection we rose to "newness of life." To Grace hath redeemed us once for all. many Christians that teaching is just double-- Children of God! oh, glorious calling! dutch—that is, it is unintelligible; and yet all Surely His grace will keep us from falling; such would readily assent to the fact that Passing from death to life at His call, "unless a grain of wheat falls into the earth Blessed salvation once for all. and dies, it remains alone; but if it dies, it And now to summarize. The subject of bears much fruit" (John 12: 24). A funda- chs. 6-8 is the Christian life in its present and mental fact, alike in the realms of nature and future. In this world it should be charac- of grace, is that there must be death if there terized by holiness, and this is the theme of is to be life. Where that truth is believed, 6: 1-8: 17, where four aspects of the subject are expounded. First, the principle of holi- and continuously reckoned upon, the experi- ness, which is in the believer's mystical iden- ence of Horn. 7: 14-25 is impossible. tification with Christ in His death and resur- In the second place, this conflict is due to rection. Secondly, the practice of holiness, the fact that the self which is not reckoned to which involves, on the part of the believer, a be dead is ever active. Our ego, our per- recognition of and abandonment to the new sonality, is under the dominion of the old relations emerging from his identification with unregenerate and unregenerable self, which Christ, the relations of a subject to a king; of a Paul calls "the old man"; or it is under the bondslave to a master; and of a wife to a dominion of the Spirit. In our passage there husband. Thirdly, the preventive of holiness, is no reference to the Spirit, and so self largely which is found in the activity within of sin, holds the field, though it meets with the resist- and of self. ance of what Paul calls his "inward man," That is the point we have now reached, and that is, his regenerate self, but the battle goes two things remain for our consideration: sorely against him, and against all who are in namely, the power of holiness, which is such a state. revealed as in the unhindered dominion in the In the third place, the breakdown of a Chris- believer of the Holy Spirit; and then, the tian is due to the fact that the Holy Spirit Is theme of the believer's glorification, which not in control of the whole life, within and will be the crown and consummation of our without. There cannot be civil conflict when redemption. These two matters are the sub- the Spirit is regnant; but where this is not so, ject of ch. 8, and are yet to be considered. all our faculties are at war; mind, and con- The truths unfolded in these three chapters science, and emotion, and will are at logger- (6-8) are the profoundest and sublimest in heads with one another. the New Testament, and a believing apprehen- Is this not the experience of many of you sion of them will bring any of us, and all of who have no doubt about your having been us, into an experience of God in Christ which, born-again? Let it not for a moment be sup- short of the final redemption, is the consum- posed that the experience reflected in these mation of our salvation. verses is what God intends for His people. Not under law, I'm now under grace, The cry here is not for pardon because of guilt, Sin is dethroned, and Christ takes its place. but for deliverance from bondage, and it is a Glory be to God. cry which will not go unheard. The law

The Heart's Unsatisfied Cry BY THE REV. W. W. MARTIN, M.A. Oh that Thou wouldst bless me indeed.— 1 Chron. 4: 10. UCH was the yearning of Jabez; and I (ii) "Oh that God would speak" (Job S doubt not, such is the craving of many in 11: 5), This is the burden on every speaker this tent to-day. who this week will be giving the message from "Oh that." It is hardly a prayer, and cer- the platform. Yes, and with this great yearn- tainly it is not formal; but seems almost ing you may have come to this hallowed spot, involuntarily to escape the lips. It is an It may be that God's voice has been drowned expression of a great unsatisfied heart-longing. by earth's Babel noise, It may be that neglect It is almost an inarticulate cry for help, or of of listening has made your hearing dull. It despair; a cry of spiritual pain. may be that the rush and turmoil of life to-day As you utter this cry, do you realize that if has crowded out the time which should have satisfaction is to be experienced, it may cost been given to quiet waiting upon God. You much? We read of Jacob, "He (God) blessed may not hear Him in the sound of many him there," but at what a cost!—a whole voices joining in some great hymn. It may night of wrestling, first of the angel with be you will not hear it in the fiery eloquence Jacob, and of Jacob with the angel. of some moving address. I may be you will The blessing you may experience here may not hear it through some spiritual upheaval. be one of two kinds—a passing one which is God has usually spoken in a "still small voice" inspired by the "spiritual atmosphere" gene- when you and He are alone together, when all rated by hundreds of God's children gathered else has been shut out, when you have cried, together in this place, and will gradually be "Speak, Lord, in the stillness, while I wait on dissipated when you go back to the normal Thee." This has been God's usual method; routine of daily life; or, as in the case of and peak and lake-side, Castle Head, and ever, Jabez, a definite, concrete dealing with God Skiddaw, have witnessed this hallowed for problems in your life which have hindered meeting between individual souls and God all you from the satisfaction which is the heritage down the years. Be sure you "shut the door" of all God's children. when alone with Him. He may have to say Keswick has been the place where for many things which hurt and reveal, but infinite years Christians have come with that great love is behind it all. "Oh that," and have found that "God satisfieth the longing soul," (iii) "Oh that I were as in months past" Beware of being content with some general (Job 29: 2). Do you remember those early uplift. days of your Christian life—the thrill of know- There are quite a number of these "Oh ing sins forgiven, union with Christ? Oh, how that" aspirations recorded in God's Word, you loved your Sundays and worship with the recording differing causes for the heart's Lord's people; how the wonder of God's love unsatisfied cry. Shall we look at some of in Christ made your heart glow! Now, so these? much has changed; your love is cold, your ( 1 ) "Oh that I knew where I might find enthusiasm is waning, your witness is negli- Him" (Job 23:3). This may be the inarticu- gible. You are lukewarm, neither hot nor late cry of someone here. You have come to cold, and you are longing for those early days this place longing for pardon and peace. You to be recalled. It may be that during these may have sought for it in mission service, in days God will reveal the cause of your sad enquiry room, or along the intellectual path, declension; perhaps some habit, some neglect or even the road of religious ceremonial, and of prayer, some sin will be revealed. Be brave you are almost despairing in your endeavour. enough to face up to any cause which God May I suggest that there is no need for toil will reveal these days. and travail? Here and now, if you will but (iv) "Oh that I might have my request and abandon all effort and make surrender to the God would grant me the thing that I long for" Lord Jesus Christ, opening the heart's door to (Job 6: 8). Is that your burden—unanswered His gracious incoming as Saviour and Lord, prayer? And how intense has been your cry? you and He will meet in a wondrous union. Your boy joining up in the Forces; your girl

60 maybe once such a bright Christian, but iniquity in my heart, the Lord will not now the world seems to be casting its spell hear me" (Psalm 66: 18)? upon her. Maybe you have prayed for Perhaps God has brought you here to years on some matter, and God does not reveal to yourself something which has seem to hear! delayed the answer. It may be He will want you to adjust your life before the answer Unanswered yet? the prayer your lips have is given. Will you pray Him to search and pleaded reveal whether aught in you should be In agony of heart these many years? adjusted, before you have the desire of Does faith begin to fail; is hope departing, your heart? And think you all in vain those falling tears? (v) "Oh that Thou wouldest rend the Say not, the Father hath not heard your heavens, that Thou wouldest come down" prayer; (Isa. 64:1). You remember the picture. You shall have your desire, sometime, some- The onward path is blocked by an where. unclimbable mountain. There is no way to Unanswered yet? tho' when you first evade it or to scale it; the man of God cannot advance, and in that hour he cries presented to God to come down and by His This one petition at the Father's throne, presence melt the opposing It seemed you could not wait the time of obstruction. God heard his prayer: "the asking, mountains flowed down at His presence," So urgent was your heart to make it known. but it was by a method he had little Tho' years have passed since then, do not expected. God dealt with him first; despair; showed him his own iniquity, wrung from The Lord will answer you, sometime, some- him his sevenfold confession, and brought him down till he cried to Gad as his Father, where. and recognized that he was as clay in the Unanswered yet? Nay, do not say ungranted; potter's hand. Perhaps your part is not yet wholly done. Have you come here with some great The work began when first your prayer was mountain stretching across your onward uttered, path, and which must be faced directly you And God will finish what He has begun. leave this place? It may be some great If you will keep the incense burning there, problem in your life—perhaps of a financial His glory you shall see, sometime, some- nature, or concerning the home, or of an where. intellectual character; and you have come Unanswered yet? Faith cannot be un- here to try and find some solution. answered, God's method may be to turn your Her feet were firmly planted on the Rock; eyes away from this mountain to yourself. Amid the wildest storms she stands un- He may show you that He can deal with daunted, the difficulty if you are brought to the right Nor quails before the loudest thunder shock, attitude to Him; He the Father, you the clay She knows Omnipotence has hears her in His hand; then He will deal with your prayer, problems, and level the path. There are no "Oh that’s in the New Testa- And cries, "It shall be done," sometime, ment. It centres on Christ, in all His attri- somewhere. butes; and around Him the yearnings of Yes, it is true, prayer cannot be unanswered, men's hearts find satisfaction and rest. but do you remember that text, "If I regard "He satisfieth the longing soul."

The God of Difficult People BY FRED MITCHELL The Lord of hosts is with us; the God of Jacob is our refuge—Psalm 46: 7, 11. NE is sometimes a little cautious about From his birth in chapter 25 to the experi- O taking short texts, for they very easily ence at Peniel recorded in chapter 32, where become pretexts; but this short text will serve ever he is found, Jacob is a problem, a difficult as a promise and as a reminder of what I man—indeed, almost a despicable character believe God would have me say to you. It For two-thirds of his life he was hampered by a occurs in Psalm 46, and as the verse occurs difficult temperament; and possibly, too, he twice it may serve to show its importance: blamed Isaac and Rebekah for passing it on to "The Lord of hosts is with us; the God of Jacob him. He might have said that he got the is our refuge." worst characters of both his parents. This Often during the past two years I have com- by the way, is a word to us parents! A friend forted my own heart, and on occasions sought of mine, an evangelist now in heaven, used to to share the comfort with others, by thinking say to himself and his wife whenever their and speaking on the first half of the verse, little boy was giving trouble, "There is nothing With the development of political and mis- in him that we have not put there"—which sionary situations in the Far East, I have been may help parents sometimes to treat our seeking the reinforcement of my own faith children gently and understandingly. with that first part of the verse, "The Lord of It may be that some of us have come to hosts is with us." If the first half of the verse Keswick with this very problem. We have brings reinforcement of the conflict without, difficult temperament, for "most of us carry the second half of the verse is the promise of our worst enemy in our own breast." Our victory in the conflict within. foes are not merely in the world and the If I may be allowed to paraphrase this church, our greatest difficulty is not in the sentence, it would be thus: "The God of family and in the business, but in ourselves, difficult people is our refuge; the Lord of mis- Sin has wrought so deeply in human nature fits and problem characters is our resort." that only a complete Saviour and so great a And this we rejoice to proclaim at Keswick, salvation are sufficient. so that none need to despair. The entire youth of Jacob, the whole of Firstly, then, God is sufficient for the difficult those formative years, is in the Bible covered temperament. His name is the God of Jacob, in a short sentence in Genesis 25: 27, "And More than a quarter of the book of Genesis, a the boys grew: and Esau was a cunning book which covers 2,300 years of human his- hunter, a man of the field; and Jacob was a tory, is taken up with God's dealings with plain man (a quiet man), dwelling in tents.' I Jacob. Now, I am careful to use that phrase, have wondered whether they got the adjective "God's dealings with Jacob," because it is just misplaced, either in the original or in the there that our hope lies. It is a great phrase; translation, when it said that Esau was a it came to me, as perhaps to you, through reading the autobiographical pages of George cunning hunter, for Jacob certainly was a Muller, of Bristol, "God's Dealings with cunning schemer. There is a world of sugges- George Muller." There is something holy and tion, and cause for suspicion, in that short humbling, and exalting to God, about such a description—Jacob was a quiet man, dwelling title—"God's Dealings with George Muller." in tents. I wonder what he was doing in the George Muller was not himself great, tent all that time? Sitting quietly in the tent but the God who had dealings with doing nothing? No; judged by his after-life, him was great; so I suggest to you that a he was there planning and scheming for the quarter of the Book of Genesis is taken up advancement and enrichment and security with God's dealings with a difficult tempera- of himself. Jacob was a shrewd man, a man ment. God does not despair of us when, alas. who could bide his time; he waited for the we sometimes despair of ourselves. One of psychological moment to seize the birthright; the greatest tragedies in the Christian life is he waited fourteen years to obtain the woman to settle down, believing that God can do no he wanted. "Jacob was a quiet man, dwelling more with us. in tents." "Still waters run deep" is, I think, a suitable proverb.

62 "The God of Jacob"—that is grace indeed. living God always meeting the needs of the "The God of Abraham" one can understand; changing days, has not been speaking to some but "the God of Jacob"—the very title is man about old people as he spoke to George golden, and full of promise to us all, especially Muller about orphans, but he has not yet to those who are filled with shame and a sense answered "yes." In ten more years one-fifth of need. of the population of Great Britain will be old Secondly, God did not despair of Jacob, even people, and I am expecting that God will do when he failed in middle life. It is an inter- something for them. esting thing to know that when Jacob made They themselves will often tell you that that mess of pottage, and possibly put the best they have problems with themselves, so I seasoning into it under Rebekah's guidance, bring to any older person here this morning he was seventy-seven years of age; and since the promise for you in this title: "The God of he lived to the age of 147, we may think of him Jacob is our refuge." Many an old person still scheming in middle life, and beginning to has spoken to me in his later years, telling of work out the plots he had been hatching when the trials and temptations that come with he sat there quietly in the tent. These are declining years. Many a man has said to me, days of special importance to youth; we are "I pray that God will save me from becoming reminded that youth has special temptations, a wicked old man." Was it not John Berridge, which may be so; but there ought to be special that great saint, who prayed something like missions to middle-aged people, for there are that, and added, "I am asking God that, certainly special dangers in middle life. The instead of failing at the last, and becoming difficult temperament then tends to become a evil and cantankerous, I may run the last lap set character; life becomes settled down, busi- at a sprint." The God of Jacob is the refuge ness is doing well, family getting on. It is the of old people, when physical strength is decay- age of the car, the radio, of travel, and a little ing, when life is not easy, and the temptation later slippers and a good table; an indulgent to become awkward, demanding and exacting, age. Though statistics show that there are is very real. not many converted then, yet we need not Here is Jacob at 103 still the same man, despair; we do not need to give up praying, character unchanged, still the man of the even although statistics say that most conver- difficult temperament; and he is facing his last sions occur before the age of sixteen. If you years. Most folk would have said, "He will have a burden for a middle-aged man, keep never change; his temperament is set, his on praying. It is not easy for a man to be character is formed." But, oh, the grace of consecrated in middle life; it is not an age God never lets us go! God's dealings with when it is easy for a man to give up the Jacob were in mercy. In Genesis 32:24 we government of his own life; he has been run- are told that a man wrestled with him all ning it for a while and doing it, as he thinks, night. The interpretation of that in Hosea successfully. Most of us are tempted to give 12:4 is that an angel wrestled with him; but up a man of middle life as being hopeless of Jacob himself said a little later, in Genesis change; and, while that may be so naturally, is 32:30, "I have seen God." NO ordinary man there no hope for a man in middle years? could help him; no angel could help him at 103 Have our senses complete mastery? Has God with a difficult temperament still; nobody but no promise for a man who is still wrestling God could meet him—and God did. For God, with his difficult temperament in middle life? as an angel in human form, met this old sinner Has grace no answer? Yes, the God of Jacob on his way back to meet his brother, and —that one title is sufficient answer. wrestled with him. Thirdly. God is not defeated with old age. I think there is a who le world of true At seventy-seven Jacob stole the birthright; psychology in that word "wrestled" as it at eighty-three he stole the blessing, and then applies to this older man. That is what God for fourteen years he was skilfully tricking his has to do with us, and the older we get the uncle Laban, transferring the cattle to himself more He has to wrestle with us—with our by what to him were scientific means; and he temperaments and characters set, our habits is still scheming as he travels back to meet formed. But God held on to him, and brought Esau at the ripe old age of 103. Yet God did him through until He changed his very nature. not give him up. Old age has its problems. Now, older friend, brother or sister in and I think, having arrived in middle life, that middle life, if you are tempted to despair, my sympathy goes out more to the old people saying to yourself, "There was a chance than to the young. They are living in a com- might have been sanctified and blessed and petitive age, where sympathy seems to be changed in my youth, but the chance has gone; diminishing and helpfulness not too common hopes have receded, and there is little chance a quality. Money does not solve their prob- now," I bring this word of hope to you—the lems. In fact—though this is quite a word God of Jacob is your refuge. I want to appeal aside—I have been wondering if God, as a to any older friend, Do not despair; God can

63 do something yet, before your end and there is hope; for the God of Jacob, the your feet touch the river; you may yet pass Go of difficult temperaments, the God of through the pearly gates in sheer triumph, awkward characters, the God of social sweeping through the gates of the new misfits, is here is Keswick to meet our need; Jerusalem. Nil desperandum, even for old and this God is our hope. "Thy name people. shall be called no more Jacob, but So we are not going to excuse our sins Israel: for as a prince thou has power because we are in middle life, and we are not with God and with men, and has pre- going to excuse our difficult character vailed." No more a schemer, but a because we are old. The God of Jacob is my trustful intercessor. So similarly with refuge in middle life, your refuge in Jacob's New Testament opposite advancing years, and, of course, anybody's number, Simon Peter impetuous and refuge at any age. When you are thinking assertive until middle lift when the about Jacob, do not forget the word in Spirit of God met and changed him and Hosea 12: 4, "Yet he had power over the made him the gracious, tender, under- angel, and prevailed: he wept, and made standing Apostle that he became. There supplication unto him." Grace has worked in is hope for every saint with any Jacob. I am glad that word is in Hosea, disposition, for the God of Jacob is with which is not in Genesis, "Jacob wept." This us. hard-boiled schemer wept, this old sinner Now, we do not tell you everything in wept, this Old Testament Shylock wept. God one meeting at Keswick, so you will come had broken the hardness, the impenitence, the to the other meetings to learn how God unbelief of his heart. does it! But let us assure our own hearts There is not much weeping these days, and that the God of Jacob is with us; and if you that is because we do not see the excessive are not coming to another meeting, ask sinfulness of sin, and how it hurts God. But Him to tell you all about it!

With loving hands, At work among the suffering And broken hearts, He ministers, Who is their King. With wounded hands, Outstretched upon a Jewish tree, He lies and then is lifted up In agony. With pleading hands, Toward the world He longs to bless, He waits, with heaven's life to fill Man's emptiness.

--RANDLE MANWARING.

64 The Word of God and the Life of Holiness (iii)—THE SANCTIFYING POWER OF THE WORD BY DR. WILBUR M. SMITH E are thinking together of the place of And quick as a flash he said, "Do; I am sure W the Word of God in the life of holiness. that they need it!" This afternoon I want to consider a word from In the Old Testament the Hebrew word the lips of our Lord, on the sanctifying power of translated "to sanctify" means "to cut off," the Word of God, from His high priestly prayer "to separate," and thus to dedicate for a in John 17. solemn purpose. Turn to Leviticus 27, just This is the only place in which Christ ever to get an understanding of this word; because spoke of sanctification. He did say that the we can be so vague on this matter of sancti- Temple sanctifies the gift, and so on, but in fication, which some think means we are to relation to men and women this is the only give up tobacco and drink, and to eliminate time that He ever actually used the word; and the movies; or to have some hysterics; or to be He used it in a prayer, His last great prayer to pious, or something of that sort. Let us begin His Father for us—"Sanctify them in the truth; with v. 14, Thy work is truth" (John 17: 17). In the "And when a man shall sanctify his house passage, "Be ye holy for I am holy, saith the to be holy unto the Lord, then the priest shall Lord," the Greek word for "holy" is the adjective estimate it, whether it be good or bad . . of which this word "sanctify" is the verb. So we v. 16, "And if a man shall sanctify unto the can really say that our Lord prayed: "Make Lord some part of a field of his possession.. them holy in Thy truth; Thy word is truth." v. 18, "But if he sanctify his field after the Now I must confess that I have never seen jubilee . . anything on this text that satisfies me. v. 26, "Only the firstling of the beasts, which Through Mr. Mitchell's kindness, I was able to should be the Lord's firstling, no man shall go through all the Keswick volumes from 1875, sanctify it; whether it be ox or sheep; it is the looking for anything pertaining to my subject of Lord's. this week. While there were in the early days v. 28, "Notwithstanding no devoted thing perhaps two messages on this text, the (`devoted' means to give up) that a man shall speakers did what some preachers do—took devote unto Jehovah of all that he has, the text and then went into all the world whether it be man or beast, or the field of his preaching the Gospel! I do not want to do that, possession, shall be sold or redeemed; every- but to give this text very careful examination. I devoted thing is most holy unto Jehovah." would not do so if this were a line from Plato or This means to dedicate or separate a house, Aristotle or Virgil, but this is a sentence from a field, a beast, and last, to separate men unto the One who has redeemed us, from the One the Lord: that is the first meaning—it belongs whose name we bear, by whose blood we are to Him. Then that which was common—a cleansed, in whose image we are being field was common, a house was just an ordi- continually made, and who will bring us home nary house, the beast was just an ordinary to God in glory, This is the One of whom it is beast—that which was common and is then said, in John 10: 36, that He had been devoted and yielded to God, as a man or a sanctified by the Father. This is the prayer of woman, partakes of a new life, that to which our Lord to the Father, that we should be the man or woman is dedicated; that is, he is sanctified in the truth: "Thy word is truth." not only separate, but lie is living a new kind I would like to speak on three things. First, of life. what do we mean by being sanctified, or holy? 1 Peter 2: 9 gives a definition— This morning Dr. Scroggie said it was a very "Ye are an elect race, a royal priesthood, a difficult thing to define, so he left it without holy nation, a people for God's own possession definition. But if anyone has the boldness to (separate); that ye may show forth (which say, "I am sure the Apostle Paul would agree we never did before) the excellencies of Him with me," I do not know why he did not go who called you out of darkness into His ahead and define this word "holiness”! In fact, I marvellous light; who in time past were not a leaned over to him at the luncheon table and people, but are now the people of God." said, "I heard a distinguished Bible teacher this This is not the lesson to-day, but the passage morning give a certain interpretation, and he goes on— was sure the Apostle Paul would say he was "I beseech you as sojourners and pilgrims right. I think I shall speak before I leave (separated to God), to abstain from fleshly lusts, which war against the soul." Keswick on the subject of humility." We are separated first, then we partake of

65 a new life; we belong to God, then we are to we are aware of it or not, the Lord said you and I live for God. need protection from the world and iron: the devil. I would like to give a definition, if I may, He talks about it to the Father more than He from the great Dutch theologian, Bavinck, talks about any other thing He talks about His which is as good as anything I have seen— own in the world—"They hated me, and will hate "Sanctification is setting apart, and something them; I pray that Thou wilt keep them"; then He more. It means that by washing, by sacri- says, "Sanctify them in the truth; Thy word is fice, by sprinkling with blood, a thing loses its truth." common character (a thing or a man loses its Now, what does that mean? I should have common character—which it possessed in com- thought He would have said, "Sanctify them in mon with other things or men), and has been holy living," not "in the truth." Turn to another given a new character, so that it now lives passage to get the meaning of this—in John 8: in this new condition." 42—"If God were your Father, ye would love me: Not only are we separate—that is, positional — for I came forth and am come from God; neither but there is also something experimental came I of myself, but He sent me. Why do ye here, as Dr. Scroggie said this morning. We not understand my speech? Even because ye have the basis for this word in the prayer of cannot hear my word." Then this, an awful our Lord Jesus—"Sanctify them through Thy sentence: "Ye are of your father, the devil ..."— truth; Thy word is truth." the evil one; put a "d" in the front of "evil" and Now I would like to look at the second point you have "devil"—"and the lusts of your father of this brief sentence, and that is the need for it is your will to do. He was a murderer from the separation or sanctification, and we will find beginning, and he standeth not in the truth, this in John 17: 11, "I am no more in the world, because there is no truth in him. When he and these are in the world, and I come to speaketh a lie, he speaketh of his own; he is a liar, Thee. Holy Father, keep them in Thy name and the father thereof." which Thou halt given me, that they may be I cannot read these awful words without one, even as we are. While I was with them, being reminded of something I heard over thirty I kept them in Thy name. . and I guarded years ago. I heard Dr. Griffith Thomas speaking them. . . ." Whether we recognize it or not, in Philadelphia on the work of Satan. I we need divine protection; and these two remember his prayer before those 2,000 people, words, "keep" and "guard," mean a divine that the devil himself might not paralyze his tongue Father's watchful care. What do you guard? as he came to expose the works of the evil one. You guard your jewels, if you have any left "And because I say the truth, ye believe me after the income tax is paid. You guard your not. If I say the truth, why do ye not believe barns, your homes, your precious little child- me?" That is one of the greatest questions of ren. You do not set a guard over the dirt all time. "He that is of God heareth the words in the backyard—you can get some more; that of God: for this cause ye hear them not, because is common. You do not set a guard over a ye are not of God." few bricks or a couple of flowers on the front "I pray that Thou shouldest keep them from the lawn; you will not sit up all night to watch evil one." "He standeth not in the truth, . . . them. You guard what is precious, and what He is a liar, and the father of lies." How are is in danger of being stolen or taken away. we to be kept from the liar who is the father of I am not talking about salvation; God keeps lies? We can only be kept from him by the guard of His own, and not one shall perish. truth. And faced with delusion and diabolical Our Lord went on to pray—"I have given strategy, how are we to he delivered from the them Thy word; and the world hated them, errors of the wicked one, except by the truth of because they are not of the world—you and God? Now, we are marked off, we belong to the me—even as I am not of the world. I pray Lord Jesus; and Christ, aware of the allurement not that Thou shouldest take them from the and fascination and pressure and power of the world. . . ." (v. 14), We are still here in the world and of Satan, said to the Father, "Sanctify world. Sometimes, we wish we were not; but them in the truth: Thy word is truth." said said, "I pray not that Thou shouldest take I want to lay stress on this need. In Revelation them out of the world, but that Thou shouldest 12: 9 there is a phrase which has come upon me keep them from the evil one. . . As Thou with new and awful significance in the last few didst send me into the world, even so sent weeks. Satan is given five titles, and then he is I them into the world" (vv. 15-18). called "the deceiver of the whole world." This Now, beloved, we have two enemies of our means even of Oxford and Cambridge, and souls—the world and the devil; and both of Harvard and Yale, and the Sorbonne; this them would attack us, both of them would means wicked men and wise men: "He deceiveth drag us into their environment, into their the whole world." principles, into their way of living, into their I do not know about your vocabulary here, sinfulness. We are in the world, and whether

66 but I am sure it is the same as with us. In Carmel-by-the-sea—a place for artists and the last two years only have you had this musicians, beside the ocean, and with very ghastly phrase, "The big lie." The New York nice country in which we could be quiet; it is Times had a frightening editorial recently, rather pagan, but not wicked. During the called "The lie in action." It was referring week I saw some posters with the title of a to a demonstration in Paris, when General lecture, "Christian Science, the fulfilment of Ridgeway was visiting that city. I am not prophecy and promise." Now, I said to my- defending the General, or my country, or any- self, That is my field, prophecy; and I have just forgotten what prophecy there is con- thing else; but the demonstrators had a big cerning Christian Science—I could name a placard bearing the words, "Ridgeway, couple, but they were not in their minds! So Microbe Killer." They knew that this was I went to hear this lecture. There were about a lie. The New York Times observed what 500 people present, and they were the nicest- a terrible age this is, when men will go out looking people you ever saw, and as intelli- in the streets and fight; not for something they gent as any audience you will ever face in believe in, even though they know it to be America. The man lectured for an hour, and wrong, but for what they know to be a lie. he said that the promise of Jesus that He This is exactly what the Apostle Paul meant would send the Comforter, the Holy Spirit, in 2 Thessalonians, when he said the Lord was fulfilled in the coming of Mary Baker would send a spirit of delusion upon those who Eddy; and that Christian Science is the Third love not the truth, and they would believe Person of the Godhead. He said that when a lie. I do not know if it troubles you, but the Lord told the parable of the woman sweep- it troubles me. We talk about "resting in the ing the house and finding the lost coin, He Word." I hope I can rest in the Word, too. was speaking of Mary Baker Eddy sweeping But I would like to know to-day why one the Church of dogma and finding the truth billion people in thirty years come under the which was Christian Science. He took up power of an atheistic communism, and only about eight New Testament passages; he was a few trickle into the Kingdom of our Lord quoting the Bible, and he made it tell what Jesus Christ, and to the Gospel of truth. I it did not tell. He said that this man Jesus wonder why? I do not want anyone to say had to put us all on the same level. What I to me it is the devil, because I have a Lord am getting at is, that when you get into that who is greater than the devil; He is Sovereign area and believe that, you are no longer and Lord, and it is a mystery to me why separated unto God the Father of our Lord millions and millions believe a lie, and only Jesus Christ. "Sanctify them by Thy truth; so few are coming into the truth in Christ. Thy word is truth." And in this day, when Now with millions coming under this delusion, there are so many compromises and a weaken- if ever in the Christian Church we needed this ing of our Christian faith and a loss of con- message we need it to-day—"Sanctify My fidence in the Word of God, beloved, there people—separate them from this spirit of the never was a time when it was more necessary world." to draw the line of demarcation and speak out Now let me come to the means; we have the truth that separated us unto God. seen the meaning of it, and the need of it: now Let me give another illustration from one the means. "Sanctify them in the truth: Thy of our own Professors. I have quoted this word is truth." In v. 8 our Lord says, "The before, and he wrote me a letter recently and word which Thou gayest me, I have given said, "It is so hard to express oneself; I find unto them." I wonder when He received these difficulty"—he has three doctorate degrees, words? "And they received them, and knew and by that time he ought to be able to of a truth that I came forth from Thee, and express himself! He is Professor of World they believed that 'Thou didst send me. . . Religion—whatever that might be—at one of . I have given unto them Thy word" (v. our Universities that has 14,000 students. He 14). So the word of God is communicated to said. "A large part of the educational path us through the Lord Jesus. "Sanctify them to-day within the Christian fold is to guide in the truth: Thy word is truth." people in such a way that they no longer feel Now you have about six times in the Scrip- tures this phrase, "the word of truth"—in it necessary to read the Christian Scriptures. James 1:18; 2 Timothy 2: 15; Colossians 1:5; You teach that to 14,000 young people and you Ephesians 1:13; Psalm 119:43. "Thy word are going to have trouble on your hands! is truth," "the word of truth." I ask you, the In a day like this, we need to saturate our- truth about what? Here one could spend selves more with the Word of God than we hours. I think the first cardinal fact is the ever have in our lives. This is the time when truth concerning the Lord Jesus, and concern- our ears must be open to the Word of God. ing His Father, and the Holy Spirit. "Sanctify them in Thy truth; Thy word is About two years ago my wife and I were truth." The reason we need this word is because in a lovely town in Northern California, called

67 our experiences can pass away, and the teach- in the baggage in the hold." Robert Spears ing of men can lose its significance, and times said, "Young man, I am the General Secre- can change; but, beloved, this is the norm: tary of the Presbyterian Board of Foreign Mis- "Thy word is set in heaven." H. G. Wells, sions. If the Bible means no more to you Bob Ingersoll, and Thomas Paine cried for than that, the first ship to go home from a new Bible; they never had one, and there China is the ship you are going to take." If will not be one. There is only one revealed that man needed that Bible in China, beloved, Word of God, and this is it; and when our we need it in London, Liverpool, and New Lord was on His knees, about to go to Calvary, York: "Sanctify them through Thy truth; Thy He cried to the Father to "Sanctify them word is truth." through Thy truth; Thy word is truth." If we This probably has not yet come to you, but belong to God, we need God's truth; if we are it has come to our country, and I am shocked to be separated unto God, we need God's and disturbed. In a lot of churches, some Word; and there is no policy, no music and famous and with great traditions, I am dis- no art, or any ritual in the world that can covering with great alarm that the Sunday ever be a substitute for the Word of God. morning programme, when it is handed to me, "Sanctify them through Thy truth; Thy word includes an invocation, two anthems, is truth." Te Deums, and an offering, but no place for We are losing our contact with this Book, the reading of the Word of God. I always say, and we must get back to it. I was told this "We will have a place for the Word of God, morning that in the old days the Methodists and if the sermon is no good, the Word of God took two books to church, the Bible and the will be." "Sanctify them through Thy truth; hymnbook. Now the Methodists take one Thy word is truth." book, the hymnbook. I think a lot of people are doing what I heard Robert Lee talk about Look again at v. 19, "And for their sakes"— one time. He was our great Southern orator, that is, for you and me—"I sanctify myself, and President of the World Baptist Associa- that they also may be sanctified in the truth.' tion. He said that when he was a young "For their sakes . ."; "that they may be minister he was itinerating in the mountains . . "—you can put any word in there you of Tennessee, and one night he had to stop want. Just what are you going to be? The at a log cabin where there were twelve child- Lord said, "That they be sanctified, I scantify ren. After supper he said, "Before we go to myself," and you and I are going to have bed we should have family prayer and read a tremendous influence over the sanctified or the Bible; will you get a Bible?" The mother unsanctified lives of other people, when we go said, "Sonny, go out in the living-room and down from this heaven on earth at Keswick. get the Bible." The boy returned and said, People will draw from us the inspiration of 'Mother, it is not there." "Sylvia, go upstairs this hour; and they are never going to be to the bedroom and bring down the Bible." lifted any higher than you and I are lifted. And again the reply came, "It is not there.' "For their sakes—in order that they may be "That is funny; where is the Bible?" After sanctified—I sanctify myself." What did one several of the children had sought in different of the speakers say about Bishop Taylor directions, one chipped in with a word of Smith, "of blessed memory"—and then he knowledge and said, "It is in the toolbox in the supported some arguments by giving details wood shed." And the Bible was found there, of his wonderful life. Bishop Taylor Smith along with liniments and things used for has been dead some years, and the influence beasts and lambs. The Book that could save of his holy life is still here. That is a won- their souls, and that came from God, was in derful way to live. Of course, you know the the wood shed in a toolbox; and that is what story of his early days when he got saved. modern man is doing with the Word of God It took all night, but he dedicated every single —and some Christians, too. We are keeping part of his whole body to God for ever. He this Book closed or locked in a wood shed or told this to a friend of mine: "I even asked the some other place; and without it we shall not Lord for a holy voice, and He gave it to me." have the sanctified life that we need for this I will tell you what I heard in America. He desperate age. was at dinner in the home of Dr. Houghton, Dr. Robert Spears some years ago was going the President of the Moody Bible Institute; to China as the Head of our Foreign Missions about twelve of us were there, and when the Board, He was discussing something with Bishop left, a friend said to me, "I feel as the young ministers, and said to one, "Would though I had been in the presence of the Lord you mind bringing up your Bible from the Jesus." What a way to live! "Sanctify them state room?" And the young man said, "I am through Thy truth; Thy word is truth." "And sorry but we are not supposed to have much for their sakes I sanctify myself, that they luggage in the state room, so I left my Bible also may be sanctified in the truth."

68 The Price of Holiness BY THE REV. ALAN REDPATH If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.—Matthew 5: 29, 30. A WEEK or two ago I was speaking to an body which has not yet been redeemed. We elderly lady who attends my church in groan within ourselves, waiting for the adop- Richmond when she can, and I asked her how tion, even for the redemption of our body, she was. "Well," she said, "my arthritis is says the Apostle Paul. We live in a body very bad, my bronchitis is somewhat trouble- which has yet to be redeemed, and it is some—" and I think she had another "itis" through that body that Satan attacks; but also, which I cannot remember; but she finished up on the contrary, it is through that body that by saying, "but I am quite well in myself, Christ is revealed and made known. thank you very much." What a striking Furthermore, within that body there are example that is of the essential difference which two natures: one that I received when I was exists between us and the house we live in; born, which can do nothing but sin; the other between our self and our body! It is possible which I received when I was born again, to have a very weak frame, but for that weak which cannot sin at all. The one, what I am frame to be inhabited by a strong spirit. It apart from the grace of God, altogether sinful; is equally possible to have a gigantic frame, the other, the life of a risen Lord ascended but for that frame to be inhabited by a weak, into heaven, receiving the gift of the Holy helpless and feeble spirit. Yes, there is an Ghost and imparting Himself to me, a life that essential difference between the two; yet, is altogether holy. nevertheless, the two are vitally connected, The Christian experience is that of a con- and I think that both difference and connec- stant conflict between the two: the life that he tion are illustrated in this verse: "If thine eye was given when he came into the world, the offend thee, pluck it out." In other words, I flesh; and the life that he received as the gift am not my eye; and I am responsible for doing of God when he was born again, the spirit. something with my eye if it offends me. There From the eye and through the ear are received is a difference between me and my eye, never- impressions into the mind and into the heart, theless, there is a vital connection, for the to which, alas, one of those natures is all too Lord Jesus said, "It is better for thee that one ready to respond and to yield; and the outcome of thy members should perish, than that thy of that inner conflict between flesh and spirit whole body should be cast into hell." is revealed in the actions of the hand and the Though I am not my eye, and though I am foot. The impressions that we take in not my hand, I am responsible before God for through the eye and through the ear knock at the operation of my eye and for the conduct of the citadel of a man's soul, and there they are my hand. There is a vital connection between either accepted or rejected; and the choice myself and my body, for according to the between good and bad is faced in the inner deeds of my body, whether they be good or citadel of a human being. The outcome of bad, so one day must I give an account of that choice is expressed with hand and foot in myself to God. action. The Lord Jesus says, "Therefore"— Let me therefore, with these verses before and no wonder He says it—"if thine eye offend us, speak to you about what I call— thee . . ." That is the story of the breakdown of human life all through history. It I. THE CONDITIONS OF OUR LIFE. Let us began long ago in a garden, when Eve saw each examine ourselves as we are: this strange and desired and took; it occurred again at make-up of a human personality. All life Jericho, when Achan saw and desired and expresses itself through our bodies: it is took; it occurred again in the life of David, through the eye and the ear that the world who looked and lusted and took—and even makes an impression upon us; it is through though he was forgiven he was never the same the foot and the hand that we make an man again. It was repeated in the experience impression upon the world; and, of course, the of the Apostle Peter, who jumped out of a ship trouble with the Christian is that he lives in a in the midst of a storm to walk to Jesus, but

69 he saw the wind was boisterous and he went doomed to failure. I am suggesting to you down. that many of us who come to Keswick and The Saviour also says, "If thy right hand seek after holiness are not, in real point of fact, offend thee . . ." If the place of power prepared to pay the price of victory. There can and the place of action is crippled, broken be no agreement between flesh and spirit, they and feeble, it is the inevitable outcome of are contrary the one to the other; yet you try to an eye that offends; for where the body bring the old life into alliance with the new life, receives impressions and takes them into the and make your old nature and the new nature mind and into the heart, where they are came to terms. My friends, God has received and welcomed, then inevitably the sentenced the old to death. hand and the foot also offend. The man who says, "What is the harm in the There, I suggest to you, in those words cinema, anyway? Why shouldn't I go? What of the Master, is the whole issue of the is the harm in the novel that I read for a little great question of deliverance from sin. We relaxation? It is a little questionable I admit; have received impressions, we have looked, but what is the harm in it, anyway? Why we have listened; they have been welcomed, should I not watch the play on my television they have been taken into the citadel of our set? Why should I not see the drama there? lives, and there they have lodged, and the I do not believe in going to the cinema or will and the conscience have yielded; and theatre, but I can introduce them to my home; the outcome of that has been a life what is the harm in it?" My friend, "If thine expressed in the actions of the body which eye offend thee . . ." I am not here, of has been miserably defeated. My dear course, to suggest that a vital principle of Christian friends, a holy life is impossible Christian living centres around the cinema; apart from a holy body. but I can only speak out of my heart when I Such, then, in a few sentences, is the say this, that when I see the kind of thing it issue with which I want to confront you in advertises to win my custom, I know that it the name of the Lord Jesus 'Christ; the is no place for me. I know perfectly well that conditions that exist in every life to whom I if I look even at that advertisement my eye am speaking at this moment, the conflict has to be plucked out. There are some things between flesh and spirit. The line of in the Christian life in which the issue is not temptation and of attack which Satan time "there is no harm in it," but the issue is "For and time again has taken through your eye Jesus's sake, for my soul's sake, and for my and through your ear, and to which the witness' sake, I dare not do it." That is the fifth columnist within you, that old nature cost of victory: there is no advance in the of yours, has gladly yielded, with the realm of the spirit which is not accompanied outcome of an output in daily conduct, of a by the dropping of something that is natural. life that is a miserable failure. There is no taking hold of victory, there is no If that is the issue, let me go on to say a stretching out the empty hand of faith to take word to you to-night about— hold of the power of God, unless before I do II. THE COST OF 'VICTORY. "If thy right that, the hand has first of all been emptied hand offend thee, cut it off." Here is from things with which it was once filled, with something which I do not sit back and wait which I dare not go into God's presence. for God to do for me; but something You ask, Why should that be? For this which He demands, as an essential reason: God will not give victory to anybody qualification of a holy life, that I shall do here to-night—victory over sin—until He sees for myself. "If thy right eye offend thee, that you are His ally against sin in every part pluck it out, . . . and if thy right hand of your life; until He sees clearly that in your offend thee, cut it off." soul you have renounced the whole business, For, you see, the only basis of spiritual that in your soul you have agreed to what victory is the crucifixion of all that is Jesus says happens to men at the Cross, and natural; the only basis of spiritual power is you have assented to die to everything apart the renunciation of that which is merely of from the will of God. ourselves. You say to me, why is that? If I The cost of victory, the price of holiness, is understand the opening chapters of my nothing less than that; and I am suggesting to Bible aright, I am quite sure that that was you that this is sheer, definite, day-to-day not God's original mind, for surely His discipline of your life. There is no short cut original mind and intent for mankind was or quick move into the experience of deliver- that the natural things should be ance from sin. If you would take the first transformed into the spiritual by step into deliverance, it will be only as you obedience; but man refused to obey, and look up to the Lord with a hand that has been ever since then the natural man has been at emptied because it has renounced self, pride, enmity with God, and the flesh and the lust, jealousy, and a thousand and one other spirit cannot be brought together in things that make it impossible for God to do friendship and in alliance. That is why the with you what He wants to do. The Lord Christian who goes around glibly saying, never anoints the flesh with power; He has one "What is the harm in it anyway?" is thing for the flesh, for the self, and that is the

Cross. But, blessed be His name, He gives us there by virtue of the merit of His own Jesus, and in Him there is all power. goodness and purity and holiness. He That leads me to say a word as I close, entered unafraid, and received of the Father not only the cost of victory, but on— the promise of the Holy Spirit. Ever since then, into poor, beaten, bankrupt, broken III. CONQUEST OF HIS SPIRIT. I tremble lives the Holy Ghost has come in answer to to quote a verse from Romans! What a faith and confidence in a crucified, risen Lord; feast we are enjoying morning by and remember, He has come, not merely as morning! Dr. Scroggie will be dealing evidence that the guilt of my sin has been put with this far more ably and fully than I away, not merely as an expression of the love could ever attempt to do; but I would say to of Jesus Christ within me, but He has come you to-night, that if you have understood so to express the love of Christ in my heart; to far what is the true nature of the conflict, take away the guilt, to break the power, and, and if you see that the stepping stone that by His indwelling, to take away the love of leads into the life of holiness is the sin. For, you see, He has come to make that renouncing of self and sin, here is the which in me so wants to be allied to Satan, secret of victory: How am I to cut off the by His transforming power, an ally of hand that offends? How am I to pluck holiness. out the eye which receives the impressions? I cannot; but if "through the The Psalmist once said, "My eyes are ever Spirit ye do mortify the deeds of the body, toward the Lord," and in that simple phrase ye shall live." there is the whole secret of spiritual power My answer—and I say it out of the and deliverance from all the powers of dark- experience of my heart and life as a ness. My eyes, that which is at the very gate Christian who has known something of the of my life, at the very place where Satan misery and the defeat and the bondage of would make his impressions, my eyes now are sin—my answer is this: that one day, out of upon Him. the glory of heaven, Jesus came to rescue I would beg that you to-night might echo men like you and me; He lived a life that the prayer of a hymn which sometimes we was blameless, and He offered His sing, which says— precious blood on the Cross as a complete The dearest idol I have known, satisfaction for the guilt of all my life and yours; the third day He rose from the What e'er that idol be, tomb, and ascended into heaven, and for Help me to tear it from Thy throne, the first time in history there entered And worship only Thee. within the gates of glory a Man who got

Perfect Love Casts Out Fear BY THE REV. G. B. DUNCAN, M.A. There is no fear in love; but perfect love casteth out fear: because fear hath torment.-1 John 4:18.

I WONDER how you have been getting on But there is another element in fear and during this Convention? One often finds its tyranny: the insufficiency of which my soul that there comes a stage in the Convention is aware, and an imagination in which my when there is a very real tension in the heart thought is active. and mind. It may be a growing realization of A tremendous part of fear is built up by the what God's will is, and a reluctance to face it. imagination, and therefore the unreal. Situa- It may be a time of building up a resistance tions are pictured and conjured up which to God's will, for fear of what that might hold. never eventuate. Experiences are endured It may be an eagerness, a desire and longing which are never encountered. Have you ever to do the will of God, coupled with a had to have an injection? Did you not have tremendous dread that one could never do it. it more than once?—you may even have had I believe there must be many in that ten- it six times before the needle touched you sion, and possibly this word may be God's So often in life our imagination is active and answer to your need. These three phrases our thought busy, and we can build up a whole each suggest something to me. First of all experience of fear which is based upon unreal there is suggested here— imaginings. We must all have faced a situa- I. A TYRANNY: "fear hath torment," The tion we were afraid of, an interview or an meaning behind that word is, as translated operation: our imagination was very active, here, "torment," or as translated somewhere but when it was all over did we not say, "It else, "punishment," with a sense of was not half as bad as I imagined it would "restraint"; and taking these three together be"? and blending them, you have the characteris- The insufficiency of which my soul is aware; tics of tyranny, torment, punishment, restraint the imagination in which my thought is —the tyranny of fear. I should not be a bit active, these both create fear; but there is surprised if -fear is the dominating motive in another element—the intention of which my many of our hearts and minds at this stage in heart is afraid. the Convention. It sometimes happens that we find ourselves We all know something about fear, do we in the hands of others of whose intentions we not? I tried to think it through; what is there are not sure. You will possibly remember that constitutes the essence of fear? What is when you were small and at school, that when the basis of it; what underlies it? I may be you received an invitation from the head- afraid because of an insufficiency of which my master, of whose intentions you were not quite soul is aware. certain (it might be that he was going to offer You may be getting afraid about the whole you a cheque, but more likely apply a cane), issue of this Convention because, as you see the very fact that you were uncertain of his it, the pull of God's will is going to be difficult; intentions made that day rather miserable you feel you have not the courage for it, or the until the interview was over; and then your strength for it. The obedience that God asks mind was at rest, if your body was not ! is going to be a hard thing. You think of the Yet again, friendship can come into a girl's loneliness that it may lead to, the high stan- life, and with it possibly love—love on her dard that God requires; and then you look side, she knows that; but she is not quite cer- into your own heart and experience and soul. tain of the intention on the other side: is it and see there the utter insufficiency, the just friendship, or is it going to be the fulfil- inability even to think of entering into God's ment of her dreams? The very uncertainty will; and you feel not a little bit miserable, makes her afraid. even in these meetings, because you are So there is a great and complex element afraid. If you knew you could not swim you entering into the tyranny of fear: "fear bath would be more than a little bit frightened if torment." How many of us are under that you were in a boat which was sinking, because tyranny just now? We are not quite certain of your insufficiency or your inability. what the intention of God is, and we are more

than a bit afraid of a whole realm of the beyond which our thinking about God should intention of the will of God, of which we feel not go? Oh, these imaginings that are the we know nothing. We are really afraid of very fabric of our fears! Let us not treat going any further with God. God's love as we would never treat another's. Though this verse speaks of a tyranny, it Recognise that love sets a limit to its thinking! also speaks of— The lavishness of love's giving, the limit of II. A REMEDY We read in this verse love's thinking, and to me possibly the most not only that fear hath torment, but that treasured thought of all—what I call the "there is no fear in love." The same number loveliness of love's planning. of letters in the word, and if I were talking to These intentions of which our hearts are children I would have the word "fear" spelt afraid; why is it that so many of us identify out on separate cards, F-E-A-R, that is the the will of God with unpleasant things? In tyranny, and then I would take four other fact, some people honestly reach a state where cards, L-O-V-E, and I would put Is over F, they cannot believe that a certain thing is 0 over E. V over A, and E over R—there is God's will because they want to do it; because no fear in love. it means joy and happiness. They think that Let us think how those elements which con- God's will is always hard, always unpleasant, stitute our fear are hidden and changed by always designed to make us unhappy. The love. Take this first element of fear, the loveliness of love's planning: see, here is a insufficiency of which my soul is aware. There mother—no, she is not yet a mother, but that is no fear in love; why? Because of the gift to which she and her husband are looking lavishness of love's giving. You and I are forward is on the way, and those hands are afraid because of our insufficiency, our busy day and night, planning the daintiest inability. Listen; do you think that God is wear, the loveliest garments. Everything that going to leave that insufficiency, that inability, love can plan is planned in detail and with undealt with? Do you think He is going to infinite care. The loveliness of love's plan- leave that need unsupplied? Can you imagine ning. Here is a girl looking forward to her a girl of poor circumstances marrying a man wedding day; she is looking forward to her of abundant wealth and being left by the one first home of her very own, and she is busy who is now her husband to live with him on planning everything that she can think of that the slender resources of her own penury, to will make her a joy to her husband, that will dress herself according to the limits of her make their home everything that he and she own poverty? Can you imagine a man doing would want it to be. She does not go round that? I suppose a man might if he did not to all his friends asking what her fiancé does love the girl; but you cannot imagine God not like, and making a register in her mind doing that, can you? We read, "God so so that on the first day in the home after the loved . . . that He gave" . . . and He still honeymoon he will have those things to eat 1 loves and still gives. The one hall-mark of She would not do a thing like that; yet some true love is love's desire to give. That is the of us think that God is hard at work along difference between love and lust: lust takes, those very lines! love gives. Here is a home waiting the return of the The lavishness of the giving of the love of father who has been away ill, and what excite- God—how adequately this should deal with ment and what plans and what expectations I; the fear that is based upon the insufficiency all the planning of love is for the happiness of of which my soul is aware! The lavishness the one loved. Oh, these intentions of which of love's giving! we are afraid! I read, "We are His work- What about the imagination in which my manship, created in Christ Jesus unto good thought is active? I think not only of the works, which God bath before ordained that lavishness of love's giving, but also of the we should walk in them." Oh, if I could only limit of love's thinking. Oh, yes, love has its get a glimpse into the mind and heart of God, dreams, love has its hopes. Love paints its I should find the love of God planning with pictures on the imagination of the mind, and infinite care and exactness of detail and thus its joys are multiplied; but in certain thoughtfulness and consideration, everything directions there is a limit beyond which love that is designed for my happiness and God's will not go, and that limit is determined both glory. by the character of the one loved, and by the There is no fear in love. The tyranny, the quality and character of the love wherewith remedy, and just very shortly as I close— we love. Have you ever said concerning some- III. THE CERTAINTY. Perfect love casteth one you know and love, "Why, I would never out fear. The suggestion is here, that there dream of thinking such a thing!” Both the is growth in love; that word "perfect" is a character of that person and the character of word of completeness—and we read also here your love have together set a limit beyond in the same verse of an incompleteness in love. which your thoughts will not go. Don't you There is a certainty that characterizes perfect think that the character of God sets a limit

73 love, developed, mature love will cast out fear; there is a great gap between; the distance that is the certainty. Let us just note very between them has grown spiritually, or it may simply these three things. First of all, the be physically; and it is not easy to maintain reality upon which love rests—"We love Him love when there is distance, because where because He first loved us." there is distance there is absence, and where The reality upon which our love for Christ there is absence, fellowship is lost! The and for God rests, is the certainty of His love intimacy in which love grows is that of fellow- for us. Where do we have the guarantee, the ship. assurance, the reality upon which our love can The last thought is the authority by which rest? Listen, "He that spared not His own love rules. Perfect love casteth out fear, and Son, but delivered Him up for us all, how there is no questioning of that authority. Is shall He not with Him also freely give us all there any authority we obey so readily as the things?" The measure of the reality of the authority of love? Love exercises a dictator- love of God is in the Cross of His Son: that is ship which is absolute; and how wonderful a the reality upon which my love rests. dictatorship it is! Sometimes when I am You all know the story of the little girl who playing with my smaller boy, aged four, I used to shrink when her mother touched her, pretend that I am fighting him. I clench my for the mother's hand was scarred. How fists at him and frown at him, I prance round hurt the mother was to see that little child of him, and push out my fists at him. Do you hers shrink away almost with abhorrence! know what he does? He runs straight into One day when she could not bear it any my arms! His love trusts my love, and I longer, she took the little tot into her arms could not hit a little chap who did that; could and told her about those ugly, scarred hands — you? Perfect love casteth out fear. Some- and how when she was a little baby her cot times your picture of God and mine is the had caught fire, and the mother's hands had picture of a frowning face, and a clenched fist, gone into that flaming cot and had lifted the and a dominating presence; but that is not the little one out, and as a result the hands were God. we have come to know in Christ. The scarred. That little girl was never afraid of loveliest definition of the life of holiness which those hands again! I like to think that the I think I have ever come across is one which Master's hand is a scarred hand, and if ever has no element of tension in it, but one which I you are tempted to doubt His love, look at the believe has the secret. I came across it scar. while reading the life of Adolph Saphir. He The reality upon which love rests, and then said, "If you want to live the Christian life as note also the intimacy in which love grows, you are meant to live it, get into the presence for love is a growing thing. As in human of God and then do whatever you like." love there is completeness and incompleteness, Child of God—you should be living in the there are different depths, different degrees, so love of the Father. Get there, will you; and is there in the mutual relationship betwixt us you will find that this verse will become true and God. What is it that governs the depth in your experience. The tyranny will go; the of our love to God? There is another verse in remedy will be applied; and the certainty will the Epistle on which I had thought I ought to come. There is no fear in love; and if during speak to-night until God switched my mind on these days you have been all tensed up until to this subject, and this verse may help us you think something is going to snap, let all here. Do you remember the words. "If we that go, in the knowledge of the love of God, walk in the light, as He is in the light, we which is eternal and unchanging! have fellowship one with another"? What is We will make our response in the words of the essential for a growing love through a a lovely hymn— deepening fellowship? It is that we should be where God is: in the light! With human Oh, my Father, take me, make me love, you sometimes find love dying out Pure and holy, all Thine own; between husband and wife, and so often it is May each changing moment find me because the one is not where the other is-- At Thy footstool, near Thy throne.

74 WEDNESDAY, JULY 16th

10 a.m.—BIBLE READING SALVATION AND BEHAVIOUR (iii) HOLINESS AND GLORY REV. W. GRAHAM SCROGGIE, D.D.

11.45 p.m.—FORENOON MEETING OPEN SECRETS OF VICTORY Rev. M. A. P. WOOD, D.S.C., M.A.

SALEM OR SODOM? MR. ROBERT A. LAID-LAW

3 p.m.—AFTERNOON MEETING THE WORD OF GOD AND THE LIFE OF HOLINESS

(iv) THE POWER OF THE WORD TO GIVE VICTORY OVER SIN DR. WILBUR SMITH

7.45 p.m.—EVENING MEETING THE PROOF OF LOVE MR. STEPHEN F. OLFORD

SACRIFICE AND SONG MR. FRED MITCHELL

75 Free Unbounded Grace Ephesians 6:17 he showed and illustrated its EAVY rain did not deter even larger H numbers than on preceding days from meaning in personal experience. attending the prayer meetings; and at 10 a.m. Following this meeting, a reception to mis- the large tent was practically full for the sionaries and visitors from overseas was held third of Dr. Graham Scroggie's Bible Read- in the small tent, which, as usual, was one of the most happy gatherings of the week for ings. Continuing his examination of Paul's those privileged to attend. A report of it teaching concerning sanctification, he empha- appears at the end of the volume. sized the power of holiness (Ram. 8:1-17). There was again a large overflow gathering This included a definition of the terms "flesh" in the small tent for the evening meeting. and "spirit," and led on to a study of the Rain beating noisily upon the canvas some- Epistle's teaching concerning the Holy Spirit, what disturbed the quiet of an hour in which and His ministry to the believer. spiritual issues were faced and determined; This complete, Dr. Scroggie came to the but the presence and power of the Spirit were fourth of his main subjects—Glorification very manifest, and many a spiritual victory (8:12-30). He showed how it is conditioned was won. by our suffering together with Christ. In The meeting began with the hymn, "Hail, closing, he touched upon the triumphant Thou once despised Jesus"; then, after the peroration of this section of Romans, in Rev. M. A. P. Wood had led in prayer, Mr. 8:31-39, which sums up all that the apostle Stephen Olford gave his one address in the has been teaching, in terms of personal appro- large tent. From the story of Abraham's offer- priation and exultation. Dr. Scroggie was ing of Isaac, he spoke powerfully upon the obliged, for lack of time, to abbreviate very proof of our love to God—the obedience, offer- considerably what he had prepared; but it ing and outflow of it. The Old Testament appears in full in the following pages, story became the present challenge to every At the noon meeting the Rev. M. A. P. Wood hearer—and doubtless the experience, for the gave his one address in the large tent; and it first time, of many. was a clear presentation of the very heart of the Convention message, in simple, practical It was with the consciousness that God had terms. He gave as his subject, "Open Secrets spoken, and was speaking still, that we sang of Victory," which he summed up under three "When I survey the wondrous Cross"; then headings—Reckon, Resist, Rest; to which he Mr. Fred Mitchell gave the closing message of prefixed an introduction, on repentance. A the day, on 2 Chronicles 29: 27—"When the change in the published programme took place burnt-offering began, the song of the Lord in the latter part of the meeting, for the Rev. began also." Alan Redpath, who was to have spoken next, The burnt-offering typifies, he said, not only had suggested that Mr. Robert A, Laidlaw, of the Lord Jesus Himself, but all who are identi- New Zealand, should have an opportunity of fied with Him in His death. It is possible to speaking once again from the Keswick plat- present our gifts and withhold ourselves. But form, in his stead. The Convention Council when all is on the altar, the song begins. As had agreed, and so Mr. Laidlaw gave a charac- the claim of the Lord upon His people—for teristically challenging message on Abraham themselves, utterly and entirely—was lovingly and Lot, as types of the spiritual and the presented, it was clear that in many parts of carnal Christian. the tent the great transaction was taking place. Rain continued all day; and the tent was Then, as we bowed in prayer, Mr. Mitchell even more than usually full in the afternoon, invited those who had—or would—make their when Dr. Wilbur Smith came to the fourth response to the Lord, to rise; and throughout aspect of his consideration of the Word of God. the great congregation, many scores did so. and the life of holiness—the power of the The tent once more was holy ground. In the Word in giving victory. As in his earlier solemn hush, we quietly went our ways—the addresses, he took a sweeping survey of the rain necessitating the cancellation of the open- whole range of Scriptural teaching on this air meeting. theme; and then from Psalm 119: 11 and

76 Salvation and Behaviour

(3)—HOLINESS AND GLORY—Romans 8 BY THE REV. W. GRAHAM SCROGGIE, D.D. (d) The Power of It 8: 1-17. (iv) Glorification ..• a • 8: 12-30. (a) The Promise of It .. 8: 12-17. (b) The Expectation of It .. 8: 18-27. (c) The Certainty of It .. 8: 28-30. Summary, 8: 31-39. From Condemnation to Glorification Celebrated in a Triumphant Song.

THE subject of Romans 6:1-8: 17 is Sancti- second, by Lazarus alive, but bound hand fication, the third great theme of the first and foot with grave-clothes; and the third, division of this Epistle; and the Apostle Paul by Lazarus alive and free. deals with the subject in four sections, which Moses told the Israelites that God brought expound the principle, the practice, the pre- them out of Egypt that He might bring them ventive, and the power of holiness. The first into the land; but many o f them never three of these we have considered, and now entered the land; they died in the wilderness. we are to contemplate the teaching on the In like manner, between Rom. 7:7-13 and power of holiness in 8: 1-17. 8:1-17, one may remain in 7:14-25. It is Before doing so let us briefly survey the perilously possible for a Christian to stick chapter as a whole. The subject of sanctifica- between Calvary and Pentecost. Jacob, tion, or holiness, is the topic of vv. 1-17; and between Bethel and Peniel, between his con- from this the Apostle proceeds to the conversion and his full dedication to God, wasted sideration of his fourth and last great theme twenty years in Padan-aram. It is tragically in this doctrinal division of the Epistle, actual that many who have come out of namely, glorification, which is surveyed in Egyptian bondage have never entered into vv. 12-30; after which, having expounded the Canaan blessing. Is it not true that very many philosophy of salvation under the topics Christians have never shed their grave- condemnation, justification, sanctification and clothes? There is the smell of the tomb about glorification, Paul summarizes the whole of them all the time. But we are here now, to these eight chapters in a triumphant song get into our royal robes. (vv. 31-39). The importance of this section of Romans 8 Three things, then, invite our attention cannot possibly be exaggerated, because here now: first, the revelation of the power of is the very heart-secret of Christian experi- holiness; secondly, the glorious future of the ence, and of the true experience of Christians. children of God beyond this life; and thirdly, The section should be studied with Galatians the eternal security of the believer in the love 5:13-25, which treats of the same subject, and of God. which was written a little earlier in the same So we come to the next of our main year as was the letter to Rome. The attentive headings- reader of these two portions of Holy Scripture 4. The Power of Holiness (8: 1-17). will recognize that the subject of both is the This is revealed to be the unhindered flesh and the Spirit in the believer, and it is dominion of the Spirit of God in the believer. of the utmost importance that we understand In 7:7-13 we are shown a "natural the meaning and use of these terms. man"; in 7:14-25, a "carnal man"; and (i) The Spirit. In Rom. 8:1-17 the word here, in 8:1-17, a "spiritual man." In the "spirit" occurs seventeen times, and the first section the individual is in Egypt; in reader of the passage in the Authorized and the second, he is in the wilderness; and in Revised Versions will be puzzled to know the third, he is in the land. The first is what is meant by the word, because in the illustrated by Lazarus dead in the grave; the Authorized it is spelt fourteen times with a

77 capital "S," and three times with a small "s" old nature was not eliminated. It was very (vv. 10, 15, 16); but in the Revised, in seven active in the Galatians, and Paul asks them, instances the "S" is a capital, and in ten in- "Are ye so foolish? Having begun in the stances it is small. It can be assumed that Spirit, are ye now perfecting yourselves in the when the "s" is small it is the human spirit flesh?" and later in the same Epistle he says, that is referred to, and when it is a capital, the reference is to the Holy Spirit. Which, the flesh lusteth against the Spirit, and the then, of these Versions is correct? Of that, Spirit against the flesh, for these are con- each reader must judge for himself, because trary the one to the other, so that ye may men of equal scholarship and spiritual insight not do the things that ye would (5:17). differ on the subject; but the difference is not so great as at first sight it may appear, In every unregenerate person there is but because as the Apostle is addressing Christians one nature, his fallen nature; but in every only the human spirit is viewed as being Christian there are two, his fallen self which under the control of the Holy Spirit. Bishop was judicially put to death when Christ died, Handley Moule takes the majority of the and his new regenerate nature which was references to be to the Holy Spirit, and this secured for him by Christ's resurrection, and is the view we adopt. imparted to him at the moment of his More is said in this portion about the Holy regeneration. Spirit than anywhere else in the New Testa- If the "flesh" had ceased to exist in us, it ment, except in our Lord's Upper Room dis- could never have been said that it "lusts course (John 14-16). In ch. 7, where the against the Spirit"; nor, "if we walk in the preventive of holiness is discussed, there is no Spirit we shall not fulfil the lust of the flesh" reference whatever to the Holy Spirit; but (Gal. 5). This old self is ever with us, and when the Apostle reaches the point where he is ready to leap into activity again should the can say, "I thank God through Christ Jesus restraint of faith in the will and power of our Lord," he is ready to tell his readers where Christ to overcome it by the Holy Spirit be the true and only power of 'holiness lies. It is removed. Does not the experience of each in the indwelling Spirit, made regnant in the of us bear witness to this fact? believer by faith. From the darkness and If the old self-nature which we inherited dampness of chapter 7 the Apostle emerges from the Fall, actually died in us at the time into the clear and comforting truths of chap- of our conversion, the first seventeen verses ter 8. He passes from the prostration of of Romans 8 can have no meaning. What the defeat to the promise and provision of victory; Apostle is here insisting upon is that a power from depression to delight, and from a sigh is given to us, the Holy Spirit, by whom, if to a song. faith be present and continuous, the power of But in this portion, as in Galatians 5, there self is negatived; it is annulled—that is, it is is another word, the meaning of which we put out of business. Sin is not dead, but we must know if we are to understand these are to reckon ourselves to be dead to it. When Scriptures and ourselves. It is— Peter walked on the water the power of (ii) The Flesh. This word, as used in gravitation did not cease to exist, but the Scripture, has many meanings, one of which operation of a greater law rendered it, for the is Paul's use of it metaphorically, as in the time being, inoperative; but as soon as Peter passage before us. Here, and elsewhere in put himself from under that new law, the old the Pauline Epistles, it signifies either the law again asserted itself, and he began to sink. state of man unregenerate, or "in the re- Now "the law of the Spirit of life in Christ generate, the state of that element of the being Jesus made us (at the time of our conversion) which still resists grace" (Moule). It is in this free from the law of sin and death," so that latter sense that the Apostle uses it in these no longer are we to "walk after the flesh, but seventeen verses, where it occurs thirteen after the Spirit." If the Holy Spirit, trusted times. It is employed, therefore, not in a by us, cannot enable us to live a life of con- literal, but in a moral sense. The "flesh" is tinuous victory over indwelling sin, then our unregenerate and unregenerable fallen Christianity is a failure and a farce. But it nature. For the believer it was put to death is not a failure and a f arc e, for Paul on the Cross, but the death was judicial and triumphed; and if he did, we can; and the not actual, and so Paul says, "reckon ye your- Spirit who can give us victory for a single selves to be dead indeed unto sin, but alive hour, can give us victory every hour. The unto God through Jesus Christ our Lord" chapter which begins with "no condemnation" (6: 11). shows us that there need be no defeat. The Flesh and the Spirit. These, then, are But victory is not inevitable. We must the two powers that are ever claiming us for carry some responsibility for our sanctifica- themselves. When we became Christians this tion. The very existence of this Convention

78 is evidence of this fact. God's provision called the "Spirit of adoption," whereby the must be trusted if we are to triumph. What believer has the privilege and right to call is ours by covenant must become ours by God "Abba, Father" (v. 15). And, not to go appropriation. What we are by and in further at present than these seventeen Christ, we are to become by the indwelling verses, it is said that the divine Spirit bears Holy Spirit. The flesh and the Spirit cannot witness with our human spirit that we are be on the throne of our life at the same God's children, and heirs of God and of time, but one or other of them must be, Christ (vv. 16, 17). and our responsibility is to say which of It is He, not It, who within us them shall be. antagonizes the "flesh," and, if we will Justification is by faith, and not by but let Him, He will render it impotent as struggle, and, in like manner, sanctification a principle and power of life. is not by struggle but by faith. Faith is one of the keywords of this Epistle, occurring Life immortal, heaven descending, over sixty times. It is the hand that takes Lo! my heart the Spirit's shrine; what God offers; it is the faculty that God and man in oneness blending, believes what God says; it is the step that Oh, what fellowship is mine! follows where God leads. "Without faith it is Full salvation! impossible to please God." Raised in Christ to life divine. If we "walk after the flesh," it is because we have not faith. We may recite But this wonderful revelation of the per- every day of our life, "I believe in the Holy sonality and power of the Spirit also Ghost," but if we do not "walk after the warns us against thinking of Him apart Spirit" we do not believe in Him. "If we live from Christ, so making a doctrine of the in the Spirit, let us also walk in the Spirit which is the characteristic of a Spirit," and if we "walk in the Spirit, we spurious Pentecostalism. Christ came to shall not fulfil the desire of the flesh." reveal and glorify the Father, and the Spirit We are not to try to convert the "flesh," but has come to reveal and glorify Christ. His rather, to recognize that it has been being in us, is Christ in us. "Our crucified; and because this is a truth of experimental proof of the Spirit's fullness revelation, it ought to become one of is that Christ to us is all." Paul but experience. teaches what Christ Himself declared when He said of the Spirit: The Holy Spirit. This eighth chapter of Romans is the Locus He will not speak on His own authority, classicus of Paul's teaching on the subject but whatever He hears He will speak . . . He of the Holy Spirit, there being about will glorify Me, for He will take what is Mine, twenty references to Him here, and some and declare it to you (John 16: 13, 14). understanding of these is necessary if our sanctification is to be genuine and There is no advance from Christ to the progressive. Spirit, but there is a perilous decline It is made abundantly clear that the where the attempt is made to give the power of holiness is not a mere Spirit prominence over Christ. When influence. but a divine Person. He is Jesus said: "I will not leave you desolate; I related to God, and to Christ, as being come to you," He was referring to the One of a Trinity (v. 9). He is the "Spirit of advent of the Holy Spirit; so that the life" (v. 2), in that He is both the Giver Spirit's coming to the Church was Christ's and the Sustainer of life, to and in the coming, and the Spirit's presence in the believer. By Him our principle of conduct is Church, and in the Christian, is Christ's regulated, which is spoken of here as "walk- presence. ing after" Him (v. 4). His "mind" is And now we come to the last of Paul's four referred to, which, if the believer choose it, themes: he will find to be "life and peace" (v. 6). It is stated that the believer is the sphere of IV. GLORIFICATION (8:12-30). the Spirit's indwelling, and that the In the consideration of the Christian Spirit is the sphere of the believer's life (v. life, the Apostle views it first of all in the 9). It is affirmed that if one "has not the present, and then, in the future. In the Spirit of Christ," he is not a Christian at present its characteristic is holiness, and in all (v. 9). It is said that at last, at the the future its consummation will be glory. resurrection, the Spirit will "quicken In 8:12-17 the one subject is concluded and our mortal bodies" (v. 11). We are told that the other is commenced; and this shows how only by the Spirit can we progressively "put intimately connected these subjects are. to death the doings of the body," and, in In these verses (12-30) relating to coming consequence, "live" (v. 13). It is glory, three things claim our attention: (i) the revealed that the Spirit guides all who are promise of it (vv. 12-17); (ii) the truly subject in thought, word and deed expectation to the rule of God's will (v. 14). He is

79 of it (vv. 18-27); and (iii) the certainty of 2 The Expectation of Coming Glory (vv. 18- it (vv. 28-30). 27). 1. The Promise of Coming Glory (vv. 12- This expectation is stimulated and inten- 17). sified by the suffering referred to. The Paul says that "the Spirit bears witness Apostle was very competent to speak on this with our spirit that we are children of God; subject, because he had been, was, and was and if children—children by birth, as well yet to be, a great sufferer for Christ. as by adoption—then heirs, heirs of God, and Comparing himself with others, he says that fellow-heirs with Christ, provided we suffer- his were— together, in order that we may also be far greater labours, far more imprisonments, glorified-together" (vv. 16, 17). It is the with countless beatings, and often near word "heirs" that is important here, and death. Five times I received at the hands which indicates that the Apostle has now of the Jews forty lashes less one. Three the future in view. An heir is one who times I have been beaten with rods; will come into an inheritance, one who once I was stoned. Three times I have been does not as yet possess his estate. As shipwrecked; a night and a day I have children born into God's family, we shall one been adrift at sea; on frequent day enter into the full possession of His journeys, in danger from rivers, danger Kingdom. Paul speaks of it as "the from robbers, danger from my own people, inheritance among all them that are sancti- danger from Gentiles, danger in the city, fied"; and says that our being "sealed danger in the wilderness, danger at sea, with the Holy Spirit of promise" is "an danger from false brethren; in toil and earnest of our inheritance"; and Peter hardship, through many a sleepless speaks of it as "an inheritance night, in hunger and thirst, often incorruptible, and undefiled, and that without food, in cold and exposure. And, fadeth not away, reserved in heaven for apart from other things, there is the daily (us)." What this will be we cannot tell, for pressure upon me of my anxiety for all the the extent and wonder of it are beyond churches (2 Cor. 11: 23-28). our present comprehension, but it is If any of us had endured a third of these promised to all who are God's children by sufferings, we would have written a portly regeneration, and only to such, for there is volume about it, and have expected an no heirship where there is no sonship. enriching royalty from our publisher; but In this world an heir does not enter about it all the Apostle says, upon his inheritance until the present possessor of it deceases, but in the case of I consider that the sufferings of this present the believer, God is not a dying testator, time are not worth comparing with the glory but the ever-living bestower of His goods that is to be revealed to us (v. 18). on His children. And in another great passage he says, It is at this point that Paul introduces a subject which is to dominate the rest of this Though our outward man is being brought chapter, namely that suffering is the path to to decay, yet the inward is being renewed glory. We are heirs of God and of Christ. day by day. For the momentary lightness of our tribulation an eternal weight of glory, if-indeed we-suffer-together, excessively surpassing, works out (2 Cor. 4: that also we-may-be-glorified-together (v. 17) 16, 17). There are only five words in this How wonderful it would be if this truth statement, as Paul dictated it, and two of could be impressed upon every suffering them are verbs, "to-suffer-with," and "to- Christian in China, and Russia, in Korea, and glorify-with"; the first of which occurs Malaya, in Europe and elsewhere, for it is a only twice in the New Testament, and the truth that second, only here. But what is important to notice is that the reference to Sometime, when all, life's lessons have beer. "suffering-with" is in the present tense, and learned, the reference to "being-glorified with" is in And sun and stars for evermore have set, the aorist tense, which means that, whereas The things which our weak judgments here the suffering is continuous in this life, the have spurned, being-glorified is instantaneous and com- The things o'er which we grieved with plete in the next life. The suffering lashes wet, referred to is not that which is the lot of all Will flash before us, out of life's dark night, men, but that which is due to our union As stars shine most in deeper tints of blue; with Christ, to our being Christians. With And we shall see how all God's plans are this in mind let us follow Paul as he now right, speaks of- And how what seemed reproof was love most true.

80 But not to-day. Then be content, poor heart. travail in pain" no more. That day is coming, God's plans like lilies pure and white unfold; and it may be nearer than we think. We must not tear the close-shut leaves apart, From this aspect of his subject the Apostle Time will reveal the calyxes of gold. passes on to the consideration of— And if, through patient toil, we reach the land (b) The Expectation of the Christian (vv. Where tired feet, with sandals loosed, may rest. 23-27). Where we shall clearly see and understand, I think that we will say, "God knew the best." The Creation groans, and the Christian groans; the Creation eagerly waits, and the Well, having made this statement about Christian eagerly waits; the Creation awaits coming glory, the Apostle shows the need the believer's full redemption, and the Chris- for it, and declares the certainty of it, in tian awaits his own full redemption, the respect first of creation, and then, of the redemption of the body; deliverance is Christian. promised to the Creation, and deliverance is First, then, is— the sure prospect of the Christian. There is (a) The Expectation of the Creation (vv. this difference however, that whereas the 18-22). longing of the Creation is without sensibility This is a marvellous passage, and would or emotion, the longing of the Christian is in require angelic eloquence to do it justice. The the full consciousness of a rational and moral Apostle says that all creation, which being who has been regenerated by the Spirit mysteriously came under the curse of man's of God, and who is living in confident Fall, is, at the end, to share in man's redemp- assurance that "He who has begun a good tion; it is to be completely changed, and to work in us, will perfect it unto, and in, the enter on "an endless aeon of indissoluble life day of Jesus Christ." and splendour." Many and great are the It would be more correct to say that "we are beauties and uses of nature, but in it also are saved in hope," than by it; and this just dreadful and devastating forces, forces means, that "when we believed we accepted which act with impersonal ferocity. There a salvation whose realization was future, and are flood and flame, typhoon and tornado, could therefore be enjoyed only in the hope blizzard and blight, volcanic eruption and we felt in view of it." This hope, we learn cyclonic destruction, terrifying lightning from other references, is that of Christ's and thundering avalanche, cruel oceans, Return, when our regenerated selves will be fearsome deserts, and threatening given transfigured bodies, and the work of mountains. redemption be thus completed. Also there are savage beasts, poisonous rep- The Christian's hope is not that the world tiles, loathsome insects, horrible fishes and will be converted, but that the Lord will come dangerous birds. There is a depravity of again, and complete, first in His Church, and nature which is unwitting, and, as the Apostle then in the earth, what He died on the Cross says, "unwilling"; but all this will be to accomplish. Here and now the work is im- changed. perfect, and must remain so until the Advent Very graphic is the Apostle's declaration It is not active sinfulness that must remain, that all creation as though listening for the but what Paul calls "weakness," or `infirmity," footfall of God, is "waiting-with-outstretched- "all that encumbers and obstructs our `patient head" for the day when redemption shall be expectation'"; and in this he includes our accomplished, when it too "shall be delivered prayers. from the bondage of corruption into the He says, what surely we are all aware of in glorious liberty of the children of God." our own devotional life, that "we do not know how to pray as we ought." The spirit of our It is when this takes place that "the prayers may be right, but, too often, what I hills shall break forth into singing, and all may call the text of them, is mistaken. When the trees of the field shall clap their that demon-possessed man who was healed by hands"; that "the wilderness and the Jesus, "begged Him that he might be with solitary place shall be glad, and the desert Him," the motive was good, but the request shall rejoice and blossom as the rose"; was refused; instead, Jesus sent him home to that "the wolf shall dwell with the lamb, tell his friends of the mercy that had been and the leopard shall lie down with the kid, shown to him. Paul, who had what he called and the calf, and the young lion, and the "a thorn in the flesh," prayed that it might fatling, together; and the suckling child be removed, but his request was not granted; shall play on the hole of the asp, and the instead, God gave him grace to endure it. weaned child shall put his hand on the Monica prayed that her profligate son adder's den; and they shall not hurt nor Augustine might not go to Rome, where he destroy" (Isa. 11:6-9). Then will the whole would find a cesspool of iniquity to encourage creation "groan and him in sin, but thither her wayward boy went,

81 and the move proved a step on the way to yet, how many there are who have doubts Milan where he was converted. Our requests about this declaration, notwithstanding their may be mistaken, but if our heart is right profession of saving faith. It would seem, we cannot say that our prayers have been then, that "them that love God" has a par- unanswered. ticular, and not merely a general significance. "We ask for strength that we might achieve; It would seem to refer to those Christians who we are made weak that we might obey. We are living in daily trustful fellowship with ask for health that we might do greater things: God, through Christ, by the Spirit; those to we are given infirmity that we might do whom God's will is the law of their life; and better things. We ask for power that we who see all circumstances and happenings in might have praise of men; we are given weak- which they have a share, in the light of His ness that we might feel our need of God. We loving purpose for them. The divine "pur- ask for all things that we might enjoy life; we pose" embraces all Christians, bu t all are given life that we might enjoy all things." Christians are not yielded to the divine "pur- It may be that we receive little of what we pose"; but to those who are, and who in this ask for, but we yet may receive all that we way show their love for God, "all things work- hope for. together for good." For all such, "out of the And how does this come about? Our portion eater comes forth meat, and out of the strong tells us: "The Spirit Himself intercedes for comes forth sweetness." us with sighs too deep for words," and this Nourishment and satisfaction come out of intercession for the saints is "according to the what devours and desolates; the trustful find will of God" (vv. 26, 27). The real secret of a blessing in the blast; for them swords are a true prayer life is found in the fact that both turned into ploughshares, and spears into the Spirit and the risen Lord are praying with pruning-hooks; peace emerges from conflict; us, and for us, and as their prayers must be vigour grows out of weakness; hope shines answered, the believer knows that his groan- forth from despair as stars in the night; and ing will cease, and that he will enter into rapture becomes the fair flower of anguish. glory. "All things work-together for good to them Having called attention, relative to our that love God." The true lover of God finds glorification, to the promise, and the expecta- that there is a compensation for every tion of it, the Apostle now crowns the subject handicap, and a reward for every disability. by presenting in immortal words- He 3. The Certainty of Coming Glory (vv. 28-30). Climbs the rainbow through the rain, In v. 26, relative to prayer, he says, "we know not," but here, relative to a vaster sub- and discovers that seeming disaster becomes ject, he says, "we know." When he says, "we the shining way to sovereignty. Prison know not," he refers to our understanding, became this to Joseph, and Paul, and Bunyan; but here he refers to our faith, for in no other and in cruel captivity in Patmos, John way could "we know that all things work received visions which have enriched the together for good to them that love God, to Church of God for over nineteen hundred them who are called according to His pur- years. In our social life we have to know in pose." order to love, but in our spiritual life we have This knowledge is by faith in God's Word, to love in order to know. but in actual experience we have often found That the "purpose" of God for His people it difficult to believe what here is declared. determines His providence relative to them, Of course "we know" that things work, that is made clear in what immediately follows in all things work, that all things work-together. this portion. So far we can go with steady tread; but at the next point, "all things work-together for Those whom He foreknew He also predes- good," there is a likelihood that we may falter. tined to be conformed to the image of His Indeed, we may, and should, entirely stop, for Son ... and those whom He predestined He it is not true that "all things work-together for also called; and those whom. He called He good"; at least, this is not what the passage also justified; and those whom He justified says. On the contrary, earlier in the Epistle, He also glorified. Paul says that "the law works wrath" (4: 15), What a golden chain of blessings—predes- and that "sin works death" (7:13), Only tined, conformed, called, justified, and glori- within a certain limitation is it true that "all fied; and I would have you observe that all things work-together for good," and this the tenses are in the past; "the whole process limitation is, "to them that love God." There is viewed as in its eternal completeness. We is a sense in which every believer loves God, look back, as it were, from the view-point of for we could not be Christians unless we did; glory" (Houle); and herein is the assurance

82 of which I am speaking. Everything from Nay, in all these things we are more than predestination before history began, to glori- conquerors fication at its end is, in God's view, already Through Him that loved us. accomplished, and in the Church's experience For I am persuaded that will be accomplished when her course on earth Neither death, nor life, is finished. Nor angels, nor principalities, nor Profound mysteries lie embedded in this powers, great utterance, and theologians will con- Nor things present, nor things to come, tinue to debate them, but our obligation and Nor height, nor depth, privilege here and now is to believe them, and Nor any other creature, to bow with devout thanksgiving in His Shall be able to separate us from the love of presence who is our Alpha and Omega, God, With this v. 30, the doctrinal division of the Which is in Christ Jesus our Lord. Epistle ends, and, as is the manner of the Apostle, the whole of the preceding unfolding We may divide this magnificent passage into is summarized in the remaining verses of the two portions, and in the treatment of each, the chapter (31-39); so let us conclude by looking Apostle well-nigh exhausts thought and lan- at this final rapturous passage. guage. Both relate to the believer's security, as assuring glory, but the first (vv. 31-34) tells of SUMMARY (8:31-39). the reality of it; and the second (vv. 35-39) tells We have said and seen that the first of the of the eternity of it. three main divisions of this Epistle ends with (i) The Reality of the Believer's Security chapter 8, and that in Unfolding the philosophy (vv. 31-34), of salvation the Apostle discusses four sub- "What shall we then say to these things?" jects: condemnation, justification, sanctifica- What things? Everything that has gone tion and glorification. At the end of the first before in this Epistle. The challenge is thrown two subjects he summarizes his argument, out, "Who can be against us?" Oh, there are tracing condemnation to Adam, and justifica- innumerable adversaries ever ready and tion to Christ. He then proceeds to discuss eager to oppress the people of God. When sanctification, and glorification, and, this done, Paul says "Who can?" he does not mean that he summarizes the whole argument from con- there are none that can, but that there are demnation to glorification, celebrating it in a none that can do so with any hope of success, triumphant song. because they have Almighty God to reckon Surely this must be one of the most eloquent with; and He; having given "His own Son" to passages in all literature! Listen to it, in die for us, will not let the enemy damage the Tyndale's incomparable translation: security of His people. Having asked a question about opposition. What shall we then say to these things? and answered it, Paul now asks a question if God be for us, who can be against us? about accusation, and answers it. Here I He that spared not His own Son, follow the punctuation which makes all the But delivered Him up for us all, phrases in this paragraph questions, six in all. How shall He not with Him This reading gives dramatic force to the Also freely give us all things? paragraph, and each question implies the Who shall lay anything to the charge of answer of an emphatic "No." God's elect? "Who shall lay anything to the charge of God that justifteth? God's elect?" "Who is he that condemneth?" Who is He that condemneth? No one can be condemned who is not charged, Christ that died? yea rather that is risen but the Apostle separates the two ideas, and again? answers the challenge about the "charge" by Who is even at the right hand of God? asking, with incredulity, another question: Who also maketh intercession for us? "Will the God who has justified His people bring a fatal 'charge' against them?' Were Who shall separate us from the love of that possible, justification would be of no Christ? avail. Sin may charge us, Satan may charge Tribulation? or distress? or persecution? us, the law may charge us, our own conscience Or famine? or nakedness? or peril? or and heart may charge us, but if God has justified sword? us—and He has, if we have believed—all As it is written: accusers are silenced, for the charges are no "For Thy sake we are killed all the day longer valid. long; But this notwithstanding, the Apostle asks We are accounted as sheep for the the further question, "Who is he that con- slaughter." demneth?" and for answer asks four other

questions in rapid succession, questions which defencelessness, exposure to harm, and summarize the whole Christian Gospel. Will horrible death—in all these things Christ condemn us who died for us? No. Will we more than overcome—we are over- Christ condemn us who rose again for us? victorious, we gain a victory that is No. Will Christ condemn us who is now at more than a victory— God's right hand for us? No. Will Christ con- through Him who loved us (v. 37) demn us who is forever interceding for us? A thousand times "No." Christ's crucifixion, How can we "more than overcome"? Can resurrection, ascension, and intercession make one more than win? Oh yes. One can obtain the condemnation of His people an utter im- a victory on points; not that however, but an possibility. Both "charge" and "condemnation" overwhelming defeat of the foe is in Paul's are impossible, for both were accepted and mind. This is what he means when he says discharged on Calvary by the sinless Lamb of elsewhere: God. So On every side pressed hard, Now are we free, there's no condemnation; But not hemmed in: Jesus provided a perfect salvation. Without a way, But not without a by-way: The matter of the believer's security is as Pursued, certain as God can make it. but not abandoned: And now the Apostle has something to say Thrown down, about— But not destroyed (2 Cor. 4:8, 9. (ii) The Eternity of the Believer's Security Rotherham). (vv. 35-39). Here another question arises, relating to the We are not to come out of the fray saying, believer's safety. The answers to the previous "My! that was a narrow shave," but with a one about the reality of our security, all point dance, swinging Goliath's head in our hand. to the past and the present; to what God by And now follows a statement of Paul's own Christ has done, and is now doing for us. But faith, wherein he spreads his wings and soars what about the future? May it not be that like an eagle right into the sun. He says: some hostile power will succeed in violently "I am persuaded"—assured confident, con- breaking the bond which unites us to the vinced—no humming-and-hawing there, but Lord, and on which both our justification and a ringing confidence. sanctification rest? With this in mind the Paul is not expressing an opinion, but Apostle asks: "Who shall separate us from affirming a conviction; and one well-founded the love of Christ?" conviction is worth far more than ten Present security can be of little comfort to thousand dubious opinions. You will never be us, if there is the possibility of future separa- a power until you know something on which tion. But this challenge also Paul takes up, you are prepared to stake your life. and with glowing eloquence puts the matter Well, what is the substance of Paul's per- beyond dispute. He names seven angry per- suasion? Just this, that there are no powers sonalities that bear a grudge at the bond throughout the whole universe that are able uniting believers to Christ, and he asks, "Can to snap the bond between the Saviour and the any one of these break the bond, and sever believer. And here he summons the soul's us from Christ?" adversaries, in pairs, only to dismiss them. Here are the menacing powers—Tribula- The first pair represent extremes of state— tion? Anguish? Persecution? Famine? death, and life. Can death separate us from Nakedness? Danger? Sword? Can any of Christ? No. Can life? which is often more these separate us from Christ? Of all people difficult that death? No. Both these states Paul had the greatest right to ask such a ques- can separate us from much, but not from tion, because each of these troubles had Christ's love; therefore they are put aside to attacked him (2 Cor. 6: 4-10; 11: 23-28; 12: 10), head a group of incompetents and impotents. but no one of them, nor all of them together, The second pair represent superhuman had separated him from his Lord. The last intelligences—angels, and principalities, and one, the sword, had yet to come. but Paul adds powers, the whole dominion of triumphantly Paul faced that also. fallen spiritual hosts, against whom he says And now, before his final burst of God- we wrestle. These are terrifying forces, but inspired emotion, the Apostle gives his they are entirely unable to separate the emphatic answer to the questions just asked. Christian from Christ, for no one can come He says: between us and Him but ourselves. But in all these things—cruel oppression, The third pair represent all time which is acute pain, malignant pursuit, starvation. ours—things present, and things to come, "the

84 boundless field of circumstance and contin- Stronger His love than death or hell; gency." The hardships of the present, and the Its riches are unsearchable; uncertainties of the future are powerless to The first-born sons of light detach us from Him in whom "we live, and Desire in vain its depths to see, move, and have our being." They cannot reach the mystery, The length, the breadth, the height. The fourth pair represent dimensions of This first division of the Epistle which space—height and depth. These, with all that began in the midnight darkness of man's they hold of mystery and immensity, cannot sin, ends in the blazing light of God's love. It break the bond between us and our began by showing us what we are by nature, Redeemer. and it ends by showing us what we may And lest in this mighty sweep of things, become by grace. It began with "There is abstract and concrete, personal and imper- none that doeth good, no, not one," and it sonal, dimensional and temporal, visible and ends with "We are more than conquerors invisible, animate and inaminate, intellectual through Him that loved us." From the nadir of and insensible, incorporeal and physical, despair we are lifted to the zenith of lest, all these notwithstanding, Paul should triumph. If Christ is left to us nothing have omitted anything, he adds, "nor any else matters. Hurtful though our enemies other created thing throughout all creation" can be to us, we can snap our fingers at shall have the power to sunder us from them, and say, "the love of God which is in Christ Jesus I know beyond a shadow of a doubt that our Lord." neither tribulation, nor distress, nor persecution, nor famine, nor nakedness, nor sword, nor death, nor life, nor principalities, The Apostle strikes the deepest and sweetest nor powers, nor things present, nor note when he speaks of the love of God, things to come, nor height, nor depth, nor any which in v. 35 is spoken of as "the love of other created thing—no one of these, nor Christ," and in 15:30, as "the love of the all of them together, is able to separate Spirit." This is the love of the Triune God, me from the love of God, of which and is a love, not of sentiment or Christ is the embodiment. Glory be to emotion, but of principle; a love the Father, and to the Son, and to the unprovoked by us, and beyond our power Holy Ghost, to destroy. It is from this love that nothing Amen, and Amen. and no one can separate us.

85 Open Secrets of Victory BY THE REV. MAURICE A. P. WOOD, D.S.C., M.A.

Y subject this morning is, "Open Secrets and thoroughly in those incomparable Bible M of Victory." I am glad it is just the right Readings morning by morning! Yet it is such sort of day, wet and cold and rather miserable, an important word that it is good for us to in which to tackle this subject, because I am study it perhaps more slowly than we can sure you feel as I do in this wonderful week at the speed at which we must take the great of Convention, that we are so near to heaven truths in our Bible Readings. that it is awfully hard to remember what it The Greek word used here is translated is going to be like to be back on earth in a "reckon" only six times, out of the forty week's time. But we are drawn aside to meet times it is found in the New Testament: it is with our risen Lord that we may find from translated "account" three times; "account of" Him the strength for the journey, the once; "conclude" once; "count" five; "impute" ammunition for the battle, and the staying eight; "reason" once; "suppose" twice; "think" power which we need in these coming days. eight times: but it is never translated "pre- So I bring you Open Secrets of Victory. tend." I feel this is most important, because I have heard of Keswick speakers in the some of us Christians read this verse in our past who have been given a deep sense of the own Revised Version like this: "Pretend your- certainty of their message; it is a real selves to be dead to sin," and then under your encouragement from the Lord to have no dis- breath you say, "I jolly well know I am not." tress of mind about my word to you this morn- I am sure this is the way to approach it: ing. The Lord gave it to me very clearly reckon, count, reason, or think, that you are before I left Islington, and as I have been look- indeed dead unto sin. ing at it and preparing it and praying over You will notice the word "Likewise" starts it, the message remains the same with one the verse. That is the key which links our addition, an emphasis upon each of the points position with Christ's full salvation. "Like- which had been given me by God before came wise also." here. The argument seems to me to run like this. I have three very simple words: reckon, The Lord Jesus Christ has died upon the Cross. resist, and rest, to which I will add one more There He was dead, Now, death has these to support those three as an introduction, and thoughts in it: first, separated; that is the idea that is the word repentance. I am sure this of death, separation from the fact of sin; justi- has been for you and for me one of the salient fied from the guilt and penalty of sin; and words of these opening days, as God's Spirit later, free from the power of sin. So we has shown us just how sinful we are in the reckon ourselves dead to sin, which does not sight of God's amazing holiness and His love mean that we are to persuade ourselves into in Jesus and as we are led to repent truly of thinking that we are numb to the power of our former sins, seeing ourselves as we really temptation, because we know we are not; but are in God's sight. I believe this mention of we count ourselves dead to sin because we are repentance will come to us in graphic form if now in the Lord Jesus Christ, if we have truly we see our sins as the grave-clothes around committed ourselves to Him and are born of Lazarus, as he was raised, and as the Lord the Spirit. So as the Lord Jesus was separated Jesus said in John 11:44, "Loose him, and let from sin and was guiltless from the penalty him go." So let us turn in all honesty from of sin, because He paid the full amount of it, anything of a sinful nature which holds us, and was always free from the power of sin, and seek together to study the open secrets we are to enter into this experience of death; of victory found in the Word of God. and thank God that once and for all Christ In Romans 6: 11 we read, "Likewise reckon has separated us from sin which could send ye also yourselves to be dead indeed unto sin, us to hell. In so doing He has made us guilt- but alive unto God through Jesus Christ." It less of that sin in our members and ourselves; is indeed a brave man who tells a Keswick and now we should begin to live in the ex- audience what Paul means in Romans, and perience of the state in which we find our- there have been heart-searchings on this word selves, and count ourselves dead to its power as we have had it dealt with so wonderfully because we are indeed actually dead to the

86 guilt which was ours. That is to say, we are a mistaken idea has got abroad that if you back again to the heading of Dr. Scroggie's want to do something very much indeed, it Bible Readings, "Salvation and Behaviour," may upset your psyche if you do not do it, linked closely together. and that is a repression. That is a lot of But the reckoning is not only one of death. nonsense, because the word "repression" refers Look at the verse again. It is a reckoning entirely to the sub-conscious, technically, and to life. "Likewise reckon ye also yourselves never to the conscious. It is of course exactly to be dead indeed unto sin, but—and because the same as the doctrine of the films. They Paul tends to fill his verses in so tightly, one have a doctrine as much as we have, and it is has to open them out like the petals of a flower that if you want a thing badly enough it is to see them fully—likewise reckon ye your- right for you to have it. We must face the fact selves to be alive unto God—alive unto Jesus that because of some of these ideas many Christ our Lord." Christians of this generation do not live as So it is not only a negative reckoning of the great men of principle of the Victorian age, "dead to sin," it is a positive reckoning, think- and especially of the Puritan age, and we ing, imputing, counting ourselves to be alive sometimes find that the teaching of resisting to Jesus. As we are separated from the guilt temptation and resisting the devil is not of sin, now we are to be separated to the stressed enough. Yet we are bidden clearly in holiness of Christ experimentally day by day. Scripture to resist the devil, and to resist in So our standing and our state are brought the faith. Therefore to resist is a part of victory. together. You will notice that it is how we resist John Stott said to me some time ago, "I which makes all the difference between success believe that Christian doctrine is essential for and failure. I saw an advertisement the other holiness of life, otherwise we get into a great day—I hope you will not mind my bringing it to deal of distress and introspection." Take, then, your attention, but it illustrates the point— that one word "reckon," and I leave it with which said, "Slim without effort." But I am not a sigh of relief, not because it is not one of the most wonderful words in the Bible, but inclined to believe that advertisement. And I because we have had it from a prince of believe the Christian life is never meant to be preachers during these days, and I am glad to lived without effort. If it was why is it that leave it. right through the Old and New Testaments the The second word is "resist." Will you turn Scripture shows the picture of the warrior or the to 1 Peter 5:9. One of the great joys of this soldier consistently. What matters is this: not Convention is that you have all got your Bibles. whether we resist or not, but how, and whether I hope you will bring into the life of your own that resistance is effective. church and chapel at home a proper sense Turn to Romans 6:12, "Let not sin therefore of being ill equipped if the Scriptures are not reign in your mortal body, that ye should Obey it there. Biblical theology is the right road back in the lusts (or desires) thereof." This verse might to holiness of life and personal service. In also be translated "resist." Let not sin reign, but 1 Peter 5:9 we read, "whom resist stedfast resist it, not in the strength of your will power, in the faith," v. 8 having spoken of the devil. but in the faith of the Lord Jesus Christ, in Turn also to James 4:7, 8, where the same whom your life is hid with Christ in God, and truth is brought home: "Submit yourselves in whom you are now living in the heavenlies therefore to God. Resist the devil, and he will even though you are doing battle for Him on flee from you. Draw nigh to God, and He will earth. How wonderful that our life is hidden draw nigh to you." "Resist the devil" is the with Christ in God! We are told also to clear command from James in his practical mortify the flesh, and face each day as a and spiritual Epistle; and St. Peter says, day of victory, and to kneel simply by our "Resist in the faith." The emphasis I would bedside and say, "Lord Jesus, I mortify my lay on these three words is—reckon, but in the members this day; I give myself, my body, my faith of Christ, for faith is the great principle, mind, my hands, my feet, my eyes, my ears, my not merely of salvation, but of victory, service, lips over to death; mortify them all, and growth, in fact of every part of our Christian hand them over that they may be free in Thy lives. It is not so much the strength of our service." What a wonderful day! On the faith, but the direction of our faith toward our victorious side, and in the power of the Lord Lord Jesus Christ. So we are to resist through Jesus Christ, we mortify our members over to faith in Jesus Christ. death, so that we ourselves may be alive unto I believe the greatest harm that one school of God through the Lord Jesus Christ. psychologists has done for our generation is I believe many of us Christians spend most of to excuse our behaviour, and having done that, our time searching for victory when we to talk of repressions which ordinary laymen in the street do not understand. So

87 should spend most of our time serving the of escape, that ye may be able to bear it" Lord because we are victorious. Victory is a (1 Cor. 10:13). by-product of the joy of Christian service; it is not the end and be-all of Christian living. Coward, wayward, and weak, It is that the Lord Jesus Christ grants us joy I change with the changing sky; in victory that we may have a deeper joy in One day eager and brave, His service. Do not be selfish about your The next, not caring to try: approach to the question of victory: in fact, But Christ never gives in— see it in terms of responsibility. If you are So we two must win, not victorious yourself—and how this comes My Lord and I. bitterly home to those of us who are ministers and continually standing before people—we You know what it is to be "up against it." are not only useless, but a snare and a delusion Christ will never let you be tempted above that and a hindrance to those who come for per- you are able. sonal guidance or public ministry. My last word is "rest." Psalm 37:7, "Rest We reckon ourselves to be dead unto sin, in the Lord, and wait patiently for Him." Yet and in the faith of our Lord and Saviour Jesus in Jeremiah 50:6 we find the tragic words, “My Christ we resist the attacks of the world, the people have been lost sheep ... they have flesh, and the devil; and we do it looking to forgotten their resting place." Where is that? Jesus. Matthew 11:28, "Come unto me, all ye that Look at Hebrews 12, and see how this same labour and are heavy laden, and I will give theme comes in there in those loved verses: you rest." Now rest is not only passive quietness in Wherefore seeing we also are compassed the presence of Jesus, but it is active abiding about with so great a cloud of witnesses, let us in the faith of Christ. "Abide in me and I lay aside every weight, and the sin which doth so in you," otherwise there will be no fruit. Ifs; easily beset us, and let us run with patience the we do abide, then there is the fruit reaching race that is set before us, looking unto Jesus. . out to others. I remember Dr. Earnhouse saying to us at Cambridge during a mission, "For each There is the victory of our faith, the direction day commit yourselves to Jesus, and then rest of our faith, however weak it may be. We back upon the broad river of His will for your life look to Jesus— to-day." Reckon yourselves to be dead unto sin by the faith of Christ; resist the temptations of the the author and finisher of our faith; who for the world, the flesh, and the devil, by the faith of joy that was set before Him endured the Cross, Christ; and rest from the fret of battle and of despising the shame, and is set down at the testing and anxiety, and all your personal right hand of the throne of God. problems, in the faith of our Lord and Saviour Jesus Christ, and you will find that victory For consider Him that endured such con- comes almost as a by-product of walking with tradiction of sinners against Himself, lest ye be Jesus, which is the first thing that matters. wearied and faint in your minds. Thou art the Lord who slept upon the Ye have not yet resisted unto blood, striving pillow, against sin. Thou art the Lord who soothed the furious sea; And that verse takes us to that most solemn What matter beating winds and tossing moment in the Garden, when He cried, "Thy billow, will be done"; yet His sweat was as great drops If only we are in the boat with Thee? of blood, such was the resistance to the attack of the evil one. We are to follow Jesus with- Hold us quiet through the age-long minute out any promise that we shall escape the While Thou art silent and the wind is shrill,' attacks of the evil one. We only have the Can the boat sink while Thou, dear Lord, promise that "God will not suffer you (per- art in it? sonally) to be tempted above that ye are able; Can the heart faint that waiteth on Thy but will with the temptation also make a way will?

88 Salem or Sodom? By ROBERT A. LAIDLAW HE topic I wish to discuss with you this I will go to the left; have whatever you would T morning is, Salem or Sodom? (Gen. like, my dear nephew; it is all right, your old 14:17-15: 1). You say, Those are extremes; uncle does not mind a bit." And the young but God is a God of extremes. God is a man made his choice on his uncle's offer. His God of light and darkness, of heaven and eyes looked down on the well-watered hell, of life and death. Man has a mind that plains of the Jordan, and they reminded him deals in gradations of shade between white of the fertile valley of the Nile. He thought, and black —and the devil does, too. He "When I go down there I will grow rich does not come and offer us the choice rapidly; I will move into that fine city, between white and black. Nineteen Sodom, and my wealth will give me times out of twenty we would choose prominence. I have a great future before white. He offers us the choice between me." white and the first shade of grey; when He did. He moved down. Everything they are compared you can hardly tell the worked to plan. It was not long before he one from the other. Then he takes us to was rich; he moved into Sodom, and was the third shade of grey, and the fourth, given a place on the city council and sat in and the fifth, and sixth, until at last even the gate of Sodom—that is where the city Christian people can speak about "white council always sat in an Eastern city, to lies." He has got us right through all the receive important visitors, to consummate grades of grey until we call black white. contracts and seal documents. That is All lies are black to God, and all truth is what Christ meant when He said white. So we turn to Salem or Sodom, to self- concerning the Church, "The gates of hell sacrifice or self-indulgence, to Abram or Lot. shall not prevail against it" (Matt. 16: 18). He God is faithful; when He delineates the meant the city council, the supreme councils character He glosses over nothing. He of hell, shall not prevail against the is going to reveal to us this morning the Church. motives that underlay the actions that led So everything is working splendidly for Lot, to such blessed and tragic results in the from the human standpoint. But Lot is lives of these two men. And He is just as not a happy man; and God is not happy. So incisive in His dealings with you and me. God sets out to recover this righteous He never condones sin in the saint or the man. He permits Chedorlaomer and other sinner. These two men are not a three kings to go down and take Sodom, comparison of a sinner and a Christian; and God gives them the victory, and they they are a comparison between two saints. carry away all the women and goods of Sodom, The New Testament tells us that Lot was and take Lot as -a hostage, to prove that they a righteous man. He was not have really captured the city. righteous in conduct, but righteous by Lot was a very human man, and I think imputation on exactly the same basis as he did just what you and I do; when he got his uncle Abram. "Abram believed God, into this jam, and had lost all his goods and and it was accounted unto him for was a captive and might be put to death, righteousness"—the basis on which you he promised God. all kinds of things if God and I are righteous. It is a comparison would only get him out of this trouble. between a carnal and a spiritual Christian. Have you ever done that? Israel did it. These men had a difference over They cried unto the Lord in their distress. grazing, over money matters. How money When Abram heard about it, he put God has divided families! You see a son going first and himself second. As Christ said later to Court with his mother over his when He came to earth, "Seek ye first the father's will. It has divided sisters and kingdom of God and His righteousness, and all brothers, relatives, lifelong friends; but it these things shall be added unto you." Abram never divides a spiritual man from a had prospered, for he had 318 servants, spiritual man, or a spiritual man from a enough to make an army. He evidently carnal man. Immediately this problem had a very successful farm in the hill arises, though, as the older man, Abram country. He took his 318 men and went out had absolute pre-eminence over the to recover his nephew, Lot. And Melchizedek younger, being his uncle, yet being said to him when he came back, "God gave spiritual he said, 'Take your choice; if you you the vie-- go to the right hand,

tory, Abram." And I can just imagine the reward." Abram had just discovered that conversation that took place between them, God had every spiritual blessing in heaven, uncle and nephew, as they journeyed back. and every earthly blessing on earth. And Abram loved his nephew and said, "Lot, my now God says to Abram, "All I have in heaven dear young man, don't you see how God has and earth is thine." spoken to you? Don't, I pray you, go back to I wonder if those two men had any concept Sodom; come with me to Mamre. There we of the consequences of the choices made that have our altar and tent, our worship to God, day? I am quite certain Lot did not foresee and our witness that we are pilgrims and the consequences of his choice. Had he fore- strangers, that we look for a city whose seen that the next time God spoke to him it builder and maker is God, Listen to the voice would be by fire, and that the city he was of God; come back, and I will make you wel- going back to would be destroyed, and he come." I wonder if Lot was almost per- would lose his wife and most of his family suaded? Then he thought of all his goods. and all his goods, he would not have gone He thought, "My uncle has recovered all the back. goods, so they will all come back to me; there- Oh, my friends, if we could only foresee the fore I will go back to Sodom and become results of our decision to-day, we certainly wealthy again, and re-establish myself." So would not choose to go with Lot. he said, "No, uncle; I am going back to Did Abram foresee the consequences of his Sodom." And so both these men come to choice? I doubt it very much. About forty Salem—we call it Jerusalem to-day. The years go by, and then God comes down again prefix means "going forth," and Salem means to Abram and says, "You remember that when "peace." Do not be fooled by Joseph Stalin; you were at Salem you made a choice of sacri- Moscow is not a peace centre. Jerusalem is fice. Do you still feel like that? Have you God's peace centre, and the day is coming changed?" And Abram said, "No, I have not when the Prince of Peace will administer changed." And God said, "Prove it. Take peace and righteousness from there. Ezekiel thine only son, whom thou lovest, and get thee tells us in the 38th and 39th chapters of his into the land of Moriah; and offer him there prophecy that war is coming from Russia; for a sacrifice upon one of the mountains Moscow is the centre of war. Jerusalem is which I will tell thee of." God's peace centre. Is it not an interesting fact that the first When they came back together, Abram and great picture of Calvary in the Scriptures Lot were met by two kings. The first was the emphasizes the father's Gethsemane, not the king of Salem, Melchizedek, the priest of the son's. It was the father who carried the fire Most High God. Notice what he did: he —divine testing; the father who carried the brought Abram two emblems of sacrifice, knife—divine judgment; it was the father who bread and wine. The bread and wine did not cried out, "Oh, if this cup could only pass from point backward as memorials of sacrifice; they me!” And God came down to His friend were prophetic, they pointed forward to Abram, and stayed the downward stroke and coming sacrifice. And then he said, "Give me said, "Abram, were you about to give your son a tithe of all you have got," and he introduced to Me?" And Abram says, "No, God, no, a Abram to God under a new title, El Elyon, thousand times no; I was not giving my the possessor of heaven and earth; one who son, I was giving myself. I would sooner has complete control over all spiritual and all have laid myself on that altar and handed material blessings. But then came the king the knife to my son." And God said, "Do you of Sodom, the representative of the world, and remember on this spot forty years ago said, "Take everything. Abram; keep all the when you made the choice for Me, I came to goods." That shook poor Lot; he thought his you and said, give Myself to thee, uncle was going to get all his goods; but he Abram'?" He said, "Yes, God, I remember." did not have the face to interject, "I think And God said, "I am going to give you will go with you, uncle." But Abram said to Myself in the person of My Son," and when the king of Sodom, "I have just been intro- His Son came to earth He said, "Abram saw duced by the king of Salem to God under a my day, and rejoiced to see it." new title; you cannot give me even a shoe My dear friends, that is how God has given string, because you have not got it to give. Himself to you and me, in the Person of His God possesses everything in heaven and earth, Son. and only what God gives to me is really What of Lot? He returned to Sodom, He mine." was soon sitting in the gate again; he was Then we read in the first verse of the next soon a prosperous business man again. But chapter that God came to Abram and said, Peter tells us that his righteous soul was "Abram, you have made a choice; you have vexed, he was not a happy man; and none of put Me first, and material things second. I us is happy if we try to enjoy the world. God give Myself to thee; I am thy exceeding great had spoiled Lot for fellowship with Sodomites, and he had

the incestuous father, by his two daughters, Salem? To self-indulgence, self-interest, self- of Moab and Ammon; and 400 years later the pity, pride, laziness, fame; or to Salem—self- descendants of these two men seduced the sacrifice, self-discipline, God's honour, the spoiled himself for fellowship with God. So blessing of your fellow-men? God brings us he was a lonely man. He had nothing in com- squarely to a choice between these two. Do mon with Sodom, and nothing in common with God, and his righteous soul was vexed. let us see the consequences as God outlines What of Abram? He returned to the Plains them in His Word. He is a faithful God; He Of Mamre, his heart filled with the peace of has told us exactly what the results of our God, blessing God for the wonders of His choice are going to be. If we adhere to Lot divine grace. and self, the day is coming when at the judg- What of the end of these two men? From ment seat of Christ we shall take our stand the human side, Abram became the progenitor with Lot, surrounded by wood, hay, and of Christ; and from the spiritual side, he stubble, that will go, up in smoke in the great became the father of the faithful—your father fire-test. Then shall we realize the tragedy of and mine. Are we worthy sons and daughters a saved soul and a lost life. We ourselves of such a sire? shall be saved, "though as by fire." What of Lot? Poor Lot! After he had lost Or we shall stand with Abram, surrounded his wife and his family and his money and by gold, silver, and precious stones that laugh ° everything, and escaped with his two at temperatures of 2,000 Fahr, for fire does daughters, he became faithful seed of Abram not consume them, but purifies them. And if we stand with him we shall look back to Kes- just as they were about to enter the Promised wick, 1952, if we make a right decision here, Land. and bless God as we hear Him say, "Well My dear friends, to which do you adhere done, thou good and faithful servant; enter this morning—to Abram or Lot; to Sodom or thou into the joy of thy Lord."

The Word of God and The Life of Holiness (iv.)—THE POWER OF THE WORD TO GIVE VICTORY OVER SIN DR. WILBUR M. SMITH

HIS Word of God is a Book of Redemp- ment and one in the New Testament. First, T tion. It finds man in his sin, bound Psalm 119: 11, "Thy Word have I hid in my with it, stained with it, a slave to it, leading heart, that I might not sin against Thee"; and to judgment and the wrath of God; and it because I want to put most of the emphasis comes to him with a message of mercy and on the New Testament verse, I will only out- cleansing and deliverance and redemption line this verse. Note that it contains one- from sin: and that is what we have been look- syllable words from beginning to end, except ing at this week. On Monday I mentioned the little word "against." It is a very simple six ways in which the Word of God exposes verse, but it has some remarkable truths in it. or reveals sin. This afternoon may I mention First of all, the Psalmist has a desire not six ways in which the Word of God deals with to sin. "Thy Word have I hid in my heart, sin as a whole? There is something more that I might not sin against Thee"—and if we than exposing sin; thank God, there is some- do not have a desire for victory over sin, we thing to be done about it. will never have it. I was told years ago in First of all, as we saw on Sunday and regard to a famine in China, that there is one Monday, the Book reveals or exposes and thing more terrible and more fatal than hun- diagnoses man's sinful condition. Secondly, ger, and that is when the body has been too it convicts of sin. I remember a banker in a long without food, and the hunger ceases, and small town in Virginia, a very heavy man, who the victims no longer want to eat, but lie down over-ate. The doctor said to him, "Some day in the road and die. When the desire for food you are going to die with a stroke, right on the has gone, then a man is surely going to die; floor of the bank." "Well," he said, "if I do, and when the desire for victory over sin is I will do it with a full stomach." The banker was rightly diagnosed; that is exactly the way lacking—I am not talking about salvation now — he did die. He did not get any conviction on there will be no victory. I wonder whether we the matter: he got proper treatment from the should not be frightened about this? Years ago doctor, but he was not going to do anything one of the greatest Bible teachers in about it. First, this Book diagnoses, and America, a man of God, was under the bond- secondly, it convicts. Thirdly, this Book pre- age of sin; he was under it for years, teaching sents the sinless man, the Lord Jesus; and the Bible with power, yet under this awful, fourthly, it reveals a redemption from sin treble bondage. At one time Dr. Torrey, who through Christ Jesus. Fifthly, the Book gives loved him, wrote to him, "Do you want the us the assurance that we in Christ may live Lord to deliver you from this bondage?" and victorious over sin when we are redeemed— he replied, "I am not so sure that now I do. and it is this I want to speak about this after- For many years I fought this, and I lost, but I noon; and sixthly, the Book tells us of a time do not know now whether I want deliverance or that is coming when sin will for ever be put not." He got it later; but when you are in away. that hour, you are of all men most miserable. This is the way the Bible deals with sin. The Psalmist wanted to live triumphantly Incidentally, it is the only Book of any great over sin. religion in the world that has a doctrine of Second, the Psalmist recognizes that if some- sin. Even Judaism does not have a theology thing is not done, he will continue in sin. He of sin; there is no doctrine of the fall of man says, "Thy Word have I hid in my heart," I in Judaism to-day. Mohammedanism deals have done something, "that I might not sin with it very carelessly; many modern cults . . . ." It was as though he said that, if he omit it: this is the one Book which, though did not do it, then he would continue in his it presents a Saviour and demands holiness, sin. He is talking about his heart. This is really deals with the sin problem. I would what our Lord meant, when He said, "The like to discuss the power of the Word of God things which proceed out of the mouth come giving us victory over sin. I would like to forth out of the heart; and they defile the man. look at two passages, one in the Old Testa- For out of the heart come forth evil thoughts, murders, adulteries, thefts, . . ." (Matt.

15: 18-20). He was not talking about the mean? It does not mean automatically gangsters, but about normal man. And so the memorizing verses. In the town where I was a Psalmist says, "This I have done that I might pastor years ago, we had a printer who not sin"; and unless this is done, I will be just printed all the material for the churches in the like the man that our Blessed Lord is talking town. He was a wicked man, an immoral about. man of the worst kind. He had a lovely wife Thirdly, there is a recognition here (and and three dear children, but he was notori- I should have placed this first) that sin springs ously immoral; he was kind at home, if you from the inner life, and it is with the heart want to say an immoral man can be kind; that one must deal. In other words, some- he was gracious, never got drunk, always paid thing external will not change this situation; his bills, belonged to three or four lodges, but no culture, no education, may I say no mar- he was dominated by lust. He was the son riage, nor home, nor art, nor a change of of a Presbyterian minister. They told me that environment, nor a higher salary, nor wash- in the lodges he would quote ten or twelve ings, nor ablutions, nor new clothes, nor any verses from the Word of God in a joking way. of these things will change us. Something has He knew scores and hundreds of verses in the to get into the inner life of men. "Thy Word Bible. The Word was memorized, but it was have I hid in my heart, that I might not sin not operating in his heart. against Thee." He wants deliverance from To illustrate, may I talk very simply here? sin; he knows if he does not have something Let us say that down in our heart we have a outside himself, he will continue in sin; he council table, and around it sit all the forces knows that this life of sin must be dealt with that make for the decisions that we finally in the heart—and this brings us to the fourth render: and there are lots of them. I think point. the devil sits at the council table, too; then Fourthly, the Psalmist opens his inner life our sinful desires are there, and they are some- to the Word of God. You will notice that he times 'terrific, and they pound that table and does not say "a word, a poem, a passage of demand this and that. Then at the table also Ruskin, a page of Shakespeare, a paragroph are our habits. Then I think sometimes deceit of Carlyle have I hid in my heart." He is sits there, saying, "The first time won't make talking to the Lord, "Thy Word." God's Word any difference; just this once more, and then comes with power and purity, exposing the you can quit." Then I think also the customs of heart, giving new life, new light, and new other people sit at our table, and, maybe, the energy. "Thy Word"—something that is more kind of home in which we were brought up; powerful than I am; something which can deal and the examples of others, and sometimes a with things that I cannot deal with, this sin desperate need for money. For instance, a man which is too strong for me; but God is able, in a bank has got tangled up in something, and "Thy Word have I hid in my heart, that and he needs money desperately; he can I might not sin against Thee." And, beloved, change the figures in his books for a while, and may I say this as a man who has lived in he is pressed, and this need in his heart cries books from the cradle: there is nothing, how- out, "You will not get caught; you are clever, ever beautiful or lovely, however inspiring, just take a couple of weeks and take another more satisfying than the Bible. Oh, you say, thousand, put it on the horses, and you will many books are inspired; but our Bible does clear this all up and have something for not say that it is inspired, it says it is inspired yourself as well." We had five banks in t h e of God, which is a little different. I some- State of Pennsylvania which had times think that Milton and Shakespeare were embezzlements of over a quarter of a million inspired. Try to write as they wrote, and see dollars each, within seven months, which had if they are not above you and me; they have gone on over a series of years. There were a genius which you and I do not have—they voices in those cashiers' hearts, and they are inspired, something remarkable and above spoke so loudly that those men falsified books: the ordinary. But no drama, no prose, no and now they sit in the penitentiary. We have elegance of style ever changed a human heart: lots of voices in our hearts which do not come it is "Thy Word . . . in my heart, that I from the Lord; they talk, they demand, they might not sin against Thee." If there were command. other things, if it is a matter of writing, or of I was never very good at getting a lot of learning, or of wisdom, or of skill, then we can power out of resolutions; I need something look at other books; but when it comes to a more than that, more even than a change of matter of sin and deliverance of sin, there is environment. Coming to Keswick would not only one volume that can adequately deal with in itself transform anyone. We need some- that problem: and it is the Word of God. thing vital, outside ourselves, coming in. Fifthly, what do you mean when you say, Now, the Psalmist says, "Thy Word," God's "Thy Word have I hid in my heart, that I Word, have I put at that council table, "that might not sin against Thee"? What does it I might not sin against Thee"; and if we

recognize this as the Word of God, and the words, as a background for the phrase, "the Word of God speaks, then no matter how loud sword of the Spirit." This word "wiles" is in and how insistent those other voices are, if we Greek methodias, from which we . get are giving heed to the Word of God, the "method," meaning strategy. John Eadie, on decision will be for good; and if He is presid- this phrase, "the wiles of the devil," says: ing in our hearts through His Word, and we "The great enemy of mankind, fierce and are obedient to that Word, then we will come malignant, has a method of warfare peculiar through. "Thy Word have I hid in my heart," to himself. His battles are the rush of a where the decisions are made, "that I might sudden ambuscade, of sudden assault, and by not sin against Thee." cunning onslaught." After I had read that, I will give you an illustration out of the life I stumbled on something else that I want to of Joseph. Notice how he overcame the tre- bring to your attention. Dr. Alexander Whyte, mendous temptations to which many are fall- in "Not Against Flesh and Blood," a booklet ing to-day. When Potiphar's wife attempted which he wrote during the first world war, to seduce him, there were some very strong stresses the point that in that war we were voices speaking in Joseph's heart. He must not fighting Germany or the Kaiser, or Turkey have been flattered, for he was a Hebrew or the Sultan; he said, "We are fighting the slave and she was the wife of a very wealthy demons which live in these men, we are fight- Egyptian; and anyone would have been flat- ing the powers that are behind these men." tered, especially a slave. Obviously she was It is more true to-day, with the terrible demon not a good woman—that is why her husband of communism, than it was then. Whyte goes did not kill Joseph; he knew what kind of a on, "All the time we must not be so occupied wife he had, otherwise he would have killed and absorbed with our war with Germany as him But there is no doubt she had a pull to lose sight of a far more holy war that goes in high places, even in the royal palace, and on unceasingly within our own souls. If we Joseph could possibly have had many prefer- have been recruited to Christ, and have been ments through the wife of this man Potiphar. harnessed by His Holy Spirit for His holy war He might have said, "I am away from home, within our own souls, let us, then, remember nobody knows me; everybody else lives this this, that that inward war must always come kind of life, why shouldn't I; what difference first. For this present German war, like all does it make?" Then it says, in Genesis outward wars, will soon be over; but our 39: 8, 9, "He refused and said unto his master's inward war, once entered on, will never come wife, Behold, my master knoweth not what to an end in this world. At the same time is with me in the house, and he bath put all there is one thing in which our inward that he hath in my hand; there is none greater spiritual war is not unlike the outward Ger- in this house than I; neither hath he kept back man war"—and this is it—"We read from any thing from me, but thee, because thou art time to time in the dispatches from the front, his wife: how, then, can I do this great wicked- that for some days there has been little doing, ness, and sin against God?" It was the voice and suddenly the whole scene is changed: in of God in his heart that kept young Joseph. What a wonderful reward he got for it! He a moment hell is let loose, till the amount of got more than she could ever have given, for carnage cannot be counted. And your inward he became the Premier of Egypt. war, my brethren, and my inward war, is Now look into the New Testament. In often like that other war: we also have com- Ephesians 6: 17, Paul says: "Take the helmet paratively quiet days and comparatively quiet of salvation, and the sword of the Spirit, nights, and then, like at the front, sometimes which is the word of God." Now look back at without a moment's warning, the devil him- v. 10, "Be strong in the Lord, and in the self is let loose in all his fury in our souls. strength of His might." I am not going to There is no good mincing this. Hell itself will dwell on this, but these words, "strong," sometimes in a moment burst up within our "strength" and "might," are different words innermost souls. The Apostle Paul, the chap- for "power" in the Greek language. When lain of the Ephesian host, knew all that to his Paul wrote this Epistle and spoke of the lifelong cost." whole armour of God, he exhausted the This is what Paul says: "Put on the whole vocabulary of the Greek language to tell us armour of God, that ye may be able to stand how strong we ought to be. Look at the verse: against the strategies of the devil. For our it would be wonderful to live it! "Finally, be wrestling is not against flesh and blood, but strong in the Lord, and in the strength of against the principalities, against the powers, His might." That is a whole lot better than against the world rulers of this darkness; slapping someone on the back and saying, against the spiritual hosts of wickedness in "Be a man"; the Lord is in this. "Put on the the heavenly places." whole armour of God, that ye may be able to Do you know the one word which coven stand again the wiles of the devil." all of this? Every one of these words is as I would like to look at one or two of these offshoot of one word, the word "power"; these

are powers, principalities, rulers. A Nations, and seek world government, so we power is powerful, and a world-ruler is have a world religion. In Revelation 13 we powerful, and spiritual hosts are have the world ruler; they have a lot of powe rful. These are superhuman forces, religion in it, they worship the beast, the they are demon forces. dragon, and the devil. We shall have a When you and I were born, some of you religion in the world in the next few years, people of my age, we did not have this word, but it will not come from the Lord Jesus "world ruler"; you cannot find it in the dic- unless we have a revival. You and I in tionaries of the early twentieth century, Christian work have to wrestle against but we have got it now, and we are going to something else, in order that we never get have more. Again, "spiritual diverted from the supremacy and the wickedness"—what do you mean by that? uniqueness and the triumph of the Gospel of "Spirit" has to do with our spirits; and when the Lord Jesus Christ; and no programme you get spiritual wickedness you have for world peace, and no propaganda for pro- spirits whose like and worth and purpose hibition, and no programme for this or that, and commission and desire and passion and should ever divert us from preaching the ambition are to do evil; and those spirits can Gospel which alone can save souls. God get into our spirits; and it is a spiritual knows we need world peace, and we need wickedness that can really affect us most prohibition; but, as my father said to me powerfully. years ago, when I said that it would be wonderful if we could have our country Now Paul says these are the things with dried from whisky, "If every whisky saloon which we wrestle. I wonder what they do? was closed, every man would still go to hell What do you think these things do? unless he was saved by Jesus Christ." Well, I think they can cause inertia, for one thing, in Christian life. The other We wrestle against world rulers, powerful day, in reading the life of a great beings which would take us away from this missionary, the question came to me which great reality. Now, said Paul, take the sword of the Spirit, which is the Word of I am putting to you. I want to ask you, and to ask myself, Why do we not pray more God. This is the only offensive weapon in powerfully, prevailingly, and perseveringly? this armoury; and it is something that you and I have to handle ourselves. Someone Now, my dear people, with the exception of a few of you, our prayer life is a pretty can clothe us; but no one can wield a sad thing. We go down on our knees, and we sword for us. God can give us the shield, and the helmet, and the shoes; but when we check over what we prayed for, and then we get up. We seldom get great results, for take this Book into our hands—which is a we are on our knees for such short times. metaphor for taking it into our hearts— then we will be soldiers fully equipped, This has shocked me; and I would not be a bit surprised if Satan has evil powers to keep and will go out to battle. A sword is used us from prayer. Beloved, there is victory in hand-to-hand combat; this is for dealing with Satan and his terrible host. over this; God is bigger than anything in this May I illustrate this? When our blessed world, and when we feel cold and depressed Lord came face to face with Satan in the and that we are not getting anywhere, we are wilderness, Satan tempted Him in His wrestling with evil powers; and we should hour of weakness and desperate need, and stay there even if it costs blood, until we said, "Turn these stones into bread." The get results. devil began to quote Scripture, as he can, to "We wrestle," and maybe some of our tempt Him again and again; and each time anaemic life is due to these evil powers. Jesus had one weapon: "It is written." There are many other things—a sense of Beloved, no greater tribute to the power of defeat, of shame, of chagrin; are we never the Word of God to deliver us from the going to win? That is of the devil. I will tell strategies of the devil could ever be given, you something else, beloved, and may I say than was given by our Lord in the this kindly: this business of a world-religion wilderness. He did not say. "I am the Son is strongly of the devil, a religion that is of God; what are you talking to me like going to put Buddha and Mohammed and that for?" He could have said, "I can turn Jesus and some of the demons from Tibet a mountain into bread, but I don't need it." in one great mess of porridge, strip our He could stand on His own feet; He could Lord of His uniqueness, His Deity, His have cried to God, and the devil would have atonement, His resurrection; this is of the left Him; but He said, 'It is written." He devil. Professor Laski, of Oxford, said, leaned on the Word; and when the devil "We need religion, and we need it desperately, began to quote Scripture, He said, "It is writ- and the world needs it; but let us not go ten." As Dr. Campbell Morgan once said, back to the old supernatural religion of "Every dirty heresy has hung its filthy Christianity." The more the world knows it clothes on some peg of Scripture." "It is needs religion, the greater will be the danger written," said Jesus, and the devil left Him that it makes a world religion, and not the for a season. It is God's Word that destroys faith of the Lord Jesus Christ. the very power This is dangerous; for as we have the United

with which Satan presented these temptations prayer?" And he goes on to say, "This got to Him. larger and larger until it tormented me. Does Martin Luther did the same. The devil God know where I am? Does God care? used to go into his room and say, "You are Then the devil came along, and he said, 'What a sinner." "Yes, I know," said Martin Luther. is your expectation; what is the outlook?' and Then he would begin to name the sin, and an awful darkness came. The devil said, Luther said, "Write them on the wall, put `Maybe you have been mistaken; are you sure them all down on the wall," and the devil you are in the will of God?'" All the forces would cover the wall with Martin's sins. of hell seemed to overwhelm him. A magazine "When he got tired of that," Luther said, "I that he had never seen before came to his said to him one thing: 'The blood of Jesus desk, called The Overcomer, and in it he came Christ, His Son, cleanseth me from all sin,' upon two verses: "Having put off from Himself and with that, the devil left." Some people the principalities and powers, He made a show say, "I do not have that experience." Do you of them openly, triumphing over them in it," know why? We are not doing the work and "They overcame him [Satan] because of Luther did, that is why. I would to God some the blood of the Lamb, and because of the of us did; but the devil does not bother that word of their testimony." Now, Fraser much with some of us! thought, I am an engineer, I want to see things Now I go back to our text. "The sword of work. People will tell you after a helpful the Spirit, which is the Word of God." I am meeting that such and such a truth is the not objecting to commentaries or to concord- secret of victory; no, we need different truths ances and all the rest; but I will tell you that at different times. Some will say, "Leave it when the devil comes tempting us we cannot to the Lord"; others will say, "Resist the say, "Give me an hour; and I will get home devil," but Fraser was finding this Word say- and look up my Lexicon!" This is a face-to-- ing that the Lord Himself resisted the devil, face, hand-to-hand action, and we will need and he said, "I am going to do the same thing; that Word in our hearts, in those hours in the Lord overcame the devil, and I am going which the devil comes to torment us. to do the same thing." Then awful thoughts I am going to read something to you that came to him, wicked thoughts. Here is no has been a great comfort to me. On the day lounging missionary, no spindle-chair Chris- this came to me I was discouraged and tian; he is out there, in paganism, alone, and defeated, and I had a very important engage- look what he does. He says, "Evil thoughts ment to speak to College students—and if came to me while I was preaching. I went there is any crowd of men who can look a hole down to a gully on the hillside, one of my through you, it is College students! I was prayer haunts, and there I took my determined sitting in the hotel reading Galatians. I was resistance to Satan; I claimed deliverance on not looking for anything, and all of a sudden the ground of my Redeemer's victory. I went a verse came to me, and it has been a great back to Colossians and I said, 'triumphing help to me. Galatians 1:4, "Who gave Him- over them'; I went back to the Book of Revela- self for our sins, that He might deliver us out tion and I said, 'We will conquer in His of this present evil world, according to the precious blood.' I shouted responses to the will of our God and Father." I said to myself, devil and all of his thoughts." "God is my Father, He is my God, it is His Here is a man wrestling; here is a man in the will that I be delivered according to the will clutches of the powers of darkness, and he is of God." Then I noticed something else: that fighting his way out with the sword of the my blessed Lord, God's only Son, not only died Spirit. "The obsession," he says, "collapsed for my sins, but He died to deliver me from like a pack of cards. James 4: 7 is in the this present evil world; and at once I had the Bible: 'Resist the devil, and he will flee from death of Christ to deliver me, and the will of you.' Our Lord spoke with a loud voice when my Father to deliver me—and that seemed to he called Lazarus to come out of the grave; be the sword of the Spirit that chased a He cried with a loud voice when he was on the thousand devils out of that room. What a Cross. In times of conflict I have been going comforting Word! out, and, being alone, have talked to the devil I am now reading the life-story of James in a loud voice. The sword of the Spirit brings Fraser, of the China Inland Mission. He was me victory." twenty-seven years old at the time of which "We wrestle not with flesh and blood, but I speak, and was in South-West China, all by with principalities and powers. . . . Where- himself, and he was not getting results. He fore take unto yourself the whole armour of was praying, he was living for God, he was God . . . and the sword of the Spirit." One learning the language, he was under discipline, word of comfort, and I shall finish. 1 John he was walking with God, and he was not 2:14, "I have written unto you, young men, getting results. Then his prayers began to because ye are strong, and you have overcome mock him, and he asked, "Does God answer the evil one; the Word of God abideth in you."

96 McLaren says it is in the past tense—"ye have to Christ, he cannot be an ambassador. What overcome the evil one," because, he said, if the an awful thing! Years ago my friend Peter Word of God abides in us, it is an absolute Joshua, son of Caleb Joshua, of the Welsh certainty that we are going to overcome Revival, met one of the greatest revivalists the evil one. of the early twentieth century, on the streets of London. He had not seen him for fifteen What if we don't say, "Thy Word have I years, and he said, "I am so glad to see you." hid in my heart, that I may not sin against Peter Joshua said, "Would you not like to Thee"? I will tell you. Every soldier of my come up to my hotel room, and have a time country in an imprisonment camp to-day, with the Word, and prayer?" And this man, who cannot help it; every captive soldier of once so powerfully used of God, said to him, your land also, is of no use any more in the "No; I am on my way to the theatre. These war in which we are engaged: and a things have no interest for me to-day." He Christian who is in the power of sin is of was a soldier—incapacitated, a castaway. no use to the Lord Jesus. He cannot join as May God deliver us from Satan's imprisoning an ally, he cannot wield his sword, he in such a way as this, when we are so cannot witness with power, he cannot desperately needed. pray prevailingly, he cannot win souls

The Proof of Love BY STEPHEN F. OLFORD And it came to pass after these things, that God did prove Abraham, and said unto him, Abraham; and he said, Behold, here I am –Genesis 22:1

love me, keep my commandments" (John ITHOUT doubt, the proof of our love to WGod is the supreme lesson of Genesis 14:15). 22: 1-19. It is true, of course, that Abraham's For Abraham, the proof of love was an faith was sorely tried; but when God said, obedience, not forced or careless, but marked by- "Take now thy son, thine only son Isaac, whom thou lovest" (v. 2), He was proving the patri- (i) Readiness of Action—"And Abraham rose up early in the morning" (v. 3). Like arch's love at its deepest level. the Psalmist, he could say, "I made haste and It is important here to observe that the call delayed not to keep Thy commandments" of Abraham, to prove his love to God, came (119: 60). No doubt, God had spoken to him after a significant event. You will recall that in the visions of the night; and he could have the chapter opens with these words, "After arisen in the morning and held a conference these things, God did prove Abraham" (v. 1). with the members of his household, and lin- And it is fairly obvious that "these things" has gered long before obeying such a command. a primary reference to his great confession of But no: not Abraham, He acted immediately. Jehovah as "the everlasting God"—recorded Long before his herdsmen and servants were for us at the close of the previous chapter beginning to stir, he was on his way. True (21: 33). love never stops to look at circumstances, nor The point we must notice is that Abraham ponder results; it looks to God and obeys. had now reached a lofty theological position. It was to be expected, therefore, that his love I wonder if I am talking to someone here to God would be commensurate with his con- who is still holding back from the ready obedi- fession. But this had to be proved. You see, ence of love? "Abraham rose up early in the it is one thing to give expression to lofty morning"; there was a readiness of action to theological conceptions, but quite another prove the obedience of love. Have you matter to prove correspondingly our love to obeyed, or are you withholding? Can you the God we profess to name. I am persuaded honestly look into the face of God and say, "I that love to God, in proportion to our know- love Thee," and yet deny Him the ledge of doctrine, is the missing factor in the obedience of your love? so-called Evangelical circles of to-day. How But notice, further, that Abraham's obedi- true Paul was when he warned, "Knowledge ence of love was marked by— puffeth up, but love edifieth" (1 Cor. 8:1). (ii) Thoughtfulness of Action. "And Abra- With Abraham, however, it was quite dif- ham . . . saddled his ass . . . and clove the ferent. His love to God corresponded with wood for the burnt-offering" (v. 3). Every his knowledge of God. Grace and truth were preparation for the sacrifice was most thought- beautifully blended. And so we find that, fully made, as if to show the calmness with when God proved Abraham, there was— which Abraham girded up his mind to obey I. THE OBEDIENCE OF LOVE. God could say God. He even took the wood already cut up of Abraham, "Thou hast obeyed my voice" —not because there was no wood on Mount (v. 18). This was a great commendation at 1Vloriah, but in order that all possible distrac- any time; but it was even greater when con- tions on arrival might be avoided. The lesson sidered against the background of this story. here is that loving obedience is intelligent and Remember that God had commanded Abra- thoughtful. It is a question of bringing "every ham, saying, "Take now thy son, thine only thought into captivity to the obedience of son Isaac, whom thou lovest, ... and offer Christ" (2 Cor. 10: 5). him ... for a burnt-offering" (v. 2). Tell I wonder if you have thought your way me, what would you have done in the face of through to the obedience of love? How have such a command? Only true love to God could you treated the teaching of God's Word, which respond to such a test. This is why Jesus has been brought to bear upon your mind at closed His ministry with a statement which this Convention? Have you obeyed from the will always stand as the proof of love, "If ye

heart that form of doctrine which has been broken sobs and words of love; the kisses wet delivered unto you? with tears are hidden from our view. All If you look again at the story, you will that we are allowed to see is the see that the obedience of Abraham's love was unmistakable act by which Abraham also marked by— virtually offered everything to God; for the (iii) Loftiness of Action. When he moment he lifted that gleaming blade to arrived at the place of God's appointment, slay his son, he said in effect, "0 God, in he said to his servants, "Abide ye here with love I give Thee all; I keep back nothing for the ass, and I and the lad will go yonder myself." and worship" (v. 5). What a significant And so the test of man's love to God expression in such a context—"worship"! comes down the ages to us. Tell me, my How it reflects the mental mood of this friend, do you love God like that? Is your man of God! To him the service of offering of love to God the evidence of obedience was worship; and the more costly unspeakable costliness? Can you honestly the act of obedience, the higher the order say, "I am prepared and willing to offer to of worship. God all I am and have"? What a difference would come into your Remember that it was the Saviour service for God if all your acts of Himself who said, "He that loveth father or obedience were performed in the spirit of mother, son or daughter, more than me, is worship! It certainly would put an end to not worthy of me" (Matt. 10:37) Young the differences which you impose on the man, are you prepared to lay your tasks you are called upon to do day by sweetheart upon the altar, as an day. The office would become a witness- evidence of your love to God? Young box for Christ; the kitchen, a Bethel; and woman, what about your husband? the bed, an altar of sacrifice. Service would Parents, what about your children? Most cease to become mechanical: it would of all, what about your own self-surrender? become mighty, You would forget the Can you stand with Abraham and say, confusion of man-made distinctions between "Lord, everything is on the altar—what I service and worship, since both would be am and what I have. Take this offering of blended in the realm of the spirit. unspeakable costliness as a proof of my Do you love God? If so, is the love to Thee"? obedience of your love marked by a In relation to the offering of love, it is readiness, thoughtfulness, and loftiness of important to recognize that for Abraham the action? What is your reaction to this first act of giving not only involved unspeakable test of love? costliness, but it implied— The proof of love, however, goes even (ii) Unshakable Confidence. There was further than this, for I observe from the no unintelligent resignation or blind narrative that it was manifested by— surrender. On the contrary, the offering of II. THE OFFERING of LOVE. "Now I love was the expression of unshakable know that thou fearest God, seeing thou confidence—or what Paul calls "the faith past not withheld thy son, thine only son which worketh by love" Gal. 5; 6). The from me" (v. 12). God declared, "Now I writer of the epistle to the Hebrews tells know." Abraham's love had never been us that "By faith Abraham, when he was proved in this fashion before. The love was tried, offered up Isaac, . . . accounting there, no doubt; and if there, God knew it; that God was able to raise him up" (Heb. 11: but the valuable point here is that God 17-19). This is why Abraham could turn to expected a practical evidence of it. No his servants and say, "Abide ye here with wonder James exclaims, "Was not the ass; and I and the lad will go yonder Abraham our father justified by works, and worship, and come again to you" (v. when he had offered up Isaac his son upon 5). Here was a high order of confidence in the altar?" (2:21). God. "He accounted that God was able to Yes, God expected a practical evidence raise him up. even from the dead." Isaac of the offering of his love. And it is not without God was nothing; but God difficult to see that, for Abraham, the without Isaac was everything. Abraham offering of love involved- knew that to surrender his costliest offering (i) Unspeakable Costliness. "And . . . to God was not to lose it, but to receive it Abraham bound Isaac his son, and laid back in resurrection power and richness. him on the altar" (v. 9). This is where we Such unshakable confidence in God must hush our voices and tread softly: for only surely condemn our shameful reluctance to with a sense of reverence, together with the offer our all to God. How often we have spirit of revelation, can we expect to thought of surrender as something un- understand the meaning of the drama which pleasant and unrewarding, instead of the was enacted upon Mount Moriah on that act by which we prove the perfect will of God awful occasion; and enter into the fullness of joy! God Fortunately for us, inspiration has drawn forgive us for our unresponsiveness! a veil over that last tender scene. We are One more proof of love must yet detain not permitted to watch the colour fade us: it is an evidence of love which is from the cheeks of father and son; we consequent upon the obedience and cannot hear the offering of love. We shall call it-

99 III. THE OVERFLOW OF LOVE. And God Is your life one of aggressive and triumphant said, "Because thou hast done this thing, love? and hast not withheld thy son, thine only (iii) The Blessing of Redemptive Love. son, ... in blessing I will bless thee . . ." (vv. "And in thy seed shall all nations of the 16, 17). A study of Abraham's life makes it earth be blessed" (v. 18). Men were quite clear that there was no event in the tempted to doubt that promise, until the patriarch's entire history in which God Redeemer appeared in history and was so much glorified, as when he offered declared, "Salvation is of the Jews" (John up his only son, Isaac. God, moreover, has 4:22). Then a break came in God's so ordered things, that, when He is thus programme for the Jews, while the Church glorified in our response of love, He sees to it took over the responsibility of mediating that our love to Him overflows in blessing to redemptive love to the nations of the earth. others. See how true this was of Abraham's And the only answer to a world of desperate experience need, to-day, is the Gospel of a Redeemer's (i) The Blessing of Productive Love. love. "I will bless thee . . . in multiplying thy And what long queues stand to welcome seed" (v. 17). This has been physically and the Gospel of love! Perhaps you did not literally fulfilled in Abraham. The stars of know, but as I speak to you now there are heaven and the sand upon the sea-shore some 800,000,000 people who have never heard accurately symbolize the productiveness the Gospel! If they formed a queue, it would of his seed throughout the centuries. stretch twelve times around the world. Is not But there is a spiritual fulfilment that God this fact a proof of our lack of love, instead desires in you and me. His purpose for our of a proof of our love to God? lives is that the "fruit of the Spirit" in us Is your life an expression of redemptive may be multiplied in the lives of others— love? Are you constantly winning men and as our love overflows in blessing. This was women to Christ by the overflow of your certainly Paul's longing. Writing to the love to God? If not, where is the proof of Romans, he said, "For I long to see you . . your love? Where is the obedience, offering . that I might have some fruit in you also, and overflow of your love to God? even as among other Gentiles" (1:11-13). If these questions are not personal and per- (ii) The Blessing of Aggressive Love. tinent enough, then let me borrow Paul's "Thy seed shall possess the gate of his words and ask, "Wherefore show ye . . . the enemies" (v. 17). When judged against the proof of your love" (2 Cor. 8:24). And "if background of hatred, persecution, and love shows not itself by deed of love," adds tribulation, no nation has been so Dr. Farrar, "then let us not deceive ourselves aggressive throughout history as the Jews. —God is not mocked—our Christianity is And the day is yet to dawn when they shall heathenism, and our religion a delusion possess the gate of their enemies and be and a sham." established in their promised land. In the So may God bring you to Mount Moriah, meantime, God looks to His spiritual where "it shall be seen" whether or not you Israel for lives of aggressive love, in a do love God with all your heart, with all your world of hatred, persecution, and tribulation. soul, with all your mind, and with all your "But the overflow of love will never win," strength. And you will find that the says someone. We reply, it must; it will; proof of your love will be rewarded with a for "God is love." new vision of God's substitute Ram, giving Was it not the great Napoleon who had to His life in sacrifice. And as you gaze upon admit, "Alexander, Caesar, Charlemagne, that bleeding Sacrifice of Calvary, you will be and I myself founded great empires . . . reminded afresh that the only reason why upon force. Jesus alone founded His you can say, "I love God"—is because He empire upon love." first loved you.

100 Sacrifice and Song By FRED MITCHELL And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt-offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David, King of Israel.-2 Chronicles 29:27. to us during this week has been HERE is undoubtedly an unwarranted Tuse of Old Testament incident. There preparatory to what He is saying to us to- may be a dangerous pressing of detail of night. He has been speaking to us about our temple being defiled, about the cleansing the lessons of the Old Testament types. of our hands and the purifying of our Yet no lover of Scripture can doubt that hearts; and now, like Judah, we are to God taught Israel first, and others take a further step in the pathway of afterwards, the essential things about blessing. Himself and about the way sinful man can So Hezekiah commanded that the burnt- approach God, by types and shadows that offering be made upon the altar. This is no were more fully fulfilled in the coming place nor occasion for a detailed study of the and death of Christ. There can be no burnt-offering, of which we read in doubt about this—that sinful man cannot chapters 1 and 8 of Leviticus, and Exodus choose the way he approaches God; so from 29; but if the key word of the Book of Leviticus is "holiness," the key word of this the beginning God has shown him how he first offering, the burnt-offering, is "all on may approach. the altar." This is the special mark of the The Epistle to the Hebrews especially burnt-offering. shows that the Old Testament types and Now, many commentators speak as shadows were God-given, to teach men though the burnt-offering referred only to before the coming of Christ the great our Lord Jesus Christ; but while granting principles of God's holiness, of man's sin; that it refers primarily to Him, yet it is not of God's standing and of man's exclusively applicable to Him, but also to forgiveness. all who are identified with Him in His Among those great lessons of the Old sacrifice. "For their sakes I sanctified Testament, the five Levitical offerings stand myself, that they also may be sanctified." out as full of spiritual teaching. The first The great danger at this point in the Con- of those offerings, and the one referred to vention is that we should make this in this chapter, which tells of the revival of possible and fatal mistake, that we think pure religion under King Hezekiah, was the of laying only our gifts on the altar. That, burnt-offering. of course, is to be done; but that is not But first note some of the events which enough. That is a wonderful hymn which led up to this glad occasion. King Frances Ridley Haver-gal wrote, which we Hezekiah's predecessor, King Ahaz, had all love so much, but I hope sing not too left Judah in a terrible state, morally frequently and certainly never carelessly: and spiritually. He had wrought much Take my life, and let it be evil in Judah, which had been invaded; Consecrated, Lord, to Thee. but the greatest evil was that Ahaz "made I was looking through it again to-day; high places to burn incense to other "Take my moments and my days—take my gods, and provoked to anger the Lord hands, my feet, my voice, my lips, my silver God of his fathers." The greatest and my gold, my intellect, my will, my heart, tragedy which can befall any nation is not my life." There are five-and-a-half verses, the loss of face before other nations, nor and we have still not arrived at the burnt- the loss of credit, but the loss of the fear of offering. But in the last two lines, Frances God; and that Judah had lost during the Ridley Havergal brings all who sing this reign of Ahaz. Then Hezekiah came to intelligently and purposefully, to make of the throne at the age of twenty-five, and themselves a burnt-offering to the Lord; for during the first year began to bring the she closes— people back to God. The Levites were Take myself, and I will be sanctified, the house of God was cleansed, Ever, only, all for Thee. sin-offering was made to acknowledge and It is terribly possible to give our gifts and transfer their guilt, for its due punishment. withhold ourselves; to give our talents, our But all that was preparatory to something possessions, it may be even our children, further, about which we are to speak to- and yet hold back ourselves, and so not night—which, of course, may mean just make the burnt-offering to the Lord our this to us, that what God has been saying God.

101 Now I doubt not that we shall be brought the singing is according to the ordination of face to face with this an Friday morning in David. the missionary meeting, because it is almost The burnt-offering is associated with a song; certain that God will confront us with this and when the burnt-offering began, the song very need of bringing and giving ourselves to of the Lord began also. Indeed, we are not Him as a burnt-offering, all on the altar. told how long the song continued. It reminds May I venture to say this, even in one of the lovely story in Luke 15, where we anticipation of such an event, that I am read that on the return of the prodigal son seriously questioning these days whether or "they began to be merry," but it does not say not much of this has not disappeared from that they ceased! The song of the Lord our teaching and preaching. Do you know began—and wherever in a life there has been that to-day in most missionary societies, all put upon the altar, then in the heart of facing missionary work in a world like this, such an one the song of the Lord has begun, which is so disturbed and unsettled, when in and while all remained upon the altar the song most countries a missionary may at any of the Lord has continued and deepened as the moment have to pack up his bags and make days have gone by. his way to some other place, there are still I expect that Dr. Wilbur Smith will be sus- two women to every man in the mission field, picious that I have been reading Alexander and the proportion is rapidly growing; very Whyte's imaginative sermon when I say, I soon it will be three women to one man in wonder what Psalm they sang? Was it the the mission field—which makes me wonder 33rd, "Rejoice in the Lord, 0 ye righteous; for whether or not there are some young men praise is comely for the upright. Praise the who are offering God a tithe of their income Lord with harp: sing unto Him with the from their profession or business, but have psaltery and an instrument of ten strings. never really made a burnt-offering of Sing unto Him a new song; play skilfully with themselves to the Lord. They are willing to a loud noise; For the word of the Lord is right; go into business and give a good share of what and all His works are done in truth"? They God may give them, but they have never laid might have sung a Psalm like that, or it may themselves on the altar—all on the altar for have been many another; we know assuredly anything God may dictate or direct. only that as the burnt-offering was laid upon Hezekiah commanded that they should offer the altar, and as the fire of the Lord consumed the burnt-offering to the Lord on the altar; all it, they brake forth into singing, accompanied on the altar, with no reservations and no with cymbals and psalteries and harps. restrictions. Long after this, in our Lord's own day, there Now if that should seem a hard saying, let was a tax-gatherer of the Romans who heard me add that I am encouraged to speak about the word of the Lord, and laying aside his that because those who know a little about books, and so far as we know leaving his cash, the altar that sanctifieth the gifts, would all and only taking up his pen—as Alexander agree that this is not a hard saying. It is a Whyte dared to remind us, now not to scratch complete and total demand which Christ figures in a ledger, but to write that incompar- makes; but the One who makes it is love incar- able Gospel of Matthew—he gathered his nate. No man yet, no woman yet, facing this friends and invited them to a feast. Here is cost, and then ultimately paying the price, Matthew, a man who had been so grasping ever regretted that they had put all on the and greedy, now offering himself as a burnt- altar of Jesus. offering; and as he closes his books and shuts So I turn to this text to-night with a measure up his till, he celebrates the sacrifice with of joy as in the Lord's name I make a claim a feast. on you as a whole burnt-offering unto the Should there be some young man to whom Lord, and ask you to note that in Hezekiah's the Lord has been speaking, asking for himself day, when they made the burnt-offering the —not his future merely, nor his money, either song of the Lord began also. Hezekiah had in whole or in tithes, nor even his sweetheart anticipated this; he had said that Levites or his wife—but asking for himself, as a whole should appear in the house of the Lord, with burnt-offering on the altar; let me encourage cymbals and psalteries and harps. It must you by saying that once it is made, however be that he had read of a similar instance in severe the struggle which may precede it, the the history of Israel, when Jehoiada had song of the Lord will begin; for the burnt- appointed officers under the command of the offering is not a matter for sadness, but for priests and Levites whom David had distri- singing. It is the beginning of a new liberty, buted in the house of the Lord to offer the for the heart that has been bound and divided burnt-offerings to the Lord, as it is written in with many allegiances is moving into the the law of Moses, with rejoicing and singing, grand freedom of the will and love of God, as it was ordained by David. If the burnt- away from the bondage of self-control. offering is according to the law of Moses, then I am encouraged to remind you of the last

102 verses of this chapter. This is how it closes: a call to the Baptist ministry, and was "And Hezekiah rejoiced, and all the people, ordained at 24. His ministry began well, but that God had prepared the people; for the becoming involved in controversy, his soul thing was done suddenly." There was no dried up and his power departed. But he need for waiting. God had prepared the gave himself to prayer, and was convicted of people, so now they did it without further sin and coldness of heart; and one day, as he waiting. was climbing the road to Cader Idris, heaven I would be the last to press anyone into a seemed near and his heart grew tender. With hurried decision, but I am reminded of the streaming eyes he wrestled with God for three conversion of C. I. Scofield, who has given us the hours, and then he said, "I gave myself up Scofield Bible. He was visited in his wholly to Christ, body and soul, talents and lawyer's and drinking days by a keen Chris- labours, all my life, every day and every hour tian, McPheeters, who turned to him and said, that remained to me, and all my cares, I "Scofield, when are you going to be a Chris- trusted into the hands of Christ. In the first tian?" To this, Scofield replied, "Well, I will service I held after this event, I felt as if I think about it," and McPheeters said, "You had been removed from the cold and sterile have thought about it long enough; it is time region of spiritual ice into the pleasant lands you decided it," upon which C. I. Scofield fell of the promises of God." And every day down on his knees and was promptly con- afterwards he preached with power, and verted, rising up to praise God and give us the brought a breath of revival over Wales. fruit of his Bible study. And there are some Here is the case of George Muller, from here who have thought long enough, whom among the Brethren. He says: "I became a God has prepared. He has been speaking to believer in the Lord Jesus in the beginning of us these four days of the Convention, and if 1825. For the first four years afterwards, it the Lord has prepared us, then the thing may was for a good part in great weakness, but in be done now, and suddenly. July, 1829, it came with me to an entire and In the older days of the Convention, when full surrender of heart. I gave myself fully to the speakers were bolder than they are to-day, the Lord, honours, pleasures, money, my very often one of them would turn and ask physical powers, my mental powers, all were a brother on the platform, "Mr. So-and-so. laid down at the feet of Jesus. I found my all in will you please get up and give your testimony God. I found communion with God so sweet on this matter?" I am not proposing to do that I continued in prayer until midnight, after that to-night, but I hope in these closing which I was a few times so full of joy that I moments, in order to help some to put all on could scarcely sleep." the altar—that altar that sanctifieth the gift, Unless the women should think they are that wonderful altar of Calvary—to put him- left out, here is Frances Ridley Havergal. self or herself into those hands that were After a period of seeking and deep concern pierced, the loving hands of the Saviour, to for the fullness of Gospel blessing, the sunless give you briefly the testimonies of some who ravines passed for ever. I quote her sister's have gone before. words: "To the reality of this, I most willingly Here is the instance of George Whitefield, testify. Some time afterwards, in answer to an instance from the Church of England. my question, when we were talking quietly Whitefield entered Oxford in 1732, joined the together, Frances said, 'Yes, it was on Advent Methodists—who were then not a denomina- Sunday, December 2, 1873, I first saw the tion—entered into self-discipline, and ulti- blessedness of true consecration. . . . I saw it mately into peace as he saw Christ as his as a flash of electric light; and what you see Saviour. In 1738 he was ordained by Dr. you can never unsee. There must be full sur- Benson, Bishop of Gloucester, and it was at render before there can be full blessedness. the moment of his ordination that Gad met God admits you by the one into the other. I him, and he said. "When the Bishop laid his just utterly yielded myself to Him, and hands upon my head, my heart was melted utterly trusted Him to keep me.'" Her life down, and I offered my whole spirit, soul, and was now lifted to a higher plane, and the body to the service of God's sanctuary. Then remaining years were the richest in her life. I read the Gospel at the Bishop's command, Wherever she went, her words were winged with power." His first sermon after ordina- with a new spiritual power. It was at this tion, preached on the following Sunday, was time she wrote her great Consecration hymn— with great unction and power, complaint being made to the Bishop that fifteen people were Take my life, and let it be, driven mad by this sermon! I could go on Ever, only, all for Thee. about George Whitefield, Wesley's friend. But here is another account. You will be indulgent, I know, if I close with Christmas Evans was born in 1766 on Hudson Taylor, a missionary and a Methodist. Christmas Day. Converted at 17, he soon felt "Well do I remember the occasion," he wrote,

103 "how in the gladness of my heart I besought of blessing to the world because these men and Him to give me some work for Him, as an women put their all on the altar that sancti- outlet for my love and gratitude; some fieth the gift. self-denying service, no matter what it I remember our good friend the Rev. W. W. might be. . . . Well do I remember as in Martin telling more than once how he has unreserved consecration I put myself, my seen here in Keswick men and women burning life, my friends, my all upon the altar; the their lamps late at night, and of one man deep solemnity that came over my soul who climbed a mountain and built an followed the assurance that my offering was altar of stones, and stretched himself upon it accepted. The presence of God became and dedicated himself, and his all, to God unutterably real and blessed, and I well for ever. And all who give themselves thus— remember stretching myself out on the the burnt-offering on the altar—are ground and lying there in unspeakable awe accepted and dedicated; and the fire of and unspeakable joy. For what service I was God comes to burn on the altar, and make accepted I knew not, but a deep consciousness such an one a man or woman of God. We that I was not my own took possession of me, may never be a George Whitefield or a which has never been effaced." Christmas Evans, a Hudson Taylor, a A Church of England clergyman put his all Frances Ridley Havergal, or a George on the altar in an English cathedral; a Welsh Muller, but if we give God all we are, then Baptist on the road as he journeyed in Wales; we may safely leave with Him the George Muller put his all on the altar in an responsibility for doing with us what He unspecified place; Frances Ridley Havergal will; and He is well able to take full charge on Advent Sunday in 1873; Hudson Taylor put of all that is offered to Him. We may leave his all on the altar in the quiet of his own with Him ourselves, our bodies and souls, to room. And history here will never, never be a reasonable, lively, and holy sacrifice; reveal—perhaps heaven will—what has come and if God hath prepared us, we may do it to-night.

What, then, is the Source of all practical holiness? It must have a source. Every river has a spring. In vital union with all fruit there must be a root. What, then, is the source of our fruitfulness? Not our renewed nature. "That which is born of the Spirit is spirit" (John 3: 6). Through the operation of God the Holy Spirit, a spiritual nature has been imparted. But "fruit" is not the outcome of our new nature, any more than in the vine fruit is the produce of the branch. The branch bears it, but the root produces it. It is the "fruit of the Spirit"—the Holy Ghost. A bad tree cannot yield good fruit. Regeneration is essential in order that the fruit should be good. But the new nature is not the source. It is Christ Himself. There is only one source of all holy living; there is only one holy life. "From Me is thy fruit found" (Hos. 14:8). "I am the life," not simply because I am the pattern of a perfect life, or because I am the bestower of the gift of life, but because I am the vital principle itself. He is the Spring itself. 'With Thee is the fountain of life" (Psalm 36:9). —EVAN H. HOPKINS. From "The Law of Liberty in the Spiritual Life."

104 THURSDAY, JULY 17th

10 a.m.—BIBLE READING SALVATION AND BEHAVIOUR (iv) PHILOSOPHY OF BEHAVIOUR REV. W. GRAHAM SCROGGIE, D.D.

11.45 a.m.—FORENOON MEETING THE CRUSE OF OIL REV. WILLIAM STILL

BE OF GOOD CHEER THE BISHOP OF BARKING, THE RT. REV. HUGH R. GOUGH, O.B.E., M.A.

3 p.m.—AFTERNOON MEETING THE WORD OF GOD AND THE LIFE OF HOLINESS (V) THE WORD AND DEFEATED DISCIPLES DR. WILBUR M. SMITH

7.45 p.m.—EVENING MEETING THE REST OF FAITH PREBENDARY COLIN C. KERR, M.A., H.C.E. A PRINCE WITH GOD REV. GEORGE B. DUNCAN, M.A.

105 The Spirit's Quickening Power honoured visitor; and of recent years the NOTABLE answer to prayer delighted A ministry of such distinguished guests as Dr. everybody in Keswick on Thursday morning. Samuel Zwemer, Dr. Harry A. Ironside, and Bright sunshine transfigured the little town, and revealed the beauty and grandeur of its Dr. Donald G. Barnhouse has contributed Lakeland setting in its most resplendent much. In this goodly succession, Dr. Wilbur aspect. This was in striking contrast to the Smith has won, on his first visit, an illustrious leaden skies and continuous rain of place. His scholarly, yet passionate and yesterday. At last evening's meeting, during intensely practical messages had a truly pro- torrential rain, Mr. Fred Mitchell had said that phetic note, which commended them alike to he felt led to pray for fine weather, not only heart and mind. for the convenience of all attending the Clouds had filled the sky again in the late meetings, but especially for the sake of those afternoon, and by evening rain was once more under canvas in the various camps. It was a falling. The large tent was full to capacity prayer of faith, which the lovely morning some while before the time of the meeting, and more than rewarded. the small tent had an "overflow" of at least a In his final Bible Reading, Dr. Graham thousand people. Another well-known visitor Scroggie dealt with the closing section of the from overseas, Dr. Northcote Deck, formerly Epistle to the Romans, which he entitled a missionary in the Solomon Islands, and now "Behaviour" (12: 1-15: 13). The series or of Canada, led in prayer. The hymn, "Simply masterly expositions found their logical trusting," struck the keynote of the meeting; climax in the words of the apostle's doxology Prebendary Colin Kerr quoted the phrase. in Ephesians 3: 20, 21—"Now unto Him that "Trusting Jesus, that is all," as the starting is able to do exceeding abundantly above all point of his address, and repeated it several that we ask or think . . . unto Him be glory times during his message, as the secret of the in the Church . . ." life of blessing. The young people attended the last of the special meetings for them, in the small tent, After his address there was, in the singing at 11.45 a.m., while in the large tent the Rev. of "I am trusting Thee, Lord Jesus," the deep William Still spoke on the wonder of the fact note of that faith which had been so clearly that the Holy Spirit dwells within us; and the explained, and which the week of meetings. Bishop of Barking summed up the Convention had evoked or deepened in very many hearts; message in the words of Paul—"Christ in and then the Rev. G. B. Duncan delivered the- you." closing message, The sunny afternoon doubtless attracted Choosing a story from Scripture which has many out-of-doors, but the tent was practi- very frequently farmed the subject of cally full for the last of the addresses by Dr. addresses at Keswick—Jacob at Peniel—Mr. Wilbur Smith. Mr. Mitchell, who presided, Duncan brought its challenge home to every expressed thanks to Dr. Smith for the ministry heart, with freshness and power. Had the he had exercised during the week. He had purpose of God in the Convention, for each been helped by the Lord to make the Word one individually, been fulfilled? The story living, challenging and effective. In response, in Genesis 32:24-31 points out the solitude in Dr. Smith said that the week had been one of which God met with Jacob; the struggle in heavenly fellowship, both in the meetings and which God strove with him; the surrender in at the hotel with his brethren on the platform, which God dealt with him; and finally, the with whose self-abnegation he had been sovereignty in which God would work with deeply impressed. him. So God's purpose for the lives of all His It is perhaps appropriate here to observe children was set forth, in the glorious possi- that, from its earliest days, Keswick has owed bilities of fellowship with Him and service for much to visiting speakers from America— Him. indeed, its very inception was due, humanly In the solemn hush of the closing moments speaking, to the ministry in this country of of prayer, the hand of God was upon the vast Mr. and Mrs. R. Pearsall Smith, the Rev. W. E. Boardman, and Dr. Asa Mahan, although congregation, subduing all in His Presence; none of these ever went to Keswick. But then the response and gratitude of faith was somewhat later Dr. A. T. Pierson became an expressed in the hymn, "My Saviour, Thou hast offered rest."

106 Salvation and Behaviour (4)—PHILOSOPHY OF BEHAVIOUR (Romans 12:1-15:13) I3Y THE Roy. W. GRAHAM SCROGGIE, D.D. IIL—PRACTICAL: PHILOSOPHY OF BEHAVIOUR 12: 1-15: 13. THE RIGHTEOUSNESS' OF GOD IN RELATI ON TO EVERYDAY LIFE 1. Paths of Duty .. 12-13. (i) The Various Spheres 12: 1-13:7 (ii) The Impelling Power 13: 8-10. (iii) The Great Incentive 13: 11-14. 2. Principles of Action 14: 1-15:13 (i) Mutual Toleration 14: 1-12. (ii) Brotherly Obligation 14: 13-23. (iii) Christlike Consideration 15: 1-13. Conclusion, 15: 14-16: 27. turn our attention to Christian behaviour, HIS Epistle to the Romans is in three main T divisions. In the first (1-8) the subject which fits into the doctrine, and embodies it. is salvation, in the widest possible sense, This subject is unfolded in chapters 12-15, reaching from the necessity for it in sin, to the and we may divide it into two main parts, The first of these points out Paths of Duty consummation of it in glory. In the second (12-13); and the second sets forth Principles division (9-11) the subject is the divine proof Action (14-15: 13); and each of these parts - vidence and purpose in the calling of Israel. is rich with instruction for all who would live And in the third division (12-16) the subject a victorious Christian life. First of all, then, is practical Christianity. I—PATHS OF DUTY (12-13). The second division is a vital part of the Here we are told what our duty is, and how whole Epistle, but for our present purpose we we can perform it. To begin with, the funda- omit it, and pass from the doctrinal to the mental conditions of Christian living are practical divisions; for, by so doing, we can indicated (12:1, 2), and then, the manifold see more clearly the relation to one another expressions of it are detailed (12:3-13:14). of truth and life; of revelation and responsi- 1. The Fundamental Conditions of Chris- bility; of principles and practice; of religion tian living are indicated in two profound and morality; of doctrine and duty; of redemp- verses which link together all that has already- tion and behaviour. Salvation as a divine been said in the Epistle, and all that remains revelation is of no value unless it eventuates to be said. in character and conduct which are conform- I exhort you therefore, brethren, by the able to the purpose of the Redeemer. compassions of God, to present your bodies Christianity is not merely or primarily a a living sacrifice, holy, well-pleasing to God, philosophy, but a quality of life, called "eter- which is your rational service. And fashion nal life"; and by "eternal life" is not meant not yourselves to this age, but be trans- a life which we shall enter upon beyond time, formed by the renewing of your mind, that but a life to be lived here and now in all con- you may prove what is the will of God, the ceivable conditions and circumstances. good, and well-pleasing, and perfect (will). But it should be understood that not only The word "therefore" should be marked, are salvation and behaviour vitally related, which occurs, as we have said, at three critical but also that they are related in this order. points in the Epistle—in 5:1; 8:1; and 12:1. Behaviour is not the root, but the fruit; not The first is the "therefore" of salvation: the foundation, but the superstructure; not "Therefore being justified by faith, we have the cause, but the effect. Belief precedes peace with God through our Lord Jesus behaviour in every true unfolding of Chris- Christ." The second is the "therefore" of tianity. sanctification: "There is therefore now no con- And now, having considered the mighty demnation to them that walk not after the sweep of salvation, from sin to glory, let us

107 flesh, but after the Spirit." And the third is conformed. Our "age" is not to be our fashion the "therefore" of service: "I exhort you plate, because it is both false and fleeting. therefore to present your bodies a living sacri- The Process is: "By the renewing of your fice." There is no true service where there is mind." The true safeguard against a sinful not sanctification; and there is no sanctifica- conformation is a spiritual transformation, tion where there is not salvation. This, then, and this will be a continuous experience. The is the spiritually organic order. Salvation is dedication of the body is by an act, but the by the surrender of the heart to God; sanctifi- transformation of the mind is a process; and cation is by the surrender of the will; and the process is both God's work, and ours. service is by the surrender of the body. This Because our faculty of discernment func- being so, it must be evident that true sanctifi- tions faultily, it must be continuously renewed. cation and effective service are not inevitable; The will that it should be so is ours, but the that there can be genuine salvation, in its first work is the Holy Spirit's (Titus 3: 5). meaning, without them. Each of these stages And the Purpose of this programme and is reached by faith, and each constitutes a process is, "That we may prove what is the spiritual crisis in the experience of the indivi- will of God, the good, and well-pleasing, and dual, because each is entered into by an act, perfect will." which is followed by a spiritual development. This, then, is the only foundation of a true In these two verses we are told that the Christian life, and all that follows rests upon fundamental conditions of Christian living it and emerges from it. Following on the relate to what is outward, and to what is Fundamental Conditions are- inward in our life. The outward condition is 2. The Manifold Expressions of Christian the dedication of the body; and the inward living. condition is the renewal of the mind. First of all, the Apostle details the various The dedication of the body, which is the spheres in which the Christian life must be outward condition of Christian living, is to be lived (12: 3-13: 7); he then discloses the impel- a definite and solemn act. In Paul's "present ling power of such a life (13: 8-10); and, your bodies," two things should be observed. finally, makes evident the great incentive to it First, that it is to be an act; the verb is in the (13: 11-14) . tense which means to do something instantly Let us consider then, first of all, and completely; and secondly, that the presen- (i) The various spheres in which the tation is a sacrificial act; not propitiatory, but Christian life must be lived (12: 3-13: 7). dedicatory; not a sin-offering, but a burnt-offer- Here three paths of duty are set before us, ing. The sacrifices of old were dead, but our which relate (a) to the Church (12: 3-13); (b) sacrifice must be "living"; those of old were to the world (12: 14-21); and (c) to the State not always "well-pleasing to God," but the (13: 1-7); and these refer respectively to our sacrifice of our body—brain, eyes, ears, tongue, religious, our social, and our civil duty. hands, and feet—will be well-pleasing to Him. The Apostle introduces this great subject by Such a dedication of the body is in harmony calling upon us to form, as far as may be with the highest intelligence; Paul calls it possible, a true estimate of ourselves (v. 3). "rational"; and we shall realize that it is this He says: when we recognize the place and function of Do not be high-minded above what it be- the body in the Christian life. hoves you to be minded, but be minded so The renewal of the mind, which is the as to be sober-minded, as to each God has inward condition of Christian living, is pro- divided a measure of faith. foundly impressive. In but twenty-seven This is a most important statement, and words a programme is presented; a process is requires of us more honest thinking than, per- unfolded; and a purpose is revealed. haps, we have ever given to it. Self-estimate The Programme is: "Be not conformed—but must be on one or other of three levels: super, be transformed." These are the negative and above; sub, under; or sane, right. On the positive aspects of the same thing, and they super level are the superiority complex are mutually exclusive. Every "age" has its people; and on the sub level are the inferiority own characteristics, but there are some things complex people, and they are both off the which are common to every age. right level. Generally speaking, we Christians think either too much of ourselves, or too In Jude, verse 11, we read of "the way of little, and both estimates are bad for the Cain," that is, pride of intellect; of "the error Church, as well as for ourselves. of Balaam," that is, the love of money; and of Self-admiration is pride and conceit, which "the gainsaying of Korah," that is, contempt is bad for oneself, unjust to others, and throws of authority. These three things—rational- the machinery of Christian life and work out ism, mammonism, and anarchism—appear in of gear. every age, and to them, as well as to special On the other hand, self-depreciation neither features of our own age, we are not to be honours God, encourages ourselves, nor

blesses others. A sub-estimate of oneself Paul is insisting on here. Unity, not unifor- unfits one for the work of life, and must not mity, characterizes the Christian Church, be mistaken for Christian humility. One of and in this unity is vast diversity. If each these parties should sing, "Oh, to be nothing, of us did what Christ has placed us in His nothing"; and the other should sing, "Oh, to Body to do, and recognized with appreciation be something, something." He who over- the functions of others, the Church would estimates himself will try to do what he be a power in the world, instead of being "by cannot; and he who under-estimates himself schisms rent asunder, and by heresies will not try to do what he can; and in both distressed." In the true Church no two cases the work is not done. In the Church, as believers are endowed alike, but there is no in every business, there are manifold opera- one who is not endowed. tions, and so there must be diversity of ability; To illustrate this, the Apostle selects seven there is therefore no room for super or sub gifts, four of which are exercised more estimation of oneself. publicly, and three more privately, but all are The bearing of this on what follows must be used for the benefit of the whole Church. obvious, for by a right estimate of ourselves These gifts cover a wide field of ministry, and we shall be better able to fulfil our duty to the exhibit wide variety; yet they are but a small Church, to the world, and to the State. selection of the wealth of ability which Chris- Consider, then, what Paul says about— tians have. (a) Our Duty to the Church (12:4-13). The gifts specified are: Prophesying, that is, Here he speaks, first of all, of our corporate preaching; Serving, which relates to the busi- (vv. 4-8), and then of our individual ness and administrative work of the Church; responsibility (vv. 9-13). Teaching, that is, interpreting revealed truth; Our Corporate Responsibility (vv. 4-8). Exhorting, that is, appealing to the This relates to the place and function of conscience and will, rather than to the each believer in the Christian Church. Per- intellect, and which is more the work of the haps it may be said that never so much as now evangelist than of the teacher; Giving, which was it imperative to know what the New refers to sharing with others what one has Testament means by the Christian Church. of this world's goods; Ruling, which means By likening the Church to a human body and "taking the lead," which is the function of its members (v. 4), the Apostle is simply organizers, superintendents, and directors of affirming that the Church is a spiritual organ- Christian work; and Mercy-showing, which ism, and not a human organization. The includes the care of the sick, the poor, the Christian Church is not the aggregate of all afflicted, and the sorrowing. This is the work denominational churches, but the sum total of the visitor. No one can do all these of all believing individuals, men, women things, but to each of us is given and children. This is not the view of the something to do; and Paul says that the gifts present-day movement for the reunion of should be exercised with faith, with devotion, Christendom, which, in my view, because I with diligence, with generosity, and with believe it to be the New Testament view, cheerfulness. would be an appalling disaster. From the corporate responsibility of No, Paul says that all regenerated people believers, Paul turns our attention to— constitute the Body of Christ, and that in this Our Individual Responsibility (vv. 9-13). Body each has a place and a part to fulfil. In addition to the exercise of specific "gifts," If, during these nineteen hundred years; there are certain qualities which all Christians believers had kept this steadily in mind, and should possess and exhibit for the benefit of had acted upon it, many a sad chapter of fellow-believers. The root quality of all is Church history would never have been writ- named first, ten. What each of us must realize is, first, Let your love be unfeigned that no one of us has all the gifts; secondly, and then twelve ways are indicated in which that each of us has some gift, or gifts; and this love will express itself. thirdly, that all the gifts are necessary if the The love spoken of is that of principle, whole Body is to function properly. not of sentiment; the "love of God which is One colour does not make light; one branch shed abroad in our hearts through the Holy does not make a tree; one worker does not Spirit." The word has no epithet here, but make a firm; one flower does not make a gar- stands in the magnificence of its own strength den; one tree does not make a forest; one and simplicity. Only they who exhibit it have wave does not make a tide; one star does not it; and they who claim to have it, yet do not make a constellation; one grain does not exhibit it, are hypocrites. make a harvest; one instrument does not To "feign" is to hide what one is, and to make an orchestra; one limb does not make pretend to be what one is not. Such a carica- a body; and so one member does not make a ture smiles with one face, and frowns with Church. another. A French writer has caustically said Relative to the Body of Christ, this is what that "hypocrisy is the homage which vice pays to virtue." Paul says, "let your love be real;

not simulated, but sincere"; and when it is My highest place is lying low a t m y this, it will express itself in the manner indi- Redeemer's feet; cated in the following twelve qualities. No real joy in life I know, but in His service The first quality is Moral Abhorrence: sweet. "abhor that which is evil" (v. 9). True love is not present where there is not a moral recoil The eighth quality is Joyful Hope: "Rejoic- from evil. In this day of spurious charity and ing in hope" (v. 12); which means that our hope of coming glory, beginning with the unprincipled toleration, we should cultivate a Lord's Return, should keep us joyful, what- healthy hatred of moral evil. ever our circumstances may be. We often The second quality is Moral Adherence: hear people say ". . . . under the circum- "cleave to that which is good" (v. 9). This stances." But Griffith Thomas used to say— means that we should be glued to the good. "What are you doing under them?" Ideally evil will be abhorred in exact propor- The ninth quality is Patient Endurance: tion to one's adherence to good. Let us remem- "Patient in tribulation" (v. 12). Just because ber that these moral reactions are of the we have the hope of glory, we can, and should, essence of love. Abhorring what is evil, and endure patiently the trials which will inevit- cleaving to what is good, are inseparable ably assail us. But for our hope it would not qualities, and love in both aspects is dynamic be possible to endure. in society. The tenth quality is Persevering Prayerful- The third quality is Family Affection: "In ness: "Continuing steadfastly in prayer" (v. brotherly love be tenderly affectioned one to 12). Prayer keeps all the other qualities in a another" (v. 10). There is a love which we state of health. It paints the rainbow of hope should have for all men, the love which God in the tears of tribulation. It puts the sun- has for all; but the "affection" here referred light of heaven behind the darkest clouds, and to is limited to the members of the Christian makes them glorious with their exquisite tint- family. The word philadelphia occurs in the ing and drapery of purple and gold. Prayer New Testament seven times, and always of shapes into beautiful and glorious forms the love between Christians. The love of a blood- lava which the volcano of earthly disaster has relationship necessarily differs from every sent forth in molten streams. Prayer is our other, and in the Church it is by Christ's blood. best support in adversity, and our best pro- The fourth quality is Unselfish Deference: tection in prosperity. He does not live who "In honour preferring one another" (v. 10). does not pray. Or it might be rendered, "outdo one another in showing honour." I suspect that this is one The eleventh quality is Practical Generosity: of the most difficult exhortations, for we all "Distributing to the necessities of saints" like to be honoured, and, maybe, we do not (v. 13). After private blessing comes public exult when others are honoured and we are benevolence. First, devotion to God, and then not. He who fulfils this exhortation is the helpfulness to men. The true order is to reach embodiment of true Christian humility. man by God, not to reach God by man. The The fifth quality is Unflagging Zeal: "In heart is first drawn out, and then the purse. diligence not slothful" (v. 11). Luther trans- Pious verbiage can never compensate for the lates this, "Be not lazy as to what you ought want of practical sympathy. Said a visitor to to do." The exhortation implies earnestness a person in urgent temporal need: "Never and thoroughness in the performance of Chris- mind, you'll get a crown one day"; and the tian duties. Never let your zeal flag; keep up needy soul replied, "But I wouldna mind half- the temperature of your spiritual life. a-crown now, to be going on with." The sixth quality is Vital Enthusiasm: "Be The twelfth quality is Watchful Hospitality: fervent in spirit" (v. 11). The word "fervent" "Pursuing hospitality" (v. 13). It is not easy means to boil, and this is the positive side of in these days to keep "open house," and the preceding negative; not flagging, but boil- generally it is impossible; but, in these austere ing. It is by fire that water boils, and only by times, the spirit of hospitality must not be the flame of the Holy Spirit can our spirits allowed to perish. reach this temperature. And through all the years of famine, The seventh quality is Devout Service: Is thy cruse of comfort failing? "Serving the Lord" (v. 11). There are half a Rise and share it with a friend; dozen words translated servant in the New And through all the years of famine, Testament. These signify a household ser- /r shall serve thee to the end. vant, a healing servant, an attendant, ministry For the heart grows rich in giving; in any form, an under-rower, and the word All its wealth is living grain; used in our passage, a bondslave, which is the Seeds which mildew in the garner, lowest in the scale of servitude. Paul never Scattered, fill with gold the plain. tired of calling himself Christ's bondslave, and These, then, are the qualities which each fervently would he have sung: of us is exhorted to exhibit toward our fellow-

110 believers, and it is a programme of graces must not behave in such a way as to draw the which will keep us busy for some time to just criticism of unbelievers; and certainly he come. does this when he is conceited. Conceit is Having considered our duty to the Church vanity, and generally is exhibited by those (vv. 4-13), the Apostle now calls attention to— who have least reason so to pose. Corn, when (b) Our Duty to the World (12:14-21). it is green, is upright, but when it is ripe it He names eleven things which should bends low. A vain young man was a great characterise the Christian's attitude toward trial to Mr. Moody, and one day he said to the the world, and these, which cover much evangelist, "You know, Mr. Moody, I am a ground, may well cause us reproachful reflec- self-made man"; to which Mr. Moody replied, tion. Let us look rapidly at these exhorta- "Young man, you have relieved the Almighty tions. of a great responsibility." (This reply is Beneficence: "Bless those who pursue you; attributed to Earl Lloyd George also.) People bless and do not curse" (v. 14). In the pre- like that succeed only in making themselves vious verse we are told to "pursue" hospi- ridiculous. tality, and here we are told that the enemy Retaliation: "Requite to no man wrong for will 'pursue" us. Persecution may take an wrong" (v. 17). It is no business of a Chris- infinite variety of forms, but in all, our tian to try to "get even" with someone who attitude toward the persecutor is to be one, has done him an injustice. Two blacks do not of imprecation, but of intercession. Paul not make a white. Hitting back is not a derived this exhortation from his Master, who virtue, but a vice. It is human to retaliate, said: "Bless those who curse you, and pray but it is divine not to do so. When "Old for those who despitefully use you" (Luke Adam" rises to strike, we've got to say, "Sit 6:23). This will not be easy, but it will be down; you're dead." When Jesus was reviled, right. He reviled not again; and when He suffered, Sympathy: "Rejoice with the rejoicing, and He threatened not, but committed Himself to weep with the weeping" (v. 15). There are Him that judgeth righteously. times when we can, and should, congratulate Goodness: "Be absorbed in what is good for people who are not Christians; and certainly all men to see" (v. 17). The world is the there are times when we should condole with Christian's most acute and, perhaps, most them. If we show pleasure at a birth, and accurate critic. Christianity is held in high sorrow at a death, we have done something regard by most people, and it is when Chris- toward securing their interest in spiritual tians act inconsistently with it that we hear things. the world's criticism. People recognize good- Harmony: "Keep in harmony with one ness when they see it, and it is goodness we another" (v. 16). There are many things of are to provide in the sight of everyone. Our a human kind which give us opportunity for conduct should be above suspicion, and should friendliness with non-Christians; matters have in it the quality which is called good- relating to recreation, reading, daily happen- ness. To be correct in our conduct is not ings, and much more about which we can talk enough; we should be attractive also. Our and in which we can engage; and to show tree should not only bear fruit, but also culti- that we have much in common, may lead vate leaves. others towards the things that matter most. Peaceableness: "If it be possible, so far as it We must find points of contact with those depends on you, be at peace with all men" whom we would win. Jesus' point of contact (v. 18). Paul does not say that peace will with the Samaritan woman was the water in always be possible, but he does say, "Let the the well. want of it not be due to you." We are answer- Humility: "Aspire not to pre-eminence, but able only for our part in our relations with associate with the lowly" (v. 16). The "lofty" others. Peace is always to be devoutly must be interpreted in the light of the sought, but not at any price. Strife upsets "lowly." The exhortation is not against every the nerves, disturbs the mind, and arrests form of ambition, but against seeking pre- spiritual progress. "As far as it depends on eminence for oneself. Let us remember that you" implies that a point may be reached at humanity's high things are often divinity's which principle must take precedence of low things. A corrective to unholy ambition peace. Dispeace with anyone should never be is association with the lowly, and remember, due on our part to pique, but to principle. the lowly are not the low. The exhortation There is, of course, the peace of a cemetery, may mean "associate with lowly folk"; or but that is not what is enjoined here. "give yourself to lowly tasks"; in either case it Non-avengement: "Avenge not yourselves, is humility on the part of the Christian which beloved, but give place unto wrath" (v. 19). is enjoined. Three meanings have been given to this refer- Self-complacency: "Be not wise according to ence to "wrath"; one, that the Christian is to your own judgment" (v. 16). The Christian restrain his own wrath; another, that he is to

yield to the anger of his opponent; and a third, the subject to which it does not refer, we shall that the wrath is God's, and that just because be disappointed. But even relative to what is He will deal with His and His people's said, much is left to legitimate inference. enemies, the Christian should not. As God State government is viewed ideally, and not alone knows all the facts, and as His actions as too often it actually is; and no form of are free from vindictiveness, we should leave government is prescribed, monarchical, repub- the judging of evildoers to Him. lican, or any other. What is insisted on is Magnanimity: "Give your enemy food and that State government is of God, and that all drink" (v. 20). This is the Christian's form who are under it should respect it. Because of revenge, and is the antithesis of retaliation. Christians have a citizenship in heaven, they The reference embraces all sorts of kindness, are not absolved from their citizenship on and implies that in this way hostility may be earth, nor from its obligations. broken down, and the enemy brought to This passage has nothing to say about politi- repentance. cal parties, nor, except implicitly, to voting; The last reference in this section is to— but relative to the latter, surely Christians Conquest: "Be not conquered by evil; but should use their influence to secure good conquer evil with good" (v. 21). Our attitude rulers, and to exclude bad ones. In an toward wrongs done to us will determine organized community taxes are necessarily whether we conquer evil, or whether we are imposed, and Christians must pay them, conquered by it. If we show the same spirit though we cannot now get them out of the as the enemy, he has conquered; but if we act mouths of fish. By the State we are protected as Christians should, he is conquered. This against the ravages of anarchy, and all privi- principle is of wide application, and is one of leges carry with them obligations. the secrets of Christian conquest. If I had the It has been well said that "the fact that an opportunity to live my life over again, some earthly government may be corrupt and things I have done, I would not do; some tyrannical does not disprove the divine origin things I have said, would remain unuttered; of government, any more than the fact that and some letters I have written, would never parents may be unfaithful to their duties be penned. This Epistle says that we can be proves that the family is not divinely "more than conquerors"; and as we can be, we originated, or the fact that a particular church should be, so let us resolve that "through Him may became corrupt proves that the Church who loved us," we will be. is not divine in its source" (Shedd). But our obligations are not yet exhausted. But what is here said does not imply that We have been thinking of them in relation to the Christian must never, in any circum- the Church, and to the World, and now, stances, disobey constituted authority. Our briefly, we must consider— first allegiance is to God, and if the State (c) Our Duty to the State (13:1-7). requires of us what would violate our loyalty This is the only passage in which Paul deals to God, then we must resist. When Nebuchad- with this subject in detail; (a similar passage nezzar commanded the three Hebrews to wor- is in 1 Peter 2: 13-17). Though briefly treated, ship his image, they refused; and when Darius the importance of the subject is great, and its prohibited prayer to anyone but himself, scope and limits are defined and illustrated Daniel disobeyed; and when Christians were in many places in both Testaments. ordered to worship Caesar, they would In these seven verses at least seven things not, and were thrown to the lions. Christ has are said: (i) that we should be subject to the said the last word on this. subject: "Render State because it is a divine institution; (ii) to Caesar the things that are Caesar's, and to that resistance to constituted authority is God the things that are God's." resistance to God, and will be punished; (iii) Here, then, are detailed our duty to the that rulers, viewed ideally, are God's minis- Church (12: 3-13); to the world (12:14-21); ters, appointed to encourage what is good, and and to the State (13: 1-7); our religious, and to punish what is evil; (iv) that only evil- social, and civil duties; and inevitably we ask, doers have anything to fear from properly "How can we fulfil these duties?" constituted authority; (v) that we should be The Apostle answers this question by subject to the State not only from fear of the revealing— consequences of disobedience, but because it (ii) The Impelling Power of the Christian is right to obey; (vi) that the matter of taxa- life (13: 8-10). "Owe no man anything, but tion is an illustration of the ruler's power to to love one another." Debts are dishonour- impose, and of our obligation to submit; and able. They show, either that one has incurred (vii) that we should fulfil our manifold obliga- a liability which he cannot meet, or else, being tions to the State. able to pay, he is unwilling to do so. Either This Passage does not deal with the whole way the debt is disgraceful. There must be problem of a Christian's relation to the State, many professing the name of Christ who are and if we look to it for guidance on aspects of guilty of debt. They pray, but they do not

112 pay; and failure to do the latter renders present: "let us cast off the works of dark- worthless their diligence in the former. Debt ness"; "let us put on the armour of light"; and is a form of stealing, for it is keeping for one- "let us walk decently as in the day." And self something which belongs to someone else. why all this? Because final "salvation is Some honest people are brought into debt nearer to us than when we first believed"; or, because others will not pay to them what they in other words, because Christ is coming. The owe, and such are entitled to sympathy. We Christians of the Apostolic age believed that must be careful not to regard as sinful a He would come in their time; and about that, reasonable delay in the payment of an let it be said, that whereas their perspective account, but our passage refers to debts that was wrong, their hope was right. Alas, that can and should be avoided. I would rather be for long centuries since then, both the perspec- a suffering creditor than a shameful debtor. tive and the hope of multitudes of Christians Perhaps some of you will have to pay to-day. have been wrong. Early the truth about the But there are debts other than monetary. Lord's Return faded from view, and the We can owe people coin of other mints. Do Church set out to save the world. It has had we not owe to others forgiveness, and patience, over a millennium and a half in which to do and sympathy, and appreciation, and grati- so, and to-day the world is further from being tude, and generosity? Have you paid in the saved than ever it has been. coin of gratitude the debt you owe to the What, then, is the present duty? Paul says person who led you to Christ? It may be that it is threefold. First, wake up. All the you have not even troubled to write a letter Virgins "slumbered and slept," and through to him, or her, and expressed thanks for that these centuries, notwithstanding endless eternal service. religions, social and intellectual activities, the Are you getting spiritual help from your Church which has not known, or has denied, minister? If so, have you ever said so to that the Lord is coming again, has been asleep; him; or do you write to him only when you and the call rings out in this fateful hour of have something to criticize? Then, is there history, "Wake up—wake up—wake up !" not another debt which we have not paid, or And having wakened up, our second duty is only partly so, the debt of prayers for to dress properly. There are clothes to be others? Think of all who need your prayers, "cast off," and clothes to be "put on." Our and then say if you have paid this debt. night vestments, called "the works of the Last year, for a long time, I was very darkness," are to be cast aside, and in their and many of you prayed for me, and I place we are to "put on the weapons of the want to thank you now. You prayed for light." We cannot put on the weapons on top me when I could not pray for myself, and of the works, any more than we can put our God heard you, and answered. I thank clothes on in the morning on top of our you. pyjamas. In the place of "works" must come But there is a debt we can never fully dis- war, for "weapons" are for defence and holy charge, and that is to "love one another." aggression; for when we realize that Christ is This debt we must be for ever paying, yet coming, and maybe soon, we shall stop build- never clearing. The more of it that is paid, ing castles, and get into the conflict. the more is felt to be due. We owe it to all The third thing Paul says we must do is to men to tell them what we know about the act rightly; we are to "walk decently," as love of Christ. The love enjoined cannot be becomes people whose daily strength is in the an outward rule of life unless it is first an conviction that their Lord is on the way, and inward principle. True love never asks, "How that at any time they may see "the flaming of much must I give?" but, "How much His advent feet." can I give?" If we all loved as we In the fading of the starlight should, we would never owe a n y We can see the coming morn; other debt; and love alone would enable And the lights of men are paling us to fulfil our duty to the Church, to the In the splendours of the dawn; world, and to the State. For the eastern skies are glowing But the Apostle has one more thing to say As with lights of hidden fire, relative to what he has said in these two And the hearts of men are stirring chapters, and this relates to— With the throb of deep desire. (iii) The Great Incentive of the Christian For the Christian, the best is yet to be. We life (13: 11-14). This incentive is the Second are facing, not the night, but the morning. Advent of Christ. Danger is departing, and deliverance is dawn- Now is our salvation nearer to us than ing. So let us rejoice. when we first believed. The night is far Having pointed out our paths of duty, the spent, and the day is at hand. Apostle, in a final portion, calls our In this weighty passage, past, future, and attention to certain- present are brought together. Past: "the II—PRINCIPLES OF ACTION (14:1-15:13). night is far spent"; future: "the day is at hand"; and

113

I much regret that want of time does not But B. will not have any of the pig. A. smiles allow of a careful detailed exposition of this contemptuously, and B. hurls at him Leviticus very important passage. All that can be 11: 7, "And the swine, he is unclean to you"; attempted now is to discern the main features and judges A.'s loyalty to the Word of God. of the argument. A. tells B. to read 1 Timothy 4: 4, 5, "Every Paul has said: "Owe no man anything, but creature of God is good, and nothing to be to love one another," and now he applies that refused, if it be received with thanksgiving; principle to a particular case. for it is sanctified by the Word of God and The parties referred to are "the weak," and prayer"; and there follows an argument, "the strong." "The weak" are those whose which is well spiced with recriminations. conduct is regulated by certain scruples which Meanwhile the pork gets cold; the cook is they hold; and "the strong" are those who act annoyed; the brethren are rattled; each sticks on the principle of Christian liberty; and in to his point instead of to his joint; fellowship both cases the matters under consideration is broken; and A. does not invite B. to dinner are without moral significance, matters again. How pathetic and tragic! and all over relative to food, and the observance of days. a bit of pork for which A. thanks God, as well In discussing this matter the Apostle speaks he may, if he can get it. very frankly to both parties; and the substance Now, both these men are wrong in spirit; of what he says is: first, You should exhibit the one for despising, and the other for judg- mutual toleration (14:1-12); secondly, You ing, though both are right in what they do should recognize brotherly obligation (14:13- conscientiously. Then why not be tolerant in 23); and thirdly, You should act with Christ- things indifferent? A. should eat his pork, like consideration (15:1-13); and these and B. his vegetables, and they should have requirements are as applicable now as they a happy time together "in the Lord." were then, and to more things than "food," And as for the observance of days—I and "days." remember the time when, in the Highlands of 1. Mutual Toleration (14:1-12). Scotland, the blinds were pulled down on Sun- Paul will not let us get away from the days, and the pianos were locked, and no present by the contemplation of the future, one was allowed to go for a walk. And there He has just been pointing us to a wonderful are many people to-day who think it wrong to day which certainly will dawn. Lest, however, go to church in any way other than on foot; we fold our hands, and abandon ourselves to but where they go astray is in thinking that the horizon, he continues: "But him that is those who do employ mechanical transport weak in the faith receive ye, yet not to dis- are breaking a divine law, and are guilty. cuss his doubts." Heaven is related to earth; Let us remember that "we shall all stand the future to the present; the divine to the before the judgment seat of Christ," and "each human; and our hope to our duty. Spirituality one of us shall give account of himself to God" does not consist in dreaming, but in doing. (vv. 10, 12); and then Henry will not accuse We all, at times, are disposed to sing, "0 for Thomas of eating only vegetables, nor James the wings, for the wings of a dove; then accuse Robert of eating animal flesh, nor Mary would I fly away and be at rest." But how do accuse Ellen of going about without a hat, you know you would not light upon a thorn? nor Ethel accuse Amy of not being an Rest is not found by flying away, but by filling Episcopalian, nor Keble accuse Kelly of not our days with duties well done. having observed "The Christian Year." What It can be said of the "weak" of whom Paul will matter then is whether we truly loved speaks, what Christ said of the poor, "they the Lord; whether we were diligent in His are ever with us"; but the "strong" must be service; whether we sought to win souls; careful what they think and say about them, whether we were tolerant and forgiving and how they act towards them. It is easy among ourselves; whether we loved our to say, "Oh, these are cranks, leave them Bibles, and delighted in prayer; whether we alone"; but that gets no one anywhere. It is were filled with the Holy Spirit; and because best to face the fact that there are Christians these things will matter then, they matter with scruples, and to respect them when we now. cannot follow them. Then let the "weak" brother not be censori- The matter of diet, even now, is not a dead ous; and let the "strong" brother not be con- issue; and relative to it the "strong" brother temptuous. We've got to learn to be tolerant is in danger of despising the "weak"; and the in matters indifferent. "weak" brother is in danger of judging the "strong." A. invites B. to dinner, and puts 2. Brotherly Obligation (14:13-23). before him a good joint of pork. He invites The Apostle who in vv. 1-12 has been B. to ask a blessing, and B. says: "0 Lord, if addressing both the "weak" and "strong" Thou cant bless in this dispensation what brothers, now addresses more especially the Thou didst curse in the last, bless this pig." "strong," and his design is to show that there

114 is something greater than Christian liberty, cluding personal matters. And what he and this is Christian love, has to say is that in this, as indeed in all It is not always right for us to do all that it things, Christ's example is our standard. would be right for us to do! The "weak" We that are able ought to bear the weak- cannot win the "strong" to the level of weak- nesses of the unable, and not to please our- ness; but the "strong" may be able to win the selves. Let each of us please his "weak" to the level of strength; but this will neighbour, as regards what is good, with not be done by the "strong" insisting always on his liberty. All things lawful for us are a view to edification. For even Christ did not always expedient. If, by exercising our not please Himself (vv. 1-3). liberty, we injure the spiritual life of a You will observe that the word "please" believer whose light is limited, we do occurs three times here, and it means, not a violence to the law of love, which is the highest servile and compromising deference to human known principle of action. Each of us is opinion, not the complaisance of the parasite exercising a definite influence on others every who fawns and flatters, but "the unselfish and day. Scientists tell us that every time we watchful aim to meet half-way, if possible, raise our arm or lift our foot, or sit down the thought and feeling of a fellow-disciple" or rise up, we affect the balance of the (Moule). In this sense it means to whole universe, yet we are not conscious of gratify, and so to satisfy. Pleasing differs so doing. Likewise, in the moral realm, from obeying, in that the latter is a duty, every word we speak, and our every deed, as whereas the former is a privilege. well as the things we say not, and do not, Pleasing is obedience with a plus. You tell are affecting people far and wide, and this your child to do his homework before you influence is, for the most part, unconscious. return in the evening, and when you arrive Remember this in the shop, and hospital, and you find that he has obeyed; but he has factory, and barracks, and camp, and club, done more than that, he has put your slippers by the fire to warm, for the night is and home. cold, and he did it to please you. In like It is quite possible to injure a fellow- manner, to please God is more than to obey believer by actions lawful in themselves, and Him; and when we sacrifice some liberty by insisting on rights which God has given to which is ours in order to be helpful to a us. Because Christ died to save us all, we neighbour, we are pleasing both God and should be willing to sacrifice some rights to him, and are following Christ's example, prevent a brother from going wrong. "Who did not please Himself." And on that What the strong brother does is not wrong note we conclude our studies. in itself (v. 16), but if he insists on it at the How amazing a revelation has been set cost of the weak brother's enlightenment and before us! We have been shown the way advancement, he takes a heavy and solemn from condemnation to glory, by justification responsibility (v. 15). The material and the and sanctification; and then we have been spiritual, the temporal and the eternal, are told, while still short of glory, how we should never commensurate, and to insist on the behave in the Church, in the world, and in former at the expense of the latter is not the State; and how we should use any only to see things out of perspective, but is enlightenment we have for the benefit of also a deplorable evidence of selfishness. those not so well enlightened. In all this the In actual practice it may be difficult to highest doctrines are related to the decide how far one should go in the way of humblest duties, and it is made plain what self-denial in concession to the scruples of it means to be a true Christian. those who are weak in the faith (v. 1), but the principle is here plainly set forth. And now unto Him that is able to do And now, finally- exceeding abundantly above all that we 3. Christlike Consideration (15:1-13). ask or think, according to t h e p o we r The Apostle has one more thing to say on th at worketh in us, unto Him be glory the subject of brothers weak and strong, and in the Church, and in Christ Jesus, then his Epistle will end, except for some con- unto all Generations, for ever and ever, Amen.

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The Cruse of Oil BY THE REV. WILLIAM STILL

FROM the story in 2 Kings 4:1-7, we are to upon the creature, so that nothing is to Him consider a matter of fact rather than a contingent or uncertain. He is most holy in matter of faith; but a matter of fact upon all His counsels, in all His works, and in all which faith may alone safely build. His commands. To Him is due from angels Throughout the Scriptures, oil is a symbol and men and every other creature what- of the Holy Spirit; and here the cruse soever worship, service or obedience He is represents the believer's body indwelt by the pleased to require of them. Holy Spirit. We wish to ask the question and answer it, "Where did all the oil come from?" Or, if you like it more briefly, in the Shorter To answer this we ask, "Who is the Holy Catechism: God is a Spirit, infinite, eternal, and un- Spirit?" and if we answer, "The Spirit of changeable in His being, wisdom, power, Jesus," we ask, "Who is Jesus?" and as we holiness, justice, goodness and truth. answer, "The Son of the Father," we even dare to ask, "Who is the Father?" and "How How awe-full! What of His Son? Is the Son great is God?" as great as the Father? We will not look at It is right that we should begin our prayers, Confessions of Faith first, but in the Word. There "Our Father," as we are taught; but we should are many statements that make the Deity of our often begin our prayers also, "Almighty and Lord Jesus Christ quite clear. One of the Eternal God." How great is God? May I strongest is in Hebrews 1: 8, where God said unto read to you what the Westminster Confession the Son, "Thy throne, 0 God, is for ever and ever." of Faith says? Also in the Westminster Confession of Faith we There is but one living and true God, who read— is infinite in being and infinite in In the Unity of the Godhead there be perfection, a most pure Spirit, invisible, three persons of one substance, power and without body, parts or passions, immutable, eternity; God the Father, God the Son, and eternal, incomprehensible, almighty, most God the Holy Ghost. The Father is of none, wise, most holy, most free, most absolute, neither begotten nor proceeding; the Son is working all things according to the counsel eternally begotten of the Father. of His own immutable and most righteous The Nicene Creed says of the Son: He is "God will for His own glory. of God, Very God of Very God"; and Article 2 of Most loving, gracious, merciful, long- the Thirty-nine Articles, perhaps more familiar to suffering, abundant in goodness and truth, many of you, says He is "Very God and Very Man." forgiving iniquity, transgression and sin, the That is the rub! Very God and Very Man. It rewarder of them that diligently seek Him, would be perhaps easier to believe that the Son and withal most just and terrible in His was co-equal with the Father in power and judgments, hating all sin, and who will by glory and eternity if He had not become a Man— no means clear the guilty. Lo, within a manger lies God hath all love, glory, goodness, blessed- He who built the starry skies ness in and of Himself. He is alone in and unto Himself all-sufficient, not standing in Do you find that easy to believe? need of any creatures of which He has made, A stable-place sufficed not deriving any glory from them but only The Lord God Almighty, manifesting His own glory in, by, unto and Jesus Christ. upon them. He is alone the fountain of all Oh, the theology in the Christmas hymns! Do being, of whom, through whom, to whom you believe that this Man Jesus was God are all things, and hath most sovereign Incarnate? Most of us undoubtedly do; but I dominion over them to do by them, for them am thinking of those who may have doubts here whatsoever Himself pleaseth. All things are this morning. You may say, "Well, quote another open and manifest in His sight, His know- Christmas hymn— ledge is infinite, infallible and independent Mild, He lays His glory by

116 and the Scriptures, "He emptied Himself." apart from Christ, they are sure to be wrong. Yes, and took upon Himself the form of a ser- The indwelling Spirit, then, is really the Lord vant. He yielded His authority, and became God Almighty through His Son in His Spirit. subject to His Father, and lived, as we may It is difficult to believe this when you say, by faith in His Father, learning obedience realize how "quiet" He can be. How empty by the things which He suffered. He poured one can feel when one is not in conscious out His soul unto death; but He did not lay fellowship with Him or not engaged in by His essential nature, His Deity or His glory, Christian service; yet when called to minister, for, says John, "We beheld His glory." "Oh, speak, labour, and suffer, how the Holy Spirit but," you say, "that is different, that was the comes to new and powerful life within us! glory of His grace and truth." Exactly; for "Almighty God in my heart!" I know of no when the glory of God is deposited in the truth given to Christians so able to build them heart of a man upon the earth (the Trans- up in the faith, than to know that Almighty figuration is an exception) it comes forth not God, who made the heavens and the earth, as a halo, blazing fire in startling supernatural is in my heart. You ask if we should put it manifestation, but as grace and truth and like that? It may be dangerous to think and goodness. say it too much, but, of course, we recognise May we not say, that it took all the glory that the Person of the Father is in heaven, of the Person of God to make this one Man the Person of the Son is in heaven, yet the Jesus good; so that another line from the same Person of the Holy Spirit is in my heart if I Christmas hymn is nearer the mark than the am a believer. Yes, He is a Person; and if you one which says— turn to Romans 8:16 and 26, you will see one Mild, He lays His glory by, of the great mistakes of the Authorized it is Version. The first thing I do when I get a Veiled in flesh, the Godhead see new Bible is to score out the word "itself" in He was all there, co-equal with the Father in those two verses; it is indeed "Himself." You power and glory and eternity. do it, too, as an act of faith. What of the Spirit? The Westminster Con- The Holy Spirit is an indivisible Person. fession again says, "The Holy Ghost, eternally Are you quite sure about that? Twice in proceeding from the Father and the Son," and, 2 Corinthians Paul speaks of "the earnest of oh, I do like Article 5 of the Thirty-nine the Spirit" as though we might receive the Articles, which says so plainly, if anyone is first instalment or pledge of the Spirit; but in inclined to doubt, that the Holy Ghost is "Very Ephesians it is put another way, to keep us and Eternal God." Jesus was conceived by right: "The Holy Ghost who is the earnest of the Holy Ghost, therefore the Holy Spirit in our inheritance." He is the earnest—not the His conception must have been adequate to first instalment of the Spirit, but the Spirit communicate the wondrous life of God, and Himself, the first instalment of our inheritance. therefore at least equal to Jesus in power, glory If you invite someone to tea you do not say, and eternity; for the birth of Jesus not only "Bring your arms and legs," they will affected His life on earth but affects His life obviously come with the person. When we in heaven, now; for the Man in the Glory could have the Holy Spirit of God within us, we have not have returned to heaven as the God-Man Him all, or not at all. if He had not carried the fullness of His Deity Have you thought in this connection that with Him throughout His earthly life. the Scriptures speak of the fullness of the Therefore, the Holy Spirit is the Holy Spirit Spirit? I wonder? Do the Scriptures not of Jesus, the Son of God, co-equal in power, believe in the fullness of the Spirit? Oh, yes, glory and eternity with the Son and with the indeed; but it is too obvious to mention. The Father. Scriptures know nothing else, and nothing less, We try to reason this out because, while than the fullness of the Spirit. If I were to there is a clear and full doctrine of the Father say to you, "Are you all there?" would you and of the Son in the Scriptures, as we have not be insulted? How, then, should the Person already been reminded, there is not in the of the Spirit be in your heart yet not all there? Scriptures a separate doctrine of the Holy Impossible! The Scriptures speak of the Spirit, for He did not speak of Himself. It fullness of the Spirit in man. "Be 'ye filled was necessary that there should be a full doc- with the Spirit, be ye filled of the fullness of trine of the Son to assure us that God can the Spirit." You cannot have less than all of become Man and yet remain fully God; but Him, He is indivisible; but He may have less since the Holy Ghost shall not speak of Him- than all of you. self but glorify Jesus, we are therefore not to Where did all the oil come from? It came seek a distinct doctrine of the Holy Spirit for from inside the little cruse. That was a our heads; or a distinct consciousness of the miracle? Yes, and so is this. The fullness Holy Spirit in our hearts; for if we have these was all there; there was enough oil in that

117 cruse to float the house, to float the earth, to We sing "Come!" in many of our hymns of float the universe, to float as many the Holy Spirit, yet we should not call Him universes as you could provide, as long as it to come in when we have Him, but to come was let out: but in this case there was a out! Let us put it simply: Believe Him to limited need. It was not merely that they be in; then let Him out! had not sufficient vessels, but that the sons A young man said to me after a service at were satisfied with the number of vessels they home, "I was greatly blessed to-day." had brought. If they had believed that the oil "Oh," I said, "How?" "Oh, it was nothing you within the cruse was infinite, they would have said, but the hymn, 'Jesus, I my cross have begged and borrowed from far afield so that taken.' There is a line there that has gone to my they might have it, Notice, it was poured heart, and I am going to take it round the world out, not in: "work out your own salvation." with me." It was— Jesus, speaking of the living waters, tells of a well out of which rivers may run. Can Think what Spirit dwells within thee. rivers come from a well?

Keswick is undoubtedly correct in making the Spirit-filled life the central, dominating theme of the Convention, and in making it the climax of the sequence of teaching during the week. A proper view of sin is indispensable in the Christian life. Equally important is .a right understanding of God's provision for sin, especially that much-neglected aspect of it— the believer's identification with Christ in His death and resurrection. But unless the believer knows what God has to say about the place of the Holy Spirit in his life and in the life of the Church, and unless the fullness of the Spirit is an experimental reality in his life, he will find it impossible to lead a Christian life that is in conformity with the plan and intention of God. The cross clears the ground for the working of the Holy Spirit. Calvary provides for the death of the "old man," making possible the "new man" in the Spirit. But the "new man" cannot grow and develop and mature unless the Holy Spirit is allowed to have His way—as Teacher, as Guide, as Comforter, as Administrator and Director, as Power in service and sanctification. Serious students of the doctrine of the Holy Spirit frequently say that nothing is more needed than a study of the place of the Holy Spirit in man. That is true; but needed just as much is practical teaching on how ordinary Christians may become Spirit-filled Christians, and thus lead lives that come up to the New Testament standard. Keswick appears to succeed very notably in doing this, and there does not seem to be anything extreme or erratic in this phase of its teaching. -STEVEN BARABAS. From "So Great Salvation: The History and Message of the Keswick Convention."

118 Be of Good Cheer BY THE RT. REV. THE BISHOP OF BARKING

N the 14th chapter of St. Matthew's Gospel a song in my heart, in quite a different mood. I we have the well-known story of how the Do not misunderstand me when I say that disciples were told by Jesus to take their boat to-day's is an easy message; this is an easy and cross the Sea of Galilee. They left Him message to receive, and its purpose is now not behind on the shore, and obeyed His com- to wound, but to heal. mand. Very soon they were overtaken by a What did I mean when I said that when we sudden storm; darkness fell, and we read, leave Keswick we must not continue the hos- "the ship was now in the midst of the sea, pital treatment? During these past days we tossed with waves," and "in the fourth watch have been thinking a great deal about our- of the night"—that cold, horrible hour before selves, a most unpleasant and depressing sub- the dawn—"Jesus went unto them, walking ject. Now we must cease thinking and talking on the sea." They had wanted Jesus to come about ourselves. Continual self-examination to them; they had been longing for His com- leads to morbid introspection, and to a very panionship all that night; and yet when they unhealthy, sickly state of life. I would gently saw Him coming they were troubled, saying, add, Beware also of the dangers of talking "It is a spirit"; and they cried out for fear. about yourself. Testimony to what God has But straightway Jesus spake unto them, say- done for you has its important place in ing, "Be of good cheer; it is I; be not afraid." witness; but in our testimony the emphasis I rather imagine that many of you have must be upon God, and not upon ourselves, been tossed about during this week. Even stressing not your brokenness but Christ's now your emotions and minds are very curative power, not your crucifixion with unsettled. You are worried and perplexed, Christ but Christ's life within you. If and, above everything else, you want Jesus; Christ's life within you is obvious to others, but you are rather frightened. He comes to it will, of course, only be as a result of your you now and says, "Be of good cheer; it is I: crucifixion with Him; but that self-crucifixion be not afraid." need not be talked about. It is probably too We are nearing the end of this Convention. precious and sacred a thing, in any case, to be It has been a time of heart-searching and deep talked about. self-examination. But remember that when Other people do not want to hear about you; you go to hospital it is for special treatment they want to hear about Christ—"Sirs, we to cure some disease, and your hospital experi- would see Jesus." How tired we get—par- ence is quite abnormal. When you leave the ticularly us clergy!—hearing long tales of the hospital, discharged as cured, you do not con- physical sufferings of our friends, and all the tinue with the hospital treatment. Here at details of their curative treatment. It is very Keswick the Divine Physician has been deal- hard sometimes to be really sympathetic ing with us, and it may have been a very when the story is long and depressing: it is so painful and drastic treatment; but it has been self-centred. People do not want to hear for a special purpose, and if we have yielded about you, but they do need to be told about to His touch and obeyed His word, we have the doctor who has cured you, and to be intro- been healed; we are cured, and when we leave duced to him, so that they may have a per- Keswick we must not continue the hospital sonal interview with him themselves, and not treatment. have a second-hand experience of yours. You Monday night perhaps saw the operation; may have had a great spiritual experience, during Tuesday and Wednesday the patient's but that does not mean that anybody else condition was critical; last night perhaps the should have exactly the same. We are to crisis was reached; to-day is a day of healing. introduce these people to Christ. The storm is about to abate; Jesus is coming, Now the law of the Christian life is well and there is going to be a great calm. summed up in the opening words of Hebrews What a difference between Monday's mes- 12, "Run the race ... looking unto Jesus"; or sage and to-day's! When I was called to of Philippians 3: 13, 14, "Forgetting those speak on Monday night, it was with a sense things which are behind... I press toward the of great burden; it was a hard message for mark." So I want to turn your thoughts away you to hear, and a hard message for me to from yourself altogether. Forget about yourself, speak, But to-day I came to this tent with even about those wrestlings that you

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have had or are having. Your Saviour comes given Himself to me. Some of you may be to you now and says, "Be of good cheer; it is I; going through a similar depressing experience be not afraid." now. If so, I want to say this to you most On Monday night, the closing part of my emphatically: If you have sincerely given your- message was centred upon that terrible ques- self to God, God has—I might almost use the tion that the disciples asked their Lord, "Is word "automatically"—given Himself to you. it I?" Our Lord had said, "One of you shall Here is a simple illustration. The blinds betray me." They all cried, "Master, is it I?" are down in your room, the sun is shining out- And all of us had to be humbled and willing side; you want the sun to shine inside. What to admit that the eye of Jesus Christ was do you do? You pull up the blind, and "auto- turned upon us each one; and His hand, giving matically" the sunlight comes in. If you have the sop to the betrayer, the traitor, was given yourself to Christ, and there is nothing stretched out to you and to me. between you and Him, the sun is shining; God But now I take these three little words in a in His Spirit is in you. different order, spoken not by men, but by Listen to St. John's words, "Whosoever shall Jesus, the Son of God. How different are confess that Jesus is the Son of God, God words when it is Jesus who uses them! He dwelleth in him" (1 John 4: 15). You have takes these three little words and says, "It is confessed that Jesus is the Son of God, and I." Christianity is Christ. Christianity is by your own free will you have said, "Christ not, as so many people still seem to think, a is my Saviour, my Lord." Then God dwelleth long, dreary struggle of trying to be good. It in you, and nothing can alter that fact. When is not an endless climbing of a ladder and con- we give ourselves to Him, God gives Himself stantly slipping down a few rungs and mount- to us. Our bodies are now His dwelling place ing wearily up again. It is not trying to walk —the dwelling place not only of our human up an escalator that is going down—as you soul, but of the Spirit of God. And so you may have seen boys trying to do in London, can rejoice that God has become part of you, and failing! Neither is Christianity merely and that you have become part of God. Your an ethical way of life, a moral code of con- life is hid with Christ in God; you are one with duct; nor is it merely a matter of saying God, you have been born anew by the life of prayers and offering acts of worship to God. God within your soul, you have been made Of course, it includes good conduct and wor- a partaker of the divine nature of God ship—they are essential; but it is something (2 Peter 1:4). It is almost incredible, but it far more than that. It is an experience of is true! God is in you. God to be enjoyed. Turn back to the familiar passage we have Mr. Still, in his address, has been quoting studied so much this week, Galatians 2:20, various catechisms and creeds, and how won- "I am crucified with Christ; nevertheless I derful these are! In the Scottish Catechism live; yet not I, but Christ liveth in me." there is a grand and marvellous expression-- "Christ is alive in me" is a better translation. I wish we had it in the Church of England In Hebrews 13:8 we read that Jesus Christ is Catechism!—it says that the purpose of life the same yesterday, and to-day, and for ever. is for man "to worship God, and to enjoy Him Yesterday: nineteen hundred years ago, Jesus for ever." Christ, the Son of God, lived here on earth Christianity, then, is a vital experience of a man's life, "tempted in all points like as we Jesus Christ in daily life, the sharing of our are," but never giving way to a single tempta- life with Him, and the sharing of His life with tion. Do not let us belittle the Manhood of us—that is the point I want to stress. When Christ, perfect God and perfect Man. For the we give ourselves to God, He immediately first time there lived on earth a Man who, responds by giving Himself to us. Now this though tempted desperately, was always vic- is a fact! If you gave yourself to God this torious. Jesus the great Victor over sin! week, or years ago, immediately you did that, To-day He is still the Victor. Where is God did something: He gave Himself to you. Jesus Christ to-day? His risen, glorified body I want to pause here, because it was the is ascended into the heavens; but His Spirit point that puzzled and perplexed me so much is here on earth, living in you and me. Do in my early days. I gave myself to God again you see what that means? It means that you and again, as best I knew how. And then I and I have within us the One who overcame waited for some sensation, a feeling of the the power of sin, and who will do so again incoming of the Spirit of God; I waited for and again, in us. if we will but let Him. The the power to fall, and nothing happened. °So secret of life, then, is not struggling in our I felt there must still be something wrong. own strength to be good, in wrestling against But now as I look back, I doubt if there was. temptation in our own power, in trying to I had sincerely given myself to God as fully make ourselves pure and good; but in simply as I knew how. But I had not joyfully letting Jesus Christ live out His own life and accepted the fact that God in response had character within us. "The fruit of the Spirit

120 ) is love, joy, peace." You cannot bring forth life of Christ in the soul of man lifts him up such fruit, for it is not your nature to be pure, and keeps him at that high level. kind and gentle; but you can bear the fruit When I was at Cambridge and first attended that the nature of Jesus brings forth, just as the Keswick Convention and similar gather- the branch bears, carries, the fruit which ings, I used to be very perplexed by the vari- the life of the tree brings forth. You plant ous doctrines of holiness and means of obtain- an apple tree in the ground, and the sun ing victory over sin which I heard expounded. shines, and the rain comes down—as it does Some of them sounded rather confusing, some at Keswick!—and what happens? Does that almost contradictory. But I have learned tree bring forth raspberries or thistles? since then that in reality what we sometimes No. It must bring forth fruit of its own call "the Keswick message" is very simple. nature inherent within it; and Jesus Christ It can be summed up in those lovely wards of within you and me must and will bring out St. Paul to the Colossians—"Christ in you, the what is in His own nature, His own hope of glory." How comforting it is to be character, if we will let Him. reminded of "the simplicity that is in Christ"! There is the secret, then, of this Christian The function of the Holy Spirit is to reveal life: not struggling, but allowing Jesus to live Christ, and to impart Him to us. A few weeks out His own life in us; allowing His life to be ago there was a very striking phrase in a free to develop and grow within us unchecked. religious article in The T im e s . It said, "Through the Holy Spirit, Jesus becomes our Look at it another way. We have high contemporary." Yes! that is wonderfully ideals, we want to achieve them, and we find true, for through the Holy Spirit the Jesus ourselves utterly unable to do so. We can no of history becomes the Christ of experience. more continually live on that high level of Jesus, who lived 1,900 years ago, and then conduct to which we aspire, than we can whose body left the earth, is seen now to be remain suspended in the air by jumping op alive—alive in you and me! from the ground. We can jump up from the So do not be troubled or perplexed. Jesus ground, but we cannot stay in the air. The is here, saying, "Be of good cheer; it is I; be law of gravity pulls us down. The law of sin not afraid." It is as simple as that. You give within our human nature pulls us down. But yourself to Him; He gives Himself to you; you the law of gravity can be overcome! At this commit yourself to Him, and He entrusts Him- very moment hundreds of people are over- self to you. coming it; they are travelling through the air How glorious and yet how overwhelming in thousands of feet above the ground. What its responsibility is this truth: your body to be has happened? How do they do it? They the dwelling place of Jesus! Though the have not done it at all! They have been lifted responsibility is great, you can go away from up by the power of mighty engines. Even so, Keswick, not with sadness in your heart, the law of sin within us can be overcome by because this wonderful Convention is over; letting the mighty dynamic power of the vic- not with doubts and fears, wondering whether torious Christ lift us up. it is going to work out all right; but in a mood Dare I remind you, as other speakers have of thrilled anticipation and expectation, for done, of Romans, chapters 7-8? "The good Christ is in you I You are united to Him for that I would I do not; but the evil that I ever and ever, and there lies before you a life would not, that I do.... 0 wretched man of wonderful companionship which will grow that I am! who shall deliver me from the more and more real as the years go by— body of this death?" And then comes the Christ in you—until at last, when your work glorious answer to that question. "I thank on earth is done you will hear that voice of God through Jesus Christ our Lord.... The His saying, "Well done, good and faithful ser- Spirit of life in Christ Jesus bath made me vant; enter thou into the joy of thy Lord." free from the law of sin and death." Yes! the "Be of good cheer; it is I; be not afraid."

121 The Word of God and the Life of Holiness (v)—THE WORD AND DEFEATED DISCIPLES BY DR. WILBUR M. SMITH IN the two months before coming to Keswick One more thing. I have been living in this I knew what the Apostle Paul meant when he Book and preaching and teaching for thirty- said, "I was with you in weakness and in five years, but I have never in my life heard fear and in much trembling .. ." I came to such a survey of the Epistle to the Romans Keswick with all of that: so much so that I as we have heard these last four mornings. did in my own country what I never do in This morning was a masterpiece. I had a conferences; as I was about to leave I asked guest come up from New York to see me friends to pray for the Keswick ministry. I to-day, and he heard this, and he said to me, do not very often go before congregations and "I do not believe there is anyone in America ask them to pray for something I am going to-day who could give what we heard this to do, remembering what the Apostle said, morning"—and he is a very gifted speaker "Bear your own burdens"; but I was so bur- himself, and the head of a great Bible Confer- dened that I had to share it. I wish to express ence. this afternoon, first of all, thanks to God for Well, we had better get near our Bible whatever may have been done; and I would again, and ask God to give us something out like to say a word or two about Keswick. of His great Book. I told a group of people We do not have this in America. We have in the hotel last night what I wanted to speak conferences, but they are not Keswicks. Our on, and this morning at breakfast Mr. Mitchell country is so vast; at the dinner table the gave me the title—The Word of God in the other night with Dr. Barnhouse in London, Restoration of Christ's Disciples. Put more he told me something I had not thought of— strongly, The place of the Word of God in the that the distance from his church in Phila- restoration of one of Christ's defeated and delphia to my home in Pasadena is greater discouraged disciples. than the distance from Southampton to Phila- I would like to look at three things regarding delphia. So we do not have a central place; Peter's fall and restoration (Matt. 26:30-35, 67- and if we did, we do not have this spirit. We 75). First, what Dr. Scroggie emphasized the have no conferences in North America with other morning—and the phrase came to me a tradition like yours; we may have a with new power: we have known it since tradition, but it is not like yours. And I am children, but it came freshly to me as he going to add something with great care now— underscored it—newness of life. It is a great I do not like people splurging about with phrase. superlatives unless they mean them. This has Peter was a fisherman, and I am sure he was been the most heavenly week of fellowship successful. He had had some blemishes in in a Bible Conference I have ever known; that his life before Jesus found him. He was is what it has been to me, I have seen no accustomed to cursing, because he had been hobby-horses ridden here; I have not heard with Jesus for three and a half years, and a freakish word; nothing peculiar from the he certainly did not get it from the Lord; platform, nothing apart from the Word of it was a bad habit, and it came back to him; I God—and what the New Testament teaches, do not think he did it very often. Peter was a we greatly need. I want to express my warm boaster, a braggart; he talks more than any thanks for the fellowship at the hotel. There other disciple in all the Gospels; he said more is a graciousness about English people than all the other disciples put together. When that I am afraid is rare in my country. I a man is always getting his mouth open he found no criticism of other people. If they had frequently says things that are unfortunate. any criticism to offer, they did not offer it, This is Peter. If he could boast this holy and whatever was said was said in night of what he was and of what he was going kindness. It has been truly a blessing to to do, what do you think he was before the my own heart. I know my own wonderful Lord ever found him? You know there comes people in America, but fellowship with a time in middle life when a man who is a conference speakers is a rare thing, and braggart loses the confidence of his fellow- sometimes the rarer it is the more you like it; men. It is all right for a boy. The Head- but here, it has been heaven on earth indeed. master of Stonybrook told me that sometimes

122 they get papers in the examinations of the ministry were as fully recorded as the last seniors when they are about eighteen, with week of His life, we should have a book bigger autobiographical parts, such as, "The world than the whole Bible? We do not know more has yet to see what a great man really is." than thirty days out of the life of Jesus, You can forgive a boy for that, but when he but all the days must have been wonderful— gets to thirty-five or forty and struts around and Peter was with Him all that time. boasting, people smile and lose confidence. More than that, he was a confidant of the Then something tragic happens, and you Lord. Jesus took him into His confidence, begin to lose confidence in yourself; and into the inner circle. Three were taken to the you have a bad case, and people just do not Mount of Transfiguration, Peter, James, and place much weight on what you say. Still, John. I had never met Dr. Martyn Lloyd- Peter was a good money-maker, I am sure of Jones until I came to England, though I had that; and he worked hard enough, but he had heard much about him and read his come to an hour when life was growing a sermons. I was asked to tea with him at little sour. And all of a sudden the Lord his Club, three hours before I was to speak came down to the Sea of Galilee, and called in Westminster Chapel. Now I am aware of all him and his brother out of those fishing my many idiosyncracies and peculiarities, and nets, and He gave him the most wonderful I suppose other men are the same; and privileges that any man on earth could when you get to my time of life you do not ever have. First, He called him and that is open your heart at once; but in that hour our what has happened to you and me. I do hearts were just knit, and we became not know how it is with you, but when I intimate friends; but what would it mean to walk up and down the streets of New be of the inner circle with Jesus Christ? York or London or Los Angeles, and pass Three men He chose out of the whole thousands of people, and know that most of world, and Peter was one of them. them are not saved, I wonder sometimes Then, it was Peter that gave the testimony: why the Lord picked out you and me. You "Thou are the Christ, the Son of the living may live in an apartment block of 200 people, God"; and on this very night he was at the five are saved and 195 are not saved, and you institution of the Lord's Supper. Afterward wonder why the Lord reached out for you. they rose up and started out for the Garden. But the Lord got hold of this man Peter, Three-and-a-half years of heaven on earth. and I like that hymn we sang— Now we come to the midnight of Peter's life. As they walk along our Lord said, "All ye Jesus has loved me, wonderful Saviour! shall be offended in me," and Peter said, Jesus has loved me, I cannot tell why; "If all should be offended, I will never be." Came He to rescue sinners all worthless, So the Lord repeated it, and said "Verily this My heart He conquered, for Him I would night, Peter, before the cock crow twice, thou die. shalt deny me thrice." And Peter takes up the challenge and throws it back and says, And that is what He did for Peter. "Even if I must die with Thee, I will never But He did more than that; He called him deny Thee." to be a fisher of men, and He changed his There we have three things. First, Peter name. "Thou art Simon, the son of Jona; is telling the Lord Jesus that He is wrong; thou shalt be called Peter, which is by inter- and, beloved, when you and I begin to tell the pretation, a rock." He took this man of putty, Lord Jesus He is wrong, we are on the and He said, "I am going to transform you way to trouble; it is the way over the cliff into all you have ever dreamed of being." when we think we know more than the Lord And then He gave him all that He had, three Jesus; we are headed for disaster. It would and a half years of fellowship. We are all have been a great thing if he had dropped human on this platform, as human as to his knees and said, "Jesus, Thou knowest any in the audience, and I have found it a everything, and if that is what you think, great privilege to be with these men of God. save me now from this awful thing." But You never sit down with one of them for Peter said, "Lord, you are wrong." That five minutes that you do not get something means something else; he really said, rich and good and a blessing to your heart; "Lord, you do not know what a brave, big and this dear friend of mine who came up man I am. Not me, Lord. Lord, you have from London, travelling all night: what a seen me for three years, don't you know privilege has been the fellowship with him me better than that? I am a bold man, Lord; through the years! But what do you think it you must be thinking about somebody else." would mean to walk with Jesus for three So the Lord told him, "No, nobody else—you: and a half years, to hear Him teach, to hear before the cock crows twice, you will have Him preach, or to hear Him pray, to watch denied me three times." He replied, "Though Him privately and remember the all the rest of them deny Thee, I will not." In conversations at the table? Do you know that other words, "Lord, I do if all the three years of Jesus's

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not think these other disciples of yours are is not loss of love, for he loved the Lord; he is very much; I do not think John will hold up not an enemy of Christ—not that; he is a to-night, and James and Matthew, and the coward. He is thinking more of his skin than rest. Lord, you have got one you can lean on, of the Lord Jesus in His agony. He is only and that is me. Though all the rest of them thinking of himself; he loves the Lord, and is will deny you, not me." It is a terrible posi- challenged to acknowledge it, and he denies tion to be in, for a child of God. Him. Turn to Mark 14: 67, "Thou also wast with I want to ask you to-day, Are you denying the Nazarene"—"This is one of them." "Of a the Lord in your business or in your home? truth thou art one of them, for thou art a I am going to say something which I can only Galilean." What did he do? They identified say because I think this audience lives as close him with Christ; that is what the world does to the Lord as any audience one can face. with you and me. We are called Christians, I do not mean by that, that we are all Bishop that is, Christ's people. The only power in all Taylor Smiths, or anything like that, but I the world that separates men is the power mean in the run of humanity I would say the of Christ to save us from our sins; it is not people who come to Keswick live as close your colour, it is not whether you are a Tory to the Lord as any one group of people that or a Socialist, a Republican or a Democrat, could be found in a great crowd like this. a Jew or a Gentile: there is the world and the I said to an Englishman this week, "How is it Church, and the world looks on us as belong- that so many people in Keswick—that is, in ing to the Lord Jesus. "Thou also wast with the town as such, not Convention people—how the Nazarene." And Peter replied, "Me!" is it that so many citizens of Keswick, after While the soldiers up the hall smite and curse all these years, are not yet saved?" This man and ridicule Jesus, Peter denies Him. Alexan- belongs to your country and to this Conven- der Whyte describes it as "an explosion of the tion, and he said, "There are stories in this devil within the heart." And Peter replies, town about people who have come to Keswick, "I never knew the man"—saved by, called by, and they are not flattering." I want to ask commissioned by, empowered by, Him; loving you to-day: have you ever denied the Lord Him, walking with Him, praying with Him, in this town, so that Christ could not reach eating with Him, on the Mount with Him, a heart? I tell you men, we can live and talk confessing Him as Son of God: "I never knew and act in our private offices with the women the man." That is denial. with whom we work in such a way that they If a father and mother, plain people with would never know that we belong to the Lord a small income, sacrifice to send a boy to Jesus. That is denying the Lord Jesus. You the university, and in his last year they write could be found in certain places where you and say, "John, when do you graduate? We never could give a testimony, because people cannot both afford to come, but your father would never know you belonged to the Lord: wants to come up; what is the date?" The "I never knew the man"—and we do not have boy is a member of the rowing crew, or cap- to say it. All we have to do is to live like it, tain of the cricket team, the Editor of the and they would never know we belonged to University publication, a brilliant speaker in Christ. There may be someone here to-day the Students' Union; and he says to himself, who is like this. "I do not think I want him up." So he does I have a dear friend in Los Angeles who not answer the letter. And the father says is a dentist. He is a devout Christian, a very to the mother, "Oh, you know he is busy with expensive dentist, and when he gets Holly- exams., or maybe he did not get the letter; let wood stars in the chair, he charges them. He us make enquiries and find out when the is a handsome man, and a very skilful opera- graduating day is." So the father goes up, tor, or he would not have these people. There and in his plain clothes meets his son with came into his office one of the famous stars some other men coming down the hill, and he of Hollywood, who is supposed to be one of the rejoices, that this fine-looking boy, much better most beautiful women in the United States. dressed than the father, is his son; and goes She came in with less on than many people to meet him lovingly, saying, "0 my son, I am wear on a bathing beach. Pretty soon he hit proud of you." And the son looks at him and a nerve while drilling, and she let out an oath. says, "I am sorry, but I do not know you." He said, "That will be all." She said, "What The father would just as soon die. This was do you mean? Haven't you ever heard any- Peter with the Lord: "I never knew the man," body swear before?" "Yes," he said, "but and he began to curse and swear. never in my office." She said, "I did not want Now remember what this is: this is not an to hurt your feelings." He said, "You did not, apostasy; he is not losing his faith; he did not I do not care what you say; but you took my sell Jesus into the hands of His enemies, like Lord's name in vain, and I do not permit that Judas; this is not betrayal; this is not harden- here." She burst into tears and said, "No ing his heart, for his heart was broken; this one ever talked to me like that before." He

124 said, "No, but I am doing it," and she said, the one who was supposed to be out of the "Forgive me." The next time she came she picture; He sent a word to Peter. was dressed as a person ought to be dressed, Sometimes that is just what Jesus does with and no unseemly word was ever heard in that you and me, the chief of sinners; He sends office again from her. That is witnessing for us a special word. I had a friend once in the Lord Jesus Christ. Virginia, a pastor of a big church, and he had What do you think were Peter's thoughts an elder who was no good—of course, he never as he went out? He remembered the words came to church, but he was on the eldership of the Lord, and Peter knew that night he was list. My friend, who was a man who lived for finished for ever. After three-and-a-half the Lord, used to have talks with the other years with Jesus, he had told a lie and denied elders, who said this man must come off the the Lord, and cursed—not twenty minutes roll. But the pastor, Tom Young, said, "We after Holy Communion, within an hour after have had this matter up ten times, and I know the Lord's Table, and he could sink that it is a disgrace; let me have one more week, low. I am sure Peter thought that salvation I am going to pray for this man." "All right," was impossible for him. Not only had he said the elders, "one more week, and then he failed the Lord, but he had broken the Lord's must go." The next day an elder met this heart; and more than that, the Lord could reprobate on the street, and said, "You are not use him any more. How could He use no good, you are a disgrace to the Church." him any more, a failure and a liar, a man The man said, "I know, but what are you who had denied the Lord? He was finished. talking to me for?" The elder replied, "I There is nothing more awful in the world want to tell you something. The Session than for a disciple of Christ to come to the unanimously voted to take your name off the hour when he thinks he is finished in the roll, and the pastor said he loved you and was Lord's work—called to preach, called to win praying for you." The man said, "Did he say souls, called to pray, and some awful that?" "That is what he said; the rest of us midnight sweeps across the soul, and you are not praying for you, but the pastor is." know you are finished. You can make a He went down to the pastor's house and said, living, you can sell things, write books, "I am told you are praying for me." The build houses; but I tell you, when God pastor said, "Yes, I pray for you every day; calls us to do a piece of work we live in hell though you are a scoundrel, I love you." And unless we do that work; and when God calls the man said, "Well, if you love me, it is time us into the ministry, or as a missionary, or for me to change." With a broken heart he anything else, we will never be happy fell on the carpet and cried to God for mercy, unless we are doing what the Lord calls us to and on Wednesday he came to the congrega- do. This man was headed for a life of tion and confessed his sins, and asked to be misery, forgiven. "Go and tell Peter." If Peter was coming down those steps to get Now my third and last point, the dawning out of that city on Easter morning, to get away of a new day. "Peter went out and wept bit- from Jesus, I think the Lord met him right terly." I think he stayed in all day Saturday there. How do I know? Because at the end —I am sure the other disciples knew what he of the book of Luke, when the disciples on the had done. On Thursday night he was strut- Emmaeus road came back into the city of ting around, going to be so brave, and the next Jerusalem that night, the disciples in the night he denied the Lord, and I think it had Upper Room said to them, "The Lord is risen got around. If it had been me, I would have indeed, and hath appeared to Simon." I wish stayed in my room, I would have locked the I knew what He said; but that is the way the door, I would not see anybody, I would be Lord deals with us, He never tells other people weeping and hating myself because I had of our secret fellowship with Him. He took made a fool of myself and forfeited every- that man Peter up into that room, and I am thing. sure He did not have to probe that heart. But on Sunday morning someone told Peter Peter just sobbed out his sin before Him, and that the tomb was empty, and he ran out to the Lord dealt with that there. see, and he found it was true, and he knew I open the Book of Acts. Fifty days have the Lord had risen, My own opinion is that gone by, or less, before the Book opens, and the one person Peter never wanted to see I notice something: "When they were come again as long as he lived, was the Lord in, they went up into an upper room where Jesus. I do not think he wanted to see they were abiding" (Acts 1; 13). Peter is not Him at all. I think he went back to his room, only of the Apostolic group, he is at the head wrapped up his few clothes together ready to of it; he has been restored (v. 15)—"In those leave—and then he received a message, days Peter stood up in the midst of the because it says in Mark 16: 7 that an disciples and said . . .," Peter is leading the angel said to the woman, "Go, tell His Apostolic group. disciples and Peter." God sent a special word for the worst man,

125 Then I look at chapter 2, and read of the to do, and the only people through whom God time when the Holy Spirit fell on those people: is going to be able to work, are the people who "But Peter, standing up with the eleven, lifted are in fellowship with Him? up his voice and said . . ." (v. 14). Those One last word: there is nothing in all this lips that had denied and sworn, those lips world, no pleasure, no possession, no power, cleansed by the Blood of Christ, brought three no reputation, no gains, there is nothing in all thousand people to the Lord Jesus within the this world that is worth the forfeiting of our next two months. That is what Christ can power and privilege of doing work for the do for you and me. Lord Jesus. From this hour until Christ I will ask you one more thing: why do you comes, you and I will not let anything keep think the Lord went after Simon Peter? I us from fulfilling His will for us. think it was for one reason: because He had "Go, tell His disciples and Peter," and if work for Peter to do. Did you have a work there is anyone out of fellowship, who has some years ago which you are not doing now? denied the Lord here this afternoon, the same Do you know there are more people in Great warmth of love, the same power for cleansing Britain this afternoon who do not know the and restoration, are available for you as they Lord Jesus, than there were in the whole were for Peter, and you can go down from Roman Empire when Jesus died on the Cross this meeting to do a greater work than you for our sins? Do you think we have work have ever done.

126 The Rest of Faith BY PREBENDARY COLIN C. KERR, M.A., H.C.F.

“TRUSTING Jesus, that is all." I think should hear the Lord Jesus say, "Come," and one of the comforts which is surely ours if we just stepped out in faith upon the waters to-night, as we contemplate breaking up from of life in the response of obedience and faith, this wonderful week, is just this: that though Look at this story for a moment. The winds the whole scheme of salvation in its fullness were adverse; the waters were rolling, heav- is so profound in its conception that for ing and threatening; and John comments on two thousand years men have been exploring the fact that it was very dark. In the dark- its depths and have never plumbed them, ness the wind was whistling in their ears, the yet in its application it is so simple that even waters were rising, tossing the little boat like a tiny child can utter the word, "Jesus," and an empty nut-shell upon the water. They are enter into the most sacred relations. I am hopeless, dispirited, beaten. Then they see anxious that we should recapture a form in the distance. It looks human; but something of the simplicity of the primal they are superstitious, these fishermen, and principle of the Christian faith. What is it?— they begin to wonder whether it is human, or "Trusting Jesus, that is all." a spirit. Then Peter looks, and if I under- Trusting as the moments fly, stand his attitude aright, it is this: "I believe Trusting as the days go by, it is the Lord; oh, if it were He, our troubles Trusting Him whate'er befall, would be ended in a moment. I wonder if it is? I believe it is." "Lord, if it be Thou, bid Trusting Jesus, that is all. me come unto Thee on the water"—and if you One's prayer to-night is that God may lead bid me come, I can come, and I will come; for this great company into that rest of faith that moment I will become your responsi- which surely He means us to know, even bility, and you will become my sufficiency. under the most restless possible conditions in Lord, if it be Thou, that is the only uncer- this world. The rest of faith. "Trusting tainty; I do not know if it is indeed the one Jesus, that is all." I have come to know and to trust; but, Lord, if My text is from Matthew 14: 28, 29. You it be Thou, bid me come to Thee, and I will will recall the story. The night is dark, the come to Thee upon the water. Through the winds are boisterous, the water is heaving; the whistling of the wind one majestic word spirits of the apostles, rowing their fishing sounded into Peter's ears and heart, "Come." boat, are low; they have made no headway, Peter got out of the boat and walked on the and their plight is, indeed, a sorry one. water to go to Jesus. He did nothing of the That is the background of the story. In sort. But, you say, he did; it says, "he walked verse 28 we read: "Peter answered Him and on the water." I repeat, he did nothing of the said, Lord, if it be Thou, bid me come unto sort. The physical Peter walked on the water, Thee on the water." A tremendous statement and the soles of his feet were doubtless wet; to make; a tremendous declaration of but Peter himself, the real Peter, walked upon personal faith in Jesus Christ. "Lord, if it that word "Come." "Lord, if it be Thou, bid be Thou; bid me come unto Thee on the me come"—and he walked on the word water. And He said, Come. And when Peter "Come," As faith found its focus in Jesus was come down out of the ship, he walked Christ, he was able to walk even amid the on the water, to go to Jesus." most threatening and dangerous conditions Now, I should be glad if you would help that his mind could well conceive. me by joining in my text. May I give it in We have had a wonderful week, and we are full alone, "If it be Thou, bid me come unto rejoicing—many of us; not quite all, for some Thee on the water. And He said, Come"? I have not quite come through into the experi- will reduce that, "Lord, bid me come. And ence of the many. Many of us are happy in He said, Come." May we say that heart, and our one sadness is that this is in a together?: "Lord, bid me come. And He certain sense the last meeting of the Conven- said, Come." How we should remember this tion. Soon we shall be travelling back to con- meeting, not merely throughout time, but ditions which might well be the winds of throughout eternity, if the great company adversity, the darkness of uncertainty, and here to-night heard the Lord Jesus say, the waters of insecurity. There seems so "Come," and we came! No, I am not little upon which man can really rest at peace thinking in terms of evangelism; I am to-day. In the darkness of uncertainty no thinking in terms of the wonderful plan that man can see a day ahead. We are going back, God has for our lives, and which He is willing to unfold step by step, if to-night we

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and the outlook at first reading is indeed a let me fall, will you?" As I replied, "Daddy very unpromising one. We shall meet the will not let you fall," the words of the old winds of adversity. I do not know what that hymn came running through my mind- adversity will be. There may be hostility. I am trusting Thee, Lord Jesus, It may come in your own home; Jesus Christ Never let me fall, is divisive, He came not to bring peace, but a sword. It may be that you are going back I am trusting Thee for ever, to a home which will be divided because you And for all. have been found of God in Christ, and the You may say it all sounds so simple; it is Holy Spirit has given you new values, new just a question of trusting. Precisely; and desires; there are these new principles which that is no new thing. That is one of four will soon be worked out in your daily life. It points I want to make. I sometimes hear may be that you are going back to a very people speak as though in an old dispensation difficult home, and the winds of hostility will men were saved by works, and in this dispen- often be whistling in your very ears. sation we are saved with faith. But God's It may be that you are going back to the plan has ever been the faith plan, right the waters of insecurity. Your business is way through. It was by faith that Noah sacri- insecure; alas, maybe even your home; and ficed to God; it was by faith that Abraham then, too, you feel in your own make-up left the land, not knowing where he there is so much which could make you went; it was by faith that Joseph gave anxious. You feel that life is insecure. Then commands concerning his bones; it was by there is the darkness of uncertainty. You faith that Moses refused to be called cannot see a single day ahead; nor need the son of Pharaoh's daughter. Right the you, for that matter; but it is true, and you way through it has been faith. The are saying, "Well, if I could live at Keswick immediate object of faith in men's vision in a Convention atmosphere, how different life has changed from time to time, but God has would be ! " Well, I am not so sure that it ever called upon man to do one thing, and would be; but the long and short of it is that one thing only: believe; trust Him. on Saturday we are all going our various The reasons for that may be many. In the ways. first place, man lost all through doubting. He If the Holy Spirit has caused you to see doubted God's word, "Thou shalt not die," the Lord Jesus in something of His fullness, He doubted God's love. God said, "Thou and has been enabling you to receive of His shalt not eat of every tree in the garden." fullness by grace, you will be able to say, Doubting God's wisdom, "You shall be as gods, "Lord, I do not ask you to still the waters, or knowing good and evil"; doubting His wis- even to silence the winds; I do not ask that dom and His love; and from that moment it the darkness may give place to light; but say would seem that God said that the world had the word, 'Come,' call me to follow Thee, lost all in unbelief, but it can recover every- and I shall be able to do it, and by grace I thing in faith. will. Lord, if you tell me to come, that is your way of saying I am your responsibility, There is another reason. Faith is one of the and it is my way of saying, 'Lord, Thou art my few things which gives all the credit and all sufficiency.' " the glory to its object; and God means that Trusting Jesus, that is all. Do you know, all the glory should go to the Lord Jesus, who it is so difficult for many of us to rest in the has bought us by grace. We have faith in simplicity of the faith, We want complicated Jesus Christ. Why? Here is a little child systems; we try to work out all sorts of which trusts its mother. Why? Because the schemes by which we hope to live the Chris- child is good, wise, strong and sensible? No. tian life. Well, I can only say that, so far as Because it has an intuition that mother is the my poor experience is concerned, I am ever right person to trust; the glory is the mother's, rejoicing in the simplicity suggested by the God means the whole of the glory of the hymn we have sung. outworking of salvation's scheme to Trusting as the moments fly, redound to the Lord Jesus, whether in Trusting as the days go by, justification, sanctification, or Trusting Him whate'er befall, glorification. The work of the Holy Spirit Trusting Jesus, that is all. is to cause the soul so to appreciate the Lord Jesus in His atoning death, which He will never let you down. How often justifies; in His resurrection, which little children have brought the most wonder- sanctifies; in His coming glory, which we ful messages of comfort to the soul! We have shall share; so to appreciate the Lord Jesus — in my home a little laddie, 5 3/4 years of .I use that word in a proper sense—that the quicksilver. The other day I was walking with soul seeing Him will go out to Him and rest him, and taking my hand over a rough piece upon Him. The glory will be His, and the of road, and with childlike naturalness and blessing will be the soul's. God's plan is a tightening grip, he said, "Daddy, you won't faith plan.

128 The second point in this faith plan is: the perfect rest of eternal life, spiritual life, which centre and circumference of all that lies in so links us to God that oneness with Him gives between, is Jesus Christ. There are many us complete peace and assurance. He is call- people who want to ascend the Mount of ing upon us to know the rest of life possessed, Transfiguration. We might think of a parallel life initiated. He is calling upon us (ii) to in Keswick. They want to see the spiritual know that rest which can look out upon the life in the fullness of its unfolding. They find problem of service: whether in the mission themselves in the presence of a Moses and an field, in your own home, in an office or else- Elijah and of Jesus, and they are, like Peter, where, life is bound to demonstrate itself. only too ready unconsciously to put on an You will take the yoke, and there will be ser- equality with the Lord Jesus, the great or the vice. Oh, the peace that can be ours, and good. "Lord, it is good for us to be here. Let should be ours, as we view all the implications us make three tabernacles: one for Moses, one of our service, all the difficulties, all the prob- for Elijah, and one for Thee." A dazzling lems; that peace which can be ours if indeed cloud comes over the scene, and they fall on we hear Him say "Come," and we come. Then their faces as foolish men will do, and when (iii) there is the question of our own charac- they look up again they see "no man save ter. This character of ours has been such a Jesus only." Now Moses stands for religion, problem, and probably still is. Can this life and Elijah the prophet stands for ethics. Take be developed from day to day? The answer heed that your trust is not even partially in to that problem is "Come unto me, all ye that your religion, or in your ethical code; that are weary and heavy laden, and ye shall find your soul's trust is in One, and One only, that rest to your souls"—the rest of life, the rest is, our blessed Lord and Saviour Himself. of service fully yoked, and the rest of knowing Now just one further thought about faith that the Holy Spirit is undertaking the before I seek to lead this line of thinking to development of our spiritual beings: "Learn a practical conclusion. Do remember, in the of me" . . . "Come, and ye shall find rest." third place, that faith is more than credulity. May I close by telling you of an incident I have made three statements about faith— that happened to me only a few weeks ago, namely, that God's plan for the soul is nothing which has roots going back twenty years ago? new; that the centre and circumference of the I was preaching in a chapel that some of us faith plan is Jesus Christ; and that faith is visited last Sunday, and I felt I ought to give more than credulity. It is not so much a and explain a slogan instead of preaching a mental assent, as a moral answer. Faith is sermon. I said to the people present, "I am the response of the soul to something that God going to give you a slogan for the Christian has shown to that soul. Our prayers this life, I will say it once, and then I will repeat week have been, and indeed our prayers it three times, each time shifting the point of to-night are, that the Holy Spirit shall so work emphasis. My slogan is this: The joy in our souls that we shall so see the Lord of resting in Jesus. Now then, the joy Jesus, that there will be that full response of resting in Jesus; the joy of resting which will bring a perfect rest. It will be the in Jesus; the joy of resting in Jes us . rest of faith. I happened to tell that story thirteen years ago in a certain well-known town fifty That brings me to my fourth and last miles or more from London. Afterwards I thought, which by God's Spirit I would apply was told that one of the congregation visited to us all. The rest of faith meets all the needs a hospital where a woman was dying of of the soul, and I am going to quote a single cancer, with only three weeks to live. She Scripture to substantiate that statement. I was in terrible pain, and had all the appre- refer to that well-known verse, Matthew 11: 28, hension of such a death. After she died the "Come unto me, all ye that labour and are doctors came to my friend and asked her in heavy laden, and I will give you rest." Jesus explain the change which had come into the said, "Come." It may be that to-night Jesus life of Mrs. X, since everybody was talking will come against the background of this verse, about it. The physician and the surgeon "Come unto me, all ye that labour and are asked her if she could explain what had hap-- heavy laden, and I will give you rest, Take pened; and even the nurses and the out- my yoke upon you, and learn of me; for I am patients talked of it. meek and lowly in heart; and ye shall find rest The explanation of the change which had unto your souls." "Come," life initiated; "Take come into this poor cancer-ridden person's my yoke," life demonstrated in service; "Learn life, the peace which had become supreme and of me," life deepened in the school of the which carried her through in triumph to the Spirit. glory, was that the Holy Spirit had made The Lord Jesus is calling us unto Him for a plain the slogan, the joy of resting in Jesus. threefold purpose: (I) That we may find that Trusting Jesus, that is all.

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A Prince with God BY THE REV. G. B. DUNCAN, M.A.

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask my name? And he blessed hire there. And Jacob called the name of the place Peniel: for I have seen God face to

-face, and my life is preserved. And as he passed over Penuel the sun rose upon him.—Genesis 32:24-31.

WE are now reaching the closing moments of friends to know the full facts; and during this the teaching ministry of this Conven-tion, week, surely, if God has been with us, we and I would suggest that the thought that have been alone at times with the persons we should be uppermost in our minds is, really are—the prayerless Christians we whether or not the purpose for which God really are; that unattractive character we brought us here has been as yet fulfilled? possess; even the dishonest business men we Surely nothing could be more tragic than have been. We have been made to think of that we should go back from Keswick just the years of tragically ineffective service. We as we came. It is with this in view that I have been facing up to the persons we really feel we would do well, in this last address, are, in the solitude of the soul: we have to face together quietly the whole issue that been alone. If you have not been there, has been brought before us this week. I then I am desperately sorry for you, want to suggest that the experience of Has not every life this solitude, the room marked "Private," the door kept locked, the this week is in a very real measure place seldom entered, that realm of our life reflected in the experience of Jacob. that is closed to visitors? Jacob was in a First of all, I want to notice with you the place like that. He was left alone there in solitude in which God met with him, for we the solitude, and God met him there. Has read that Jacob was left alone. Jacob was God met you there during this week? Has alone because he wanted to be alone, and he God met me, in the place of a full wanted to be alone because of the news of the consciousness of the kind of Christian I approach of Esau. That news had stirred up really am? Alone, unexpectedly, and the memories of the past, and had stabbed unwantedly, God met Jacob in the solitude. awake the conscience he had tried so often to Then note the struggle in which God strove deaden and kill. In the solitude, Jacob faced with him; for we read, "there wrestled a man the facts concerning the nature of the man he with him until the breaking of the day." really was. In that solitude he wanted no Note that it was a personal encounter. onlooker, no listener, as he faced the facts and "There wrestled a man with him," and consequences of his own character and life; although the experience of this Convention he wanted to be alone. would seem at first to be the experience of Has your experience this week been like great crowds and vast congregations, that that of Jacob? Have you been discovering impression very quickly disappears in the and visiting the lonely places in your soul? growing consciousness that God has come Has memory been stirred? Has conscience to deal with us as individuals. been stabbed awake? Has it not been our Has your experience been like that? Sitting experience during this week that we have here in this tent, again and again we have been faced with the facts concerning the per- known that the issue of the Convention is a sons we are? When we are going through such a spiritual experience, we do not want personal one; that really God is not here to anyone with us. We would not like our best

130 meet with crowds, but to meet with us, to meet realize that there is only one who can meet with you, to meet with me. Essentially the your need, and that is the living God? Has whole issue of this Convention is a personal the cry gone out from your heart, "I will not one betwixt God and you. Has it been a per- let Thee go except Thou bless me; for the sonal encounter with God this week? Have situation that I confront, if you do not help you been in this tent alone with Him? Or it me, is one before which I am absolutely bank- may be you have gone to your room to get rupt"? alone with Him, and you have known there Surely, unless the Church of Jesus Christ, that the whole issue is just one betwixt you and unless you and I as members of that and God. Church, somehow or other are brought into Also, I note that it was a prolonged encoun- a deeper, fuller experience of the reality and ter. "There wrestled a man with him until power of the Spirit of God, and the grace, the breaking of the day." How stubborn the wisdom and loveliness of the indwelling will of man is; we will not yield! To-night Christ, unless God brings us there, where are in this tent it may be there are some in whom we? The man who had been fighting God the struggle is still going on. For all I know, is now holding on to Him. Are you holding it may have been going on for weeks, months, on to God to-night? or years before you came to Keswick; but it is With the consciousness of utter weakness still going on to-night, still there is a Man came a confession of utter sinfulness. "What wrestling with you. is your name?" "Jacob." What is your The solitude in which God met with him; name? What is your work? What is your the struggle in which God strove with him; character? What kind of Christian are you? then comes the surrender in which God dealt Jacob confessed his utter sinfulness; he was with him. I am not concerned with the just Jacob, the supplanter, the cheat, the rot- method which God used to deal with Jacob, ten I do not know anything more sad in but with its effect. God may use a very dif- Christian work than that we should hide the ferent way to deal with you and with me, but reality of our own condition from God behind the effects will be the same. Two things hap- a façade of reputation, of position that we pened to Jacob as God handled him in that hold, of length of service, of orthodoxy of do tremendous moment in his life. First there trine. I feel if God is going to get us any- came the consciousness of utter weakness— where, then the confession of sin has to go "He touched the hollow of Jacob's thigh, and deeper than it has yet gone. Until we face the hollow of Jacob's thigh was out of joint," up to the fact of the men we are, the women and this unscrupulous man who could get we are, as did Jacob in his utter weakness and on so well by himself, suddenly found sinfulness, we shall not hold on to God for the himself overwhelmed with the consciousness blessing and life we so desperately need. "I of utter weakness, and instead of resisting will not let Thee go except Thou bless me." Gad, he is holding on to Him—"I will not The struggle was over so far as resistance let Thee go except Thou bless me." Has to God was concerned. God brought you to a place where you are Then comes the choicest and the sweetest conscious of your utter weakness? thought of all. The solitude in which God met I do not know what you have felt this with him—have you been alone? The struggle week, but right from the beginning of this in which God strove with him—has He been Convention I have sensed in the listening striving with you? The surrender in which of the thousands of us who have gathered God dealt with him; and then, to me, the in- in the presence of God, a hunger that is credible thought, for the contrast is so tremen- almost frightening, a wistfulness, a desire, dous as to be unbelievable; the sovereignty a yearning. The thing I am frightened of in which God would work with him.. "Thou above everything else is that we who have shalt be no more Jacob, but Israel . . ." a the responsibility of ministering should prince!—lifted up into the royal family of somehow fail, and that Christians should heaven; made kings and priests unto God. go away unblessed. Can we afford to go That suggests intimacy with the throne, for back as we came? Is the record of our surely the mark of a prince is nearness to the Christian life and witness and work and king, enjoying his trust and confidence. fellowship in churches, in chapels, in If you and I are going to be what God wants mission halls, going to be the same? Those us to be, we are going to be lifted up into a of us who are engaged in Christian work, are life of intimacy with the King. That is going we to go on giving talks, preaching sermons, to be the throbbing heart and source of every- giving addresses, and is the same old dreary thing, and in that intimacy and in that fellow- deadness to continue in our work, nothing ship Gad will have His way with us. That is happening, nobody being blessed, no growth, the most wonderful thought of all, the dis- no life? The consciousness of utter covery of the desire and design on the part weakness—has God brought you there? Has of God, that He can and does and will put God brought you to the place where you

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His confidence and trust in us—to have putting people off, who was sometimes sailing "power with God." I feel the real trouble very near the wind, who was dishonouring with so many of us is just here—God cannot God, who would only turn occasionally to God trust us with power, for we are not to be when he was in a mess or in a hole—from all trusted. But if in the intimacy of an abiding that, and maybe worse, into Christians living fellowship with Him, we can prove our love in the rarest intimacy with the throne and and loyalty and obedience, we shall find that being given measureless responsibility and in that intimacy with the King we are given opportunity with men. responsiblity in the world, and having power I thank God that that is a work He alone with God we shall have power with men. can do. I am thankful that my responsibility Surely the need to-day in the world is for men is to be simply a messenger to you to-night, and women to whom God can entrust the All I would ask of God now, is that in your responsibility of being used. life and mine the Holy Spirit of God should When Robert Murray McCheyne was giving come down and seal the ministry of this week a report to the Presbytery concerning the in our souls, that all that we have learned revival in Dundee many years ago, he had one of the person and work of Jesus Christ and the thing to say concerning those who were used presence and power of the Holy Spirit of God in that time of revival. His comment in the life of the believer, should find its way was a very simple one: "These men are deep down into our very souls, and there peculiarly given to secret prayer." That was should become a living, vital experience. all. They were intimate with the King! You Don't go back the man you came. Don't go and I can be lifted by God, to-night, as we back the woman you came, the girl, the fellow; yield ourselves in our helplessness and our don't go back as you came, for God's intention sinfulness to Him, into that life of intimacy is that you should be no more Jacob, but with the King. We shall find in time, as God Israel, a prince, living in intimacy with the will ordain, that we are given responsibility throne and given responsibility with men. with men. You will not get responsibility from Could we spend just a moment in concluding God any other way. to tell the Lord that is what we want? Jacob Has God's purpose for your life been ful- was left alone. Could you get into the solitude filled? Has He brought you here, or has it all of the man you are, and the Christian you are, been just a wasted week? Will you very and there for a moment or two with Gad, quickly get into the lonely place of your soul, acknowledge your utter weakness, your utter and see again the kind of Christian you really sinfulness, and ask Him in the light of all that are? There in the solitude God will meet He offers us in the person of Christ indwelling with you, because it is not His desire or will in our hearts and lives by the Holy Spirit, that you and I should remain there. His great to lift you up into the royalty of the family of longing is that He should be able to transform heaven, intimate with the King, and trusted us in this Convention from Jacob to Israel, in the world; that we be no more Jacob, but from the man who was unattractive, who was Israel? Ask Him to make it real in your soul now.

132 FRIDAY, JULY 18th

10 a.m—MISSIONARY MEETING THE FIELD IS THE WORD

3 p.m.—AFTERNOON MEETING THE NEXT STEP REV. WILLIAM STILL

TRIUMPH IN THE PLACE OF DEFEAT REV. ALAN REDPATH

5.15 p.m.—SPECIAL ADDITIONAL MEETING THE REVIVAL IN THE HEBRIDES REV. DUNCAN CAMPBELL

8.15 p.m.—COMMUNION SERVICE

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Thanks be unto God! HE note of praise and thanksgiving again, how few, among the large numbers of T dominated the last of the general prayer young folk at the meeting meetings, for which a larger number than In the afternoon two meetings were held in ever gathered in the small tent—almost filling the small tent, one designed to give instruc- it; while the Methodist Church was filled for the tion to those who had received blessing at the missionary prayer meeting. In both gather- Convention, on the next steps in the life of vic- ings there was great liberty in prayer, and the tory; and at the other, to which reference has hour of intercession seemed all too short. already been made, the Rev. Duncan Camp- According to long-established custom, the bell spoke on the Revival in the Hebrides. morning was devoted to the great missionary Despite the awkwardness of the hour, the tent meeting, from 10 a.m, until noon. Charles was not only filled at 5.15 p.m., but some Wesley's triumphant hymn, "Jesus, the name hundreds stood around the raised sides of the high over all," was sung with such convic- tent. The longing that all Britain should tion by the great congregation that the very experience like blessing to that in Lewis was hills seemed to re-echo the glorious tidings. very apparent. "Let it come, 0 Lord, we pray Then the Rt. Rev. G. F. B. Morris, Bishop in Thee." North Africa, read Philippians 2: 5-11, and the Once more the Convention closed with the Rev. A. T. Houghton led in prayer. Four mis- United Communion Service, at which the con- sionaries, representing different fields or dis- gregation was, it is thought, larger than ever tinctive spheres of service, spoke on the before: the tent was quite filled. When all present situation—of challenge, need, or had quietly filed in—the gates being opened opportunity, as the case might be; and then only ten minutes before the meeting began— Dr. Graham Scroggie, who conducted the ser- Mr. Fred Mitchell prayed for the Far East. It vice, announced the hymn, "Here, 0 my was a comprehensive laying before God of the Lord, I see Thee face to face." After prayer, great lands of China and Japan; war-stricken Dr. Scroggie spoke upon the annunciation of Korea; Indonesia and Thailand; and far-flung Jesus by John the Baptist, "Behold the islands of South-East Asia. Two more mis- Lamb of God, which taketh away the sin of the sionaries spoke; then during the singing of world." Examining this word by word, he "Stir me, oh, stir me, Lord," the offering was described sin as moral obliquity, corruption, taken. After two further missionary speakers, lawlessness. The sin of the world is that of Mr. P. S. Henman prayed for Europe—which all mankind. The phrase, "the Lamb of God," this year was not the subject of one of the has behind it all the Old Testament teaching seven-minute addresses. upon the sacrificial offerings. He takes away— A very effective break in the sequence of not only lifts up, but removes altogether— missionary speakers was made when two visi- the sin of the world. One thing is necessary tors from overseas gave their testimonies. to receive the benefits of that Atoning Both are studying at British Universities, and Sacrifice: we must "Behold," or personally appropriate. were staying in the I.V.F. Camp at Keswick. The matchless Communion hymn, "When I They were introduced by Mr. F. Crittenden, survey the wondrous Cross," was then sung, the Camp organizer. before all participated in the remembrance of Two more speakers—one sounding another His death, until He come. There was unusual° new note, a call for teachers—ended the sur- quiet while the elements were distributed, for vey of work abroad; and "Who is on the Lord's Dr. Scroggie had suggested that all should side?" brought the challenge home to every open their Bibles at John 15, and meditate upon heart. Then the Chairman, himself a former verses 1-8 while waiting. missionary, invited various groups to stand— All having partaken of the bread and of the first, serving missionaries; then, returned or wine, symbolizing His body broken and His retired missionaries; next, accepted recruits— blood shed for us men and our salvation; and quite a number, but haw few compared with expressing a true and deep fellowship of spirit the vastness of the need Next came the in Christ Jesus, despite differences of denomi- challenge to young folk who would yield their national allegiance, the Convention came to it lives to the Lord's service overseas if He close with the singing of the hymn, "It may should so appoint: and about fifty stood—a be at morn," reminding us all that our Lord consecrated offering, well-pleasing to God; but if coming again, and that it may be soon.

134 The Field is the World literates a year; and the correspondingly vast EARLY four thousand people crowded N into the large tent for the great mis- increase over the whole of Africa presented sionary meeting. As usual, the centre block great opportunities and responsibilities. Com- of seats was reserved for missionaries on fur- munists were awake to the immense possibilities lough, retired missionaries, and accepted of these newly-opened minds, and books on Communism were widely circulated. The candidates—a large group of Christ's ambassa- greatest factor against Communism, rationalism dors, representing every field and sphere' of and modernism, was the Word of God; there Evangelical witness overseas. The Rev. A. T. was a keen desire for reading matter, and a Houghton presided; and the meeting opened mobile bookshop had speedily disposed of their with the hymn, "Jesus, the name high over stock of Bibles at £1 each. More equipment all." The Rt. Rev. G. F. B. Morris, Bishop in and a larger supply of good sound literature were North Africa, read Philippians 2: 5-11; and the needed to meet the challenge of the enemies of Chairman, after prayer, briefly explained that the Church of Christ, as were also the prayers and active help of God's people for the ten missionary speakers had been asked to printing and distribution of Christian deal with particular aspects of missionary literature. work in relation to world need, the aim being to give a general picture of the present THE WOMEN O F I N D I A position of missionary endeavour. Speaking of the women of India, Dr. Eileen COMMUNIST CHINA Barter Snow, a medical missionary, gave a graphic picture of the refugee problems The Rev. George A. Young described China created by the exchange of populations as a country with five hundred million people between India and Pakistan. With all the controlled by Communism, where a great hospitals full of sick and wounded people, the struggle was going on between Satan and work of Christian women doctors and nurses Christ. Although the country was now closed had been truly heroic. A Christian girl, who to missionaries, it contained a living Church wished to become a doctor—one of two sur- of a million people, who loved God and were vivors of a large party of refugees of a long prepared to die for their faith. Methods of trek to Burma—had refused an Indian political indoctrination had caused many Government grant because it necessitated her Christians to deny Christ; and Mr. Young signing a declaration that she was a Hindu; she read a letter from a former believer containing was now being trained as a doctor by the aid of a the statement, "I no longer believe in God, grant from a West of England school, Women like and send you my revolutionary love." The these formed a small minority, however, for diabolical methods used to undermine the only 20 per cent. of India's women can faith of a Christian civil servant were read. India to-day had more illiterates than described; yet the officials at the end of a ten years ago, because there were not now long period of torture reported to their enough teachers; the need for medical women headquarters, "We have failed to change and nurses for work among the women and this man, and he is beginning to change children was greater than ever, and there us." His identity card was stamped "A firm was at present only one trained nurse to believer in Christ," and he was released—for every 43,000 people. The feeling among the the Communists do not wish to make women of India was expressed in the pathetic martyrs. He is now witnessing courageously. question asked by an Indian mother, "Would you A living Church in China had been founded say 'God is love' if you had watched your child on the Bible; and what God had established die of typhoid and starvation? If you talk of could never die. the love of God, come and show us that love."

CHRISTIAN LITERATURE BUDDHISM FOR ALL BURMA The subject of Christian Literature was dis- Home on furlough after his first term of cussed by the Rev. A. Stewart, who said that missionary work in Burma, the Rev. Desmond the growth of literacy in the world to-day was Dancey said the Government of Burma was astounding. One province alone in Northern working hard to revive Buddhism as the Nigeria had set itself the target of 10,000 new national religion; but among the lesser

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educated Muslims there was a great fear of referring to the sufferings of the Jewish evil spirits, and very few observed the prin- people: and the darkness of persecution had ciples laid down by the founder of their gone on all through the centuries, culminating religion. After half a century of Christian in the awful cruelties of the Nazi regime, work there was no real movement of the Spirit To-day whole communities of Jewish people of God among the Buddhists; many had had were being transplanted from one part of the their hearts stirred, but failed to take the step world to the other, and the State of Israel was of open confession. This fact had led to the being built up under enormous difficulties. concentration of missionary work among the The people of Jewry needed the light of the hill tribes, where a Christian Church had been Messiah, and this was a challenge to all Chris- established; but there were not enough mis- tian people, sionaries and evangelists to make use of the The speaker concluded with the pertinent boundless opportunities that existed. question: "Thousands of you have Jewish The entry of missionaries had not been pre- neighbours; what are you doing about them?" vented, but it was restricted; nurses and During the singing of the hymn, "Stir me, teachers were still getting into Burma, but all oh, stir me, Lord," an offering was taken. Westerners were viewed with a certain amount of suspicion, and Bible Schools for the THE MOUNTAIN OF MAHOMMEDANISM training of native evangelists were absolutely Speaking of the Moslem world, Miss C. essential for the spreading of the Gospel in Radley said that only in the spirit of uncon- Burma. querable faith, like Caleb's, could "this great A comprehensive petition to God was offered mountain" be dealt with (Josh. 14: 12). One- by Mr. Fred Mitchell, for the countries of the seventh of the world's population was held in Far East, and especially for peace in Korea. the darkness of the superstition and error of this great anti-Christian religion—more than THE TOUCH OF THE GREAT PHYSICIAN all the Protestant Christians in the world. The Dealing with medical missions, Dr. Paul challenge to the Christian world was the con- Brand developed the theme of Christ's work version of 315 million people. The Word of for the whole man, body, mind and spirit; God was denied by the Moslems, who put in its some Medicals were inclined to think of men place the lifeless doctrines of the Koran. as bodies, and many brethren in the pulpit Medical work held great possibilities in -Mos- thought of them as sinners—sometimes, lem lands, if sufficient workers could be instead of condemning a man for possessing a recruited. Fifty-four million people in Pakistan violent temper, it might be better to make and 35 millions in India needed medical help; inquiries about his digestion ! The fact that Arabia was crying out for women doctors, skilled surgeons, nurses, and masseuses had as was also the Sudan; and even Egypt, the touched them, left a profound impression upon strategic centre of the Moslem world. patients suffering from leprosy; they were Although there was government easily led afterwards to feel the touch of the opposition to religious teaching, educational Master Himself. The doctors and nurses had work in colleges, hospitals, and domestic been unable to give back sight to a woman science schools still presented opportunities for patient, but her heart had been opened to the the Gospel message. Lord because in the hospital she had found the touch of love for the first time. A CHANGING CONTINENT Millions of people were suffering in a pre- Archdeacon F. H. Wilcock gave an array cf ventable way, whose diseases could be cured facts concerning the vast continent of Africa, for a very small expenditure of money. The where the outlook was entirely different from world needed people with good qualifications that held fifteen years ago, when the white who were prepared to consecrate their gifts man, whether a government servant, a com- and use their hands in the name of the Lord mercial man, or a missionary, was accepted as Jesus Christ to "touch" men for Him. a leader. That position had been changed. To-day young Africa was hearing the voice of THE MYSTERY OF GREAT DARKNESS materialism, nationalism, and the sinister Many problems of the Jewish Church were voice of Communism. The Church of God, explained by Canon H. Jones, recently through educational, medical, pastoral and returned from an International Missionary agricultural avenues, could help the African Conference in Germany, where he had lis- to hear the voice of the Son of God, and the tened to testimonies of German Christians door of opportunity was never wider open who had suffered in Nazi and Communist con- than to-day. In the course of his work as a centration camps. The fortitude and courage diocesan missioner, the Archdeacon had been exhibited by these men had been the means of impressed by the obvious hunger of the people winning other Jews to Christ. Abram had for the Word of God, and a gracious revival spoken of "A horror of great darkness" when had come to the Church in many parts of

135 Africa. In South-Eastern Nigeria, God had would either return to their homes as mis- blessed three interdenominational crusades, sionaries for Jesus Christ, or disillusioned and prayer was especially needed for the because they had never seen Christianity at work of the Christian Council of Nigeria. work. Prayer for Europe was offered by Mr. P. S. Henman; and then two overseas students were MODERN METHODS OF EVANGELISM introduced by Mr. F. Crittenden. An interesting account of work in the South American continent was given by Mr. Horace

TWO TESTIMONIALS Banner, who said that every type of missionary enterprise, every shade of colour, and Mr. Adipoja Ladimeji, a striking figure in every degree of civilization was represented, African robes, replying to a question, said he and all had much in common. The cost of was now a Christian, though from boyhood he living had rocketed, which was the reason that had been brought up in the Koranic School; so few missionaries had gone to South he had afterwards attended a Mission School. America; but spiritual harvest festivals could Asked how he came to change, he replied: be held there every day in the week all the "In my last year we had some compulsory les- year round. Even where the Gospel plough sons on the plan of salvation, and I began to had been put into a field full of tares and learn about Jesus Christ. God spoke to me stones, the "field" had yielded a harvest. very clearly during some revival services, and In present-day South America there existed I decided to give my life to Jesus." means of spreading the Gospel unknown to The speaker continued that, to his great joy, past generations, such as Gospel broadcasts, a his brother had become a 'Christian, and he Gospel Printing Press, with publications in himself had joined the Christian Union at Spanish, Portuguese, and fifty tribal Exeter University. His message to Christian languages. If Satan was ever able to close people at Keswick would be that God's Spirit the door of South America and put mis- alone would bring about a change in the Mos- sionaries on the outside, there would be hun- lems; he would beg young people to go out to dreds of thousands of Christians on the inside. serve God in Africa, and asked older people to pray earnestly for their work. CALL TO TEACHERS Mr. Crittenden thanked the student for his The last missionary speaker, Mr. Harvey testimony, promised that Keswick people Cantrell, represented the teachers in Mission would pray for him, and then introduced Mr. Schools—which included not only missionaries, Burjor Chiara, from India. but faithful Christian nationals, who worked Mr. Chiara said he was not a Christian when with very little equipment in hard places. he first came to England; he was a Parsee, and It had been said that an educationalist could believed that Christ was killed by wicked men. not be a missionary; this was untrue. In a At first he had attended Christian Union meet- school or training college there existed ings out of curiosity, but bad grown more and unparalleled opportunities for proving that more interested in the claim that Christ died Christ was a real Person, because the teachers and rose again. One of the members invited lived alongside the students, who had an him to spend Christmas with his family, and uncanny knack of finding out whether the family prayers, grace before meals, Bible read- testimonies were true. In a school, living by ing before going to bed, and the singing of God's grace in daily work, facing problems carols, made him feel there was something else and doing the most ordinary chores together, in the Jesus they all loved. Afterwards mem- a great impact could be made on the lives of bers of the family had written to him, sent young people. The world desperately needed him a Bible, and finally he had accepted Jesus Christian education, and this country must Christ as his Saviour and been baptized. export the best kind based on the Word of His message to Christian people at Keswick God. would be: "As many of you as can, do open The speaker then related how, twenty-five your homes to Overseas students; welcome us years ago, in spite of a rooted dislike to any- to your homes, and give us a chance to see thing of the sort, he had stood up at a Keswick your faith in Christ in actual operation." missionary meeting and responded to the call Emphasizing the appeal of the two students, of God to go out and teach; and invited young Mr. Crittenden pointed out that 10,000 Over- people who could teach to make their lives seas students were in England, most of whom really whole by responding also. would be leaders when they returned home. It was essential that English homes should be WHO WILL GO—OR GIVE? opened to them, not once, but often. Many Overseas students had not been welcomed in After the hymn, "Who is on the Lord's English churches, and no one had spoken to side?" the Chairman, in a brief appeal, said them of the love of Christ. These students the speakers had presented the world's need

137 in a manner which had touched all hearts and A large number of parents expressed their minds. At all costs a state of collective, willingness for their children to be dedicated psychological emotion must be avoided; but to the mission field; and a smaller number if the Lord had spoken to hearts and minds pledged themselves to give sacrificially and and intellects, it would be tragic to leave the systematically to foreign missions. meeting without getting down to business Some fifty young people responded to the with God. appeal for new recruits, and stood while the At the request of the Chairman, a goodly Chairman prayed for God's blessing on their number of retired missionaries stood up, and self-dedication and future work. Practical were joined by a still larger number of mis- advice was then given as to the next steps, sionaries on furlough. Then missionaries who and the meeting ended with the Benediction. had completed their training, and accepted recruits still in training were also greeted.

Saviour from sin, I wait to prove That Jesus is Thy healing name; To lose, when perfected in love, Whate'er I have, or can, or am. I stay me on Thy faithful word: The servant shall be as his Lord.

Answer that gracious end in me For which Thy precious life was given; Redeem from all iniquity; Restore, and make me meet for heaven: Unless Thou purge my every stain, Thy suffering and my faith are vain.

Didst Thou not die that I might live No longer to myself, but Thee, Might body, soul, and spirit give To Him who gave Himself for me? Come then, my Master and my God, Take the dear purchase of Thy blood.

Thy own peculiar servant claim, For Thy own truth and mercy's sake; Hallow in me Thy glorious name; Me for Thine own this moment take, And change, and throughly purify; Thine only may I live and die.

CHARLES WESLEY.

The Next Step BY THE REV. WILLIAM STILL "W HERE do we go from here?" seems for sin; the Holy Spirit indwelling to deal to be a good title for this meeting. We go with self; now what do we have to deal with back home, of course, to live radiantly, Satan?—truth, the truth of God's Holy Word, the sword of the Spirit, The supreme example witness faithfully, and serve sacrificially, the of how to wield truth against Satan is found Lord whom we have enthroned in our in our Lord's experience in the wilderness. hearts. If we do, then what? I would like to Having reckoned ourselves dead unto sin, give a word of warning. We have had with having taken our place definitely there with us this week a prophet of the day and of Jesus—and I believe that whether we know the hour, Dr. Wilbur Smith, and those who it or not, there is one supremely vital, critical have heard him will have gathered that he moment when we make an irrevocable has a burden, that in this late day the decision, we burn our boats once for all; and although we may slip and backslide and do pressure of evil is greater than before, so all sorts of things afterwards, God will always that it is now harder than it was to get people bring us back to the point where we sacrificed saved, it is now more costly to be holy than ourselves unto Christ, and that willingly. in earlier days; consequently we shall have Now, after that, when we seek to go on to to draw more deeply upon divine strength Christian service, Satan personally takes over and grace than our fathers did, if men and in the fight. He has to, because our sins, hav- women are to be saved and made holy. ing been washed away in the blood of Jesus, If you believe this, then it is almost a and the flesh having been torn aside as we terrible thought, that it is going to cost us have taken our stand on Romans 6: 11, the more to-day than it cost our fathers to devil is obliged himself to come into action; resist the growing pressure of the devil and and it is here that his ingenious subtlety his powers upon the Christian Church. It deceives Christians. may be that a permanent element of He does so in three ways, and I would bid Keswick teaching should be brought out to- you take note of these, First, he comes and day and made more explicit than perhaps it seeks to deny that we have actually taken our has been before. I mean the fact of the place with Christ in His death. The devil devil and his powers in relation to the holy makes this supremely hard to believe, as he life, "for evil men shall wax worse and strives with all his might to make us look at worse, deceiving and being deceived." Romans 6: 11, and say, "Yes, that is true in Precisely where does the devil come theory, and may be true of some in practice; into the holy life? He comes in, or more but of me it is not true." correctly, comes out, when, after our sins Satan tries to deny the fact of our being are washed away, we definitely and crucified with Christ, in two ways. First he absolutely take our place with Christ in His appeals to our feelings, our personal condition, death as a practical experience of daily life our experience, whereas we must stand upon and thought and service. We then the fact of Romans 6: 11, upon our position discover him to be an evil intelligence of and act of identification with Christ there. unimaginable subtlety, who has been Whatever our feelings may be, and however concealing himself in the cloak of our much Satan may tell us we are not dead to flesh, as he was formerly present and sin, the word comes home to us if we take our active in all our sins which have been stand upon it; for if our hearts condemn us, washed away by the blood of Jesus. We God (and His Word) is greater than our find, therefore, that there are three enemies hearts. of the Christian, which appear Secondly, he comes to us by stirring up the successively: sin, self, and Satan. There old dead self-life, by tempting us. This he are three remedies for these. tried with Jesus, when he tempted Him, in His The remedy for sin is the blood of Jesus hunger, to turn stones into bread; but he got that washed away our sins once for all. The no further, nor could he get any deeper than remedy for self, the self-life, the old temptation with Him, because as Jesus says, Adam, is the Spirit of God, who makes us "Satan cometh and hath nothing in me." There one with Christ crucified; by whom we have was no ground in Him whereon Satan could within our hearts Him who was crucified, begin to work. Our old self-life is like a pool who went through death, and therefore that has been cleared of rubbish; all the sedi- gives Himself in death to us. The blood ment sinks to the bottom, and Satan comes

139 with a stick and stirs it all up again, I am comes as one stirring up mud in our lives, perfectly sure it will be the experience of Having detected him, we name him, name many who have taken their stand upon him as Jesus named him when He looked into Romans 6: 11, to endure fierce temptation. the eyes of Peter and said, "Satan." The demons of hell will attack you from all Thirdly, when, after he has tempted us, he sides—respectable ones, intellectual ones, as comes to accuse us of the very thing for which well as the vile ones; all those you can possibly he is responsible, we reply to him by using imagine and many you cannot, so that your Revelation 12:11. I want you to notice three flesh will seem to become more vile than it has points there: "And they overcame him ever been before. because of the blood of the Lamb, and Have you noticed this week certain hints because of the word of their testimony; and as to how this operates in those who would they loved not their lives unto death." serve Christ? Dr. Smith was quoting James Three things- Fraser, whom the devil attacked with vile thoughts which he himself had never (i) The fact that Jesus died, and Satan known before. One who has been used in is defeated. Hold on to this. We say we know mighty revival has confessed that in the very it, but it seems to me that we hold theoretical midst of it, when the power of God had doctrines which we never put into practice, rained upon the people, he himself in secret they never come home to us, our wills have and private was being tried with the most never been moved by them. Do you really horrible temptations, things which he could believe that Jesus died, and Satan is defeated? never have thought of himself. I have heard a You do not believe it if your life is not vic- brother say that the most trying moment torious, if you do not prove it. That is the of his week was just before he was due to fact; the victory over Satan by the blood of the face the people with God's Word; then Lamb. thoughts came to him that he himself, even (ii) The faith that resists the devil on the as a sinner, would never have thought. Satan ground of the blood shed. Many Christians himself had come out into the open. just do not believe that if they resist the devil, Someone has been greatly blessed this he will leave them. They do not believe it week at Keswick; a confident, radiant and because they have never proved it. Resist the victorious Christian, greatly blessed. devil, and he will flee; speak the word of testi- Last night, out of the blue, in the mony against him, the word of testimony meeting, something came over that about the power of the blood of Jesus, for he one, and I saw the face at the close of the is a coward, he is terrified. One of the meeting, sad and disturbed. "Oh, I feel such mightiest conversions I have seen in recent a poor Christian; I feel there is much I months is of a native of Poland, half German, ought to confess, but I do not know what." who was in the Storm Troopers and came My reply was, "It is the devil; go and laugh through the most terrible sufferings. He has your head off." been gloriously saved, and has grown so Satan comes a third way. We are told quickly that just before I came to not to bring railing accusation against the Keswick I was sitting at his feet. He looked devil, but I can call him what he is—a dirty into my face one day and said, "You know, brute! He not only comes to tempt us and stir I have learned something." I said, "Yes, what up the flesh that is crucified with Christ, but is it?" He said, "I have learned that God is when we have given way to temptation, he strong, and Satan is weak." Have you begins to accuse us of what he has done, the learned that Satan is weak? accuser of the brethren (see Rev. 12:10). (iii) The death: the fact, the faith, then How are we to deal with Satan as he the death. We have to hold the fact and comes in these three ways? First, when he resist the devil even unto blood and even unto comes denying that we are dead to sin, we death, until he flees. Yes, resist, resist, resist, must simply—and this is very important— with growing faith, standing upon the blessed hold on to Romans 6: 11. There are other eternal truth of God's Word, with mind fixed, verses, but this is the simplest, the clearest, heart resolute, hands clenched so tightly that and the most concise. We take it and cling we would rather draw blood than give in to on to it with teeth and nails, walk to it, Satan. This conflict will surely come upon shout it, and groan it in prayer, until by those who are determined to go on with the faith it becomes power. This is power! Lord unto holiness and victorious service. Secondly, when Satan stirs up the old flesh I offer you three passages of Scripture. The that is crucified with Christ, we have to detect first is Romans 6:11; the second, Ephesians him. If we say, "Oh, my sinful, sinful flesh," 6:10-17. I have been thinking much about we are wrong, we are deceived, and shall this passage while I have been speaking. The never get rid of it. It is Satan, who has been third is Revelation 12:7-12. Take these words, obliged to come out into the open because we believe them in your heart, and prove them have taken our stand on Romans 6:11. He fully true in experience.

140 Triumph in the Place of Defeat BY THE REV. ALAN REDPATH three great enemies of the Church. Paul had a HIS Convention to some of you may be Tover; but the new experience of proving word of encouragement for them. The first the power of God in a way you have never thing he said was this: You know, if you done before is just beginning. My heart are going to get through, you need to have thrills at the possibilities before us all, in the a vision of the greatness of the Lord Jesus hands of the One who was wounded to save Christ. Get your eyes upon Him, listen to what us. I have been wondering how best in these He says, for in Him are hid all the treasures of closing moments I could say a word which wisdom and knowledge; in Him dwells all the will be of practical help to you as you go back fullness of God (2:3, 9). home again. I wonder what word "home" I once saw a poster outside a church in conjures up? A place of problems and diffi- which the preacher was advertised to preach culties? Your particular place of service and on the subject: "The contribution of Jesus to witness for the Master? How often young Christianity." Would you credit it! That is people say to me, "If only the Lord would sheer blasphemy. If there was no Jesus, there shift me to some different place, I would get would be no Christianity. In Him are hid all on better"! I would not say anything which the treasures of wisdom and knowledge; in might sound in any sense detrimental to the Him dwells all the fullness of the Godhead missionary cause; but for some folk it would bodily. In other words, every aspect of the be easier to go to Brazil or Africa than to character of God the Father is in God the Son, stay at home; for many people, home is the expressed in the Christian's life in the person of hardest place. I am not sure that this is God the Spirit—all the mercy of God, all the always so, but I do not think the Lord calls love of God, all the patience of God, all the many away from any set of circumstances to wisdom of God, all the understanding of God, another until, in the place where they have all the power of God; every attribute of the failed the Lord time and time again, they character of God is in Jesus, in whom have got victory. When we really get dwelleth all the fullness of the Godhead. Yes, victory where once we have failed, the Lord Jesus came as a man, and lived for thirty- can do something with us. three years as a man; but the incarnation of You are going back, perhaps, to a place Jesus Christ is not only historical, but a present where you have failed. I am. I do not say fact, and the greatest thrill to me as I face the that to be dramatic, but because I know it future with all its possibilities is to know that is true. This Convention does not leave all power and authority is in the hands of the the people on the platform untouched. I Man at God's right hand, who is my Saviour. have been listening with all my heart, and The first thing I want you to get this after- really just drinking it all in. God has been noon, therefore, is a clear view of a mighty speaking to me, and I know that in the Saviour, and to realize in your heart what a ministry of my church at Richmond many wonderful Lord He is—not something or times I have failed. I want to go back and someone else than God, but God Himself, in prove God in a new way. I want to prove whom are all the treasures of wisdom and Him in my own life, in the particular knowledge; in whom is all the fullness of the things in which I have failed; and the Lord Godhead. He is your Saviour. will see me through in triumph. Is that not The second thing that Paul wanted the your desire? Perhaps we are going back with Colossians to know, was that Christ was in the thought that we are returning to the them. In 1:27 he says, "Christ in you, the old place, and it fills us with dread. How hope of glory." And in the last verse of the are we going to get on with those people who chapter he adds, "the power which worketh in are difficult? What are we going to do? me mightily." If you want to grow in your Paul wrote his letter to the young Christian life, there are two things I com- Church at Colosse, when its members mend to you: one is a Scofield Bible, and the were having a pretty tough time. They other some of F. B. Meyer's Bible biographies. had not grown very far, and they were You can feast on them; I have done so, and I being attacked by all sorts of enemies—by love them. I cannot remember which of Dr, modernism, ritualism, and spiritualism, the Meyer's books contains this story, but in one

141 of them he tells of a widow with one sun. is always sufficient—so why worry? Have She was very poor, and when her boy was you got that? Now do make that practical thirteen or fourteen he ran away from home, when you go back home, back to the place of exaggerated his age and joined the Navy. He tension and conflict, where for months you was away from home for many years, and she have suffered nervous strain and pressure; for had to work very hard to keep her home going. now you know that it all is a demand on the To make ends meet she took in lodgers. One love of the indwelling Christ, in whom are all day there was a knock at the door, and there wisdom, all patience, all mercy, all love. So stood a sailor with a big beard. He asked if just hand it over to Him. • he could have a room, and she provided him Just one other thing Paul says. You know, with accommodation and meals. She did not here is the secret of going on with God. You know who he was; that was a mystery. After need a great and mighty Lord; you need to a few days they were sitting together at a recognize that that wonderful Lord seeks to meal, and perhaps it was a look in his eyes, come in to take the lead, to carry the burden, or a gesture, or the tone of his voice, but sud- and do the job you have failed to do. There denly it dawned on her that it was her boy-- is something else: it is not only that God is in and she flung herself into his arms. That Christ, and Christ in God, but you are in was the glory of the mystery, as they rejoiced Christ. Paul says that you are "complete in together in their love for each other. Then Him which is the head of all principality and he said to her: "Mother, I have been watching power" (2: 10); you are "rooted and built up you these last few days, and I have seen the in Him, and stablished in your faith" (v. 7). marks of worry and care on your brow; I have You are in Christ, for your life is hid with seen the scars on your hands, so soiled with Christ in God. What a position of security! hard work and toil, and I have realized some- Why here in front of you, in imagination, thing of what it must have meant to you to may I picture a big portmanteau. On the top struggle along. It has been an awful strain, there is a name, GOD. You lift the lid and and I can see you are living on the edge of a there is another portmanteau inside, on which breakdown. Now, mother, please stop it; I is the name CHRIST. You lift that lid and am back again, I have come into this home there inside is another, with your name on and I want to take charge; I want to run it for the lid. Your life is hid with Christ in God. you. I want you to rest, and let me do it all. What a position of security! Just you sit back, stop worrying, and leave it If I would know that security in my heart all to me." That was the richness of the glory and be sure of it, and live a life of radiance, joy of the mystery. and victory, my life must be rooted in Christ, Jesus has come in, you have recognized rooted like the trees are rooted in the soil. Him, you have come to know Him, and now When I was in Philadelphia, one morning on you long to express Him in your life. So the placards were great headlines, "Gale many Christian folk are living at tension con- strikes Philadelphia." I thought it strange, stantly; they are on edge, and the tension is as I had not noticed a gale—there had been severe. I know the Christian life is a battle; some wind during the night, but I hadn't yes, but I thank the Lord for victory when thought much about it. As I went along I saw I rest in Him— many trees flat on the pavement, having been My Saviour, Thou has offered rest: uprooted. There was one poor fellow standing Oh, give it then to me; looking at his beautiful car, which he had taken The rest of ceasing from myself, out of the garage only the day before—and a To find my all in Thee. tree right across it had split it in two. Those It was what Hudson Taylor called the trees had grown to a tremendous height, exchanged life; no more "I," but "Him." and were lovely; but they do not go deep Now, you are going back to a place of tre- enough into the soil. A good old English oak mendous pressure, where you have been work- planted in the streets of Philadelphia would ing yourself almost to death. Yes, we are all not crash like that! going back to something like that. Maybe Now, your lives are hid with Christ in God; you have lived there for years, and you have rooted in Jesus. The most important part of not borne a faithful witness; your brow has your Christian life is the life that nobody but been marked with worry, you have been on you and God can see. The place at home edge and in tension all the time. I hope this where you shut the door and you are alone week in Keswick has meant that all that has with God. My dear fellow-ministers, you and snapped, and you have "let go and let God." I are no better men in the pulpit than we are I am discovering a great secret: that if I seek behind that door, nor more effective in our to live my life from day to day in the will of ministry than we are there. I am not talking the Lord, a surrendered life which is yielded about leading a prayer meeting, about leading to Him, every demand on that life is a demand a family in family prayers; but I am talking on the life of Jesus Christ within me; and He about a place in a home where there is a bit

142 of carpet, on which you kneel every day: a every inroad of Satan, watch it day by day; secret spot, where the door is shut and you and when you feel least like praying, that is are alone with God. I never have time to the time to pray most of all. pray, I have to make it; and I would leave this I am persuaded from my personal experi- note with you as we close. Get your eyes ence, and from the Word of God, that when upon the Lord, the Lord Jesus, Jesus the the Christian has his eyes upon the Lord, mighty conqueror of Satan; get your eyes on Satan cannot touch him. I beg you, fellow- Him, remember how wonderful He is, and Christians, to end this Convention with your what a wonderful Lord we have. He is within eyes right on Jesus, and keep them there, until us. Go deep into Christ, dear Christian, and in days to come we meet Him face to face, let Him go deep into you and that will be even more wonderful than Guard your quiet time, guard it against Keswick

Thou to us, 0 Christ, art given Force and freedom still to be; Let us ante-date our heaven Evermore by trusting Thee; Thee opposing Always to our Enemy.

Teach us thus to live believing, Using Thee for all our need; To Thy care our spirits giving, By Thy Spirit fill'd and freed; Thus made ready For the Master's use indeed. -HANDLEY C. G. MOTTLE.

143 The Revival in the Hebrides BY THE REV. DUNCAN CAMPBELL IN speaking of the gracious revival of the four and five o'clock in the morning. One Holy Spirit in the Hebrides, I shall direct your night a young man, a deacon from the Free attention to three aspects of it—how it began; Church, rose and read Psalm 24, "Who shall what are its main features; and what it ascend into the hill of the Lord? or who shall accomplished in the Church and in the stand in his holy place? He that bath clean community. hands, and a pure heart; who hath not lifted In October, 1949, the Free Church Presby- up his soul unto vanity, nor sworn deceitfully, tery of Lewis met in the town of Stornoway; He shall receive—not a blessing, but—the they met to discuss, among other things, the blessing of the Lord." He read it again, and appalling drift away from the Church, then faced his praying companions with the especially of the younger people of the island. words, "Brethren, we have been praying for They were there also to consider the dearth weeks, waiting upon God. But I would like of conversions in their congregations. A reso- to ask now: Are our hands clean? Is the heart lution was passed calling upon their faithful pure?" people to view with deep concern the inroads I cannot take time to go into all that hap- made by the prevailing spirit of the age. I am pened, but that night, or rather the following not in a position to say what response was morning, God swept into that barn. Had you received to that resolution and appeal by the gone there at four o'clock in the morning you Presbytery. This I do know, that in every would have found three men prostrate on the congregation, both the Free Church and the floor in a trance; they had prayed until they Church of Scotland, God had His watchmen passed out of consciousness. on the walls of Zion. There can be no doubt My dear people, this is no fairy tale. Here whatsoever about that. I can only speak are men moving out of the realm of the com- about what I know; and I am here this after- mon and the natural into the sphere of the noon to declare with absolute certainty that supernatural; and that is revival. That very in one congregation at least there were men morning in their little cottage, several miles and women who were deeply burdened. I distant, two elderly sisters are on their faces refer to the parish church of Barvas, where before God, one 82 and the other 84 years of the revival broke out. age. They know that the others are waiting Here were men and women baptized into upon God, and in this cottage something hap- a sense of the need and the condition of men; pens. Heaven swept down and glory crowned men who were labouring under a burden, men the place; they knew that revival was near. and women who could have said with The older sister, addressing her younger sister, Hezekiah of old, "I have made a covenant said, "This is what He has promised—`I will in my heart with the Lord God of Israel." pour water upon him that is thirsty, and floods And this was the covenant that they made: upon the dry ground'; and we are dealing with that they would not give rest to their eyes— a covenant-keeping God." quoting from Psalm 132—nor slumber to their So convinced was she, that a message was eyelids, until they found a place for their God, sent that morning to the parish minister the God whom they believed in, the God of with a request that a wire be sent to the revival. Faith Mission. Why did they communicate I take you now to a barn in the town of with the Faith Mission? Here is the answer: Barvas, and here in this barn I find men on forty-five years ago the two sisters were led their faces before God. They have gathered to Jesus Christ through D. M. Miller, to pray, but this is no ordinary prayer meet- working in Lewis under the auspices of the ing. Here are men, led by their minister, Faith Mission. How wonderful our God is who were there to do business with God, and in His sovereign purposes! Away back, at ten o'clock at night they knelt among the forty-five years ago, He had His plan and straw, to spend the night on the walls of Zion; programme for Lewis. to plead with God that He would come and To make a long story short, I received a wire make bare His holy arm. in Skye, where I was labouring, and where For months they waited, for months they God was graciously moving. I replied, saying gathered in this barn three nights a week, that it was impossible for me to go to Lewis, and waited on their faces before God until as I was then preparing for a holiday Conven-

144 ion in another parish; but that I would put seven men were gloriously converted that Lewis on my programme for the following night. year. That reply was brought to the sisters, We gathered in the church, and I spoke for and here is their reaction to it; "That is what about an hour. You see, we are not at Kes- man has said. God hath said that he is wick there, and we are not restricted in prayer coming, and he will be here within a fort- or in preaching! The Spirit of God was at night." Now I cannot go into the details as work. All over the church men and women to how it was necessary for us to cancel the were crying for mercy, and I could hear them Convention. All I can say is that the Tourist on the road. There are some in this meeting Board swept in and commandeered the hotels to-night who were at that second service. and the boarding-houses we were counting They, I am sure, can again picture the scene: upon to give accommodation. Peggy's prayer men and women were crying, some falling was answered; but behind her prayer were the into a trance, some swooning, many crying, sovereign purposes of God. "Oh, God, is there mercy for me?" A young Within a fortnight I was there. I shall man beneath the pulpit prayed, "Oh, God, hell never forget that first meeting in the parish is too good for me." church of Barvas, and the spirit of This is the desperate need in the field of expectancy. I was met by the elders, and was evangelism to-day—conviction of sin that will assured that God was going to do bring men on their faces before God. something. A deacon from the church came I closed the meeting with the Benediction, and said, "Mr. Campbell, God is hovering and the people moved out. As the last person over, He is going to break through." Here was about to leave the building, this young were men who dared to believe that there is man began to pray, and he prayed for almost a God who will fulfil His promise to those three-quarters of an hour—just think of it, who pass through into the realm of three-quarters of an hour in prayer—and as prevailing prayer. he prayed, the people kept gathering, and now But nothing happened in that meeting; it we had twice as many around the church as was a very ordinary meeting—the singing was in it. They had come from everywhere, ward good, there was a measure of liberty in having gone round that meetings were to be prayer, but nothing more than that. But at held right through the night; they had come the close of the service this deacon came again from Stornoway, from Ness, and different to me, and said, "Do not be discouraged; He parishes. When this young man stopped is coming; I hear already the rumblings of praying, the elder gave out Psalm 132, and as heaven's chariot wheels." Here were men that vast congregation sang the words of that who knew something, and could talk in wonderful Psalm, they streamed back into the heaven's language. church again and the meeting went on until Then he suggested that we go and spend four o'clock in the morning. the night in prayer. So we went to a cottage Leaving the church at four o'clock, a mes- nearby, and there we waited in God's pres- senger came, saying, "Mr. Campbell, people ence. About thirty of us had gathered; God are gathered at the Police Station, from the was beginning to move, the heavens were other end of the parish; they are in great beginning to open, we were there on our faces distress; can anyone here come along and pray before God. Three o'clock in the morning with them?" I went along to the Police came, and God swept in. Station, and can never forget the scene that Again I see about a dozen men and women met our eyes. Under a starlit sky, with the prostrate on the floor, lying there speechless. moon gazing down upon us, and angels, I Something had happened; we knew that God believe, looking over the battlements of glory, had taken the field, and the forces of darkness were men and women on the road, by the were going to be driven back, and men were cottage side, behind a peat stack, crying to going to be delivered. We left that cottage at God for mercy. Yes, the revival had come! three o'clock in the morning, to discover men For five weeks that went on—in one church and women seeking after Gad. I walked along at seven o'clock, in another at ten, in a third at a country road, and found three men on their twelve, back to the first church at three o'clock, faces, crying to God for mercy; there was and home between five and six, tired, but glad a light in every home, no one seemed to think that we had found ourselves in the midst of of sleep. The Spirit of God was moving, and a God-movement of the Holy Spirit. I spent it will not surprise you when I say that when five weeks in this particular parish, and then we gathered at the church the following day it spread to the neighbouring parishes; and the place was crowded, a stream of buses what we saw there in Barvas we saw in the having come from the four quarters of the other districts. island. Who told them? I cannot tell you. That was how it began. Now let me deal God has His own wonderful way of working. with one or two features of the movement. First of all, I would say the outstanding A butcher's van brought seven men from a distance of seventeen miles away, and the

145 feature is this deep sense of God, this con- person to meet us is a woman with a stool in sciousness of the Eternal, men moved with her hand, who said, "Is there a corner for me bowed heads, the realization of God in the in the church?" It was crowded by the people midst so overwhelming that sometimes they of the village. I went into a neighbouring dared not move. People are here who can house to seek some refreshment, having tell you how true what I am saying is. It may preached for three hours, before I went to the help you to understand what I am trying to prayer meeting. I went into that house for a get at when I tell you this—do not misunder- glass of milk, and the lady of the house was on stand me—a young woman came to me from her knees with seven other women round her. Lewis yesterday and said, "Mr. Campbell, what Here were eight women in great distress of is wrong?"' I said, "What do you mean?" She soul. said, "I am missing that consciousness of God, I Within forty-eight hours the drinking house am missing that sense of the Eternal; I am was closed, and will be closed for ever. To-day missing the subduing presence and power of it is boarded up, and were you to go to that the Holy Spirit." My dear people, da not mis- village you would find great strong men, understand me, I am speaking just now of an pillars of the Church of Jesus Christ. Going island, of a community in the grip of God, and through the village, an old elder of the Free men bowed before Him. The outstanding Church drew my attention to this house that feature is the tremendous sense of the sub- was the drinking house of this village, and duing presence of God. he said, "Fourteen of the young men who fre- One who came into saving and covenant quented that den of iniquity were praying in relationship with Jesus Christ spoke on the the prayer meeting last Thursday." Oh, men following evening to a young man Suddenly and women, it was God at work. To-day they conviction grips him, and he begins to tremble require a bus to take them to the church ser- and try to shake it off; he goes to the town of vice. Were you to go to that village to-day Stornoway and enters the public-house to get you would find three prayer meetings during away from this overwhelming sense of the the week; you would find a group of men on presence of God, and when he enters the their knees before God at midnight—they public-house he finds there men speaking gather at ten and wait until one o'clock in the about their lost and ruined state. He says, morning, praying for the spread of the revival. "This is no place for a man anxious to shake That village, as some of you who are from this off; I will go to a dance." That night he Lewis know, is completely changed. You can- went to a dance, and was not in the hall five not enter that township to-day and not feel minutes when a young woman came up to him this wonderful sense of the Lord. There is not and said, mentioning his name, "Oh, where a single young man between the age of 18 and would Eternity find us if God struck us dead 35 who is not praying to-day in the prayer now?" The sense of God was everywhere. meeting. Oh, dear people, this is God at work. That evening that young man found the From there we went to Bernera. I think I Saviour; he could not escape God. must relate the wonderful story of the young The second outstanding feature is this deep man spoken of so frequently as the Evan sense of sin. This is terrible to behold. Let Roberts of Lewis, who came in during the me illustrate it by telling you something that first wave. He was a young lad who went happened in the village or township of Arnol. to the church carrying a chair to sit on. God Here we were met with a measure of opposi- met with him that night; the following night he tion. Do not run away with the idea that all led his father to Christ; the following evening was plain sailing. Oh, no, we have been met he led his mother to Christ, and I can see him with opposition, and meet with opposition still; now beneath the pulpit, saying, "This is where but our God is a conquering God. In this com- father found Jesus last night; this is where I munity of four to five hundred souls, very few found the Saviour the night before." This came to our meetings. The church was young lad was endued with the power of the crowded with people from other districts; and Holy Ghost. again we gave ourselves to prayer. An elder In Bernera things were difficult; the stream from a neighbouring church prayed for this of Christianity was running low, the churches township, for this village was dead; not a empty, there were no prayer meetings. So I single young person darkened the doors of the sent a wire requesting the praying men of church, the Sabbath was given over to the Barvas to come and assist me in prayer, and drinking house and poaching. I am talking making this special request that little Donald about facts that cannot be gainsaid. be brought with them. They came, and in a We pray until past 12.30, and again some- meeting at which about eighty people were thing happens, and we move out of the realm gathered, I was preaching from the text, "And of the ordinary and natural into the sphere of thou, Capernaum, which art exalted unto the supernatural, and God lets His power heaven, shall be brought down to hell." That loose. We leave that meeting, and the first has been the burden of the message from the

146 beginning to this day, when God is sweeping That is the impact on the Church; but what through the isles, The burden of the message about the community? I make this statement. has been the severity of God in judgment, the Social evils were swept away as by a flood in glories of heaven, and the terrible reality of a night, and to-day in the communities doomed souls in a burning hell. Listen, you touched by this gracious movement you have preachers of the Gospel: I am convinced of this, men and women living for God, family wor- that we have to get back to this emphasis; ship in every home, five or six prayer meetings we have been soft-pedalling far too long, and a week in the parish, the ministers and elders the soul-destroying doctrine of Universalism doing their utmost to build up the young men is eating at the vital part of our message. and women in the faith. At a conference of Half-way through that address I stopped, and, ministers recently I discovered this: I put a looking down at this lad, I said, "Donald, will question to them—how are things in your dif- you lead us in prayer?" ferent parishes, in your respective districts; He stands; he is not praying more than five how are the young converts getting on? Of minutes when God sweeps into the church, the hundreds that professed during this and there is the congregation falling almost gracious first wave of the Holy Spirit, right on the top of each other; others throw them- up until that visit of mine to this particular selves back and become rigid as in death. Do district, only four young women have ceased not ask me to explain these physical manifes- to attend the prayer meetings, only four of the tations; I only state that again we are moving hundreds that came to know Jesus Christ. into the realm of the supernatural. But the Oh, dear people, here was a mani - remarkable thing about that great meeting is festation of God, something greater than this, that while that was happening in the organization, something greater than plan- church, fishermen out in their fishing boats, ning, something more wonderful than a new men behind their looms, men at the pit bank, approach, something more convincing than a a merchant out with his van, school teachers new dynamic in the realm of evangelism. God examining their papers, were gripped by God, at work; and I say that is the only answer to and by ten o'clock the roads were black with the problems that face us to-day. We may people seeking after God who were never near organize, we may plan, but until we get on our me. I went along that country road and faces before God and do business with a found in one place three men lying on their covenant-keeping God, we shall not see faces, so distressed about their souls that they revival. We can have our conventions and could not talk to me; yet they were never near our conferences, and speak of our wonderful a meeting that I held. This is revival! times, but what we want, and what we need, Just another word. Mr. Tom Rees, of is a fresh manifestation of the mighty power Hildenborough, visited Lewis some time ago; of God that brings men down in deep convic- several minister friends were visiting at the tion to seek the Saviour. The main emphasis same time. Both parties were there to ask has been on the severity of God; but this questions—Were lives changed? Where com- remarkable thing has to be noted—eighty- munities changed? What impact did the revival three hymns have been written by the con- make upon the Church? Here I quote from verts, some as fine as anything we have in our the local Press, The Stornoway Gazette: "More Gaelic literature, and without one single are attending the prayer meetings in Lewis exception every hymn has on the love to-day than attended public worship on the been Sabbath before the outbreak of this revival." of Jesus or the wonder of the Saviour.

Early Morning Prayer

ONCE again, the Eskin-street tent was the The verses of Scripture which were read rallying place for the many who realized referred to Bible prayer meetings—the prayer the vital need for united prayer before the meeting in the upper room that preceded Convention meetings began each day. Pentecost, the Church at prayer for Peter In Although it meant an early rise and a walk prison, Elijah at prayer on Mount Carmel for in the rain before breakfast, hundreds the people halting between two opinions, our gathered in this way, and in ever-increasing Lord in prayer to His Father (John 17), the numbers as the days went by. prison prayer-meeting of Paul and Silas, and Apart from an opening hymn, a few verses finally Acts 4, where the Church prays for of Scripture, and some brief suggestions for holy boldness to witness for Christ despite per- making the best use of the precious minutes, secution and death. the whole hour was devoted to prayer, and Friday's meeting was for praise and testi- although in the time available forty to fifty mony for blessing received at Keswick 1952. took part, there were always many who stood The tent seating was nearly full, and there in silent prayer at the close to signify that was a spirit of liberty, praise, and they would have prayed audibly had there thanksgiving manifest from the outset. Men been the opportunity. and women, young and old, from this country Not only was there liberty in prayer, but a and overseas, rose in their places in rapid great variety of needs was brought before God succession to testify to the way the Holy in this way: the nation, the longing for revival, Spirit had dealt with them at Keswick. Some the Church, Christian work, the world situa- were converted, others restored, many re- tion, homes, all who are ill in body or mind commissioned, and all had had a deep and those Who minister to them, youth and blessing. It was impossible for all to speak. children's work; and time was set apart to sur- Towards 8 a.m. the chairman invited the round the Convention meetings, the speakers many who still asked to testify, to rise• and and workers, with prayer support. give their names and home towns on/y. In Each morning there were many written ones, twos, threes, and sometimes fives or requests for prayer for specific persons or needs, and these were read and remembered more, people stood all over the tent in a rising by various members of the speakers' team volume of praise. present at the meeting. These requests Then unitedly the meeting rose to sing "Rejoice in the Lord . . If God be for us, revealed the widespread need for prayer without ceasing. An unsaved husband or wife, a who can be against us?" and, still standing, wayward son, a Christian who now followed repeated together the Lord's Prayer and afar off, a dying father, a soldier overseas, and Hebrews 13: 20-21. As the gathering dispersed many other requests, unfolded to the Church many could say with new meaning, "I have at prayer a challenge such as faced the early proved God answers prayer. Glory to His Church from time to time; and gladly the N a m e ! " P.S. HENMAN. company responded as one and another prayed for these cases. Missionary Prayer Meetings HE missionary prayer meetings attracted vindicated. There were smaller numbers pre- largerT numbers than ever this year, in spite sent on the Friday morning, though the of the rain, and the Methodist Church was church was comfortably filled: no doubt the taxed to its utmost capacity. A good many attendance was affected by the special nature extra chairs had been provided, to be placed of the general prayer meeting in the Eskin- down the aisles; but every day all available street tent, which provided an opportunity seats were occupied, and on Tuesday (Africa) for testifying in prayer to blessings received and Thursday (China, Central Asia, and during the Convention. Closed Lands) not only were all seats filled, Burma, South-East Asia, Japan, Korea and and the platform and seats all round the Oceania were the topics for prayer on this last organ were occupied, but many young people morning, and it was encouraging to find that sat on the floor, and large numbers stood at there was a good deal more intelligent prayer the back. It was encouraging to find that there than usual for South-East Asia, of which most people in the past have been ignorant. was no diminution of prayer for China, in A good many nationals of other countries spite of the decrease of first-hand information. were present at the missionary prayer meet- Special prayer was offered on the Tuesday ings and a number prayed with much under- for a lawsuit begun in Africa against a Mission standing of the needs of their own countries, by disaffected African Christians. It was but also for their brothers in other lands. good to learn afterwards that the case collapsed quite suddenly, and the Mission was A. T. HOUGHTON.

Reception for Missionaries and Overseas Guests 0 visitors to Keswick are more grateful After the half-hour of informal fellowship, than the many missionaries who attend, during tea, the Rev. A. T. Houghton expressed for all that the Convention means to "hungry the welcome of the Convention Council, as its and thirsty" Christians, in the opportunity it Chairman, and said that, as a former mis- affords for waiting upon God, hearing His sionary, he knew personally what the Conven- Word, and enjoying fellowship with His people. tion meant to those on furlough. Mr. Timothy The many missionaries present always make Buckley then sang "0 rest in the Lord," and an immeasurable contribution to the Conven- Mr. Robert Laidlaw gave a brief message, tion—probably all unconsciously to them- from the life-story of Moses, on the prepara- selves; they also gladly testify to the blessing tion by God of His servants. The Chairman it brings them, after self-spending service then expressed the thanks of all to Mr. and abroad, often in lonely mission stations, with Mrs. A. W. Bradley, who arrange the mis- few opportunities for fellowship with other sionary house parties and the reception, as mature Christians. This year again they were well as doing much else behind the scenes. present in large numbers, from the four quar- Mr. Bradley spoke of what "The Keswick ters of the globe; and it was a joyous privilege Week" means to missionaries to whom it goes, to move among them, at the reception held in as revealed in letters of grateful thanks which the small tent on Wednesday afternoon. reach him for it. Finally, all joined in the The occasion was enriched, as in recent Lord's Prayer, in the languages of the lands years, by the inclusion in the reception of visitors to the Convention from overseas. they represented. Indeed, the roll-call revealed that fifty-three different lands were represented, by nationals or missionaries. The reality of the truth expressed in the Convention motto, "All one in Christ Jesus," was never more clearly demonstrated, than in this The happy Ministers'gathering. Meeting HE number of people influenced by the less a message of encouragement and re- Keswick Convention is incalculable, because commissioning to some present; and then Dr. lives blessed become thereby channels of Wilbur Smith gave a most thought-provoking blessing to others : and so the circle widens. Of and challenging message. Speaking heart-to- inestimable influence, especially, are the heart to his brethren in the ministry, he clergy and ministers of all denominations, and stressed the importance of the spoken word other leaders of Christian work at home and in preaching; but by itself it is not enough— abroad, who attend—mostly unrecognized as it must be in power, and in the Holy Ghost such, since nearly all discard at Keswick their (1 Thess. 1:5). No other profession so exposes clerical collars or other distinctive attire. the inner life of a man, as the ministry, he They completely filled the Methodist Church, declared. Congregations watch and examine however, for the special meeting for ministers, the preacher : and all that hundreds know on the Tuesday morning. about God and the Lord Jesus Christ, they After the hymn, "Come ye yourselves hear from the preacher. To convince and con- apart," Prof. A. M. Renwick, leader of the vict them and lead them to Christ, the Gospel house-party of Scottish ministers, offered must be preached not in word only, but in prayer; and the Bishop of Barking, who pre- power and the Holy Ghost. sided, spoke of the great responsibility of the There are three major sources of power, the ministry—toward God, in that ministers are in doctor continued—the Word; the Lord Himself; an especial sense His ambassadors, and the and the Holy Spirit. But power is promised world judges Christ by them; toward other only to those doing something for Christ. "You people, as shepherds of Christ's flock; and cannot sit at home and have it—what do you toward themselves, that they should really want it there for?" It is given in ministry, practise what they preach. Many present will to overcome the powers which hold in their long remember the Bishop's account of a shep- grip unredeemed men—the power of the flesh, herd's words to him—with reference to a of the world, and of Satan. If we stand before pastoral staff—that it is easy to break a sheep's men vlio are gripped in these powers, with leg by using a crook clumsily; likewise nothing but words on our lips, we shall fail: irreparable harm can be done by a careless only the Holy Spirit can break the enchaining word or thoughtless deed. powers and set men free. But we cannot have The hymn, "Go, labour on" was itself doubt- the power of the Spirit temporarily, when we 149 enter a pulpit. The Holy Spirit is a Person, The very entrance into heaven of the men and who indwells; He cannot be put on and off women to whom we preach depends, humanly like an overcoat. Sunday morning at 10.30 is speaking, upon us. too late to be clothed with the Holy Spirit. We shall be in the pulpit what we have been With these solemn words ringing in their all the week. Dr. Smith recalled hearing the ears and echoing in their hearts, the large com- saintly Dr. James Gray saying, "Brethren, it pany of preachers bowed before their Lord, is a sin not to be filled with the Holy Ghost." in re-dedication to His service.

Young People's Meetings THE usual happy atmosphere once again Wednesday morning's subject was the way characterized the young people's meet- of faith. It should be (i) an unfeigned, ings, from the very start. Ably led by the unwavering, objective faith; (ii) a responsive Rev. G. B. Duncan, for the fifth time in six faith, yielding to and resting in Christ; and years, assisted by Mr. Tim Buckley as soloist, (iii) an effective faith, characterized by a and Mr. Stephen Olford as speaker, the meet- glowing passion, confirmed by a growing per- ings were a means of bringing large numbers severance, and crowned by a glorious perma- to the issue of complete surrender to the Lord nence. Jesus Christ. The final meeting led the young people pre- At the first meeting, on the Sunday evening, sent—who filled the tent almost to capacity— Mr. Olford chose an evangelistic theme, taking along the way of love. The love of His people as his text Revelation 3: 20, and as should be like their Master's, who "loved us, illustration of it, using Holman Hunt's and gave Himself for us." They should love picture, "The Light of the World." Under three (i) infinitely, with an unswerving, unchang- aspects, he spoke of the character of the ing, unfailing love; (ii) personally, impartially Christ who knocks at the door of the human and intimately; and (iii) sacrificially, giving heart—the authoritative Christ; the and forgiving, "even as Christ forgave us." analysing Christ; and the appealing Christ. At the end of the meeting a number of young people remained behind, having accepted Christ in the meeting as their Saviour. For the rest of the week, at 11.45 a.m. daily, Mr Olford took as his theme "The Pathway to Victory," based upon Galatians 2: 20. From this text he showed that there was a fourfold pathway to victory--the way of death, of life, of faith, and of love. On Monday, the way of death was explained—(i) recognition of God's condemnation of the sinful flesh; (ii) the crucifixion of the flesh at Calvary; and (iii) the cancellationOpen of it. On-air Tuesday, Meetings Mr. Olford took up the second point, the way of life— "Christ liveth in me." He spoke of (i) the THE open-air meetingsmiracle in the Market of Christ's Place, inat dwelling;Prebendary (ii) the Colin Kerr drew on his wide nine o'clock each evening,measure from of Sun it; -and (iii) the masteryexperience of it of— "Ithe power of Christ to trans- day to Thursday of thecan Convention do all things week, through were Christ,form who even liveth the down-and-outs. Mr. Robert built around the generalin me." title, "Christianity— Laidlaw, with a wealth of illustration, showed Reasonable and Dynamic," and were planned what Christ can do for the soul; and he was to present the Gospel in different ways to followed by Dr. Wilbur Smith, whose homely different types of people, so that "by all means American humour, combined with a deep we might save some." reverence for the power of the Word of God, On the Sunday night, "The Evidence of Per- had the large crowd won to him, and so to his sonal Experience" was set forth by four of the message, very quickly. Convention speakers, who gave something of On Monday night the theme was "The their own rich experience of the grace of God Dynamic of the Cross," and the team consisted in Christ. First the Rev. Alan Redpath told of members of Her Majesty's Forces. Their the clear-cut story of his conversion; then task was to present the message and challenge

150

of the Cross, illustrated from personal experi- hymns and solos, on the public address system. ence. "For Christ also hath once suffered, Occasionally the great crowd filling every corner the just for the unjust, that He might bring us of the Market Square would join in; but we did to God" _(1 Pet. 3: 18) was the text of Scrip- not want to draw too obvious a line between ture gradually unfolded. Major-General the Convention people and the many holiday- Wilson-Haffenden, now Financial Secretary to makers and Keswick people whom it was our C.M.S., brought us vividly to the foot of the special aim to reach by this method, so no Cross; and the Rev. Joe Mullins, late Major, hymn sheets or hymn books were used. Every who won a Military Cross in Burma, spoke of night Mr. Timothy Buckley sang, and even the the theology of the Atonement. Then an ex- windows of the public-houses were opened, so pilot, now an Airmen's Scripture Reader, and that patrons could hear him. Each evening the a young Corporal recently converted, spoke leader sought to draw in the net with a closing of the power of Christ crucified in their own appeal for personal committal to our Lord and lives. Saviour Jesus Christ, and always there were On Tuesday, a rather ambitious attempt was enquirers. Hikers, waitresses, miners, Roman made, with six Oxford and Cambridge under- Catholics, senior schoolboys, shop-girls, students, graduates, to deal with "The Evidences of the children and older folk were all reached in this Resurrection," and to reach the many thought- way; and the same people came again and ful people who stood for the whole hour in the again. Market Place without moving. Perhaps there On the last night conversations were being was not so much appeal as on the former held until 11 p.m., and prayer was being nights, but a deep impression was made on openly made with those who were seeking many as we sought to recapture the atmo- Christ. The last evening, which began so sphere of the first Pentecost, when with great unpromisingly, seemed to be the one in which boldness the apostles gave witness to Christ God was specially at work, although we felt not only crucified, but risen. The influence His power throughout. of an Oxford rowing Blue on many of the non-Christian young people standing around, A word of special thanks should go to the as he told simply of his own reasons for police and car-park attendants, to those who believing in the living Lord Jesus, can hardly erected the platform, and especially to the be over-estimated; and each member of this technician working the public address system, carefully briefed team contributed something who gave of his best at the end of a long day to a quiet, but powerful, evening. of monitoring every address in the large tent. On Wednesday, after a day of cold and tor- We must pray for all those who took the rential rain, we were washed out, and the booklets, who came for talks, and who open-air meeting had to be cancelled. On the expressed deep interest in the things of God. following night we again had to cancel May we also dare to hope that any Christians officially; but when two or three of us got to who came to Keswick thinking that the day the Market Place there were so many people of open-air witness was over, caught a new standing in doorways that, despite the rain, vision of their opportunities? The Gospel was we held an impromptu meeting. Two or three first preached in the open-air. May it be of the international team who should have preached until the One who is proclaimed in spoken on the Wednesday evening were col- the open-air comes in the open skies to receive lected, and soon we had a large crowd that to Himself a great multitude which no man stood in the rain, or listened in doorways, for could number, but which includes those who the whole hour. have come to know Him under the open Each night the meetings started with the heavens. MAURICE A. P. WOOD. playing of records of well-known Christian

Closely associated with the Convention from parts of the globe. It is the foremost weekly its earliest days, THE LIFE OF FAITH con- paper for the deepening of the spiritual life, tains the distinctive Keswick message every Among its regular features is a Bible School, in week throughout the year. Fullest news con- which foremost Bible teachers contribute series of cerning the Convention is given, and reports lessons. Authoritative book reviews and illustrated articles make it the best-balanced of similar gatherings throughout the world. newspaper for Christians of all ages. A full descriptive account of the 1953 Conven- tion will appear in the special numbers next Full particulars of THE LIFE OF FAITH, and July. THE LIFE OF FAITH gives regularly of the Bible School, are obtainable from Marshall, Morgan and Scott, Ltd., 33, up-to-date news of Evangelical activities in all Ludgate Hill, London, E.C.4.