The Foreknowledge Of God # 2

 The Foreknowledge Of God # 2

Take the word "immortality." Surely it requires no study! Obviously it has reference to the indestructability of the soul. Ah, my readers, it is foolish and wrong to assume anything where the Word of God is concerned.

If the reader will take the trouble to carefully examine each passage where "mortal" and immortal" are found, it will be seen that these words are never applied to the soul, but always the body.

Now what has been said on "flesh," the "world," "immortality," applies with equal force to the terms "know" and "foreknow." Instead of imagining that these words signify no more than a simple cognition, the different passages in which they occur require to be carefully weighed. The word "foreknowledge" is not found in the Old Testament. But "know" occurs there frequently. When that term is used in connection with God, it often signifies to regard with favor, denoting not mere cognition but an affection for the object in view, "I know you by name" (Exodus 33:17). "You have been rebellious against the Lord from the day that I knew you" (Deuteronomy 9:24). "Before I formed you in the womb, I knew you" (Jeremiah 1:5). "They have made princes, and I knew it not" (Hosea 8:4). "You only have I known of all the families of the earth" (Amos 3:2). In these passages "knew" signifies either loved or appointed.

In like manner, the word "know" is frequently used in the New Testament, in the same sense as the Old Testament. "Then will I profess unto them, I never knew you" (Matt. 7:23). "I am the good shepherd; I know My sheep and My sheep know Me" (John 10:14). "If any man loves God, the same is known by Him" (1 Cor. 8:3). "The Lord knows those who are His" (2 Tim. 2:19).

Now the word "foreknowledge" as it is used in the New Testament is less ambiguous than in its simple form "to know." It is people God is said to "foreknow," not the actions of those people. In proof of this we shall now quote each passage where this expression is found.

The first occurance is in Acts 2:23. There we read, "Him being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain." If careful attention is paid to the wording of this verse, it will be seen that the Apostle was not there speaking of God's foreknowledge of the act of the crucifixion, but of the Person crucified. "Him (Christ) being delivered by..."

The second occurrence is in Romans 8:29-30. "For those God foreknew He also predestined to be conformed to the likeness of His Son, that He might be the firstborn among many brothers. And those He predestined, He also called; those He called, He also justified; those he justified, He also glorified." Weigh well the pronoun that is used here. It is not what He did foreknow, but those He foreknew. It is not the surrendering of their wills nor the believing of their hearts, but the people themselves, that are here in view.

"God has not cast away His people whom He foreknew" (Romans 11:2). Once more the plain reference is to people, and to people only.

Now in view of these passages (and there are no more) what Scriptural ground is there for anyone saying God "foreknew" the acts of certain ones, namely, their repenting and believing, and that because of those acts He elected them unto salvation? The answer is: None whatsoever! Scripture never speaks of repentance and faith as being foreseen or foreknown by God. Truly, He knew from all eternity that certain ones would repent and believe, yet this is not what Scripture refers to as the object of God's foreknowledge. The word uniformly refers to God's foreknowing people, then let us "hold fast the form of sound words." (2 Tim. 1:13).

The plain truth in Romans 8:29 is that God, before the foundation of the world, singled out certain sinners and appointed them unto salvation (2 Thess. 2:13). This is clear from the concluding words of the verse: "He predestined to be conformed to the image of His Son." God did not predestine those whom He foreknew were conformed," but, on the contrary, those whom He foreknew (that is, loved and elected). "He predestined to be conformed." Their conformity to Christ is not the cause, but the effect of God's foreknowledge and predestination.

God did not elect any sinner because He foresaw that he would believe, for the simple but sufficient reason that no sinner ever does believe until God give him faith; just as no man sees until God gives him sight. Sight is God's gift, seeing is the consequence of my using His gift. So faith is God's gift (Eph. 2:8, 9), believing is the consequence of my using His gift. 

Once more, in Romans 11:5 we read of "a remnant according to the election of grace." There it is, plain enough; election itself is of grace, and grace is unmerited favor, something for which we had no claim upon God whatever.

If then the reader is a real Christian, he is so because God chose him in Christ before the foundation of the world, and chose not because He forsaw you would believe, but chose simply because it pleased Him to choose; chose you notwithstanding your natural unbelief. This being so, all glory and praise belongs alone to Him. You have no ground for taking any credit to yourself. You have "believed through grace", and that, because your very election was "of grace." (Romans 11:5).

~A. W. Pink~

(The End)

The Foreknowledge Of God # 1

 The Foreknowledge Of God # 1

What controversies have been engendered by this subject in the past! But what truth of Holy Scripture is there which has not been made the occasion of theological and ecclesiastical battles? The deity of Christ, His virgin birth, His atoning death, His second advent; the believer's justification, sanctification, security; thechurch, its organization, officers, discipline; baptism, the Lord's prayer and a score of othert precious truths might be mentioned. Yet, the controversies which have been waged over them did not close the mouths of God's faithful servants; why then, should we avoid the vexing question of God foreknowledge, because, forsooth, there are some who will charge us with fomenting strife? Let others contend if they will, our duty is to bear witness according to the light given us.

There are two things concerning the foreknowledge of God about which many are in ignorance; the meaning of the term, and its Scriptural scope. Because this ignorance is so widespread, it is an easy matter for preachers and teachers to palm off perversions of this against error, and that is to be established in the faith; and for that, there has to be prayerful and diligent study, and a receiving with meekness the engrafted Word of God. Only then are we fortified against the attacks of those who assail us.

There are those today who are misusing this very truth in order to discredit and deny the absolute sovereignty of God in the salvation of sinners. Just as higher critics are repudiating the divine inspiration of the Scriptures; evolutionists challenge the work of God in creation; so some pseudo Bible teachers are perverting His foreknowledge in order to set aside His unconditional election unto eternal life.

When the solemn and blessed subject of divine foreordination is expounded, when God's eternal choice of certain ones to be conformed to the image of His Son is set forth - the enemy sends along some man to argue that election is based upon the foreknowledge of God, and this "foreknowledge" is interpreted to mean that God foresaw certain ones would be more pliable than others, that they would respond more readily to the strivings of the Spirit, and that because God knew they would believe, He accordingly predestined them unto salvation.

But such a statement is radically wrong. it repudiates the truth of total depravity, for it argues that there is something good in some men. It takes away the independence of God, for it makes His decrees rest upon what He discovers in the creature. It completely turns things upside down, for in saying God foresaw certain sinners would believe in Christ, and that because of this, He predestined them unto salvation, is the very reverse of the truth.

Scripture affirms that God, in His high sovereignty, singled out certain ones to be recipients of His distinguishing favors (Acts 13:48), and therefore He determined to bestow upon them the gift of faith. False theology makes God's forknowledge of our believing the cause of His election to salvation; whereas, God's election is the cause, and our believing in Christ is the effect.

Before proceeding further with our discussion of this much misunderstood theme, let us pause and define our terms. What is meant by "foreknowledge"? To know beforehand," is the ready reply of many. But we must not jump to conclusions, nor must we turn to Webster's dictionary as the final court of appeal, for it is not a matter of the etymology of the term employed. What is needed is to find out how the word is used in Scripture. The Holy Spirit's usage of an expression always defines its meaning and scope. It is failure to apply this simple rule which is responsible for so much confusion and error. So many people assume they already know the signification of a certain word used in Scripture, and then they are too dilatory to test their assumptions by means of a concordance. Let us amplify this point.

Take the word "flesh." Its meaning appears to be so obvious that many would regard it as a waste of time to look its various connections in Scripture. It is hastily assumed that the word is synonymous with the physical body, and so no inquiry is made. But, in fact, "flesh" in Scripture frequently includes far more than what is corporeal, all that is embraced by the term can only be ascertained by a diligent comparison of every occurrence of it and by a study of each separate context.

Take the word "world." The average reader of the Bible imagines this word is the equivalent for the human race, and consequently, many passage where the term is found are wrongly interpreted.

~A. W. Pink~

(continued with # 2)

The Grace Of God # 1

 The Grace Of God # 1

Grace is a perfection of the divine character which is exercised only toward the elect. Neither in the Old Testament nor in the New, is the grace of God ever mentioned in connection with mankind generally, still less with the lower orders of His creatures. In this it is distinguished from "mercy," for the mercy of God is "over all His works." (Psalm 145:9).

Grace is the sole source which flows the goodwill, love, and salvation of God unto His chosen people. This attribute of the divine character was defined by Abraham Booth in his helpful book, "The Reign of Grace" thus: "It is the eternal and absolute free favor of God, manifested in the bestowment of spiritual and eternal blessings to the guilty and the unworthy."

Divine grace is the sovereign and saving favor of God exercised in the bestowment of blessings upon those who have no merit in them, and for which no compensation is demanded from them. Nay, more; it is the favor of God shown to those who not only have no positive deserts of their own, but who are thoroughly il-deserving and hell-deserving. It is completely unmerited and unsought, and is altogether unattracted by anything in or from or by the objects upon which it is bestowed. Grace can neither bebought, earned, nor won by the creature. If it could be, it would cease  to be grace. When a thing is said to be of "grace", we mean that the recipient has no claim upon it, that it was in no way due him. It comes to him as pure charity, and, at first, unasked and undesired.

The fullest exposition of the amazing grace of God is to be found in the Epistles of the Apostle Paul. In his writings "grace" stands in direct opposition to works and worthiness - all works and worthiness, of whatever kind or degree. This is abundantly clear from Romans 11:6, "And if by grace, then it is no longer by works; if it were, grace would no longer be grace." Grace and works will no more unite than an acid and an alkali. "By grace you are saved through faith; and that not of yourselves; it is the gift of God. It is not of works, lest any man should boast." (Eph. 2:8-9). The absolute favor of God can no more consist with human merit than oil and water will fuse into one (Romans 4:4-5).

There are three principal CHARACTERISTICS of divine grace.

First, divine grace is eternal. Grace was planned before it was exercised and purposed before it was imparted: "Who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began." (2 Timothy 1:9).

Secondly, divine grace is free, for none did ever purchase it: "Being justified freely by His grace." (Romans 3:24).

Thirdly, divine grace is sovereign, because God exercises it toward and bestows it upon whom He pleases: "Even so might grace reign." (Romans 5:21). If grace "reigns" then it is on the throne, and the occupant of the throne is sovereign. Hence "the throne of grace." (Hebrews 4:16).

Just because grace is unmerited favor, it must be exercised in a sovereign manner. Therefore does the Lord declare, "I will be gracious to whom I will be gracious." (Exodus 33:19). Were God to show grace to all of Adam's descendants, men would at once conclude that He was righteously compelled to take them to Heaven as a fit compensation for allowing the human race to fall into sin. But the great God is under no obligation to any of His creatures, least of all to those who are rebels against Him.

~A. W. Pink~

(continued with # 2)

The Grace Of God # 2

 The Grace Of God # 2

Eternal life is a gift, therefore it can neither be earned by good works, nor claimed as a right. Seeing that salvation is a "gift," who has any right to tell God on whom He ought to bestow it? It is not that the Giver ever refuses this gift to any who seek it wholeheartedly, and according to the rules which He has prescribed. No! He refuses none who come to Him empty-handed, and in the way of His appointing.

But if out of a world of impenitent and unbelieving rebels, God is determined to exercise His sovereign right by choosing a limited number to be saved, then who is wronged? Is God obliged to force His gift on those who value it not? Is God compelled to save those who are determined to go their own sinful way?

But nothing more riles the natural man, and brings to the surface his innate and inverterate enmity against God, then to press upon him the eternality, the freeness, and the absolute sovereignty of divine grace. That God should have formed His purpose from everlasting, without in any way consulting the creature - is too abasing for the unbroken heart. That grace cannot be earned or won by any efforts of man is too self-emptying for self-righteousness. And that grace singles out whom it pleases to be its favored object, arouses hot protests from haughty rebels. The clay rises up against the Potter and asks, "Why have You made me thus?" A lawless insurrectionist dares to call into question the justice of divine sovereignty.

The distinguishing grace of God is seen in saying those people whom He has sovereignly singled out to be His high favorites. By "distinguishing" we mean that grace discriminates, makes differences, chooses some and passes by others. It was distinguishing grace which selected Abraham from the midst of his idolatrous neighbors and made him "the friend of God." It was distinguishing grace which saved "publicans an sinners," but said of the religious Pharisees, "Let them alone!" (Matt. 15:14). Nowhere does the glory of God's free and sovereign grace shine more conspicuously than in the unworthiness and unlikeliest of its objects.

Beautifully was this illustrated by James Harvey: "Where sin has abounded, says the proclamation from the court of Heaven, grace does much more abound."

Manasseh was a monster of barbarity, for he caused his own children to pass through the fire, and filled Jerusalem with innocent blood. (2 Chronicles 33). Yet, through God's superabundant grace he is humbled, he is reformed, and becomes a child of forgiving love, and heir of immortal glory."

Behold that bitter and bloody persecutor, Saul, when, breathing out threatenings and end upon slaughter, he worried the lambs and put to death the disciples of Jesus. Yet, admire and adore the inexhaustible treasures of grace - this Saul is admitted into the holy fellowship of the prophets, is numbered with the noble army of martyrs and makes a distinguished figure among the glorious company of the apostles!

The Corinthians were monstrous even to a proverb. Some of them wallowed in such abominable vices, and habituated themselves to such outrageous acts of injustice, as were a reproach to human nature. Yet even these sons of violence and slaves of sevsuality were washed, sanctified, justified. (1 Corinthians 6:9-11).

"Washed," in the precious blood of a dying Redeemer; "sanctified," by the powerful operations of the blessed Spirit; "justified," through the infinitely tender mercies of a gracious God. Those who were once the burden of the earth - are now the joy of Heaven, the delight of angels.

The Holy Spirit is the communicator of grace. God the Father is the Fountain of all grace. God the Son is the only Channel of grace. The Gospel is the Publisher of grace. The Spirit is the Bestower of grace.

Thus we4 may say with the late G. S. Bishop: "Grace is a provision for men who are so fallen that they cannot lift the axe of justice, so corrupt that they cannot change their own natures, so averse to God that they cannot turn to Him, so blind that they cannot see Him, so deaf that they cannot hear Him, and so dead that He Himself must open their graves and lift them into resurrection."

~A. W. Pink~

(The End)

The Beauty Of Holiness

 The Beauty Of Holiness

"Worship the Lord - in the beauty of holiness" (Psalm 29:2). Holiness is the antithesis of sin; and the beauty of holiness is in direct contrast from the ugliness of sin. Sin is a deformity, a monstrosity. Sin is repulsive, repellent to the infinitely pure God: that is why He selected leprosy, the most loathsome and horrible of all diseases, to be its emblem. When the Prophet was Divinely inspired to depict the condition of degenerate Israel, it was in these words, "From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores." (Isaiah 1:6). O that sin were sickening and hateful to us: not merely its grosser forms - but sin iteself.

At the opposite extreme from the hideousness of sin is "the beauty of holiness." Holiness is lovely in the sight of God: necessarily so. It is the reflection of His own nature, for He is "glorious in holiness" (Exo. 15:11). O that it may be increasingly attractive to, and earnestly sought after, by us!

Perhaps the simplest way of bringing out the beauty of holiness will be to contrast it from the beauties of time and sense.

First, the beauty of holiness is imperceptible to the natural man, and therein it differs radically from the beauties of mere nature. He can behold and admire a lovely gien, the softly flowing river, the mountain pines, the rushing waterfall; but for the excellence of spiritual graces - he has no eyes. He regards one who (by grace) meekly submits to sore trials - as a moral weakling. He looks upon one who denies self for Christ's sake - as a fool. He considers the man who adheres strictly to the narrow way - as one who misses the best of this life. The natural man is totally incapable of discerning the excellence of that which is of great price in the sight of God.

Do some think we are stating this too strongly? Then let them be reminded of the solemn fact that when the Holy One tabernacled here upon earth, the unregenerate saw in Him "no beauty" that they should desire Him ((Isaiah 53:2); and it is the same today. God must remove the scales from the eyes of our heart before we can perceive that holiness is beautiful.

Second, the beauty of holiness is real and genuine, and therein it differs radically from much of the beauty which is seen in this world. How much that appeals to the gaze of the natural man is artificial and fictitious. How much human beauty is made up-, the product of the artifices of the salon. Even when physical beauty is natural, how rarely it is accompanied by moral virtues. No wonder our forefathers were accustomed to say, "Beauty is but skin deep." Not so the beauty of holiness: it is rooted in the inner man, and sheds its purifying influence over the entire being. "Favor is deceitful, and beauty is vain" (Proverbs 31:30). But holiness does not disappoint its possessor, for its beauty is spiritual and Divine. True, it has many counterfeits in the religious world - yet the genuine article has a ring to it, which the godly cannot mistake.

Third, the beauty of holiness is abiding, and therein it differs radically from all the beauty of earth. The wooded glen, whose varied tints are so pleasing in the summer sunlight, is leafless and drab when winter comes. The glorious sunset, which human skill can neither produce nor adequately reproduce, disappears within a few minutes. The fairest human countenance quickly withers: "all her beauty is departed" (Lam. 1:6). Even when it is preserved to the end of a short life, "their beauty shall consume in the grave" (Psalm 49:14). Yes, there is change and decay in all we see. The only beauty which is unfading and everlasting, is the beauty of holiness. The fruit of the Spirit will never lose its bloom! Spiritual graces shall endure after this poor world has all gone up in smoke. How fervently, then, should we pray, "Let the beauty of the Lord our God be upon us." (Psalm 90:17).

Fourth, the beauty of holiness is satisfying, and herein it differs radically from the beauty of the things of time and sense. Godliness with contentment  is great gain. True, the Christian is never satisfied with his own holiness; rather does he continue to hunger and thirst after righteousness to the end. Nevertheless, the holier we are - the closer we walk with God - the more real rest of soul shall we enjoy.

Fifth, the beauty of holiness is glorifying to God. To glorify his Maker is the bounden duty of man, and nothing honors Him so much as our walking in separation from all that is displeasing to Him.

"O worship the Lord - in the beauty of holiness." This is the only kind of beauty which the Lord cares for in our devotions. "Godliness is to the soul, as the light is to the world - to illumine and adorn it. It is not greatness which sets us off before God - but godliness." Ornate architecture and expensive apparel - God has no delight in. It is the loveliness of inward purity and outward sanctity, which pleases the thrice Holy One. Sincerity of heart, fervor of spirit, reverence of demeanor, the exercise of faith, the outgoings of love, are some of the elements whicfh comprise the "beauty of holiness" in our worship.

~A. W. Pink~

The Mercy Of God # 3

 The Mercy Of God # 3

From what has just been before us, let us note how vain is the presumptuous hope of the wicked, who, notwithstanding their continued defiance of God, nevertheless count upon His being merciful to them. How many there are who say, "I do not believe that God will ever cast me into hell; He is too merciful."

Such a hope is a viper, which if cherished in their bosoms will sting them to death. God is a God of justice as well as mercy, and He has expressly declared that He will "by no means clear the guilty" (Exodus 34:7). Yes, He has said, "The wicked shall be turned into hell, and all the nations that forget God" (Psalm 9:17).

As well might men reason thus: I do not believe that if filth is allowed to accumulate and sewage become stagnant and people deprive themselves of fresh air - that a merciful God will let them fall a prey to a deadly fever. The fact is that those who neglect the laws of health are carried away by disease, notwithstanding God's mercy. Equally true is it that those who neglect the laws of spiritual health, shall forever suffer the second death.

Unspeakably solemn is it to see so many abusing this divine perfection. They continue to despise God's authority, trample upon His laws, continue in sin - and yet presume upon His mercy! But God will not be unjust to Himself. (Luke 13:3). To continue in sin and yet reckon upon divine mercy remitting punishment, is diabolical. It is saying, "Let us do evil, that good may come," and of all such it is written that their "damnation is just" (Revelation 3:8). Presumption shall most certainly be disappointed; read carefully Deuteronomy 29:18-20. Christ is the spiritual Mercy seat, and all who despise and reject His Lordship shall "be destroyed in their way, for His wrath can flare up in a moment." (Psalm 2:12).

But for our final thought be of God's spiritual mercies unto His children. "Your mercy is great unto the heavens" (Psalm 57:10). The riches of God's mercy transcend our loftiest thought. "For as the Heaven is high above the earth, so great is His mercy toward those who fear Him" (Psalm 103:11). None can measure it. The elect are designated "vessels of mercy" (Romans 9:23). It is mercy which quickened them when they were dead in sins (Ephesians 2:4-5). It is mercy which saves them (Titus 3:5). It is His abundant mercy which begat them unto an eternal inheritance. (1 Peter 1:3). Time would fail us to tell of His preserving, sustaining, pardoning, supplying mercy. Unto His own, God is "the Father of mercies." (2 Corinthians 1:3).

"When all Your mercies, O my God,

My rising soul surveys,

Transported with the view I'm Lost,

In wonder, love, and praise."

~A. W. Pink~

(The End)

The Mercy Of God # 2

 The Mercy Of God # 2

But at this point a difficulty may suggest itself to some of our readers, namely, Does not Scripture affirm that "His mercy endures forever" (Psalm 136:1). Two things need to be pointed out in that connection.

God can never cease to be merciful, for this is quality of the divine essence (Psalm 116:5), but the exercise of His mercy is regulated by His sovereign will. This must be so, for there is nothing outside Himself which obliges Him to act; if there were, that "something" would be supreme, and God would cease to be God.

It is pure sovereign grace which alone determines the exercise of divine mercy. God expressly affirms this fact in Romans 9:15, "I will have mercy on whom I will have mercy."

It is not the wretchedness of the creature which causes Him to show mercy, for God is not influenced by things outside of Himself as we are. If God were influenced by the abject misery of leprous sinners, He would cleanse and save all of them. But He does not. Why? Simply because it is not His pleasure and purpose to do so.

Still less is it the merits of the creature which causes Him to bestow mercies upon them, for it is a contradiction in terms to speak of meriting "mercy". "Not by works of righteousness which we have done, but according to His mercy He saved us." (Titus 3:5) - the one standing in direct antithesis to the other.

Nor is it the mercy of Christ which moves God to bestow mercies on His elect: that would be substituting the effect for the cause. It is "through" or because of the tender mercy of our God that Christ was sent here to His people (Luke 1:78). The merits of Christ make it possible for God to righteously bestow spiritual mercies on His elect, justice having been fully satisfied by the Surety! Divine mercy arises solely from God's imperial pleasure.

Again, though it be true, blessedly and gloriously true, that God's mercy "endures forever," yet we must observe carefully the objects to whom His "mercy" is shown. Even the casting of the reprobate into the lake of fire is an act of mercy. The punishment of the wicked is to be contemplated from a threefold viewpoint.

From God's side, it is an act of justice, vindicating His honor. The mercy of God is never shown in the infury of His holiness and righteousness.

From the side of the reprobate, it is an act of equity, when they are made to suffer the due reward of their iniquities.

But from the standpoint of the redeemed, the punishment of the wicked is an act of unspeakable mercy. How dreadful would it be if the present order of things, when the children of God are obliged to live in the midst of the children of the devil, should continue forever! Heaven would at once cease to be Heaven, if the ears of the saints still heard the blasphemous and filthy language of the reprobate. What a mercy that in Heaven, "Nothing evil will be allowed to enter - no one who practices shameful idolatry and dishonesty - but only those whose names are written in the Lamb's Book of Life!" (Revelation 21:;27).

Lest the reader might think in the last paragraph we have been drawing upon our imagination, let us appeal to Holy Scripture in support of what has been said. In Psalm 143:12 we find David praying, "And in Your mercy cut off my enemies, and destroy all those who afflict my soul; for I am Your servant." Again, in Psalm 136:15 we read that God "overthrew Pharaoh and his army in the Red Sea - for His mercy endures forever." It was an act of vengeance upon Pharaoh and his army, but it was an act of mercy unto the Israelites.

Again, in Revelation 19:1-3 we read: "After these things I heard a loud voice of a great multitude in Heaven, saying, "Alleluia! Salvation and glory and honor and power belong to the Lord our God! For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her." Again they said, "Alleluia! Her smoke rises up forever and ever!" (Revelation 19:1-3).

~A. W. Pink~

(continued with # 3)

The Mercy Of God # 1

 The Mercy Of God # 1

"O give thanks unto the Lord: for He is good, for His mercy endures forever." (Psalm 136:1). For this perfection of the divine character, God is greatly to be praised. Three times over in as many verses does the Psalmist here call upon the saints to give thanks unto the Lord for this adorable attribute. And surely this is the least that can be asked for from those who have been recipients of such bounty. When we contemplate the characteristics of this divine excellency, we cannot do otherwise than bless God for it. His mercy is great, plenteous, tender, abundant, it is "from everlasting to everlasting upon those who fear Him" (Psalm 103:17).

Well may we say with the Psalmist, "I will sing aloud of Your mercy" (59:16).

"I will make all My goodness pass before you, and I will proclaim the name of the Lord before you; and will be gracious to whom I will be gracious, and will show mercy to whom I show mercy." (Exodus 33:19). Wherein differs the "mercy" of God from His "grace"? The mercy of God has its spring in the divine goodness.

The first issue of God's goodness is His benignity or bounty, by which He gives liberally to His creatures as creatures, thus has He given being and life to all things.

The second issue of God's goodness is His mercy, which denotes the ready inclination of God to relieve the misery of fallen creatures. Thus, mercy presupposes sin.

Though it may not be easy at the first consideration to perceive a real difference between the grace and the mercy of God, it helps us thereto if we carefully ponder His dealings with the unfallen angels. He has never exercised mercy toward them, for they have never stood in any need thereof, not having sinned or come beneath the effects of the curse. Yet, they certainly are the objects of God's free and sovereign grace.

First, because of His election of them from out of the whole angelic race (1 Timothy 5:21).

Secondly, and in consequence of their election, because of His preservation of them from apostasy, when satan rebelled and dragged down with im one-third of the celestial multitude (Revelation 12:4).

Thirdly, in making Christ their Head (Colossians 2:10; 1 Peter 3:22), whereby they are eternally secured in the hold condition in which they were created.

Fourthly, because of the exalted position which has been assigned to them: to live in God's immediate presence (Daniel 7:10), to serve Him constantly in His heavenly temple, to receive honorable commissions from Him (Hebrews 1:14). This is abundant grace toward them; but it is not "mercy."

In endeavoring to study the mercy of God as it is set forth in Scripture, a threefold distinction needs to be made, if the Word of Truth is to be "rightly divided" thereon.

First, there is a general mercy of God, which is extended not only to all men, believers and unbelievers alike, but also to the entire creation: "His tender mercies are over all His works" (Psalms 145:9); "He gives to all life, and breath, and all things" (Acts 17:25). God has pity upon the brute creation in their need, and supplies them with suitable provision.

Secondly, there is a special mercy of God, which is exercised toward mankind, helping and supporting them, notwithstanding their sins. To them also He communicates all the necessities of life, "for He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45).

Thirdly, there is sovereign mercy which is reserved for the heirs of salvation, which is communicated to them in a covenant way, through the Mediator.

The difference between the second and third distinctions pointed out above, it is important to note that the mercies which God bestows on the wicked are solely of a temporal nature; that is to say, they are confined strictly to this present life. There will be no mercy extended to them beyond the grave: "It is a people of no understanding: therefore He who made them will not have mercy on them, and He who formed them will show them no favor" (Isaiah 27:11).

~A. W. Pink~

(continued with # 2)

The Holiness Of God # 3

 The Holiness Of God # 3

Such is the holiness ascribed to the divine nature and character in the Scriptures, that it clearly demonstrates their superhuman origin. The character attributed to the "gods" of the ancients and of modern heathendom is the very reverse of that immaculate purity which pertains to the true God. An ineffably holy God, who has the utmost abhorrence of all sin, was never invented by any of Adam's fallen descendants! The fact is, that nothing makes more manifest the terrible depravity of man's heart and his enmity against the living God, than to have set before him One who is infinitely and immutably holy. His own idea of sin is practically limited to what the world calls "crime." Anything short of that, man palliates as "defects," "mistakes," "infirmities," etc. And even where sin is owned at all, excuses and extenuations are made for it.

The god which the vast majority of professing Christians "love" is looked upon very much like an indulgent old man, who himself has no relish for folly, but leniently winks at the "indiscretions" of youth. But the Word says, "You hate all workers of iniquity" (Psalm 5:5). And again, "God is angry with the wicked every day" (Psalm 7:11). But men refuse to believe in this God, and gnash their teeth when His hatred of sin is faithfully pressed upon their attention. No, sinful man was no more likely to devise a holy God than to create the Lake of Fire in which he will be tormented forever and ever!

Because God is holy, acceptance with Him on the ground of creature doings is utterly impossible. A fallen creature could sooner create a world, than produce that which would meet the approval of infinite Purity. Can darkness dwell with Light? Can the Immaculate One take pleasure in "filthy rags" (Isaiah 64:61)? The best that sinful man brings forth is defiled. A corrupt tree cannot bear good fruit. God would deny Himself and vilify His perfections, were he to account as righteous and holy that which is not so in itself; and nothing is so which has the least stain upon it contrary to the nature of God. But blessed be His name, that which His holiness demanded, His grace has provided in Christ Jesus our Lord. Every poor sinner who has fled to Him for refuge, stands "accepted in the Beloved" (Ephesians 1:6). Hallelujah!

Because God is holy the utmost reverence befits our approaches unto Him. "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all those who are about Him" (Psalm 89:7). Then "Exalt the Lord our God, and worship at His footstool; He is holy" (Psalm 99:5). Yes, "at His footstool," in the lowest posture of humility, prostrate before Him. When Moses would approach unto the burning bush, God said, "Take off your shoes from your feet" (Exodus 3:5). He is to be served "with fear" (Psalm 2:1-1). Of Israel His demand was, "I will show Myself holy among those who are near Me. I will be glorified before all the people." (Leviticus 10:3). The more our hearts are awed by His ineffable holiness, the more acceptable will be our approaches unto Him.

Because God is holy, we should desire to be conformed to Him. His commandment is, "Be holy, for I am holy" (1 Peter 1:16). We are not bidden to be omnipotent or omniscient as God is, but "as the One who called you is holy, you also are to be holy in all your conduct" (1 Peter 1:15).

"This is the prime way of honoring God. We do not so glorify God by elevated admirations, or eloquent expressions, or pompous services for Him - as when we aspire to a conversing with Him with unstained spirits, and live to Him in living like Him" (Charnock).

Then as God alone is the Source and Fount of holiness, let us earnestly seek holiness from Him. Let our daily prayers be that He may "sanctify us wholly; and our whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (1 Thessalonians 5:23).

~A. W. Pink~

(The End)

The Holiness of God # 2

 The Holiness of God # 2

God's holiness is manifested in His law. That law forbids sin in all of its modifications: in its most refined as well as its grossest forms, the intent of the mind as well as the pollution of the body, the secret desire as well as the overt act. Therefore do we read, "The law is holy, and the commandment holy, and just, and good" (Romans 7:12). Yes, "the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever; the judgments of the Lord are true and righteous altogether" (Psalm 19:8-9).

God's holiness is best manifested at the Cross. Wondrously and yet most solemnly does the atonement display God's infinite holiness and abhorrence of sin. How hateful sin must be to God, for Him to punish it to its utmost deserts when it was imputed to His Son!

"My God, My God, why have You forsaken Me? Why are You so far from saving Me, so far from the words of My groaning?" (Psalm 22:1).

"Not all the vials of judgment that have or shall be poured out upon the wicked world, nor the flaming furnace of a sinner's conscience, nor the irreversible sentence pronounced against the rebellious demons, nor the groans of the damned creatures - give such a demonstration of God's hatred of sin, as the wrath of God let loose upon His Son!

Never did divine holiness appear more beautiful and lovely than at the time our Saviour's countenance was most marred in the midst of His dying groans. When God had turned His smiling face away from Him, and thrust His sharp knife into His heart, which forced that terrible cry from Him, "My God, My God, why have You forsaken Me?" He adores this perfection, "You are enthroned as the holy one!" (Psalm 22:3).

Because God is holy He hates all sin. He love everything which is in conformity to His laws, and loathes everything which is contrary to it. His Word plainly declares, "wicked people are an abomination to the Lord" (Proverbs 3:32). And again, "The thoughts of the wicked are an abomination to the Lord" (Proverbs 15:26). It follows, therefore, that He must necessarily punish sin. Sin can no more exist without demanding His punishment, than without requiring His hatred of it. God has often forgiven sinners, but He never forgives sin; and the sinner is only forgiven on the ground of Another having born his punishment; for "without shedding of blood is no remission of sin" (Hebrews 9:22). Therefore we are told "The Lord will take vengeance on His adversaries, and He reserves wrath for His enemies" (Nahum 1:2).

For one sin God banished our first parents from Eden. 

For one sin all the posterity of Canaan fell under a curse which remains over them to this day. (Genesis 9:21). 

For one sin Moses was excluded from Canaan.

For one sin Elisha's servant smitten with leprosy. 

For one sin Ananias and Sapphira were cut off out of the land of the living.

Herein we find proof for the divine inspiration of the Scriptures. The unregenerate do not really believe in the holiness of God. Their conception of His character is altogether one-sided. They fondly hope that His mercy will override everything else. "You thought that I was just like you" (Psalm 50:21) is God's charge against them. They think only of a "God patterned after their own evil hearts. Hence their continuance in a course of mad folly.

~A. W. Pink~

(continued with # 3)

The Holiness Of God # 1

 The Holiness Of God # 1

"Who shall not fear You, O Lord, and glorify Your name? For You alone are holy." (Revelation 15:4). God only is independently, infinitely, immutably holy. In Scripture He is frequently styled "The Holy ONE." He is so because the sum of all moral excellency is found in Him. He is absolute Purity, unsullied even by the shadow of sin. "God is light, and in Him is no darkness at all." (1 John 1:5).

Holiness is the very excellency of the divine nature: the great God is "glorious in holiness" (Exodus 15:11). Therefore do we read, "You are of purer eyes than to behold evil, and cannot look on iniquity." (Habakkuk 1:13).

As God's power is the opposite of the native weakness of the creature; as His wisdom is in complete contrast from the least defect of understanding or folly; so His holiness is the very antithesis of all moral blemish or defilement. Of old God appointed singers in Israel "that should praise the beauty of holiness." (2 Chronicles 20:21).

"Power is God's arm;

omniscience is His eye;

mercy is His duration, 

but holiness is His beauty." (Charnock)

It is this, supremely, which renders God lovely to those who are delivered from sin's dominion. A chief emphasis is placed upon this perfection of God:

"God is more often styled Holy than Almighty, and set forth by this part of His dignity more than by any other. This is more fixed on as an epithet to His name than any other. You never find it expresses "His mighty name" or "His wise name" but His great name, and most of all, His holy name. This is the greatest title of honor; in His holiness does the majesty and venerableness of His name appear." (Charnock)

This perfection, as none other, is solemnly celebrated before the Throne of Heaven, the seraphim crying, "Holy, holy, holy, is the Lord Almighty." (Isaiah 6:3). God Himself singles out this perfection, "Once have I sworn by My holiness." (Psalm 89:35). God swears by His "holiness" because that is a fuller expression of Himself than anything else. Therefore we are exhorted, "Sing unto the Lord, O saints of His, and give thanks at the remembrance of His holiness." (Psalm 30:4). 

"Holiness may be said to be a transcendental attribute, that, as it were, runs through the rest, and casts luster upon them. It is the attribute of attributes. Thus we read: "the beauty of the Lord" which is none other than "the beauty of holiness." (Psalm 110:3).

"As holiness seems to claim an excellency above all His other perfections, so it is the glory of all His attributes. As it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as His power is the strength of all His attributes, so His holiness is the beauty of them. As all His attributes would be weak without almightiness to back them, so all would be unlovely without holiness to adorn them. Should His holiness be sullied, all the rest would lose their honor; as at the same instant the sun should lose its light, it would lose the heat, its strength, its generative and quickening virtue. As sincerity is the luster of every grace in a Christian, so is purity the splendor of every attribute in the Godhead. His justice is a holy justice, His wisdom is a holy wisdom, His power is a "holy arm". His truth or promise is a holy promise. His name, which signifies all His attributes in conjunction is "holy."

God's holiness is manifested in His works. "The Lord is righteous in all His ways, and holy in all His works." (Psalm 145:17). Nothing but that which is excellent can proceed from Him.

Holiness is the rule of all His actions. At the beginning He pronounced all that He made "very good", which He could not have done had there been anything imperfect or unholy in them. Man was made "upright" (Ecc. 7:29), in the image and likeness of his Creator. The angels that fell were created holy, for we are told that they "kept not their first habitation" (Jude 6). Of satan it is written, "You were perfect in your ways from the day that you were created, until iniquity was found in you." (Ezekiel 28:15).

~A. W. Pink~

(continued with # 2)

Think On These Things # 2

 Think On These Things # 2

We are continually meeting those who are discouraged, who have fallen under the shadow of misfortune, who have done wrong, perhaps, and are suffering in reputation; or who have been unjustly treated - and are enduring the sting. These are the people to whom our love should go out in words of hope and cheer, instead of blame.

One of the most significant words of personal experience in the Old Testament, is that in which David tells us, at the close of his wonderful life, that all he had attained and achieved he owed to God's gentleness. "Your gentleness has made me great!" If God had been harsh with him - stern, critical, severely exacting, David never would have reached the noble life, with its wonderful achievements, which he finally attained. If God had been severe with him after his falls and failures, David never would have risen to power and distinction. God's gentleness made him great. We can help others to become great only by being patient with them. Men and women everywhere need nothing so much as gentleness.

Are not many of us too brusque with each other? Do we not lack in kindliness, in patience, in tenderness? Some men would have to believe that gentleness is an unmanly quality. But it is not; rudeness and harshness are always unmanly, gentleness is divine. For many people, life is not easy, and we make it very much harder for them to live worthily - when we deal harshly, when we are exacting, when we chide or blame them, or when we exercise our wits in saying smart, cutting, and irritating things to annoy and vex them. If was said of William Cullen Bryant, that he treated every neighbor as if he were an angel in disguise. That is, he had a feeling akin to reverence for everyone who entered his presence. We do not know to who we are speaking, when we meet a stranger. Let us treat him as the poet did his neighbor - as if he were an angel.

Someone defines a gentlemen, as one who never needlessly causes pain to another. If we are followers of Christ, we have no right to be ungentle, to be ill-mannered, to act disagreeably, and to treat anyone rudely, brusquely. "If there is any virtue, if there is any thing praiseworthy, think on these things." We should never forget the teaching of our Master - that the hungry person we feed in His name, the sick person we visit, the stranger to whom we show kindness, the discouraged person we encourage, the fainting one we lift up and start on his way again - is the Master Himself. "Inasmuch as you did it unto one of these y brethren, even these least - you did it unto Me." How would we treat Jesus if we found Him in any condition of need? That is to be the test in our dealings with men. We dare not to be ungentle to anyone - it may be an angel in disguise; it may be Christ Himself!

The teaching applies to our own personal experience of sorrow. We should seek the line of brightness in any dark picture, and think of that. And there always are breaks in the clouds through which we can see the blue and the stars. No lot in life is ever so utterly hopeless as to have in it nothing to alleviate its unhappiness. There is always something of brightness, one line, at least, in the darkest experience.

There always are comforts, no matter how great the sorrow. Every cloud has in it some bit of silver lining. There are hopes, consolations, encouragements, in every experience of grief or loss, and we are to think of these - and not alone of the sad elements in the experience.

Think of the good - not the evil. Think on the loveliness - not on the disfigurements. Think on pure - not on the soiled. Think on the hopeful things in others - their possibilities of nobleness, not on their faults. In sorrow find the face of Christ, and gaze on that until you forget your grief in all life, if there is any virtue, any thing pariseworthy, any beauty, any joy - think on these things, and it will lift up your life into strength, nobleness, divineness!

~J. R. Miller~

(The End)

Think On These Things # 1

 Think On These Things # 1

There are certain habits of life, which are far reaching in their influence. The habit of cheerfulness, for instance, is said to be of great worth to a person. The habit of being always an encourager, never a discourager, gives incalculable value to one's personality and influence. A discourager is a misanthrope. He makes life harder for every other life he touches, and an encourager is a constant inspiration to others, and makes life easier for everyone.

There is another habit of life, which if it were to become universal would change many things - namely, the habit of always seeing the good in people, in conditions, in circumstances, and in experiences. Paul suggests it, when he says in a remarkable passage, "If there is any virtue, and if there is any thing praiseworthy - think on these things." (Philippians 4:8). The emphasis seems to be on "any" - if there is any virtue, even the last, in another, if there is in a life which seems almost wholly bad, even the smallest thing that is good - we are to find that and to think upon that mere speck of beauty, rather than on the much that is evil and unbeautiful. If there is in a person, any thing praiseworthy, any smallest quality or act that is worthy of praise, of which we can speak with even the faintest approval and commendation, we should give thought to that, and voice our appreciation, rather than think and speak of the many things in the person that are not good or praiseworthy.

It is easy to think of reasons why this is the Christian way. It is Christ's way with us. If there is anything good, even the faintest spark of virtue or hope in a life - Christ sees it. He is looking for good and hopeful things. Some people see only the faults and flaws in the lives of others - they are looking for these things - blemishes, defects, imperfections. They are never trying to find anything beautiful, and they find what they seek. Our Master, however, is looking for things that are praiseworthy - good beginnings of better things.

Someone asked the curator of an academy of fine arts, regarding the pictures of a certain artist: "What do you consider the defects in his work?" The answer was, "We do not look for defects here - but for excellences." It is thus that our Master does in our lives - He does not look for the imperfections, of which there always are many - but for things that are worthy of commendation. If there is any virtue - He finds it, takes notes of it, nourishes it, and woos it out. If Christ looked upon us as we too often look upon others - seeing the flaws, the shortcomings, the inconsistencies, the failures - and judged us by these, not many of us ever would grow into beauty. But where there is even a spark of good he finds it, and cultivates it into His best possibilities.

We shall never become of much use in the world - until we learn this lesson of always finding and encouraging the best. We shall never lift up anyone to a higher, better life - until we have found in him something to approve and commend. There are some men and women who wish to help others, to be of use to them - but work after a wrong method. They think they must eliminate the faults and defects which they find - and so they watch for things they cannot approve. They have keen eyes for specks and blemishes - none are too small for them to see - but they never see the beautiful things in another. The Master refers to such people, in His teaching about motes and beams. He would have us to look for the good, not the evil, in others.

There is no life so devoid of beauty and good - that it has in it nothing worthy of commendation. Ruskin found even in the mud of London streets, the elements out of which gems are formed - the opal, the sapphire, the diamond. The love of Christ finds even in the moral refuse of this world possibilities of loveliness in character and heavenliness in life. We cannot do anything to help men - by indulging in criticism and denunciation. We can call out the good in others only as the sun woos out the plants and flowers from the cold earth in the springtime - by its warmth. If the friends of men, finding the smallest beginnings of virtue and encouraging them - the earth would soon be changed into a garden!

~J. R. Miller~

(continued with # 2)

Pharisees And Sadducees # 9

 Pharisees And Sadducees # 9

I desire to impress the immense importance of these four points upon all who read this paper:

(a) Clear views of the sinfulness of human nature.

(b) Clear views of the inspiration of Scripture.

(c) Clear views of the Atonement and Priestly office of our Lord and Saviour Jesus Christ.

(d) Clear views of the work of the Holy Spirit.

I believe that false doctrines about the church, the ministry, and the Sacraments, about the love of God, the death of Christ, and the eternity of punishment - will find no foothold in the heart which is sound on these four points. I believe that they are four great safeguards against the yeast of the Pharisees and of the Sadducees.

I will now conclude this paper with a few remarks by way of PRACTICAL APPLICATION. My desire is to make the whole subject useful, to those into whose hands these pages may fall, and to supply an answer to the questions which may possibly arise in some hearts. What are we do do? What advice have you got to offer for these times?

(1) In the first place, I will ask every reader of this paper to find out whether he has "saving personal religion for his own soul." This is the principal thing, after all. It will profit no man to belong to a sound visible church - if he does not himself belong to Christ. It will avail a man nothing to be intellectually sound in the faith, and to approve sound doctrine - if he is not himself sound at heart. Is this the case with you? Can you say that your heart is right in the sight of God? Is it renewed by the Holy Spirit? Does Christ dwell in it by faith? O, rest not, rest not - until you can give a satisfactory answer to these questions! The man who dies unconverted, however sound his views - is as truly lost forever as the worst Pharisee or Sadducee that ever lived!

(2) In the next place, let me entreat every reader of this paper who desires to be sound in the faith - to study the Bible diligently. That blessed book is given to be a light to our feet, and a lantern to our path. No man who reads it reverently, prayerfully, humbly, and regularly - shall ever be allowed to miss the way to heaven! By it every sermon, and every religious book, and every ministry ought to be weighed and proved.

(3) In the next place, let me adivse every reader of this paper who has reason to hope that he is sound in faith and heart, to "take heed to the PROPORTION of truths." I mean by that, to impress the importance of giving each truth of Christianity the same place and position in our hearts - which is given to it in God's Word. The first things not to be put second - and the second things must not be put first in our religion. The church must not be put above Christ. Ministers must not be exalted above the place assigned to them by Christ. Means of grace must not be regarded as an end instead of a means. Attention to this point is of great consequence; the mistakes which arise from neglecting it are neither few nor small. Here lies the immense importance of studying the whole Word of God, omitting nothing, and avoiding partiality in reading one part more than another.

(4) In the next place, let me entreat every true hearted servant of Christ "not to be deceived by the superficial disguise" under which false doctrines often approach our souls in the present day. Beware of supposing that a teacher of religion is to be trusted, because although he holds some unsound views - that he yet "teaches a great deal of truth." Such a teacher is precisely the man to do you harm! Poison is always given in small doses and mixed with wholesome food.

It is a dreadful fact that "satan himself masquerades as an angel of life." There is no greater common notion that "if a man is serious about his religion - he must be a good man!" Beware of being carried away by this delusion

(5) In the next place, let me counsel every true servant of Christ - to "examine his own heart" frequently and carefully as to his state before God. This is a practice which is useful at all times. We ought to watch our hearts with double-watchfulness. Give more time to meditation, and reflection.

(6) Last of all, let me urge all true believers "to contend for the faith that was once for all entrusted to the saints." We have no cause to be ashamed of that faith. We have the truth, and we need to stand up boldly for Evangelical religion. We need not be afraid to say so. The judgment day will prove who is right - and to that day we may boldly appeal!

~J. C. Ryle~

(The End)

Pharisees And Sadducees # 8

 Pharisees And Sadducees # 8

Furthermore, we must boldly maintain that this Word of God is the only rule of faith and of practice - that whatever is not written in it - cannot be required of any man as needful of salvation; and that however plausibly new doctrines may be defended, if they are not in the Word of God - they cannot be worth our attention. It matters nothing who says a thing, whether he be bishop or minister; pastor or pope. It matters nothing that the thing is well said, eloquently, attractively, forcibly, and in such a way as to turn the laugh against you. We are not to believe it except it is proved to us by Holy Scripture.

Last - but not least, we must use the Bible as if we believed it was given by inspiration. We must use it with reverence, and read it with all the tenderness with which we would read the words of an absent father. We must not expect to find no mysteries in a book inspired by the Spirit of God. We must rather remember that in nature there are many things we cannot understand; and that as it is in the book of nature, so it will always be in the book of Revelation.

We should draw near to the Word of God in that spirit of piety recommended by Lord Bacon many years ago. "Remember," he says, speaking of the book of nature, "that man is not the master of that book - but the interpreter of that book." And as we deal with the book of nature, so we must deal with the Book of God. We must draw near to it, not to teach - but to learn, not like the master of it - but like a humble scholar, seeking to understand it.

(c) For another thing, we must take heed to our doctrine respecting "the atonement and priestly office of our Lord and Saviour Jesus Christ." We must boldly maintain that the death of our Lord on the Cross was no common death. It was not the death of a martyr. It was not the death of one who only died to give us a mighty example of self-sacrifice and self-denial. The death of Christ was an offering up to God of Christ's own body and blood, to make an atoning sacrifice for man's sin and transgressions. This sacrifice was typified in every offering of the Mosaic law - a sacrifice of the mightiest influence on all mankind. Without the shedding of that blood there could not be, there never was to be, any remission of sin.

Furthermore, we must boldly maintain that this crucified Saviour evermore sits at the right hand of God, to make intercession for all who come to God by Him; that He there represents and pleads for those who put their trust in Him; and that He has delegated His office of Priest and Mediator to no man, or set of men on the face of the earth. We need none besides. We need no Virgin Mary, no angels, no saint, no priest, no person ordained or unordained - to stand between us and God - but the one Mediator, Christ Jesus.

Furthermore, we must boldly maintain that peace of conscience is not to be brought by confession to a priest, and by receiving a man's absolution from sin. It is to be had only by going to the great High Priest, Christ Jesus; by confession before Him, not before man. Absolution can come from Him who alone can say, "Your sins are forgiven! Go in peace!"

Last - but not least, we must boldly maintain that peace with God, once obtained by faith in Christ, is to be kept up, not by mere outward ceremonial acts of worship, not by receiving the sacrament of the Lord's Supper every day - but by the daily habit of looking to the Lord Jesus Christ by faith, eating by faith His body, and drinking by faith His blood; that eating and drinking of which our Lord says that he who eats and drinks shall find His "body to be food indeed - and His blood to be drink indeed."

Godly John Owen declared, long ago, that if there was any one point more than another that satan wished to overthrow, it was the Priestly office of our Lord and Saviour Jesus Christ. "satan knew well," he said, that it was the "principle foundation of faith and consolation of the Church." Right views about Christ's office, are of essential importance in the present day, if men would not fall into error.

(d) One more remedy I must mention. We must take heed to our doctrine about "the work of the Holy Spirit." Let us settle it in our minds, that His work is no uncertain invisible operation on the heart - and that where He is, He is not hidden, not unfelt, not unobserved. We believe that the rain, when it falls, can be felt. We believe that where there is life in a man - it can be seen and observed by his breath. So is it with the influence of the Holy Spirit. No man has any right to lay claim to it - except its fruits, its experimental effects, can be seen  in his life. Where He is, there will ever be new knowledge, new faith, new holiness, new fruits in the life, in the family, in the world, in the church. And where these new things are not seen, we may well say, with confidence, that there is no work of the Holy Spirit in that person. These are times in which we all need to be on our gurard about the doctrine of the work of the Spirit. One said, long ago, that the time would perhaps come when men might have to be martyrs for the work of the Holy Spirit. That time seems not far distant. At any rate, if there is one truth in religion which seems to have more contempt showered upon it than another, it is the work of the Holy Spirit.

~J. C. Ryle~

(continued with # 9)

Pharisees And Sadducees # 7

 Pharisees And Sadducees # 7

IV. I propose in the fourth and last place, to suggest some SAFEGUARDS and treatment against the dangers of the present day - the yeast of the Pharisees and the yeast of the Sadducees.

I feel that we all need more and more, the presence of the Holy Spirit in our hearts, to guide, to teach, and to keep us sound in the faith. We all need to watch more, and to pray to be held up, and preserved from falling away. But still, there are certain great truths, which, in a day like this, we are specially bound to keep in mind. There are times when some common epidemic invades a land, when medicines, at all times valuable, become of special value. there are places where an uncommon malaria prevails, in which remedies, in every place valuable, are more than ever valuable in consequence of it.

So I believe there are times and seasons in the Church of Christ when we are bound to tighten our hold upon certain great leading truths, to grasp them with more than ordinary firmness in our hands, to press them to our hearts, and not to let them go. Such doctrines I desire to set forth in order, as the great prescription against the yeast of the Pharisees and of the Sadducees. When Saul and Jonathan were slain by the archers, David ordered the children of Israel to be taught the use of the bow.

(a) For one thing, if we would be kept sound in the faith, we must take heed to our doctrine about the "total corruption of human nature." The corruption of human nature is no slight thing. It is no partial, skin-deep disease - but a radical and universal corruption of man's will, intellect, affections, and conscience. We are not merely poor and pitiable sinners in God's sight - we are guilty sinners; we are blameworthy sinners; we deserve justly God's wrath and God's condemnation. I believe there are very few errors and false doctrines of which the beginning may not be traced up to unsound views about the corruption of human nature. Wrong views of a disease will always bring with them wrong views of the remedy. Wrong views of the corruption of human nature will always carry with them wrong views of the grand treatment and cure of that corruption.

(b) For another thing, we must take heed to our doctrine about "the inspiration and authority of the Holy Scriptures." Let us boldly maintain, in the face of all the opposers, that the whole of the Bible is given by inspiration of the Holy Spirit, that all is inspired completely, not one part more than another, and that there is an entire gulf between the Word of God and any other book in the world. We need not be afraid of difficulties in the way of the doctrine of absolute inspiration. There may be many things about it, which are far too high for us to comprehend. Scripture inspiration is a miracle, and all miracles are necessarily mysterious. But if we are not to believe anything until we can entirely explain it, there are very few things indeed that we shall believe.

We need not be afraid of all the assaults which criticism brings to bear upon the Bible. From the days of the apostles the Word of God have been incessantly "tried" and has never failed to come forth as gold, uninjured, and spotless.

We need not be afraid of the discoveries of science. Astronomers may sweep the heavens with telescopes, and geologists may dig down into the heart of the earth - and never shake the authority of the Bible! "The voice of God, and the work of God's hands - never will be found to contradict one another." We need not be afraid of the researches of travelers. They will never discover anything which contradicts God's Bible. I believe that if a man were to go over all the earth and dig up a hundred buried Ninevehs, there would not be found a single inscription which would contradict a single fact in the Word of God!

~J. C. Ryle~

(continued with # 8)

Pharisees and Sadducees # 6

Pharisees and Sadducees # 6

I consider the most dangerous champion of the Sadducee school, is not the man who tells you openly that he wants you to lay aside any part of the truth, and to become a free-thinker and a skeptic. It is the man who begins with quietly insinuating doubts as to the position that we ought to take up about religion, doubts whether we ought to be so positive in saying "this is truth, and that falsehood," doubts whether we ought to think men wrong who iffer from us on religious opinions, since they may after all be as much right as we are. It is the man who tells us we ought not to condemn anybody's views, lest we err on the side of the lack of love. It is the man who always begins talking in a vague way about God being a God of love, and hints that we ought to believe perhaps that all men, whatever doctrine they profess, will be saved. It is the man who is ever reminding us that we ought to take care how we think lightly of men of powerful minds, and great intellects (though they are deists and skeptics), who do not think as we do, and that, after all, "great minds are all more or less, taught of God!" It is the man who is ever harping on the difficulties of inspiration, and raising questions whether all men may not be found saved in the end, and whether all may be right in the sight of God. It is the man who crowns this kind of talk by a few calm sneers against whet he is pleased to call "old-fashioned views," and "narrow-minded theology," and "bigotry," and the "lack of liberality and love," in the present day. But when men begin to speak to us in this kind of way, then is the time to stand upon our guard. Then is the time to remember the words of our Lord Jesus Christ, and "Be careful and be on your guard against the yeast!"

Once more, why do I say this? I say it because there is no security against Sadduceeism, any more than against Phariseeism, unless we resist its principles in the bud! Beginning with a little vague talk about "love," you may end in the doctrine of universal salvation, fill heaven with a mixed multitude of wicked as well as godly, and deny the existence of hell. Beginning with a few high-sounding phrases about intellect and the inner light in man, you may end with denying the work of the Holy Spirit, and maintaining that Homer and Shakespeare were as truly inspired as Paul, and thus practically casting aside the Bible. Beginning with some dreamy, misty idea about "all religions containing more or less truth," you may end with utterly denying the necessity of missions, and maintaining that the best plan is to leave everybody alone. Beginning with dislike to "Evangelical religion," as old-fashioned, narrow, and exclusive - you may end by rejecting every leading doctrine of Christianity - the atonement, the need of divine grace, and the divinity of Christ.

Let us be on our guard against the "insidiousness" of false doctrine. Like the fruit of which Adam and Eve ate, at first sight it looks pleasant and good, and a thing to be desired. "Poison" is not written upon it, and so people are not afraid. Like counterfeit coin, it is not stamped "bad." It passes for the real thing, because of the very likeness it bears to the truth. Let us be on our guard against the "very small beginnings" of false doctrine. Every heresy began at one time, with some little departure from the truth. There is only "a little seed of error" needed to create a great tree of heresy. It is the little stones which make up the mighty building. It was the little pieces of lumber, which made the great ark that carried Noah and his family over a deluged world. It is the little leaven which the whole lump. It is the little flaw in one link of the chain which wrecks the gallant ship, and drowns the crew. It is the omission or addition of one little item in the doctor's prescription, which spoils the whole medicine, and turns it into poison. We do not tolerate quietly a little dishonesty, or a little cheating, or a little lying. Just so, let us never allow a little false doctrine to ruin us, by thinking it is but a "little one," and can do no harm. The Galatians seemed to be doing nothing very dangerous when they 'were observing special days and months and seasons and years," yet Paul says, "I fear for you" (Galatians 4:10, 11).

Finally, let us be on our guard against supposing that "we at any rate are not in danger." "Our views are sound, our feet stand firm. Others may fall away - but we are safe!" Hundreds have thought the same, and have come to a dreadful end. In their self-confidence they tampered with little temptations, and little forms of false doctrine; in their self-conceit, they went near the brink of danger; and now they seem lost forever! They appear given over to a strong delusion, so as to believe a lie. Some of them are praying to the Virgin Mary, and bowing down to images. Others of them are casting overboard one doctrine after another, and are stripping themselves of every sort of religion, but a few scraps of Deism. Very striking is the vision in Pilgrim's Progress, which describes the hill error as "very steep on the farthest side," and "when Christian and Hopeful looked down they saw at the bottom, several men dashed all to pieces by a fall they had from the top." Never, never let us forget the caution to beware of "yeast;" and if we think we stand, let us "be careful that we don't fall!"

~J. C. Ryle~

(continued with # 7)

Pharisees And Sadducees # 5

Pharisees And Sadducees # 5

Finally, I ask any one to mark what is going on this very day. I ask whether it is not true that have left the established church and joined the Church of Rome within the last thirty years? I ask whether it is not true that hundreds remain within our boundaries, who in heart are little better than Romanists? I ask again whether it is not true that scores of young men are spoiled and ruined by the withering influence of skepticism, and have lost all positive principles in religion? Sneers at religious newspapers, loud declarations of dislike to "denominations," high-sounding, vague phrases about "deep thinking, broad views, new light, free handling of Scripture, and the barren weakness of certain schools of theology, make up the whole Christianity of many of the rising generation. And yet, in the face of these notorious facts, men cry out, "Hold your peace about false doctrine. Let false doctrine along!" I cannot hold my peace. Faith in the Word of God, love to the souls of men, the vows I took when I was ordained, all alike constrain me to bear witness against the errors of the day. And I believe that the saying of our Lord is eminently a truth for the times: "Be on your guard against the yeast of the Pharisees and of the Sadducees!"

III. The third thing to which I wish to call attention is - the peculiar NAME by which our Lord Jesus Christ speaks of the doctrines of the Pharisees and of the Sadducees.

The words which our Lord used were always the wisest and the best that could be used. He might have said, "Be careful and be on your guard against the doctrine, or the teaching, or of the opinions of the Pharisees and of the Sadducees." But He does not say so: He uses a word of a peculiar nature - He says, "Be careful and be on your guard against the "yeast" of the Pharisees and of the Sadducees." Now we all know what is the true meaning of the word "yeast." The yeast is added to the lump of dough in making a loaf of bread.

This yeast bears but a small proportion to the lump into which it is mixed; just so, our Lord would have us know, the first beginning of false doctrine is but small, compared to the body of Christianity. It works quietly and silently; just so, our Lord would have us know false doctrine works secretly in the heart in which it is once planted. It insensibly changes the character of the whole mass with which it is mingled; just so, our Lord whould us know, the doctrines of the Pharisees and Sadducees turn everything upside down, when once admitted into a Church or into a man's heart. Let us mark these points: they throw light on many things that we see in the present day. It is of vast importance to receive the lessons of wisdom that this word "yeast" contains in itself.

False doctrine does not meet men face to face, and proclaim that it is false. It does not blow a trumpet before it, and endeavor openly to turn us away from the truth as it is in Jesus. It does not come before men in broad day, and summon them to surrender. It approaches us secretly, quietly, insidiously, plausibly, and in such a way as to disarm man's suspicion, and throw him off his guard. It is the wolf in sheep's clothing, and satan in the garb of an angel of light, who have always proved the most dangerous foes of the Church of Christ.

I believe the most powerful champion of the Pharisees is not the man who bids you openly and honestly come out and join the Church of Rome; it is the man who says that he agrees on all points with you in doctrine. He would not take anything away from those evangelical views that you hold; would not have you make any changes at all; all he asks you to do is to "add" a little more to your belief, in order to make your Christianity perfect. "Believe me," he says, "We do not want you to give up anything. We only want you to hold a few more clear views about the Church and the sacraments. We want you to add to your present opinions, a little more about the office of the ministry, and a little more about the authority of Bishops, and a little more about the Prayer Book, and a little more about the necessity of order and of discipline. We only want you to add "a little more" of these things to your system of religion, and you will be quite right.

But when men speak to you in this way, then is the time to remember what our Lord said, and to "Be careful and be on your guard!" This is the yeast of the Pharisees, against which we are to stand upon our guard. Why do I say this? I say it because there is no security against the doctrine of the Pharisees - unless we resist the principles in their beginnings!

1. Beginning with a "little more about the Church" - You may one day put the Church in the place of Christ.

2. Beginning with a "little more about the ministry - You may one day regard the minister as "the mediator between God and man."

3. Beginning with a "little more about the sacraments" - You may one day altogether give up the doctrine of justification by faith without the deeds of the law.

4. Beginning with a "little more reverence for the Prayer book - You may one day place it above the Holy Word of God itself.

5. Beginning with a "little more honor to Bishops" - You may at last refuse salvation to everyone who does not belong to an Episcopal Church.

~J. C. Ryle~

(continued with # 6)

Pharisees and Sadducees # 4

Pharisees and Sadducees # 4

But, I desire to bring the subject even nearer at the present moment. I ask my readers to consider whether warnings like this are not especially needed in our own times. We have, undoubtedly, much to be thankful for. We have made great advances in arts and sciences in the last three centuries, and have much of the form and show of morality and religion. But, I ask anybody who can see beyond his own door, or his own living room, whether are do not live in the midst of dangers from false doctrines?

We have among us, on the one side, a group of men who, wittingly or unwittingly, are paving the way to the Church of Rome - a school that professes to draw its principles from primitive tradition, the writings of the Fathers, and the voice of  the Church - a teaching that talks and writes so much about the Church, the ministry, and the Sacraments, that it makes them like Aaron's rod which swallows up everything else in Christianity, a teaching that attaches vast importance to the outside form and ceremony of religion - to gestures, postures, bowings, crosses, holy water, seats of honor for the clergy, altar cloths, incense, statues, banners, processions, floral decorations, and many other like things, about which not a word is found in the Holy Scriptures as having any place in Christian worship! I refer, of course tothe school of Churchmen called Ritualists. When we examine the proceedings of that school, there can be but one conclusion concerning them. I believe whatever is the meaning and intention of its teachers, however devoted, zealous, and self-denying, many of them are, those whom have followed the cloak of the Pharisees.

We have, on the other hand, a school of men who, wittingly, or unwittingly, appear to pave the way to Socinianism - a school which holds strange views about the absolute inspiration of the Holy Scripture, and stranger views about the doctrine of sacrifice, and the Atonement of our Lord and Saviour Jesus Christ, strange views about the eternity of punishment, and God's love to man, a school strong in negatives - but very weak in positives, skillful in raising doubts - but impotent in removing them, clever in unsettling and unscrewing men's faith - but powerless to offer any firm rest for man. And, whether the leaders of this school mean it or not - I believe that on them has fallen the cloak of the Sadducees.

These things sound harsh. It saves a vast deal of trouble - to shut our eyes, and say, "I see no danger," and because it is not seen, therefore not to believe it. It is easy to cover our ears and say, "I hear nothing," and because we hear nothing, therefore to feel no alarm. But we know well who they are that rejoice over the state of things we have to deplore in some quarters of our own Church. We know what the Roman Catholic thinks: we know what the Socinian thinks. The Roman Catholic rejoices over the rise of the Catholicism; the Socinian rejoices over the rise of men who teach such views as those set forth in modern days about the atonement and inspiration. They would not rejoice as they do if they did not see their work being done, and their cause being helped forward.

The danger, I believe, is far greater than we are apt to suppose. The books that are read in many quarters are most mischievous, and the tone of thought on religious subjects, among many classes, and especially among the higher ranks, is deeply unsatisfactory. The plague is abroad! If we love life, we ought to search our own hearts, and try our own faith, and make sure that we stand on the right foundation. Above all, we ought to take heed that we ourselves do not drink the poison of false doctrine, and go back from our first love!

I feel deeply the painfulness of speaking out on these subjects. I know well that speaking plain about false doctrine is very unpopular, and that the speaker must be content to find himself being thought of as very uncharitable, very troublesome, and very narrow-minded. Most people can never distinguish difference in religion. To the bulk of men a clergyman is a clergyman, and a sermon is a sermon, and as to any difference between one minister and another, or one doctrine and another, they are utterly unable to understand it. I cannot expect such people to approve of any warning against false doctrine. I must make up my mind to meet with their disapproval, and must bear it as I best can. But I will ask any honest-minded, unprejudiced Bible reader, to turn to the New Testament and see what he will find there. He will find many plain warnings against false doctrine:

"Watch out for false prophets!" (Matthew 7:15).

"See to it that no one takes you captive through hollow and deceptive philosophy!" (Colossians 2:8).

"Do not be carried away by all kinds of strange teachings!" (Hebrews 13:9).

"Do not believe every spirit - but test the spirits to see whether they are from God!" (1 John 4:1).

He will find a large part of several inspired epistles taken up with elaborate explanations of the doctrine, and warnings against false teaching. I ask whether it is possible for a minister who takes the Bible for his rule of faith - to avoid giving warnings against doctrinal error!

~J. C. Ryle~

(continued with # 5)

Pharisees and Sadducees # 3

Pharisees and Sadducees # 3

(b) The doctrine of the SADDUCEES, on the other hand, may be summed up in three words: free-thinking, skepticism, and rationalism. Their creed was far less popular than that of the Pharasees, and, therefore, we find them mentioned less often in the New Testament Scriptures. So far as we can judge from the New Testament, they appear to have held the doctrine of degrees of inspiration; at all times they attached greater value to the Pentateuch (first five Books of the Old Testament) above all the other parts of the Old Testament, if indeed they did not altogether ignore the latter.

They believed that there was no resurrection, no angels, and no spirits, and tried to laugh men out of their belief in these things, by bringing forward difficult questions. We have an instance of their mode of argument, in the case which they propounded to our Lord of the woman who had had seven husbands, when they asked, "At the resurrection, whose wife will she be of the seven?" And in this way they probably hoped, by rendering religion absurd, and its chief doctrines ridiculous, to make men altogether give up the faith they had received from the Scriptures. Remember, all this time, we cannot say that the Sadducees were downright infidels - this they were not. We may not say they denied revelation altogether; this they did not do. They observed the law of Moses. Many of them were found among the priests in the times described in the Acts of the Apostles. Caiphas who condemned our Lord, was a Sadducee. But the practical effect of their teaching was to shake men's faith in any revelation, and to throw a cloud of doubt over men's minds, which was only one degree better than infidelity. And of all such kind of doctrine: free thinking, skepticism, rationalism, our Lord says, "Be careful and be on your guard!"

Now the question arises - Why did our Lord Jesus Christ deliver this warning? He knew, no doubt, that within forty years the schools of the Pharisees and the Sadducees would be completely overthrown. He who knew all things from the beginning, knew perfectly well that in forty years Jerusalem, with its magnificent temple, would be destroyed, and the Jews scattered over the face of the earth. Why then do we find Him giving this warning about "the yeast of the Pharisees and of the Sadducees?"

I believe that our Lord delivered this solemn warning for the perpetual benefit of that Church which He came to earth to establish. He spoke with a prophetic knowledge. He knew well the diseases to which human nature is always liable. He foresaw that the two great plagues of His Church on earth would always be the doctrine of the Pharisees and the doctrine of the Sadducees. He knew that these would like two large rocks, between which His truth would be perpetually crushed and bruised until He came the second time. He knew that there always would be Pharisees in spirit, and Sadducees in spirit, among professing Christians. He knew that their succession would never fail, and their generation never become extinct, and that though the names of Pharisees and Sadducees were no more, yet their principles would always exist. He knew that during the time that the Church existed, until His return, there would always be some who would add to the Word and some who would subtract from it, and some who would bleed it to death, by subtracting from its principle truths. And this is the reason why we find Him delivering this solemn warning: "Be careful and be on your guard against the yeast of the Pharisees and of the Sadducees!"

And now comes the question, Did not our Lord Jesus Christ have good reason to give this warning? I appeal to all who know anything of Church history - was there indeed not a cause? I appeal to all who remember what took place soon after the apostles were dead. Do we not read that in the primitive Church of Christ, there rose up two distinct parties; one ever inclined to err, like the Arians, in holding less than the truth; the other ever inclined to err, like the relic worshipers and saint worshipers of the Roman Catholic Church, in holding more than the truth as it is in Jesus? Do we not see the same thing coming out in later times, in the form of Roman Catholicism? There are ancient things. In a short paper like this it is impossible for me to enter more fully into them. They are things well known to all who are familiar with records of past days.

There always have been these two great parties - the party representing the principles of the Pharisee, and the party representing the principles of the Sadducee. Therefore our Lord had good cause to say of these two great principles, "Be careful and be on your guard."

~J. C. Ryle~

(continued with # 4)