TABLE OF CONTENTS

Chapter 1                Introduction

Chapter 2                The felt need for salvation

Chapter 3                Some components of the gospel simply put

Chapter 4                Christian experience simply put

Chapter 5                EFFECTUAL_CALLING

Chapter 6                EFFECTS_OF_GOD’S_DRAWING

Chapter 7                The_Living_Union_of Christ and his People

Chapter 8                The_Christian_Before Divine Quickening to Spiritual Life

Chapter 9                THE_BEGETTING_TO_DIVINE LIFE

Chapter 10              THE_SENSIBLE_SINNER_AT_AND AFTER DIVINE                                                          QUICKENING


Chapter 12              EXPERIMENTAL FRUIT OF THE SPIRIT: Little Faith, Faith and                                    Great Faith     


Chapter 13              CONCLUSION:

                                     THE GOSPEL OF CHRIST SIMPLY PUT

                                         Chapter One:  INTRODUCTION

         As Luke wrote his epistle and the Book of Acts to
someone named “Theophilus”, to   “set forth in order a
declaration   of   those   things   which   are   most   surely
believed  among  us,”  it  seems  good to  me also . . . to
write to you “in order”, my “most excellent  Theophilus”
the things which compose the Gospel when simply put.
(Luke   1:2­3).   We   intend   this   treatise   as   a   “primary
book”   of   the   historic   Christian   faith   for   anyone
interested in the basic knowledge of that faith.
     The word “Gospel”, simply put, means “glad tidings”.
In   the   framework   of   the   Christian   religion,   then,   it
means “glad tidings of salvation by Christ Jesus,”  or,
“good   news”  about   the   salvation   of   sinners.   It   is,   for
sensible  sinners   when   it   is   revealed   to   them,   joyful
news   about   the   accomplishment   of   Christ   for  their
salvation. It tells of how Christ came under the law to
redeem   such   as  were   under   its   condemnation;  of   His

passive   and   active   obedience   in   their   behalf;   and   the
imputation   of   their   sins   to   Him   and   His   consequent
suffering the penalty of those sins; and of His charging
His own righteousness to them for whom He suffered.
In   the   broadest   sense,   the   Gospel   includes   all   things
that the triune God did in the salvation of His elect. In
the   more   narrow   sense,   it   tells   of   how   He   saved   His
elect by the sacrifice of Himself in their stead.
       The message brought by the Gospel cannot be glad
tidings to anyone who does not have a feeling need for
salvation   from   sin.     Indeed,   the   apostles   tell   us   that
while it is “savour of life unto life to them that believe,” it
is   also   a   “savour   of   death   unto   death   to   them   that
perish.”   Certainly,   to   unbelievers,   it   cannot   be  good
news. In order for one to believe it as such, God must
give him an evangelic faith, “for all men (by nature) hath
not   faith.”    Simply   put,   faith   is   a   prerequisite   to   the
message being  good news, and this “faith is the  gift  of
God.”  (Eph.   2:1­10.)   A   prerequisite   to   this   God­given
faith   is  spiritual   life  which   in   turn   shows   one   his
sinfulness and need of salvation.
     From God’s standpoint, salvation commenced before
He   created   the   world.     It   was   then   that   He   set   forth
Christ   as   the   “Lamb   slain   from   the   foundation   of   the
world.” It was then, that “He chose us in Him before the

foundation   of   the   world     that   we   should   be   holy   and
without blame   before Him in love”  (Eph. 1:1­6.) It was
that early that He “prepared a kingdom” for them “from
the foundation of the world”  (Matthew 25:34.)    But let
us be very clear: We were  not  saved  before the world
began. If that were so, then Christ needed not to have
suffered   and   died;   nor   would   He   be   the  Savior  of
sinners. The earliest indication that one was chosen in
Christ is seen  in the fact  that  eternal  life  in  its  seed
substance  was  in  Christ   eternally.   It   is   by   that
“incorruptible   seed”   that   one   is   begotten   to   life   and
salvation in this time world.
     God’s people were all actually, and legally, saved two
thousand years ago by the active obedience of Christ in
perfectly keeping the law for them; and in His passive
obedience   on   the   cross   when   He   finished   and
accomplished all their salvation by bearing the horrible
penalties   of   their   sins.   It   was   on   this   basis   that   He
imputes   His   righteousness   to   them.   This   is   also   the
foundation   of   the  Gospel,   or   “good   news”  to   sensible
sinners. In Christ, simply put, salvation is “finished.”
     In time, the Holy Spirit quickens to life those saved
by Christ, giving them spiritual life and nature. This life
in  them produces  various effects:  They now  feel  their
sinfulness.   They   now   know   their  need  for   salvation.

They are brought under the  condemnation  of the law.
They  mourn  over  their  sinfulness.  They  have  spiritual
eyes, and yet walk in darkness. They become beggars at
mercy’s door, longing for a hope in Jesus. Simply put,
they are alive!    They are in the process of “being born
from above.” And this will ultimately and unfailingly be
produced   in   them   “at   the   appointed   time.”   They   are
sinners, and as such, they are the only kind of people
Christ came to save! “I came”  He said,  “not to call the
righteous, but  sinners  to repentance.”   “Christ died for
the ungodly” (I Timothy 1:9.)  Simply put, the Gospel is
that Christ died only for  sinners  –  i.e.,  those who are
made  feelingly   so.   And   it   is   the   work   of   the   Spirit   to
reveal this to them.
     God’s revelation of Himself to man is threefold. First,
all of creation reveals the power and glory of the eternal
Godhead. There are none without excuse; none but the
fool can say that there is no God (Psalm 14:1.) And this
revelation is found universally in the race of man. Men
must be taught or persuaded to be atheists, for atheism
is   an   unnatural   perversion.   All   the   early   Christian
confessions declare this as an article of the Christian
faith.   All   of   them   point   out   that   while   this   is   so,
nevertheless, nature is insufficient to reveal salvation in

Christ Jesus. It can only reveal God’s eternal Godhead,
power, and glory.
         Second, God reveals Himself to all who can read,
have access to His inspired written Word, and read it ­
the Holy Bible. As the first type of revelation, this too, is
insufficient  to   reveal   Christ   to   a   poor   sinner   within
itself. It is a sealed book without the enlightenment of
the   Spirit   of   God.   This   second   form   of   revelation   has
always existed.   God has never left Himself without a
witness since the formation of Man. Adam, even in his
depraved   nature,   knew   much   about   his   Creator.
Through his son, Seth and his offspring, through Noah,
Shem,   Abraham,   Isaac,   Jacob,   and   especially   Moses
and   the   prophets   of   Israel,   this   revelation   has   been
faithfully   preserved.   Among   the   Gentiles,   the   Magi   of
the   East,   Job,   and   others,   had   this   revelation   to   a
limited degree. Lastly, by Christ, His apostles, and the
ministers of the New Testament, the early church kept
this   revelation   alive,   and   extended   it   throughout   the
world.   Simply   put,   since   God   created   Adam,   this
revelation   has   never   been   broken.   The   apostle   could
write: “If our Gospel be hid, it is hid from them that are
lost” (II Cor. 4:3.)  And the reason the apostle gives for
this is: “The god  of  this  world hath blinded the minds
of them which believe not, lest the light of the glorious

Gospel of Christ, Who is the image of God, should  shine
unto  them” (verse 4.) Therefore, God reveals Himself to
natural men in His written Word, so that they, too, are
without   excuse.   But   God   does   not   reveal   Himself
through His written word to all mankind. Millions have
never  had  the Gospel,  or the Bible,  directed  to  them.
And many more read it as a “sealed book.”
         But   the   written   word   is,   within   itself,   unable   to
reveal salvation to sinners. It must be “given” to them
to believe. “All Scripture  is  given  by inspiration of God,
and is profitable for doctrine, for reproof, for correction,
for instruction in righteousness: that the man of God (not
everyone)  may   be   throughly   furnished   unto   all   good
work” (II Tim. 3:16.)
     Thirdly, in addition to the light of nature in rational
creatures and the written word to educated people, it is
necessary   that   there   be   an  extraordinary  and  inward
revelation of God by the Spirit of God.   Without this,
there can be no “Gospel” or glad tidings. “But God hath
revealed  them  (the things which God has prepared for
them that love Him) unto us  by  His Spirit: for the spirit
searcheth   all   things,   Yea,   the     deep     things   of   God.”
“Even   so   the   things   of   God   knoweth   no   man,   but   the
Spirit of God” (I Cor. 2:10­16.) Again, “Before faith came

we were kept under the law, shut up unto faith, which
should afterwards be revealed” (Gal. 3:23.)
         The   following   application   will   appear   very
unorthodox   to   Evangelicals,   or,   followers   of   Andrew
Fuller   (the   father   of   the   Missionary   Baptist
denominations),   but   it   is   necessary   to   set   forth   the
value of this third kind of revelation. Isaac Backus, in
his massive and extensive history of the Baptists and
New England colonies, cited case after case where the
Spirit   of   God   worked   in   the   absence   of   the   Gospel
during   the   Great   Awakening   (1720   ­   1760.)   The
followers   of   Andrew   Fuller   introduced   a   scheme   of
salvation conditioned on the merits of men, rather than
the accomplishment of Christ by His death. A necessary
part of Fuller’s scheme is an absolute necessity of the
Gospel reaching a sinner  before  the Holy Spirit can do
His   work.   This   is   not   the   experience   of   quickened
sinners. His elect are made spiritually alive in order to
believe the Gospel of what Christ has done for sinners.
         For   the   child   of   God   to   understand   anything
spiritually, he must first be made spiritually alive. “The
dead know nothing.” Simply put, he must be quickened
or   begotten   spiritually   –   born   of   God.     The   only   One
able to beget spiritually, must Himself be a Spirit.  “The
natural man,” or fleshly man, “receiveth not the things of

the   Spirit   of   God:   for   they  (the   spiritual   things)  “are
foolishness   unto   him:  neither  can  he  know  them,
because   they  (the   spiritual   things)   are   spiritually
discerned”  (I Corinthian 2:14.) “But he that is spiritual
judgeth  (discerns,   or   understands)  all   things,   yet   he
himself is judged (discerned, or understood) of no man”
(I Corinthians 2:15.)
         What might be considered  unorthodox  by many is
this: At what point in time is this spiritual revelation?
Our answer: Whenever one is quickened, or begotten,
or spiritually  conceived. God begets him to  life in his
spiritual birth, very much as his natural father did in
his first birth. It is a time of love, and God visits him in
mercy and grace. That thing born of God within him is
called   the   “new   creature”.   It   is   implanted   in   the   “Old
Man”, or fleshly man, and thus he now has eternal life ­
which   life   never   had   a   beginning.   The   spiritual   life
knows   the   things   of   the   Spirit   of   God   within   itself,
whether it can express or understand them perfectly or
not. Such a person, then, “has the mind of Christ”     (I
Corinthians 2:16.)  But, one may justly ask, “How early
in   physical   life   is   this   revelation   possible?”   Answer:
Whenever it pleases God to reveal it. To illustrate: When
Herod   sent   and   killed   “all  the   children   that   were   in
Bethlehem, and  in  all  the  coast  thereof, from two years

old and under,” (which had to be a very great slaughter)
it   is   written:   “In   Rama   was   there   a   voice   heard,
lamentation, and weeping, and great mourning, Rachel
weeping for her children, and would not be comforted,
because they were not” (Matt. 2:16­18.)  But what was,
and yet is, the Gospel revelation relative to these little
slaughtered and mangled babies? “Thus saith the Lord;
Refrain   thy   voice   from   weeping,   and   thine   eyes   from
tears:  for   thy  work shall  be  rewarded,  saith   the  Lord:
and  they  shall  come  again  from  the  land  of  the  enemy.
And there  is hope  in the  end, saith  the Lord, that  thy
children  shall  come  again  to  their  own  borders”
(Jeremiah  31:  15­17.)  In  the  Matthew  text,  the  writer
said that this dreadful event was the fulfillment  of that
prophesy.   The   above   is   a   wonderful   and   almost
unknown prophesy. It settles more than one theological
dispute.  First,   one­hundred   percent   of   these   infants
dying   in   infancy   are   saved   by   the   death   of   Christ.
Second,   the   message,   or  glad   tidings,  i.e.,  the  Gospel
has   no   part   in   making   it   so!   “It   is   the   Spirit   that
quickeneth,   the   flesh   profiteth   nothing”  (John   6:63.)
Since   there   is   but   one   way   of   salvation,   such   a
salvation must invariably fulfill this prophesy. Who will
argue   that   these   infants   repented   and   believed   the
Gospel, or “accepted Christ as their Savior”? They were

elected,   redeemed,   ransomed,   justified,   called,   and
quickened exactly as are all other elect who come to age
of understanding. Hearing the message of this salvation
is a very great blessing to sensible sinners; but, simply
put,   the   message   is  about  this   salvation   ­   not   the
cause  of it!   The  hearing  does not do the  saving;  nor
does the  believing. Christ is the Savior of sinner ­ not,
will   be   if   they   will   “let   Him.”   It   is   too   late   to   do   any
     To summarize this point: God has given a record of
Himself, His creation, and of His salvation. The Gospel,
simply   put,   is   that   Christ   “came   not   to   call   the
righteous,   but   sinners   to   repentance”  (Matthew   9:13.)
“This is a faithful saying, and worthy of all acceptation,
that Christ Jesus came into the world to save sinners; of
whom   I   am   chief”  (I   Tim.   1:16.)     The   message   of   the
Gospel   is   good   news,   or   glad   tidings,   to  feeling  or
sensible sinners. The only way that one can become a
feeling and sensible sinner is for God to quicken him to
life, spiritually, so that he can see himself from God’s
vantage   point.   From   man’s   point   of   view,   the   Gospel
begins  in   the  revelation  by   the  Spirit   of  one’s  sinner­
ship within his very being. Such sinners experience a
dreadful and fearful sinfulness and guilt stirring within
them. It is here where the  need  of salvation is driven

home to the heart of a quickened, yet unconverted elect
child of God. As Paul said of his own experience, “For I
was   alive     without   the   law   once:   but   when   the
commandment came, sin revived and I died.” “For sin,
taking occasion by the commandment, deceived me, and
by   it   slew   me”  (Rom.   7:9   &   11.)   Now   he   could   be
feelingly and sensibly a needy sinner!

              Chapter Two:  THE  FELT  NEED  FOR  SALVATION

     When we consider that, as David confessed, men are
“shapened   in   iniquity;   and   in   sin”  did   their   “mother
conceive”  them   (Psa.   51:5,)   and   that   “the   wicked   are
estranged   from   the   womb:   they   go   astray   as   soon   as
they  be born, speaking  lies”  (Psalm. 58:3,)  it becomes
certain that man is in no way able to save, or help to
save, himself.   He has always been depraved.   Before
the   flood,   God   saw   that   “every   imagination   of   man’s
heart   was   evil,”  and   after   the   flood   it   remained
unchanged (Genesis 6: 5 and 8: 21.)  Today, “The heart
is   deceitful   above   all   things,   and   desperately   wicked:
who can know it?”  (Jeremiah 17:9.)  “The natural man”
is totally depraved, “dead in trespasses and sins” (Eph.
2:1­6.) In fact, the highest and best part of man is his
conscience,  and   “even   their   mind   and   conscience   is

defiled”  (Titus 1:15.)   This condition being so, natural
men cannot grieve over sin. “Sin is the transgression of
the law.”   And the “carnal mind is enmity against God:
for it is not  subject  to  the  law  of   God,   neither    indeed
can  be.  So then they that are in the flesh cannot please
God”  (Rom.   8:7­8.)   Being   dead   to   spiritual   things,
natural   men   cannot   be   alarmed   over   sin;   cannot   feel
poverty   stricken,   or  “poor   and   needy,”  nor   can   they
“hunger and thirst after righteousness.”   Yet, it is these
very conditions which identify those who are the objects
of the Gospel message: “Come unto Me, all ye that labor
and are heavy  laden, and I will give you rest” (Matthew
     The overwhelming numbers of religious people today
seems to have never  felt  themselves to be the “chief of
sinners”  and standing in dire need for God’s salvation.
They   are   satisfied   with   being   man­made   “Christians.”
This   is   abundantly   evident   in   the   simply­minded
schemes   they   invent   and   press   upon   others   to   “get
saved.”  The Gospel of the grace of God declares Christ
to be the Savior of sinners. Nowhere does the Bible set
forth  plans of salvation, decisions for Christ, nor bits
and pieces of the law or “Gospel” to be the saviors of
righteous folk. On the contrary, the Bible sets forth a
very   ugly   and   pitiful   condition   in   which   sinners   are

born.     They   are   born   “dead   in   trespasses   and   sins”
(Eph. 2:1.)  They had their “conversations in times past
in the lusts of the flesh and of the mind; and were  by
nature the children of wrath, even as others” (Eph. 2:3.)
That “at that time ye were without Christ, being aliens
from the commonwealth of Israel, and strangers from the
covenant of promise, having no hope, and without God in
the world”    (Eph. 2:12.)   Simply put, that is a woeful
and helpless condition.   Such men cannot be  feelingly
sensible of their sins, and consequently, of their need
for salvation. Yet, the Bible sets forth the condition of
natural men even worse than the above. Let us look at
         First, “there is  none  righteous, no,  not  one”  (Rom.
3:10.)   So   none   have   anything   by   which   they   can
commend themselves to God.   God owes none of them
anything but strict justice.  While they may boast of all
kinds   of  goodness,   charities   and   political  correctness,
“there   is   none   that   understandeth,   there   is   none   that
seeketh   after   God”  (Rom.   3:   11.)   That   destroys   the
whole fabric of evangelical motivation. It is sometimes
said that no matter what it cost, if only one sinner is
saved, it is worth it. [but, they can spend fortunes on
palaces in which they praise themselves in will­worship
–   and   nothing   they   spend   money   upon   saves  any

sinner!]     “They are all gone out of the way, they are
together  become  unprofitable; [worthless]  there is none
that   doeth   good,   no,  not  one”  (Rom.   3:12.)     And   how
descriptive of too many “Christians” today: “Their mouth
is an open sepulcher [grave]; the poison of asps is under
their lips”  (Rom. 3:13.)   “Their mouth is full of cursing
and   bitterness:   their   feet   are   swift   to   shed   blood:
destruction and misery are in their ways: and the way
of peace have they not known; there is no fear of God
before   their   eyes”  (Rom.   3:   14­18.)     Paul   concludes:
“Therefore by the  deeds of the law  there shall no flesh
be justified in His sight”  (Rom. 3:20.)  And this is said
of  GOD’S  LAW! What of man’s  plans of salvation? Can
any one think they could they be better than God’s?
    If the above can be said of God’s law, what then can
legitimately be said of man­made plans and schemes of
salvation?  If by the deeds of God’s law no flesh can be
justified   in   His   sight,   then   we   must   readily   conclude
that by Andrew Fuller’s plan of salvation, no flesh can
be justified in His sight. Surely, if by that law that Paul
says “is just holy and good,”  no man can be justified,
then, it stands to reason that by  mental decisions for
Christ, shall no flesh be justified in His sight. Is that
not a reasonable conclusion? Simply put, none of these
things can  redeem  us from the curse of a broken law;

none of them can provide a needed ransom in order for
the captive to go free, neither can any of them pay the
debt   accrued   by   the   transgression   of   the   law   for
sinners. There is nothing a lifeless carnal person can do
to help attain salvation. And in fact, since salvation is
completed  in   Christ’s   atonement,   these   plans   and
programs are not needed anyway.
         As Paul said again, “I do not frustrate the grace of
God: for if righteousness came by the law, then Christ is
dead   in   vain”  (Galatians   2:21.)   One   may   extrapolate
readily from this divine principle:   Can one walk down
an   aisle   and   make   a   decision   whether   Christ   died   or
no?   Yes.    Can  one believe in  Christ  as readily  as in
Caesar,   George   Bush,   Billy   Graham,   or   anyone   else,
without   Christ   dying?   Of   course!   These   man­made
works   ­   even   if   those   that   are   commanded   of   God   ­
cannot save a man from the power, dominion, penalty,
or   love   of   sin.   “If   righteousness   came   by   any   plan   of
salvation,   verily,   Christ   died   in   vain.”   Repentance  did
not die on the cross.   Faith, or moral suasion, (merely
believing   something)   did   not   suffer   for   our   sins.
Decisions are activities of the carnal mind, and cannot
atone for sins. Walking down a church’s aisle can only
make one a member of a religious institution; but none
can   walk  into  the  kingdom  of  God.  He   must  be   born

into that! These things are not  good news  to sensible
sinners, for they do not put away, or remit  sin. They
cannot   deliver   from   sin,   wrath,   death,   or   hell.  Good
news  must   be   a   message   of   what   did   do   this   for
acknowledging sinners.
         Paul wrote: “I marvel that ye are so soon removed
from Him that called you into the grace of Christ unto
another  Gospel:  which   is   not   another;   but   there   be
some that trouble you, and would  pervert  the  Gospel
of  Christ,”    and  then   he  adds,  “let  him   be  accursed”
(Gal.1:   6­9.)     Or,   as   said   more   clearly:   “for   if   he   that
cometh   preacheth  another  Jesus,   whom   we   have   not
preached, of if ye receive another spirit, which ye have
not   received,   or  another  Gospel,   which   ye   have   not
accepted,  ye might well bear with him.”  (II Cor. 11:4.)
There is a Gospel of Christ which is  good news; and a
counterfeit message which tells people to do what they
need   not;   there   is   a   Jesus   who   “has   power   over   all
flesh,”   and   one   who   does   not;   there   is   a   Spirit   that
“quickeneth whom He will”   and one that cannot.   One
set of these is valuable to sensible sinners, and only it
can   satisfy   the   demands   of   a   broken   law   for   needy
sinners.     The   other   set   ­   the   perverted   Gospel   ­   is
valuable   in   making   church   members   or   man­made
“Christians,”   and   is   an   economic   boon   for   religious

enterprises. But it has no everlasting value.
         Simply  put, there  are  people  who  feelingly  know
what they are by nature, and have a vital need for the
Gospel   of   free   and   sovereign   grace.     There   are   other
people   who   imagine   they   have   at   least   sufficient
goodness to deserve  God’s favor,  or at  least  sufficient
power to help Him save them selves.   These have the
perverted   Gospel   preached   to   them   regularly.   But   of
this   latter   “Gospel,”   Paul   corrects   himself,   saying,
“which is not another Gospel.” It certainly is not the one
he preached. The one he preached, he said, was “the
power of God unto salvation to every one that believeth”
(Romans 1:16). It should be noted that Paul did not say
it was the power of God to salvation to any one that is
an unbeliever. Only to a believer can it be the power of
God to salvation.


     The Gospel is the message of what Christ has done
for the salvation of His elect people (Eph. 1:4;  I Thess.
     The Gospel is the message of what Christ has done
for the salvation of His elect people (Eph. 1:4;  I Thess.

for the salvation of His elect people (Eph. 1:4;  I Thess.

1:4;   II   Thess.   2:13,   to   mention   a   few   passages.)     To
declare what Christ has done will involve many things,
for He did a great deal. He obeyed the law for, or in the
stead of, His people, because they could not keep it. He
died for their sins, because they could not die and yet
be   saved.   He  ransomed   them   from   captivity,   because
they could not free themselves from the captivity of sin
and  death   by   anything   they   could  think  of  doing.  He
redeemed them from the curse of the law, for they had
no price sufficient to pay their debt of sin. “The wages
of sin is death.”  So  He died.  He did that two thousand
years ago! He sanctified them because they were unholy
and unclean, and could not wash away their sins.   He
propitiated   their   sins  because   they   could   not   appease
the wrath of God against them, and make  satisfaction
to   the   wrath   of   God’s   justice.   That   too,   He   did   two
thousand   years   ago.     He  justified   them  because   they
could not justify themselves before God. He  reconciled
them to God because they were by nature His enemies,
and could not gain His peace by anything they could
think of, or do. These are some of the things Christ did.
All   these   things   Christ   accomplished   two   thousand
years ago. Therefore they are not predicated upon any
of our doings, or even believing. We believe it because it
is so, not to make it so. This list of seven things (there

are more than these) we will present as ingredients of
the Gospel:
1. Christ’ obedience for His people
2. Christ’ death for the penalty of their sins
3. Christ’ shed blood as a ransom for their  sins
4. Christ’ redemption of His people
5. Christ’ sanctification of His people
6. Christ’ propitiation for their sins, and
7. Christ’ reconciliation of His  people  to  God
You will get an early preview  of  the  true  Gospel  if
you   will   here   note   that   everyone   of   the   above   was
accomplished  two thousand years ago while Christ was
on earth. Simply put: The elect have a perfect obedience
and   righteousness,   a  sacrifice  (death)   for   their   sins,
which  ransomed  and  redeemed  them,   which   also
sanctified them by being their propitiation, and thereby
satisfying the justice of God, they are now reconciled to
God   by   the   death   of   Christ.   That   statement,   within
itself, is the Gospel of Christ.   Since too few today even
understand   these   seven   terms,   we   will   elaborate   on
each   to   make   them   as   simple   as   we   can   without
sacrificing the truth and beauty of them.

1. Christ is our obedience
     It is both reasonable and Biblical that anyone going
to heaven must be without sin. “The soul that sinneth it
shall die”  (Ezekiel 18:4.) Since sin is the     “transgres­
sion of the law” and the “wages of sin is death”   (1
John   3:4  and  Romans  6:23)  and  “all   has  sinned   and
come   short   of   the   glory   of   God,”  a   poor   feeling   sinner
cannot help but think: “Who, Lord, then can be saved?”
And the answer to that question by our Lord on another
occasion is good here also. “With man it is impossible,
but with God all things are possible.”   It is right here
that   a   convicted   sinner   often   falters.   “If   I   must   be
sinless, or if I must be holy, then there cannot be any
hope   for   such   as   I.”   How   long,   and   how   often   God’s
children are plagued by this condition. Yet, when the
apostle   set   forth   the   reason   for   divine   election   in
Ephesians   1:   4,   he   gave   the   reason   “that   we   be  holy
and  without  blame  before   Him   in   love.”  Not  that   we
become  holy  and  without  blame;  but  be  such   “before
Him,” or in His sight. In our nature, we know we are not
holy nor without blame. So, simply put, in some way
God must deal with our violations of His law. He must
find   a   way   to  “be   just   and   the   justifier   of   him   which
believeth in Jesus.”  (Romans 3:26.)

     Now the sweet mercy of God led the apostle Paul to
deal specifically with that problem, hence it is a basic
aspect   of   the  Gospel.  “Wherefore,     as     by     one     man
(meaning Adam)   sin   entered    into    the    world,   and
death  by  sin;  and  so  death  passed  upon  all  men,
for  all  have  sinned.”  This point a feeling  sinner  can
easily     understand.     But   look   what   mercy   applies   to
such sinners:  “Therefore  as  by  the  offense  of  one,
judgment  came  upon  all  men  to  condemnation; even
so by the righteousness of one   (meaning Christ)   the
free     gift     came     upon     all    (manner   of)  men     unto
justification”     (Romans   5:   12   and   18.)     Now   watch
what   he   says   about   our  obedience.   “For   as   by   one
man’s  disobedience   many   were   made   sinners,   so
by     the    obedience    of     one    (meaning   Christ)    shall
many  be made  righteous.” Adam disobeyed God and
all   of   his   offspring   yet  in   him  were   made   sinners.   So
also, Christ  obeyed  the law to its jot and tittle and all
in   Him  by   divine   election   and   seed   substance   are
counted to have obeyed also! That is good news isn’t it?
See!  That is how He “made us holy and  without  blame
before   Him     in     love”    (Ephesians   1:2­6.)   Since   we
ourselves   have   not   been   perfectly   obedient,   God
ordained that Christ be the obedience for all His elect

children. Isn’t that pure grace?  “The  wages  of  sin  is
death;   but   the   gift   of   God   is   eternal   life   through
Jesus   Christ   our   Lord”  (Romans 6:23.)   When this is
given to us to see and believe, it is surely the Gospel, or
glad tidings to our souls.
2. Christ’ death  for  the  penalty  of  their  sins.
       This aspect of the Gospel is the most familiar of all
those listed, and yet strangely, so little truly believed by
most people.  “For  I delivered  unto  you  first  of  all  that
which I also received, how  that  Christ  died  for  our
sins   according   to   the   Scripture.”   (I Cor. 15:3.)
Some people recognize what that passage says, and yet
do not want to receive the force of it. So they modify it
by saying, “Christ died for all our sins  except  the  sin
of  unbelief.”     Now,   the   text   does   not   teach   this,   nor
could it possibly mean it. It teaches that Christ died for
all  our  sins.  Not  some  of  our  sins.   If  Christ   did  not
include the sin of unbelief in His propitiation, then all
men would still have that one sin for which to die! And
who  is   sufficient  for  that?   Becoming   a   believer  would
not   remove   the   previous   sin,  and   the   wages   of  sin   is
still death. In such a case as that, no man would be

     In the 15th chapter of I Corinthians, Paul sets forth
the death,   burial, and resurrection  as  “THE  Gospel”
itself.   Why?   Because   everything   and   everyone   Christ
died  for  is  included  in   that   great  event.  The  death   of
Christ is the sacrifice made to God by the Eternal Spirit
for our salvation. By it, our sins were “put away as far
as the east is from the west” and “He will remember our
sins   no   more.”  Paul   compared   Christ’   death   and   its
effect on His people to Adam’ death and its effect on his
offspring, saying: “For AS  in  Adam  all  die,  EVEN  SO
in  Christ  shall   ALL  be  made  alive”  (I Cor. 15: 22.)
That is, as it is true that all that were in Adam’s seed
died when he died; so of a truth, all that are in Christ’
seed   shall   also   be   made   alive.   They   are  in  Christ   by
divine   election,  not  by   their   decision   or   works.   They
“were chosen IN him before the foundation of the world”
(Ephesians 1:4) As you can see, that choice was long
before two thousand years ago!
Christ   shed   His   blood   for   a   ransom   for
their  sins
         Usually   most   people   know   what   is   meant   by   a
ransom  when   reading   about   a   kidnapping   in   a   daily
newspaper. However, when they hear the word in the

context   of   the   Christian   faith,   they   are   as   blind   as   if
they   never   heard   the   word   at   all!   It   means   what   it
means in both settings! The  ransom price is paid, and
the captive goes free!  That is the Gospel! Again, that
price was paid two thousand years ago! By definition, a
ransom is a price paid for the freedom of one that is
held a captive against their will.  In reality, sinners are
held   captive   by   sin   and   Satan,   and   when   they   are
quickened to spiritual life, are not willingly so to be any
longer.   To   put   it   plainly:   The   ransom   price   frees   the
captive! And when was this ransom paid?   You already
know the answer. Two thousand years ago on the cross
of Calvary! Who paid it?   This, too, you already know!
      Jesus said,  “Even  as  the  Son  of  man  came  not
to  be  ministered  unto,  but  to  minister,  and  to  give
His  life  a  ransom  for  MANY”  (Matt. 20:28.) So, by
definition,  many  are   freed   from   their   captivity   to   sin
and death, as of when He paid that price. That is good
           But, one might ask, “Does not the Scripture say:
‘Who gave Himself a ransom for ALL?” Yes, it does. But
does   “all”   mean   “everyone”?   No.   “All”   is   an  indefinite
pronoun,   and   thus   refers   to   “all”   in   some   context.   In
this context, it is for “all” for whom Christ stands as a
Mediator.  And  since  He only  mediates  for His people,

the  “all”  are   His  people.   In   fact,  in   the   full  context   it
means all sorts of men.  “For kings, and for all that are
in authority,” etc. (I Timothy 2:2.)
     [It is too hard for us to omit James North and Hugh
William’s’   study   of   this   text.   So   we   borrow   their
information   that   they   used   against   Charles   H.
Spurgeon’s misleading sermon on this text. It is this, in
a nutshell:
     “The word “all” in the Greek is pastas. In the set, it
has these five meanings: “all,” “any,” “total,”   “whole,”
and “every kind of”. Now which use of these definitions
will   fit   the   doctrine   taught?   It   cannot   be   “all   without
exception,” for if so all without exception are ransomed,
and   thus   saved.   Few   people   believe   in   universal
salvation. Will the word “any” fit the doctrine? He gave
His life for  any.   No, that will not work either. Does it
mean total? That, too, will not fit. Does it mean whole?
Whole what? No, that cannot be its meaning. So we are
left  with:  “every  kind  of.”    Will that   work?  Of  course;
that is consistent with what Christ taught in the text
quoted from Matthew. The “many” for whom He died.”]
     Putting arguments aside, the beauty of the doctrine
is obvious. Our precious Lord loved His people with an
everlasting   love,   and   with   loving   kindness   He   draws

such to Himself. To free them from their enslavement,
He   lovingly   and   willingly   laid   down   His   life,   shedding
His precious blood to ransom them from their captivity.
In time, He gives faith to His quickened feeling sinners
to   believe   that   He   is   their   salvation   ­   their   Deliverer!
How gracious to such unworthy sinners! Again, simply
put,   Christ   has   already  ransomed  His   captive   people
from   the   condemnation   of   sin,   death,   and   hell.   Oh,
wondrous grace!
4. Christ’  redemption  of  His  people  from  their
Under this heading, we will expand it in more detail,
since it is a very important subject. Redemption is the
crowning achievement of our Lord in the full and free
salvation of His people. We will, therefore put additional
emphasis upon this topic.
         Redemption  is similar to a ransom. It also sets
someone free. Two major differences are worth noting: a
redemption  sets   a  slave  free,   whereas,   a   ransom
releases a  kidnapped   captive.   Secondly,  redemption
applies   only   to   someone   who   has   a  prior   right  to   the
slave   –   its   owner,   whereas   a   ransom   may   include

anyone.   As   shown   already,   it   involves   all   sorts   of
         Redemption   considers   the   poor   sinner   held   in
bondage by sin and Satan. “He that committeth sin is a
servant (bond­slave) of sin”  (John 8: 34.)  Again, “Know
ye   not,   that   to   whom   ye   yield   yourselves   servants   to
obey, his servants ye are to whom ye obey; whether of
sin   unto   death,   or   of   obedience   unto   righteousness”
(Romans 6:16.)  If a sensible sinner knows anything at
all, he knows that he is a bond­slave to sin. Ah! How he
has fought the lusts of the flesh, and how he has been
confounded! Try, try, try, as he will, sin “is ever present”
with him. He knows exactly what Paul meant when he
said, “I   find   a   law,   that,   when   I   would   do   good,
evil   is   present   with   me”    (Romans 7:21.) And, Oh,
how many times has he felt as Paul, “But I see another
law in my members,  warring  against the law of my
mind, and bringing me into captivity to the law of
sin  which  is in my members”  (Romans 7:23.)  With
Paul, he has inwardly mourned, “O wretched man that
I   am!   Who shall deliver me   from   the   body   of   this
death?”   (Romans 7:24.)   Paul’s answer is the  Gospel:
“I thank God through  Jesus  Christ  our  Lord.”
         Satan being such a “strong man”, both he and sin
have such a hold that the slave needs a Redeemer to

buy him back and set him free. As quoted before, we
quote again, “Being justified freely by His grace through
the redemption that is in Christ Jesus.”  In Galatians,
Paul teaches, “Christ   hath   (passed tense)   redeemed
us  from  the  curse  of  the  law,  being  made  a  curse
for  us:  for  it  is  written,  Cursed  is  every  one  that
hangeth   on   a   tree”  ( Galatians 3:13.)   It  should be
noted,   that   for   it   to   be  glad   tidings,  the   word
“redeemed” has an “ed” on the end of it!  Like all things
else in the Gospel, it is a message of what Christ has
already done for those that He loved!   How glad is the
feeling sinner’s heart when he no longer has to work at
saving  himself,  and  hear  the  joyful  news  that  he  has
redemption   through   the   shed­blood   of   the   precious
Lord and Savior Jesus Christ.   What wondrous love is
this, Oh my soul! I could not pay anything toward my
release from the power and dominion of sin [see chapter
on the Sovereign Dominion of God], but bless the Lord,
Oh my soul, He had the power and will to pay that debt
and set this old slave free from that cruel taskmaster!
And He did just that! Two thousand years ago, legally,
He redeemed all He would ever redeem. “It is finished!”
In time, in one’s conversion, He experimentally does the
Predestinarian   Baptists   ­   some   of   which

are called "Old Order Baptists," and others as
Calvinistic   Southern   Baptists   and
Independents   ­   emphasize   the   basic  doctrine
more   than   the   evangelical   fervor   so   often
characteristic of freewill­believing Baptists. To
us,   true   religion   is   a   direct   and   individual
experience with God. Second in importance is
a love and delight in His precious word, which
is:   knowledge   of   doctrine,   or   teaching;   and
living consistently with His word, or Christian
Baptists   of   past   ages   have   left   us   a   rich
heritage of what they believed relative to God's
word. Almost every local church has articles of
faith,   and   almost   all   associations   and
conventions have them as well. The Appendix
A, to this article is a good example of an early
draft   for   the   Georgia   Baptist   Association.   It
was   also   adopted   by   the   Georgia   Baptist
Convention when it was constituted. Later, the
same   was   adopted   by   the   Southern   Baptist
Convention   when   it   divided   from   the   earlier
Tri­ennial   Baptist   Convention   in   1845.   And,
here   in   Mississippi,   it   was   generally   adopted
by   associations   as   the   Baptists   migrated   into

the   Yazoo   Strip,   and   adopted   by   the
Mississippi Baptists as well. I will, at first, cite
from   these,   merely   to   show   that   my   topic   is
very well documented historically in the annals
of the Baptist people. I will use bold letters to
emphasize   various   free   grace   concepts   I   wish
to use in this letter. The reader can reference
such citations in the Appendix A, the Articles
of   Faith   of   the   Georgia   Baptist   Association   of
First,  the  oldest  Baptist   Association
in   Mississippi   is   the   Mississippi   Baptist
Association, constituted in 1806. Quoting from
the  original 1806 Minutes of this association,
we   read:   "Article   3.   We   believe   in   the   fall   of
Adam; in the  imputation  of his sin to  all his
posterity;  And   in   man's  inability   to   restore
himself to the favor of God."
  "Article   4.   We   believe   in   the   everlasting
love   of   God   to  His   people;  in   the  eternal
unconditional election  of a  definite number
of the human race to grace and glory."
"Article   6.   We   believe   all   those   who  were

chosen  in Christ  before  the foundation of the
world;   are   in   time  effectually   called,
regenerated, converted, and sanctified; and are
kept  by the  power of God  through faith unto
That is what our first Baptists who entered
this   frontier   State   said   they   believed   in   1806.
Modern Baptists still print the above annually
in their associational minutes, even though this
generation of them seldom ever hear a sermon
advocating these precious truths.
Second: the oldest State Baptist Convention
affiliated with the Southern Baptist Convention
is   the   Georgia   Baptist   Convention   formed   in
1800,   by   the   Georgia   Association   which   was
previously formed in 1792. Their articles are in
the Appendix. I select the following to elaborate
"Article   3.   We   believe   in   the   fall   of   Adam,
and the imputation of his sin to his posterity:
In   the  corruption  of   human  nature,  and   the
impotency  of   man   to   recover   himself   by   his
own   freewill."  Examine   that   carefully.   It   is   a
very concise statement of divine revelation.

"Article 4. We believe in the everlasting love
of God to His people, and the eternal election
of   a  definite   number  of   the   human   race,   to
grace   and   glory:   and   that   there   was  a
Covenant   of   Grace  or   redemption   made
between   the   Father   and   the   Son,  before   the
world   began,  in   which  their  salvation   is
secure,   and  they   in   particular   are   saved."
This is based upon many passages of Scripture,
but chiefly Ephesians 1: 1­6 and verse 11. Why
not read that chapter now?
I have yet to discover any Baptist churches
or associations that better state the doctrine of
salvation   than   the   above.   It   is   clear   and   very
precise. Of all statements of faith I've read, this
is my favorite expression.
In   considering   the   doctrine   of
unconditional   election   and   predestination,
notice   how   our   forefathers   predicated   it   upon
God's own purpose before the foundation of the
world.   They  were  correct  in   stating  it,   and   by
basing   the   need   of   it   on   the   total   inability   of
man   to   recover   himself   from   his   fallen
condition. If Adam by his sinful fall passed his

corrupt   nature   to   all   of   his   posterity,   so   that
they are now totally unable to do anything of a
spiritual nature to recover themselves by their
own will, then our forefathers saw clearly that
God   Himself   must   recover   them.   Otherwise,
they   all   must   perish.   It   was,   and   is,   very
obvious   that   He   does   not   recover   all   of
mankind; but only some of them. Thus, as you
may   see,   these   Baptists   pointed   out   that   in
recovering  some,  (His   covenant   people,   the
elect,   or   those   whom   He   loved   with   an
everlasting love) He entered into a Covenant or
an   agreement   with   His   Son   before   He   ever
created   the   world,   that   they   (a   "definite
number," as the Baptists said) would be called
by   the   Holy   Spirit,   or   born­again,   and
converted to a new life, and sanctified by God
who   works   mightily   in   them.   They   expressed
what most Baptists still teach, that is, that His
people will  be  "kept by the power of God unto
salvation" through faith ­ a gift of God. That is
what   present­day   Baptists   call,   "Once   saved,
always saved," or "eternal security."
The   major   difference   in   doctrine   between
the modern Baptists and the primitive Baptists

today   is   that   Predestinarians   still   actively
believe and preach the above articles of God's
word.   To   them,  it   is   not  a   mere   confession  of
faith,   but   a   living   and   precious   belief   system.
Modern Baptists, today, seldom mentions these
important   and   foundational   doctrines,   or
worse,   some   will   actively   oppose   them,   and
speak evil of God's doctrine and/or those who
love   them.   They   have   become   very   much   in
agreement   with   the   Arminian   school   of
Methodism   on   all   points   except   "once   saved,
always   saved."   However,   as   you   can   see,
originally the Baptists were much closer to the
Calvinist Methodists in England, than with the
Arminian   (Pelagian,   or   free­will)   Methodists   in
America.   On   the   American   frontier,   Baptists
and Methodists were in total opposition in each
others’   doctrine.   Today,   they   can   exchange
ministers   and   members   with   very   little
modification of either's belief system.
When   Peter   wrote:  "Wherefore   the   rather,
brethren,   give   diligence  to  make   your  calling
and election sure: for if ye do these things, ye
shall never fall"  (II Peter 1:10,) he commanded
two things worthy for us to notice: First, to give

diligence to make our calling sure, and second,
to give diligence to make our election  sure. To
give diligence to this certainly implies these two
things  are  highly  important,   and  ought  not   to
be   taken   lightly.   If  Baptists   heeded   this
admonition, they would still be Predestinarians
today. If they failed to do so, then, according to
Peter,   they   would   likely   "fall."   And   this   they
surely   did!   True   religion   is   indeed   a   serious
matter:  the   eternal   happiness   of   a   soul   is   at
stake! Peter places calling, in this verse, before
election.  Both   from   the   Scriptural   standpoint,
as well as our forefather's,  election  was "before
the foundation of the world, whereas  effectual
calling  is   in   our   timely   experience.   But,   one
cannot   ascertain   his   election   before   he   was
born,   without   first   being   called   to   salvation.
Without that  effectual call  in time, one cannot
have any evidence of divine election. Therefore,
Peter's instruction is  extremely important: the
very   evidence   of   divine   election   is   our
experience in effectual calling by the Spirit to a
knowledge of our sins, and of our Savior, and a
love   for   both   He   and   His   doctrine.   Thus,   the
articles   of   faith,   and   the   Bible   emphasizes

I   suppose   most   modern   Baptists   will   still
agree   with   our   forefathers   that   Adam   fell   from
his   former   state   of   happiness   in   the   Garden   of
Eden  (at   least   those   that   are   not   followers   of
Charles Darwin.) But many will no longer go so
far   as   their   forefathers   and   ourselves   in   saying
that Adam passed his corrupt nature to "all his
posterity."   Yet,   the   Scriptures   so   declare:
"Wherefore,   as  by  one   man  (meaning   Adam   the
first) sin entered into the world, and death by sin;
and  so  death passed upon  all men,  for that all
have sinned” (Romans 5: 12.) And, "Therefore as
by  the   offense   of   one,   judgment   came   upon   all
men  to  condemnation”  (Romans   5:   1   7.)   And
again, "For all have sinned, and come short of the
glory   of   God”  (Romans   3:23.)   Sin   is   the
transgression of the law of God, and death is the
wages of sin. Since infants die, then their sin is
from   their   natural   parents,   and   Adam's   sin   is
imputed to them, for they were seminally in him
when he fell. Thus sin leaves man in a state from
which,   as   our   Baptist  forefathers   declared,   he
cannot   "recover   himself   by   his   own   freewill  ­
ability."   Consider   that   Adam   was   originally

made in the image of God, and yet he fell! Nor
could Adam ever recover himself, for God barred
him from the Tree of Life  "lest  he  put forth his
hand, and take also of  the  tree of life, and eat,
and live for ever"  (Genesis 3:22.) If such is true
of Adam, how much more helpless are we who
were   born   of   his   "corruptible   seed?"   (1   Peter
This,   I   hope,   is   easy   to   prove.   Do   infants
die?   If   so,   why?  "The   wages   of   sin  is  death.”
Whose   sin,   then,   brings   them   into   such
condemnation? theirs or another's?  "As  by  one
man,  sin entered into the world, and death  by
sin." Again, do we have to teach children to lie?
Families,   churches,   and   schools   constantly
work   together   to   try   to   teach   children   to   be
honest,   with   varying   degrees   of   success­   but
none are fully successful, considering the time
and   effort   invested   in   that   training.   On   the
other   hand,  "The  wicked   are   estranged  from
the  womb:  they   go   astray  as  soon  as  they   be
born, speaking lies" (Psalm 58:3.) That is pretty
early,   wouldn't   you   agree?   Why?   ­   they   are
"estranged   from  the   womb."  Estranged   from  God

that early! No wonder Jesus told Nicodemus,  "Ye
must be born again," and "born from above" (John
3:3­6,   and   John   1:1213.)   Man  is   in  a   far  worse
condition   than   he   ever   supposes   he   is   in,
principally   because   he   grew   up   daily,   little   by
little,  "waxing   worse   and   worse."  He   is   quite
adapted to his native corruption. It is so natural
to him that he can't believe he is totally unable to
recover   himself   by   his   own   natural   ability
whenever   he   "gets   ready."   Why?   Because:  "The
heart is deceitful above all things, and desperately
wicked, Who can know it?” (Jeremiah 17:9.)
The   point   I   wish   to   make   at   this   place   is
this:   If   we   consider   the   race   of   man   in   the
condition of sin and rebellion which Scripture
and   common   observation   demonstrates,   then
there has to be, yea, must be some intervention
made   by   God   Himself   on   any   man's   behalf,
else,   hell   would   await   us   all,   for  "all   have
sinned" (Romans 3: 10­23.)
But,   seeing   and   believing   that   God   has
demonstrated   His   mercy   (at   least   to   some   of
the fallen undeserving race,) what moved Him
to   do   anything   at   all?   Strict   justice   demands

their full execution. But God is also a God of
mercy. The Articles state that it was because:
"He loved His people with an everlasting love."
Jeremiah   said   it   this   way:  "The   Lord   hath
appeared   of   old   unto   me,   saying,   Yea,  I  have
loved   thee   with   an   everlasting   love:   therefore
with   loving   kindness   have  I  drawn   thee"
(Jeremiah   31:3.)   Did   not   Jesus   also   say   quite
the same:  "No man  can come  to  me, except the
Father  which hath sent Me  draw  him:  and  I  will
raise him up at the last day"? (John 6:44.) Also, do
we not read Him saying: "Therefore said I unto you
that  no  man   can   come   unto   Me,  except   it   were
given   unto  him  of   My   Father"?  (John   6:65.)
Consider that Jesus Himself said that "no man
can come unto Me." Yet, almost in every sermon
today,   some   preacher   is   begging   people   to
"come   to   Jesus."   There   are   two   things   Jesus
put   upon   one's   coming   to   Him.   One   must   be
drawn   to   Him  by  the   Father,  and   one   must
have   the  given   to   him   to   come.  Jeremiah
placed   this   drawing   by   God   squarely   upon
God's own everlasting love to the one drawn by
the   Father.   Surely   the   love   of   God   is   the
moving   cause  of   anyone   being   drawn   to   Him

by   the   Holy   Spirit,   for   otherwise,   none   would
come. It is not that God draws everyone to Him,
and then they must decide about it. No! As you
see,   the   same   ones   that   are  drawn  are   the
same   ones  raised   up  in   the   last   day.   This
drawing   is  effectual  to   their   salvation.   Surely
God cannot fail, or else He is very frustrated all
the   time.   And   what   kind   of   god   would   stay
I   can   almost   hear   an   objection   here   from
some reader. "But doesn't God love everybody?"
I have no idea where such an idea originated. It
is   not   supported   by   Scripture   or   by   common
rational   observation.   Since   He   is   God,   doesn't
He   have   power   sufficient   to   keep   one   that   He
loves from going to hell? If He does have such
immense power of creation, yet does not prevent
it, then what kind of love is this that He is said
to have? Of what value is  universal love  in the
face   of   impotency   to   deliver   from   His   own
created hell? What kind of logic is that? Yet, the
Scripture answer is an emphatic "No!" And the
doubting   reader   will   think,   "Prove   it!"  "I   have
loved  you,   saith   the   Lord.   Yet   ye   say,   Wherein
hast   Thou   loved   us?   Was   not   Esau   Jacob's

brother? Saith the Lord: yet I  loved Jacob, and I
hated   Esau,  and   laid  his  mountains   and   his
heritage   waste   for   the   dragons   of   the
wilderness"  (Malachi   1:2­3).   So,   that   is   one
place where Scripture refutes a universal love
of   God.   Again,  "For   the  children   not   yet   being
born,   neither   having  done   any   good  or  evil,
that   the   purpose   of   God   according   to  election
might   stand,   not   of   works,   but  of   Him   that
calleth;  It was said unto her  (Rebecca),  The elder
shall   serve   the   younger.   As  it   is  written,   Jacob
have  I  loved,  but  Esau   have  I  hated"
(Romans   9:   11­13.)   Most   Christians   read   the
New Testament, and isn't it strange they some
how miss this text? It too, refutes the universal
love theory. And what of this text:  "The foolish
shall   not   stand   in   Thy   sight:   Thou  hatest  all
workers of iniquity" (Psalm 5:5.) "All workers
of   iniquity"   embraces   most   of   mankind!   And
God   hates   them,   according   to   this   Bible   text.
The   principle   of   discrimination   between   the
wicked   and   righteous   is   pervasive   and
prevalent   throughout   the   Bible.  "All   their
wickedness  is  in   Gilgal:   for   there  I  hated

them"  (Hosea   9:   15.)   And   yet   another:  "The
mouth of strange women is a deep pit: he that is
abhorred  of   the   Lord  shall   fall   therein"
(Proverb 22: 14.) According to this text ­ read it
carefully   ­   one   frequenting   adulterous   and
fornicating   women   is  hated   of   God.   No!
Scripture knows no concept of  universal love.
The whole tenor of divine revelation is this: "He
loved us, and gave Himself for us." Never do we
read that He "loved  them." Invariably, the love
of God is always placed within the context of a
personal pronoun! For example: in the fifty­third
chapter of Isaiah, where the personal pronouns
are used throughout relative to those for whom
Christ would die. "He died for our iniquity," "He
died   for  our  sins,"  etc.  Why   these  personal
pronouns?  So   that   true   religion   might   be
founded upon a  personal  vital  experience with
God.   Never   once   is   it   said   that   He   died   for
"them."  Thus   the   Articles   quoted   in   the
Appendix,   always   referred   to   "His   people,"
according to unconditional and eternal election.
Divine   election   is   placed   upon   the   dark
backdrop   of   hopeless   sin,   corruption,   and   the
inability   of   man.   From   there,   it   shines   the

brightest   and   glorifies   the   love   and   mercy   of
God! Can anyone in his right  mind look upon
the drowning inhabitants of the old world in the
days of Noah and say that the scene before us
is evidence of God's universal love?
Leaving   that   objection,   consider   this:   That
since man is by nature corrupt, and that if God
does   not   love   all   mankind,   the   necessity   for
election   and   predestination   can   be   better
presented. If we see that man's corruption is so
total that he "cannot recover himself by his own
will   and   ability,"   as   the   Baptists   of   the   South
wrote,   we   find   him   left   in   a   hopeless   state
unless God does the whole work of saving him.
That   man   is   in   this   condition   both   the   Bible
and   common   observation   prove.   Something
dreadful   has   certainly   incapacitated   him
spiritually. No one can possibly come to Christ
savingly   unless   his   will   is   actively   involved   in
this   coming.   That   is   one   cardinal   reason
Baptists   do   not   baptize   unwilling   infants!   Yet
Jesus said:
"And   ye  will  not   come  to  Me   that   ye   might
have   life"  (John   5:40.)   Why   is   it   they   are   not

willing   to   come   that   they   might   have   life?  "And
this  is  the work  of  God, that  ye believe  in  Him
that sent Me.” It is only by the righteousness of
Christ   imputed   to   them   that   they   have   any
righteousness   before   God.   Of   the   flesh,   they
have none to present. (See Article 5).
Finally, it is impossible for one of His sheep,
His   elect,   His   children   to   finally   deny   the
doctrine of Christ, because even if they do not
understand all things, yet they believe all things
revealed in His word to them. And because "God
hath from the beginning chosen you to salvation
through sanctification of the Spirit and  belief of
the   truth”  (2Thessalonians   2:   13­14,   and
verses  8­12) in time, God will grant them both
the sanctification and the belief of the Truth.
May God grant a revival and return  to the
"faith  of God's  elect"   by  those that  follow   after
the early frontier Baptists and the revelation of
the   truth   of   free   grace   demonstrated   in   their
historic   record   preserved   to   us   down   to   this
day. That is one basic reason they left us this
record   of   their   faith.   May   we   honor   it   as   the
Truth   of   revelation   from   the   Spirit   of   God   to

them for us?
5. Christ’  sanctification  of  His  people
By   definition,  sanctification  is   the   setting   of
someone   or   something   apart   from   others   for   an
exclusive  and  holy  use.   In   the   old   temple   worship,
almost   all   things   were   sanctified   by   the   sprinkling   of
blood.   The   Eternal   Godhead   is   involved   in   the
sanctification of sensible sinners. The Father sanctified:
“Jude, the   servant   of   Jesus   Christ,   and   brother   of
James,   to   them   that   are   sanctified   by   God   the
Father,  and  preserved  in  Jesus  Christ,  and  called.”
(by preserved is meant kept in seed substance IN Christ
until   called   by   grace   in   the   new   birth­  Jude1).   This
sanctification, we believe, refers to the Father electing
and giving those elected to His Son Jesus Christ that
He   should   redeem,   save,   and   call   them   to   salvation.
They   were   set   aside   for   a   holy   use,   as   “vessels     of
mercy   afore   prepared   unto   glory”  and receptacles of
God’s born­again offspring  (Romans 9:23.) Their bodies

are   “earthen   vessels”   designed   to   hold   the   heavenly
treasure deposited in them at their second birth from
above (II Cor. 4:7.)
     They are also sanctified by Jesus Christ, the Son of
God.   Paul   addressed   his   epistle   to   the   Corinthians,
“Unto the church of  God  which  is  at  Corinth,  to  them
that   are   sanctified   in   Christ   Jesus,   called   to   be
saints,  with  all  that  in  every  place  call  upon  the
name   of   Jesus   Christ   our   Lord,   both   theirs   and
ours”  (I   Cor.   1:2.)     We   understand   that   such   as   are
taught   that   they   are   sinners   in   a   feeling   way
experimentally, are sanctified by divine election which
put them in Christ Jesus, and being in Him, all that He
did   is   accounted   to   them   also,   as   if   they   had   done
them. All His works are good, and being sanctified IN
Him, all their good works therefore are those that He
did.   He   also   particularly   sanctified   them   through   the
redemption which is in Christ Jesus.
        The Holy Spirit also sanctifies them when He calls
them to life in Christ ­ when they are born from above
by the Spirit.  “Elect  according  to  the  foreknowledge
of   God   the   Father,   through   sanctification  of   the
Spirit,  unto   obedience   and   sprinkling   of   the   blood
of   Jesus   Christ:   Grace   unto   you,   and   peace,   be
multiplied”  (I Peter 1:2.)   A sensible sinner will search

often   for   these   evidences   within   himself.   And,   true,
sometimes he can’t seem to find sufficient in which to
rejoice. A very sweet and precious truth is hidden here:
“But of Him are ye in Christ   Jesus,   Who   of   God   is
made   unto   us    wisdom,     and     righteousness,   and
sanctification, and  redemption” (I Cor. 1:30.)  We said
“hidden   here.”   For   it   is   Christ   Himself   Who   is   our
sanctification.   We   are   set   aside   IN   Him   to   be   an
exclusive and holy people unto God. We are no longer
the   servant   of   unrighteousness,   but   the   servant   of
Christ,   who   is   our   Wisdom,   Righteousness,
Sanctification   and   Redemption.   Sanctification   is   not
something   new   when   one   believes   in   Christ.   He   has
ever had it in Christ before he heard the  Gospel  of it,
and   rejoiced   in   that   truth.   Paul   puts   the   stroke   of
finality to this subject, when he wrote: “Then  said  He,
Lo,   I   come   to   do   Thy   WILL,   O God.   He   taketh
away   the   first   (covenant of the law),   that   He   may
establish    the    second      (covenant  of grace);    by   the
which    WILL    we    are   sanctified    through     the
offering  of  the  body  of  Jesus  Christ  once  for  all”
(Heb. 10:10.)  Simply put, that sanctification took place
when Christ died, two thousand years ago. Now, while
so often we find ourselves polluted by sin and out of the
way of holiness, our blessed Lord knew this would ever

be so. Therefore, He Himself sanctified us “forever” by
the offering of His own precious body as a sacrifice for
sin.   Under   the   law,   these   sacrifices   prefigured   the
putting away of sin; purification from the defilement of
sin; and to sanctify the comer to the offering as one of
God’s own people. “They are Mine, saith the Lord.”
6.  Christ’  propitiation  for  their  sins
“And  the  publican,  standing  afar  off,  would  not  lift
up  so  much  as  his  eyes  to  heaven,  but  smote  upon
his   breast,   saying,   God   be   merciful   (propitious:
center margin reading)  to me a sinner”  (Luke 18: 13.)
The word  propitiation  means to  appease  divine wrath,
and   render  satisfaction.  To   be   propitious,   or  to   be
merciful.  Our   dear   Lord,   two   thousand   years   ago,
actually did appeased the frowning Justice of God, and
render satisfaction for His elect.   He died the death of
the transgressor to fulfill its just demands.  Blessed be
His name, He did it for His people because there was no
way they could do it for themselves. Again, He did this
gracious work two thousand years ago. Our believing it
does   not   establish   it.   It   is   already   done,   and   our

believing (and faith is God’s own gift to us) it is God’s
way   of   comforting   us   and   causing   us   to   magnify   His
own   grace   by   the   manifestation   of   this   sweet   and
gracious work.
      We know the text the worldly religionists will go to:
“And  He  is  the  propitiation  for  our  sins:  and  not
for   ours   only,  but   also  for  the  sins  of   the   whole
world.”   (I John 2:2.)   Immediately they jump onto the
words “also for the sins of the whole  world,” because
they do not know what a propitiation is! One thing is
for certain, that if Christ is the propitiation for everyone
on   earth,   then   He   has   already  satisfied  the   just
demands of the law, and  appeased   the wrath of God
against   everyone   on   earth,   and   therefore   everyone   on
earth is saved and safe!  The phrase “the whole world”
is   certainly   no   universally   all   inclusive   phrase.   Read
this passage written by this same apostle:   “And   WE
know   that   WE   ARE   OF   GOD,   and   the   WHOLE
WORLD   lieth  in  wickedness”   (I John 5:19.)  Need
we   point   out   that   the   “WE”   are   a   different   group   of
people than the “whole world” in this text?
     Christ Jesus is our Advocate with the Father, and as
such He alone stands as the Propitiation of our sins. All
that   He  did  while  on  earth  was  to   this   very   end.  His
standing before the Father for us is the crowning glory

of our salvation. John wrote: “Herein IS  LOVE, not  that
we   loved   God   (for we didn’t, and can’t in the flesh),
but that HE  LOVED  US,  and  sent  HIS  SON  to  be
the  PROPITIATION  FOR  OUR  sins”  (I John 4:10.)  If
only   we   could   always   believe   and   rest   in   this!   How
comfortable   would   our   souls   be!   But   in   those   times
when God grants us to recall it, believe it, and rest in it,
it is the Gospel to our burdened souls. How gracious is
our   Lord   not   to   lay   this   task   upon   our   fickle,   feeble
faith,   repentance,   or   works!   He   made   this   doctrine   a
stable   finished   one   ­   two   thousand   years   ago!   “It   is
finished!”  This is referred to as “the  accomplishment  of
Christ on the cross.”
7.  Christ’  Reconciliation  of  His  People  To  God
     This, too, is a most precious doctrine!  How great is
the need for a feeling sinner to be at peace with God?
And to ever be at peace with God, in some manner, he
must   be   reconciled   to   Him.   By   nature   he   is   born   a
rebel. In fact, his “natural mind,” or “carnal   mind   is
enmity  against  God,  it  is  not  subject  to  the  law  of
God,  neither  indeed  can  be.  So then they that  are  in
the  flesh   cannot   please  God”  (Romans 8:7­8.) That
was not merely what condition we were in before divine

quickening   to   spiritual   life:   It   still   IS   our   condition
relative to our fleshly being. That condition has not yet
changed.     This   being   so,   how   can   one   ever   expect   to
have peace with God? Again, “with man it is impossible,
but with God all things are possible.”
         Do   you   see   how   God   has   everything   needful
covered?  This is surely a testimony to the perfection of
His Wisdom!  He left nothing undone that is needful for
our   salvation.   This,   too,   is   a   finished   work   from   two
thousand years ago. Let us look at the testimony of the
         Paul connected the elects’  reconciliation  with their
justification  by  His  blood,  and put both of them in the
past tense ­  when  He shed his blood ­ two thousand
years ago!  “Much more then, being  NOW  justified  by
His  blood,  we  shall  be  saved  from  wrath  through
Him.   For if,    when    we   were   enemies,   we   were
RECONCILED  to  God  by   the   death   of   His   Son,
(See,   His death  was  two  thousand years  ago)   much
more,  being  reconciled,  we  shall  be  saved  by  His
Life”  (Romans 5:  9­10.)    That  is  as plain  as one can
make   it;  yet  very   few   can  believe   it. Strange,  isn’t  it?
However,   in   believing   it,   the  Gospel,   or  glad   tidings,
gives  the believer  much comfort  and joy. Deep within
our  carnal  nature   we  would  think  that  we   should  do

something to reconcile ourselves to God. Simply put, it
is too late, and not necessary! Christ has already done
that for His people ­ because they could not do it for
themselves. “And not only so, but  we  also  joy  in  God
through  our  Lord  Jesus  Christ,  by  whom  we   have
NOW received the atonement   (or  reconciliation : KJV
marginal reading ­Romans 5:11.)
     Again, in II Cor. 5:18 and 19, Paul put reconciliation
in   the   past   tense,   and   timed   it   to   the   event   on   the
Cross.   “And     all     things     are     of     God,     Who    HATH
RECONCILED  us to Himself by Jesus Christ, and hath
given to us the  ministry   of   reconciliation; to wit,   that
God    was   in   Christ,    reconciling   the    world   unto
Himself,  not   imputing   their   trespasses    unto
them;   and   hath   committed   unto   us   the   word
of  reconciliation.”
       We believe we have proved the doctrine. Now let us
apply it. We need peace with God, not only in reality,
but also in our conscience. A sensible sinner is greatly
comforted   in   those   times   that   he   is   enabled   to   view
himself   already   reconciled   to   God.   In   that   way   he   is
made a friend to God and God is made a friend to him.
This is one of the reasons that Christ came in the flesh,
so that He could be a perfect  High Priest for us, and
make this reconciliation. As the writer said,  “Wherefore

in  all  things  it  behooved  Him  to  be  made  like  unto
His   brethren,    that    He   might   be   a   merciful    and
faithful  High  Priest  in  things  pertaining  to  God,  to
make  reconciliation  for  the  sins  of  the  people.  For
in  that  He  Himself  hath  suffered  being  tempted,  He
is   able   to   succour   them   that   are   tempted”  (Heb.
         Under the law, the high priest’s business was to
make atonement (at­one­ment) for the sins of those he
represented.   He   finalized   all   the   sacrificial   offerings
made by the priests. He made intercession for the sins
of the people. So our Great High Priest, the Lord Jesus
Christ has done all these things needful for His people.
What   He   accomplished,   and   the   ways   in   which   He
accomplished them, simply put, is the  Gospel,  or  glad
tidings  of our salvation.
         That,   and   much,   much   more,   my   dear   young
“Theophilus”  is the Gospel Simply Put.

       Chapter Four:  CHRISTIAN  EXPERIENCE

         In my former treatise, O Theophilus, (“Theophilus”
means: “a friend of God” in the Greek), the Gospel was
presented as the “glad tidings,” or “good news” of what

Christ has already done in his active and passive work
while here on earth. In the second, the official doctrines
of   our   fellowship   of   churches   were   simply   stated.   In
this,   treatise,   we   shall   attempt   to   apply   the   whole.
Setting   forth   the   Gospel   and   the   doctrines   of
Christianity without the application of these to a poor
sinner would be to neglect a vital point for which the
former are designed. But, where to begin is difficult to
determine.   If   we   begin   where   Christian   experience
begins, it must be in the eternal love and decree of God
from which it rises. But how deep is that sea! How wide
that   topic!   We   shall   spend   eternity   wondering   at   its
vastness.   So   we   will   only   “hint”   at   this   and   pass   on.
[See page 26-­29, on Effectual Calling .]
         As with Jeremiah, the same can be said of every
sensible   sinner:   “The   Lord   hath   appeared   of   old   unto
me, saying, Yea, I have loved thee with an everlasting
love:  and  with longing  kindness  have  I  DRAWN  thee”
(Jeremiah   31:3.)     It   is   from   this   everlasting   love   that
God moved to save such wretched sinners. As he said
of Ephraim, His work is the moving cause of salvation:
“I have surely heard Ephraim bemoaning himself thus;
Thou   hast   chastised   me     and   I   was   chastised,     as   a
bullock unaccustomed to the yoke:  TURN   THOU   ME,
and I  SHALL  be turned;  for Thou art the Lord my God.

Surely  AFTER  that   I   was  turned,   I   REPENTED;     and
after  that   I   was   instructed,   I   smote   upon   my   thigh:   I
was   ashamed,   yea,   even   confounded,   because   I   did
bear the reproach of my youth”  (Jeremiah 31:18,19.) If
one would look closely at the order and arrangement of
this   text,   one   should   be   able   to   see   the   Christian
experience   laid   out   consistently   with   what   every
quickened   child   of   God   has   experienced.     First,   God
moves in the quickening of sinners, giving them eternal
life.  He applies the law, thus chastening him for sins,
and   the   sinner   now   desires   that   God   turn   him.   He
cannot turn from what he is by nature. So he begs God
to turn him. He recognizes the effectual work of God’s
Almighty   power   as   necessary:   “Turn   Thou   me,   and   I
shall be turned!” There is no dispute here. If God turns
a man, that man is turned! The reason he is turned is
because   the   “Lord   is   my   God.”   God   is   GOD,   and   He
surely can turn whomsoever He will.
         But what follows next? “After that I was turned, I
repented.”     That   is   totally   reversed   from   the   order
modern   religions   teach.   They   teach   that   if  you   would
but repent, God then would turn you, or let you turn
yourself!   But   that,   simply   put,   is   contrary   to
experience.   Since   a   man   is   born   “dead   in   trespasses
and sins,” he is unable to turn himself, and also unable

to   evangelically   repent.   But   when   God   turns   him   he
most certainly will repent, for repentance is God’s work
too! “Him haht God exalted with His right hand to be a
Prince and a Savior, for TO  GIVE  repentance to Israel,
and forgiveness of sins”  (Acts 5:31.)   Again, upon the
report   of   Peter   to   the   church   at   Antioch,   the   church
rejoiced and “glorified God, saying, Then hath God also
to the Gentiles granted  repentance  unto  life”  (Acts
11:18.) Paul rebuked natural men for “not   knowing
that   the goodness   of   God   LEADETH   THEE   to
REPENTANCE” (Romans 2:4.)
       Are you then a feeling sinner?  Has God chastened
you   to   feel   as   if   you   were   a   stubborn   bull
unaccustomed to the ox­yoke? You just cannot do good,
but   are   condemned   for   not   doing   it?   There   is   solid
comfort   here   if   the   answers   to   these   questions   are
“Yes.”     One   of   the   earliest   declarations   of   our   Lord
Jesus was this: “I will have mercy, and NOT sacrifice,
for I am not come to call the righteous,  but sinners to
REPENTANCE”  (Matt.   9:13.)     Why   would   our   Lord
reject sacrifices? Sacrifices were commanded of Israel.
The reason is to display His MERCY. And how is His
mercy displayed? by calling SINNERS, rather than self­
righteous   folk,   to  repentance.  The   Lord   “delights   in
mercy.”   It   is   one   of   His   sweetest   attributes,   or

characteristics. If He made salvation, whether faith or
repentance,   to   be   conditional,   then   the   “righteous”
would   have   it.   But   no!   Ten   thousands   times   no!   He
made it a matter of His own sweet mercy! He does the
chastening; He does the turning; He  gives  the  results:
repentance;   and   He   does   it   to   and   for   sinners!   What
solid comfort this is to  a believing  sinner. No  wonder
the   saints   love   to   sing   of   His   free   grace   and   mercy!
While   “repentance   and   remission   of   sins   is   to   be
preached unto all nations,”  it is never to be predicated
on creature merit. Christ is the Savior of sinners; not
repentance   or   faith   the   savior   of   sinners.   All   of   the
above   flows   from   God’s   everlasting   love   and   loving
kindness. We now move to the topic as it is applied to
         The   one   prerequisite   for   all   Gospel   benefits   is
spiritual   life  within   an   individual.   Without   spiritual
life, he cannot believe. Without life, he cannot evangel­
ically   repent.   Without   life,   he   cannot   know   he   is   a
wretched   miserable   sinner.   Without   life,   he   cannot
“hear the joyful sounds” of the Gospel. Without life, he
cannot mourn over his sins. Without life, he cannot see
any real need for Christ. Without life, simply put, HE IS
DEAD,   SPIRITUALLY.     Life,   then,   must  precede  all
these things “which accompany salvation.”   And, from

whence comes this LIFE? Jesus said, “Ye must be born
again”  (John 3:3.) Or, “Ye must be born  from above”
(center margin.) As in John 1:13, “Which were born, not
of blood, nor of the will of the flesh, nor of the will of
man, but of GOD.”  It makes perfectly good sense to an
informed   Christian.   Your   father   and   mother   brought
you into this world. They were natural, and so are you.
Bovines have calves, but goats don’t. If you are ever to
be   spiritual,   you   must   have   a  spiritual   birth.  Your
Father must be spiritual. So you come into this new life
by a spiritual begetting and birth; and whoever begat
you and brought you forth unto spiritual life, is your
spiritual and heavenly Father! For the God of all grace
to give this life to one, that life must be in Christ’ seed,
for   it   is   the  “incorruptible   seed,   the   word   of   God   that
liveth and abideth forever” (I Peter 1:23,) that begets one
to eternal and everlasting life. And this life has always
been “is hid in Christ in God.”
         But   of   concern   by   many   poor   sinners   is   the
question,   “Am   I   His   or   am   I   not?”   Are   there   any
indicators by which one may find comfort? Yes. “Jesus
said, “He that heareth My word, and believeth on Him
that sent Me, HATH  EVERLASTING LIFE” ( John 5:24.)
That is good evidence. Notice that it did not say that if
you believed that you would receive everlasting life. He

is   showing   one   that   he   already   has   everlasting   life!
Faith   is  the   substance   of   the   things   hope   for;   the
evidence  of   things   not   seen”  (Hebrews   11:1.)     Paul
spent   much   of   his   time   in   the   seventh   chapter   of
Romans on this very subject. It is worth reading many
times over.   Are you alive, or are you dead?   Perhaps
your comfort can be found there. “I was alive without
the   law   once:   but   when   the   commandment   came,  SIN
REVIVED, AND I DIED.”  Have you been there?  Again,
“For that which I do I allow not: for what I would, that I
do not; but what I hate, that I do.”  Has he described you
yet? By his own experience, the fact that he did those
things   which   he   otherwise   would   not   do,   he   had   a
witness  that   the   law   was   good.   But   he   also   realized
something  else.   If   he  was   actually   doing   those  things
that he would not do, then something else was doing it.
And that something else was “but sin that dwelleth in
me” (verse 20.)  Are you with him yet?   He explained it
further, saying:  “I find than a law, that, when I would
do good, evil is present with me”    (verse 21.)   If he has
reached   your   condition,   then   take   comfort   that   these
give evidences of spiritual life within you.
     With the commencement of that spiritual life within
one  who   was  previously   dead   in  trespasses   and  sins,
there also begins a  spiritual warfare. Comfort can also

be   found   with   that   experience,   even   if   it   a   trying
experience. “For the flesh lusteth against the Spirit, and
the Spirit against the flesh: and these are contrary the
one to the other: so that ye cannot do the things that ye
would”  (Galatians 5:17.)   Is this clash of positive and
negative forces in you? That would be good news, for
surely if the Spirit is not within one, that description
would be invalid. It is a mark of God’s living children.
     We have presented the work of Christ for sinners, as
well as the Father’s sovereign decree in salvation. When
viewing the experimental work within the child of God,
we are expressly concerned with the Holy Spirit’s work.
Jesus promised the Spirit as a Comforter, saying: “I will
pray   the   Father,   and   He   shall   give   you   another
Comforter, that He may abide WITH you forever, even
the   Spirit   of   truth;   whom   the   world   cannot   receive,
because it seeth Him not, neither knoweth Him: but ye
know Him; for He dwelleth WITH you, and shall be IN
YOU”  (John 14: 16, 17.)  Now there is a contrast made
here. The child of God has the Spirit of truth, whereas
the   world   does   not.   We   would   not   conclude   that
everyone   with   a   head­knowledge   of   the   five   points   of
grace   is   saved,   but   we   can   say   that   if   they   love   and
cherish   such   precious   truth,   then   grace   is   dwelling
within them.

     The living child of God has an “infirmity” in praying.
The world can say a “prayer” at a football game, beer
joint, sick bed, or anywhere and at any time they wish.
But the infirmity in prayer makes a child of God totally
dependent   upon   God,   even   for   his   prayers.   “Likewise
the Spirit also helpeth our infirmities; for we know not
what   we   should   pray   for   as   we   ought:   but   the   Spirit
itself  maketh   intercession  for   us  with  groanings  which
cannot   be   uttered.   And   He   that   searcheth   the   hearts
knoweth   what   is   the   mind   of   the   Spirit,   because   He
maketh intercession for the saints according to the will of
God”  (Romans   8:26­27.)     In   your   experience,   are   you
there?     Is   your   prayer­life   easy   and   at   any   time?   Or
must   you   wait   for   the   unction   of   the   Spirit   to   indict
your heart before God? Such  individuals are “poor in
spirit,” and our Lord promised that such were “blessed”
already. Simply put, being poor in spirit is an evidence
of one’s blessed state. Is that your present state?  Then
take comfort in it.
         Another   good   test   of   one’s   sonship   may   be   by
looking   within   with   the   most   basic   and   honest
examination:   What   are   my   values?   What   are   those
things   I   really   honestly   prize   deep   within?     Well,   you
might say, “I prize righteousness and as Lot, am vexed
daily   by   the   unrighteousness   of   the   wicked.”   How   is

that   weighed   by   the   Lord?   “Blessed   are   they   which
hunger and thirst after righteousness. . .” (Matthew 5:6)
Is   that   what   you   are   saying?   You   hunger   and   thirst
after   it.   If   you   do,   again,   our   Lord   said   you   were
“blessed” already. It too, simply put, is an  evidence  of
one’s sonship. But the Lord’s answer should be of even
more comfort. That is, “for they shall be filled.”    You’ll
never attain it in your flesh, or outward man, in this
present   life;   but   in   the  spiritual  creature   within,   that
“inner man,” you have a perfect righteousness imputed
to you by the faith of Christ Jesus. His righteousness is
yours and that by a free gift of God. That is as “full” of
righteousness as one can be!
     There is another precious work within God’s people
that   can   be   of   comfort   to   a   living   trembling   sinner.
God’s people invariably mourn over their sinfulness. It
is one of the most cutting of their experiences. They are
“dead to sin,” but find that sin is not dead to them. It
confronts   them   daily,   and   is   the   most   troubling
experience   to   test   their   faith.   Sin   dwells   within   their
flesh, and sin grieves their spirit without.   Sin is ever
present   with   them,   which   gives   them   no   rest   day   or
night. Their rest can only be in Christ Jesus and His
sustaining   presence.   They   do,   unlike   the   happy­go­
lucky   man­made   “Christian,”  mourn  over   their   awful

condition in the flesh. But here, too, the Lord’s words
are of great solace: “Blessed ARE they that mourn:   for
they   SHALL   be   comforted”  (Matthew   5:4.)   So   again,
simply put, mourning over sin is an  evidence  of one’s
blessed  state.   It is from this condition that the Lord
promised they would be comforted, for He is ever their
strength   and   shield.   He   delights   to   help   those   who
mourn and in comforting them, He thereby proves His
love for them.
     So, dear “Theophilus,” may you find your comfort in
the   Lord   and   the   precious   work   of   the   Holy   Spirit
within. There is your rest, which remains for the people
of God. Christ is your Sabbath, or rest, and you enter
into that rest, when you cease from your own labor as
He   ceased   from   His.   May   the   eternal   God   graciously
bless   you   and   all   His   elect   people   among   whom   you

                             Chapter Five: EFFECTUAL CALLING

“Draw   me, we will run after Thee”  ­  Song of Solomon
         “Come to Jesus. Come just as you are! Jesus is
waiting!   You   must,   indeed,   you  can  come   this   very
night,”   purred   the   “evangelist.”   Jesus   therefore
answered and said: “No man can come unto me, except it
were   given   unto   him   of   My   Father”  (John   6:65.)   The
evangelist responds: “Jesus said that “he that cometh
to me, I will in no wise cast out.” Jesus answers:  “All
that the FATHER GIVETH ME, SHALL COME to me; and
him that cometh to me I will in no wise cast out”  (John
6:37.) “Don’t listen to anyone” says the evangelist, “who
says you can’t come to Jesus. He wants you to come
right now!”   “Jesus therefore answered and said, . . .
NO   MAN   CAN   COME   TO   ME,   except   the   Father   which
hath sent Me DRAW HIM: and I will raise him up at the
last day” (John 6:44.)
       What a shocking discourse the above is to the ears
of an unconverted or inexperienced man! Someone once
said   that   John   Calvin   thought   the   doctrine   of
reprobation was a “horrible decree.” Of course, Calvin
believed it to be true because it is clearly taught in the
Bible. “No man can come” to Christ unless the Father
draws   him,   or   “except   it   were   given   to   him”   of   the

Father. Regardless of what preachers say, Christ’s own
answer is the truth. “Let God be true and every man a
liar”  (Romans 3:4.) The preachers say that the sinner
can come anytime he pleases; and the Lord says, “Oh,
no! He cannot come unless My Father determined that
he does.” It is not left up to man; but is left up to the
Father. The Father will  “have mercy on him whom He
will have mercy, and have compassion on whom He will
have   compassion.   And   whom   He   will,   He   hardeneth”
(Romans 9:11­19.)
         Simply   put,   God   is   sovereign   in   His   calling,   or
drawing, a feeling sinner to Himself. This  drawing  is a
lifelong   experience,   but   it   is   first   felt   during   the
developmental   stage   of   spiritual   growth.   After   one   is
begotten   of   God,   and   prior   to   his   spiritual   birth,   he
finds this  drawing influence  moving him from a life of
sinful pleasure to a life of godliness. There is a stirring
within him against sin and guilt, and a strong desire for
a   life   of   righteousness   and   peace   with   God.   The   old
writers   spoke   of   this   as   “effectual   calling.”   Frontier
Baptists referred to it as one’s “travel.” This is one of
the  evidences  of   divine   life  prior  to   one’s  conversion.
This divine drawing is contrary to anything the sinner
previously experienced as a Pelagian or Arminian; and
it   will   eventually   deliver   him   from   these   antichristian

       Natural men’s sensitivities toward their fellow man
draws forth a violent reaction to the truth Jesus taught
in the above passages. “Do you mean to say that God
will prevent one from believing and being saved? That
“ain’t  fair!” Such a conclusion is invariably necessary,
for it is certain that God does not save all. He does not
call all to repentance. He did not choose all to salvation.
It is not given to all to come to Christ. Indeed, it is not
given to all  that  hear  to believe. The reason is clearly
given   by   our   Lord:  “He   that  is   of   God  heareth  God’s
words:  ye   therefore   hear   them   not,   BECAUSE   ye   are
NOT OF God”  (John 8:47.) But, says one, such cannot
be   the   correct   meaning   of   the   text.   Surely   if   they
understood Christ, they could come.”  “Why do ye NOT
understand  My   speech?   Even   because   ye  cannot   hear
My word,” said our Lord. (John 8:43.)
      “It is just too difficult to draw such a conclusion in
light of the love of God. Didn’t He come to give everyone
a chance to be saved?”  “For judgment I am come into
this   world,   that   THEY   WHICH   SEE   NOT   MIGHT   SEE;
said the Lord Jesus (John 9: 39.)
     Simply put, the above presents a side of the truth of
free grace that is absolutely shocking the first time it

engages   one’s   attention.   There   is   no   doubt   that   most
individuals   find   it   very  negative;   and   for   this   reason
they   will   not   entertain   it   in   their   minds   very   long.   It
does   not   fit   the   “evangelical   Christian”   theory   of
universal offers of salvation.
         While at first glance the above Scriptures appear
negative, yet they are rather  positive. It is the  positive
aspects   of   them   that   are   of   greatest   interest   in   this
article. It seems appropriate, however, to highlight the
negative first as a dark background for the positive. We
will prove the doctrine and then move on to the beauty
and sweetness it affords a  sensible sinner in his travel
of free grace.
         The Bible proves conclusively that the evangelical
theory  of   universal   offers   of   salvation   is   false.   The
theory is only a figment of the imagination of ministers
bent   on   gaining   church   members   at   any   cost.   In   the
best­known   text   the   “free   offer”   men   advance,   the
context   itself   disputes   their   interpretation   roundly.   In
John 12: 32, Jesus said, “And I, if I be lifted up from the
earth,   will  draw   all   men  unto   Me.”  The   evangelical
ministers   will   say:   “See,   God   does  draw  everyone   to
Jesus!” However, in verses 40 & 41, John writes:  “He
hath blinded their eyes, and hardened their hearts; that
they  should   NOT   see  with   their   eyes,  nor  understand

with   their   heart,   and  be   converted,   and   I   should   heal
them. These things said Esaias, when he saw His glory,
and spake of Him.”    It is not reasonable to believe that
God would do this to them if, in fact, He willed their
salvation.   He   would   have   done   the   exact   opposite
instead! Certainly the “all” in that text is an  indefinite
pronoun! Again, in the famous “Lord’s Prayer,” we hear
the Lord praying to His Father saying:  “As Thou hast
given   Him   power   over   all   flesh,   that   He   should   give
eternal life to as many as THOU HAST GIVEN HIM . . . .I
pray for  THEM: I pray NOT FOR THE  WORLD,  but for
them   which   Thou  hast   given   Me;  for   they   are   Thine”
(John 17: 2, 9.) It surely would appear that if it were
His will that all be  drawn  to Him and  saved  by Him,
that His intercessory prayer would have included all of
them. But obviously, it did not! In one place, Jesus said
His Father heard Him always (John 11:42.) This being
so, if God desired the salvation of every human being,
all He needed to have done was to “pray for the world.”
Yet   He   explicitly   told   His   Father   that   He   was  not
including the world in His intercessory prayer  for His
elect children!
                   To make the negative aspect of this doctrine
brief, we will cite only one more passage (out of many)
to prove this point. The apostle foretelling of the coming

of   that   “wicked   one,”   writes:  “And   with   all
deceivableness of unrighteousness in them that  perish;
BECAUSE they receive not the love of the truth, that they
might  be   saved.  And   for   THIS   CAUSE  God   shall   send
them STRONG DELUSION, that they should believe a lie:
(That God loves everybody and wants to save everybody)
that they all might be damned who believe not the truth,
but   had   pleasure   in   unrighteousness”  (II   Thess.   2:10­
12.)   Now   that   is   what   some   might   consider   being   a
negative  aspect of the truth. Notice, however, the next
verse: It sets forth the most  positive  and sweet part of
the subject: “But we are bound to give thanks always to
God for you, brethren beloved of the Lord, because  God
hath from the beginning CHOSEN YOU TO SALVATION
through sanctification of the Spirit and BELIEF OF THE
TRUTH:  whereunto He called you by our Gospel, to the
obtaining   of   the   glory   of   our   Lord   Jesus   Christ”  (verse
13,14.)   That,   dear   friend,   is   very   positive!   God   chose
those His Father gave Him to salvation. As He said: “Ye
have  not   CHOSEN   Me  but   I   have   chosen   you”  (John
         The  positive  result   of   this  drawing  is   in   the
emphasis of the actual drawing by the Father, and it
being   a   blessing  given  to   one   by   Him.   Read   the   text

     “No man can come unto Me, except the Father which
hath sent Me DRAW HIM: and I will raise him up at the
last day.” “Therefore said I unto you, that NO MAN CAN
COME UNTO Me, except it were GIVEN UNTO HIM OF My
     The texts above shows clearly that while no one can
come to Christ except God draws him, those that the
Father draws will be in the resurrection of the just. In
other   words,   it   is   imperative   that   God  draw   one   to
Christ if that one is ever to be saved experimentally and
everlastingly.   This   places   salvation   squarely   in   the
hands of God. It denies any initiation of salvation to be
by the efforts of the creature, whether friend, minister,
or one’s own self.
         It is a very  positive  declaration. To Jeremiah the
prophet,   God   said:  “Thus   saith   the   Lord,   The   people
which   were   left   of   the   sword   found   grace   in   the
wilderness; even Israel, when  I went to CAUSE him to
rest.   The   Lord   hath   appeared   of   old   unto   me,   saying,
Yea, I have loved thee with an everlasting love: therefore
(Jeremiah 31: 2,3.)
       What a mercy is this! “I have drawn thee.”  Jesus
had said,  “No man can come unto Me except,”  and this
exception  is   this   gracious  drawing  by   the   loving

kindness of God. “Yea,” said He, “I have loved thee with
an  everlasting love.”  We cannot escape the conclusion
that one who is drawn to Christ has been loved of God
“from   the   beginning,”  and   therefore   has   been   loved   of
God from the foundation of the world, or ever the world
was. The apostle said even the same, when he wrote:
“according   as   He   hath  chosen   us  in   Him   before   the
foundation   of   the   world,   that   we   should   be   holy   and
without blame before Him in love: Having predestinated
US  unto   the   adoption   of   children   by   Jesus  Christ   to
Himself, according to the  good pleasure of His will,  to
the  praise of the  glory of  His grace,  wherein  He  hath
made us accepted in the beloved” (Ephesians 1:4­6.)
      “With lovingkindness have I drawn thee.” That is as
to say, “not with violence,” but “in love and gentleness.”
It surely is with “loving kindness” when God draws one
to Himself.  “And when I passed by thee, and saw thee
polluted in thine own blood, I said unto thee when thou
wast in thy blood, Live; yea, I said unto thee when thou
wast   in   thy   blood,   LIVE”  (Ezekiel   16:5,6.)   In   such   a

     The Gospel is the message of what Christ has done
for the salvation of His elect people (Eph. 1:4;  I Thess.
helpless and polluted condition! Why should God have
mercy   on   such   ungodly   sinners   as   this?   Yet,   Christ
“came   not   to   call  the   righteous,  but   sinners  to
repentance.” That call is an appointed call. “Now when I
passed by thee, and looked upon thee, behold, thy time

was the TIME OF LOVE; and I spread My skirt over thee,
and covered thy nakedness: yea, I sware unto thee, and
entered into a covenant with thee, saith the Lord God,
and thou BECAMEST MINE” (verse 8.)
       The  drawing  of   one   to   Christ   can   be   by   many
different ways. God is not bound by man­made plans of
salvation, or methods of grace. The covenant promise of
the everlasting Father to His beloved Son was that “Thy
people shall be willing in the day of THY POWER, in the
beauties of holiness from the womb of the morning: Thou
hast   the   dew   of   Thy   youth”  (Psalm   110:3.)   It   is   a
powerful drawing to Christ Jesus when He in His power
makes them willing. If He shows them their sinfulness­
their   inability   to   attain   an   adequate   righteousness   of
their   own;   that   all   their   religious   devotions   and   legal
efforts cannot justify them; then they will be made to
flee   to   Him   for  His  righteousness  and   consequent
justification. They will, in His own time and way, cause
them   to   finally   exclaim,  “The   Lord   our   Righteousness”
and salvation! God will teach all His people that they
are the chiefest of sinners. He will make them all to see
what   they   are   by   nature   in   the   carnality   of   Adam’s
flesh! And, He will cause them to come to Him for rest.
In fact, Paul declared this to be “a faithful saying, and

worthy of all acceptation, that Christ Jesus came into the
world to save sinners;” of whom he was chief; and that
in   him,  “first   Jesus   Christ   might   show   forth   all
longsuffering,   for  a   pattern  to   them   which   should
hereafter  believe  on Him  to  life everlasting”  (I Timothy
       The doctrine of God our Savior will draw a believer
to Christ often. In our day, the doctrinal downgrade has
been   highly   successful.   Modern­day   “Christians”   have
thrown  the doctrine of Christ  away. They never knew
how   important   doctrine   is!   Without   doctrine,   they
cannot know Christ. His doctrine describes Him. It tells
who   and   what   manner   of   Person   He   is.   This   Biblical
description   of   Him  draws   the   believer   to   Him.   To
illustrate a point, as if to say, “Jesus is a hateful, mean,
ugly subhuman creature with horns and a forked tail
and cannot save anyone unless he lets Him.” Is this the
Christ we worship? Of course not! His doctrine declares
Him to be Love. He is merciful. He is sovereign. He does
His own will as He pleases. He has already saved all His
people  by the sacrifice  of Himself.   He  effectually  calls
sinners to Himself, and He teaches them all things that
they need as they need them. Without the  doctrine  of
Christ,   one   cannot   know   Him.   But   it   is   with   His
doctrine that His people are  drawn  to Him. His people
need a god that is indeed a GOD! And this He certainly

is! They do not need a helper in salvation; they need a
SAVIOR! And this He certainly is also! All the great and
glorious   attributes   of   God   are   taught   only   by   the
doctrine   of   Christ.   These   are   all   instruments   in   the
hand of God to  draw  a trembling sinner to the loving
arms of a loving and adorable Savior. Every living child
of   God   has   a   witness   that   this   is   true.   Consider   this
most   frequent   evidence:   A   free   grace   believer   is   in   a
busy place and hears a stranger mention any of God’s
attributes: His sovereignty, His free grace, His death for
the   sheep   only;   His   divine   providence,   election,
predestination,   etc.,   and   what   happens   within   his
mind,   heart,   and   emotions.   A   sense   of   pleasure!   A
nearness   to   this  stranger!   But   if  he   heard   a   stranger
boastingly say, “I love Jesus,” “Are you saved?” “Are you
a Christian?” “I’m helping the Lord!” “My church is on
fire   for   the   Lord!”   “I   was   saved   yesterday,”   “Jesus
saves,”   etc.,   what   is   the   effect   within   him   now?
Repulsion!   Disdain!   These   expressions   are   statements
of  doctrine:   true   and   false.   The   true   doctrine   is
descriptive of the greatness of our God. Again, without
doctrine,   talking   about   “Jesus”   makes   one   think:
“Which   Jesus?”  The  world   is full  of those  Paul  called
“another   Jesus.”  The   doctrine   of   God   our   Savior   is   a
strong drawing power to a child of grace: stronger than

any steel to a magnet!  “If I be lifted up, I will  draw all
(manner, or sorts of) men to Me” (John 12:32.)

                   Chapter Six:  EFFECTS OF GOD’S DRAWING

“Draw   me,   we   will   run   after   Thee:   the   king   hath
BROUGHT   me   to   His   chambers:   We   will   be   glad   and
rejoice   in  Thee,   we  will   remember   Thy  love   more   than
wine: the UPRIGHT love Thee” (Song of Solomon 1:4.)
       The young mother reaches for her crying child and
tenderly  draws  him into her arms and cradles him in
her   bosom.   The   child   stops   crying,   and   begins
snubbing.   Soon   he   is   satisfied   and   returns   to   play.
There   is   no   sweeter   experience   on   earth   than   God
drawing   His   own   distressed   child   into   His   everlasting
arms,   and   cradling   him   in   His   bosom   of   eternal   love
and   favor.   What   peace   in   believing   and   experiencing
such   a   rest.   And   this  “rest   remains   for   the   people   of
God. For he that is entered into His rest, he also hath
ceased   from   his   own   works,   as   God   did   from   His”
(Hebrews   4:9­10.)   We   call   this   experience  conversion,
and it is not a one­time experience. Time after time God
withdraws His felt­presence. Time after time He  draws
His precious child into His arms for comfort and peace.

            That drawing influence causes a young convert
to desire the presence of God and His truth. “Tell me, O
Thou whom my soul loveth, where Thou feedest, where
Thou makest Thy flock to rest at noon: for why should I
be   as   one   that   turneth   aside   by   the   flocks   of   Thy
companions?”  (Song   1:7.)   Is   that   not   an   adequate
expression of one’s love to Christ? Why should I feed in
a congregation where Christ does not commune? Where
does   our   Lord   meet   with   His   people   by   His   Spirit?
Where can I hear the joyful sound of free and sovereign
grace?   Lord,   lead   me   out   of   this   religious   and   legal
wilderness. “Draw me to Thyself!”
     “If thou know not, O thou fairest among women,” He
says to your soul, “go thy way forth by the footsteps of
the flock, and feed thy kids beside the shepherds’ tents”
(Song 1:8.) Seek out My shepherds that feed My sheep.
You may have to drive a long distance across a barren
desert, but My shepherds feed with “wholesome words
of  our Lord Jesus  Christ,  and  to the  doctrine  which is
according   to   godliness”  (I   Timothy   6:3,)   and   there   are
goat­herdsmen that  “consent not to wholesome words,”
nor the doctrine of Christ (ibid.)
       “Draw Me.” “My Beloved spake, and said unto me,
Rise up, My love, My fair one, and come away.” Thus He
draws  one to Him after a period when his soul is in a

time   of   winter   and   stormy   experiences.  “For,   lo,   the
winter is past, the rain is over and gone.” He gently woos
the soul with His drawing power:  “Arise, My love, My
fair one, and come away” (Song 1:13.)
         It is the experience of every true believer that at
times his soul is brought before the throne of grace by
the breathing of the Holy Spirit. This too, is a  drawing
to  Him. “By  night  on  my bed   I sought  Him  whom  my
soul   loveth:   I   sought   Him,   but   I   found   Him   not”  (Song
2:1.)  How often  a believer   has attempted  to   pray  and
failed? The man­made “Christian” can pray at will, but
not   so   the   tried   child   of   God!   The   living   child   has   a
desire   to   commune   with   God   and   finds   his   inability
disturbing. Here is how some attempt to find Him when
He withdraws Himself: “I will rise now, and go about the
city in the streets, and in the broad ways I will seek Him
whom My soul loveth”  (Song 2:2.) Do you suppose the
Lord   will   be   found   in   the  broad  way  “that  leadeth   to
destruction”? Many people think so. That word “way” in
the text “broad is the way that leadeth to destruction,”
in   the   Greek   is  hodos,   and   means   “progress,”   or
“progressive.”   The   modern   religions   pride   themselves
for being progressive, but it is the broad way that leads
to destruction. Progressiveness is the urge and action
to depart from the New Testament faith or practice. No,

the soul cannot find Christ there!  “I sought Him,  but I
found   Him   not”  (ibid.)   Christ   would   not   set   up  His
church  in   the   earth,   and   give   His   blessing   to   her
       Let one leave the broad way and then we can read:
“It   was   but   a   little   that   I  passed   from   them,  (the
progressive   elements)  but   I   found   Him   whom   my   soul
loveth: I held Him, and would not let Him go” (Song 3:4.)
Is this not love?  “Greater love hath no man than this,
that a man lay down his life for his friends. Ye are My
friends, if you do whatsoever I command you.”  As if to
say: “If you do not pick and choose what you will obey.”
God’s children love Him, and obedience is a sign of this
love.   Why   else   would   one   be   baptized   and   suffer   the
reproach of the Church? Why else would one commune
and wash one another’s feet? Why else  “go beside the
shepherds’   tents”   to   feed?  (Song   1:8.)   Is   loving   His
church,   His   ordinances,   His   doctrine,   His
commandments too grievous to bear for one who loves
Him so ardently?
             Being  drawn  to Christ might be a test of one’s
affections. “I sleep, but my heart waketh: It is the voice
of   my  Beloved   that  knocketh,  saying,  Open  to   Me, My
sister, My love, My dove, My  undefiled: for My head is
filled with dew, and My locks with drops of the night”

(Song 5:2.) Have you ever been so busy that when you
felt a heart to pray did not do so? While busy, have you
thought to read the Bible, yet did not? Is it possible for
the saints to have such experiences? Well, read this: “I
have   put   off   my   coat;   how   shall   I   put   it   on?   I   have
washed my feet; how shall I defile them?” Rather busy,
would you not say? In this passage, the Lord reached
through the door­latch hole to open it anyway, and here
follows a way He draws one to Himself:
     “My Beloved put in His hand by the hole of the door,
and   my   bowels  (compassions)  were   moved   for   Him.   I
rose up to open to My Beloved; and my hands dropped
with myrrh, and my fingers with sweet­smelling myrrh,
upon the handles of the lock. I opened to My Beloved;
but   my   Beloved   had   withdrawn   Himself,   and   WAS
GONE”  (Song 5:6.) So now you will pray! So now you
have   time   to   meditate   on   His   name!   And  now,   He   is
gone!  Not a whimpering prayer rises from your heart!
The Holy Book is as a sealed book – it does not speak a
comforting   word   to   you!   You   realize   you   do   not   have
“freedom of will” in the matter of divine worship.( A very
good lesson to learn!) He has withdrawn Himself. He is
GONE!  But, is this not a method to  draw  one to Him?
“In absence, the heart grows fonder” someone has said.
If   you   read   the   remaining   verses   of   this   Gospel   Love

Epoch,   from   Songs   5:6   to   6:9,   you   can   see   how   God
draws  His  children   to  seek  Him.  “I  sought   Him, but  I
could   not   find   Him;   I   called   Him,   but   He   gave   me   no
answer” (verse 6.)
        In the text, the watchmen of the city, representing
the ministers of artificial or man­made religion were of
no  help  at  all  in   finding  the  Lord’s  felt   presence.  The
soul’s seeking Him brought inquiries from others who
this was who was so important to her, and the soul’s
description of Him by means of doctrine, led her to this
exclamation:  “His   mouth   is   most   sweet:   yea,   He   is
altogether   lovely.  This   is   my   Beloved,   and   this   is   my
Friend, O daughters of Jerusalem” (Song 5:16.) As soon
as she has described him, no doubt she has found Him!
When others wish to know where He is she is now able
to tell them (Song 6:1­3.)
     When the Lord draws one of His elect to Himself, it
is with such lovingkindness that He owns that one as
His. “My dove, My undefiled is but one; she is the choice
one of her that bear her. The daughters saw her, and
blessed her; yea, the queens and the concubines  (corn­
grinders, or servant girls,) and they praised her.” There
are times, when blessed with a sense of His love that a
child   of   grace   can   honestly   say:  “I   am   my   Beloved’s,
and His desire is toward me”  (Song 7:10.) If His desire

is NOT towards one, then surely that one would never
be  drawn. God  draws  those that are given to Christ in
divine   election,   and   have   been  predestinated   to   an
inheritance   undefiled   and   that   fadeth   not   away,
reserved in heaven for them.
       It is true that no man can come to Christ except it
be  given   to   them  of   the   Father;   or   be  drawn  by   the
Father   to   Him.   But,   O   how   precious   such   words   of
grace   are   to   those   that   are   drawn   with   the   cords   of
everlasting love! May God bless your hearts to seek Him
Effectual   calling  first   begins   after   one   is  begotten
from   above,   or   spiritually   conceived,   by   the   work   of
God.   In   time,   the   drawing   will   effectually   work   a
deliverance  from darkness into  the marvelous  light  of
His grace. Hope, faith, and charity will issue forth from
this initial work of grace and bring the  sensible sinner
to an understanding of God’s everlasting love. We will
next   consider   the   subject   of   the   elects’   standing  in
Christ prior to the work of the Spirit in effectual calling.
All the elect were “chosen in Him before the foundation
of   the   world,”   (Ephesians   1:4,)   and   had  “all   spiritual
blessings  in  Him”  that   early.   Among   the   greatest   of
these is “eternal life”  which is held in  seed substance

“hid in Christ in God.” At the appointed time, the chosen
one in Christ will be “born from above.”

             Chapter Seven:  The Living Union of Christ and His People

God’s people were chosen IN Christ – not in Adam
–   before   the   world   began.­   Ephesians   1:   4.   Being  IN
Christ,   they   were   in   Him   in  seed   substance   from
eternally,  and  the   eternal  life  they  receive   in   the  new
birth is derived from “His seed” and “counted to Him for
a generation.” They are specifically said to be the “body
of Christ,” and Christ is the “Head” of His progeny, and
they   are   “members   in   particular”  of   His   body.   This
Church is manifested upon the earth in collected visible
assemblies during its development. Some are added to
the   visible   local   church   and   if   preserved   faithful   to
Christ, are preservers of the doctrine and order of His
constitute kingdom on earth. Others, not added to the
visible  church,   are   equally   in   the   church  triumphant,
the   Bride,   the   Lamb’s   wife,   and   have   full   and   free
access   to   the   Gospel   of   the   grace   of   God   in   the
churches’   congregations   here   below   where   ever,   or   if,
the   Lord   situates   them   near   enough.   However,   in
considering her in  her eternal union  with Christ as His

Bride, we will view her in the aggregate of all the elect of
God,   and   the   individual   development   of   each   of   her
members. For such that desire to examine the subject
of the local visible and functioning churches of Christ
on   earth,   consistent   with   this   presentation,   we
recommend “Come, And I will Show Thee that Bride, the
Lamb’s Wife,” by this author.
In order to examine the origin and development of
the body and Bride of Christ, we wish first to notice a
large collection of Scriptures that are needful to present
this   subject.   Every   Bible  reader  will   recognize   the
passages   we   cite,   and   every   Bible  believer  will   realize
that the Holy Spirit has presented them with a real and
important design. Following this discussion, then, one
may expect to see many of these passages unfolding to
present a gestalt view of the Church of the living God.
To begin this collection of passages, let us note some
that are extremely important, drawn from the creative
design of our Lord God in the beginning of the genesis
of the race of man.
Others   before   us   have   discovered   a   “principle   of
first   mentioning”   in   the   Bible.   To   wit,   wherever   a
subject   is   first   mentioned   by   the   Holy   Spirit   in   the
Scriptures, the way it is introduced is often applicable
in other places where the same word is used. So it is
with reference to a  theme  found in the first chapter of

Genesis. More than any other principle emphasized, the
notation that all species developed “after its own kind,”
and   have   “seed   within   itself”   is   outstanding   (Genesis
1:11, 21,24, 25, 29). The same is true of Man, who was
made   in   the   likeness   and   image   of   God,   and   was   as
Paul   taught,   a   “figure   of   Him   that   was   to   come.”
(Romans 5:14). Not only, then, is the modern theory of
evolution proved heretical, but the relation of the first
creature to all its offspring is faithfully demonstrated to
be   absolutely   true   of   the   record   God   has   revealed   in
Genesis   one.   There   never   were   any   “missing   links”
between   species   and   kinds.   Nor   have   believers   ever
supposed there were.
It   is   very   noteworthy   that   consistent   to   this
principle are the following revelations. First, God reveals
the   “generations   of   Adam,”  (plural­   Genesis   5:1),   and
the   “generation   of   Jesus   Christ,”  (singular­   Matthew
1:1).  Second,  the   Holy   Scriptures   reveal   both   a   “first
Adam,” (1 Cor. 15:45,) and a second or “last Adam,” (1
Cor. 15:45). It is written that the first man Adam was
“made a living soul,” while the last Adam was “made a
quickening spirit” (1 Cor. 15:45). The first man “is of the
earth, earthy: the “second man is Lord from heaven”  (1
Cor. 15:47). We would alert the reader to the fact that
as   the   first   man   Adam   was   made   of   the   earth,   the

record is given that “As is the earthy, such are they also
that are earthy,”  that is,  of  like kind  with their father
Adam, and as he, has his seed of reproduction within
himself. (1 Cor. 15: 48). And of special note, such as
are of the last Adam, who is Lord from heaven (Christ),
“such are they also that are heavenly”  (1 Cor. 15:48).
Third,  the revelation includes a “natural man,”  born of
the first Adam (1 Cor. 15:44,) and a full discussion of
him   is   found   throughout   the   Sacred   text;   and   a
“spiritual   man,”  born   of   God   (1   Cor.   15:44,)   whose
characteristics   are   also   fully   presented   in   the   holy
pages. The inspired record speaks plainly of one that is
born   of   the   first   Adam   as   being   “born   of   the   flesh,”
(John 3: 6), and of those born of the Spirit of God, it is
recorded that “that which is born of the Spirit is spirit”
(John   3:6).   So   we   see   the   first   principle   being
maintained   even   in   one’s   spiritual   birth:  i.e.,
reproduced in “like kind, from a seed within Himself.”
Fourth, We read of the natural man, his body and all of
its component parts and passions, referred to as “our
outward man,”  and we read together with that phrase,
of   an   “inward   man,”  “but   though   our   outward   man
perish, yet the inward man is renewed day by day.”  (II
Cor.   4:16).   In   fact,   the   apostle   clearly   contrast   these
two   men   by   saying,   “That   ye   put   off   the   former

conversation the old man, which is corrupt according to
the deceitful lusts; and be renewed in the spirit of your
mind; and that ye put on the new man, which after God
is   created   in   righteousness   and   true   holiness”
(Ephesians 4:22­24.) Again, as “like begets like kind,”
hence the flesh can only produce flesh; and the spirit
can only produce spirit; the animal can only produce
another animal of the same kind; and a plant of its own
kind.   This   totally   destroys   Charles   Darwin’s   fatal
theory, and a Christian should expect it to overthrow
atheism. But we  are  not discussing  that false theory.
Our subject is much more sublime.
In   order   for   the   reproduction   of   the   species,
including man, the “seed is in itself.” The seed carries
the  living   germ  of   life   necessary   to   reproduction   and
identity   with   the   specie   in   view.   The   entire   specie
throughout all time was in the seed of the first of its
kind created. It is too well established among us for any
to deny that in the sin of Adam’s fall, the entire race of
his progeny was in seed substance in him at the time of
his   transgression,   and   so   “all   have   sinned   and   come
short of the glory of God.”   Death reigns over them all.
“As   in   Adam   all   die;   so   IN   Christ   all   shall   be   made
alive.”­ That is, in “seed substance” in Him. The result
is that “there is none righteous, no not one,”  of all that

were seminally in Adam’s loins that fatal day (Romans
3: 10, 23.) So too, the inspired record amply speaks of a
“seed”   of   the   last   Adam,   ­   of   Christ   Jesus.   Here,
brethren   and   sisters,   we   beg   of   you   to   give   careful
attention.   Notice   the   Scriptures   supporting   this
statement: “And in thy seed shall all the nations of the
earth be blessed” (Gen. 22:8.) It appears in this text, at
first   sight,   to   refer   to   Abraham’s   offspring;   yet   the
Apostle says, “and  to Thy seed,  which is Christ”  (Gal.
3:16,) when he refers to this O.T. verse. “A seed  shall
serve Him, and it shall be counted to Him a generation”
(Psalm   22:30.)   “He   shall   see  His   seed,   and   He   shall
prolong   His   days,”  (Isaiah   53:10.)   “Thy   seed  shall
inherit the Gentiles” (Isaiah 54:3.)
It is the  life  that is in the  seed  that produces an
offspring to perpetuate the specie. As surely as this is
so of man in nature, so it must be of the spiritual seed
that produces the children of God. A corrupt seed must
produce   a   corrupt   offspring;   and   an   incorrupt   seed
must produce like kind: an incorrupt offspring. And so
we   read   of   God’s   children,   “Being   born   again,   not   of
corruptible seed,”  of which we certainly are in our first
birth from the first man, Adam; “but of incorruptible, by
the Word of God that liveth and abideth for ever” (1 Peter

We do not expect any to deny that whomever begat
us into this world can only have been our father. If our
father begat us by the implantation of his corrupt seed
that he inherited from Adam, then we surely must be
“his   children,”   and   also   corrupt   by   birth.   Will   any
dispute this conclusion? Then I insist that the same is
true of the incorruptible seed as well. For any of us to be
children  of God, we imperatively must be “begotten of
God.”   This   truth   leaves   out   the   Arminian   theory   of
“Gospel   regeneration,”   or   of   the   Calvinists’   “preacher­
made   Christians.”   John   clearly   taught:   “Whosoever   is
born   of   God   doth  not   commit   sin;   for  His   Seed
remaineth   in   him:   and   he  cannot   sin,   because   he   is
born of God” (I John 3:9.) And “Whosoever believeth that
Jesus is the Christ is born of God: and every one that
loveth Him that begat loveth him also that is begotten of
Him” (I John 5:1.)
The   implanted   seed   must   be  alive  in   order   to
produce   an   offspring.   When   God   fashioned   man,   He
then   “breathed  into  his nostrils  the  breath  of  life, and
man  became  a  living   soul.”  Ever  afterwards,   man   has
transmitted that natural life from one generation to the
next, wave after wave down to this present day. So too,
the incorruptible seed is also a living seed, and conveys
life to all God’s offspring. “And this is the record, that

God hath given to us eternal life, and this life is  in  the
Son” (I John 5:11.) Notice where the actual life is found:
Therefore the apostle can justly claim, as he did, “He
that hath the Son hath life; and he that hath not the Son,
hath   not   life”  (I   John   5:   12.)   The  living  sperm   must
impregnate a living ovary, or the attempted procreation
will fail. [Note: Life does NOT begin at conception! Life
began at Creation!]
When   that  eternal   life  is   transmitted   by   the
incorruptible   seed,   the   Word   of   God   that   liveth   and
abideth forever, the object that is born is a child of God;
just as surely as a man is an offspring born of Adam
and possessing natural life from him. A point ought to
be   made   here.   Whoever,   or   whatever,   is   born   of   God
cannot commit sin. Hence, we cannot say that a man’s
soul   is   born   again,   because   the   soul   of   a   man   can
contract blame, as Paul prayed, that God would keep
them,  “both   body,   soul   and   spirit,   blameless   unto   the
day   of   Jesus   Christ.”   We   read   again,   “We   know   that
whosoever  is born of God  sinneth not; but he that is
begotten  of God keepeth  himself,  and that  wicked one
toucheth   him   not”  (I   John   5:18.)   Jesus   did   not   say,
“Except   a   man’s   soul   be   born   again,”   or   “Except   a
man’s   spirit   be   born   again,”   or   yet,   “Except   a   man’s
body be born again, he cannot see the kingdom of God.”

So not a “part”  of that which is born of the  corruptible
seed from Adam’s life is the object of a renovation. The
natural   man   is   not   born   over   again   into   a   spiritual
man, otherwise such a man would be sinless, and this
is contrary to the witness and confession of every child
of God! Jesus said, “A spirit hath not flesh and bone as
ye see I have.” Hence, if one’s body, soul, or spirit were
born over again, and became a spiritual body, soul or
spirit,   such   a   being   would   be   invisible!   “Being   born
again,”   does   not   mean   “being   born  all   over  again.”   It
simply means the man must experience a second birth,
and   this   second   birth   is   altogether   different   from   his
first and natural birth. His natural birth put him into
the human family with all its cursed woes! And, he will
ever   be   in   that   family,   unchanged,   biologically   and
physiologically the very same until the last heart­beat
of that Adamic frame. But the second birth, produced
by  the  incorruptible  seed, the word  of God that  liveth
and abideth forever, gave him eternal life, and that life
is in God’s Eternal Son, and that experience puts him
into God’s family. That family – every member of it – is
counted   for   a   generation   (singular),   and   is   the
completed body and bride of Christ of whom Christ is
the   Head   and   Husband,   and   they   are   “members   in

particular”  set   in   that   body   in   their   rightful   and
ordained place.
If it is claimed, as it has been by some, that such a
view as this means that God has not done anything for
the body, we reply, “Are you completely unskilled in the
Word!   Every   sin   committed   was   done  in   the   body!
Every pain and groan of the suffering Savior was done
because   of   the   sins   done  in   the   body!   The   whole
scheme of salvation is to deliver those children of God
who reside in the corrupt natural and earthy bodies of
Adam’s race. In fact, our Lord, seeing that His children
are partakers of this flesh and blood, “took part of the
same; that through death He might destroy him that had
the power of death, that is, the devil; and deliver them,”
(Heb. 2:14) – His children, His offspring, His seed, His
generation,   from   that   corrupt   family,   and   translate
them from that kingdom of darkness into the kingdom
of God’s dear Son.
The entire church and family of God were chosen
in Christ before the foundation of the world (Eph. 1:1­
6.)   The   life   they   must   have   to   reside   in   His   glorious
presence was  “hid in Christ in God” (Colossians 3:3) in
seed   substance,   waiting   until   the   time   of   their
procreation or development, first into the family of man,
and then in His spiritual family by the second birth. All

of the sufferings of Christ, and all His obedience was for
His children’s  fleshly tabernacle, in the putting away
of   the   results   of   their   sinful   fall   in   Adam   and
consequent works of wickedness in that evil family. In
that gracious work, He put away sin, and its natural
penalty, and only because they made up His bride, did
He have relationship to them to legally incur their debt,
and pay the full obligation of the transgressed law for
each of them. We see this emphasized in Jude 1, “. . .
to   them   that   are   sanctified   by   God   the   Father,   and
preserved  in   Jesus   Christ,   and   called.”  Again,   “Lord,
Thou hast been our dwelling place in  all generations.
Before the mountains were brought forth, or ever Thou
hadst   formed   the   earth   and   the   world,   even   from
everlasting to everlasting, Thou art God”  (Psalm 90: 1,
2.) They were all chosen in Him, preserved in Him, and
had   their  dwelling   place  in  seed­substance  in   Him,
and   so   intimate   was   this   relationship,   that   the
Psalmists   could   say,   “In   all   their   affliction   He   was
afflicted, and the angel of His presence saved them: in
His love and in His pity He redeemed them; because He
bare [Hebr. “natal”] them, and carried them all the days
of   old”  (Isaiah   63:9.)   The   word   “bare”   in   the   above
passage   is   from   the   Hebrew   word,   “natal.”   And   yet
again,   David   speaking   in   personification   of   Christ,

(David’s   son,   or   “Son   of   David”)   says,   “My  substance
was   not   hid   from   Thee,”  (“preserved   in   Christ   Jesus”)
“when I was made in secret,” (“before the world began”),
“and curiously wrought in the lowest parts of the earth”
(in Adam’s earthy corrupted frame). “Thine eyes did see
My   substance,   yet   being   unperfect;”  (before   actual
development)   “and   in   Thy   book   all   My   members   were
written, which in continuance were fashioned, when as
yet there was none of them. How precious also are Thy
thoughts   unto   Me,   O   God!   How   great   is   the   sum   of
them!” (Psalm 139: 15­17).
It too, is assumed by some that because there are
two   separate   and   distinct   men   in   this   tabernacle   of
flesh, that there need not be a  bodily resurrection  of
the dead. [This has been referred to as a “hollow man
doctrine”]. However, the record is too clear to deny, that
the man of the earth, earthy, the sinner man,  is the
object  of   redemption,   and   also   the   object   of   divine
adoption.   The   spiritual   man,   that   is   born   of
incorruptible   seed,   cannot   sin,   and   hence  needs   no
adoption  or redemption! It is the  fleshly  man, body,
soul and spirit,  the sinner, who must be adopted and
redeemed. The Bride will be whole and complete in the
day of her wedding. She will possess her real identity,
and be herself, and not another, or a bodiless phantom

– a puff of vapor. What she has waited in hope for will
sweetly be her bliss in ages untold.
The Church in the aggregate is the Bride of Christ.
While here below, she is waiting for the Bridegroom and
must   keep   herself   chaste.   Church   discipline   helps,
fellowship   with   one   another   strengthens   the   ties   of
matrimony, and finding one’s place and work within the
visible   church   helps   to   develop   and   maintain   that
heavenly and spiritual bond.
It   is   needful   for   every   member   and   believer   to
assemble together to worship God and to encourage one
another   in   the   most   holy   faith.   When   our   Little   Zion
meets,   it   is   all   of   our   privilege   to   take   such   a   rare
opportunity, and make the most we can out of it. We
can   hunt,   fish,   work,   play,   watch   ball   games,   or
whatever else Adam’s offspring find more entertaining
just about any time we please; but the appetite of the
spiritual   family   of   the   last   Adam   is   in   the   spiritual
realm, and here it should not be neglected, and if it is,
the believer is surely the loser for neglecting it.
With   all   the   above   Scriptural   topics   presented
together,   what   reason   or   comprehensive   view   can   we
derive from this collection? That they are meaningful,
none should deny; that they are given by inspiration for
some ordained consequence should be admitted by all.
Where,   then,   should   we   begin   to   show   the   Christian

Man prior to regeneration, if not here; considering that
Paul   teaches   that   Adam   was   a  figure  of   Christ,   and
that Genesis presents the Adamic creation, we suppose
that is where we should begin. But why not pass over
Adam and his posterity until last, and go directly to his
Creator’s   Bride   and   her   origin?   Is   it   not   written   that
“last shall be first and the first last”?
We have now presented the Gospel as simple as we
know how. But it is not good that a believer live his life
upon  the “milk  of the Word.” He is  to  grow  “in grace
and   knowledge,”   and   thus   we   move   to   a   deeper   and
higher level of Christian doctrine. One should put much
more   care   on   this   part   of   the   book,   as   we   move   into
some   areas   which   have   taxed   the   understanding   of
much more able men than the writer ever hopes to be.
Some of the following topics will be better classified as
“the meat of the Word.”

Chapter Eight:  The Christian Before Divine Quickening to Spiritual Life.

Simply put, it is not proper to refer to one as a
"Christian"   prior   to   his   spiritual   quickening.   He
really is not so until he has the  "unction of the Holy
one,"  or   that  "anointing"  by   the   implantation   of   the

divine nature. This takes place when the Holy Spirit
gives him eternal life in the new­birth process, and
that experience we sometime refer to as “Holy Spirit
baptism.”     Christ   is   the   "anointed   One."   True
believers   are   referred   to   as   "Christians"   because   of
the  anointing  of the Spirit. [The NT word “Christ” is
derived   from   the   Greek   word,   “khristos,”   which
means “the anointed.”]  Therefore we admit that this
chapter   is   miss­titled,   because   we   are   dealing   with
the   elect   as   they   stand   in  Christ  from   "before   the
world began" (Ephesians 1:4.) We are writing about
one who is "chosen in Christ before the foundation of
the  world"  (Ephesians   1:4­5,  11.) Long  before   he  is
called by grace, he has his name written in the "book
of life of the Lamb"  from the foundation of the world
(Revelation 13:8.) His eternal life is “hid in Christ in
God,” and was his in Christ before the foundation of
the   world.   It   is   this  eternal   life   –   this   eternal   vital
union  ­  that  the  Spirit   gives   to him  in  his   spiritual
quickening to life; and when he receives it, it is called
"everlasting life" (John 3:16, 36) because it will "ever
last"  thereafter.   He   has  "all   spiritual   blessings   in
Christ   from   the   foundation   of   the   world"  (Ephesians
1:1­2.)   Many   are   these   blessings   long   before   he
possesses   them.   It   is   for   this   reason   we   titled   this

heading as we have. We are writing of a "Christian"
as an elect person whose standing is in Christ from
everlasting.  Since  he has these blessings stored up
for   him   and   Christ's   work   of   salvation   was
specifically   for   him,   and   because   he   has   his
existence   in  Christ  in  seed   ­substance  before   he   is
actually   born   into   this   world,   it   seems   proper   to
reach back to the origin of the "Christian man." This
we hope to do, and cover the trail of these blessings
from   eternity,   to   his   reception   of   them,   and   the
exercise of them in his present life.
First of all, the "Christian" has the love and favor
of God  long before his birth or calling  to salvation.
That may seem strange, but the Bible teaches it. A
young sensible sinner will have many questions on
this   subject,   but   the   established  believer   should   be
able to relate it to his own experience. "The  Lord hath
appeared of old unto me, saying, Yea, I have loved thee
with an everlasting love: therefore with loving kindness
have  I  drawn  thee"   (Jeremiah   31:3.)   Again,   Paul
assures us of the same, saying:  "But we are bound  to
give thanks always  to  God for you, brethren beloved of
the Lord, because God hath from the beginning ( a word
used to express eternity in many places,) CHOSEN YOU
TO SALVATION through sanctification of the Spirit and

belief   of   the   truth"  (2  Thessalonians   2:13.)   He   also
teaches that this "choice" was ''before the foundation of
the   world."  "According  as   He  hath   chosen  us   in  Him
before   the   foundation   of   the   world,   that   we  should   be
holy and without blame before Him  in  love"  (Ephesians
Connected   with   this   love   and   choice   of   him   to
salvation, the "Christian" is already in God's family, and
predestinated   to   that   sweet   and   glorious   end   ­   the
adoption of children. "Having predestinated us unto the
adoption   of   children   by   Jesus   Christ  to  Himself,
according  to  the  good  pleasure  of His will"  (Ephesians
1:5.) That may really appear strange indeed! Here it is
said that God predestinated "us" to adoption to Himself
to be His children! And this before He ever created any
of   us!   No   one   but   an   Almighty,   All­seeing   and   All­
knowing God could do such a wondrous thing as this!
While we lived much of our lives completely unaware of
our   heavenly   adoption,   God   still   watched   over   our
sinful and wandering ways. That is love! This adoption
is   needful   for   our  outward   man,  or   fleshly   man.   It,
unchanged   in   the   new   birth,   cannot   inherit   the
kingdom   of   God.   The  fleshly   man  has   no   right   of
inheritance in a  spiritual family. Yet it is this outward
man   that   has   the  "spirit   of   adoption"  in   his   inner,   or

new man (Ephesians 4:24.)
The   Christian   has   a   heavenly   inheritance,   as   a
child of God, reserved for him long before his birth and
spiritual  awakening.  "In whom  also  we  have  obtained
an inheritance, being predestinated  according to the
purpose   of   Him   who  worketh   ALL   THINGS  after   the
counsel of His own will" (Ephesians 1:11.) A child born
in   this   world   is   the   offspring   of   his   father   and
grandfathers all the way back to Adam. He is said to be
their  "seed"  or   of   their  "generations."  So,   too,   the
Christian is referred to as the  "seed"  and  "generation"
of Christ, all the way back to God "in the beginning."
That   is   mind­boggling,   isn't   it?   Yet,   here   too,   the
Bible teaches it. "His seed also will I make to endure
for   ever,   and   His   throne  as  the   days   of   heaven"
(Psalm 89: 2 9.) And "A  seed shall serve  Him; it shall
be   accounted  to  the   Lord   for  a   generation.   They
shall come, and shall declare His righteousness unto
a people that shall be born, that He hath done this"
(Psalm 22:30­31.)
This seed is the most precious of one's spiritual
heritage. We will have occasion to speak of it more
fully in later topics, as we have in a former one; but
for now we wish to establish the Scriptural proof of
it.     Some   Calvinists,   still   hanging   onto   that   little

touch   of   freewillism   that   conditions   these   gifts   on
the   intelligence   of   the   natural   mind,   speak   of   this
concept as "principles" and "states" of the mind. The
Bible does not sustain those positions. It speaks of
this   seed   in   the   sense   of   a  seed   substance  before
one's  begetting  and spiritual  conception. Yet, some
Calvinists   will   deny  it,  saying,   "The   Bible   does   not
speak of a seed substance." Read the following, and
see if you can discover this truth.
Speaking   of   Christ,   the   Psalmist   writes:  "My
substance was not hid from Thee, when I was made in
secret, and curiously wrought in the lowest parts of the
earth.   Thine   eyes   did   see  My   SUBSTANCE,   yet   being
unperfect;   and  in  Thy   book   all  My   members  were
written, which  in  continuance were fashioned, when  as
yet THERE WAS  NONE OF THEM"  (Psalm 139:15­16.)
What is said here about David is prophetically applied
to David's Son, the Lord Jesus Christ and His body, the
One reason given by Isaiah for the perseverance of
Christ so long in His suffering on the cross is:  "Yet  it
pleased   the   Lord  to  bruise   Him;   He   hath   put   Him  to
grief: when Thou shalt make His soul an offering for sin,
He shall see His SEED, He shall prolong his days, and
the pleasure of the Lord shall prosper in His hand."  In

verse 8, we read:  "He was taken from prison and from
judgment:   and   who   shall  declare   His   GENERATION?
For He was cut off out of the land of the living: for the
transgression of My people was He stricken" (Isaiah 53:
10, and 8.)
We   need   not   stress   the   fact   that   Christ   never
married or had children by natural birth. All know
this.   Yet,   these   Scriptures   speak   of  His  seed,  His
children,  and  His  generation.  It must be applied in
some   way   other   than   literal   natural   begetting   of
children.   Peter   expressed   it   in   a   meaningful   way,
saying   of   Christians,  "Being   born   again,   not   of
corruptible seed, but of  incorruptible  (seed)  by the
word   of   God,   which   liveth   and   abideth   for   ever"  (I
Peter   1:23.)   Paul   tells   us   that   the  "Seed   is   Christ"
(Galatians 3: 16.) John tells us that the reason one
born   of   God   cannot   sin   is   because   "His  seed
remaineth in him: and he cannot sin, because he is
born   of  God"  (1   John   3:9.)   We   will   go   into   greater
detail on this subject later.
The   prospective   "Christian"   has   a   kingdom
prepared for him from the foundation of the world. –
“Come, ye blessed of My Father, inherit the kingdom
prepared   for   you   from   the  foundation   of   the   world"
(Matthew 25:34.) According to Daniel, only the saints of

God "shall possess the kingdom of God" (Dan. 7:22.) He
has the blessing of being chosen "IN HIM (Christ) before
the foundation of the world," and by being  chosen IN
HIM has a  union  with Him, for it is by this divine
choice   that   the   elect   have   their   standing,   or
existence,   in   His  seed   substance.  Because   it   is   by
this eternal union IN CHRIST that the elect are set
aside (sanctified) with Christ, we will deal with this
subject in a separate treatise.
It might be well here to answer an objection to
the   doctrine   of   eternal   vital   union   to   clarify   the
doctrine. It is objected by some that those who hold
to eternal vital union of Christ with His elect people
"have  eternal   spirits  floating   around   waiting   for   a
body   in   which   to   dwell."   We've   never   heard,   nor
read   after   anyone   holding   this   truth   to   express
such   an   obvious   error.   The   objection   comes   from
the   imagination  of   one  who   does  not   comprehend
natural  things,  let  alone  spiritual  things.   In  other
words, it is created as a  slander  against this truth
by   enemies   of   it,   to   prejudice  people   against   it.
When Nicodemus asked if a man that was old could
enter   into   his   mother's   womb   and   be   born   again,
Christ chided him for his ignorance. Christ told him
as plainly as one can, that the Adamic man was not

born again. "That which is born of the flesh is flesh."
As   Arminians,   Pelagians,   and   most  Calvinists   today,
Nicodemus   could   not   comprehend   that   a   "spiritual
birth"   was   required   to  see   or  enter   the  kingdom   of
God. Christ said  to him,  "If I have told you earthly
things, and ye believe not, how shall ye believe,  if  I
tell you of heavenly things" (John 3: 12 .)
Jesus   has   spoken   to   Nicodemus   of   a   natural
birth   by   the   flesh,   and   of   a   spiritual   birth   by   the
Spirit. These are two very different births. One has
an earthly, fleshly, or Adamic father; and the other
has   a   heavenly,   spiritual,   or   eternal   Father.   So,   to
answer our objector relative to where these “eternal
children  are   stored   waiting   for   their   supposed
bodies,” we will answer, "In like manner as Adam's
children   are   stored,   waiting   for   their   conception   in
their   mothers'   wombs!"   Where,   then,   are   Adam's
offspring before their births? Answer, IN HIM ­ in his
seed;   in   his   “generations.”   Generation   produces
generation, and generation produces generation, and
over time Adam's offspring has multiplied and filled
the   earth.   No   one   finds   that   "strange   doctrine,"   or
"heresy!"   It   is   an  observable   fact!   Every   individual
has been "stored" genetically in his father's seed and
mother's chromosomes. And each has been "stored" in

Adam's seed from the creation of Adam and Eve. What
then should be so strange about believing that the first
Adam truly “was a figure of Him that was to come”? All
the elect children of God were chosen by the Father and
given to the Son before the world began. Paul makes it
clear   that   the   Seed   was   Christ.   This   "seed   of   the
woman" was promised, or first revealed in the Garden
of Eden.  "And  I  will put enmity between thee and the
woman,  and between  thy  seed  and  her  seed;  it  shall
bruise   thy   head,   and   thou   shall   bruise  His  heel"
(Genesis   3:15.)   Where,   then,   would   one   expect   that
God’s children should be "stored?" Why, of course,  IN
CHRIST!  Thus we read,  "According  as  He hath chosen
us  IN  HIM  before the foundation of the world that we
should be holy and without blame before Him  in  love."
Would one be wrong to say, "According as we have been
created IN ADAM from the creation of him?"
Our readers that have some knowledge of biology
may   follow   this   chain   of   thought.   We   speak   here  "of
earthly things."  Can an infertile sperm produce a  child
from   a   infertile   (lifeless)   ovary?   Both   are   infertile.
Can a  fertile  sperm produce a child from a  infertile
(lifeless) ovary? Did you answer "No" to the above?
Can   a  fertile  sperm   produce   a   child   by   a  fertile
ovary?   And   you   answered   "Yes."   Where,   then,   was

your   life  prior   to   your   conception?   Why,   yes,   of
course! It was stored in the seed and ovary of your
parents.   And   hence,   you   can   follow   that   thought
back to Adam and Eve. (Eve received all that was in
her directly from Adam. She was not created anew
from   the   dust.   The   entire   genetic   storage   was
created IN ADAM.) So, in Christ, all that are IN Him
will in time be developed from Him. The analogy fails
at   this   point.   Adam   can   only   produce   one
generation, and he died. His son produced another
and he died, etc. to the present time. But God begets
all   of   His   children,  and   does   not   die.   He   produces
only  one  generation  spaced   out   throughout   time,
referred   to   as  "the   generation   of   Jesus   Christ"­
(Matthew   1:1.)  Yet,   as   Adam's   offspring   are
developed   over   all   of   historical   time;   so   God's
children are begotten and developed over all of the
period of historical time.
As Adam's offspring were all in him seminally,
or   in  seed   substance,   from   the   beginning   of   his
creation, so too, Christ’s offspring have ever been in
Him  in  seed substance  from their election in Him.
In   the   Divine   Providence   of   God,   your   father   met
your   mother,   and   the   Adamic   life   and   genetic
composition   that   became   you   was   in   them.   The

“bounds   of   your   habitation,”  as   well   as   theirs,   and
their   forefathers,   God   had   ordained.   (See   Paul   on
Mars Hill, Acts 18:26.) So too, Paul can say, “When
it pleased God, who separated me from my mother’s
womb, and called me by His grace, to reveal His Son
in me, etc.  (Galatians 1:15­16.) “There is  a time to
be born, and a time to die (Eccl. 3:2.) Thus, in the
development   of   time,   the   elect   are   born,   first   in
Adam’s   race   to   individual   “vessels   of   mercy   afore
prepared   unto   glory”   and   partake   of   his   flesh   and
blood by receiving their natural life  from him, and
are   therefore   born   of  corruptible  seed,   “dead   in
trespasses and in sin.”  And at the appointed time,
God will send forth His Spirit, and beget  them from
above,   implanting   the  eternal  life,  which   was
preserved (Jude 1) in seed substance, hid in Christ
in God from before the foundation of the world, in
them   –   the   “earthen   vessels.”   These,   unlike   those
who   believe   that   they   are   only   Adam   reborn   a
second   time   (which   would   still   only   make   them
Adam made over again), are “born not of blood  (of
Adam’s   flesh),  nor   the   will   of   the   flesh,  (the
natural flesh of a decider),  nor of the  will of man,
(preachers, soul­winners, decision­makers  etc.)  but

of God” (John 1:13.)
Here   we   see   that   a   twice   born   man   is   a
compound   person.   His   spiritual   life   is   “Christ   the
Word   of   God,”  and   by   this   living   Word   the   elect
person  is  born of  God,  and take on the body and
nature of sinful man – of Adam’s progeny. Here is a
clear statement as to why Christ was born for many:
“Forasmuch then as the  children  ARE  partakers of
flesh and blood, He also Himself likewise took part
of the same; that through death He might destroy him
that had the power of death, that is, the devil; and
deliver them who through fear of death were all their
lifetime subject to bondage. For He took not on Him
the nature of angels; but He took on Him the seed of
Abraham” (Hebrews 2: 14­15.)
           Now Paul clearly showed that it was not “two
principles”  in   him   that   caused   his   conflict.   A
principle  is   similar   to   a   law.   An   economic   or
biological law is true in all cases; a principle may at
times be replicated, but at other times it may also
fail to bring forth the same results. Paul wrote: “For
that which I do I allow not; for what I would. That do
I  not;  but   what  I  hate,  that  do  I.  If   then  I  do  that
which I would not, I consent unto the LAW THAT IT

IS GOOD. Now then it is  no more I that do it, but
sin that dwelleth in me. For I know that in me, (that
is in my flesh) dwelleth no good thing: for to will is
present with me; but  how to perform  that which is
good I find not. . . Now if I do that I would not, IT
IS   NO   MORE   I   THAT   DO   IT,   BUT   SIN   THAT
DWELLETH IN ME.  I find a law that when I would
go good, evil is present with me. For  I  delight in the
law of God after the inward man: But I see another
law in my members, warring against the law of my
mind  and bringing  me,  into captivity to the  law of
sin  which   is   in  my   members”  (Romans   7:   15­23.)
Principles do not war with each other. But two laws,
contrary to each other, and both actively inhabiting
two   separate   and   distinct   individuals   in   one   body,
do   war   violently   one   with   the   other.   There   can   be
little doubt that there are two “Pauls” that Paul had
in view, and described. He did not say that he did
the sinning. He outright denied it! “I didn’t do it!”
he said.
         Thus, simply put, we see that in the begetting
to spiritual life, the eternal life that was given to the
elect  in   Christ  before   the   world   began,   is
communicated to them while yet in Adam’s fleshly

body. Both seeds are implanted in the same body,
and create the warfare common to all true children
of God. Not only so, but the Adamic fleshly body is
not  born   over   again,   nor   changed   from   a   natural
body into a spiritual body. Because the children of
God   inhabits   Adam’s   natural   body   of   flesh   and
blood,   Christ   came   in   the   same   experience   they
have, to destroy the work of the devil in Adam’s race
so far as it involves His seed. The children have two
births: the first of  corruptible  seed,  the  second “of
incorruptible seed, the word of God that liveth and
abideth  forever.”  And   such   that  are   thus  “born   of
God”   cannot   sin   because   His   seed   remaineth   in
them.   We   would   as   soon   expect   God   to   sin   as   to
expect   His   spiritual   progeny   to   sin.   As   Paul,   they
too, can say, “I didn’t do it! Sin that dwelleth in me
did it! I delight  in  the law of God  after my inward
man.   But   I,   too,   see   another   law   in   my   fleshly
members   warring   against   the   law   of   my   inward
mind,   and  bringing   me  into   bondage   to  the  law   of
sin and death” which I still possess.
       This union of the eternal life of Christ with His
own children chosen IN Him, and given Him by the
Father to them in the spiritual begetting is known as
“eternal   vital   union.”   It   is   one   of   the   most

fundamental   aspects   of   all   Biblical   Christian
doctrine.   One   cannot  understand   "the   new   birth"   in
the void of this precious doctrine; and all the schemes
of saving man, whether by Pelagians or Calvinists, grow
out of the ignorance of this topic. Perhaps, the following
topics   will   be   of   benefit   for   expanding   the   concepts
presented   above.   The   above   is   so   fundamental   that
every sensible sinner upon his conversion should give
all diligence to comprehend. It is also totally unknown
by today's man­made "Christians.'" Every child of God
should know that when God chose them in Christ it was
before the world began. (Ephesians 1:4­6). Their eternal
life was then given to them and "hid with Christ in God,"
(Colossians   3:3)   and   in   this  life  are   all   spiritual
blessings stored that they shall ever receive (Ephesians
1: 1­4.) In divine begetting, this life is communicated to
the elect child and all the benefits of divine election flow
to him in his experience thereafter. But let it be noted,
that   these   had   their   origin  in   Christ,  his   Head   and
Savior, before the poor sinner ever received them. We
will next discuss the "begetting  to spiritual life ”   by the
Spirit of God.

             Chapter Nine: THE BEGETTING TO DIVINE LIFE

        We use the term begetting, for the implantation of
natural  life  in Adam's offspring, and  quickening  for the
implantation of spiritual life of Christ in an elect by the
Spirit. The term  birth  is limited to one being delivered
from   his   mother's   womb,   and   the   term  new   birth  for
conversion or deliverance to the light of the Gospel. As
you   will   see,   these   terms   cover   a   period   of   time   in
natural darkness in one's mother's womb, and a time­
lapse between the begetting or conception and the birth
(of about nine months); and the quickening and the new
birth. Is that clear? If not, we will restate it this way:
For a natural birth to take place, one must have a
seed planted in begetting it to life; a period of physical,
mental,   and   physiological   development   to   term,   and
finally the birth. The same we use for the child of God.
There   must   be   an   implanting   of   an   "incorruptible
Seed," (which Paul said was Christ) for the begetting or
quickening  of   the   child   of   God;   a   period   of   spiritual
growth   and   experimental   development   of   life   and
immortality   in   darkness,   and   at   term,   deliverance   by
the   Spirit   of   Christ   when   this   life   and   immortality   is
"brought to light by the Gospel."  "Whosoever is  born of
God  doth not  commit  sin; for  his seed  remaineth  in
him: and he cannot  sin, because  he  is born of God"  (I
John 3:9.) "Being born again, not of corruptible seed, but

of incorruptible seed, by the word of God, which liveth
and   abideth   forever"   (I   Peter   1:23.)   Upon   this
deliverance, faith and repentance are in evidence (but
not the cause), and the individual is declared converted,
by   theologians.   [We   add:   conversion   is   a   continuing
experience   throughout   one's   mature   life.]   It   is   rather
obvious, then, that spiritual development and the new
birth are far more than merely walking down an aisle
and committing one's self to a religious cause. It entails
all   that   the   words  "being   born   again,"  carry   in   its
The "begetting to spiritual life" is presented in the
Scriptures as the exclusive work of the Holy Spirit. This
is logical and reasonable as well. God is a Triune God.
The Father "chose us in Him" (Christ) and "gave us to
Him"   as   Jesus   said   in   the   Lord's   Prayer,  "Thine   they
were, and Thou hast given them Me" (John 17:6.) Being
chosen in Him and given to Him, He laid down His life
only for them. Thus He saved them by His sacrifice for
their sins. As the Triune God is the author of eternal
life, it is the role of the Holy Spirit to "take the things of
Mine" (Christ's) and show them to thee." It is imperative
that   one   has   a  spiritual   ability   to   discern   spiritual
things. This spiritual ability is not native to the natural
man. "For what man knoweth the things of a man, save

the spirit of man which is in him? even so the things of
God knoweth no man, but the Spirit of God." . . . "But the
natural man receiveth not the things of the Spirit of God:
for   they  (spiritual   things   of   God)  are   foolishness   unto
him:   neither   can   he   know   them,   because   they   are
spiritually discerned" (I Corinthians 2:11, 14.)
Now this inability is quite serious. Until one is born
spiritually, he cannot discern anything at all to his best
interest. No wonder he is said to be "lost"! He cannot
hear the Gospel (John 8:43). He cannot understand the
Gospel (Matthew 13: 13,14 and John 8:43). He cannot
believe  the   Gospel   (John   3:12;   John   10:26).   He   can
believe  a  great   deal  of  religious   things,  but  he  cannot
believe  the Gospel of the grace of God. What is there
lacking in man that disables him from comprehending
spiritual   things?   Obviously,   it   is   because   he   is  not
spiritual!   To   become  spiritual  he   must   be  born
spiritually;  just   as  it   was  necessary   to   be   natural,   he
had   to   have   been   born   naturally!   This   is   both
reasonable and true.
 When Jesus said to Nicodemus, "Ye must be born
again," He was speaking to a man that knew something
about   the   process   of   "being   born"   from   his   mother's
womb.   Jesus   did   not   give   him   a   primary   lesson   in
genetics.   He   spoke   only   of   the   end   result   of   divine

quickening   and   development.   Today,   we   may   find
hundreds   of   books   on   the   subject   of  conception;  or
hundreds   more   on  prenatal   development;  and   many
more on the  birth process  for young mothers,  etc.  It is
not necessary to explain everything in the process if we
wish to speak of one's birth. The antecedent processes
are rightly assumed. So too, we often speak of "being
born again." In fact, in evangelical Christianity, there is
little   to   no   discussion   of   antecedent   processes.   This
void  leads to tragic results as the evangelicals attempt
to   develop   plans   of   salvation,   or   means   to   produce
divine life in sinners. Yet, the Bible is not silent on the
subject. The marginal reference in the KJV on John 3:3
is worded, “Ye must be born from above." In John 1:13,
John speaks clearly of this early implantation of divine
life, saying,  “Which were born, not of blood, nor of the
will of the flesh, nor the will of man, but of God." Again,
to Nicodemus, Jesus made it sufficiently plain, saying,
"That which is born of the flesh is flesh; and that which
is born of the Spirit is spirit." That should not be hard to
On   the   subject   of   divine  quickening,  or   the
implantation of spiritual life, Jesus made it clear that
God was the source of divine  quickening.  "For as the
Father raiseth up the dead, and quickeneth them; even

so the Son quickeneth whom He will"  (John 3:21.) And,
"It   is   the   Spirit   that   quickeneth;   the   flesh   profiteth
nothing: the words I speak unto you, they are spirit and
they   are   life"  (John   6:63.)   We   naturally   assume   that
God gives life. Often, however, we find ourselves putting
man between the begetting to life and the birth itself. It
is   well,   then,   to   notice   that   man,   the   law,   nor   the
Gospel   are   introduced   into   this   subject   at   this   stage.
Those  that are  "born   of  God,"   are  born   not   by  family
inheritance  ("not   of   blood");  nor   by   the   human   will   or
willingness ("not of the will of the flesh"); nor by the will
of family, religious counselors, or preachers ("nor of the
will of man. ") Rather, they are "born of God." If they are
"born of God," then it is self­evident they are "begotten
of God."  This, too, is taught clearly in the Bible. Peter
writes to those he says Christ  "hath begotten us again
unto   a   lively   hope   by   the   resurrection   of   Jesus   Christ
from   the   dead"   (I   Peter   1:4.)   John   particularly   states
that those that are  "begotten of God loveth him that is
begotten of Him" (I John 5:1.) Thus we conclude that if
one is begotten of God and born of God, that person is a
child   of   God."  And   we   need   not   labor   this   point:   the
Bible clearly refers to the believer as a "child of God."
The most controversial statement we will make is
this: the begetting to divine life and the Christian's early

development   to  birth  is   antecedent,   or   prior,   to   the
presentation  of   the   Gospel   and   the  hearing  of   the
Gospel. Thus, the new birth is  necessary  to  faith and
conversion, and not the other way around.
In   the   initial  begetting   to   spiritual   life,  the
individual is first taught effectually that he is a sinner.
He sees his transgressions as "exceedingly sinful." It is
by that operation that the commandments of God, as it
were,   come   to   life.   Paul   in   describing   his   own
experience, said: "For I was alive without the law once,"
meaning,   we   believe,   that   he   was   not   in   any   soul
trouble,   although   at   that   time   a   strict   legalist;  "but
when the commandment came, sin revived, and I died"
(Romans   7:   9.)   One   cannot   imagine   Paul   having   ever
been   without   knowledge   of   the   law.   He   was   reared   a
strict Pharisee! What else, therefore, can he mean? We
believe he experienced what all the saints experience.
The law  came alive  to him. He was exercised by it. He
had previously thought that the law of commandments
"was   ordained   to   life,"   but   was   dreadfully   surprised
when he  “found it to be unto death." He explained that
sin   used   the   commandment   to   deceive   him,   and   the
commandment   killed   him   (Romans   7:   9­11.)   Whether
he was in that state when he aided in killing Stephens
cannot be known; but it surely was his state when he

was   struck   down   on   the   road   to   Damascus.   He   had
spiritual ears to hear the words of Christ! Christ was
the Gospel preacher that day! And he was struck down
before he ever heard the Gospel, and before he obeyed
it in baptism.
The   Ethiopian   eunuch   was  a   living   child  of   God,
and   God   heard   his   supplications   and   prayers   before
Peter   ever   preached   the   Gospel   to   him   and   his
household. Lydia was meeting where "prayer was want
to   be   heard"  before   she   heard   Paul   preaching   the
Gospel.   The   Philippian   jailer   asked   Paul   and   Silas
"What must I do to be saved?" before Paul or Silas ever
presented   the   Gospel   to   him!   The   point   we   make   is
simply this: Life precedes faith. The begetting to divine
life   introduces   the   child   of   God   into   the   spiritual
kingdom and family of God. This is God's work, and not
that of preachers. "I thank Thee, Father, that Thou hast
hid   these   things   from   the   wise   and   prudent   and   hast
revealed   them   unto   babes."   "Even   so   Father,   for   it
seemeth good in Thy sight."
The   preaching   of   the   Gospel,   considered
foolishness by many, is the ordinary way that God has
ordained to bring  faith  to His spiritual children. (I did
not   say   “life.”)   When   Paul   and   Barnabas   preached   at
Antioch,   the   Holy   Scripture   records:  "And   when   the

Gentiles   heard   this,   they   were   glad,   and   glorified   the
word   of   the   Lord:   and   as   many   as   were   ordained   to
eternal life believed" (Acts 13: 48.) The word ordained is
a   strong   word   indeed!   God's   children   are  ordained  to
good works, which they could not do without faith; and
this 'faith cometh by hearing and hearing by the word of
God. "
It   is   with   the   "Christian   Man   After   Divine
Quickening" where hope, faith, and assurance should
rightfully   be   discussed.   We   will   discuss   these   topics
under separate headings.

Ministers are  to  preach  to  the end  that Christ  is
glorified, and that living quickened sinners (converted
or   unconverted,   whether   it   can   be   proved   that   to   be
their   case   or   not)   will   be   encouraged   to  "give   all
diligence to make their calling and election sure."  When
such are delivered from darkness, they will be able to
rejoice in the  "hope of eternal salvation"  through Jesus
Christ our Lord. We base that premise on our view of
the   nature   of   the   new   birth   and   the   Scriptural
definition of the Gospel. We have selected a quote from

H.M. Curry, a schoolman hired by the Peabody Institute
to help lay the foundation of secondary education in the
post­civil   war   South,   and   an   Old   School   Baptist
minister at Goshen, Alabama, as an introduction to this
topic. He wrote:
"When Jesus said “Ye must be born again,” He
gave   a   name   to   a   hitherto   nameless   fact.   The
doctrine of the new birth, as announced by Christ
and   developed   in   the   New   Testament   Scriptures,
was a novel doctrine at that age of the world, and
remains a novelty yet. The fact of the new birth, as
exemplified in the experience of God's people, is as
old   and   as   universal   as   man   himself;   but   the
doctrine   had   never   been   named   before.   The   new
birth is not stated in the Old Testament, although
the   effects   of   it   are   clearly   manifest   in   the
experience   of   patriarchs,   prophets,   priests   and
kings,   and   many   in   the   humbler   walks   of   life,
among both Jews and Gentiles. It is not mentioned
in any religious writings, either Jewish or Pagan,
before   the   New   Testament.   The   ancient   epics   of
India, the ethical codes of China, the complicated
systems   of   Egypt,   the   fanciful   philosophy   and
poetry   of   Greece,   the   gorgeous   ceremonials   and
mystic rituals of ancient Mexico and Peru, are all

silent upon this doctrine. It came from the lips of
Jesus,   a   novelty,  an   original   doctrine,  a   new
name for a hitherto nameless truth, a golden key to
unlock   the   rich   mines   of   Christian   experience   so
long   closed   by   human   ignorance,   so   completely
covered   by   ceremonials,   and   so   deeply   buried   in
tradition, a lamp by which the wonderful works of
God  in   the   children   of   men  was   to   be   more
clearly understood, the exceeding greatness of His
power to usward more fully known, and the riches
of the glory of His inheritance in the saints more
fully beheld." [Writings of Elder H.M. Curry].
Our   Lord   always   used   words   with   known
definitions with which to teach His precious truth. God
gave man the ability to speak, chiefly, to communicate
to and with him. When Jesus said,  "Except a grain of
corn fall into the earth and die, it remaineth alone,"  He
was not giving a horticulture lesson. It is both true in
nature and illustrates the truth in grace. When He told
Nicodemus, "Ye must be born again," He did not say as
many seem to understand it, "Ye must be born all over
In   the   beginning   of   the   creation   of   all   things   by
God,   He   laid   down   in   one   of   His   first   lessons   an

infallible law for all ages. Life must produce life after
its own kind and nature. "And God said, Let the earth
bring forth grass, the herb  yielding  SEED,  and the fruit
tree yielding fruit after HIS KIND, whose seed is in itself,
upon the earth: and it was so." "And God created great
whales and every living creature that moveth, which the
waters brought forth abundantly,  after their  KIND, and
every winged fowl  after his  KIND: and God saw that it
was good"  (Genesis 1: 11­22.) The point made here is,
that  all   life,   plant   or   animal,   produces   only   after   its
KIND.   Keep   both   of   these   principles   in   mind   as   you
read this topic, because the two are fundamental to the
understanding of the doctrine of the new birth and its
concomitant   results.   The   foregoing   law   of   creation   is
verified   by   both   natural   observation   and   scientific
empirical   evidence.   Louis   Pasteur   (1822­1895),   a
French philosopher, demonstrated conclusively that the
earlier   theory   of  spontaneous   generation  advanced   by
Catholic doctors in the Medieval Age, was false, and the
scientific   community   has   replicated   his   studies   and
accepted his thesis. Some preachers are still guided in
their doctrine by that old superstition. Simply put, IT IS
TRUE!  Life proceeds from life  and this  after its own
Jesus told Nicodemus that a man, born of Adam's

nature, had to  "be born again"  to enter the kingdom of
God.   Nicodemus,   very   much   as   modern   ministers,
thought Jesus meant  "Ye must be born all  over again,”
and   the   Lord   corrected   him.   In   fact,   the   whole
conversation   is   designed   to   correct   this   mis­
understanding. If Nicodemus could "enter" his "mother's
womb and be born again" ten thousand times, he would
still be exactly what he was ­ a corrupt Adamic man,
only   multiplied!   Jesus   answered   him,   saying,  "That
which is born of the  flesh  is  flesh"  (John 3:6.) That is
consistent with the law of creation. That is all the flesh
can   produce   ­  after   its   own   kind.   It   will   never   be
anything else. It is never born over again. Consider, if
you   would,   that   a   human   being   can   have   something
added  to   him  without  modifying   what   he   previously
was. To make this point, we refer the reader to the Lord
Jesus Christ.  "In the beginning was the Word, and the
Word was with God, and the Word was God" (John 1:1.)
And   the  Word  was   made  flesh,  and   dwelt   among   us"
(John   1:14.)   Our   Lord   Jesus   Christ  "is   the  same
yesterday, today, and forever,"  and is the  "immutable,"
or   unchangeable   God.   He   was   and   yet   remains   the
Eternal Son of God, and had at His birth the nature of
man  added  on  to   His  divine  nature.   He   was  "God
manifested in the  flesh."  He was not half God and half

man;   but   He   was   the   God­   Man.   As   you   read   this
article, keep this and the law of creation in mind. These
principles will go a long way in helping to understand
the new birth process.
All are aware that Adam is the father of the human
race by means of the corruptible seed of man that was
in his loins, by which we are begotten into his family.
We shall show that Christ, of whom Peter wrote, is the
seed in the  spiritual quickening,  or begetting, of God's
elect   children.   As   he   wrote:  "Being   born   again,   not   of
corruptible seed, but of incorruptible, by the Word of God
which   liveth   and   abideth   forever"  (1   Peter   1:23.)   The
preached  or  written  word   does   not  "live,"  nor  "abide
forever,"   and   hence   those   who   advance   this   as   the
cause   of   the   new   birth   are   wrong.   The   hearers   soon
forget   both.   Paul   makes   this   point   clear,  "Now   to
Abraham   and   his   seed   were   the   promises   made.   He
saith not, And to seeds, as of many; but as of one, And
to   Thy   seed,   which   is   Christ"  (Galatians   3:16.)   Jesus
said,  "That which is born of the flesh is flesh." It is the
reproduction   of   the   seed   of   Adam  "according   to   his
kind,"  generation   after   generation.   The   flesh   is   not
changed   in   divine   quickening   or   the   new   birth   into
something  spiritual.  It   is  of   Adam,  and  is  still   flesh,
and   as   mortal   flesh,   it  will   die  a   corruptible   death.

That, within itself is proof enough that it is not "born"
immortal, or born over again.
"And that which is born of the Spirit is SPIRIT' (John
3:6.) Was the fleshly nature of Adam born of the Spirit?
If so, would this add­on have not basically changed the
flesh  from flesh to spirit? If so, then,  "It cannot sin"  (1
John 3:9,) but we know it does!. This is a contradiction;
for   Christ   has   just   assured   Nicodemus   that   the   flesh
was still flesh. Surely any person brought to spiritual
life knows full well that he still has all the properties of
Adam as he had before his experience of grace. He full
well   knows   that   he   is  yet   a   sinner  in   his   human
nature; that the nature is unmodified by the presence
of his spiritual life. He still mourns over sin, and begs
forgiveness for his many offenses. If the flesh took on
the "kind" of the "incorruptible Seed," the flesh would
have  attained  sinless   perfection.   But   the   fact   of  our
existence denies this to be so.
The only way a creature can be the son of man is to
be born of the  seed of  man. The only way a creature
can be a son of God, is to be born of the seed of God,
and   that,   as   shown   above,   is   Christ.   We   do   not   find
horses begetting cows, and preachers begetting saints!
Thus,   in   the   begetting   and   quickening   development,
there   are  two   distinct   natures  in   God's   children

following the new birth experience. These two distinct
natures   are   the   development   from   two   distinct   seed
substances, one of  the earth,  earthy,  from Adam; the
other of the Spirit, and spiritual from Christ. Each has
different personality traits. If each of these personality
traits   can   be   shown   empirically   to   co­exist,   we   have
proof  that   there   are  two   men,  a  natural  man  and   a
spiritual   man  co­existing  in  a   child   of   God   following
the   new   birth.   The   Adam   man   has   taken   on   an
addition,   and   this  add­on  did   not   modify   the   earthly
man.   This   fact   is   the   very   source   of   the   Christian's
warfare. "The spirit lusts against the flesh, and the flesh
against   the   spirit   so   that   we   cannot   do   the   things   we
would"   (Galatians   5:   17.)   His   flesh   had   something
added   on   that   was  spiritual  and   this   produced   the
conflict. Just as a cold virus enters into a natural body,
and   being   an   alien,   the   body   produces   antibodies   to
fight the invaders: so too, with the new birth add­on of
a  spiritual   seed,   a   conflict   is   produced   ­  "the   flesh
against the spirit, so that we cannot do the things"  we
otherwise would.
That   there   is   a   distinct   difference   between   the
traits of the two distinct men is shown in the following
Scriptures:   First,  "Mortify   therefore   your  members
which   are   upon  the   earth;   fornication,   uncleanness,

inordinate   affection,   evil   concupiscence,   and
covetousness, which is idolatry; for which things' sake
the wrath of God cometh on the children of disobedience"
(Colossians 3:5­6.) These are the works of the flesh, the
outward man, or the natural man. They are found in
abundance in all men without exception. They are  not
found at all in the inner man, or spiritual man. These
are   the   very   traits   that   the   spiritual,   or   inner,   man
abhors. These are the works of the flesh that tries the
Christian man after divine quickening, and causes him
so much grief, doubts of his standing before God, and
disables him from doing the things that he would. They
rob him of his joy, diminishes his spiritual comfort, and
moves him to introspection ­ "Am I His or am I not."
They are his "thorn in the flesh" in his spiritual walk.
The fact that he hates them is sufficient evidence that
they   are   not   associated   with   his   better   and   spiritual
man.  "But now ye also put off all these things; anger,
wrath,   malice,   blasphemy,   filthy   communication   out   of
your mouth. Lie not one to another, seeing that ye have
put off the OLD MAN WITH HIS DEEDS" (verses 8,9.) The
old   man   has   its  "understanding   darkened,   being
alienated from the life of God through the ignorance that
is   in   them,   because   of   the   blindness   of   their   hearts."
They are "past feeling" and have "given themselves over

unto   lasciviousness,   to   work   all   uncleanness   with
greediness" (Ephesians 4: 18­19.) These are things that
all  men   without  exception   know,  "But  ye  have   not  so
learned  Christ;  if  so be ye have  heard Him, and have
been taught by Him, as the truth is in Jesus" (Eph. 4:
Second, the  new  man has an altogether different
nature than the above. He has  "put off  concerning the
former   conversation   the  old   man  which   is   corrupt
according   to   the   deceitful   lusts;   and"  he   has   been
"renewed in the spirit of his mind, and has put on the
new man, which after God is  created  in righteousness
and   true   holiness"   (Ephesians   4:22­32.)   It   is   in   this
renewed nature that the Apostle says, "We are members
of   His   flesh,   and   of   His   bones"   (Ephesians   5:30.)   The
Christian man after divine quickening has put on these
very unique traits that the old man  does not possess.
"Put on therefore, as the elect of God, holy and beloved,
bowels   of   mercies,   kindness,   humbleness   of   mind,
meekness,   longsuffering;   forbearing   one   another,   and
forgiving one another ...  and above all these things put
on charity, which is the bond of perfectness" (Colossians
The   above   distinctly   different   traits   are   the   root
cause   of   the   Christian   man's   spiritual   conflict.   He   is

literally   at   war   with   himself,   and   that   daily.   In   God's
sight he is as the Shulamite of Solomon's love epoch:
"What   shall   we   see   in   the   Shulamite?   As  it  were   the
company of two armies" (S.S. 6:13.) And what do armies
do?   They   war   with   one   another!   Where   is   that
spiritually born child that does not know by experience
of   what   this   conflict   consists?   The   flesh   truly   wars
against the spirit and the spirit against the flesh within
a Christian man after divine quickening.
As   stated   above,   Jesus   used   words   that   have
understandable meanings. If one must be "born again,"
then   for   it   to   be   understood   correctly,   we   must
understand   it   in   its   contextual  meaning.  Before   there
can be a "birth," there must be a previous "begetting."
And the Bible amply speaks of that also. Before there is
a   "birth,"   there   must   be   a  developmental   period.  In
women, this period between begetting and birth cannot
be   disputed.   In   nature,   the   seed   of   man   (Adam)   is
planted   in   the   begetting   stage.   Life   begins   its
development with conception. This developmental stage
in women is about nine months. If that does not appear
a very long "time­lapse"  to someone, it surely does to
the expectant mother!
Now,   dear   reader,  are   there   evidences   of   life
prior to the birth? Ask any expectant mother! Jesus

answered   it   also,   saying,  "The   wind   bloweth   where   it
listeth, and thou hearest the sound thereof, but canst not
tell whence it cometh, and whither it goest: so is every
one that is born of the Spirit"  (John 3:8.) One can see
that there is evidence of life ­ the "wind" or spirit in this
case.  Just as a woman   may be  with  child before  she
knows  it,  or  even  suspects   it, she  will in   time  find it
out.   When   a   Gospel   minister   goes   into   the   stand   to
preach   the   Gospel   of   God,   there   may   be   children
begotten of the incorruptible seed where, as yet, there
is no  external evidence.  There  may  be some quickened
soul   developed   sufficiently   to   show   marks   of   God's
children struggling to be delivered. And it is a glad day
when the fruit of the spiritual life is seen in evidence as
one rejoices in the Gospel of free grace, and finds their
deliverance sweet.
We   will   make   this   additional   point   here:   Paul,
considering what God had given His people in the effect
of that spiritual birth, refers to God, "Who HATH saved
us,  (past tense)  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, but is now  made manifest  by
the   appearing   of   our   Saviour   Jesus   Christ,   who   hath
abolished death, and hath brought life and immortality

to light through the gospel"  (2 Timothy 1:9­10.) Look at
that:   He   saved   us   before   He  called  us,   and   this
salvation was on purpose, and by grace, and given to us
before  the world  began,  even though  we were  not yet
born! It must have been  in the Seed,  for we were not
yet developed in our present life. But, He did not bring
life and immortality through the Gospel, as some seem
to   read   the   text.   Rather,   that   life   and   immortality,
implanted in the begetting by the  incorruptible seed,
''which   is   Christ,"   is   brought   “to   LIGHT   through   the
Gospel”   message.   This   life   and   immortality   is   in   a
begotten   child   of   God   from   the  begetting  through   the
developmental process  to birth. But before birth, there
is only struggling life in darkness. It is  "through much
tribulation that we must enter the kingdom of God." How
is   this   life   and   immortality   brought   to   light,   or   made
manifest?     The   text   says,  "through   the   Gospel."
Therefore,   since   this   is   how   it   is   brought   to   light,
ministers are to be faithful in preaching the Gospel of
the free grace of God to those quickened and developing
children bearing those marks, or evidences, to the end
that   God   has   ordained:   to   wit,  "the   preaching   of   the
Gospel to save them that believe " (1 Corinthians 1 :21.)
Now back to the development of these two seeds,
the  natural   Adamic   seed  and   the  spiritual   Christian

seed.  The   first,   producing   the   multiplication   of   Adam
"of   the   flesh,"  and   the   other   the   development   by   the
incorruptible  seed  within the  begotten  child of God, a
born   again   man   with  two  conflicting   natures.   Some
may object to this understanding of the terms "the new
man" and the "old man," or the "outward man" and the
"inward man," or "natural man," and the "spiritual man."
But forgive us if we can't yield this point. If the Holy
Ghost said it in the Holy Book, we believe it. If He used
word with  proper meanings,  then there are  two men
referred to in these texts by these terms and they are
shown   to   be   very   different   from   each   other.   The
differences of these two co­habiting men, as described
in the Scriptures, make it indisputable that they are the
cause  of the Christian warfare, and without these co­
habiting   partners   in   the   believer,   there   could   not   be
such  a  profound  conflict   as  is  experienced   by   a   born
again man.
The  "outward   man   perishes,"  the  "inner   man  IS
renewed   daily."  The  "outward   man"   "loves   darkness,
neither will he come to the light, that his deeds may be
made manifest."  He cannot do that which he would do
(Romans   7:   15­20.)   The  "inward   man"  loves
righteousness   and   true   holiness,   and  "delights   in   the
law of God after  the inward man"  (Romans 7:21,  24.)

The  "outward man"  dies daily, while the  "inward man"
has  eternal  and  everlasting   life   and  "shall   not   perish"
(John 3: 16;) The  outward man"  has Adam 1 st . as his
father and head. The  "inner man"  has Adam 2 nd   as his
Father and Head. The  "outward man"  is full of doubts
and fears, sins and iniquities, and transgressions. The
"inner man" lives by the faith of the Son of God dwelling
in him, and thus he "doth not commit sin" (1 John 3:6,
9.) The "outward man" is materialistic, earthy, sensual,
devilish,   and   loves   the   world   and   its   pleasures.   The
"inner man" hates the world and the lusts thereof. Shall
we bore you with more? There are plenty of Scriptures
mentioned throughout the New Testament alone.
It appears that the only reasonable explanation for
this strange dichotomy in the begotten child of God is
the   above   thesis.   It   is   certain   that   the   behaviors
ascribed   to   the  "outward,   natural,   carnal,   and   earthly
man" are universal within the human race; while those
of the  "inner, spiritual, heavenly and new creature"  are
peculiar,   or   unique,   to   the   quickened   child   of   God.
Furthermore,   it   is   indisputable   that   the   born   again
Christian   possesses  both   sets   of   behaviors  and
conditions. Where else, then, can this dichotomy have
as its source? It is our thesis, then, that they each have
their rise from the seed substance that produced them.

Since there are  two sets  of these behaviors, and they
are   contrary   one   to   the   other;   then   there   are  two
sources from which they have their rise: the first being
from  Adam's  seed,   and   the   other   from  Christ's
incorruptible seed.
“Jesus   answered,   Verily,   verily,   I   say   unto   thee,
Except   a   man   be   born   of   water   and   of   the   Spirit,   he
cannot enter into the kingdom of God. That which is born
of the flesh (Adam's seed, or progeny) is flesh; and that
which   is   born   of   the   Spirit  (by   the   incorruptible   seed,
"which is Christ") is SPIRIT. Marvel not that I said unto
thee, Ye must be born again"  (John 3:5­7.) Nicodemus
had the fleshly, or carnal, birth. Jesus did not tell him
how to be born of the Spirit; but only that he must be
in   order   to   enter   the   kingdom   of   God.   This,   too,   is
reasonable: no child in nature had to know how to be
born!   So   how   foolish   are   those   misguided   preachers
trying to promote  a formula  to produce this altogether
spiritual birth!
The quickened sensible sinner, as we have shown,
consists of  two  distinct entities, one born of the flesh,
and the other born of the Spirit; and they dwell together
in   conflict   within   one   individual.   Jesus   said   to
Nicodemus,  "Except  a man  be born again."  It does  not
follow that only a part of man is born of the Spirit, or

that   the   spiritual   man   is   totally   separate   and   apart
from the natural man. [This was the heresy of Daniel
Parker that resulted in him and Lamont church being
excluded from the Old School Baptists in the Midwest;
it   was   the   view   the   Catholics   charged   against   the
Albigenses; and is the view held by the Zoroastrians of
Persia or Iran] Rather, the Christian man is  one  man
consisting of body, soul and spirit, in such a manner
that the inner man has effect on the outward man. He is
a compound person. Recall from above the suggestion
to   keep   in   mind   that   one   can   have   something  added
on,   yet   does  not   change  the   man   from   his   original
composition? When one is rejoicing in the Gospel of the
free grace of God with tears streaming down his cheeks,
the  spiritual man  is being exercised and fed; yet the
tears   of   joy  are   flowing   from   the  natural  man's   tear­
ducts.   When   the  natural  man   is   full   of   doubts   and
fears, the spiritual man often is in a state of declension
also. The two men interact interstitially with each other
as  one  man.   They   must   acts   interstitially   with   each
other due to the complete unity of the quickened man.
If one desires to dispute this upon the basis that it is
too   complicated   to   understand,   then   let   that   one
explain the hypostatical union of the Son of God and
Son of Man! We would rest our case that "like begets

like kind"; or, "like Father like son"!
There   are   many   effects   of   this   duality   in   a
Christian man, but in this book we have discussed his
hope,   faith,   and   assurance.   We   conclude   it   with   the
"Christian Warfare" by Thomas P. Dudley, as “Appendix:
B,” because it is "ready at hand" on that aspect of this
subject. Hope, faith, and assurance are all fruit of the
Spirit   produced   within   the   Christian   man.   It   is   very
important   to   note   that   all   three   of   these   are  gifts   of
God, and are produced in the Christian man by the life
implanted in his begetting by the Holy Spirit. In other
words, they proceed from the  incorruptible seed  and
are   not   to   be   found   in   the   Adam's   offspring.
Counterfeits are reproduced by the natural man, such
as   "moral   suasion"   for   "faith"   and   natural   "tears"   for
"repentance",   but   they   have   no   saving   virtue.
Incidentally,   seldom   is   "hope"   counterfeited,   because
moral suasion rules it out altogether. From the initial
act of begetting, the grace of hope is more in evidence
than faith, and remains so through the developmental
stage to birth. It remains active throughout a Christian
man's life on earth. At no point following quickening by
the Spirit is he missing "faith" while hope is dominant.
In   the   exercise   of   hope,   faith   is   "little"   and   often
accompanied by retrospective examination, "Am I His or

am I not". Conversely, when faith is strong, hope is still
present, yet not in great evidence. These gifts interact
with   each   other   according   to   the   measure   that   the
Spirit metes out to the believer, and this is according to
his need. "My grace is sufficient for thee."
These three gifts do not act in a void relative to the
outward man. At times, the Christian man may not see
any evidence that he is any different from all other men
in nature. He can find no heart to pray; the Bible does
not interest him; going to church a bore, he wishes he
had stayed at home; he can't enjoy the songs of praise;
finds   a   heart   cold   towards   his   fellow   Christians;   the
giving   of   alms   to   those   in   need   does   not   move   his
natural sympathies towards his fellow man; he does not
grow in grace and knowledge of the truth and in general
he is as if he were dead to all things spiritual. But this
doubting, and even sinful denial at times, issues forth
from his  natural man.  This is  his fruit.  It cannot flow
from   a   living   faith,   which   the  inner   man  possesses.
Simply   put,  spiritual   exercises  are   the   product   of
spiritual life, and this life is in His Son dwelling within.
Natural   exercises  are   the   product   of  natural  life,   and
this life is in the Adamic man. Natural religion, even if
surnamed   "Christian,"   is   of   the   Adamic   man   ­   as
evidenced   by   a   world   full   of   the   stuff   !   Adam   is   very

religious   too!   Spiritual   religion   is  in  Christ,   and   lives
within   the  spiritual   man.  The   two   religions   are
noticeably   different   to   a   discerning   Christian.  Natural
religion is full of pomp and show, designed to entertain
the  outward  man  and Adamic man by  natural  things,
stories,   and   methods.  Spiritual   religion  is   entertaining
only   by   the   Gospel,   doctrine   of   Christ,   and   Christian
fellowship.  Natural   religion  denies   or   plays   down   the
sovereignty   of   God,   and   promotes   the   so­called
"responsibility"  of   man.  Spiritual   religion  loves   and
delights in the sovereignty of Almighty God, and places
its   balance   in   the  accountability   of   man.  If   man   is
accountable  to   God,   then   God   is  sovereign.  If   man   is
responsible, then God is not sovereign, for responsibility
is   one's   being   free   to   act   of   his   own   volition   and
answerable   only   to   himself   for   any   negative
consequences.  Accountability  bows   one's   head   to   His
Maker and acknowledges he must give an account for
violations   of   God's   sovereign   right   over   him.  Natural
religion will not submit to the sovereign rule of God, but
speak foolishly of an antinomy ­ you must believe both
legs   of   this   absurd   contradiction.  Spiritual   religion
submits   to   both   God's   sovereignty   and   man's
accountability, and its adherents walk respectably and
humbly before their God.

Chrysostom,   the   earliest   known   Christian
historian   wrote:   "What   is   meant   by,  He   hath
chosen us in Him? By means of the faith which
is   in   Him,   Christ,  he   means,   happily   ordered
this  for   us   before   we   were   born,  nay   more,
before   the   foundation   of   the   world."   ­
Chrysostom's  Homilies   on   Galatians   and
Ephesians, Approximately a.d. 395; page 103.

In   discussing   one's   experience,   the   subjects   of
hope, faith, and assurance  must be included. All three
of these, and charity (love) are gifts, or fruit, of the Holy
Spirit. As such, those not  quickened by the Spirit  do
not possess them, for they are unique to the nature of
the   spiritual   man.   Natural   men   can   have   a   natural
hope,   a   natural   "faith"   or   moral   suasion,   and   a   false
assurance;   as   well   as   a   humanistic   or   altruistic
generalized   love   for   all   mankind.   However,   these
counterfeits   are   not   the   spiritual   topics   we   discuss
below. Simply put, what we present are spiritual graces141
produced by a  spiritual life  within a quickened sinner,
by a spiritual incorruptible seed.
(a): Hope, A gift of Grace
Hope is a free gift of God and a fruit of the Spirit of
God.  "And now abideth faith, hope, and charity, these
three; but the greatest of these is charity" (1 Corinthians
13: 13.) It is so much an integral part of the essence of
evangelic   faith   that   one   cannot   have   it   without   the
other. So as you read this topic on "hope," keep this in
mind; that a person with this free grace gift also is a
believing child of God. He cannot but have faith in God,
for this is the foundation of his hope. Even though the
individual with this grace is a believer, his faith is not
in   evidence   to   him   at   all   times,   and   he   will   often   be
sorely tried in his experience as to whether he has any
at all. In these periods, hope triumphs. This is hope's
peculiar role in the believer's life.
We   will   present   this   topic,   first,   because   on   a
continuum, hope is considered the lowest level of faith,
whereas   full   assurance   is   at   the   highest   level   of
Christian   experience.   Lying   between   hope   and   full
assurance are: full assurance of hope, little faith, faith,
great faith, and the assurance of  faith.  These degrees

together,   except   the   last,   are   one   in   essence,   yet
manifested   each   according   as   God   deals   out   to   an
individual a "measure of faith."
Looking at all these gifts on that continuum, which
of   them   is  not  counterfeited   by   Arminians   and
Pelagians? To put it another way, if we should wish to
identify   the   "believer,"   which   would   be   the   clearest
evidence? Which one of the above would an Arminian or
Pelagian have no counterfeit definition. It is hope. Such
will   deny   it   for   himself   and   ridicule   those   who   are
exercised   by   it.   Such   will   never   mention  hope  in   the
context of his religious experience. He will boast in his
faith,  brag about his  great faith,  and proclaim his  full
assurance  from   the   very   first   day   of   his   religious
commitment,   but  hope  is   not   in   his   religious
vocabulary. This should be understandable. Since hope
is   the   smallest   measure   of   faith   evidenced   in   the
weakest experience, a wolf will more likely take off the
weakest of the lambs. So the wolf in sheep' clothing will
more likely manifest his nature by attacking the child of
God when he is the most vulnerable. If one speaks of
his hope, and talks of how small that hope is, the man­
made   "Christian"   will   mock   him   immediately!   Why?
Because   the   man­made   "Christian"   has   no
experimental   concept   of   what   the   believer   is

experiencing.   In   the   eyes   of   a   man­made   "Christian,"
the Pharisee that boasted of his tithes and goodness is
more to be admired than the poor sinner who could not
even lift up his eyes toward heaven, but smote on his
breast, crying, "Lord, have mercy on me a sinner." And,
to him, God forbid that he ever be heard to say, "Lord, I
believe.   Help   Thou   mine  unbelief"!  (Luke   18:13   &
Mark 9:24.)
Can   a   dear   lamb   of   Christ's   love   go   from  full
assurance  to   just  a  little  hope?  Can   one  get   that   low
after being, as it were, on the mountaintop? You may
answer it with me. John the Baptist baptized Jesus in
Jordan and gave this testimony:  "This is He of whom I
said, After me cometh a man which is preferred before
me: for He was before me. And I knew Him not: but that
He   should   be   made   manifest   to   Israel,   therefore   am   I
baptizing   with   water.   And   John   bare   record,   saying,   I
saw the Spirit descending from heaven like a dove, and
it abode upon Him. And I knew Him not: but He that sent
me to baptize with water, the same said unto me, ‘Upon
whom   thou   shalt   see   the   Spirit   descending,   and
remaining on Him, the same is He which baptizeth with
the Holy Ghost.’ And I saw, and bare record that this is
the Son of God”  (John 1:30­34.) Did John believe that
astounding record? You know he did!  "Again the next

day  John stood,  and  two  of  his disciples,  and  looking
upon Jesus as He walked, he saith, Behold the Lamb of
God!"  It   is   safe   to   say   that   John   knew   of   whom   he
spoke.   Yet,   shut   up   in   prison   and   isolated   from   the
passing events, he sent his disciples to Jesus with this
question: "Art Thou He that should come, or do we look
for another?"  (Matthew 11 :3.) One can feel the pathos
of such a declension! How heart rendering sad! Is that
not   going   from   the   fullest   assurance   to   the   lowest
degree of faith? Many a preacher today would consign
the poor doubtful Baptist to hell for this little hope. But
there is a gracious point here: if the dear forerunner of
our   Lord   could   be   brought   this   low,   why   should   we
murmur if we are at times without those evidences we
formerly   had?   We   can   loose   sight   of  every   felt
manifestation of God's love and mercy toward us when
it pleases Him to withhold His face from us. We cannot
crow: "I know I'm saved and bound for glory" when faith
is no longer in evidence. But we can be humbled before
Him acknowledging our "hope of eternal salvation." It is
His gift to bestow upon whom, and when, it pleases
In   colonial   America,   many   Puritans,   both
Episcopalians   and   Congregationalists,   as   well   as
Baptists, used Watt's Hymnal. They often sang,
"When God is nigh,
 my faith is strong;
His arm is my Almighty prop:
Be glad, my heart; rejoice my tongue;
My dying flesh shall rest in hope."
"But why, my soul,
sunk down so far
Beneath this heavy load?
Why do my thoughts indulge despair,
And sin against my God?”
"Hope in the Lord,
Whose mighty hand
Can all thy woes remove;
For I shall yet before Him stand,
And sing redeeming love."

In the index to Watt's Hymnal, there are listed 26
hymns on the subject of  hope.  Among Baptists in the
early   years   of   our   history,   they   used   Dr.   Rippon's
Hymnal.   In   it   we   find   the   same   emphasis.   Can   a
modern   Calvinist   imagine   hearing   these   words
plaintively   sung   in   a   congregation   today,   by   singers
with tears flowing down their cheeks?
"Tis a point I long to know,
Oft it causes anxious thoughts,
Do I love the Lord, or no?
Am I His or am I not?
"If I love, why am I thus?
Why this dull and lifeless frame?
Hardly, sure, can they be worse
Who have never heard His name.
"Lord, decide the doubtful case;
Thou who art Thy people's Sun,
Shine upon Thy work of grace,

If it be indeed begun.
"Let me love Thee more and more,
If I love at all, I pray;
If I have not loved before,
Help me to begin to­day."
Both   of   these   hymns   are   expressions   of   a   very  little
hope  and   they   can   never   be   honestly   sung   by
individuals who have no hope. Surely no one in modern
churches   ever   hear   such   experimental   songs   of   faith.
The latter hymn was so loved in those previous periods,
that   they   acclaimed   broad  support  in   all  churches  in
that period. That peculiar grace of hope is found in all
religious   articles   in   our   colonial   and   frontier   periods,
and was a common subject used by Gospel ministers to
urge believers on to greater assurance in their faith. A
student in a seminary in Jackson, Mississippi said of
his research findings:
“In our early history the struggles, trials of faith,
doubts   and   fears   appear   overwhelming   to
Christians in their experimental travels. Ministers
spent   much   time   in   attempting   to   assure   their

members   of   their   salvation.   By   contrast,   today,
ministers   need   to   try   equally   hard   to   knock   too
much of that presumptuous assurance out of them
in  order  to   help  them  return  to  the  experimental
foundation of a living hope in Christ.”
Hope   was,   and   ought   to   be,   given   much   more
emphasis   in   modern   Christian   exhortation   than   it
presently   enjoys.   The   Christian   believer   is   robbed   of
something   of   too   great   an   importance   by   its   present
neglect.     One can find in pre­Fuller days, ­ and it is in
the   Old   School   Beebe   Collection   (Hymn   1033),   the
Primitive Baptist Hymnal, Lloyd Collection (Hymn 381)
and the Regular Baptist Hymnal (Thomas Collection) –
that it was an emphasis in experimental hymnology. In
other words, it was sung all over the American frontier!
The   point   is   made.   In   times   past   men   and   women
expressed  a hope  in Christ at times when their souls
were   in   deep   exercise   over   sin,   a   barren   state,
temptations   of   the   flesh,   doubts   of   their   standing   in
grace,   or   special   dispensations   of   God's   providence.
Why   these   experiences   are   missing   today   in   most
congregations is a real mystery, unless few in them are
true   believers.   Perhaps   they   have   them,   but   the
influence   of   anti­christian   evangelists   and   their   own

experimentally   deficient   pastors   have   made   them
fearful   of   expressing   them.   We   have   often   heard   that
tragic   and   painful   declaration   by   inexperienced
ministers: "If you don't  know  you are saved, then  you
are not!  Come on down! Come now! Come before it is
too  late!" Thus, in order to count some "decisions" in
their caps, they beat the poor little lambs of Christ with
their   scorpions,   and   feed   them  "stones"  rather   than
No   one   will   enter   the   kingdom   of   heaven   except
"through   much   tribulation"  (Acts   14:22.)   Our   Lord
promised   His   children  "In   the   world   ye   shall   have
tribulation" (John 16:33.) And it is absolutely necessary
for those who enter the kingdom to enter  "at the strait
gate: for wide is the gate, and broad is the way; that
leadeth to destruction, and many there be which go in
thereat:   because   strait   is   the   gate,   and   narrow   is   the
way, which leadeth unto life, and FEW there be that find
it" (Matthew 7:13, 14.) How does this relate to the topic,
one might ask? Notice the word strait. It is not the same
word   as  straight.  The   latter   is   the   shortest   distance
between two points. The first is a perilous passageway,
as   in   "the   Strait   of   Magellan"   or   the   "Strait   of   the
Dardanelle."   To   illustrate:   You   really   do   believe   that
Jesus Christ is the Son of God. You readily confess that

Christ has come in the flesh. You really do believe in
Jesus as the only Savior of sinners. You really believe
one is justified only by Christ's righteousness imputed
to them. But the question  comes to mind, "But  am  I
His child?" And you worry and worry with it, seeing so
little in your experience to confirm a son ship relation
to   Him.   You   just   cannot   seem   to   say,   "Yes,   I   know   I
am."   That   is   an   obstacle   in   the   "narrow   strait"   that
leads into life. Many man­made "Christians" have never
had   to   sail   through   such   rugged   seas   as   dark   and
stormy as these. Such will project that tribulation to a
seven  year period in prophecy sometime well into the
future, and dogmatically declare that you are not saved
by   the   blood   of   Christ,   thus   confirming   your   own
doubts about your own case. That, too, is an obstacle
in the strait every true child of God must go through to
enter  the kingdom  of heaven.  These  straits  pull  pride
down,   humiliate   and   destroy   arrogance,   burns   out
pride   and   self­righteousness,   and   lays   a   solid
foundation under your hope.
Those   that   have   no   hope   are   in   the   very   danger
that   they   suppose   the   believer   is   in.   The   Bible   says
nothing encouraging about them. Rather, it speaks of
those   before   they   entered   these   straits   in   this   wise:
"That at that time ye were without Christ, being aliens

from the commonwealth of Israel, and strangers from the
covenant of promise, having no hope, and without God
in   the   world"  (Ephesians   2:12.)   Here   the   apostle
associates   being   without   hope   as   also   being   without
God.   So,   conversely,   if   one   is   without   hope   his
presumed assurance is groundless. We realize that our
view on part of the next passage may be pretty far off
for many readers, but the rest is clear.
 "And IF CHILDREN, then heirs; heirs of God, and joint­
heirs with Christ; if so be that we suffer WITH Him, that
we may be also glorified together. For I reckon that
the sufferings of this present time are not worthy to
be compared with the glory which shall be revealed
in   us.   For   the   earnest   expectation  (hope)  of   the
creature  (that   is   begotten   within   the   old   man)
waiteth for the manifestation of the sons of God. For
the   creature  (that   is   born   of   God   within,   the   "new
man") was made subject to vanity, not willingly, but
by reason of Him who subjected the same (creature)
in   hope,   because   the   creature   itself   also   shall   be
delivered   from   the   bondage   of   corruption  (by   the
outward man that perish) into the glorious liberty of
the children of God." (That, the reader may dispute.)

"For we know that the whole creation groaneth and
travaileth in pain together until now. And not only they,
but   ourselves   also,   which   have   the   first   fruits  (hope
being one of them) of the Spirit, even we ourselves groan
within   ourselves,   waiting   for   the   adoption,   to   wit,   the
redemption of our body. For we are saved BY HOPE: but
hope   that  IS   SEEN  (the   presumptuous   "know­so­
salvation") is not hope: for what a man seeth, why doth
he yet  hope for?  But if we hope for  what we see  not,
then do we with patience wait for it." (Romans 8:17­25.)
(2) The Gift of Hope and Faith together:
The above is a subject too often disconnected from
faith   by   those   who  "have   no   hope,"   and   for   such,   it
would appear they really do not have evangelic faith, for
faith and hope go together. The "faith" of such may be
mere  moral   suasion,   and   it   is   moral   suasion   that
produces   a   false   instantaneous   assurance;   and
instantaneous assurance is a nominal belief held by the
outward   or   carnal   man.   When   Paul   dwelled   on   the
glorious ministration of the Gospel and its effect within
the Corinthian believer, he remarks,  "Seeing then that

we have such hope, we use great plainness of speech"
(2 Corinthians 3:12.) Paul even expressed a "hope" that
their "faith is increased" (2 Corinthians 1 0: 15.) If Paul
expresses his possession of the gift of hope, how much
more   the   weaker   saints   of   God   would   be   expected   to
have it in exercise. The fact that Paul mentioned both
"hope"   and   "faith"   together   indicates   the   two   are
separate gifts.
Moving  upwards   on  the  continuum   of  faith,   Paul
joins   hope   and   faith   together   interstitially.   In
Colossians, he has "heard of your faith in Christ Jesus,
and of the love which ye have to all the saints, for  the
hope  which   is   laid   up   for   you   in   heaven,   whereof   ye
heard   before   in   the   word   of   truth   of   the   Gospel"
(Colossian   1:4,5.)   Here,  faith,  charity,   and  hope  are
associated with the believers' expectation of the earnest
of their inheritance, which certainly proves that hope is
not   a   "doubt­so­salvation,"   as   some   mockingly   call   it.
Again, he does the same in verses 21-­23, writing: "And
you, that were sometimes alienated and enemies in your
mind by wicked works, yet now hath He reconciled in
the body of His flesh through death, to present you holy
and   unblameable   and   unreprovable   in   His   sight:  if  ye
continue in the  faith  grounded and settled, and be not

removed away from the  hope  of the Gospel, which ye
have heard and which was preached to every creature
which   is   under   heaven;   whereof   I   Paul   am   made   a
minister. "
Just as there is an assurance of faith, one should
expect there to be an assurance of hope. And there is.
Paul stresses hope as strongly as it can be expressed
when he adds the word  "full"  to it when writing to the
Hebrews. "And we desire that every one of you do shew
the same diligence to the full  assurance of hope  unto
the end.  . . .  That by two immutable things, in which it
was impossible for God to lie, we might have a strong
consolation, who have fled for refuge to lay hold upon
the   hope  set   before   us:   which   hope   we   have   as   an
anchor of the soul, both sure and steadfast, and which
entereth into that within the veil; whither the forerunner
is for us entered, even Jesus, made an high priest for
ever after the order of Melchisedec" (Hebrews 6:11 & 18­
20.)   Before   one   objects,   saying   this   "hope"   is   only   an
"expectation"   of   heaven,   we   need   to   cite   this   passage
again:  "And   now   abideth   faith,   hope,   charity,   these
three; but the greatest of these is charity" (1 Corinthians
13:13.) It is unreasonable to separate hope, which is set
between faith and charity in the text, from the list and

consider it not a similar gift as the other two.
In   the   beginning   of   this   chapter,   it   is   mentioned
that faith and hope go together, hope being lower on a
continuum   than   faith.   It   needs   to   be   reiterated   that
where you find the one, the other also exist, whether it
is in evidence or not. One cannot have "hope in Christ,"
and not "believe that He is and the Rewarder of him that
seeketh   Him;"  for   as  "without   faith   it   is   impossible   to
please Him, "and "for he that cometh to God must believe
that He is" etc, (Hebrews 11: 6,) that is rather obvious.
That is as true as "How shall they call on Him in whom
they have not believed?"  Just as  hope  is a  fruit  of the
Spirit, so too,  ''faith is the  gift  of God"  (Ephesians 2:8.)
Whereas   no   one   is   pleased   to   counterfeit   hope,   the
whole world has counterfeited ''faith.'' Since faith is that
peculiar   grace   by   which   God   is   pleased   to   draw   out
one's life  and immortality,  bringing  it  to light  by  the
Gospel,   then   Satan   has   also   targeted   it   to   create   as
much confusion as possible. So we move to the subject
of "faith" under the next heading, "Experimental Fruit of
the Spirit."

      Chapter Twelve:  EXPERIMENTAL FRUIT OF THE
             SPIRIT: Little Faith, Faith, and Great Faith

''Even when we were dead in sins, hath quickened us
together with Christ, (by grace are ye saved;)"  and  "For
grace   are   ye   saved   through   faith;   and   that   NOT   OF
& 8.)
According to our continuum, hope is the lowest gift
of God, and little faith next in a higher order. In order
to   discuss   "little   faith"   and   "great   faith,"   it   seems
necessary to do two things: (1) reexamine what we call
"faith," and (2) define it for use in examining all three
levels. But how shall we begin?
What we now say is not off the subject. It makes
two necessary points with which to begin. In 1962, this
writer   was   baptized   and   ordained   by   the   then   oldest
Old School Baptist minister in America. He had retired
from the cavalry after WWI and kept his horse. By this

time   the   horse   was   long   gone,   but   his   saddle,   still
polished, sat on his front porch in Hamilton, Ohio, with
the bridle out in front, and the reins wrapped around
the   saddle   horn.   He   was   a   retired   professor   from
Oberlin College in Ohio, where he had taught History,
Law and Philosophy. (He held two degrees, a PHD and a
Early   in   the   morning,   we   arose,   and   he   took   me
"for a ride." We traveled all day visiting cemeteries. At
each he stopped, told of their ministers and members,
when the church was constituted,  etc.  By lunch I was
ready to scream, but he continued until almost dark.
When we returned, he sat down on the porch, and said:
"Young man, I'm not an old man struck with a bad case
of   nostalgia.   I   am   a   teacher,   and   we   have   been   on   a
field   trip.   Methodists   did   us   no   harm;   Presbyterians
never   interfered,   even   Missionary   Baptists   never
bothered us; the Catholics in this country burned none
of us at stake;  and the government  never  imprisoned
us. We did it to ourselves!"
Again,   pointing   across   the   street,   he   said   the
gentleman there was a Baptist evangelist. He arose and
stepped straddle his saddle, picked up the reins, and
began moving up and down as if riding, while saying,
"The evangelist called to me and said, “Co!. What are

you doing?" "I'm exercising my horse," he replied. "But,"
said   the   evangelist,   "You   have   no   horse   to   exercise!"
“Yes,"   he   replied,   "I'm   only   doing   with   my   imaginary
horse, what you tell your audiences. You tell them to
exercise their faith. But they have no faith to exercise!"
Then, returning to his seat, he said, "Young man, see
that   saddle?   It   is   still   right   there.   It   did   not   go
anywhere!  Stay   off   of   hobbyhorses.   They'll   take   you
Here,   as   Calvinistic   people,   both   lessons   may   be
useful. Where did we acquire our concept of "faith?" It
is amazing that we all are persuaded that the doctrines
of   free   and   sovereign   grace   are,   in   fact,   the   truth   of
Christ,   of   His   apostles,   and   of   the   New   Testament
saints;   and   yet   2,000   years   later,   we   are   still   having
trouble comprehending what this most important grace
is? Why might this be so?
We   can   assume   that   most   who   will   receive   this
article have spent some time in Pelagianism. We might
be correct to assume that we were all persuaded to join
a   church   when   we   were   quite   young,   impressionable
and vulnerable. We might also safely assume that when
God   so   graciously   revealed   His   grace   in   us,   that   we
delighted   in   it,   and   spent   hours   studying   it.   And,   we
might   also   assume   that   we   have   never   yet   taken   the

time necessary to reexamine our definition of faith. It
may   still   be   the   same   as   before   when   we   were   in
mystery Babylon. So I challenge all to throw aside that
Pelagian definition and began anew.
How   many   of   us   have   read   Hebrews   11:   1,   and
returned to it repeatedly attempting to comprehend it in
the   light   of   our   preconceived   definition   from
Pelagianism?  "Now   faith   is   the   substance   of   things
hoped for, the evidence of things not seen." Inserting the
Pelagian   (Arminian)   definition   for   "faith"   here   makes
nothing   clearer.   The   mystery   still   remains.   So,   what
else is noted by the Holy Spirit about this faith? First,
"By grace are ye saved through faith."  Most of us will
agree,   that   the   grace   of   faith   is   the   ordained   gift   by
which   salvation   (at   least   experimentally)   comes   to   a
sinner’ attention. 
In the begetting into life by the exclusive operation
of   the   Holy   Spirit,   the   quickened   sinner   "receives
Christ."   Do   not   confuse   that   word   "receive"   in   the
Pelagian   (an   Absolute   Freewiller)   sense.   They   think   it
means,   "accept."   If   I  offer  you   something,   you   may
accept it  or  reject it.  But, if I  give  you something, you
receive   it.  God   never  offered  anyone   salvation,   hence,
they never accepted it. He "gave His only begotten Son,

that whosoever believeth in Him should not perish, but
have  everlasting   life"   (John   3:16.)  "To   as   many   as
received Him, to them gave He power", etc. (John 1:13.)
We   are   saying   that   through   the   Spirit   of   God,   Christ
enters into, and dwells within us. The spiritual life by
which we live in Him, is "Christ in us the hope of glory."
In that light, lets us present our subject.
Assuming you have found freewillism to be a lie to
your experience, and that free grace is the foundation of
your   newly   discovered   faith   in   Christ,   where   is  the
source of that faith IN YOU? The Scripture many times
identifies it. It is only hidden under the false definition.
Watch these Scriptures, and as you read them, may the
conceptual development emerge:  "Knowing that a man
is not justified by the works of the law, but by the faith
of  Christ,   even   we   believed   in   Jesus   Christ,   that   we
might be justified by the faith of Christ, and not by the
works of the law: for by the works of the law shall no
flesh be justified" (GaJ.2:16) "1 am crucified with Christ:
nevertheless I  live; yet not I    but Christ LIVETH IN ME:
and the life which I now live in the flesh  I  live by  the
faith  OF  the   Son   of   God,   who   loved   me,   and   gave
Himself for me" (verse 20.)
This will sound radical to some, if not  most, but

what do these Scriptures show about this faith? We are
taught   in   school   that   the   preposition   "of'”   denotes
possession,  as  in   this   case.   Paul   says   that   the   life,
which he now has, is because Christ liveth IN me. What
does that do for Paul? Why, simply, the faith Paul has
is   the  faith  OF  Christ  in   him.   He  says   so!   It   is   that
faith of Christ by which he is justified. This is sharply
demonstrated   when   applied   to   persons   already
identified as "believers." Paul wrote:  "But the Scripture
hath concluded all under sin, that the promise by faith
OF   JESUS   CHRIST  might   be  given  to   them   that
believe"  (Gal.   3:22.)   It   is   often   preached   by   Pelagian
ministers   that   "believing"   is   the   moving   cause   for
"receiving" life. But is it? What saith the Lord:  "This is
the work of God, that ye believe on Him whom He hath
sent"  (John 6: 29.) Also,  "Verily, verily,  I  say unto you,
He   that   heareth   My   word,   and   believeth   on   Him   that
sent Me, HATH everlasting life, and shall not come into
condemnation;   but   IS   PASSED   from   death   unto   life"
(John 5:24.) So it seems plain that "believing" by one
who   has   faith   within   and   is   already   a   possessor   of
everlasting life, that this believing is the evidence that
he has already passed from death unto life. This faith is
a manifestation of a regenerate, living, state.

When Paul expressed how he desired to be found
after all he suffered and lost, he said, "And be found in
Him, not having mine own righteousness, which is of the
law, but that which is through the faith OF Christ, the
righteousness which is of God by faith ... " (Phil. 3: 9.) If
one looks at the many times the preposition "of'” is set
after  "faith"  identifying  it   with   Christ   or "of  God,"   the
point   is   made.   When   a   person   is   born   of   God,   that
person   is   interstitially   united   with   the   living   Christ,
whose life, and faith, and righteousness, and all those
"spiritual blessings in heavenly places in Christ" (Eph. l:
1) are in him and he has Christ as his "all in all." It is
by   this   faith   wherein  "the   righteousness   of   God   is
revealed from faith (Whose faith?) to faith: (Again, whose
faith?)  as   it   is   written,   The   just   shall   live   by   faith"
(Romans 1: 1 7.) And they do.
In these places, we have not spoken of faith as an
"act   of   believing."   Rather,   the   "faith   of   Christ"  IN   a
person   is  necessary   for  the  "act   of believing"   to   be  of
any good consequence. Without the "faith of Christ" in
them, the "devils also believe and tremble," but are not
saved.   Without   the   "faith   of   Christ"   in   him,   Simon
Magnus remained in the "gall of bitterness." (Acts 8: 23.)
The   most   challenging   statement   that   can   be   made   is

this:  This   "faith   of   Christ"   causes  one   to   depend
wholly on Him for their every need.  The recipient of
it   does   not  know  where   all   he   is   going.   This   is   an
important point when contrasting the faith of Christ in
His   people   with   the   Pelagian   concept,   better   called,
“moral suasion,” rather than “faith.” The Pelagian walks
down the aisle, makes his confession, joins the church,
and now "knows beyond a shadow of a doubt that he is
heaven   bound."   That   is  not  so   much   faith   as
presumption. It is based on  moral  suasion. If that got
your attention, then watch this: Abraham was justified
by faith. Paul echoes this, saying:  "By faith Abraham,
when   he   was   called   to   go   out   into   a   place   which   he
should after receive for an inheritance, obeyed; and he
went out, not knowing whither he went" (Hebrews 11:
8.) The Pelagians’ faith is such he can  walk  by sight,
knowing   whither   he   is   going,  according   to   his   own
One may object and say, "But Abraham was going
to an earthly inheritance." My answer, "Oh no, the faith
of Christ in him looked far beyond those horizons,” "For
he   looked   for   a   city   which   hath   foundations,   whose
Builder and Maker is God" (Hebrews 11:10.) That is the
same city that God's people today, by the faith of Christ

who dwells in them, are looking toward to: "But ye are
come   unto   mount   Sion,   and   unto   the   city   of   the   living
God, the heavenly Jerusalem, and unto an innumerable
company of angels, to the general assembly and church
of the firstborn, which are written in heaven, and to God
the   Judge   of   all,   and   to   the   spirits   of   just   men   made
perfect,   and   to   Jesus   the   Mediator   of   the   new
covenant ... "(Heb.12:22­24.)
Notice, we have not been so specific to identify any
and every detail that you must believe to be a "saved"
person. Why? Simply, those that love the Lord and His
precious   truth   of   free   grace   have   Christ   dwelling   IN
them, and thereby IN him they have every thing He did
for  them  all ­ even  their faith  and  His righteousness!
There is a faith that is of the operation of God. "Buried
with Him in baptism, wherein also ye are risen with Him
through   the   faith   of   the   operation   of',   God,   who   hath
raised Him from the dead" (Cor. 2:12.) [Some of us refer
to this baptism as the “baptism of the Spirit.”] It is this
faith so many confuse with that faith by which one has
righteousness imputed to him. This faith is  measured
to the living child of God as it is needed. Sometimes we
only need "little faith," and under severe  temptations,
persecutions,   trials   of   our   faith,   doubts,   fears,   and
anxieties,  etc.,   great   faith   is   called   for:   "My   grace   is

sufficient for you" is verified. The entire 11 th  Chapter of
Hebrews is filled with examples where  great faith  was
in operation. At other times, a simple "touch of the hem
of His garment" brings needed relief. But whether it is
little  faith or  great  faith, it rises up from within that
indwelling faith of Christ.
This last point, and Scripture, is very appropriate
at   this   particular   time:  "For   I   say,   through   the   grace
given me, to every man that is among you, not to think of
himself more highly than he ought to think; but to think
soberly, according as God hath dealt to EVERY MAN the
MEASURE OF FAITH"  (Romans 12:3.) If anything more
is needed, it would be this: If this measure of faith is a
gift   of   God   to   every   man,   according   to   his   particular
need, then we ought to leave that matter to Him whose
business it is. Everything will be made manifest in its
own time.
Both   assurance   and   full   assurance   are   of   the
highest level of the Christian man's experience, and is
much   rarer   than   that   boasted   of   by   man­made
"Deciders." They are attained when God exercises them
within   the   believer   for   his   comfort,   or   for   trials   he   is
called upon to face. But they are not so much of the
essence  of faith   that one can  never  be without  them.

Hope and faith are always present in a quickened child
of God, but assurance is often long in being attained,
and can quickly be lost due to sin, severe trials of faith,
the   withdrawing   of   God's   face,   and   God's   sovereign
good pleasure. Therefore we present it next, using the
historical   confessions   of   faith   of   Baptists,
Presbyterians,   and   Congregationalists   (London,
Westminster,   and   Savoy).   We   present   these   in   a
separate chapter.
In the first part of this series, we covered the too
little known subject of hope, followed up in the second
with the subject of faith, little faith and great faith as
measured out by Christ to believers according to their
need,   and   will   conclude   with   assurance   of   faith.   It
seems   best   to   go   to   the   statements   of   our   Baptists,
Presbyterians,   and   Congregationalist   confessions.
These will show where most of our forefathers stood on
the subject; which is far different from that professed
by modern­day “Christians.” These are well stated. In

chapter 18 of each of them, we read the following:
"1.   Although   temporary   believers   and   other
unregenerate men may vainly deceive themselves with
false   hopes   and   carnal   presumptions   of   being   in   the
favor of God and in a state of salvation, which hope of
theirs   shall   perish   (Job   8:13,14,)   yet   such   as   truly
believe   in   the   Lord   Jesus,   and   love   Him   in   sincerity,
endeavoring to walk in all good conscience before Him,
may, in this life be certainly assured that they are in
the state of grace, and may rejoice in the hope of the
glory of God (I John 2:3; 3:14,18,19,21; 5: 13,) which
hope shall never make them ashamed (Romans 5:2,5.)
"This certainly is not a bare conjectural and probable
persuasion   grounded   upon   a   fallible   hope,   but   an
infallible assurance of faith (Hebrews 6: 11, 19) founded
on   the   blood   and   righteousness   of   Christ   revealed   in
the   Gospel   (Hebrews   6:   17,18;)   and   also   upon   the
inward evidence of those graces of the Spirit unto which
promises are made (2 Peter 1: 4, 5, 10, 11,) and on the
testimony of the Spirit of adoption, witnessing with our
spirits that we are the children of God.
"2.   (Romans   8:   15,16;)   and,   as   a   fruit   thereof,
keeping the heart both humble and holy (1 John 3: 1­

This infallible assurance doth not so belong to the
essence   of   faith,   but   that   a   true   believer   may   WAIT
before   he   be   partaker   of   it   (Isaiah   50:10,   Psalm   88,
Psalm   77:   1­12;)   yet   being   enabled   by   the   Spirit   to
know the things which are freely given him of God, he
may, without extraordinary revelation, in the right use
of   means,   attain   thereunto   (1   John   4:   13,   Hebrews
6:11,12:)   and   therefore   it   is   the   duty   of   every   one   to
"give all diligence to make his calling and election sure,
that thereby His heart may be enlarged in peace and joy
in the Holy Spirit, in love and thankfulness to God, and
in strength and cheerfulness in the duties of obedience,
the  proper   fruits   of  this   assurance   (Romans   5:   1,2,5;
14: 17;) ­ so far is it from inclining men to looseness
(Romans 6: 1,2; Titus 2: 11, 12, 14.)
"3. True believers may have the assurance of their
salvation   divers   ways   shaken,   diminished,   and
intermitted; as by negligence in preserving of it, (Cant.
5:2,   3,   6,)   by   falling   into   some   special   sin   which
woundeth the conscience and grieveth the Spirit (Psalm
51:8, 12,14;) by some sudden or vehement temptation
(Psalm   116:11;  77:   7,8;  31:22;)   by  God's   withdrawing
the light of His countenance, and suffering even such
as fear Him to  "walk in darkness and to have no light"

(Psalm 30:7;) yet are they never destitute of the seed
of God (1 John 3: 9) and life of faith (Luke 22:32,)
that love of Christ and the brethren, that sincerity
of heart and conscience of duty out of which, by the
operation of the Spirit, this assurance may in due
time be revived." (Psalm 42:5, 1,) and by the which, in
the   meantime,   they   are   preserved   from   utter   despair
(Lam. 3:26­31.)”
The   Confessional   article   is   well   stated.   Faith
and hope are so interstitially interwoven that where one
is, so the other. But  assurance and full assurance of
faith  are beyond little faith, or faith. Faith itself is  of
Christ in us the hope of glory. He deals the measure of
faith He is pleased for us to have. At times He tries our
faith, as He did Abraham's in the case of Isaac being
offered. Sometimes He withdraws His countenance from
us,   leaving   us   with   only   a  hope  to   keep   us   from
despair.   But   for   the   tried   saint,   giving   diligence   in
making  their  calling  and  election   sure,   they  receive   a
peaceful assurance of their salvation.
Studying   the   article   above   and   what   we
understand from our experience, it seems unlikely that
a   child   of   God   is   given   instant  full   assurance  at   the
second birth. It is true, that there is a "first love" at that

time   that   is   exceedingly   sweet;   and   such   a   one   will
think that surely all of his troubles are now over. As a
Father, God holds the little lamb closely to His bosom,
but   in   time,   he   is   made   to   walk   by   faith.   This   early
assurance   of   faith  is   removed,   and   his   faith   is   now
tried.  And 0h, how troubling that  trial  can  be:  "Lord:
save me: or I perish!"
This assurance, may be, and most often is lost or
hid   from   view.   As   the   articles   states:   many   reasons
exist why this is so. David, in the case of Bathsheba:
lost his and begged the Lord to "restore in me the joy of
Thy salvation" (Psalm 51:12.) And only the Lord can do
it:   for   as   hope   and   faith,   this   too,   is   the  fruit  of   the
Spirit   and  gift  of   God.   It,   too,   is   measured   out   to   a
believer from the faith of Christ dwelling within, and it
is   of   grace;   free   grace,   amazing   grace   and   sovereign
grace. These exercises, from hope to full assurance, are
designed by God as  evidences  of His divine presence
within   the   believer,   and   Christ   Himself   is   the
"substance of things hoped for,” for all these things are
found in Him, and He in us. And of these, faith is also
the   "evidence   of   things   not   seen."   Without   this
indwelling presence there can be no true assurance of
salvation. That would be what  the first   article  calls a
"false hope," which will perish.

It is to be feared, seeing so many articles on the
Web,   that   until   this   subject   is   better   understood   (at
least   by   ministers),   the   poor   and   afflicted   children   of
God ­ the "lambs" they are also to feed, will be sadly
neglected,   and   even   by   their   own   pastors,   and   sorely
afflicted. What shall you say to that precious lamb that
cannot   rise   up   even   to   little   faith?   "You   are   going   to
hell"   is   a   horribly   severe   judgment   of   one   of   Christ’s
little ones. Yet the Web is full of religious bigots that
seem to think they have a copy of the “Lamb’s book of
Life.” However, It would be better for that preacher to
have a millstone tied around the neck and cast into the
sea, than to offend one of these little ones! That is too
serious   to   hide   behind   theological   and   intellectual

                                 Chapter fourteen: CONCLUSION:

This may be appropriate here: we see the remarks
at times from (of all people, Calvinists!) who condemn
faithful   ministers   with   a   new   phrase   not   often   used
before: "He is one of those who speaks peace!" Lord has
mercy! what in the world is the purpose of the Gospel, if
not peace! The first thing you do on entering a house in
the ministry is to say,  "Peace be to this house."  If your

peace   rests   upon   it,   you   stay,   if   not,   you   remove
yourself  "If the Son of peace is there, your peace shall
rest upon it"  (Luke 10: 5­6).  "The word which God sent
unto   the   children   of   Israel,   preaching  peace  by  Jesus
Christ:   (He   is   Lord   of   all,)   that   word,   I   say,   ye   know,
which was published throughout all Judea, and began
from   Galilee,   after   the   baptism   which   John   preached"
(Acts 10: 36­37.) In that great passage every Evangelical
cites, we read: "And how shall they preach, except they
be sent? As it is written, How beautiful are the feet of
them that preach the  Gospel of peace,  and bring glad
tidings of good things"  (Romans 1 0: 15.) It is in that
text we prove the utility of the Gospel in a quickened
sinner's conversion. In spiritual begetting, Christ takes
up   His   abode   in   the   heart,   and   His   faith   is   IN   that
quickened sinner. Without it, he could no more believe
the Gospel than Balaam's ass, or Peter’s rooster! With
it, he cannot fail to believe it! Thus, among believers, at
least, many of their abstract  of principles  states: "We
believe the elect will be called quickened, regenerated,
and converted by the power of God through faith." Faith
is a wondrous gift, but "there remaineth faith, hope, and
charity, and of these three, charity is the greatest."  The
preaching of faith is more sweetly presented in charity.
Without this charity, that "faith" is moral suasion. For

"these three" go  together  in  the order  the apostle put
them. Thus from the effectual calling of God’s elect, the
incorruptible   seed   of   Christ  is   planted   with   the
individual,   which   implantation   produces   spiritual   life
and   immortality   (being   in   Christ,   who   only   has
immortality). Upon the reception of the life, God draws
the   individual   to   His   own   everlasting   arms   in   loving­
kindness.   The   sensible   sinner   is   brought   thereby
through   many   trials   and   tribulations   in   his   warfare
within   himself,   as   he   struggles   in   darkness   to   be
delivered,   fleeing   to   the   Law,   to   morality,   to   work­
mongering religion, all of which are used by the Spirit
to   kill   him   to   his   own   so­called   “free­will   merit”   and
At   the   appointed   time,   God   brings   this   life   and
immortality to light by the true Gospel of the free and
sovereign   grace   of   God,   and   grants   the   quickened
individual a hope of eternal life and salvation; faith in
the Son of God by the “faith of Christ;” and at times,
leads him gently on to an assurance of his salvation.
Through   the   entire   spiritual   development,   from   the
begetting   to   the   new   birth,   the   whole   work   is   of   God
and of God alone. In   divine  quickening,  the  sinner  is
wholly passive, but upon that quickening, God works in
him  “both   to   will   and   to   do   of   His   good   pleasure,”

(Philippians   2:13)   conforming   him   to   the   image   of
Christ.   The   whole   travel   of   the   Christian   man   is   a
struggling   warfare   against   the  natural,   fleshly,   or
Adamic man  until his full and complete deliverance in
the   resurrection   of   the   just.   And   this   warfare   is
produced   because   of   antagonistic   forces   between   the
natural man and the new begotten spiritual man of God.
The commencement of this travel is found in the eternal
and living, or actual, union of Christ and His body, the
church; and its culmination is in the final resurrection
of the body at the resurrection of the just at the last
day, and the glorification of the entire church of God.
May   it   be   the   reader’s   blessed   happiness   to   be
embraced in such wondrous love and great grace of our
Almighty God in Christ Jesus our Lord. Peace, love, and
happiness, to you all. Amen.

By Jesse Mercer175
(Complements of the Jack Tarver Library of Mercer
University, Macon, Georgia)
"We, the churches of Jesus Christ, who have been
regularly baptized upon  a profession  of our faith, are
convinced, from a series of experience, of the necessity
of   a   combination   of   churches;   and   of   maintaining   a
correspondence,   for  the  preserving   of  a  federal   union
amongst all the churches of the same faith and order.
And as we are convinced, that there are a number
of   Baptist   churches,   who   differ   from   us   in   faith   and
practice; and that it is impossible to have communion
where there is no union, we think it our duty, to set
forth a concise declaration of the faith and order, upon
which we intend to associate, which is as follows:
1 st. We believe in only one true and living God; and
that there is a trinity of persons in the Godhead­ the
Father, the Son, and the Holy Ghost; and yet there are
not three Gods, but one God.
2 nd . We believe that the Scriptures of the Old and New
Testament   are the   word of  God,  and the  only  rule  of
faith and practice.
3 rd . We believe in the fall of Adam, and the imputation
of his sins to his posterity; in the corruption of human
nature, and the impotency  of man  to recover himself
by his own free will ability.
4 th . We believe in the everlasting love of God to His
people,   and   the   eternal   election   of   a   definite
number of the human race, to grace and glory: And
that there was a Covenant of Grace or redemption
made between the Father and the Son, before the
world began, in which their salvation is secure, and
that they in particular are redeemed.
5 th . We believe that sinners are justified in the sight of
God,   only   by   the   righteousness   of   Christ   imputed   to
6 th .  We   believe   that   all   those  who   were   chosen   in
Christ,   will   be   effectually   called,   regenerated,
converted, sanctified, and supported by the Spirit
and power of God, so that they shall persevere in
grace, and not one of them be finally lost.
7 th . We believe that good works are the fruits of faith,177
and follow after justification, and that they only justify
us in the sight of men and angels, and are evidences
of our gracious state.
8 th . We believe that there will be a resurrection of the
dead,  and   a general judgment;   and   the   happiness   of
the righteous, and the punishment of the wicked will
be eternal.
And For Gospel Order:
1st. We believe that the visible Church of Christ is a
Congregation   of   faithful   persons,   who   have   gained
Christian  fellowship  with   each  other,   and   have   given
themselves   up   to   the   Lord,   and   to   one   another,   and
have agreed to keep up a Godly Discipline, agreeably
to the rules of the Gospel.
2 nd .  We believe that Jesus Christ is the great Head of
His   Church,   and   only   Lawgiver,   and   that   the
government   is   with   the   body,   and   is   the  privilege   of
each individual; and that the discipline of the church
is   intended   for   the   reclaiming   of   those   individuals,
who may be disorderly, either in principle or practice;178
and  must  be  faithfully kept up,  for  God's   glory, and
the peace and unity of the churches.
3 rd .  We   believe   that   water   baptism   and   the   Lord's
Supper,   are   ordinances   of   the   Lord,   and   are   to   be
continued till His second coming.
4 th . We believe that true believers in Jesus Christ are
the only subjects of baptism, and that dipping is the
5 th . We believe that none but regular baptized church
members   have   a   right   to   communion   at   the   Lord's
6 th . We believe that it is the duty of every heaven­born
soul   to   become   a   member   of   the   visible   Church,   to
make   a   public   profession   of   his   faith,   to   be   legally
baptized, so as to have right to, and to partake of the
Lord's Supper at every legal opportunity, through the
whole course of his life.  ___________

Thomas P. Dudley ­ 1844
To   the   Churches   composing   the  Licking   Association   of
Particular Baptists,  their Messengers wish grace, mercy and
peace multiplied:
Dearly Beloved Brethren and Sisters:­ It occurs to us that
we could not select a more appropriate subject, (because none
possesses   more   intrinsic   merit,)   for   our   present   annual
address,  than   the   Origin, Nature, and Effects of that warfare
which so painfully disturbs the peace and quiet of the children
of the regeneration.
It is confidently believed, that much embarrassment and
many   doubts   and   fears   with   regard   to   their   interest   in   a
Savior’s shed blood, have resulted from misconception of this
important subject. How often does the troubled saint exclaim,
“If I love, why am I thus?
        Why this dull and lifeless frame?
Hardly, sure, can they be worse
Who have never heard His name.”
That the warfare, invariably follows the new birth, or being
“born   again,”   is   not,   we   believe,   controverted   by   any

experimental   Christian.   But   whilst   some   of   us   maintain   that
the warfare results from a conflict of elements within; others,
and perhaps the larger number contend, that, in regeneration,
the  man is changed from the love of sin to the love of holiness.
We   inquire,   by   what   power   the  supposed   change  is   effected?
The answer is, by the Spirit of God. Moses informs us, “He is
the   Rock,  His   work   is   perfect”   –  Deut.   32:4.   Now   we   ask,   if
indeed, in regeneration, the man is changed from the love of sin
to the love of holiness,  and this change is  perfect,  does it not
necessarily follow, that he will be so wholly and entirely devoted
to holiness subsequently, as he had been to sin antecedently to
regeneration?  If,   as   is   contended   by   many,   the  enmity   of   the
heart is slain,  in regeneration, whence arises the opposition to
the   dispensations   of   God’s  Providence?   Irreconciliation   to  His
will? And whence the exclamation, “O wretched man that I am!
Who   shall   deliver   me   from  the  body  of   this   death?”­  Romans
7:25.   That   the   Christian   is   a   compound   being,   is   a   truth   so
fully taught in his history, as given in the Holy Scriptures, that
we wonder it should be controverted by any who have tasted
“the Lord is gracious.” “But though our outward man perish, yet
the  inward  man  is  renewed day by day”­  2 Cor. 4:16.  “For I
delight in the law of God after  the inward man”­  Romans 7:22.
“Knowing   this,   that   our  old   man  is   crucified  with  Christ”­
Romans   6:5.   “That   ye   put   off,   concerning   the   former
conversation,  the  old  man,  which   is   corrupt   according   to   the
deceitful lusts; and be renewed in the spirit of your mind; and
that   ye   put   on   the  new  man,  which   after   God  is  created  in
righteousness and   true holiness.”­ Ephesians 4:22­24. “Lie not
one to another, seeing that ye have put off the old man with his

deeds; and put on the new man, which is renewed in knowledge
after   the   image   of   Him   that  created  him”­  Colossians   3:9,10.
“Therefore   if   any   man   be   in   Christ,   he   is  a   new   creature”  2
Corinthians   5:17.   “For   in   Christ   Jesus   neither   circumcision
availeth   anything,   nor   uncircumcision,   but  a   new   creature”­
Galatians 6:15. Whence these various distinctions between the
old and the new man, if indeed there are not two men? If man
is only  changed  in regeneration? If the language, that “man is
changed,”  were appropriate, there would be but  one man; his
feelings and  affections  have been  changed,  there could be  no
conflict,  and   hence  no   warfare!  We   presume   that   none   will
contend that the old is the new man, or that the new is the old
man. This would be to confound language and make it perfectly
We affectionately ask brethren to consider that, the matter
of  making   Christians,   is   no   where,   in   the   Scriptures,
represented as Re­formation, but as a creation. Hence, it is said,
“But be ye glad and rejoice forever in that which  I create,  for,
behold I create Jerusalem a rejoicing, and her people a joy. And
I will rejoice in Jerusalem, and joy in My people: and the voice of
weeping shall no more be heard in her, nor the voice of crying.”­
“For   they   are   the  seed  of   the   blessed   of   the   Lord,  and  their
offspring with them”­  Isaiah. 65:18­23. None, we presume, will
deny   that   the   last   quotation   has   exclusive   reference   to
Galatians 4:26. “But, Jerusalem which is above is free, which is
the mother of us all.” “But now thus saith the Lord that created
thee, O, Jacob, and He that formed thee, O, Israel. Fear not, for I
have redeemed thee, I have called thee by thy name, thou art

Mine.” “Fear not,  for I am with thee; I will  bring thy  seed  from
the east, and  gather thee from the west; I will say to the north,
Give up; and to the south, Keep not back; bring My sons from far,
and  My daughters  from the ends of the earth;  even every one
that is called by My name: For I have created him for My glory, I
have  formed  him; yea, I have  made  him”­  Isa. 43:1,5­7. “How
long wilt thou go about, O, thou backsliding daughter? For the
Lord   hath  created  a   new   thing   in   the   earth;   A   woman   shall
compass   a   man”­  Jer.   31:22.   “For   we   are  His  workmanship,
created  in   Christ   Jesus   unto   good   works,  which   God   hath
before ordained that we should walk in them.”­ Ephesians 2:10.
“Create  in  me  a  clean  heart,  O God; and renew  a  right spirit
within me.”­ Psalm 51:10. But why need we multiply proofs on
the point, when they are set forth so palpably in the Scriptures,
and realized in the Christian experience?
The   Bible   furnishes   the   following   history   of   the   natural
family of Adam: “So God created man in His own image; in the
image of God  created  He him”­ (Genesis 1:27). “And the Lord
God formed man of the dust of the ground, and  breathed into
his   nostrils   the   breath   of   life   and   man   became   a   living   soul”­
(Genesis 2:17). “Male and female created He them; and blessed
them, and called their name Adam, in the day when they were
created”­ (Genesis 5:2). Hence, we learn, that all “living souls,”
were  created   in,   and   simultaneously  with   their  natural
progenitor.  They   all  descend from  him  by  ordinary  or  natural
generation. They necessarily partake of his nature, and subsist
upon the same elements upon which he subsisted. The breath
of life communicated to man, whence he became a living soul,

constituted   him   a  rational,   intelligent,   responsible   being   –  the
subject   of   law   and   earthly   enjoyments­   capable   of   subsisted
upon   the   products   of   the   earth;   But  incapable   of   other   and
higher enjoyments. Deprive him of the  soul, mind, or reasoning
faculties,  and   what   would   distinguish   him   from   the   brute
beasts?   Deprive   him   of  life  and   he   would   be   like  other   dead
matter.  In   the   absence   of  soul  or  body  he   would   have   been
incapable   of  filling  up   his destiny  upon  earth. “And the Lord
God took the man and put him into the Garden of Eden, to dress
it   and   to   keep   it.  And   the   Lord   God   commanded   the   man,
saying, of every tree of the garden thou mayest freely eat: But of
the tree of the knowledge of good and evil, thou shalt not eat of
it: for in the day that thou eatest thereof thou shalt surely die.”
(The   kind   of   life   which   Adam   had   could   be  forfeited   by
transgression.) And the Lord God said, “It is not good that man
should be alone: I will make him an help meet for him.” “And the
Lord God caused a deep sleep to fall upon Adam, and he slept:
and He took one of his ribs, and closed up the flesh thereof. And
the rib, which the Lord God had taken  from man, made He a
woman, and brought her unto the man. And Adam said, This is
now bone of my bones, and flesh of my flesh: she shall be called
woman, because she was taken out of man.  Therefore shall a
man leave his father and his mother, and shall cleave unto his
wife, and they shall be one flesh.”­ Genesis 2:15­18, 21­24.
Now, we ask, If the woman had been different in nature
and   disposition,   if   she   had   been   incapable   of   earthly
enjoyments   of   subsisting   upon   earthly   productions­   of
breathing   a   natural   atmosphere­   in   a   word,   had   her
susceptibilities been entirely different from Adam’s,  would she

have been an “help” meet for Adam?  But she was  part of him,
possessed   the   same   nature,  and was,  consequently,  an  “help
meet”   for   him.   Here   too,   we   see   the   declaration,   “male   and
female   created   He   them,   and   blessed   them,  and  called  their
name Adam,”  carried out. “And unto Adam He said: Because
thou hast hearkened unto the voice of thy wife, and hast eaten
of the tree  of which I commanded thee, saying,  thou shalt not
eat of it: cursed is the ground for thy sake; in sorrow shalt thou
eat of it all the days of thy life: Thorns also and thistles shall it
bring forth to thee; and thou shalt eat the herb of the field. In
the sweat of thy face shalt thou eat bread, till thou return unto
the ground; for out of it wast thou taken: for dust thou art, and
unto dust shalt thou return.­  And Adam called his wife’s name
Eve, because she was the mother of all living.” Genesis 3:17­20.
Did   God   address   a   rational,   intelligent   being,   in   the   last
quotation?   And   was   he   capable   of   realizing   the   curse
pronounced?   The   characteristics   of   this   family   are   strikingly
marked   in   the   Scriptures.   “And   Adam   lived   an   hundred   and
thirty years, and begat a son in his own likeness, after his own
image; and called his name Seth.”­ Genesis 5:3. “Behold, I was
shapened in iniquity; and in sin did my mother conceive me.”­
Psalm 51:5. “The wicked are estranged from the womb; they go
stray   as   soon   as   they   be   born,   speaking   lies.”­  Psalm   58:3.
“Wherefore,   as   by  one   man  sin   entered   into   the   world,   and
death   by  sin;  and   so   death  passed  upon  all  men,  for  that  all
have   sinned.”­  Romans   5:12.   From   the   preceding   facts   and
arguments, it is manifest that the family of the “first Adam” is
not   capable   of   rendering   acceptable   service   to   God.   But   the
antagonistic   nature   and   principles   of   the  two   families  (the

natural  and the  spiritual,) out of which grows the  Christian’s
warfare, is made still more manifest by the contrast introduced
by an apostle. “And so it is written, the  first  man,  Adam  was
made a living soul; the last Adam was made a quickening spirit.
Howbeit, that was not first which is spiritual, but that which is
natural; and  afterward that which is spiritual. The first man is
of the earth, earthy, the second man is the Lord from heaven. As
is   the   earthy,  such   are   they  that   are   earthy:  And,  as   is   the
heavenly, such are they also, that are heavenly. And as we have
borne the image of the earthy, we shall also bear the image of
the   heavenly.  Now   this   I   say,   brethren,  that   flesh   and   blood
cannot inherit the kingdom of God; neither doth corruption inherit
in­corruption.”­ 1 st  Corinthians 15:45­50 inclusive.
Is it not evident, then, that all “living souls,” were created
in, and simultaneously with the “first man, Adam?” And they all
being born of him, necessarily partake of his nature “and He
called   their   name   Adam?”  And   that   all   “quickened   spiritual
creatures,”  were created in, and simultaneously with the “last
Adam,”­ Christ; – that they all being born of Him, “born of God,”
as   necessarily   partake   of   His   spiritual   nature!   That   all   living
souls, no more necessarily descend from the first Adam, than
all quickened spiritual creatures necessarily descend from the
last Adam. Is it not clear that the seed of the “first man Adam”
disclose   his   nature   –  and   the   seed   of   the   “last   Adam”   make
manifest His nature? The children of the “first Adam,” are born
of the flesh, and earthly in all their feelings and affections. The
children   of   the   “last   Adam,”   are   born   of   the   Spirit,   and   are
necessarily,   heavenly,   or   spiritual,   in   their   feelings   and
affections. The children of the first, are born for the earth, of the

last Adam, are born for heaven. Those of the “first” are born of
corruptible  seed;  those   of   the   “last   Adam,”   are   born   of
incorruptible  seed.  The   first   necessarily   partake   of   human
nature;   the   last,   of   the   divine   nature.   The   antagonistic
principles   attached   to   the   two   men,   necessarily   result   in   the
Christian’s warfare.
If all living souls were not vitally united to the first Adam,
how could they be so directly and fatally affected by the first
transgression? How could the original act of transgression be
considered  their  acts? “And so death passed upon  all men;  for
that  all have sinned.”    “There is none righteous, no, not one.”­
(Romans   3:10).   If   all   quickened   spiritual   children   were   not
vitally   united   to   the   “last   Adam,”  how   could   His   Mediatorial
work affect them, in their deliverance from the wrath to come?
“This   is   His   name   whereby   He   shall   be   called,   ‘The   Lord   our
Righteousness.’”­   (Jeremiah   23:6).   The   transgression   of   the
“first man Adam,” involved all his family in guilt and ruin. The
Mediatorial work of the “last Adam,” met all the claims of the
law, and satisfied divine justice in behalf of the chosen seed.
But   as   the   transgression   of   the   “first   man   Adam,”  did   not
disqualify his family for heaven;  neither  did the obedience and
death   of   “the   last   Adam,”   impart   to   His   chosen   seed,   a
qualification for the enjoyment of heaven.   The earth being the
natural abode of the “first Adam’s” family; they are necessarily
born of the flesh,  in order to its enjoyment. Heaven being the
ultimate abode of the saints, they are, necessarily,  born of the
Spirit,”  in   order   to   its   enjoyment.   “Except   a   man   be   born   of
water and the spirit, he cannot enter into the kingdom of God.”­ (
John 3:5). Here we are presented with  two distinct births of

two distinct elements, which necessarily produce two distinct
beings. The first is born of the flesh, producing beings incapable
of entering the kingdom of God; the second, born of the Spirit,
producing beings capable of  entering the kingdom of God.  The
first, producing simple beings; the second, compound beings.
The first, having but one nature­ flesh; the second, possessing
two natures­ both flesh and spirit.
Of those born of the flesh, it is said, “Because the carnal
mind is enmity against God; for  it is not subject to the law of
God,  neither  indeed  can  be.  So then they  that are in the flesh
cannot  please  God.”(Romans 8:7­8)  God said of those born of
the Spirit, “But ye are not in the flesh, but in the Spirit, if so be
the Spirit of God dwell in you. Now if any man has not the Spirit
of Christ, he is none of His.”­ (Romans 8:7­9). “All men hath not
faith.” “But without faith, it is impossible to please Him.” Faith
is a “fruit of the Spirit”­ The gift of God to the “new creature.”
The   development   of   the   natural   family   has   been
progressing for near six thousand years, and yet, the last one
born, like the first Adam, gives proof, demonstrable proof, of the
source whence he sprang. The spiritual family of God has been
developing with, and since the days of Abel and Seth, and each
one, “born of the Spirit,” gives evidence of the source whence he
sprang. “I delight in the law of God after the inward man.”­ No
contingency   can   prevent   the   entire   development   of   each,   the
natural   and   the   spiritual   families;   and   we   are   warranted   to
believe, that the  last  who shall be developed of each, shall be
like the first of that family from whence he sprang.
The   sturdy   oak   tree   of   the   forest,   with   all   its   roots,   its
huge trunk, every limb, every twig, yea, and every leaf which

has   been,   is   now   being,   and   shall   be   developed,   were   once
enclosed in a small acorn, whence they all sprang – are all of
the same nature – each a part of the whole. Had not the acorn
been   providentially   committed   to   the   ground,   whence   it
underwent decomposition, and germination, there had been no
development.   So   with   the  corn  of wheat.  “Verily, verily, I  say
unto you, except a corn of wheat fall into the ground and die, it
abideth alone; but if it die, it bringeth forth much fruit. He that
loveth his life  (his natural life)  shall lose it;  and he that  hateth
his   life   in   this   world  shall   keep   it   unto   life   eternal.”­   John
12:24,25.   Adam   the   first,   could   no   more   produce   a  spiritual
being, than the thorn produce grapes, or the thistle figs.
We learn from the Bible that the Husband was composed
of  two  whole   and   distinct   natures,  Divine  and  human.  The
human composed  no part of the Divine;  nor yet did the Divine
compose  any   part   of   His   human   nature.  Now   examine   the
figure:­ if the bride is not composed of two whole and distinct
natures,  or if the human composes any part of the Divine, or
the divine composes any part of the human nature, in her, can
she be “an help meet” for Him? Unless she partake of the same
distinct natures, can she enjoy Him, or He her, in this world, or
in  that which is to come?  But we find the “two men” sustained
upon   radically   different   elements.   The   Earth,  which   is   the
mother of the “old” man now, as formerly, feeds the “old man.”
The   “new,”   is   fed   upon   that   “bread   which   cometh   down   from
heaven.” “If any man eat of this bread, he shall live forever; and
the bread that I will give is My flesh, which I will give for the life
of the world.” “Except ye  eat the flesh of the Son of man, and
drink His blood, ye have no life in you.”­ John 6:51,53.

The creation and development of these destined to inhabit
both the  natural  and  spiritual  world, are distinct propositions.
Hence   the   Psalmist,   personating   Christ,   says:   “My   substance
was   not   hid   from   Thee,   when   I   was   made   in   secret,   and
curiously wrought in the lower part of the earth; Thine eyes did
see My substance being yet unperfect, and in Thy book  all My
members   were   written,   which   in   continuance   were   fashioned
when as yet there was none of them”­ (Psalm 139: 15­16). “For
we are members of His body, of His flesh, and of His bones.”­
(Ephesians   5:30).   Creation   was   instantaneous.   Formation   is
progressive. Though we were created simultaneously with and
lay   dormant  (in   seed   substance)   with   the   “first   Adam,”   for
thousands of years, yet the time arrived; the purpose of God is
carried out, and we were born of the flesh – elemented alone for
a  natural   state  of   being   –   susceptible  alone,   of   fleshly
enjoyments   –  adapted   to   a  natural  world   –  capable   alone  of
being   sustained   upon  earthly   food,  and   possessed   alone   of
natural  life;   all   of   this   family,   “bear   the   image   of   the   earthly
Adam.”  This includes Adam the first and all his  natural  seed.
“And   He   called  their  name Adam.” We  should  not  forget that
Adam   the   first,   is   said   to   be   “the  figure  of   Him   that   was   to
come.” What, then, do we learn from the figure? That the Bride,
and all the spiritual children were created in and simultaneously
with the “the last Adam.”    That, they are of the same nature
with Him, and being born of the Spirit, they are possessed of
eternal  life,  which qualifies them for a knowledge of “the only
true God, and Jesus Christ whom Thou hast sent.”­ (John 17:3).
Antecedently to this birth, and the imparting to them,  this  life
(which it is the province of their spiritual Father to impart, John

17:2)  they   are   entirely   ignorant   of   the  “true   God,   and   Jesus
Christ   whom   He   hath   sent.”   “The   fool  hath   said   in   his   heart,
there is no God.” “No man can say that Jesus is the Lord, but by
the Holy Ghost.”­ (1 Corinthians 12:3).
Although   all   the   spiritual   seed   were  “chosen   in   Christ
Jesus before the foundation of the world,”  and had grace given
them  in  Christ   Jesus   before   the   world   began”­   and   were
sanctified  by God the Father, and  preserved in Jesus Christ,”
though   they   were  hidden   in  their  spiritual   Father  as   the  first
Adam’s children were hidden in their  natural father  for a long
series of years, yet the times come when they are  born of the
Spirit – when the “hidden ones” are made known to each other.
When   their   hearts   being   fashioned   alike,   the   “Sun   of
righteousness”   “shines   in   their   hearts,   to   give   light   of   the
knowledge of the glory of God, in the face of Jesus Christ.”­ (2
Corinthians 4:6). As the light of the sun, the great luminary of
day shines upon the sons and daughters of the  natural world,
so   the   “Sun   of   righteousness”   affords   light   to   the  spiritual
world.  “I will say to the north,  give up;  and to the south  keep
not back,  bring  My sons  from far, and  My daughters  from the
ends of the earth; even every one that is called by My name, for
I have created him for My glory, I have formed him; yea, I have
made   him.”­  (Isaiah   43:6­7).   Here   again,   we   see   the  figure
carried out. All the family of the “first Adam,” created in him,
are called by his name­ so too, “even every one that is called by
My   name.”  Here   we   have  two   distinct  families,  propagated  by
two distinct heads,  each deriving the  nature of his progenitor,
and  each looking to his appropriate elements for sustenance.
The first, mortal beings, sustained upon corrupted elements. The

second, immortal beings, sustained upon incorruptible elements.
The first are earthly beings; the second are heavenly beings. We
ask   again,   Is   not   the   “old   man”   sustained   upon   the   same
identical elements, subsequently, upon which he was fed and
sustained antecedently to the new birth? Can those elements
sustain his “new man?” Do we not partake of earthly food until
our   soul   is   satisfied   without   imparting   a   particle   of
nourishment   to   our   “new   man?”   Does   not   our   “new   man,”
setting under the droppings of the sanctuary of the gospel, feed
sumptuously on the provisions of the gospel, without imparting a
particle of food to our natural, or “old man?” “Feed the church
of God, which  He hath purchased  with His own blood.”­  (Acts
20:28).   Being   “born   of   the   flesh,”  we   are   born   into   a  natural
state   of   consciousness,   capable   of   investigating  natural
subjects,   of   participating   in  natural  enjoyments,   sustained
upon natural elements, so long as we retain, and until we yield
up   that   natural   life,   which   we   received   in   our   natural   head,
“Adam the first.” Being “born of the Spirit,” “born of God,” we
are   made   partakers   of   the   divine   nature,   are   susceptible   of
spiritual  instruction,   of   investigating  spiritual  subjects,
participating in  spiritual  enjoyments, sustained upon  spiritual
elements; nor can the being thus born cease to be. “I give unto
them   eternal   life;   and   they   shall   never   perish.”­  (John   10:20).
“Because I live, ye shall live also.”­ (John 14:19). “When Christ,
who is our life, shall appear, then shall we also appear with Him
in glory.”­ (Colossians 3:4). Hence, we see that the death of the
“old man” cannot destroy the life of the “new man.”
The law was violated, and the curse incurred by man in
the flesh. The law was magnified and made honorable, and the

curse   removed   from   His   chosen   seed,   (who   sinned   in   their
Adamic or natural relation) by “God manifest in the flesh.” “For
as much then as the children were partakers of flesh and blood,
He, also, Himself, likewise took part of the same; that through
death He might destroy him that had the power of death, that is,
the devil; and deliver them who through fear of death were all
their life­time subject to bondage. For verily He took not on Him
the nature of angels; but He took on Him the seed of Abraham.”­
(Hebrews 2:14­16). The whole humanity of the Lord Jesus, both
soul and body, was involved in their transgression. “When Thou
shalt make His soul an offering for sin, He shall see His seed, He
shall   prolong   His   days,   and   the   pleasure   of   the   Lord   shall
prosper   in   His   hands.”­  (Isaiah   53:10).  “Now   is   My   soul
troubled.”   “My   soul   is   exceeding   sorrowful   even   unto   death.”
“Who His own self bear our sins in His own body on the tree,
that we, being dead to sins, should live unto righteousness, by
whose stripes ye were healed.­  (1 Peter 2:24).  “For Christ also
hath once suffered for sins, the Just for the unjust, that He might
bring us to God, being put to death in the flesh, but quickened by
the Spirit.”­ (1 Peter 3:18).
We have said Christians are  compound beings;  by which
we mean there are “two men”­ two whole and distinct natures,
inhabiting the same tenement or body. The “old man, which is
corrupt  according  to  the deceitful lusts,” whose genealogy we
trace back to the “first Adam,” who was made a “living soul,”
and   who   discloses   the   corrupt   nature   of   the   fountain   from
whence he sprang. Adam “begat a son in his own likeness; after
his  own  image”­ an  enemy to holiness – a hater of God. The
“new man” which after God is created in righteousness and true

 “new man” which after God is created in righteousness and true

holiness,” and who exemplifies the declaration, “If the root be
holy, so are the branches.” “And they shall call them, The Holy
People,   the   redeemed   of   the   Lord:   and   thou   shall   be   called,
Sought out; a city not forsaken.”­ (Isaiah 42:12). “Behold, now
are we the sons of God; and it doth not yet appear what we shall
be; but we know that, when He shall appear, we shall be like
Him,   for   we   shall   see   Him   as   He   is.”­  (1   John   3:2).   Will   He
appear   with  two   whole   and   distinct   natures?  If   He   shall   so
appear, shall we be like Him, unless we too, have  two whole
and distinct natures?
Hence it is seen, that the two men derive their nature and
disposition, from two distinct sources. Each has a life peculiar
to himself, yet common to his species. The first, natural, the
second, spiritual life. The first is a corporeal – the second, an
incorporeal   being.   The   first,   an   earthly   –   the   second,   an
heavenly being. “As is the heavenly, such are they also that are
heavenly.” “As He is, so are we in this world.”
Nothing pure or holy, attaches to the “old man.” “But even
their   mind   and   conscience   is   defiled.”­  (Titus   1:15).   Nothing
impure or unholy, attaches to the “new man.” “Unto the pure all
things are pure.”­ (Titus 1:15). “Blessed are the pure in heart, for
they shall see God.”­  (Matthew 5:8). It is contended by some,
yea, many professors of religion, that the  soul  is regenerated.
We confess we know but little about the soul. But we inquire,
what is it that renders man a rational, intelligent responsible
being? What is  it that exercises volition for the body? “When

lust   hath   conceived,   it   bringeth   forth   sin:   and   sin,   when   it   is
finished,   bringeth   forth   death.”­  (James   1:15).   “And   God   saw
that   the   wickedness   of   man   was   great   in   the   earth,   and   that
every   imagination   of   the   thoughts   of   his   heart,   was   only   evil
continually. And it repented the Lord that He had made man on
the earth, and it grieved Him at His heart.”­ (Genesis 6:5). If the
soul  were regenerated, would it not be wholly devoted to God,
subsequently,   as   it   had   been   to   sin,   antecedently   to
regeneration?   If   it   is   the   soul   that   exercises   volition   for   the
body, and that soul is “born of God,” and consequently “cannot
sin,” how are we to account for the wicked actions of David, of
Peter,   and   thousands   of   other   Christians,   even   down   to   the
present day? But, is it contended, that the same soul exercises
wicked volition for the “old man” and holy volition for the “new
man?” If so, is not the soul divided against itself?
  Others tell us, it is the  mind  which exercises volition for
the   body.   We   have   heretofore   proven   that   “their   mind   and
conscience is defiled.” And Paul informs us, “Because the carnal
mind is enmity against God; for it is not subject to the law of
God; neither indeed can be.”­ (Romans 8:7). Hence we see, that
the   influence   of   this  mind,  will   lead   the   body   to   rebel
continually against God. Such is the practice of the “old man,”
or natural man, that his carnal mind exercises volition for his
fleshly   body;   while   it   is   his   spiritual  mind  which   exercises
volition for the “new man,” because “he cannot sin.” The same
mind   cannot   influence   each,   the   “old,”   and   the   “new   man,”
because their works are radically different from each other; and
if it influenced both, there would be no warfare.

We conclude that the “old man” is carnally minded, and
thus shows that he is in a state of death. The “new man,” being
“spiritually minded,” is possessed of “life and peace.” It is quite
evident that when the Apostle speaks of the “carnal mind,” he
refers to the mind of the “old man,” which is “not subject to the
law of God,” and equally evident that when he says, “so then
with the mind, I myself serve the law of God,” he refers to the
mind of the “new man.” “But we have the mind of Christ.”­ 1
Corinthians   2:16.   Adam   the   first   imparts   his   mind,   which   is
carnal,   to   the   old   Adamic   man;   who   descended   from   him­
Christ imparts His mind to His spiritual children – and hence
the conflict, the warfare.  “For I delight in the law of God after
the inward man.  (Certainly, not after the outward man.)  But I
see another law in my members (are those members without an
intelligent principle?)  warring against the law of my mind  (not
the carnal mind,)  and bringing me into captivity to the law of
sin, which is in my members. O wretched man that I am.” (Surely
sin does not render the “old man” wretched, it is his element.)
“Who shall deliver me from the body of this death?”  This “old
man” whose deeds are evil – deeds of death. “For I know that in
me, (that is in my flesh)  dwelleth no good thing:” (Is the soul
deposited in the flesh?”) “for to will is present with me; but how
to perform that which is good I find not?”­  (Romans 7: 18­25).
How are we to explain the following seeming contradiction, or
paradox?  “If   we  (Christians)  say   we   have   no   sin,  we   deceive
ourselves, and the truth is not in us.”­  (1 John 1:8). The same
apostle tells us, “Whosoever is born of God doth not commit sin;
for His seed remaineth in him; and he cannot sin, because he
is born of God.”­ (1 John 3:9). The “old,” or “outward man,” sins

daily,   (and   the   Christian   most   feelingly   acknowledges   it)   and
thus proves that he is not born of God. The new man is filled
with holy desires – he “delights in the law of God”­ complains of
the  “old   man   with  his   deeds”­  longs  to   be  delivered  from  the
bondage of corruption, into the glorious liberty of the children
of God,” (Romans 8:21), and cries with the Psalmist, “I shall be
satisfied,   when   I   awake,   with  Thy   likeness.”­   (Psalm   17:15).
Thus does he prove his birth to be heavenly.
The   truth   is,   dear   brethren,   the   “old   man”   is   precisely
what he has ever been, since the fall, in nature and disposition.
The “strong man armed,” is only bound­ not killed. His heart is
yet “enmity against God”­ as a child of God fully acknowledges;
he is doomed to death; and then deliverance to the “new man,”
who cries, “O, Lord, I am oppressed, undertake for me” will have
come.   But,   we   are   asked,  what  becomes  of  man   when   death
shall have done his office? We answer,  “the body returns to its
dust   again,   and   the   spirit   to   God   who   gave   it.”  But,   what
becomes of the soul? When we shall be informed where the soul
of the Lord Jesus was, between the time of His crucifixion and
resurrection, we may undertake to answer this question. Of one
thing,   however,   we   are   certain,  that  is, that  neither  soul   nor
body   of   the   redeemed   can   go   to   Hell,   because  both  are
purchased with the Redeemer’s blood. “The Redemption of their
soul is precious, and it ceaseth forever.”­ (Psalm 49:8). “Waiting
for the adoption, to wit: the redemption of our body.” “After that
ye   believed,   ye   were   sealed   with   that   Holy   Spirit   of   promise,
which is the earnest of our inheritance until the redemption of
the   purchased   possession,   unto   the   praise   of   His   glory.”

(Ephesians 2: 43­44). Mark, both soul and body are included in
the purchase.
“And   the   very   God   of   peace,   sanctify   you   wholly:   and   I
pray God, your whole  spirit, and  soul, and  body,  be preserved
blameless   unto   the   coming   of   our   Lord   Jesus   Christ.”­   (1
Thessalonians   5:   23).   The   whole   “old   man”   of   the   elect   is
destined   to   undergo   a   mysterious   and   glorious   change,   by
which he shall be assimilated into the likeness of the humanity
of the Lord Jesus; and be prepared for that thrilling occasion,
when   the   glories   of   eternity   shall   burst   upon   his   ravishing
sight, and the Heavenly family shall exclaim “Come Lord Jesus,
come   quickly.”  But   that  change  was   not   in   regeneration   –   it
awaits the “last day.”
But we are asked, when, and how, are the “old” and the
“new man” to be united; and how will they appear hereafter? We
answer,  “Now   we   see   through   a   glass   darkly,”  but   when   we
shall   learn   how   the   soul   and   body   of   the   “Redeemer,”
“Husband,’ “Friend,” now appears; and how they are gloriously
united   to   His   divinity,   then,   and   not   till   then,   may   we
undertake to say more in regard to the future state of the soul
and body, and the “new man” composing the “Bride, the Lamb’s
wife.”   It   is   sufficient   for   the   present,   for   her   to   know,   that
“when He shall appear, we shall be like Him, for we shall see
Him as He is.”­ (1 John 3:2). Until which event shall roll on, the
wise   man   described   her   thus,  “What   will   you   see   in   the
Shulamite?   As   it   were   a   company   of   two   armies.”­  (Song   of
Solomon   6:13),   and   hence   the   believers’   warfare   between   the
elements of the natural, Adamic man and the heavenly spiritual

man. Every sensible believer is acutely aware of that conflict on
a daily basis.
It   is   vain   to   tell   us   that   the  flesh,   independently   of   an
intelligent principle, (call it soul, mind, or what you may,) will
rebel against God. Some brethren conclude that the warfare is
to be explained by “mind and matter.” Have they forgotten that
it requires  both  to constitute an intelligent accountable being?
We have shown that “even their mind and conscience is defiled;”
and that “the carnal mind is enmity against God.” Matter would
be incapable of vice or virtue, in the absence of mind. Nor are
those   more   successful,   who   attempt   to   explain   the   Christian
warfare,   by   the   different   colors   in   the   rainbow!   Have   they
forgotten that those colors  harmonize, and that it is the entire
want   of   harmony  between   the   old   and   the   new   man   which
necessarily   produces   the   warfare?   Have   they   forgotten   the
declaration, “For all that is in the world, the lust of the flesh, the
lust of the eyes and the pride of life is not of the Father, but is of
the world?”­ (1 John 2:16). If the “old man” is “born of God and
cannot sin,” (I John 3:9,) then there would be no warfare. But is
this   true?   Let   the   Christian’s   experience   answer.   “For   that
which I do, I allow not: for what I would, that do I not; but what I
hate, that I do.”­ (Romans 7:15).
In   conclusion,   we   submit   to   your   serious   and   prayerful
consideration, the foregoing pages, hoping that God may bless
us,   with   an   understanding   of   the   Truth;   and   dispose   us   to
reduce it into practice­ that He may  “guide us by His counsel
and   afterwards   receive   us   to   glory,”  is   our   prayer   for   the
Redeemer’s sake.­ Amen.