“And inasmuch as it is not without the taking of an oath: by so much also hath Jesus become the Surety of a better covenant. Wherefore also He is able to save completely them that draw near unto God through Him, seeing He ever liveth to make intercession for them.– HEB.7:20,22,25

“A SURETY is one who stands good for another,that a certain engagement will be faithfully performed. Jesus is the surety of the New Covenant. He stands surety with us for God–that God’s part in the Covenant will faithfully be performed.And He Stands surety with God for us, that our part will be faithfully performed too. If we are to live in Covenant with God, everything depends upon our knowing aright what Jesus secures to us.The more we know and trust Him,the more assured will our faith be that its every promise and every demand will be fulfilled,that a life of faithful keeping of God’s Covenant is indeed possible, because Jesus is the Surety of the Covenant. He makes God’s faithfulness and ours equally sure.

We read that it was because His priesthood was confirmed by the oath of God, that He became the Surety of a so much better Covenant. The oath of God gives us the security that His suretyship will secure all the better promises. The meaning and infinite value of God’s oath had been explained in the previous chapter . “IN every dispute the oath is final for confirmation wherein God, being minded to show more abundantly unto the heirs of the promises the immutability of His counsel, interpose with an oath, that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement.” We thus have not only a Covenant, with certain definite promises; we have not only Jesus, the Surety of the Covenant; but at the back of that again, we have the living God, with a view to our having perfect confidence in the unchangeableness of His counsel and promise,coming in between with an oath. Do we not begin, to see that the one thing God aims at in this Covenant, and asks with regard to it, is an absolute confidence that He is going to do all He has promised, however difficult or wonderful it may appear? His oath is an end of all fear or doubt. Let no one think of understanding the Covenant, of judging or saying what may be expected from it, much less of experiencing its blessings, until he meets God with an Abraham-like faith, that gives Him the glory, and is fully assured that what He has promised He is able to perform. The Covenant is a sealed mystery, except to the soul who is going without reserve to trust God, and abandon itself to His word and work.

Of the work of Christ, as the Surety of the better Covenant, our passage tells us that, because of this priesthood confirmed by oath, He is able to save completely those who draw near to God through Him. And this, because “He ever liveth to make intercession for them.” As Surety of the Covenant, He is ceaselessly engaged in watching their needs, and presenting them to the Father, in receiving His answer, and imparting its blessing.It is because of this neverceasing mediation, receiving and transmitting from God to us the gifts and powers of the heavenly world, that He is able to save completely to work and maintain in us a salvation as complete as God is willing it should be, as complete as the Better Covenant has assured us it shall be, in the better promises upon which it was established. These promises are expounded (ch.8:7-13) as being none other than those of the New Covenant of Jeremiah, with the law written in the heart by the Spirit of God as our experience of the power of that salvation. Jesus, the Surety of a better Covenant, Jesus is to be our assurance that everything connected with the Covenant is unchangeably and eternally sure. In Jesus the keynote is given of all our intercourse with God, of all our prayers and desires, of all our life and walk, that with full assurance of faith and hope we may look for every word of the Covenant to be made fully true to us by God’s own power. Let us look at some of these things of which we are to be fully assured, if we are to breathe the spirit of children of the New Covenant.

There is the love of God. The very thought of a Covenant is an alliance of friendship. And it is as a means of assuring us of His love, of drawing us close to His heart of love, of getting our hearts under the power of His love, and filled with it–it is because God loves us with an infinite love, and wants us to know it, and to give it complete liberty to bestow itself on us, and bless us, that the New Covenant has been made, and God’s own Son been made its Surety. This love of God is an infinite Divine energy, doing its utmost to fill the soul with itself and its blessedness. Of this love God’s Son is the Messenger; of the Covenant in which God reveals it to us He is the Surety; let us learn that the chief need in studying the Covenant and keeping it, in seeking and claiming its blessings, is the exercise of a strong and confident assurance in God’s love.

Then there is the assurance of the sufficiency of Christ’s finished redemption. All that was needed to put away sin, to free us entirely and for ever from its power, has been accomplished by Christ. His blood and death, His resurrection and ascension, have taken us out of the power of the world and transplanted us into a new life in the power of the heavenly world. All this is Divine reality; Christ is Surety that the Divine righteousness, and the Divine acceptance, that allsufficient Divine grace and strength, are ever ours. He is Surety that all these can and will be communicated to us in unbroken continuance.

It is even so with the assurance of what is needed on our part to enter into this life in the New Covenant. We shrink back, either from the surrender of all, because we know not whether we have the power to let it go, or from the faith for all, because we fear ours will never be so strong or so bold as to take all that is offered us in this wonderful Covenant. Jesus is Surety of a better Covenant. The better consists just in this very thing, that it undertakes to provide the children of the Covenant with the very dispositions they need, to accept and enjoy it. We have seen how the heart is just the central object of the Covenant promise. A heart circumcised to love God with all the heart, a heart into which God’s law and fear have been put, so that it will not depart from Him it is of all this Jesus is the Surety under the oath of God. Let us say it once more: Surely the one thing God asks of us, and has given the Covenant and its surety to secure— the confident trust that all will be done in us that is needed–is what we dare not withhold.

I think some of us are beginning to see what has been our great mistake. We have thought and spoken great things of what Christ did on the Cross, and does on the Throne as Covenant Surety. And we have stopped there. But we have not expected Him to do great things in our hearts. And yet it is there, in our heart, that the consummation takes place of the work on the Cross and the Throne; in the heart the New Covenant has its full triumph; the Surety is to be known not by what the mind can think of Him in heaven, but by what he does to make Himself known in the heart. There is the place where His love triumphs and is enthroned. Let us with the heart believe and receive Him as the Covenant Surety. Let us, with every desire we entertain in connection with it, with every duty it calls us to, with every promise it holds out, look to Jesus, under God’s oath the Surety of the Covenant. Let us believe that by the Holy Spirit the heart is His home and His throne. Let us, if we have not done it yet, in a definite act of faith, throw ourselves utterly on Him, for the whole of the New Covenant life and walk. No surety was ever so faithful to his undertaking as Jesus will be to His on our behalf, in our hearts.

And now, notwithstanding the strong confidence and consolation the oath of God and the Surety of the Covenant gives, there are some still looking wistfully at this blessed life, and yet afraid to trust themselves to this wondrous grace. They have a conception of faith as something great and mighty, and they know and feel that theirs is not such. And so their feebleness remains an insuperable barrier to their inheriting the promise. Let me try and say once again: Brother, the act of faith, by which you accept and enter this life in the New Covenant, is not commonly an act of power, but often of weakness and fear and much trembling. And even in the midst of all this feebleness, it is not an act in your strength, but in a secret and perhaps unfelt strength, which Jesus the Surety of the Covenant gives you. God has made Him Surety, with the very object of inspiring us with courage and confidence. He longs, He delights to bring you into the Covenant. Why not bow before Him, and say meekly: He does hear prayer; He brings into the Covenant; He enables a soul to believe; I may trust Him confidently. And just begin quietly to believe that there is an Almighty Lord, given by the Father, to do everything needed to make all Covenant grace wholly true in you. Bow low, and look up out of your low estate to your glorified Lord, and maintain your confidence that a soul, that in its nothingness trusts in Him, will receive more than it can ask or think.

Dear believer, come and be a believer. Believe that God is showing you how entirely the Lord Jesus wants to have you and your life for Himself how entirely He is willing to take charge of you and work all in you; how entirely you may even now commit your trust, and your surrender, and your faithfulness to the Covenant, with all you are and are to be, to Him, your Blessed Surety. If thou believest, thou shalt see the glory of God. What Christ has undertaken, you may confidently count upon His performing.

In a sense, and measure, and power that passeth knowledge, Jesus Christ is Himself all that God can either ask or give, all that God wants to see in us. ” He that believeth in Me, out of him shall flow rivers of living water.”

It is often said that the great aim of the preacher ought to be to translate Scripture truth from its Jewish form into the language and the thought of the nineteenth century, and so to make it intelligible and acceptable to our ordinary Christians. It is to be feared that the experiment will do more harm than good. In the course of the translation the force of the original is lost. The scholar who trusts to translations will never become a master of the language he wants to learn. A race of Christians will be raised up, to whom the language of God’s Word, and with that the God who spoke it, will be strange. In the Scripture words not a little of Scripture truth will be lost. For the true Christian life nothing is so healthful and invigorating as to have each man come and study for himself the very words in which the Holy Ghost has spoken.

One of the words of Scripture, which is almost going out of fashion, is the word Covenant. There was a time when it was the keynote of the theology and the Christian life of strong and holy men. We know how deep in Scotland it entered into the national life and thought. It made mighty men, to whom God, and His promise and power were wonderfully real. It will be found still to bring strength and purpose to those who will take the trouble to bring all their life under control of the inspiring assurance that they are living in covenant with a God who has sworn faithfully to fulfil in them every promise He has given.

This book is a humble attempt to show what exactly the blessings are that God has covenanted to bestow on us; what the assurance is the Covenant gives that they must, and can, and will be fulfilled; what the hold on God Himself is which it thus gives us; and what the conditions are for the full and continual experience of its blessings. I feel confident that if I can lead any to listen to what God has to say to them of His Covenant, and to deal with Him as a Covenant God, it will bring them strength and joy.

Not long ago I received from one of my correspondents a letter with the following passage in it : “I think you will excuse and understand me when I say there is one further note of power I would like so much to have introduced into your next book on intercession. God Himself has, I know, been giving me some direct teaching this winter upon the place the New Covenant is to have in intercessory prayer . . . I know you believe in the Covenant, and the Covenant rights we have on account of it. Have you followed out your views of the Covenant as they bear upon this subject of intercession? Am I wrong in coming to the conclusion that we may come boldly into God’s presence, and not only ask, but claim a Covenant right through Christ Jesus to all the spiritual searching, and cleansing and knowledge, and power promised in the three great Covenant promises? If you would take the Covenant and speak of it as God could enable you to speak, I think that would be the quickest way the Lord could take to make His Church wake up to the power He has put into our hands in giving us a Covenant. I would be so glad if you would tell God’s people that they have a Covenant.” Though this letter was not the occasion of the writing of the book, and our Covenant rights have been considered in a far wider aspect than their relation to prayer, I am persuaded that nothing will help us more in our work of intercession, than the entrance for ourselves personally into what it means that we have a Covenant God.

My one great desire has been to ask Christians whether they are really seeking to find out what exactly God wants them to be, and is willing to make them. It is only as they wait, “that the mind of the Lord may be showed them,” that their faith can ever truly see, or accept, or enjoy what God calls ” His salvation.” As long as we expect God to do for us what we ask or think, we limit Him. When we believe that as high as the heavens are above the earth, His thoughts are above our thoughts, and wait On Him as God to do unto us according to His Word, as He means it, we shall be prepared to live the truly supernatural, heavenly life the Holy Spirit can work in us-the true Christ life.

May God lead every reader into the secret of His presence, and ” show him His Covenant.”

ANDREW MURRAY.

WELLINGTON, SOUTH AFRICA,

l November 1898.

” Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments.” DEUT. vii. 9.

Men often make covenants. They know the advantages to be derived from them. As an end of enmity or uncertainty, as a statement of services and benefits to be rendered, as a security for their certain performance, as a bond of amity and goodwill, as a ground for perfect confidence and friendship, a covenant has often been of unspeakable value.

In His infinite condescension to our human weakness and need, there is no possible way in which men pledge their faithfulness, that God has not sought to make use of, to give us perfect confidence in Him, and the full assurance of all that He, in His infinite riches and power as God, has promised to do to us. It is with this view He has consented to bind Himself by covenant, as if He could not be trusted. Blessed is the man who truly knows God as his Covenant God; who knows what the Covenant promises him; what unwavering confidence of expectation it secures, that all its terms will be fulfilled to him; what a claim and hold it gives him on the Covenantkeeping God Himself. To many a man, who has never thought much of the Covenant, a true and living faith in it would mean the transformation of his whole life. The full knowledge of what God wants to do for him; the assurance that it will be done by an Almighty Power; the being drawn to God Himself in personal surrender, and dependence, and waiting to have it done; all this would make the Covenant the very gate of heaven. May the Holy Spirit give us some vision of its glory. When God created man in His image and likeness, it was that he might have a life as like His own as it was possible for a creature to live. This was to be by God Himself living and working all in man. For this man was to yield himself in loving dependence to the wonderful glory of being the recipient, the bearer, the manifestation of a Divine life. The one secret of man’s happiness was to be a trustful surrender of his whole being to the willing and the working of God. When sin entered, this relation to God was destroyed; when man had disobeyed, he feared God and fled from Him. He no longer knew, or loved, or trusted God.

Man could not save himself from the power of sin. If his redemption was to be effected, God must do it all. And if God was to do it in harmony with the law of man’s nature, man must be brought to desire it, to yield his willing consent, and entrust himself to God. All that God wanted man to do was, to believe in Him. What a man believes, moves and rules his whole being, enters into him, and becomes part of his very life. Salvation could only be by faith: God restoring the life man had lost; man in faith yielding himself to God’s work and will. The first great work of God was to get him to believe. This work cost God more care and time and patience than we can easily conceive. All the dealings with individual men, and with the people of Israel, had just this one object, to teach men to trust Him. Where He found faith He could do anything. Nothing dishonoured and grieved Him so much as unbelief. Unbelief was the root of disobedience and every sin; it made it impossible for God to do His work. The one thing God sought to waken in men by promise and threatening, by mercy and judgment, was faith.

Of the many devices of which God’s patient and condescending grace made use to stir up and strengthen faith, one of the chief was-the Covenant. In more than one way God sought to effect this by His Covenant. First of all, His Covenant was always a revelation of His purposes, holding out, in definite promise, what God was willing to work in those with whom the Covenant was made. It was a Divine pattern of the work God intended to do in their behalf, that they might know what to desire and expect, that their faith might nourish itself with the very things, though as yet unseen, which God was working out. Then, the Covenant was meant to be a security and guarantee, as simple and plain and humanlike as the Divine glory could make it, that the very things which God had promised would indeed be brought to pass and wrought out in those with whom He had entered into covenant. Amid all delay and disappointment, and apparent failure of the Divine promises, the Covenant was to be the anchor of the soul, pledging the Divine veracity and faithfulness and unchangeableness for the certain performance of what had been promised. And so the Covenant was, above all, to give man a hold upon God, as the Covenantkeeping God, to link him to God Himself in expectation and hope, to bring him to make God Himself alone the portion and the strength of his soul.

Oh that we knew how God longs that we should trust Him, and how surely His every promise must be fulfilled to those who do so! Oh that we knew how it is owing to nothing but our unbelief that we cannot enter into the possession of God’s promises, and that God cannot -yes, cannot–do His mighty works in us, and for us, and through us! Oh that we knew how one of the surest remedies for our unbelief-the divinely chosen cure for it-is the Covenant into which God has entered with us! The whole dispensation of the Spirit, the whole economy of grace in Christ Jesus, the whole of our spiritual life, the whole of the health and growth and strength of the Church, has been laid down and provided for, and secured in the New Covenant. No wonder that, where that Covenant, with its wonderful promises, is so little thought of, its plea for an abounding and unhesitating confidence in God so little understood, its claim upon the faithfulness of the Omnipotent God so little tested; no wonder that Christian life should miss the joy and the strength, the holiness and the heavenliness which God meant and so clearly promised that it should have.

Let us listen to the words in which God’s Word calls us to know, and worship and trust our Covenantkeeping God– it may be we shall find what we have been looking for: the deeper, the full experience of all Gods grace can do in us. In our text Moses says: “Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant with them that love Him.” Hear what God says in Isaiah: “The mountains shall depart, and the hills be removed but My kindness shall not depart from thee neither shall My Covenant of peace be removed, saith the Lord that hath mercy on thee.” More sure than any mountain is the fulfilment of every Covenant promise. Of the New Covenant, in Jeremiah, God speaks: ” I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me.” The Covenant secures alike that God will not turn from us, nor we depart from Him: He undertakes both for Himself and us.

Let us ask very earnestly whether the lack in our Christian life, and specially in our faith, is not owing to the neglect of the Covenant. We have not worshipped nor trusted the Covenantkeeping God. Our soul has not done what God called us to- “to take hold of His Covenant,” ” to remember the Covenant”; is it wonder that our faith has failed and come short of the blessing? God could not fulfil His promises in us. If we will begin to examine into the terms of the Covenant, as the titledeeds of our inheritance, and the riches we are to possess even here on earth; if we will think of the certainty of their fulfilment, more sure than the foundations of the everlasting mountains; if we will turn to the God who has engaged to do all for us, who keepeth covenant for ever, our life will become different from what it has been; it can, and will be, all that God would make it.

The great lack of our religion is-we need more of God. We accept salvation as His gift, and we do not know that the only object of salvation, its chief blessing, is to fit us for, and bring us back to, that close intercourse with God for which we were created, and in which our glory in eternity will be found. All that God has ever done for His people in making a covenant was always to bring them to Himself as their chief, their only good, to teach them to trust in Him, to delight in Him, to be one with Him. It cannot be otherwise. If God indeed be nothing but a very fountain of goodness and glory, of beauty and blessedness, the more we can have of His presence, the more we conform to His will, the more we are engaged in His service, the more we have Him ruling and working all in us, the more truly happy shall we be. If God indeed be thereby Owner and Author of life and strength, of holiness and happiness, and can alone give and work it in us, the more we trust Him, and depend and wait on Him, the stronger and the holier and the happier we shall be. And that only is a true and good religious life, which brings us every day nearer to this God, which makes us give up everything to have more of Him. No obedience can be too strict, no dependence too absolute, no submission too complete, no confidence too implicit, to a soul that is learning to count God Himself its chief good, its exceeding joy.

In entering into covenant with us, God’s one object is to draw us to Himself, to render us entirely dependent upon Himself, and so to bring us into the right position and disposition in which He can fill us with Himself, His love, and His blessedness. Let us undertake our study of the New Covenant, in which, if we are believers, God is at this moment living and walking with us, with the honest purpose and surrender, at any price, to know what God wishes to be to us, to do in us, and to have us be and do to Him. The New Covenant may become to us one of the windows of heaven through which we see into the face, into the very heart, of God.

“It is written, that Abraham had two sons, one by the bondmaid, and one by the freewoman. Howbeit, the one by the bondmaid is born after the flesh; but the son by the freewoman is born through promise. Which things contain an allegory: for these women are two covenants.” Gal. iv. 2224.

There are two covenants, one called the Old, the other the New. God speaks of this very distinctly in Jeremiah, where He says: “The days come, that I will make a new covenant with the house of Israel, not after the covenant I made with their fathers” (Jer. xxxi). This is quoted in Hebrews, with the addition: “In that He saith a new covenant, He hath made the first old.” Our Lord spoke Himself of the New Covenant in His blood. In His dealings with His people, in His working out His great redemption, it has pleased God that there should be two covenants.

It has pleased Him, not as an arbitrary appointment, but for good and wise reasons, which made it indispensably necessary that it should be so, and no otherwise. The clearer our insight into the reasons, and the Divine reasonableness, of there thus being two covenants, and into their relation to each other, the more full and true can be our own personal apprehension of what the New Covenant is meant to be to us. They indicate two stages in God’s dealing with man; two ways of serving God, a lower or elementary one of preparation and promise, a higher or more advanced one of fulfilment and possession. As that in which the true excellency of the second consists is opened up to us, we can spiritually enter into what God has prepared for us. Let us try and understand why there should have been two, neither less nor more.

The reason is to be found in the fact that, in religion all intercourse between God and man, there are two parties, and that each of these must have the opportunity to prove what their part is in the Covenant. In the Old Covenant man had the opportunity given him to prove what He could do, with the aid of all the means of grace God could bestow. That Covenant ended in man proving his own unfaithfulness and failure. In the New Covenant, God is to prove what He can do with man, all unfaithful and feeble as he is, when He is allowed and trusted to do all the work. The Old Covenant was one dependent on man’s obedience, one which he could break, and did break (Jer. xxxi 32). The New Covenant was one which God has engaged shall never be broken; He Himself keeps it and ensure our keeping it: so He makes it an Everlasting Covenant.

It will repay us richly to look a little deeper into this. This relation of God to fallen man in covenant is the same as it was to unfallen man as Creator. And what was that relation? God proposed to make a man in His own image and likeness. The chief glory of God is that He has life in Himself; that He is independent of all else, and owes what He is to Himself alone. If the image and likeness of God was not to be a mere name, and man was really to be like God in the power to make himself what he was to be, he must needs have the power of free will and self determination. This was the problem God had to solve in man’s creation in His image. Man was to be a creature made by God, and yet he was to be, as far as a creature could be, like God, self-made. In all God’s treatment of man these two factors were ever to be taken into account. God was ever to take the initiative, and be to man the source of life. Man was ever to be the recipient, and yet at the same time the disposer of the life God bestowed.

When man had fallen through sin, and God entered into a covenant of salvation, these two sides of the relationship had still to be maintained intact. God was ever to be the first, and man the second. And yet man, as made in God’s image, was ever, as second, to have full time and opportunity to appropriate or reject what God gave, to prove how far he could help himself, and indeed be selfmade. His absolute dependence upon God was not to be forced upon him; if it was really to be a thing of moral worth and true blessedness, it must be his deliberate and voluntary choice. And this now is the reason why there was a first and a second covenant, that in the first, man’s desires and efforts might be fully awakened, and time given for him to make full proof of what his human nature, with the aid of outward instruction and miracles and means of grace, could accomplish. When his utter impotence, his hopeless captivity under the power of sin had been discovered, there came the New Covenant, in which God was to reveal how man’s true liberty from sin and self and the creature, his true nobility and Godlikeness, was to be found in the most entire and absolute dependence, in God’s being and doing all within him.

In the very nature of things there was no other way possible to God than this in dealing with a being whom He had endowed with the Godlike power of a will. And all the weight this reason for the Divine procedure has in God’s dealing with His people as a whole, it equally has in dealing with the individual. The two covenants represent two stages of God’s education of man and of man’s seeking after God. The progress and transition from the one to the other is not merely chronological or historical; it is organic and spiritual. In greater or lesser degree it is seen in every member of the body, as well as in the body as a whole. Under the Old Covenant there were men in whom, by anticipation, the powers of the coming redemption worked mightily. In the New Covenant there are men in whom the spirit of the Old still makes itself manifest. The New Testament proves, in some of its most important epistles, especially those to the Galatians, Romans, and Hebrews,- how possible it is within the New Covenant still to be held fast in the bondage of the Old.

This is the teaching of the passage from which our text is taken. In the home of Abraham, the father of the faithful, Ishmael and Isaac are both found, the one born of a slave, the other of a free woman; the one after the flesh and the will of man, the other through the promise and the power of God; the one only for a time, then to be cast out, the other to be heir of all. A picture held up to the Galatians of the life they were leading, as they trusted to the Flesh and its religion, making a fair show, and yet proved, by their being led captive to sin, to be, not of the free but of the bond woman. Only through faith in the promise and the mighty quickening power of God could they, could any of them, be made truly and fully free, and stand in the freedom with which Christ has made us free.

As we proceed to study the two covenants in thelight of this and other scriptures, we shall see how they are indeed the Divine revelation of two systems of religious worship, each with its spirit or lifeprinciple ruling every man who professes to be a Christian. We shall see how the one great cause of the feebleness of so many Christians is just this, that the Old Covenant spirit of bondage still has the mastery. And we shall see that nothing but a spiritual insight, with a wholehearted acceptance, and a living experience, of all the New Covenant engages that God will work in us, can possibly fit for walking as God would have us do.

This truth of there being two stages in our service of God, two degrees of nearness in our worship, is typified in many things in the Old Covenant worship; perhaps nowhere more clearly than in the difference between the Holy Place and the Most Holy Place in the temple, with the veil separating them. Into the former the priests might always enter to draw near to God. And yet they might not come too near; the veil kept them at a distance. To enter within that, was death. Once a year the High Priest might enter, as a promise of the time when the veil should be taken away and the full access to dwell in God’s presence be given to His people. In Christ’s death the veil of the temple was rent, and His blood gives us boldness and power to enter into the Holiest of all and live there day by day in the immediate presence of God. It is by the Holy Spirit, who issued forth from that Holiest of all, where Christ had entered, to bring its life to us, and make us one with it, that we can have the power to live and walk always with the consciousness of God’s presence in us.

It is thus not only in Abraham’s home that there were the types of the two covenants, the spirit of bondage and the spirit of liberty, but even in God’s home in the temple. The priests had not yet the liberty of access into the Father’s presence. Not only among the Galatians, but everywhere throughout the Church, there are to be found two classes of Christians. Some are content with the mingled life, half flesh and half spirit, half selfeffort and half grace. Others are not content with this, but are seeking with their whole heart to know to the full what the deliverance from sin and what the abiding full power for a walk in God’s presence is, which the New Covenant has brought and can give. God help us all to be satisfied with nothing less.

Note A.- Chpter. 2

The Second blessing

In the life of the believer there sometimes comes a crisis, as clearly marked as his conversion, in which he passes out of a life of continual feebleness and failure to one of strength, and victory, and abiding rest. The transition has been called the Second Blessing. Many have objected to the phrase, as being unscriptural, or as tending to make a rule for all, what was only a mode of experience in some. Others have used it as helping to express clearly in human words what ought to be taught to believers as a possible deliverance from the ordinary life of the Christian, to one of abiding fellowship with God, and entire devotion to His service. In introducing it into the title of this book, I have indicated my belief that, rightly understood, the words express a scriptural truth, and may be a help to believers in putting clearly before them what they may expect from God. Let me try and make clear how I think we ought to understand it.

I have connected the expression with the two Covenants. Why was it that God made two Covenants_not one, and not three? Because there were two parties concerned. In the First Covenant man was to prove what he could do, and what he was. In the Second, God would show what He would do. The former was the time of needed preparation; the latter, the time of Divine fulfilment. The same necessity as there was for this in the race, exists in the individual too. Conversion makes of a sinner a child of God, full of ignorance and weakness, without any conception of what the wholehearted devotion is that God asks of him, or the full possession God is ready to take of him. In some cases the transition from the elementary stage is by a gradual growth and enlightenment. But experiences teaches, that in the great majority of cases this healthy growth is not found. To those who have never found the secret of a healthy growth, of victory over sin and perfect rest in God, and have possibly despaired of ever finding it, because all their efforts have been failures, it has often been a wonderful help to learn that it is possible by a single decisive step, bringing them into a right relationship to Christ, His Spirit, and His strength, to enter upon an entirely new life.

What is needed to help a man to take that step is very simple. He must see and confess the wrongness, the sin, of the life he is living, not in harmony with God’s will. He must see and believe in the life which Scripture holds out, which Christ Jesus promises to work and maintain in him. As he sees that his failure has been owing to his striving in his own strength, and believes that our Lord Jesus will actually work all in him in Divine power, he takes courage, and dares surrender himself to Christ anew. Confessing and giving up all that is of self and sin, yielding himself wholly to Christ and His service, he believes and receives a new power to live his life by the faith of tbe Son of God. The change is in many cases as clear, as marked, as wonderful, as conversion. For lack of a better name, that of A Second Blessing came most naturally.

When once it is seen how greatly this change is needed in the life of most Christians, and how entirely it rests on faith in Christ and His power, as revealed in the Word, all doubt as to its scripturalness will be removed. And when once its truth is seen, we shall be surprised to find how, throughout Scripture, in history and teaching, we find what illustrates and confirms it.

Take the twofold passage of Israel through water, first out of Egypt, then into Canaan. The wilderness journey was the result of unbelief and disobedience, allowed by God to humble them, and prove them, and show what was in their heart. When this purpose had been accomplished, a second blessing led them through Jordan as mightily into Canaan, as the first had brought them through the Red Sea out of Egypt.

Or take the Holy Place and the Holiest of All, as types of the life in the two covenants, and equally in the two stages of Christian experience. In the former, very real access to God and fellowship with Him, but always with a veil between. In the latter, the full access, through a rent veil, into the immediate presence of God, and the full experience of the power of the heavenly life. As the eyes are opened to see how terribly the average Christian life comes short of God’s purpose, and how truly the mingled life can be expelled by the power of a new revelation of what God waits to do, the types of Scripture will shine with a new meaning.

Or look to the teachings of the New Testament. In Romans, Paul contrasts the life of the Christian under the law with that under grace, the spirit of bondage with the Spirit of adoption. What does this mean but that Christians may still be living under the law and its bondage, that they need to come out of this into the full life of grace and liberty through the Holy Spirit, and that, when first they see the difference, nothing is needed but the surrender of faith, to accept and experience what grace will do by the Holy Spirit.

To the Corinthians, Paul writes of some being carnal, and still babes, walking as men after the flesh; others being spiritual, with spiritual discernment and character. To the Galatians, he speaks of the liberty with which Christ, by the Spirit, makes free from the law, in contrast to those who sought to perfect in the fesh, what was begun in the Spirit, and who gloried in the flesh;- all to call them to recognise the danger of the carnal, divided life, and to come at once to the life of faith, the life in the Spirit, which alone is according to God’s will.

Everywhere we see in Scripture, what the state of the Church at the present day confirms, that conversion is only the gate that leads into the path of life, and that within that gate there is still great danger of mistaking the path, of turning aside, or turning back, and that where this has taken place we are called at once, and with our whole heart, to turn and give ourselves to nothing less than all that Christ is willing to work in us. Just as there are many who have always thought that conversion must be slow, and gradual, and uncertain, and cannot understand how it can be sudden and final, because they only take man’s powers into account, so many cannot see how the revelation of the true life of holiness, and the entrance on it by faith out of a life of selfeffort and failure, may be immediate and permanent. They look too much to man’s efforts, and know not how the second blessing is nothing more nor less than a new vision of what Christ is willing to work in us, and the surrender of faith that yields all to Him.

I would fain hope that what I have written in this book may help some to see that the second blessing is just what they need, is what God by His Spirit will work in them, is nothing but the acceptance of Christ in all His saving power as our strength and life, and is what will bring them into, and fit them for, that full life in the New Covenant, in which God works all in all.

Let me close this note with a quotation from the introduction to a little book just published, Dying to Self: A Golden Dialogue,by William Law, with notes by A. M.: ” A great deal has been said against the use of the terms, the Higher Life, the Second Blessing. In Law one finds nothing of such language, but of the deep truth of which they are the, perhaps defective, expression, his book is full. The points on which so much stress is laid in what is called Keswick teaching, stand prominently out in his whole argument. The low state of the average life of believers, the cause of all failure as coming from selfconfidence, the need of an entire surrender of the whole being to the operation of God, the call to turn to Christ as the One and Sure Deliverer from the power of self, the Divine certainty of a better life for all who will in selfdespair trust Christ for it, and the heavenly joy of a life in which the Spirit of Love fills the heart_these truths are common to both. What makes Law’s putting of the truth of special value is the way in which he shows how humility and utter selfdespair, with the resignation to God’s mighty working in simple faith, is the infallible way to be delivered from self, and have the Spirit of Love born in the heart.”

“Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me.” -Ex. xix. 5.

“He declared unto you His covenant, which He commanded you to perform, even ten commandments.”-DEUT. iv. 13.

“If ye keep these judgments, the Lord thy God shall keep unto thee the covenant.”-DEUT. vii. 12.

“I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake.”-JER. xxxi. 31,32.

We have seen how the reason for there being two Covenants is to be found in the need of giving the Divine and the human will, each their due place in the working out of man’s destiny. God ever takes the initiative. Man must then have the opportunity to do his part, and to prove either what he can do, or needs to have done for him. The Old Covenant was on the one hand indispensably necessary to waken man’s desires, to call forth his efforts, to deepen the sense of dependence on God, to convince of his sin and impotence and so to prepare him to feel the need of the salvation of Christ. In the significant language of Paul, “The law was our schoolmaster unto Christ.” “We were kept under the law, shut up unto the faith, which should afterwards be revealed.” To understand the Old Covenant aright we must ever remember its two great characteristics -the one, that it was of Divine appointment, fraught with much true blessing, and absolutely indispensable for the working out of God’s purposes; the other, that it was only provisional and preparatory to something higher, and therefore absolutely insufficient for giving that full salvation which man needs if his heart or the heart of God is to be satisfied.

Note now the terms of this first Covenant. “If ye will obey My voice and keep My covenant, ye shall be unto Me a holy nation.” Or, as it is expressed in Jeremiah (vii. 23, xi 4), “Obey My voice, and I will be your God.” Obedience everywhere, especially in the Book of Deuteronomy, appears as the condition of blessing. “A blessing if ye obey” (xi 27). Some may ask how God could make a covenant of which He knew that man could not keep it. The answer opens up to us the whole nature and object of the Covenant. All education, Divine or human, ever deals with its pupils on the principle-faithfulness in the less is essential to the attainment of the greater. In taking Israel into His training, God dealt with them as men in whom, with all the ruin sin had brought, there still was a conscience to judge of good and evil, a heart capable of being stirred to long after God, and a will to choose the good and to choose Himself. Before Christ and His salvation could be revealed and understood and truly appreciated, these faculties of man had to be stirred and wakened. The law took men into its training, and sought, if I may use the expression, to make the very best that could be made of them by external instruction. In the provision made in the law for a symbolical atonement and pardon, in all God’s revelation of Himself through priest and prophet and king, in His interposition in providence and grace, everything was done that He could do, to touch and win the heart of His people and to give force to the appeal to their selfinterest or their gratitude, their fear or their love.

Its work was not without fruit. Under the law, administered by the grace that ever accompanied it, there was trained up a number of men whose great mark was the fear of God, and a desire to walk blameless in all His commandments. And yet, as a whole, Scripture represents the Old Covenant as a failure. The law had promised life; but it could not give it (Deut. iv.1; Gal. iii 21). The real purpose for which God had given it was the very opposite: it was meant by Him as “a ministration of death.” He gave it that it might convince man of his sin, and might so waken the confession of his impotence, and of his need of a New Covenant and a true redemption. It is in this new that Scripture uses such strong expressions-“By the law is the knowledge of sin: that every mouth may be stopped, and the whole world may become guilty before God. “The law worketh wrath.” “The law entered, that the offence might abound.” “That sin by the commandment might appear exceeding sinful.” “As many as are of the works of the law are under the curse.” “We were kept under the law, shut up to the faith, which should afterwards be revealed.” “Wherefore the law was our schoolmaster to bring us to Christ, that we might be justified by faith.” The great work of the law was to discover what sin was: its hatefulness as accursed of God; its misery, working temporal and eternal ruin; its power, binding man down in hopeless slavery; and the need of a Divine interposition as the only hope of deliverance.

In studying the Old Covenant we ought ever to keep in mind the twofold aspect under which we have seen that Scripture represents it. It was God’s grace that gave Israel the law, and wrought with the law to make it work out its purpose in individual believers and in the people as a whole.The whole of the Old Covenant was a school of grace, an elementary school, to prepare for the fulness of grace and truth in Christ Jesus. A name is generally given to an object according to its chief feature. And so the Old Covenant is called a ministration of condemnation and death, not because there was no grace in it-it had its

own glory (2 Cor. iii. lO12) but because the law with its curse was the predominating element. The combination of the two aspects we find with especial clearness in Paul’s epistle So he speaks of all who are of the works of the law as under the curse (Gal. iii. lO). And then almost immediately after he speaks of the law as being our benefactor, a schoolmaster unto Christ, into whose charge, as to a tutor or governor, we had been given, till the time appointed of the Father. We are everywhere brought back to what we said above. The Old Covenant is absolutely indispensable for the preparation work it had to do; utterly insufficient to work for us a true or a full redemption.

The two great lessons God would teach us by it are very simple. The one is the lesson of SIN, the other the lesson of HOLINESS. The Old Covenant attains its object only as it brings men to a sense of their utter sinfulness and their hopeless impotence to deliver themselves. As long as they have not learnt this, no offer of the New Covenant life can lay hold of them. As long as an intense longing for deliverance from sinning has not been wrought, they will naturally fall back into the power of the law and the flesh. The holiness which the New Covenant offers will rather terrify than attract them; the life in the spirit of bondage appears to make more allowance for sin, because obedience is declared to be impossible.

The other is the lesson of Holiness. In the New Covenant the Triune God engages to do all. He undertakes to give and keep the new heart, to give His own Spirit in it, to give the will and the power to obey and do His will. As the one demand of the first Covenant was the sense of sin, the one great demand of the New is faith that that need, created by the discipline of God’s law, will be met in a Divine and supernatural way. The law cannot work out its purpose, except as it brings a man to lie guilty and helpless before the holiness of God. There the New finds him, and reveals that same God, in His grace accepting him and making him partaker of His holiness.

This book is written with a very practical purpose. Its object is to help believers to know that wonderful New Covenant of grace which God has made with them, and to lead them into the living and daily enjoyment of the blessed life it secures them. The practical lesson taught us by the fact that there was a first Covenant, that its one special work was to convince of sin, and that without it the Covenant could not come, is just what many Christians need. At conversion they were convinced of sin by the Holy Spirit. But this had chiefly reference to the guilt of sin and, in some degree, to its hatefulness. But a real knowledge of the power of sin, of their entire and utter impotence to cast it out, or to work in themselves what is good, is what they did not learn at once. And until they have learned this, they cannot possibly enter fully into the blessing of the New Covenant. It is when a man sees that, as little as he could raise himself from the dead, can he make or keep his own soul alive, that he becomes capable of appreciating the New Testament promise, and is made willing to wait on God to do all in him.

Do you, my reader, feel that you are not fully living in the New Covenant, that there is still somewhat of the OldCovenant spirit of bondage in you?-do come, and let the Old Covenant finish its work in you. Accept its teaching, that all your efforts are failures. As, at conversion, you were content to fall down as a condemned, death deserving sinner, be content now to sink down before God in the confession that, as His redeemed child, you still feel yourself utterly impotent to do and be what you see He asks of you. And begin to ask whether the New Covenant has not perhaps a provision you have never yet understood for meeting your impotence and giving you the strength to do what is wellpleasing to God. You will find the wonderful answer in the assurance that God, by His Holy Spirit, undertakes to work everything in you. The longing to be delivered from the life of daily sinning, and the extinction of all hope to secure this by our efforts as Christians, will prepare us for understanding and accepting God’s new way of salvation Himself working in us all that is pleasing in His sight.

“But this is the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbour, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, for I will forgive their iniquity, and I will remember their sin no more.” -Jer. xxxi.. 33, 34.

ISAIAH has often been called the evangelical prophet, for the wonderful clearness with which he announces the coming Redeemer, both in His humiliation and suffering, and in the glory of the kingdom He was to establish. And yet it was given to Jeremiah, in this passage, and to Ezekiel, in the parallel one, to foretell what would actually be the outcome of the Redeemer’s work and the essential character of the salvation He was to effect, with a distinctness which is nowhere found in the older prophet. In words which the New Testament (Hebrews viii.) takes as the divinely inspired revelation of what the New Covenant is of which Christ is the Mediator, God’s plan is revealed and we are shown what it is that He will do in us, to make us fit and worthy of being the people of which He is the God. Through the whole of the Old Covenant there was always one trouble: man’s heart was not right with God. In the New Covenant the evil is to be remedied. Its central promise is a heart delighting in God’s law and capable of knowing and holding fellowship with Him. Let us mark the fourfold blessing spoken of.

1. “I will put My law in their inward parts, and write it in their hearts.” Let us understand this well. In our inward parts, or in our heart, there are no separate chambers in which the law can be put, while the rest of the heart can be given up to other things; the heart is a unity. Nor are the inward parts and the heart like a house, which can be filled with things of an entirely different nature from what the walls are made of, without any living, organic connection. No; the inward parts, the heart, are the disposition, the love, the will, the life. Nothing can be put into the heart, and especially by God, without entering and taking possession of it, without securing its affection and controlling its whole being. And this is what God undertakes to do in the power of His divine life and operation, to breathe the very spirit of His law into and through the whole inward being. “I will put it into their inward parts, and write it in their hearts.” At Sinai the tables of the Covenant, with the law written on them, were of stone, as a lasting substance. It is easy to know what that means. The stone was wholly set apart for this one thing-to carry and show this Divine writing. The writing and the stone were inseparably connected. And so the heart in which God gets His way, and writes His law in power, lives only and wholly to carry that writing, and is unchangeably identified with it. So alone can God realise His purpose in creation, and have His child of one mind and one spirit with Himself, delighting in doing His will. When the Old Covenant with the law graven on stone had done its work in the discovering and condemning of SIN, the New Covenant would give in its stead the life of obedience and true holiness of heart. The whole of the Covenant blessing centres in this– the heart being put right and fitted to know God: “I will give them an heart to know Me, that I am the Lord; and they shall be my people, and I will be their God; for they shall return unto Me with their whole heart” (Jer. xxiv. 7).

2. “And I will be their God, and they shall be My people.” Do not pass these words lightly. Neither occur chiefly in Jeremiah and Ezekiel in connection with the promise of the everlasting Covenant. They express the very highest experience of the Covenant relationship. It is only when His people learn to love and obey His law, when their heart and life are together wholly devoted to Him and His will, that He can be to them the altogether inconceivable blessing which these words express, “I will be your God.” All I am and have as God shall be yours. All you can need or wish for in a God, I will be to you. In the fullest meaning of the word, I, the Omnipresent, will be ever present with you, in all My grace and love. I, the Almighty One, will each moment work all in you by My mighty power. I, the ThriceHoly One, will reveal My sanctifying life within You. I will be your God. And ye shall be My people, saved and blessed, ruled and guided and provided for by Me, known and seen to be indeed the people of the Holy One, the God of glory. Only let us give our hearts time to meditate and wait for the Holy Spirit to work in us all that these words mean.

3. “And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord, for they shall all know Me, from the least of them unto the greatest of them, saith the Lord.” Individual personal fellowship with God, for the feeblest and the least, is to be the wonderful privilege of every member of the New Covenant

people. Each one will know the Lord. That does not mean the knowledge of the mind, that is not the equal privilege of all, and that in itself may hinder the fellowship more than help it, but with that knowledge which means appropriation and assimilation, and which is eternal life. As the Son knew the Father because He was one with Him and dwelt in Him, the child of God will receive by the Holy Spirit that spiritual illumination which will make God to him the One he knows best, because he loves Him most and lives in Him. The promise, “They shall be all taught of God,” will be fulfilled by the Holy Spirit’s teaching. God will speak to each out of His Word what he needs to know.

4. “For I will forgive their iniquities, and I will remember their sin no more.” The word ‘for’ shows that this is the reason of all that precedes. Because the blood of this New Covenant was of such infinite worth, and its Mediator and High Priest in heaven of such Divine power, there is promised in it such a Divine blotting out of sin that God cannot remember it. It is this entire blotting out of sin that cleanses and sets us free from its power, so that God can write His law in our hearts, and show Himself in power as our God, and by His Spirit reveal to us His deep things–the deep mystery of Himself and His love. It is the atonement and redemption of Jesus Christ wrought without us and for us, that has removed every obstacle and made it meet for God, and made us meet, that the law in the heart, and the claim on our God, and the knowledge of Him, should now be our daily life and our eternal portion.

Here we now have the Divine summary of the New Covenant inheritance. The lastnamed blessing, the pardon of sin, is the first in order, the root of all. The second, having God as our God, and the third, the Divine teaching, are the fruit. The tree itself that grows on this root, and bears such fruit, is what is named first the law in the heart. (1 On the law written in the heart, see Note B.)

The central demand of the Old Covenant, obey My voice, and I will be your God, has now been met. With the law written in the heart, He can be our God, and we shall be His people. Perfect harmony with God’s will, holiness in heart and life, is the only thing that can satisfy God’s heart or ours. And it is this the New Covenant gives in Divine power, “I will give them an heart to know Me; and I will be their God, and they shall be My people; for they shall turn to Me with their whole heart.” It is on the state of the heart, it is on the new heart, as given by God, that the New Covenant life hinges.

But why, if all this is meant to be literally and exactly true of God’s people, why do we see so little of this life, experience so little in ourselves? There is but one answer: Because of your unbelief! We have spoken of the relation of God and man in creation as what the New Covenant is meant to make possible and real. But the law cannot be repealed that God will not compel. He can only fulfil His purpose as the heart is willing and accepts His offer. In the New Covenant all is of faith. Let us turn away from what human wisdom and human experience may say, and ask God Himself to teach us what His Covenant means. If we persevere in this prayer in a humble and teachable spirit, we can count most certainly on its promise: “They shall no more every man teach his neighbour: Know the Lord, for they shall all know Me.” The teaching of God Himself, by the Holy Spirit, to make us understand what He says to us in His Word, is our Covenant right. Let us count upon it. It is only by a Godgiven faith that we can appropriate these Godgiven promises. And it is only by a Godgiven teaching and inward illumination that we can see their meaning, so as to believe them. When God teaches us the meaning of His promises in a heart yielded to His Holy Spirit, then alone we can believe and receive them in a power which makes them a reality in our life.

But is it really possible, amid the wear and tear of daily life, to walk in the experience of these blessings? Are they really meant for all God’s children? Let us rather ask the question, Is it possible for God to do what He has promised? The one part of the promise we believe the complete and perfect pardon of sin. Why should we not believe the other part- law written in the heart, and the direct Divine fellowship and teaching? We have been so accustomed to separate what God has joined together, the objective, outward work of His Son, and the subjective, inward work of His Spirit, that we consider the glory of the New Covenant above the Old to consist chiefly in the redeeming work of Christ for us, and not equally in the sanctifying work of the Spirit in us. It is owing to this ignorance and unbelief of the indwelling of the Holy Spirit, as the power through whom God fulfils the New Covenant promises, that we do not really expect them to be made true to us.

Do let us turn our hearts away from all past experience of failure, as caused by nothing but unbelief; do let us admit fully and heartily, what failure has taught us, the absolute impossibility of even a regenerate man walking in God’s law in his own strength, and then turn our hearts quietly and trustfully to our own Covenant God. Let us hear what He says He will do for us, and believe Him; let us rest on His unchangeable faithfulness and the surety of the Covenant, on His Almighty power and the Holy Spirit working in us; and let us give up ourselves to Him as our God. He will prove that what He has done for us in Christ is not one whit more wonderful than what He will do in us every day by the Spirit of Christ.

NOTE B._CHAP. IV

The Law written in the heart

The thought of the law written in the heart sometimes causes difficulty and discouragement, because believers do not see or feel in themselves anything corresponding to it. An illustration may help to remove the difficulty. There are fluids by which you can write so that nothing is visible, either at once or later, unless the writing be exposed to the sun or the action of some chemical. The writing is there, but one who is ignorant of the process cannot think it is there, and knows not how to make it readable. The faith of a man who is in the secret believes in it though he see it not.

It is even thus with the new heart. God has put His law into it. ” Blessed are the people in whose heart is God’s law.” But it is there invisibly. He that takes God’s promise in faith, knows that it is in his own heart. As long as there is not clear faith on this point, all attempts to find it, or to fulfil that law, will be vain. But when by a simple faith the promise is held fast, the first step is taken to realise it. The soul is then prepared to receive instruction as to what the writing of the law in the heart means. It means, first, that God has implanted in the new heart a love of God’s law, and a readiness to do all His will. You may not feel this disposition there, but it is there. God has put it there. Believe this, and be assured that there is in you a Divine nature that says_and you therefore do not hesitate to say it_ “I delight to do Thy will, O God !” In the name of God, and in faith, say it.

This writing of the law means, further, that in planting this principle in you, God has taken all that you know of God’s will already, and inspired that new heart with the readiness to obey it. It may as yet be written there with invisible writing, and you are not conscious of it. That does not matter. You have here to deal with a Divine and hidden work of the Holy Spirit. Be not afraid to say: Oh, how love I Thy law! God has put the love of it into your heart, the new heart. He has taken away the stony heart; it is by the new heart you have to live.

The next thing implied in this writing of the law, is that you have accepted all God’s will, even what you do not yet know, as the delight of your heart. In giving yourself up to God, you gave yourself wholly to His will. That was the one condition of your entering the Covenant; Covenant grace will now provide for teaching you to know, and strengthening you to do, all your Father would have you do.

The whole life in the New Covenant is a life of faith. Faith accepts every promise of the Covenant, is certain that it is being fulfilled, looks confidently to the God of the Covenant to do His work. Faith believes implicitly in the new heart, with the law written in it, because it believes in the promise, and in the God who gave and fulfils the promise.

It may be well to add here that the same truth holds good of all the promises concerning the new heart_they must be accepted and acted on by faith. When we read of “the love of God shed abroad in the heart by the Holy Spirit,” of “Christ dwelling in the heart,” of “a clean heart,” of “loving each other with a clean heart fervently,” of “God establishing our heart unblamable in holiness,” we must, with the eye of faith, regard these spiritual realities as actually and in very deed existing within us. In His hidden unseen way God is working them there. Not by sight or feeling, but by faith in the Living God and His Word, we know they are as the power for the dispositions and inclinations of the new heart. In this faith we are to act, knowing that we have the power to love, to obey, to be holy. The New Covenant gives us a God who works all in us; faith in Him gives us the assurance, above and beyond all feeling, that this God is doing His blessed work.

And if the question be asked what we are to think of all there is within us that contradicts this faith, let us remember what Scripture teaches us of it. We sometimes speak of an old and a new heart. Scripture does not do so. It speaks of the old, the stony, heart, being taken away_the heart, with its will, disposition, affections, being made new with a Divine newness. This new heart is placed in the midst of what Scripture calls the flesh, in which there dwelleth no good thing. we shall find it a great advantage to adhere as closely as possible to Scripture language. It will greatly help our faith even to use the very words God by His Holy Spirit has used to teach us. And it will greatly clear our view for knowing what to think of the sin that remains in us if we think of it and deal with it in the light of God’s truth. Every evil desire and affection comes from the flesh, man’s sinful natural life. It owes its power greatly to our ignorance of its nature, and our trusting to its help and strength to cast out its evil. I have already pointed out how sinful flesh and religious flesh is one, and how all failure in religion is owing to a secret trust in ourselves. As we accept and make use of what God says of the flesh, we shall see in it the source of all evil in us; we shall say of its temptations: ” It is no more I, but sin that dwelleth in me “; we shall maintain our integrity

as we maintain a good conscience that condemns us for nothing knowingly done against God’s will; and we shall be strong in the faith of tlke Holy Spirit, who dwells in the new heart, so to strengthen that we need not and ” shall not fulfil the lusts of the flesh.”

I conclude with an extract of an address by Rev. F. Webster, at Keswick last year, in confirmation of what I have just said: ” Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. ‘Make no provision for the flesh.’ The flesh is there, you know. To deny or ignore the existence of an enemy is to give him a great chance against you; and the flesh is in the believer to the very end, a force of evil to be reckoned with continually, an evil force inside a man, and yet, thank God, a force which can be so dealt with by the power of God, that it shall have no power to defile the heart or deflect the will. The flesh is in you, but your heart may be kept clean moment by moment in spite of the existence of evil in your fallen nature. Every avenue, every opening that leads into the heart, every thought and desire and purpose and imagination of your being, may be closed against the flesh, so that there shall be no opening to come in and defile the heart or deflect the will from the will of God.

” You say that is a very high standard. But it is the Word of God. There is to be no secret sympathy with sin. Although the flesh is there, you are to make it no excuse for sins. You are not to say, I am naturally irritable, anxious, jealous, and I cannot help letting these things crop up; they come from within. Yes, they come from within, but then there need be no provision, no opening in your heart for these things to enter. Your heart can be barricaded with an impassable barrier against these things. ‘No provision for the flesh’ Not merely the front door barred and bolted so that you do not invite them to come in, but the side and back door closed too. You may be so Christpossessed and Christenclosed that you shall

positively hate everything that is of the flesh.

” Make no provision for the flesh “. The only way to do so is to ‘put on the Lord Jesus Christ.’ I spoke of the heart being so barricaded that there should be no entrance to it, that the flesh should never be able to defile it or deflect the will from the will of God. How can that be done ? By putting on the Lord Jesus Christ. It has been such a blessing to me just to learn that one secret, just to learn the positive side of deliverance putting on the Lord Jesus Christ”.

“These women are two covenants: one from Mount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar answereth to Jerusalem that now is for she is in bondage with her children. But the Jerusalem which is above is free, which is our mother. So then, brethren, we are not children of the bondwoman, but of the free. With freedom did Christ set us free. Stand fast, therefore, and be not entangled again in a yoke of bondage.” GAL.iv. 24-31, v. 1.

The house of Abraham was the Church of God of that age. The division in his house, one son, his own son, but born after the flesh, the other after the promise, was a divinely-ordained manifestation of the division there would be in all ages between the children of the bondwoman, those who served God in the spirit of bondage, and those who were children of the free, and served Him in the Spirit of His Son. The passage teaches us what the whole Epistle confirms: that the Galatians had become entangled with a yoke of bondage, and were not standing fast in the freedom with which Christ makes free indeed. Instead of living in the New Covenant, in the Jerusalem which is from above, in the liberty which the Holy Spirit gives, their whole walk proved that, though Christians, they were of the Old Covenant, which bringeth forth children unto bondage. The passage teaches us the great truth, which it is of the utmost consequence for us to apprehend thoroughly, that a man, with a measure of the knowledge and experience of the grace of God, may prove, by a legal spirit, that he is yet practically, to a large extent, under the Old Covenant. And it will show us, with wonderful clearness, what the proofs are of the absence of the true New Covenant life.

A careful study of the Epistle shows us that the difference between the two Covenants is seen in three things. The law and its works is contrasted with the hearing of faith, the flesh and its religion with the flesh crucified, the impotence to good with a walk in the liberty and the power of the Spirit. May the Holy Spirit reveal to us this twofold life.

T he first antithesis we find in Paul’s words, ” Received ye the Spirit by the works of the law, or the hearing of faith?” These Galatians had indeed been born into the New Covenant; they had received the Holy Spirit. But they had been led away by Jewish teachers, and, though they had been justified by faith, they were seeking to be sanctified by works; they were looking for the maintenance and the growth of their Christian life to the observance of the law. They had not understood that, equally with the beginning, the progress of the Divine life is alone by faith, day by day receiving its strength from Christ alone; that in Jesus Christ nothing avails but faith working by love.

Almost every believer makes the same mistake as the Galatian Christians. Very few learn at conversion at once that it is only by faith that we stand, and walk, and live. They have no conception of the meaning of Paul’s teaching about being dead to the law, freed from the law–about the freedom with which Christ makes us free. “As many as are led by the Spirit are not under the law.” Regarding the law as a Divine ordinance for our direction, they consider themselves prepared and fitted by conversion to take up the fulfilment of the law as a natural duty. They know not that, in the New Covenant, the law written in the heart needs an unceasing faith in a Divine power, to enable us by a Divine power to keep it. They cannot understand that it is not to the law, but to a living Person, that we are now bound, and that our obedience and holiness are only possible by the unceasing faith in His power ever working in us. It is only when this is seen, that we are prepared truly to live in the New Covenant.

The second word, that reveals the Old Covenant spirit, is the word “flesh.” Its contrast is, the flesh crucified. Paul asks: “Are ye so foolish? Having begun in the Spirit, are ye made perfect in the flesh?” Flesh means our sinful human nature. At his conversion the Christian has generally no conception of the terrible evil of his nature, and the subtlety with which it offers itself to take part in the service of God. It may be most willing and diligent in God’s service for a time; it may devise numberless observances for making His worship pleasing and attractive; and yet this may be all only what Paul Calls “making a fair show in the flesh,” “glorying in the Flesh,” in man’s will and man’s efforts. This power of the religious flesh is one of the great marks of the Old Covenant religion; it misses the deep humility and spirituality of the true worship of God–a heart and life entirely dependent upon Him. The proof that our religion is very much that of the religious flesh, is that the sinful flesh will be found to flourish along with it. It was thus with the Galatians. While they were making a fair show in the flesh, and glorying in it, their daily life was full of bitterness and envy and hatred, and other sins. They were biting and devouring one another. Religious flesh and sinful flesh are one: no wonder that, with a great deal of religion, temper and selfishness and worldliness are so often found side by side. The religion of the flesh cannot conquer sin.

What a contrast to the religion of the New Covenant! What is the place the flesh has there? “They that are Christ’s have crucified the flesh, with its desires and affections.” Scripture speaks of the will of the flesh, the mind of the flesh, the lust of the flesh; all this the true believer has seen to be condemned and crucified in Christ: he has given it over to the death. He not only accepts the Cross, with its bearing of the curse, and its redemption from it, as his entrance into life; he glories in it as his only power day by day to overcome the flesh and the world. ” I am crucified with Christ.” “God forbid that I should glory save in the cross of my Lord Jesus Christ, by which I am crucified to the world.” Even as nothing less than the death of Christ was needed to inaugurate the New Covenant, and the resurrection life that animates it, there is no entrance into the true New Covenant life other than by a partaking of that death.

“Fallen from grace.” This is a third word that describes the condition of these Galatians in that bondage in which they were really impotent to all true good. Paul is not speaking of a final falling away here, for he still addresses them as Christians, but of their having wandered from that walk in the way of enabling and sanctifying grace, in which a Christian can get the victory over sin. As long as grace is principally connected with pardon and the entrance to the Christian life, the flesh is the only power in which to serve and work. But when we know what exceeding abundance of grace has provided, and how God “makes all grace abound, that we may abound to all good works,” we know that, as it is by faith, so to it is by grace alone that we stand a single moment or take a single step.

The contrast to this life of impotence and failure is found in the one word, “the Spirit.” “If ye be led of the Spirit, ye are not under the law,” with its demand on your own strength. “Walk in the Spirit, and ye shall not”–a definite, certain promise– “ye shall not fulfil the lusts of the flesh.” The Spirit gives liberty from the law, from the flesh, from sin. “The fruit of the Spirit is love, peace, joy.” Of the New Covenant promise, ” I will put My Spirit within you, and I will cause you to walk in my statutes, and ye shall keep My judgments,” the Spirit is the centre and the sum. He is the power of the supernatural life of true obedience and holiness.

And what would have been the course that the Galatians would have taken if they had accepted this teaching of St. Paul? As they hear his question, “Now that ye have come to know God, how turn ye back again into the weak and beggarly rudiments, where unto ye desire to be in bondage again?” they would have felt that there was but one course. Nothing else could help them but at once to turn back again to the path they had left. At the point where they had left it, they could enter again. With any one of them who wished to do so, this turning away from the Old Covenant legal spirit, and the renewed surrender to the Mediator of the New Covenant, could be the act of a moment one single step. As the light of the New Covenant promise dawned upon him, and he saw how Christ was to be all, and faith all, and the Holy Spirit in the heart all, and the faithfulness of a Covenantkeeping God all in all, he would feel that he had but one thing to do–in utter impotence to yield himself to God, and in simple faith to count upon Him to perform what He had spoken. In Christian experience there may be still the Old Covenant life of bondage and failure. In Christian experience there may be a life that gives way entirely to the New Covenant grace and spirit. In Christian experience, when the true vision has been received of what the New Covenant means, a faith that rests fully on the Mediator of the New Covenant can enter at once into the life which the Covenant secures.

I cannot too earnestly beg all believers who long to know to the utmost what the grace of God can work in them, to study carefully the question as to whether the acknowledgment that our being in the bondage of the Old Covenant is the reason of our failure, and whether a clear insight into the possibility of an entire change in our relation to God, is not what is needed to give us the help we seek. We may be seeking for our growth in a more diligent use of the means of grace, and a more earnest striving to live in accordance with God’s will, and yet entirely fail. The reason is, that there is a secret root of evil which must be removed. That root is the spirit of bondage, the legal spirit of selfeffort, which hinders that humble faith that knows that God will work all, and yields to Him to do it. That spirit may be found amidst very great zeal for God’s service, and very earnest prayer for His grace; it does not enjoy the rest of faith, and cannot overcome sin, because it does not stand in the liberty with which Christ has made us free, and does not know that where the Spirit of the Lord is, there is liberty. There the soul can say: “The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.” When once we admit heartily, not only that there are failings in our life, but that there is something radically wrong that can be changed, we shall turn with a new interest, with a deeper confession of ignorance and impotence, with a hope that looks to God alone for teaching and strength, to find that in the New Covenant there is an actual provision for every need.

“They shall be my people, and I will be their God. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put My fear in their hearts, that they shall not depart from Me.”

–JER. xxxii. 38, 40.

” A new heart also will I give you, and a new spirit will I put within you: and I will take the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them. Moreover, I will make a covenant of peace with them: it shall be an everlasting covenant with them.”–EZEK. xxxvi. 26, 27, xxxvii. 26.

We have had the words of the institution of the New Covenant. Let us listen to the further teaching we have concerning it in Jeremiah and Ezekiel, where God speaks of it as an everlasting Covenant. In every covenant there are two parties. And the very foundation of a covenant rests on the thought that each party is to be faithful to the part it has undertaken to perform. Unfaithfulness on either side breaks the covenant.

It was thus with the Old Covenant. God had said to Israel, Obey My voice, and I will be your God (Jer. vii. 23, xi. 4). These simple words contained the whole Covenant. And when Israel disobeyed, the Covenant was broken. The question of Israel being able or not able to obey was not taken into consideration: disobedience forfeited the privileges of the Covenant.

If a New Covenant were to be made, and if that was to be better than the Old, this was the one thing to be provided for. No New Covenant could be of any profit unless provision were made for securing obedience. Obedience there must be. God as Creator could never take His creatures into His favour and fellowship, except they obeyed Him. The thing, would have been an impossibility. If the New Covenant is to be better than the Old, if it is to be an everlasting Covenant, never to be broken, it must make some sufficient provision for securing the obedience of the Covenant people.

And this is indeed the glory of the New Covenant, the glory that excelleth, that this provision has been made. In a way that no human thought could have devised by a stipulation that never entered into any human covenant, by an undertaking in which God’s infinite condescension and power and faithfulness are to be most wonderfully exhibited, by a Supernatural mystery of Divine wisdom and grace, the New Covenant provides a guarantee, not only for God’s faithfulness, but for man’s too! And this in no other way than by God Himself undertaking to secure man’s part as well as His own. Do try and get hold of this.

It is just because this, the essential part of the New Covenant, so exceeds and confounds all human thoughts of what a covenant means, that Christians, from the Galatians downwards, have not been able to see and believe what the New Covenant really brings. They have thought that human unfaithfulness was a factor permanently to be reckoned with as something utterly unconquerable and incurable, and that the possibility of a life of obedience, with the witness from within of a good conscience, and from above of God’s pleasure, was not to be expected. They have therefore sought to stir the mind to its utmost by arguments and motives, and never realised how the Holy Spirit is to be the unceasing, universal, allsufficient worker of everything that has to be wrought by the Christian.

Let us beseech God earnestly that He would reveal to us by the Holy Spirit the things that He hath prepared for them that love Him; things that have not entered into the heart of man; the wonderful life of the New Covenant. All depends upon our knowledge of what God will work in us. Listen to what God says in Jeremiah of the two parts of His everlasting Covenant, shortly after He had announced the New Covenant, and in further elucidation of it. The central thought of that, that the heart is to be put right, is here reiterated and confirmed. “I will make an everlasting covenant with them, that I will not turn away from them, to do them good.” That is, God will be unchangeably faithful. He will not turn from us. “But I will put My fear into their hearts that they shall not depart from Me.” This is the second half: lsrael will be unchangeably faithful too. And that because God will so put His fear in their heart, that they shall not depart from Him. As little as God will turn from them, will they depart from Him! As faithfully as He undertakes for the fulfilment of His part, will He undertake for the fulfilment of their part, that they shall not depart from Him!

Listen to God’s word in Ezekiel, in regard to one of the terms of His Covenant of peace, His everlasting Covenant. (Ezek. xxxiv. 25, xxxvi 27, xxxii 26): “I will put My Spirit within you, and cause you to walk in my statutes, and ye shall keep My judgments, and do them.” In the Old Covenant we have nothing of this sort. You have, on the contrary, from the story of the golden calf and the breaking of the Tables of the Covenant onward, the sad fact of continual departure from God. We find God longing for what He would so fain have seen, but was not to be found. ” O that there were such an heart in them, that they would fear Me, and keep all My commandments always ” (Deut. v. 29). We find throughout the Book of Deuteronomy, a thing without parallel in the history of any religion or religious lawgiver, that Moses most distinctly prophesies their forsaking of God, with the terrible curses and dispersion that would come upon them. It is only at the close of

his threatenings (Deut.30:6) that he gives the promise of the new time that would come: ” The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul, and thou shalt obey the voice of the Lord thy God.” The whole Old Covenant was dependent on man’s faithfulness: “The Lord thy God keepeth covenant with them that keep His commandments” God’s keeping the Covenant availed little, if man did not keep it. Nothing could help man until the “If ye shall diligently keep” of the law was replaced by the word of promise, “I will put My Spirit in you, and ye shall keep My judgments, and do them.” The one supreme difference of the New Covenant; the one thing for which the Mediator, and the Blood, and the Spirit were given; the one fruit God sought and Himself engaged to bring forth was this: a heart filled with His fear and love, a heart to cleave unto Him and not depart from Him, a heart in which His Spirit and His law dwells, a heart that delights to do His will.

Here is the inmost secret of the New Covenant. It deals with the heart of man in a way of

Divine power. It not only appeals to the heart by every motive of fear or love, of duty or gratitude that the law also did. But it reveals God Himself, cleansing our heart and making it new, changing it entirely from a stony heart into a heart of flesh, a tender, living, loving heart, putting His Spirit within it, and so, by His Almighty Power and Love, breathing and working in it, making the promise true, “I will cause you to walk in My statutes, and ye shall keep My judgments.” A heart in perfect harmony with Himself, a life and walk in His way God has engaged in Covenant to work this in us. He undertakes for our part in the Covenant as much as for His own.

This is nothing but the restoration of the original relation between God and the man He had made in His likeness. He was on earth to be the very image of God, because God was to live and to work all in him, and he to find his glory and blessedness in thus owing all to God. This is the exceeding glory of the New Covenant, of the Pentecostal dispensation, that by the Holy Spirit God could now again be the indwelling life of His people, and so make the promise a reality: “I will cause you to walk in My statutes.”

With God’s presence secured to us every moment of the day “I will not turn away from them”; with God’s “fear put into our heart” by His own Spirit, and our heart thus responding to His holy presence; with our hearts thus made right with God, we can, we shall walk in His statutes, and keep His judgments.

My brethren, the great sin of Israel under the Old Covenant, that by which they greatly grieved Him, was this: “they limited the Holy One of Israel.” Under the New Covenant there is no less danger of this sin. It makes it impossible for God to fulfil His promises. Let us seek, above everything, for the Holy Spirit’s teaching, to show us exactly what God has established the New Covenant for, that we may honour Him by believing all that His love has prepared for us.

And if we ask for the cause of the unbelief, that prevents the fulfilment of the promise, we shall find that it is not far to seek. It is, in most cases, the lack of desire for the promised blessing. In all who came to Jesus on earth the intensity of their desire for the healing they needed made them ready and glad to believe in His word. Where the law has done its full work, where the actual desire to be freed from every sin is strong, and masters the heart, the promise of the New Covenant, when once really understood comes like bread to a famishing man. The subtle unbelief, that thinks it impossible to be kept from sinning, cuts away the power of accepting the provision of the everlasting Covenant. God’s Word, ” I will put My fear in their heart, that they shalt not depart from Me”; “I will put My Spirit within you, and ye shall keep My judgment,” is understood in some feeble sense, according to our experience, and not according to what the Word and what God means. And the soul settles down into a despair, or a selfcontentment, that says it can never be otherwise, and makes true conviction for sin impossible.

Let me say to every reader who would fain be able to believe fully all that God says: Cherish every whisper of the conscience and of the Spirit that convinces of sin. Whatever it be, a hasty temper, a sharp word, an unloving or impatient thought, anything of selfishness or selfwill–cherish that which condemns it in you, as part of the schooling that is to bring you to Christ and the full possession of His salvation. The New Covenant is meant to meet the need for a power of not sinning, which the Old could not give. Come with that need; it will prepare and open the heart for all the everlasting Covenant secures you. It will bring you to that humble and entire dependence upon God in His Omnipotence and His Faithfulness, in which He can and will work all He has promised.

“Ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not on tables of stone, but on tables that are hearts of flesh… Our sufficiency is of God; who also made us sufficient as ministers of the New Covenant; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. For if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory? For if the ministration of condemnation is glory, much rather doth the ministration of righteousness exceed in glory.”–2 Cor.3:3, 610.

In this wonderful chapter Paul reminds the Corinthians, in speaking of his ministry among them, of what its chief characteristics were. As a ministry of the New Covenant he contrasts it, and the whole dispensation of which it is part, with that of the Old. The Old was graven in stone, the New in the heart. The Old could be written in ink, and was in the letter that killeth; the New, of the Spirit that maketh alive. The Old was a ministration of condemnation and death; the New, of righteousness and life. The Old indeed had its glory, for it was of Divine appointment, and brought its Divine blessing; but it was a glory that passed away, and had no glory by reason of the glory that excelleth, the exceeding glory of that which remaineth. With the Old there was the veil on the heart; in the New, the veil is taken away from the face and the heart, the Spirit of the Lord gives liberty, and, reflecting with unveiled face the glory of the Lord, we are changed from glory to glory, into the same image, as by the Spirit of the Lord. The glory that excelleth proved its power in this, that it not only marked the dispensation on its Divine side, but so exerted its power in the heart and life of its subjects, that it was seen in them too, as they were changed by the Spirit into Christ’s image, from glory to glory.

Think a moment of the contrast. The Old Covenant was of the letter that killeth. The law came with its literal instruction, and sought by the knowledge it gave of God’s will to appeal to man’s fear and his love, to his natural powers of mind and conscience and will. It spoke to him as if he could obey, that it might convince him of what he did not know, that he could not obey. And so it fulfilled its mission: “The commandment which was unto life, this I found to be unto death.” In the New, on the contrary, how different was everything. Instead of the letter, the Spirit that giveth life, that breathes the very life of God, the life of heaven into us. Instead of a law graven in stone, the law written in the heart, worked into the heart’s affection and powers, making it one with them. Instead of the vain attempt to work from without inward, the Spirit and the law are put into the inward parts, thence to work outward in life and walk.

This passage brings into view that which is the distinctive blessing of the New Covenant. In working out our salvation God bestowed upon us two wonderful gifts. We read: “God sent forth His Son, that He might redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father.” Here we have the two parts of God’s work in salvation. The one, the more objective, what He did that we might become His children He sent forth His Son. The second, the more subjective, what He did that we might live like His children: He sent forth the Spirit of His Son into our hearts. In the former we have the external manifestation of the work of redemption; in the other, its inward appropriation; the former for the sake of the latter. These two halves form one great whole, and may not be separated.

In the promises of the New Covenant, as we find them in Jeremiah and Ezekiel, as well as in our text and many other passages of Scripture, it is manifest that God’s great object in salvation is to get possession of the heart. The heart is the real life; with the heart a man loves, and wills, and acts; the heart makes the man. God made man’s heart for His own dwelling, that in it He might reveal His love and His glory. God sent Christ to accomplish a redemption by which man’s heart could be won back to Him; nothing but that could satisfy God. And that is what is accomplished when the Holy Spirit makes the heart of God’s child what it should be. The whole work of Christ’s redemption–His Atonement and Victory, His Exaltation and Intercession, His glory at the right hand of God-all these are only preparatory to what is the chief triumph of His grace: the renewal of the heart to be the temple of God. Through Christ God gives the Holy Spirit to glorify Him in the heart, by working there all that He has done and is doing for the soul.

In a great deal of our religious teaching, a fear, lest we should derogate from the honour of Christ, has been alleged as the reason for giving His work for us, on the Cross or in heaven, a greater prominence than His work in our heart by the Holy Spirit. The result has been that the indwelling of the Holy Spirit, and His mighty work as the life of the heart, as very little known in true power. If we look carefully at what the New Covenant promises mean, we shall see how the “sending, forth of the Spirit of His Son into our hearts” is indeed the consummation and crown of Christ’s redeeming work. Let us just think of what these promises imply.

In the Old Covenant man had failed in what he had to do. In the New, God is to do everything in him. The Old could only convict of sin. The New is to put it away and cleanse the heart from its filthiness. In the Old it was the heart that was wrong; for the New a new heart is provided, into which God puts His fear and His law and His love. The Old demanded, but failed to secure obedience; in the New, God causes us to walk in His judgments. The New is to fit man for a true holiness, a true fulfilment of the law of loving God with the whole heart, and our neighbours as ourselves, a walk truly wellpleasing to God. The New changes a man from glory to glory after the image of Christ. All because the Spirit of God’s Son is given into the heart. The Old gave no power: in the New all is by the Spirit, the mighty power of God. As complete as the reign and power of Christ on the throne of heaven, is His dominion on the throne of the heart by His Holy Spirit given to us. (See note O, on G.Muller)

It is as we bring all these traits of the New Covenant life together into one focus, and look at the heart of God’s child as the object of this mighty redemption, that we shall begin to understand what is secured to us, and what it is that we are to expect from our Covenant God. We shall see wherein the glory of the ministration of the Spirit consists, even in this, that God can fill our heart with His love, and make it His abode.

We are accustomed to say, and truly so, that the worth of the Son of God, who came to die for us, is the measure of the worth of the soul in God’s sight, and of the greatness of the work that had to be done to save it. Let us even so see, that the Divine glory of the Holy Spirit, the Spirit of the Father and the Son, is the measure of God’s longing to have our heart wholly for Himself, of the glory of the work that is to be wrought within us, of the power by which that work will be accomplished.

We shall see how the glory of the ministration of the Spirit is no other than the glory of the Lord, as it is not only in heaven, but resting upon us and dwelling in us, and changing us into the same image from glory to glory. The inconceivable glory of our exalted Lord in heaven has its counterpart here on earth in the exceeding glory of the Holy Spirit who glorifies Him in us, who lays His glory on us, as He changes us into His likeness.

The New Covenant has no power to save and to bIess except as it is a ministration of the Spirit. That Spirit works in lesser or greater degree, as He is neglected and grieved, or yielded to and trusted. Let us honour Him, and give Him His place as the Spirit of the New Covenant, by expecting and accepting all He waits to do for us.

He is the great gift of the Covenant. His coming from heaven was the proof that the Mediator of the Covenant was on the throne in glory, and could now make us partakers of the heavenly life.

He is the only teacher of what the Covenant means: dwelling in our heart, He wakens there the thought and the desire for what God has prepared for us.

He is the Spirit of faith, who enables us to believe the otherwise incomprehensible blessing and power in which the New Covenant works, and to claim it as our own.

He is the Spirit of grace and of power, by whom the obedience of the Covenant and the fellowship with God can be maintained without interruption.

He Himself is the Possessor and the Bearer and The Communicator of all the Covenant promises, the Revealer and the Glorifier of Jesus, its Mediator and Surety.

To believe fully in the Holy Spirit, as the present and abiding and allcomprehending gift of the New Covenant, has been to many a one an entrance into its fulness of blessing.

Begin at once, child of God, to give the Holy Spirit the place in thy religion He has in God’s plan. Be still before God, and believe that He is within thee, and ask the Father to work in thee through Him. Regard thyself, thy spirit as well as thy body, with holy reverence as His temple. Let the consciousness of His holy presence and working fill thee with holy calm and fear. And be sure that all that God calls thee to be, Christ through His Spirit will work in thee.

NOTE C.-Chap. 7

George Muller and his Second Conversion

In the life of George Muller of Bristol there was an epoch, four years after his conversion, to which he ever after looked back, and of which he often spoke, as his entrance into the true Christian life.

In an address given to ministers and workers: after his ninetieth birthday, he spoke thus of it himself: ” That leads to another thought_the full surrender of the heart to God. I was converted in November 1825, but I only came into the full of the heart four years later, in July 1829. The love of money was gone, the love of place was gone, the love of position was gone, the love of worldly pleasures and engagements was gone. God, God, God alone became my portion. I found my all in Him; I wanted nothing else. And by the grace of God this has remained, and has made me a happy man, an exceedingly happy man, and it led me to care only about the things of God. I ask, affectionately, my boloved brethren, have you fully surrendered the heart to God, or is there this thing or that thing with which you are taken up irrespective of God ? I read a little of the Scriptures before, but preferred other books, but since that time the revelation He has made of Himself has become unspeakably blessed to me, and I can say from my heart, God is an infinitely lovely Being. Oh! be not satisfied until in your inmost soul you can say, God is an infinitely lovely Being!”

The account he gives of this change in his journal is as follows. He speaks of one whom he had heard preach at Teignmouth, where he had gone for the sake of his health. “Though I did not like all he said, yet I saw a gravity and solemnity in him different from the rest. Through the instrumentality of this brother the Lord bestowed a great blessing upon me, for which I shall have cause to thank Him throughout eternity. God then began to show me that the Word of God alone is to be our standard of jndgment in spiritual things; that it can only be explained by the Holly Spirit, and that in our day, as well as in former times, He is the Teacher of His people. The office of the the Holly spirit I had not experimentally undertood before that time. I had not before seen that the Holy Spirit alone can teach us about our state by nature, show us our need of a Saviour, enable us to believe in Christ, esplain to us the Scriptures, help us in preaching, etc.

” It was my beginning to understand this point in particular which had a great effect on me; for the Lord enabled me to put it to the test of experience by laying aside commentaries and almost every other book, and simply reading the Word of God and studying it. The result of this was that the first evening that I shut myself into my room to give myself to prayer and meditation over the Scriptures, I learned more in a few hours than I had done during a period of several months previously. But the particular difference was that I received real strength in my soul in doing so .

” In addition to this, it pleased the Lord to lead me to see a higher standard of devotedness than I had seen before. He led me, in a measure, to see what is my glory in this world, even to be despised, to be poor and mean with Christ…. I returned to London much better in body. And as to my soul, the change was so great that it was like a second conversion.”

In another passage he speaks thus: ” I fell into the snare into which so many young believers fall, the reading of religious books is preferred to the Scriptures. Now the scriptural way of reasoning would have been: God Himself has condescended to become an author, and I am ignorant of that precious Book which His Holy Spirit has caused to be written; therefore I ought to read again this Book of books most earnestly, most prayerfully, and whith much meditation. Instead of acting thus, and being led by my ignorance of the Word to study it more, my difficulty of under standing it made me careless of reading it, and then, like many believers, I practically preferred for the first four years of my Chistian life, the works of uninspired men to the oracle of the Living God. The consequence was that I remained a babe, both in knowledge and grace. In knowledge, I say, for all true knowledge must be derived by the Spirit from the Word. This lack of knowledge most sadly kept me back from walking steadily in the ways of God. For it is the truth that makes us free, by delivering us from the slavery of the lusts of the flesh, the lusts of tho eyes, and the pride of life. The word proves it, the experience of the saints proves it, and also my own experience most decidedly proves it. For when it pleased the Lord, in August 1829, to bring me really to the scriptures, my life and walk became very different.

“If anyone would ask me how he may read the Scriptures most profitably, I would answer him:

“(1) Above all he must seek to have it settled in his own mind that God alone, by the Holy Spirit, can teach him, and that, therefore, as God will be inquired for all blessings, it becomes him to seek for God’s blessing previous to reading, and also while reading.

“(2) He should also have it settled in his mind that though the Holy Spirit is the best and sufficient Teacher, yet that He does not always teach immediately when we desire it, and that, therefore,we may have to entreat him again and again for the explanation of certain passages; but that He will surely teach us at last, if we will seek for light prayerfully, patiently, and for the glory of God.” Just one more passage, from an address given on his ninetieth birthday: ” For sixtynine years and ten months he had been a very happy man. That he attributed to two things. He had maintained a good conscience, not wilfully going on in a course he knew to be contrary to the mind of God; he did not, of course, mean that he was perfect; he was poor, weak, and sinful. Secondly, he attributed it to his love of Holy Scripture. Of late rears his practice had been four times every year to read through the Scriptures, with application to his own heart, and with meditation; and that day he was a greater lover of God’s Word than he was sixty-years ago. It was this, and maintaining a good conscience, that had given him all these years peace and joy in the Ho]y Ghost.”

In connection with what has been said about the New Covenant being a ministration of the Spirit this narrative is most instructing. It shows us how George Muller’s power lay in God’s revealing to him the work of the Holy Spirit. He writes that up to the time of that change he had “not experimentally understood the office of the Holy Spirit.” We speak much of George Muller’s power in prayer; it is of importance to remember that that power was entirely owing to his love of, and faith in, God’s Word. But it is of still more importance to notice that his power to believe God’s Word so fully was entirely owing to his having learned to know the Holy Spirit as his Teacher. When the words of God are explained to us, and made living within us by the Holy Spirit, they have a power to awaken faith which they otherwise have not. The Word then brings us into contact with God, comes to us as from God direct, and binds our whole life to Him.

When the Holy Spirit thus feeds us on the Word, our whole life comes under His power, and the fruit is seen, not only in the power of prayer, but as much in the power of obedience. Notice how Mr. Muller tells us this, that the two secrets of his great happiness were, his great love for God’s Word, and his ever maintaining a good concience, not knowingly doing anything against the will of God. In giving himself to the teaching of the Holy Spirit,as he tells us in his birthday address, he made a full surrender of the entire heart to God, to be ruled by the Word. He gave himself to obey that Word in everything, he believed that the Holy Spirit gave the grace to obey, and so he was able to maintain a walk free from knowingly transgressing God’s law. This is a point he always insisted on. so he writes, in regard to a life of dependence upon God: “It will not do_it is not possible-to live in sin,

and at the same time, by communion with God, to draw down from heaven everything one needs for the life that now is.” Again, speaking of the strengthening of faith: “It is of the utmost importance that we seek to maintain an upright heart and a good conscience, and therefore do not knowingly and habitually indulge in those things which are contrary to the mind of God. All my confidence in God, all my leaning upon Him in the hour of trial, will be gone if I have a guilty conscience, and do not seek to put away this guilty conscience, but still continue to do things which are contrary to His mind.”

A careful perusal of this testimony will show us how the chief points usually insisted upon in connection with the second blessing are all found here. There is the full surrender of the heart to be taught and led alone by the spirit of God. There is the higher standard of holiness which is at once set up. There is the tender desire in nothing to offend God, but to have at all times a good conscience, that testifies that we are pleasing to God. And there is the faith that where the Holy spirit reveals to us in the Word the will of God, He gives the sufficient strength for the doing of it. “The particular difference,” he says of reading with faith of the Holy Spirit’s teaching, “was that I received real strength in my soul in doing so.” No wonder that he said: the change was so great,that it was like a second conversion.

All centres in this, that we believe in the New Covenant and its promise as a ministration of the Spirit. That belief may come to some suddenly, as to George Muller; or it may dawn upon others by degrees. Let all say to God that they are ready to put their whole heart and life under the rule of the Holy Spirit dwelling in them, teaching them by the Word, and strengthening them by His grace. He enables us to live pleasing to God.

“Now the God of peace, who brought again from the dead the great Shepherd of the sheep, in the blood of the everlasting covenant, even our Lord Jesus, make you perfect in every good thing to do His will, working in us that which is wellpleasing in His sight, through Jesus Christ.”–HEB. 13:20, 21.

The transition from the Old Covenant to the New was not slow or gradual, but by a tremendous crisis. Nothing less than the death of Christ was the close of the Old. Nothing less than His resurrection from the dead, through the blood of the everlasting Covenant, the opening of the New. The path of preparation that led up to the crisis was long and slow; the rending of the veil, that symbolised the end of the old worship, was the work of a moment. By a death, once for all, Christ’s work, as fulfiller of law and prophets, as the end of the law, was for ever finished. By a resurrection in the power of an endless life, the Covenant of Life was ushered in.

These events have an infinite significance, as revealing the character of the Covenants they are related to. The death of Christ shows the true nature of the Old Covenant. It is elsewhere called ” a ministration of death ” (2 Cor. 3:7). It brought forth nothing but death. It ended in death; only by death could the life that had been lived under it be brought to an end. The New was to be a Covenant of Life; it had its birth in the omnipotent resurrection power that brought Christ from the dead; its one mark and blessing is, that all it gives comes, not only as a promise, but as an experience, in the power of an endless life. The Death reveals the utter inefficacy and insufficiency of the Old; the Life brings nigh and imparts to us for ever all that the New has to offer. An insight into the completeness of the transition, as seen in Christ, prepares us for apprehending the reality of the change in our life, when, “like as Christ was raised from the dead by the glory of the Father, so we also walk in newness of life.”

The complete difference between the life in the Old and the New is remarkably illustrated by a previous passage in the Epistle (Heb.9:16). After having said that a death for the redemption of transgressions had to take place ere the New Covenant could be established, the writer adds,

“Where a testament is, there must of necessity be the death of him that made it.” (The Greek word for covenant and testament is the same. This is the only passage where the allusion to a testator makes the meaning testament a necessity. Everywhere else the Revised Version has rightly used covenant). Before any heir can obtain the legacy, its first owner, the testator, must have died. The old proprietorship, the old life, must disappear entirely before the new heir, the new life, can enter upon the inheritance. Nothing but death can work the transference of the property. It is even so with Christ, with the Old and the New Covenant life, with our own deliverance from the Old and our entrance on the New. Now, having been made dead to the law by the body of Christ, we have been discharged from the law, having died to that wherein we were holden–here is the completeness of the deliverance from Christ’s side; “so that we serve”here is the completeness of the change in our experience– “in newness of the spirit, and not in oldness of the letter.”

The transition, if it is to be real and whole, must take place by a death. As with Christ the Mediator of the Covenant, so with His people, the heirs of the Covenant. In Him we are dead to sin; in Him we are dead to the law. Just as Adam died to God, and we inherit a nature actually and really dead in sin, dead to God and His kingdom, so in Christ we died to sin, and inherit a nature actually dead to sin and its dominions. It is when the Holy Spirit reveals and makes real to us this death to sin and to the law too, as the one condition of a life to God, that the transition from the Old to the New Covenant can be fully realised in us. The Old was, and was meant to be, a “ministration of death “; until it has completely done its work in us there is no complete discharge from its power. The man who sees that self is incurably evil and must die; who gives self utterly to death as he sinks before God in utter impotence and the surrender to His working; who consents to death with Christ on the cross as his desert, and in faith accepts it as his only deliverance; he alone is prepared to be led by the Holy Spirit into the full enjoyment of the New Covenant life He will learn to understand how completely death makes an end to all selfeffort, and how, as he lives in Christ to God, everything henceforth is to be the work of God Himself.

See how beautifully our text brings out this truth, that just as much as Christ’s resurrection out of death was the work of God Himself, is our life equally to be wholly God’s own work too. Not more direct and wonderfully than was in Christ the transition from death to life, is to be in us the experience of what the New Covenant life is to bring. Notice the subject of the two verses. In ver. 20 we have what God has done in raising Christ from the dead; in ver. 21, what God is to do in us, working in us what is pleasing to Him. (20) (“The God of peace, who brought from the dead that great Shepherd of the sheep, even our Lord Jesus, (21) Make you perfect in every good thing to do His will, working in you that which is pleasing in His sight, through Jesus Christ.” We have the name of our Lord Jesus twice. In the first case it refers to what God has done to Christ for us, raising Him; in the second, to what God is doing through Christ in us, working His pleasure in us. Because it is the same GOD continuing in us the work He began in Christ, it is in us just what it was in Christ. In Christ’s death we see Him in utter impotence allowing and counting upon God to work all and give Him life. God wrought

the wonderful transition. In us we see the same; it is only as we give ourself unto that death too, as we entirely cease from self and its works, as we lie, as in the grave, waiting for God to work all, that the God of resurrection life can work in us all His

good pleasure.

It was “through the blood of the everlasting Covenant,” with its atonement for sin, and its destruction of sin’s power, that God effected that resurrection. It is through that same blood that we are redeemed and freed from the power of sin, and made partakers of Christ’s resurrection life. The more we study the New Covenant, the more we shall see that its one aim is to restore man, out of the Fall, to the life in God for which he was created. It does this first, by delivering him from the power of sin in Christ’s death, and then by taking possession of his heart, his life, for God to work all in him by the Holy Spirit. The whole argument of the Epistle to the Hebrews as to the Old and New Covenants is here summed up in these concluding verses. Just as He raised Christ from the dead, the God of the everlasting Covenant can and will now make you perfect in every good thing to do His will, working in you that which is wellpleasing in His sight through Jesus Christ. Your doing His will is the object, of creation and redemption. God’s working it all in you is what redemption has made possible. The Old Covenant of law and effort and failure has ended in condemnation and death. The New Covenant is coming to give, in all whom the law has slain and brought to bow in their utter impotence, the law written in the heart, the Spirit, dwelling, there, and God working all, both to will and to do, through Jesus Christ.

Oh for a Divine revelation that the transition from Christ’s death, in its impotence, to His life in God’s power, is the image, the pledge, the power of our transition out of the Old Covenant, when it has slain us, to the New, with God working in us all in all!

The transition from Old to New, as effected in Christ, was sudden. Is it so in the believer? Not always. In us it depends upon a revelation. There have been cases in which a believer sighing and struggling against the yoke of bondage, has in one moment had it given to him to see what a complete salvation the New Covenant brings to the heart and the inner life, through the Ministration of the Spirit, and by faith he has entered at once into his rest. There have been other cases in which, gradual as the dawn of day, the light of God has risen upon the heart. God’s offer of entrance into the enjoyment of our New Covenant privileges is always urgent and immediate. Every believer is a child of the New Covenant, and heir of all its promises. The death of the Testator gives him full right to immediate possession. God longs to bring us into the land of promise; let us not come short through unbelief.

There may be someone who can hardly believe that such a mighty change in his life is within his reach, and yet who would fain know what he is to do if there is to be any hope of his attaining it. I have just said, the death of the testator gives the heir immediate right to the inheritance. And yet the heir, if he be a minor, does not enter on the possession. A term of years ends the stage of minority on earth, and he is no longer under guardians. In the spiritual life the state of pupilage ends not with the expiry of years, but the moment the minor proves his fitness for being made free from the law, by accepting the liberty there is in Christ Jesus. The transition, as with the Old Testament, as with Christ, as with the disciples, comes when the time is fulfilled and all things are now ready.

But what is one to do who is longing to be thus made ready? Accept your death to sin in Christ, and act it out. Acknowledge the sentence of death on everything that is of nature: take and keep the place before God of utter unworthiness and helplessness; sink down before Him in humility, meekness, patience, and resignation to His will and mercy. (lf you would understand the full meaning of this clause and know how to practise its teaching, consult a little book just published, Dying to Self: A Golden Dialogue, by William Law, with Notes by Rev. Andrew Murray. (Nisbet & Co.) See also Note D.) Fix your heart upon the great and mighty God who in His grace will work in you above what you can ask or think, and will make you a monument of His mercy. Believe that every blessing of the Covenant of grace is yours; by the death of the Testator you are entitled to it all–and on that faith act, knowing that all is yours. The new heart is yours, the law written in the heart is yours, the Holy Spirit, the seal of the Covenant, is yours. Act on this faith, and count upon God as Faithful and Able, and oh so Loving, to reveal in you, to make true in you, all the power and glory of His everlasting Covenant.

May God reveal to us the difference between the two lives under the Old and the New; the resurrection power of the New, with God working all in us; the power of the transition secured to us in death with Christ and life in Him. And may He teach us at once to trust Christ Jesus for a full participation in all the New Covenant secures.

NOTE E._CHAP. 8

Nothing of Myself

One would think that no words could make it plainer than the words of the Covenant state it_that the one difference between Old and New is, that in the latter everything is to be done by God Himself. And yet believers and even teachers do not take it in. And even those who do, find it hard to live it out. Our whole being is so blinded to the true relation to God, His inconceivably Omnipresent Omnipotence working every moment in us so far beyond the reach of human conception, our little hearts cannot rise to the reality of His Infinite Love making itself one with us,and delighting to dwell in us, and to work all in us that has to done there–that, when we think we have accepted the truth, we find it is only a thought. We are such strangers to the knowledge of what A GOD really is, as the actual life by which His creatures live. In Him we live and move and have our being. And specially is the knowledge of the Triune God too high for us, in that wonderful, most real, and most practical indwelling, to make which possible the Son became Incarnate, and the Holy Spirit was sent forth into our hearts. Only they who confess their ignorance, and wait very humbly and persistently on our Blessed God to teach us by His Holy Spirit what that allworking indwelling is, can hope to have it revealed to them.

It is not long since I had occasion, in preparing a series of Bible Lessons for our Students Association here, to make a study of the Gospel of St. John, and of the life of our Lord as set forth there. I cannot say how deeply I have been afresh impressed with that which I cannot but regard as the deepest secret of His life on earth, His dependence on the father. It has come to me like a new revelation. Some twelve times and more He uses the word not and nothing of Himself. Not My will. Not My words. Not My honour. Not Mine own glory. I can do nothing of Myself. I came not of myself. I do nothing of myself.

Just think a moment what this means in connection with what He tells us of His life in the Father. ” As the Father hath life in Himself, so He hath given to the Son to have life in Himself” (v. 26). “That all men should honour the Son, even as they honour the Father ” (v. 23). And yet this Son, who hath life in Himself even as the Father has, immedeately adds (v.30): “.I can of mine own self do nothing.” We should have thought that with this life in Himself He would have the power of independent action as the Father has. But no. “The Son can do nothing of Himself, but what He seeth the Father do.” The chief mark of this Divine life He has in Himself is evidently unceasing dependence, receiving from the Father, by the moment, what He had to speak or do. Nothing of Myself is manifestly as true of Him as it ever could be of the weakest or most sinful man. The life of the Father dwelling in Christ, and Christ in the Father, meant that just as truly as when He was begotten of the Father, He received Divine life and glory from Him, so the continuation of that life came only by an eternal process of giving and receiving, as absolute as is the eternal generation itself. The more closely we study this truth, and Christ’s life in the light of it, the more we are compelled to say, the deepest root of Christ’s relationship to the Father, the true reason why He was so wellpleasing, the secret of His glorifying the Father, was this: He allowed God to do all in Him. He only received and wrought out what God wrought in Him. His whole attitude was that of the open ear, the servant spirit, the childlike dependence that waited for all on God.

The infinite importance of this truth in the Christian life is easily felt. The life Christ lived in the Father is the life He imparts to us. We are to abide in Him and He in us, even as He in the Father and the Father in Him. And if the secret of His abiding in the Father be this unceasing selfabnegation_ “I can do nothing of Myself” _this life of most entire and absolute dependence and waiting upon God, must it not far more be the most marked feature of our Christian life, the first and allpervading disposition we seek to maintain? In a little book of William Law’s, that has just been issued, (Dying to self: A Golden dialogue. By William Law. With Notes, the thought is worked out with exceeding power, and the lesson taught that the only thing man can do for his salvation is to deny and cease from himself, that God may work in him) he specially insists upon this in his so striking repetition of the call, if we would die to self in order to have the birth of Divine love in our souls, to sink down in humility, meekness, patience, and resignation to God. I think that no one who at all enters into this advice, but will feel what new point is given to it by the remembrance of how this entire selfrenunciation was not only one of the many virtues in the character of Christ, but, indeed, that first essential one without which God could have wrought nothing in Him, through which God did work all.

Let us make Christ’s words our own: ” I can do nothing of Myself.” Take it as the keynote of a single day. Look up and see the Infinite God waiting to do everything as soon as we are ready to give up all to Him, and receive all from Him. Bow down in lowly worship, and wait for the Holy Spirit to work some measure of the mind of Christ in you. Do not be disconcerted if you do not learn the lesson at once: there is the God of love waiting to do everything in him who is willing to be nothing. At moments the teaching appears dangerous, at other times terribly difficult. The Blessed Son of God teaches it us_this was His whole life: I can do nothing of Myself. He is our life; He will work it in us. And when as the Lamb of God He begets this His disposition in us, we shall be prepared for Him to rise on us and shine in us in His heavenly glory.

” Nothing of Myself “_that word spoken eighteen hundred years ago, coming out of the inmost depths of the heart of the Son of God_is a seed in which the power of the eternal life is hidden. Take it straight from the heart of Christ, and hide it in your heart. Meditate on it till it reveals the beauty of His Divine meekness aud humility, and explains how all the power and glory of God could work in Him. Believe in it as containing the very life and disposition which you need, and believe in Christ, whose Spirit dwells in the seed to make it true in you. Begin, in single acts of selfemptying to offer it to God as the one desire of your heart. Count upon God accepting them, and meeting them with His grace, to make the acts into habits, and the habits into dispositions. And you may depend upon it, there is nothing that will lift you so near to God, nothing that will unite you closer to Christ, nothing that will prepare you for the abiding presence and power of God working in you, as the death to self which is found in the simple word – NOTHING OF MYSELF.

This word is one of the keys to the New Covenant Life. As I believe that God is actually to work all in me, I shall see that the one thing that is hindering me is, my doing something of myself. As I am willing to learn from Christ by the Holy Spirit to say truly, “Nothing of myself, I shall have the true preparation to receive all God has engaged to work, and the power confidently to expect it. I shall learn that the whole secret of the New Covenant is just one thing: GOD WORKS ALL! The seal of the Covenant stands sure: ” I the Lord have spoken it, AND I WILL DO IT.”