The Ministry of the Spirit by A. J. Gordon (my reading book .txt) 📖

by his sacrifice upon the cross. He endured the sentence of a violated law on our behalf, and therefore we are counted as having endured it in him. What he did for us is reckoned as having been done by us: "Because we thus judge, that one died for all, therefore all died" (2 Cor. 5: 14, R. V.). Being one with Christ through faith, we are identified with him on the cross: "I have been crucified with Christ" (Gal. 2: 20, R. V.). This condition of death for sin having been effected for us by our Saviour, we are held legally or judicially free from the penalty of a violated law, if by our personal faith we will consent to the transaction.

3. Death to sin. "Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus" (Rom. 6: 11, R. V.). This is the condition of making true in ourselves what is already true for us in Christ, of rendering practical what is now judicial; in other words, of being dead to the power of sin in ourselves, as we are already dead to the penalty of sin through Jesus Christ. As it is written in the Epistle to the Colossians: "For ye died," judicially in Christ, "mortify"—make dead practically—"therefore your members which are upon the earth" (Col. 3: 2, 5, R. V.). It is this condition which the Holy Spirit is constantly effecting in us if we will have it so. "If ye through the Spirit do mortify the deeds of the body {111} ye shall live" (Rom. 8: 13). This is not self-deadening, as the Revised Version seems to suggest by its decapitalizing of the word "Spirit." Self is not powerful enough to conquer self, the human spirit to get the victory over the human flesh. That were like a drowning man with his right hand laying hold on his left hand, only that both may sink beneath the waves. "Old Adam is too strong for young Melancthon," said the Reformer. It is the Spirit of God overcoming our fleshly nature by his indwelling life, on whom is our sole dependence. Our principal care therefore must be to "walk in the Spirit" and "be filled with the Spirit," and all the rest will come spontaneously and inevitably. As the ascending sap in the tree crowds off the dead leaves which in spite of storm and frost cling to the branches all winter long, so does the Holy Ghost within us, when allowed full sway, subdue and expel the remnants of our sinful nature.

One cannot fail to see that asceticism is an absolute inversion of the Divine order, since it seeks life through death instead of finding death through life. No degree of mortification can ever bring us to sanctification. We are to "put off the old man with his deeds." But how? By "putting on the new man who is renewed in knowledge after the image of him that created him." "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom. 8: 2), {112} writes Paul. It is a pointed statement of the case which one makes in describing the transition from the old to the new in his own experience, from the former life of perpetual defeat to the present life of victory through Christ. "Once it was a constant breaking off, now it is a daily bringing in," he says. That is, the former striving was directed to being rid of the inveterate habits and evil tendencies of the old nature—its selfishness, its pride, its lust, and its vanity. Now the effort is to bring in the Spirit, to drink in his divine presence, to breathe, as a holy atmosphere, his supernatural life. The indwelling of the Spirit can alone effect the exclusion of sin. This will appear if we consider what has been called "the expulsive power of a new affection." "Love not the world, neither the things that are in the world," says the Scripture. But all experience proves that loving not is only possible through loving, the worldly affection being overcome by the heavenly.

And we find this method clearly exhibited in the word. "The love of the Spirit" (Rom. 15: 30) is given us for overcoming the world. The divine life is the source of the divine love. Therefore "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Because we are by nature so wholly without heavenly affection, God, through the indwelling Spirit, gives us his own love with which to love himself. Herein {113} is the highest credential of discipleship: "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13: 35). As Christ manifested to the world the love of the Father, so are we to manifest the love of Christ—a manifestation, however, which is only possible because of our possessorship of a common life. As one has truly said concerning our Saviour's command to his disciples to love one another: "It is a command which would be utterly idle and futile were it not that he, the ever-loving One, is willing to put his own love within me. The command is really no more than to be a branch of the true vine. I am to cease from my own living and loving, and yield myself to the expression of Christ's love."

And what is true of the love of Christ is true of the likeness of Christ. How is the likeness acquired? Through contemplation and imitation? So some have taught. And it is true, if only the indwelling Spirit is behind all, beneath all, and effectually operative in all. As it is written: "But we all with unveiled face, reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord, the Spirit" (2 Cor. 3: 18, R. V.). It is only the Spirit of the Lord dwelling within us that can fashion us to the image of the Lord set before us. Who is sufficient by external imitation of Christ to become {114} conformed to the likeness of Christ? Imagine one without genius and devoid of the artist's training sitting down before Raphael's famous picture of the Transfiguration and attempting to reproduce it. How crude and mechanical and lifeless his work would be! But if such a thing were possible that the spirit of Raphael should enter into the man and obtain the mastery of his mind and eye and hand, it would be entirely possible that he should paint this masterpiece; for it would simply be Raphael reproducing Raphael. And this in a mystery is what is true of the disciple filled with the Holy Ghost. Christ, who is "the image of the invisible God," is set before him as his divine pattern, and Christ by the Spirit dwells within him as a divine life, and Christ is able to image forth Christ from the interior life to the outward example.

Of course likeness to Christ is but another name for holiness, and when, at the resurrection, we awake satisfied with his likeness (Ps. 17: 15), we shall be perfected in holiness. This is simply saying that sanctification is progressive and not, like conversion, instantaneous. And yet we must admit the force of what a devout and thoughtful writer says as to the danger of regarding it as only a gradual growth. If a Christian looks upon himself as "a tree planted by the rivers of water that bringeth forth his fruit in his season," he judges rightly. But to conclude therefore that his growth will be as {115} irresistible as that of the tree, coming as a matter of course simply because he has by regeneration been planted in Christ, is a grave mistake. The disciple is required to be consciously and intelligently active in his own growth, as a tree is not, "to give all diligence to make his calling and election sure." And when we say "active" we do not mean self-active merely, for "which of you by being anxious can add one cubit unto his stature?" asks Jesus (Matt. 6: 27, R. V.). But we must surrender ourselves to the divine action by living in the Spirit and praying in the Spirit and walking in the Spirit, all of which conditions are as essential to our development in holiness, as the rain and the sunshine are to the growth of the oak. It is possible that through a neglect and grieving of the Spirit a Christian may be of smaller stature in his age than he was in his spiritual infancy, his progress being a retrogression rather than an advance. Therefore in saying that sanctification is progressive let us beware of concluding that it is inevitable.

Moreover, as candid inquirers, we must ask what of truth and of error there may be in the doctrine of "instantaneous sanctification," which many devout persons teach and profess to have proved. If the conception is that of a state of sinless perfection into which the believer has been suddenly lifted and of deliverance from a sinful nature which has been suddenly eradicated, we must {116} consider this doctrine as dangerously untrue. But we do consider it possible that one may experience a great crisis in his spiritual life, in which there is such a total self-surrender to God and such an infilling of the Holy Spirit, that he is freed from the bondage of sinful appetites and habits, and enabled to have constant victory over self, instead of suffering constant defeat. In saying this, what more do we affirm than is taught in that scripture: "Walk in the Spirit and ye shall not fulfill the lust of the flesh" (Gal. 5: 16).

Divine truth as revealed in Scripture seems often to lie between two extremes. It is emphatically so in regard to this question. What a paradox it is that side by side in the Epistle of John we should have the strongest affirmation of the Christian's sinfulness: "If we say that we have no sin we deceive ourselves, and the truth is not in us"; and the strongest affirmation of his sinlessness: "Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin because he is born of God" (1 John 1: 8; 3: 9). Now heresy means a dividing or choosing, and almost all of the gravest errors have arisen from adopting some extreme statement of Scripture to the rejection of the other extreme. If we regard the doctrine of sinless perfection as a heresy, we regard contentment with sinful imperfection as a greater heresy. And we gravely fear that many Christians make the {117} apostle's words, "If we say we have no sin we deceive ourselves," the unconscious justification for a low standard of Christian living. It were almost better for one to overstate the possibilities of sanctification in his eager grasp after holiness, than to understate them in his complacent satisfaction with a traditional unholiness. Certainly it is not an edifying spectacle to see a Christian worldling throwing stones at a Christian perfectionist.

What then would be a true statement of the doctrine which we are considering, one which would embrace both extremes of statement as they appear in the Epistle of John? Sinful in self, sinless in Christ—is our answer: "In him is no sin; whosoever abideth in him sinneth not" (1 John 3: 5, 6). If through the communication of the Holy Spirit the life of Christ is constantly imparted to us, that life will prevail within us. That life is absolutely sinless, as incapable of defilement as the sunbeam which has its fount and origin in the sun. In proportion to the closeness of our abiding in him will be the completeness of our deliverance from sinning. And we doubt not that there are Christians who have yielded themselves to God in such absolute surrender, and who through the upholding power of the Spirit have been so kept in that condition of surrender, that sin has not had dominion over them. If in them the war between the flesh and the spirit has not been forever ended, there has {118} been present victory in which troublesome sins have ceased from their assaults, and "the peace of