2. Mystical Union

2. Mystical Union

STATE III

THE STATE OF GRACE

I. ON REGENERATION

Being born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever. - 1 PETER 1:23

We now move on to the state of grace, the state of initial recovery of human nature, into which all who will partake in eternal happiness are eventually translated while in this world. It is the outcome of a gracious change that occurs in those who will inherit eternal life. This change can be understood in two aspects: 1. In contrast to their natural condition of corruption, there is a change made in them through regeneration, which alters their nature. 2. In contrast to their natural state of condemnation, there is a change made in them through their union with the Lord Jesus Christ, which places them beyond condemnation. Therefore, I wish to discuss these two great and comprehensive changes that occur in a sinner, bringing them into the state of grace: regeneration and union with Christ.

The text provides us with the first of these changes, along with the outward and common means through which it occurs. The apostle, in order to encourage the saints to pursue holiness, particularly brotherly love, reminds them of their spiritual origin. He tells them that they were born again, not of corruptible seed but of incorruptible, which is the word of God. This reveals that they are brethren, sharers of the same new nature, which is the source from which holiness, including brotherly love, springs. We were once born as sinners, but we must be born again in order to become saints. The term "regeneration" means "to be begotten" and can also be understood as "to be conceived" or "to be born." In the context of the text, it encompasses all these ideas. Therefore, regeneration is a supernatural and real change that occurs in the whole person, appropriately compared to natural birth, as we will see later. The ordinary means of regeneration, referred to as the "seed" from which the new creature is formed, is not corruptible seed. Our physical bodies are generated from corruptible seed, but the spiritual seed from which the new creature is generated is incorruptible—the word of God, which lives and abides forever. The sound of the word of God may pass like other sounds, but the word itself lasts, lives, and abides through its eternal effects on all those it impacts. This "word, which is preached by the gospel to you" (1 Peter 1:25), when infused by the Spirit of God, becomes the means of regeneration, by which dead sinners are brought to life.

DOCTRINE. All people in a state of grace are born again. All gracious individuals, namely, those who are in a state of favor with God and endowed with gracious qualities and dispositions, are regenerate individuals. In discussing this subject, I will explain what regeneration is, why it is called such, and then apply the doctrine.

I. The Nature of Regeneration. To better understand the nature of regeneration, we must acknowledge that just as there are misconceptions in the natural realm, there are also misconceptions in the realm of grace. Many are deceived by these misconceptions, mistaking some partial changes in themselves for this great and thorough change. To address these misunderstandings, consider the following points: (1.) Many claim the church as their mother, but God does not acknowledge them as His children (Song of Solomon 1:6). Not all who are baptized are born again. Simon was baptized but remained "in the gall of bitterness and in the bond of iniquity" (Acts 8:13, 23). In places where Christianity is the dominant religion, many are called by the name of Christ but possess nothing more than the name. It is no surprise, as the devil has his goats among Christ's sheep, even in regions where only a few profess the Christian faith. As stated in 1 John 2:19, "They went out from us, but they were not of us." (2.) Good upbringing does not equate to regeneration. Education may restrain people's sinful desires but cannot change their hearts. A wolf remains a ravenous beast even when in chains. Joash was devout during the lifetime of his good mentor Jehoiada, but he quickly revealed his true spirit through his sudden apostasy (2 Chronicles 24:2–18). While good examples have a powerful influence in changing outward behavior, such change often dissipates when a person changes their company. Numerous sorrowful instances of this can be found in the world. (3.) Transitioning from open immorality to civility and sobriety falls short of this transformative change. Some individuals may indulge in loose behavior, especially in their youth, but eventually reform and abandon their wicked ways. While this is a change, it is a change that can be found in individuals completely devoid of God's grace, whose righteousness falls short of even that of the scribes and Pharisees. (4.) One can engage in all outward religious duties and still not be born again. Though lead can be molded into various shapes, it remains a base metal. People can avoid the pollutions of the world and yet be nothing more than dogs and swine (2 Peter 2:20–22). All external acts of religion can be within the realm of natural abilities. Hypocrites can even display a counterfeit of all the graces of the Spirit, as indicated by the references to "true holiness" (Ephesians 4:24) and "unfeigned faith" (1 Timothy 1:5), which imply the existence of counterfeit holiness and feigned faith. (5.) Individuals may progress to a great degree of strictness in their own religious practices and yet remain strangers to the new birth, as exemplified by Paul's statement in Acts 26:5: "According to the strictest sect of our religion I lived a Pharisee." Nature has its unsanctified strictness in matters of religion. The Pharisees possessed so much of it that they regarded Christ as little more than a libertine. When a person's conscience is awakened and they live under the influence of the covenant of works, they will do anything within their natural abilities to secure their life. It is true, though it comes from a wicked mouth, that "skin for skin, yes, all that a man has he will give for his life" (Job 2:4). (6.) A person may experience intense soul-searching and agonies yet ultimately perish in the birth. Many have endured great pain but have only "brought forth wind," experiencing convictions of conscience that amount to nothing in the end. Pharaoh and Simon Magus had convictions that led them to seek the prayers of others on their behalf. Judas experienced remorse, returned the ill-gotten pieces of silver, and yet died in his sins. Not all that glitters is gold. Trees may blossom beautifully in spring but bear no fruit in harvest, and some may undergo intense soul-searching that is nothing more than a glimpse of hell.

The new birth, although it may appear to have a hopeful beginning, can be spoiled in two ways. Some individuals experience sharp convictions for a time, but these fade away, and they become as indifferent to their salvation and as profane as ever, usually even worse than before. "Their last state has become worse than the first" (Matthew 12:45). They receive awakening grace but not converting grace, and gradually, it diminishes like the fading light of the day until it culminates in utter darkness. Others emerge prematurely; they are born like Ishmael, before the time of the promise (Genesis 16:2; compare Galatians 4:22, etc.). They settle for a mere experience of the law, not waiting for the promise of the gospel. They hastily seek consolation without waiting for it to be given to them and foolishly find comfort in the law that wounded them. They apply the healing remedy to themselves before their wound has been adequately examined. The law, a stern husband, severely beats them and heaps curses and condemnation upon their souls. Then they turn to reforming, praying, mourning, promising, and making vows until this ghost is laid to rest. Consequently, they fall back asleep in the arms of the law, never being shaken out of their reliance on themselves and their own righteousness, nor brought forward to Jesus Christ. Great movements of the affections can occur in souls that are untouched by regenerating grace. In the absence of grace, floods of tears may flow, as was the case with Esau, who "found no place of repentance, though he sought it diligently with tears" (Hebrews 12:17). There can be great outbursts of joy, like the hearers in the parable of the sower on the stony ground who "immediately receive it with joy" (Matthew 13:20). There can also be intense desires for good things and great delight in them, as seen in the hypocrites described in Isaiah 58:2: "Yet they seek Me daily, and delight to know My ways... they take delight in approaching God." Look at how high these individuals may rise, only to fall away later (Hebrews 6:4–6). They may be "enlightened, have tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the powers of the age to come." Common operations of the divine Spirit, like a land-flood, can cause a strange upheaval of things, but once they pass, everything returns to its ordinary course. All these things can occur in individuals who remain unsanctified, with a heart of stone that remains unaffected, resulting in the withering of these affections due to their lack of root.

However, regeneration is a genuine and profound transformation in which a person becomes a new creation (2 Corinthians 5:17). The Lord God, like a goldsmith who melts down a dishonorable vessel and turns it into an honorable one, makes the creature anew. In terms of one's spiritual state, the fall has completely disrupted humanity; every aspect of the soul feels dislocated. But in regeneration, the Lord realigns and sets right every joint. Now, let's explore the nature of this change that takes place in regeneration:

In regeneration, the mind is enlightened in a saving manner. Understanding is infused with light, so that those who were once in darkness are now in the light of the Lord (Ephesians 5:8). The beams of life's light penetrate the dark dungeon of the heart, signaling the end of the night and the arrival of the morning light, which shines brighter and brighter until the perfect day. At this point, the individual is illuminated in several ways:

The will is renewed. The Lord removes the hardened heart and replaces it with a heart of flesh (Ezekiel 36:26), thus raising up children for Abraham from stones. Regenerating grace is powerful and effective, giving the will a new direction. It doesn't force the will, but gently and yet powerfully draws it so that His people willingly follow Him in the day of His power (Psalm 110:3). The Mediator's lips possess heavenly eloquence to persuade sinners (Psalm 45:2), for "grace is poured upon your lips." In His hands are the cords of a man and the bands of love to draw them to Himself (Hosea 11:4). Love creates a net for the elect souls, capturing them infallibly and bringing them to safety. The cords of Christ's love are strong because every sinner is heavier than a mountain of brass, and Satan, along with the heart itself, pulls in the opposite direction. However, love is as strong as death, and the Lord's love for the soul He died for is the most powerful love, ensuring victory.

Particularly,

With the mind being savingly enlightened and the will renewed, the sinner is determined and enabled to respond to the call of the gospel. The primary work of regeneration is accomplished—the stronghold of the heart is taken. There is now room for the Lord Jesus Christ in the innermost parts of the soul, as the inner door of the will is opened to Him, just as the outer door of understanding. In short, Christ is passively received into the heart. He enters the soul through His life-giving Spirit, granting spiritual life to the one who was dead in sin. The initial vital act can be seen as an active reception of Jesus Christ, discerned in His glorious excellencies. It is a belief in Him, a embracing of Him as He is discerned, offered, and presented in the word of His grace, the glorious Gospel. The immediate result is union with Him (John 1:12-13). "But to all who did receive Him, who believed in His name, He gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." (Ephesians 3:17) "so that Christ may dwell in your hearts through faith." Once Christ has taken the heart by storm and triumphantly entered it in regeneration, the soul yields itself to Him through faith, as expressed in 2 Chronicles 30:8. Thus, this glorious King, who entered the heart through His Spirit, dwells in it through faith. The drawn soul runs, and the effectively called soul comes.

(1.) This transformation rectifies the affections, directing them toward suitable objects. "May the Lord direct your hearts to the love of God." The desires of the regenerated person are realigned, focused on God Himself and heavenly things. The one who used to cry out with the world, "Who will show us any good?" has changed their tune and now says, "O Lord, let the light of Your face shine upon us" (Psalm 4:6). What was once unseen beauty in Christ, desired by the person, has now become their sole desire. Christ is altogether lovely to them (Song of Solomon 5:16). The main current of their desires now flows toward God, for He is the one thing they desire (Psalm 27:4). They desire to be holy as well as happy and would rather be gracious than great. Their hopes, which were once low and confined to earthly things, are now elevated and set on the glory that will be revealed. They have the hope of eternal life, anchored in the promises of God (Titus 1:2). This hope serves as an anchor for their soul, providing stability in times of trial (Hebrews 6:19). It motivates them to purify themselves, just as God is pure (1 John 3:3). They are born again into a living hope (1 Peter 1:3). Their love is elevated and directed towards God Himself (Psalm 18:1), His holy law (Psalm 119:97), and His ordinances (Psalm 84:1). Even though it may clash with their most cherished sins, they declare, "The law is holy, and the commandment is holy and righteous and good" (Romans 8:12). They love the people of God, known as the brethren (1 John 3:14), and they love all men. As a child of God, they love even their enemies. Since their heavenly Father is compassionate and benevolent, causing His sun to rise on the evil and the good and sending rain on the just and the unjust, they are likewise disposed to love their enemies (Matthew 5:44-45). Their hatred is directed towards sin, both in themselves and in others (Psalm 101:3). They groan under its weight and long for deliverance, exclaiming, "Wretched man that I am! Who will deliver me from this body of death?" (Romans 7:24). Their joys and delights are found in God the Lord, in the light of His countenance, in His law, and in His people because they resemble Him. Sin, which used to bring them pleasure, has now become a fountain of sorrow.

(2.) This transformation regulates the affections placed on appropriate objects. When our affections are directed towards the created world, they naturally tend to be excessive. We tend to experience extreme joy or excessive sorrow in relation to it. However, grace curbs these affections, trims their wings, and keeps them within proper boundaries to prevent them from overflowing. It causes a person to "hate his father and mother and wife and children, brothers and sisters, yes, and even his own life" in comparison to the love for God (Luke 14:26). Grace also rectifies lawful affections, bringing them forth from right principles and directing them toward proper ends. It is possible to have unholy desires for Christ and His grace, such as when someone desires Christ not out of love for Him but purely out of self-interest. Like the foolish virgins who requested oil from the wise virgins because their lamps were going out, they desire Christ (Matthew 25:8). There can also be unsanctified sorrow for sin, when one grieves over sin not because it is displeasing to God but only because of the associated consequences, as in the case of Pharaoh, Judas, and others. Similarly, a person can love their father and mother solely on the basis of natural instincts, without considering God's command to love them. However, grace sanctifies these affections, redirecting them to flow in a new channel of love for God, obedience to His commands, and devotion to His glory. Furthermore, grace elevates affections that may have been too low. It places God in the highest position, humbling all other competitors, whether people or things, and causing them to bow at His feet. "Whom have I in heaven but you? And there is nothing on earth that I desire besides you" (Psalm 73:25). God is loved for who He is, and other people or things are loved for His sake. Whatever is lovely in them, to the regenerated heart, is seen as a reflection of the divine goodness. Gracious souls perceive them only by the borrowed light of God. This explains why the saints love all men but hate those who hate God and despise the wicked as contemptible individuals. They hate and despise them because of their wickedness, which contains nothing of God and thus lacks any lovability or honourability. However, they love them for their commendable qualities or perfections, whether natural or moral, because anything good found in them originates from God and can be traced back to Him as their source.

Finally, regenerating grace firmly directs the affections towards God, to the extent that a person is willing, at God's command, to let go of everything else in order to hold onto Christ. They are even willing to hate their father and mother in comparison to their love for Christ (Luke 14:26). Even lawful enjoyments are held loosely, like Joseph's mantle, so that they can be released when there is a danger of becoming ensnared by them.

If the stream of our affections has never been redirected, then undoubtedly we are heading downstream towards destruction. If the lust of the eye, the lust of the flesh, and the pride of life reign in our hearts, instead of the Father, Son, and Holy Spirit; if our love for God is always less than our love for ourselves; if sin has been somewhat bitter to us but never as bitter as suffering or the pain of being weaned from it; then we are truly strangers to this saving transformation. Because when grace enters the heart, it turns the affections upside down.

(1) The change is evident in the company one keeps. Previously, the company of saints was despised, but now they bring delight. They become companions of those who fear God, joining with them in their shared purpose and journey to the promised land. They converse in the language of faith. It is futile to claim religion while choosing to associate with the ungodly, for "a companion of fools will be destroyed" (Proverbs 13:20). True godliness makes a person cautious about entering ungodly households or maintaining unnecessary familiarity with wicked individuals, just as a healthy person avoids entering an infected house.

(2) In their various relationships, they become new individuals. Grace makes them gracious in their roles and guides them in conscientiously fulfilling their relational duties. It not only makes them good men and women but also good citizens, spouses, children, and servants. In short, it transforms them into good members of the church, society, and family. It is a valid criticism of many who profess religion that they fail to be good relatives. They may be poor husbands, wives, masters, servants, etc. How can we demonstrate that we are new creatures if we remain unchanged in our various roles? "Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!" (2 Corinthians 5:17). Genuine godliness is affirmed by the consciences of one's closest relations, who, despite being aware of their sinful weaknesses, acknowledge their fear of the Lord.

(3) There is a significant change in the way they approach their worldly business. It no longer consumes their entire being as it once did. Though they engage in worldly affairs like everyone else, their hearts are not fully absorbed by them. It is evident that they are conducting business with heaven as well as with the earth. They consider their worldly employment as a duty assigned by the Lord of all, and they carry out their lawful work as an act of obedience to God's will (Ephesians 6:7), remembering the command, "You shall not steal."

(4) They have a special concern for the advancement of Christ's kingdom in the world. They prioritize the interests of religion and hold Jerusalem in higher regard than their own personal joys (Psalm 137:6). Even if they live privately, grace instills in them a public-spiritedness. They actively involve themselves in the work of God, the preaching of the Gospel, and the well-being of God's people, even those they have never met. As children of God, they naturally care about these matters. They develop a deep concern for the spiritual welfare of others. Having experienced the evil of sin, they pity the world engulfed in wickedness. They eagerly seek to rescue those who are lost, mindful that they themselves were once plucked from the fire. They strive to commend religion to others through both their words and actions. They are willing to deny themselves liberties in indifferent matters rather than use them uncharitably and cause harm to others (1 Corinthians 8:13).

(5) Their use of lawful pleasures undergoes a significant change. They do not find ultimate satisfaction in them but view them as aids on their journey. They derive their true contentment from higher sources, even when lesser pleasures are present. Just as Hannah rejoiced not so much in the gift of a son but in the Giver Himself (1 Samuel 2:1), they find their joy in the Lord. Even when the comforts of life are stripped away, they can still rejoice in the Lord, even if the fig tree does not blossom (Habakkuk 3:17-18). Grace teaches them to view the conveniences of this life as pilgrims, displaying holy moderation in all things. They become cautious of excessive pleasure, aware of the dangers they may pose. Like the dogs of Egypt that lap their water warily from the Nile, fearing the crocodiles within, they exercise caution with these earthly comforts.

(6) This transformation is evident in their performance of religious duties. Those who previously neglected such duties will no longer do so once the grace of God enters their hearts. If a person is born anew, they will desire the pure milk of the Word (1 Peter 2:2-3). When the Spirit of grace touches a formerly prayerless individual, a spirit of supplication will be awakened within them (Zechariah 12:10). It is as natural for a regenerated person to pray as it is for a newborn baby to cry. Acts 9:11 declares, "Behold, he is praying!" Their hearts become a temple for God, and their homes become places of worship. Their devotion, once superficial and formal, becomes spiritual and vibrant, as their hearts and tongues are touched with a live coal from heaven. They no longer view the mere performance of duties as a mere task to be completed, but in every duty, they seek communion with God in Christ. They consider them as means ordained by God for that purpose, feeling a sense of disappointment if they fail to experience such communion.

II. I will now explain why this change is called regeneration, or being born again. It is referred to as such due to the similarities between natural and spiritual generation, which can be seen in the following aspects.

USE I. Based on what has been said, you can examine whether you are in a state of grace or not. If you have been delivered from the state of wrath or destruction and brought into a state of grace or salvation, then you are new creatures, born again. But you may ask, how can we know if we have been born again? The answer is simple. If you were to ask me whether the sun has risen and how you can know if it has, I would tell you to look up at the sky and see it with your own eyes. Similarly, if you want to know if the light has risen in your heart, look inward and see. Grace is like light; it reveals itself. Examine your mind and see if it has been illuminated with the knowledge of God. Have you been inwardly taught who God is? Have you turned your gaze inward to see yourself, the sinfulness of your fallen state, the corruption of your nature, and the sins of your heart and life? Have you gained a deep understanding of the great sinfulness of sin? Have your eyes beheld the beauty of King Jesus, the manifold wisdom of God in Him, His surpassing excellence, and His absolute fullness and sufficiency, while realizing the vanity and emptiness of all else? Next, consider the change that has taken place in your will. Have the chains that once bound your will from aspiring towards heaven been removed? Has your will undergone a transformation? Do you find yourself averse to sin and inclined towards righteousness in your heart? Has your soul turned towards God as your ultimate purpose? Has your will been reshaped to conform, to some extent, to God's preceptive and providential will? Are you wholeheartedly reconciled to the covenant of peace and firmly disposed to receive Christ as He is offered in the gospel? In terms of your affections, have they been realigned and fixed on proper objects? Do your desires gravitate towards God and the remembrance of Him (Isaiah 26:8)? Are your hopes placed in Him? Is your love directed towards Him, while your hatred is directed against sin? Does offending a good God fill your heart with sorrow, and do you fear sin more than suffering? Are your affections regulated? Have you brought them down with regard to worldly comforts, recognizing that they were once held too high, and have you raised them up with regard to God in Christ, understanding that they were once held too low? Does He now occupy the foremost position in your heart, while all your lawful worldly comforts and enjoyments are placed at His feet? Has your conscience been enlightened and awakened, seeking only peace through the application of the blood of a Redeemer? Has your memory been sanctified, and is your body consecrated to the service of God? Are you now walking in newness of life? Through these examinations, you can determine whether or not you have been born again.

However, to further assist you in discerning your regeneration, I will discuss another sign: the love of the brethren. This is an evidence that has brought comfort to even the weakest and most timid saints when other signs may have provided little or no consolation. The apostle addresses this in 1 John 3:14, stating, "We know that we have passed from death to life, because we love the brethren." It should be noted that by "brethren" in this context, the apostle does not refer to brethren by mere natural relation to Adam, but rather to the second Adam, Christ Jesus. While it is true that a renewed soul exhibits universal benevolence, a goodwill towards all humanity, as it reflects the divine image, the entire context of the passage refers to those who are "the sons of God" (verse 1, 2), "children of God" (verse 10), and "born of God" (verse 9). It distinguishes between "the children of God" and "the children of the devil" (verse 10) and between those who are "of the devil" (verses 8, 12) and those who are "of God" (verse 10). The passage itself serves as a reason why we should not be surprised that the world hates the brethren, the children of God (verse 13). It is illogical to expect this love among worldly individuals who are spiritually dead in their trespasses and sins. Consequently, by "brethren" in this passage, the apostle refers to brethren by regeneration.

To shed further light on this sign of regeneration, consider the following: Firstly, this love for the brethren is a love for them as such. We love them in the sense of the text when the grace or image of God within them is the primary motive for our love towards them. When we love the godly for their godliness, the saints for their sanctity or holiness, we love God in them, and this indicates that we have been born of God. "Everyone who loves Him who begot also loves him who is begotten of Him" (1 John 5:1). Hypocrites may love saints for reasons related to civil relationships, their pleasant company, their agreement on outward religious matters, or various other such reasons that might induce wicked individuals to love the godly. But blessed are those who love the saints purely for the grace within them, for their heaven-born disposition and character. They can perceive this precious quality even through their weaknesses and faults, grasp hold of it, and love them for it. Secondly, this love is bestowed upon all in whom the grace of God is evident. Those who love one saint because they are a saint will also have "love for all the saints" (Ephesians 1:15). They will love all those who, in their view, bear the image of God. Those who cannot love a godly person in rags but restrict their love to those who are adorned with worldly possessions do not possess this love for the brethren. Those who confine their love to a particular group to which God has not confined His grace have hearts too narrow to be counted among the children. Regardless of any differences in opinions or practices, if others demonstrate love for God, love for our Savior Jesus Christ, and bear His image, we shall love them as brethren if we belong to the heavenly family. Thirdly, if this love exists within us, the more grace a person possesses, the more we will love them. As the holy fire of grace burns more intensely in someone, the hearts of true Christians will be increasingly warmed in love towards them. The love of saints differs from that of many others who measure others by their own standard. They love others only to the extent that they resemble themselves. However, if others appear to surpass and overshadow them, their love turns to hatred and envy, and they seek to diminish the well-deserved praise of exemplary piety. Their hearts, tainted with serpentine grudges, cannot appreciate any practice of religion that surpasses their own measure. Any manifestation of life and power in the practice of religion by others serves only to fuel the envy in their pharisaical hearts. In contrast, those who are born again have their love and affection for the brethren proportional to the degree of the divine image they perceive in them.

Now, if you desire to gain a deeper understanding of your own spiritual condition, I offer the following advice: Firstly, set aside dedicated time at home to review your case and examine your state based on what has been discussed. Many find comfort and clarity regarding their spiritual condition during sermons, only to lose it shortly afterward. This occurs because while they hear the preached word and make immediate applications, they do not take the time to reflect and consider these matters more thoroughly and leisurely when alone. The impact is often abrupt and fleeting, offering little lasting comfort and sometimes leading to undesirable consequences. Therefore, engage in this introspective work at home, after fervent and sincere prayer to God, seeking His assistance in this endeavor. Do not complain about a lack of time when the night follows the busy day or a lack of a suitable place when fields and outbuildings can be utilized. Secondly, renew your repentance before the Lord. Unrepented guilt weighing on the conscience can obscure all your evidences and marks of grace. It provokes the Spirit of grace to withdraw, and when He departs, our light diminishes. It is not a suitable time for a saint to examine their evidences when the candle of their conscience has been extinguished by unresolved guilt. Thirdly, exert the powers of the new nature within you. Allow the graces of the divine Spirit to reveal themselves through action. If you want to know if the sacred fire burns within your heart, you must blow on the coal. Even if it exists and is alive, if it remains buried beneath the ashes, it will not provide you with light. Therefore, establish in your heart a firm resolve, through the grace found in Christ Jesus, to fulfill every known duty and guard against every known sin. Be ready and willing to receive instruction in areas where you lack knowledge. If those who have been transformed by grace manage their self-examination in this manner, they are likely to experience a positive outcome. Similarly, if others engage in such a solemn review and test their spiritual state by impartially examining themselves before the tribunal of their consciences, they may receive a timely revelation of their own sinfulness. Neglecting self-examination leaves many individuals under the grip of dangerous delusions regarding their spiritual state and deprives numerous saints of the joyful sight of God's grace within them.

However, in order to provide further assistance to true Christians in their inquiries about their spiritual condition, I will present and briefly address some cases or doubts that may potentially hinder individuals from experiencing a comforting assurance of their happy state. The bread of the children should not be withheld, even though dogs may attempt to snatch at it.

CASE 1: "I doubt if I am born again because I do not know the exact moment of my conversion, nor can I trace the specific steps of how it came to pass." Answer: Although it is desirable to be able to provide a detailed account of the beginning and gradual progress of the Lord's work in our souls, as some saints can do, the manner in which the Spirit works is still a mystery. However, this knowledge is not necessary to prove the reality of God's grace. Blessed is the person who can say, in this situation, like the blind man in the Gospel, "One thing I know, that though I was blind, now I see." Just as we know there is fire when we see flames, even if we do not know how or when it started, the truth of God's grace can be discerned in us, even if we do not know how or when it was infused into our hearts. If you can perceive the blessed change that has taken place in your soul, if you find that your mind is enlightened and your will is inclined to obey God in all things, especially embracing the divine plan of salvation through a crucified Redeemer, then you are troubling yourself in vain and rejecting comfort simply because you do not know the exact details of how it happened.

CASE 2: "If I were a new creation, sin would not prevail over me as it does." Answer: While we must not provide pillows for hypocrites to rest their heads on, who indulge in their sins and misuse the doctrine of God's grace to satisfy their lusts, content to remain in the bondage of iniquity like those who cherish golden chains, it must be acknowledged that "the righteous person falls seven times a day," and iniquity may prevail against the children of God. However, if you are burdened by the weight of the body of death, the corruption of your nature, if you detest the sins of your heart and life, if you strive to mortify your desires, if you daily flee to the blood of Christ for forgiveness and rely on His Spirit for sanctification, then even if you are compelled to say with the Psalmist, "Iniquities prevail against me," you can also add with him, "As for our transgressions, you will forgive them" (Psalms 65:3). The new creation does not yet possess the house alone; it coexists with an undesirable neighbor, namely, remaining corruption, the remnants of our depraved nature. They struggle for supremacy: "For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh" (Galatians 5:17). Sometimes, corruption prevails, leading the child of God into captivity under the law of sin (Romans 7:23). Therefore, do not conclude in this case that you are not one of God's children just because corruption prevails. Instead, let it humble you, make you more watchful, and intensify your thirst for Jesus Christ, His blood, and His Spirit. That very disposition demonstrates a principle of grace within you, which seeks the destruction of sin that often prevails against you.

CASE 3: "I find that the impulses of sin in my heart are more intense since the Lord began His work in my soul than they were before. Can this coexist with a change in my nature?" Answer: It is a dreadful state for many individuals who, after God has remarkably dealt with their souls to bring about their reformation, cast off all restraints and become openly immoral and profane, as if the devil had returned to their hearts with even worse companions. All I can say to such individuals is that their condition is exceedingly dangerous, and they are in danger of sinning against the Holy Spirit. Therefore, let them repent before it is too late. However, if this is not the case for you, if corruption is stirring more vigorously than before, as if all the forces of hell were mobilized to hold onto or reclaim a fugitive, then these stirrings can coexist with a change in your nature. When the restraint of grace is freshly placed upon corruption, it is not surprising that it acts more forcefully than before, warring against the law of the mind (Romans 7:23). The impulses of sin may truly be most intense when the new principle is introduced to drive it out. Just as sunlight shining through a window reveals the dust particles and their movements that were previously unseen, the light of grace may expose the stirrings and actions of corruption in a different manner than the individual had ever observed before, even though they are not truly more vigorous. Sin is not completely dead in the regenerated soul; it is dying, albeit a lingering death, being crucified. It is no wonder that great conflicts arise when it is sick at heart and death is at the doorstep. Furthermore, temptations may increase in number and strength when Satan strives to bring back those who have escaped, compared to when he merely tried to keep them. The apostle addressed the Hebrews, saying, "After you were illuminated, you endured a great struggle with sufferings" (Hebrews 10:32). Therefore, do not let this case cause you to question the foundations of your trust. Instead, empty yourself of self and be strong in the Lord and in His mighty power, and you will emerge victorious.

CASE 4: "But when I compare my love for God with my love for certain worldly pleasures, I find that my affections are stronger towards the creature than the Creator. How can I then call Him Father? Moreover, those inward turnings of my heart and fervent affections for Him that I once had are now gone, making me fear that all the love I ever had for the Lord was merely a temporary and superficial affection, similar to that of hypocrites." Answer: It cannot be denied that a predominant love for the world is a definite sign of an unregenerate state (1 John 2:15, "If anyone loves the world, the love of the Father is not in him"). However, the strongest affections are not always the most intense. A person's affections may be more stirred by an object that is generally overlooked than by something they hold dear, much like how a small brook can sometimes make more noise than a great river. The strength of our affections should be measured by the firmness and steadfastness of their foundation, not by the intensity of their expressions. For instance, if someone meets a long-lost friend after an extended absence and feels their affections more vehemently towards that friend on that occasion than towards their own spouse and children, would they then claim to love their friend more than their family? Certainly not. Similarly, although a Christian may experience stronger emotional responses in their love for the creature compared to their love for God, it does not mean that they love the creature more than God. Love for God is always more deeply rooted in a gracious heart than love for any created enjoyment. This becomes evident when a choice must be made between the two. So, if you want to know your true condition, look deep into your heart and weigh the two affections, determining which one holds greater sway. Ask yourself, in the presence of God, whether you would be willing to part with Christ for the sake of the creature or to part with the creature for the sake of Christ if you were faced with such a choice. If you find that your heart inclines to give up what is dearest to you in the world for the sake of Christ when He calls, then you have no reason to conclude that you love the creature more than God. On the contrary, it indicates that you love God more than the creature, even if you do not feel the same intense emotions in your love for God as you do for some created thing (Matthew 10:37, "Anyone who loves their father or mother more than me is not worthy of me"; Luke 14:26, "If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple"). From these texts, we can infer that someone who is willing to part with their father and mother for the sake of Christ, in our Lord's view, loves them less than Him rather than loving them more than Him. Furthermore, consider that there are two types of love for Christ. Firstly, there is a heartfelt love that is felt as a piercing dart in the heart, causing a holy lovesickness in the soul due to either the absence of enjoyment (as seen in the case of the bride in Song of Solomon 5:8, "I adjure you, O daughters of Jerusalem, if you find my beloved, that you tell him I am lovesick") or the abundance of it (as expressed in Song of Solomon 2:5, "Strengthen me with raisins, refresh me with apples, for I am faint with love"). These fervent affections are often experienced by new converts, who are typically inclined to "rejoice in their youth" (Hosea 2:15). When a young convert is fervently devoted, they may look at others whom they consider to be godly and, not finding them in a similar state or disposition, are quick to criticize and believe that there is far less genuine religion in the world than there actually is. However, when their own cup of experience settles below the brim and they discover within themselves the same flaws that made them doubt the spiritual condition of others, they become more humbled and increasingly recognize the necessity of daily seeking the forgiveness of Christ's blood and the sanctification of His Spirit. This leads them to grow in humility, self-loathing, and self-denial. Secondly, there is a rational love for Christ that, even without the intense emotions experienced in the previous case, reveals itself through a respectful regard for divine authority and obedience to His commands. When someone possesses such love for Christ, even if the fervent emotions are absent, they genuinely strive to avoid offending a gracious God, seek to live a life that pleases Him, and feel deep sorrow in their hearts for anything that displeases Him (1 John 5:3, "For this is the love of God, that we keep His commandments"). Therefore, even if the intense emotional love is not always present, as long as the rational love remains within you, you have no reason to consider it a hypocritical fit. It is similar to a loving and faithful wife whose fondness may subside without questioning her love for her husband.

CASE 5: "The achievements of hypocrites and apostates frighten me and weigh heavily on my mind when I'm on the verge of believing, based on the signs of grace I see in myself, that I am truly in a state of grace." Answer: These things should indeed prompt us to a serious and unbiased self-examination, but they should not keep us in constant uncertainty regarding our state. Friends, you can observe the outward actions, duties, gifts, and even tears of hypocrites, but you cannot discern their hearts or the true inclination of their spirits. Based on what you see of them, you can make a charitable judgment concerning their state, and it is good to exercise such charity since you cannot know the hidden motives behind their actions. However, you are seeking and should have a definite judgment concerning your own state. Therefore, you must look within yourself, at that aspect of religion that only you can truly perceive in yourself and that you cannot see in others. A hypocrite's outward appearance may seem more impressive than that of a sincere soul, but what impresses people most often holds little value before God. I would rather express one of those groans mentioned by the apostle in Romans 8:26 than shed tears like Esau, possess the prophetic spirit of Balaam, or experience the temporary joy of the shallow-ground hearer. The fire that will test every person's work will evaluate not its quantity but its quality (1 Corinthians 3:13). Although you may know the extent of someone else's religion and find it greater than your own, God does not regard that. So why do you make such a big deal out of it? Without divine revelation, it is impossible for you to certainly know the true nature of another person's religion. However, you can certainly know the nature of your own without extraordinary revelation. Otherwise, the apostle would not exhort the saints to "make their calling and election sure" (2 Peter 1:10). Therefore, the attainments of hypocrites and apostates should not disturb you in your earnest inquiry into your own state. Let me tell you two things in which even the humblest saints surpass the most polished hypocrites: Firstly, in self-denial, renouncing all confidence in themselves and their own works, finding contentment in and entrusting their souls to God's plan of salvation through Jesus Christ (Matthew 5:3, "Blessed are the poor in spirit, for theirs is the kingdom of heaven"; Matthew 11:6, "Blessed is the one who is not offended by me"; Philippians 3:3, "For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh"). Secondly, in a genuine hatred of all sin, being willing to part with every sinful desire without exception and to fulfill every duty that the Lord reveals or will reveal to them (Psalm 119:6, "Then I shall not be put to shame, having my eyes fixed on all your commandments"). Examine yourselves in light of these standards.

CASE 6: "When I see myself falling so far short of the saints mentioned in the Scriptures and of several remarkable individuals I know, I can hardly consider myself part of the same family as them." Answer: It is indeed humbling to realize that we do not progress to the degree of grace and holiness that we see is attainable in this life. This should motivate us to strive harder toward that goal. However, it is surely from the devil that weak Christians torment themselves with comparisons to the achievements of the strong. Giving in to such temptation is as unreasonable as a child denying his relationship to his father because he is not as tall as his older siblings. In Christ's family, there are saints of various levels of maturity—some are fathers, some are young men, and some are little children (1 John 2:13, 14).

CASE 7: "I have never read in the Bible or known of any child of God who has faced the same temptations and abandonment by God as I have. Since no saint's situation resembles mine, I can only conclude that I am not among their number." Answer: This objection arises from ignorance of the Scriptures and the experiences of Christians. In such cases, it is beneficial to confide in an experienced Christian friend or a godly minister. This has brought peace to many individuals who discovered that their seemingly unique situation had actually been experienced by other saints. The Scriptures provide examples of saints facing dreadful temptations. Job was tempted to blaspheme, as the devil's main aim in Job's case was to make him curse God (Job 1:11; 2:9). Asaph was tempted to believe that being devoted to God was in vain, essentially abandoning all religion (Psalm 73:13). Even Christ Himself was tempted to throw Himself down from the pinnacle of the temple and to worship the devil (Matthew 4:6–9). Many children of God have not only been attacked by gross temptations but have also yielded to them temporarily. Peter denied Christ and vehemently denied knowing Him (Mark 14:71). Paul, when he was a persecutor, even compelled saints to blaspheme (Acts 26:10, 11). Many saints can bear witness, based on their own painful experiences, to facing shocking temptations that troubled their spirits, made their flesh tremble, and even affected their physical well-being. Satan's fiery darts wreak havoc, and it requires great effort to extinguish them by firmly wielding the shield of faith (Ephesians 6:16). Sometimes, the attacks are so relentless that the afflicted saint feels like they are running frantically, attempting to put out the fireballs constantly hurled into their home by an enemy seeking to burn it down. However, these injections, these dreadful temptations, are not the sins of the tempted unless they consent to them. If they are not consented to, the tempter alone bears responsibility for them, just as a chaste man cannot be held guilty for a bastard left at his door. Even if you cannot find anyone, whether a minister or a fellow Christian, who has experienced the same situation as yours, you should not conclude that your case is unique, nor should you lose hope. It is unreasonable to assume that every godly minister or Christian has encountered every possible situation that a child of God may face. Undoubtedly, there are distressing experiences known only to God and the consciences of certain individuals, and to others, these distresses may appear as if they never occurred. Although the Scriptures provide suitable guidance for every situation a child of God may encounter, along with numerous examples, it is not realistic to expect that every specific case incident to the saints is perfectly illustrated in the Scriptures. Therefore, even if you cannot find an exact example of your situation in the Scripture, bring your case to it, and you will find appropriate remedies prescribed. Rather than dwelling on whether anyone else has been in your situation, focus on making use of Christ, who has a remedy for all afflictions. Even if someone were to show you an undeniable example of a saint facing a situation identical to yours, it cannot be guaranteed that it would bring you relief, as a scrupulous conscience would likely find some difference. And if your satisfaction depends on finding someone else's case that perfectly matches yours, it will be difficult, if not impossible, to satisfy you. People's cases are similar to their physical appearances—while all faces share a common structure, and some bear a striking resemblance to one another, upon closer examination, each face has distinguishing features that set it apart from all others, even if one cannot pinpoint what those features are. Therefore, I conclude that if you can find in yourselves the signs of regeneration presented to you in the Word, you should conclude that you are in a state of grace, even if your case appears unique, which is highly unlikely.

CASE 8: "The afflictions I encounter are strange and unusual. I doubt whether any child of God has ever been tried with such providential dispensations as I have." Answer: Much of what was said in the previous case can be helpful here. Holy Job faced this temptation when he was asked, "To which of the saints will you turn?" Yet he resisted and maintained his integrity. The apostle suggests that Christians may be tempted to find the fiery trial "strange," but they need to have a broader experience than Solomon's to make such a claim of novelty. Solomon observed that even though things may happen to you according to the actions of the wicked, you can still be righteous (Ecclesiastes 8:14). Sometimes we travel on paths where we cannot see the footprints of humans or animals, but we should not conclude that no one has traveled that road before us. Even if that were the case, someone among the saints must be the first to drink from every bitter cup that the others have experienced. You or I have no authority to limit the actions of the Holy One of Israel to a well-trodden path in His dealings with us. "Your way was through the sea, your path through the great waters; yet your footprints were unseen" (Psalm 77:19). If the Lord were to lead you to heaven through an unconventional route, so to speak, you would have no grounds for complaint. Learn to give sovereignty its due freedom, fulfill your duty, and do not let any affliction overshadow any other evidence you may have of being in a state of grace. "No one knows whether love or hate awaits them" (Ecclesiastes 9:1).

USE II: Those of you who are strangers to this new birth, be convinced of its absolute necessity. If everyone in a state of grace is born again, then those who are not born again have no part or share in it. I must tell you, in the words of our Lord and Saviour, and oh, that He would speak these words to your hearts! "You must be born again" (John 3:7). For your conviction, consider a few things:

Objection: "If that's the case, then we need not perform any religious duties at all." Answer: That conclusion is unjust. Your inability does not excuse you from the duty laid upon you by God's law, and omitting your duty is more evil than performing it. However, there is a difference between omitting a duty and performing it as you currently do. Suppose a person instructs masons to build a house. If they neglect the work entirely, it will not be accepted. If they build on the old, decaying foundation, that too will be displeasing. They must demolish the foundation and build on solid ground. "Go and do likewise." In the meantime, it is not in vain for you to seek the Lord. Even though He may not regard you personally, He may still respect His own ordinances and bring you good through them, as mentioned earlier.

The unregenerate would find fault with heaven on several accounts. Firstly, they would argue that it is a foreign land. Heaven is the native country of the renewed individual; their Father is in heaven, and their mother is Jerusalem above (Galatians 4:26). They are born from above (John 3:3) and consider themselves strangers on this earth, with their hearts yearning for their true home (Hebrews 11:16). In contrast, the unregenerate person belongs to the earth (Psalm 10:18), written in the dust (Jeremiah 17:13). They value their earthly possessions (Philippians 3:19). There is a particular sweetness in our homeland, and it is difficult for people to be persuaded to leave and dwell in a foreign country. This is especially true in the case of the unregenerate, who would abandon their claims to heaven if they believed they could make a better deal elsewhere.

Secondly, they would argue that there is nothing in heaven that they find pleasing to their carnal hearts. Revelation 21:27 states, "Nothing impure will ever enter it." When Muhammad proclaimed a paradise filled with sensual pleasures, his religion was eagerly embraced because that is the type of heaven people naturally desire. If the greedy person could obtain bags of gold in heaven and the pleasure-seeker could indulge in sensual delights, they might be reconciled to heaven and consider themselves fit for it. However, since that is not the case, although they may speak kindly about it, their hearts have little affection for it.

Thirdly, every aspect of heaven is filled with what they least desire—holiness, true holiness, perfect holiness. If someone who detests pork were invited to a feast where all the dishes were made from that type of meat but prepared in various ways, they would find fault with each dish on the table, despite all the efforts made to make them appetizing. It is true that there is joy in heaven, but it is holy joy; there are pleasures in heaven, but they are holy pleasures; there are places in heaven, but it is holy ground. The unregenerate would find the presence of holiness in every corner of heaven to be a source of dissatisfaction.

Fourthly, if they were taken to heaven, they would not only change their location, which would be deeply distressing, but they would also change their company. They would never enjoy the company in heaven, as they do not value communion with God here on earth nor appreciate the fellowship of His people, particularly in the vital aspects of practical godliness. Many unregenerate individuals associate themselves with the godly in order to gain a reputation and conceal the sinfulness of their hearts, but such deceit would not be possible in heaven.

Fifthly, they would dislike the activities in heaven because they currently have little interest in them. The pursuits of the saints in heaven would be unbearable to them, as they are not aligned with their natural inclinations. Engaging in beholding, admiring, and praising the one who sits on the throne and the Lamb would be work that is unsuitable and distasteful to an unregenerate soul.

Lastly, they would find fault with the eternal nature of heaven. The everlasting continuance of heaven would be unbearable to them. Those who currently find the Sabbath burdensome would not be able to endure the eternal Sabbath celebration in heaven.

Secondly, there is no holiness without regeneration. It is the "new self, created to be like God in true righteousness and holiness" (Ephesians 4:24). And there is no heaven without holiness, for "without holiness no one will see the Lord" (Hebrews 12:14). Will the gates of pearl be opened to admit dogs and pigs? No, their place is outside (Revelation 22:15). God will not welcome those who refuse to receive Christ into their hearts. Instead, He will "laugh at their calamity" as they currently "despise all his counsel" (Proverbs 1:25, 26).

Thirdly, there is an infallible connection between a finally unregenerate state and damnation, based on the nature of these things and the unchanging decree of heaven, as immovable as mountains of brass (John 3:3; Romans 8:6). "To be carnally minded is death." An unregenerate state is hell in its infancy, the seed of eternal destruction growing daily, even if you do not perceive it. Death is already portrayed on many fair faces in this life. Depraved nature makes people fit to share in the inheritance of the damned, dwelling in utter darkness. Firstly, the heart of stone within you is a sinking weight. Just as a stone naturally falls downward, the hard, stony heart gravitates toward the bottomless pit. You are resistant to reproof, refusing to acknowledge or believe the danger you are in. But remember, a seared conscience is a dreadful omen of eternal punishment.

Secondly, your lack of fruitfulness under the means of grace makes you fit for God's judgment. "Every tree that does not produce good fruit will be cut down and thrown into the fire" (Matthew 3:10). The withered branch is fuel for the fire (John 15:6). Tremble at this, you who despise the Gospel. If you are not made fit for heaven, you will be like barren ground, producing only thorns and destined for cursing and burning (Hebrews 6:8).

Thirdly, your sinful disposition and profane lifestyle make you fit for the realm of horror. A sinful life will have a wretched end. "Those who live like this will not inherit the kingdom of God" (Galatians 5:19–21). Consider this, you who neglect prayer, mock religion, curse and swear, engage in impurity and injustice, lacking even moral integrity to prevent lying, cheating, and stealing. What kind of tree do you think bears such fruit? Is it a tree of righteousness, planted by the Lord? Or is it a useless tree that will be uprooted for fuel in the fire of His wrath?

Fourthly, being spiritually dead makes you fit to be enveloped in the flames of sulphur like a burial shroud and buried in the bottomless pit. Great was the cry in Egypt when the firstborn in each family died. But are there not many families where all are dead together? Indeed, there are many who are twice dead, uprooted by the root. Sometimes their consciences stir within them, and they consider amending their ways. But alas! They are in chains, unable or unwilling to break free. They are bound by the heart; their lusts cling to them so tightly that they cannot, or will not, shake them off. This is the state of the unregenerate, and it indicates their proximity to eternal darkness.

Fifthly, the darkness of your minds foreshadows eternal darkness. Oh, the dreadful ignorance that afflicts some! Others possess rational understanding but lack spiritual enlightenment in their hearts. If you truly knew your condition, you would cry out, "Oh! Darkness! Darkness!"—making way for eternal blackness. Only Jesus Christ can prevent this execution. He can remove the veil from the face of the condemned and offer a pardon in His hand (Isaiah 25:7). He will "destroy in this mountain the face of the covering cast over all people," the covering that conceals the condemned, as in the case of Haman (Esther 7:8).

Finally, the chains of darkness that bind you in the prison of your corrupt state (Isaiah 61:1) make you fit to be cast into the burning fiery furnace. How wretched! Sometimes, your conscience stirs, and you contemplate amending your ways. Yet, you are bound by chains; you cannot, or will not, break free. These chains signify your impending doom. If left unregenerate, you will be cast into eternal flames.

Reflect deeply on these truths and diligently apply them. Remember, regardless of who you are, you must be born again. Otherwise, it would have been better for you never to have been born. Therefore, if any of you live and die in an unregenerate state, you will be without excuse, having been clearly warned of your danger.

The text states that the Word is the seed from which the new creature is formed. Therefore, take heed of it and embrace it as your life. Engage in reading the Scriptures. If you cannot read, have others read it to you. Be diligent in attending the preaching of the Word, as it is divinely appointed as the means of conversion. "For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe" (1 Corinthians 1:21). Do not cast yourself out of Christ's path; do not reject the means of grace, lest you find yourself unworthy of eternal life. Pay careful attention to the preached Word. Listen to each sermon as if you were listening for eternity, ensuring that the birds of the air do not snatch away the seed sown. "Devote yourself to the public reading of Scripture, to preaching and to teaching" (1 Timothy 4:13). Receive it not as the word of men but, as it truly is, the Word of God (1 Thessalonians 2:13). Listen with attentiveness, considering it as a message sent from heaven specifically to you, though not exclusively (Revelation 3:22). Store it in your heart, meditate on it, and do not be like the unclean animals that do not chew the cud. Through earnest prayer, ask for the dew of Heaven to fall upon your heart, that the seed may sprout and grow.

Specifically, (1) accept the testimony of the Word of God regarding the misery of an unregenerate state, its sinfulness, and the absolute necessity of regeneration. (2) Accept its testimony about the holiness and justice of God. (3) Examine your ways in light of the Word—your thoughts, words, and actions. Look back at different stages of your life and see your sins in light of the Word's commands. Consider the consequences of these sins according to its warnings. (4) Use the same Word of God to examine the corruption of your nature, seeing it as a mirror that clearly reveals our ugly faces. If these truths take root in your heart, they may be the seeds of fear and sorrow regarding your spiritual state, preparing and motivating you to seek a Savior. Fix your thoughts on Jesus Christ, offered to you in the Gospel, as He perfectly satisfies God's justice through His obedience to death and provides everlasting righteousness. This may produce humility, desire, hope, and faith within you, leading you to stretch out your withered hand to Him, as He commands.

Let these truths penetrate your heart and diligently apply them. Remember, regardless of who you are, you must be born again. Otherwise, it would have been better for you never to have been born. Therefore, if any of you live and die in an unregenerate state, you will be without excuse, having been clearly warned of your danger.

II. MYSTICAL UNION BETWEEN CHRIST AND BELIEVERS

I am the vine; you are the branches.—JOHN 15:5.

After discussing the change brought about by regeneration in those who will inherit eternal life, as opposed to their natural state of degeneracy, I will now address the transformation that occurs when they unite with the Lord Jesus Christ, in contrast to their natural state of misery. The doctrine of the saints' union with Christ is clearly and extensively elaborated upon in this chapter's first eight verses, as part of our Lord's farewell sermon to his disciples. Their hearts were filled with sorrow, and they were likely wondering what would become of them once their Master was gone. Who would instruct them, resolve their doubts, support them through difficulties and discouragements, and how would they live without their usual interaction with him? Thus, our Lord Jesus Christ fittingly introduces them to the mystery of their union with him, comparing himself to a vine and them to its branches.

He makes two comparisons:

1. Himself to a vine. "I am the vine." He had just celebrated the sacrament of his supper with his disciples—a symbol and confirmation of their union with him—and informed them that he would no longer drink the fruit of the vine until he did so anew with them in his Father's kingdom. He then reveals himself as the vine from which the wine of their consolation would flow. The vine may lack the beauty of other trees, but it is incredibly fruitful, aptly symbolising our Lord's humble state while leading many to glory. His main goal in likening himself to a vine is to portray himself as the supporter and nourisher of his people, through whom they live and bear fruit.

2. He compares them to branches; they are the branches of that vine. They are connected to and growing from this source, drawing life and sustenance from it. It is an elegant analogy, as if he were saying, "I am like a vine, and you are like the branches of that vine." There are two types of branches: 1. Natural branches that initially sprout from the trunk. These branches have always been part of the tree. 2. Grafted branches, which are detached from the tree that first nurtured them and then inserted into another to grow upon it. This process results in branches being part of a tree that they did not originally belong to. The branches mentioned in the text are of the latter type; they are separated from the tree that initially sustained them, as the original language implies. None of humankind's offspring are natural branches of the second Adam, Jesus Christ, the true vine; they are the natural branches of the first Adam, the degenerate vine. However, all of the elect are eventually broken away from their natural source and grafted into Christ, the true vine.

DOCTRINE: Those who are in a state of grace are grafted onto and united with the Lord Jesus Christ. They are removed from their natural origin and are now grafted into Christ as their new source.

In general, to understand the union between the Lord Jesus Christ and his elect, who believe in and rely on him, I observe:

I now come to speak more specifically about this union with, and grafting into, Jesus Christ.

I. I will consider the natural stock from which the branches are taken.

II. The supernatural stock they are grafted into.

III. Which branches are cut off from the old stock and placed into the new.

IV. How this process occurs.

V. The benefits that flow from this union and grafting.

An Examination of the Roots from Which the Branches Are Taken

I. Let's examine the stock from which the branches are taken. The two Adams, that is, Adam and Christ, are the two stocks. The Scripture speaks of these two as if there were no other people in the world (1 Corinthians 15:45), "The first man Adam was made a living soul, the last Adam was made a life-giving spirit;" (verse 47) "The first man is of the earth, earthy: the second man is the Lord from heaven." The reason is that everyone has been a branch of one of these two, with all people belonging to either one stock or the other. In these two categories, all humankind is divided (verse 48), "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." The first Adam, then, is the natural stock on which the branches are initially found growing, which are later cut off and grafted into Christ. The fallen angels, having no relation to the first Adam, have none to the second.

There are four things to remember here. (1) All of humanity, except for the man Christ, are naturally branches of the first Adam (Romans 5:12), "By one man sin entered into the world, and death by sin: and so death passed upon all men." (2) The bond that connected us to the natural stock was the covenant of works. Adam, being our natural root, was also our moral root, representing all his descendants in the covenant of works. "By one man's disobedience many were made sinners" (Romans 5:19). There had to be a unique relationship between that one man and the many to provide a basis for imputing his sin to them. This relationship did not arise from the natural bond between him and us, as a father to his children. Our immediate parents' sins are not imputed to us as Adam's sin is. Instead, it arose from a moral bond between Adam and us, the bond of a covenant – the covenant of works – where we are united to him as branches to a stock. Consequently, Jesus Christ, though a descendant of Adam (Luke 3:23-38), was not one of these branches. Since he did not come from Adam in virtue of the blessing of marriage given before the fall (Genesis 1:28), "Be fruitful, and multiply," but in virtue of a special promise made after the fall (Genesis 3:15), "The seed of the woman shall bruise the serpent's head," he could not be represented by Adam in a covenant made before his fall. (3) As it is impossible for a branch to be in two stocks at once, no person can be in both the first and second Adam simultaneously. (4) Hence, it is evident that all who are not grafted into Jesus Christ are still branches of the old stock and partake of its nature. Now, regarding the first Adam, our natural stock, consider:

First, consider what a stock he was originally. He was a vine planted by the Lord, a choice vine, a noble vine, wholly good. There was a consultation of the Trinity at the planting of this vine (Genesis 1:26), "Let us make man in our image, after our likeness." There was no decay at the core of it. It had enough sap and nourishment to support all its branches, enabling them to bear fruit for God. In other words, Adam was created capable of perfectly keeping God's commandments, which would have secured eternal life for himself and all his descendants. As all die due to Adam's disobedience, all would have had life through his obedience if he had remained steadfast. Consider,

Secondly, what that stock is now. Alas! It is most unlike what it was when planted by the Author of all good. A blast from hell and a bite from the venomous teeth of the old serpent have made it a degenerate stock; a dead stock; even a killing stock.

Before I go further, let me pause and observe: Here is a mirror for both saints and sinners. Sinners, stand here and consider what you are; and saints, learn what you once were. You, sinners, are branches of a degenerate stock. You may indeed bear fruit, but now that your vine is the vine of Sodom, your grapes must be bitter (Deuteronomy 32:32). Scripture speaks of two types of fruit that grow on the branches of the natural stock, and it is evident that they share the nature of their degenerate stock. (1) The wild grapes of wickedness (Isaiah 5:2). These grow in abundance, influenced by hell. See Galatians 5:19-21. At its gates are all kinds of these fruits, both new and old. Storms come from heaven to check them, but still, they grow. They are struck at with the sword of the Spirit, the word of God; conscience gives them many a secret blow, yet they thrive. (2) Fruit for themselves (Hosea 10:1). What else are all the unrenewed person's acts of obedience, reformation, sober behaviour, prayers, and good works? They are all done chiefly for themselves, not for the glory of God. These fruits are like the apples of Sodom, fair to look at but full of ashes when handled and tested. You may think you have not only the leaves of a profession but also the fruits of a holy practice; however, if you are not separated from the old stock and grafted into Christ Jesus, God neither accepts nor regards your fruits.

Here, I must take the opportunity to tell you that there are five flaws that will be found in your best fruits in heaven. 1. Their bitterness; your "clusters are bitter" (Deuteronomy 32:32). There is a spirit of bitterness with which some people approach the Lord in religious duties, living in malice and envy; and which some believers harbour against others because they outshine them in holiness of life or because they hold different opinions. This, wherever it reigns, is a frightening sign of an unregenerate state. However, I'm referring more to the common issue among all branches of the old stock, namely, the leaves of hypocrisy (Luke 12:1), which sour and embitter every duty they perform. Wisdom, full of good fruits, is without hypocrisy (James 3:17). 2. Their unpleasant odour. Their works are abominable because they are corrupt themselves (Psalm 14:1). All of their actions have the scent of the old stock, not the new. It is the unique privilege of the saints that they are to God a sweet aroma of Christ (2 Corinthians 2:15). The unregenerate person's fruits do not have the scent of love for Christ, nor of Christ's blood, nor of the incense of His intercession, and therefore will never be accepted in heaven. 3. Their unripeness. Their grapes are unripe (Job 15:33). There is no influence from the Sun of Righteousness to bring them to perfection. They have the appearance of fruit, but nothing more. The substance of duty is in them, but they lack the right principles and goals: their works are not in God (John 3:21). Their prayers fall from their lips before their hearts are imbued with the vital sap of the Spirit of supplication; their tears fall from their eyes before their hearts are genuinely softened; their feet turn to new paths and their ways change, while their nature remains unaltered. 4. Their lightness. When weighed in the balances, they are found lacking (Daniel 5:27). As evidence, note that they do not humble the soul but instead lift it up in pride. The good fruits of holiness weigh down the branches they grow on, causing them to bow down to the ground (1 Corinthians 15:19), "I laboured more abundantly than they all: yet not I, but the grace of God which was with me." But the blighted fruits of unrenewed people's performances hang lightly on branches soaring up to heaven (Judges 17:13), "Now I know that the Lord will do me good since I have a Levite as my priest." They look too high for God to see them: "Why have we fasted, they say, and you do not see?" (Isaiah 58:3). The more duties they perform, and the better they seem to carry them out, the less they are humbled, and the more they are lifted up. This disposition of the sinner is the exact opposite of what is found in the saint. For those who are not in Christ and are not concerned about being found in Him, their duties are like floating buoys with which they think they can swim ashore to Immanuel's land; but these will inevitably burst, and they will sink because they do not take Christ as the lifter of their heads (Psalm 3:3, 5). They do not provide all manner of pleasant fruits (Song of Solomon 7:13). Christ, as a king, must be served with variety. When God makes the heart His garden, He plants it with trees bearing all kinds of fruits (Ecclesiastes 2:5). As a result, it produces the fruit of the Spirit in all goodness (Ephesians 5:9). However, the ungodly are not like this; their obedience is never universal; there is always some aspect or another that is lacking. In short, their fruits are the products of a bad tree that cannot be accepted in heaven.

Let me elaborate a little here as well. Every unrenewed person is a branch of a dead stock. When you see, O sinner, a dead tree trunk, devoid of all its sap, with branches in the same condition, consider it a vivid representation of your soul's state. 1. Where the stock is dead, the branches must be barren. Unfortunately, the barrenness of many professed believers reveals the stock on which they are growing. It is easy to claim faith, but "show me your faith without your works!" if you can (James 2:18). 2. A dead stock can't supply sap to the branches to help them produce fruit. The covenant of works was the bond of our union with the natural stock; but now it has become weak through human depravity (Romans 8:3). It is strong enough to command and to impose heavy burdens on those not in Christ, but it provides no strength to bear them. The sap that was once in the root is now gone: the law, like a merciless creditor, apprehends Adam's heirs, demanding payment when their resources are already squandered. 3. All efforts and expenses are wasted on a tree whose life is gone. In vain do people try to get fruit on the branches when there is no sap in the root. The gardener's efforts are lost: ministers waste their time on the branches of the old stock while they remain on it. Many sermons are preached to no effect because there is no life to give sensation. Sleeping people can be awakened, but the dead cannot be raised without a miracle; likewise, the dead sinner must remain if not restored to life by a miracle of grace. The influences of heaven are wasted on such a tree: in vain does the rain fall on it, and in vain is it exposed to winter cold and frost. The Lord of the vineyard digs around many a dead soul, but it does not improve. "Though a fool is beaten in a mortar, his folly will not depart." Even though he encounters many difficulties, he still clings to his vices: let him be confined to a sick bed, and he will lie there like a sick animal, groaning in pain but not mourning for or turning away from his sin. Let death itself stare him in the face, and he will presumptuously maintain his hope, as if he could intimidate the grim messenger. Sometimes there are common operations of the divine Spirit performed on him: he is sent home with a trembling heart and with arrows of conviction piercing his soul. But in the end, he overcomes these things and becomes as secure as ever. Summer and winter are alike to the branches on the dead stock. When others around them are budding, blossoming, and bearing fruit, there is no change in them: the dead stock has no growing season at all. It might be difficult to tell, in winter, which trees are dead and which are alive, but spring reveals the truth. There are some seasons in which there is little life to be perceived even among the saints; yet times of revival eventually come. But even when "the vine flourishes, and the pomegranates bud forth," when saving grace is revealing itself through its lively actions wherever it exists, the branches on the old stock remain withered. When the dry bones are coming together, bone to bone among the saints, the sinner's bones still lie near the grave's entrance. They are trees that clutter the ground, ready to be cut down, and will be cut down for the fire if God's mercy does not intervene by removing them from that stock and grafting them into another.

Understand, then, that every natural person is a branch of a deadly stock. Our natural root not only fails to provide life, but it has a lethal power that extends to all its branches. There are four things the first Adam passes on to all his branches, and they remain in those branches that are not grafted into Christ: 1. A corrupt nature. Adam sinned, and his nature became corrupted and depraved, and this corruption is passed down to all his descendants. He was infected, and the contagion spread throughout his offspring. 2. Guilt, which is an obligation to punishment, Rom. 5:12, "By one man, sin entered into the world, and death by sin; and so death passed upon all men, for all have sinned." The threats of the law, like cords of death, are wrapped around the branches of the old stock to pull them over the hedge and into the fire. Until they are cut off from this stock by the pruning knife, the sword of vengeance hangs over their heads, ready to cut them down. 3. This deadly stock transmits the curse to the branches. The stock, as the stock (for I am not speaking of Adam in his personal and private capacity), being cursed, so are the branches, Gal. 3:10, "For as many as are of the works of the law are under the curse." The curse affects the whole person and everything they possess, working in three ways: 1. As poison, infecting; thus, their blessings are cursed, Mal. 2:2. Whatever a person enjoys can only bring harm, not good, as it is poisoned by the curse. Their worldly prosperity destroys them, Prov. 1:32. The ministry of the gospel becomes a savour of death unto death for them, 2 Cor. 2:16. Their apparent achievements in religion are cursed; their knowledge serves only to inflate them, and their duties keep them away from Christ. 2. It works as a moth, consuming and wasting little by little, Hos. 5:12, "Therefore, I will be to Ephraim as a moth." There is a worm at the root, slowly consuming them. The curse pursued Saul until it wormed him out of all his enjoyments and even the semblance of religion he had. Sometimes they decay like the fat of lambs and melt away like snow in the sunshine. 3. It acts as a rampant lion, Hos. 5:14, "I will be to Ephraim as a lion." The Lord "rains on them snares, fire and brimstone, and a terrible tempest," in such a manner that they are swept away by the current. He tears their enjoyments from them in his wrath, pursues them with terrors, rips their souls from their bodies, and throws the dead branch into the fire. Thus, the curse devours like fire, which none can extinguish. 4. This deadly stock transmits death to the branches upon it. Adam took the poisonous cup and drank it off, resulting in death for himself and for us. We entered the world spiritually dead, thereby exposed to eternal death and absolutely subject to temporal death. This root is like the Scythian river, which, they say, produces small bladders every day, out of which emerge tiny flies that are born in the morning, develop wings by noon, and die at night – a striking metaphor for our mortal state.

Now, is it not absolutely necessary to be detached from our natural stock? What will our seemingly impressive profession or our performance of duties amount to if we remain branches of the degenerate, dead, and destructive stock? Unfortunately, few among us are concerned with questions like, "Have I been separated from the old stock or not? Am I grafted into Christ or not?" Why is there so much unnecessary commotion surrounding religion among many who cannot give a good account of having laid a solid foundation, being entirely unfamiliar with experiential religion? I fear that if God does not mercifully undermine the religion of many of us and let us see that we have none at all, our root will be found rotten, and our blossom will turn to dust in our dying hours. Therefore, let us examine our state so that we are not discovered to be fools in the end.

An Exploration of the New Roots in Which the Branches Are Ingrafted

Now let us consider the supernatural stock into which the branches are grafted after being cut off from the natural stock. Jesus Christ is sometimes called "The Branch" (Zechariah 3:8). He is so in respect to his human nature, being a branch and the leading branch of the house of David. Sometimes he is called a Root (Isaiah 11:10). We find both of these titles in Revelation 21:16, "I am the root and the offspring of David;" David's root as God and his offspring as man. The text tells us that he is the vine, meaning that he, as a mediator, is the vine stock of which believers are the branches. As the sap flows from the earth into the root and stock, and from there is spread throughout the branches, so through Christ as mediator, divine life is conveyed from the source to those united to him by faith (John 6:57). By Christ as mediator – not as God only, as some have claimed, nor as man only, as the papists generally maintain – but as mediator, God and man (Acts 20:28, Hebrews 9:14). The divine and human natures have their distinct actions but a joint operation in his performance of the mediator's role. This is illustrated by the metaphor of a fiery sword that both cuts and burns simultaneously: cutting while burning and burning while cutting; the steel cuts, and the fire burns. Therefore, Christ, God-man, is the stock of which believers are the branches, and they are united to a whole Christ. They are united to him in his human nature, as being "members of his body, of his flesh, and of his bones" (Ephesians 5:30). And they are united to him in his divine nature, as the apostle speaks of this union (Colossians 1:27). Those who belong to Christ have the Spirit of Christ (Romans 8:9), and through him, they are united to the Father and the Holy Spirit (1 John 4:15). Faith, the bond of this union, accepts a whole Christ, God-man, and so unites us to him as such.

Observe here, O believers, your elevated privilege. You were once branches of a degenerate stock, just like others, but through grace, you have become branches of the true vine (John 15:1). You have been cut from a dead and destructive stock and grafted into the last Adam, who was made a life-giving spirit (1 Corinthians 15:45). Your loss through the first Adam is compensated, with considerable advantage, by your union with the second. Adam, at his best, was only a shrub compared to Christ, the tree of life. He was merely a servant, while Christ is the Son, the Heir, and Lord of all things, "the Lord from heaven." It is undeniable that grace was demonstrated in the first covenant, but it is far surpassed by the grace of the second covenant, as the twilight is by the brightness of midday.

What branches are taken from the natural stock and grafted into this vine? The answer is the elect, and no one else. They, and only they, are grafted into Christ, and as a result, only they are cut off from the destructive stock. For them alone he intercedes, "That they may be one in him and his Father" (John 17:9-23). Faith, the bond of this union, is given to no one else; it is the faith of God's elect (Titus 1:1). The Lord overlooks many branches growing on the natural stock, cutting off only specific ones and grafting them into the true vine, according to the determination of free love. He often chooses the most unlikely branch, leaving the topmost boughs, bypassing the mighty and noble, and calling the weak, base, and despised (1 Corinthians 1:26-27). Moreover, he frequently leaves the fair and smooth branches, taking the rugged and knotty ones instead; "and such were some of you, but you are washed," &c. (1 Corinthians 6:11). If we inquire why this is the case, we find no other reason but that they were chosen in him (Ephesians 1:4) and "predestined to the adoption of children by Jesus Christ" (verse 5). Thus, they are gathered together in Christ, while the rest are left growing on their natural stock, to be later bound up in bundles for the fire. Therefore, to whomever the Gospel may come in vain, it will have a blessed effect on God's elect (Acts 13:48), "as many as were ordained to eternal life, believed." Where the Lord has many people, the Gospel will have much success, sooner or later. Those who are to be saved will be added to the mystical body of Christ.

Which Branches Are Selected for the New Stock

I will now explain how branches are cut off from the natural stock, the first Adam, and grafted into the true vine, the Lord Jesus Christ. We should be grateful to the Gardener, not the branch, for being cut off from its natural stock and grafted into a new one. The sinner, in his departure from the first stock, is passive and cannot and will not leave it on his own accord, but clings to it until almighty power causes him to fall off (John 6:44), "No one can come to me unless the Father who sent me draws them." And in John 5:40, "You are unwilling to come to me so that you may have life." The grafted branches are "God's field" (1 Corinthians 3:9) and "The planting of the Lord" (Isaiah 61:3). The usual means God employs in this work is the ministry of the word (1 Corinthians 3:9), "We are co-workers with God." However, the effectiveness of it is entirely from Him, regardless of the minister's abilities or piety (verse 7), "Neither the one who plants nor the one who waters is anything, but only God who makes things grow." The apostles preached to the Jews, yet the majority of that people remained in unbelief (Romans 10:16), "Who has believed our message?" Even Christ himself, who spoke like no one else, said about the success of his own ministry, "I have laboured in vain, I have spent my strength for nothing" (Isaiah 49:4). Branches may be pruned by the preaching of the word, but the cut will never be complete until it is driven home by the omnipotent arm. Nevertheless, God's usual method is "to save those who believe through the foolishness of preaching" (1 Corinthians 1:21).

The cutting of the branch from the natural stock is performed by the pruning knife of the law in the hand of the Spirit of God (Galatians 2:19), "For through the law, I died to the law." As I mentioned earlier, we are connected to our natural stock through the bond of the covenant of works. Therefore, as a wife who is unwilling to be separated clings to the marriage tie, so do people cling to the covenant of works. They hold on to it like a man who held a ship with his hands; when one hand was cut off, he held it with the other; and when both were cut off, he held it with his teeth. This becomes apparent when we examine the Lord's work on people in bringing them away from the old stock, which I will outline in the following points:

Objection: Some might argue that everyone sins and fails to uphold their duties. If this method is considered unsound, then who can be saved? Answer: True believers will be saved, namely, all who have faith in God's covenant. The kind of covenant described here is one created by people themselves, not the covenant revealed in God's gospel of grace. Making such a covenant is equivalent to making a covenant of works with Christ, which confuses the law and the gospel. Christ will never endorse this covenant, no matter how sincerely we sign it. According to Romans 4:14, 16, and 11:6, faith and grace are necessary for the promise to be sure for everyone. God's covenant is everlasting, and its mercies are unwavering (Isaiah 55:3). In contrast, the previously mentioned covenant is unstable and prone to being broken daily. It is a servile covenant that offers service in exchange for salvation, while God's covenant is filial, freely offering Christ and salvation, making the recipient a child of God (John 1:12). As a child of God, they serve their Father not to obtain the inheritance but because it is already theirs through Jesus Christ (Galatians 4:24).

Entering the false covenant is like buying from Christ with money, while taking hold of God's covenant is buying without money and without price (Isaiah 55:1), which is to say, begging. In the false covenant, individuals work for life; in God's covenant, they come to Christ for life and work from life. When a person under the false covenant fails in their duty, everything is lost, and the covenant must be remade. Under God's covenant, although someone may fail in their duty and face the consequences, the righteousness of Christ remains intact, and the covenant is secure (Romans 7:24-25; 8:1).

Although some individuals spend their lives repeatedly making and breaking their own covenants, the terror of breaking them gradually weakens until it causes little or no distress. However, a person who experiences genuine growth and is cut off from their old ways will find these covenants to be like fragile ropes that snap with every touch. The terror of God intensifies on their spirit, and as they repeatedly fail, they are forced to abandon such covenants and seek help in other ways.

Despite receiving many common blessings from God, the unhumbled sinner remains unsatisfied unless they are seated at the table with God's children. They have yet to accept that God is justified in condemning them according to their true deserving (Psalm 51:4). The person may consider their reformation, repentance, grief, and tears, as well as their earnest desires for Christ and their prayers for mercy, as worthy of earning mercy. However, the Spirit of the Lord exposes the inadequacy of these beliefs and forces the individual to recognize that they are no better than anyone else.

The person's faults in their reformation are revealed, and their repentance appears no better than Judas's or Esau's tears. Their desires for Christ seem selfish and repulsive, resembling those who sought Christ only for the loaves (John 6:26). God's response appears to be, "Away, proud beggar, how can I place you among the children?" The individual is now confronted with the severity of their unbelief and the sin of disregarding Jesus Christ. They become acutely aware of their ignorance and the way they have trampled upon the blood of the Son of God throughout their life. Consequently, they see themselves as a miserable object of both legal and gospel vengeance.

No one needs to remind them of their repentance or tears, as they are well aware of their imperfections. They argue against themselves, believing that they cannot, will not, and should not come to Christ. They feel they must improve their situation before believing. Consequently, they pray more fervently, mourn more bitterly, fight sin more vigorously, and watch more closely in hopes of eventually being fit to approach Christ.

It may seem like the person is now humbled, but deep pride still hides beneath this apparent humility. They remain unwilling to submit to God's righteousness (Romans 10:3) and refuse to approach the market of free grace without something to offer. They are invited to the wedding feast of the King's Son, where the bridegroom provides all guests with wedding garments, stripping them of their own. Yet, they will not attend because they lack a wedding garment, even though they are busily trying to prepare one. This situation is dire, and they need a more profound awakening, or they will be lost.

This awakening comes from the law's provocative power. As the law binds the soul with the cords of death and demands obedience under the threat of a curse, God withdraws His restraining grace. As a result, corruption intensifies, and sinful desires become more violent. The more they are resisted, the more they rage. Previously unseen corruptions surface, and the person experiences thoughts of atheism, blasphemy, and other horrors concerning God and faith. Their heart becomes like hell itself. In attempting to cleanse their heart without gospel grace, previously unnoticed corruptions are stirred up like dust.

The person's efforts to repair the breaches in their life are like trying to mend a riverbank while a massive flood sweeps away both their new and old efforts. Read Romans 7:8-13. This experience cuts deeply, and their hope of making themselves more fit to approach Christ is shattered.

I do not intend to distress or torment tender consciences with this discussion. Although there are few such people today, I would not wish to offend any of Christ's little ones. Regrettably, a deep slumber has enveloped this generation, and they refuse to awaken no matter how close we come to the core of the issue. I fear that a different type of awakening awaits this sermon-resistant generation, one that will make the ears of those who hear it tingle. Nevertheless, I do not present this as the sole method God uses to separate sinners from their old foundations. What I maintain as a certain truth is that all who are in Christ have been detached from these various confidences, and those who have never been separated from them remain in their natural state. However, if the house is demolished and the old foundation is destroyed, it matters little whether it was taken down piece by piece or whether it crumbled all at once.

How the Branches Are Transplanted to the New Stock

Now the individual is grafted into Jesus Christ. Just as the law, in the hands of the Holy Spirit, was the instrument used to sever the person from their natural foundation, so the Gospel, guided by the same Spirit, is the instrument employed to graft them into the supernatural foundation (1 John 1:3; see Isaiah 61:1-3). The Gospel is the silver cord sent down from heaven to rescue perishing sinners. Although the preaching of the law prepares the way for the Lord, it is through the word of the Gospel that Christ and a sinner meet. In the spiritual grafting process, just as in the natural one, the individual is united with Christ, becoming one with Him (Philippians 3:12).

First, Christ, through His Spirit, captures the sinner and draws them close (1 Corinthians 12:13). The same Spirit that resides in the Mediator is shared with the chosen at the appropriate time, never leaving them but remaining as a source of life. Now in the hands of the Lord of life and filled with the Spirit of life, the soul cannot help but live. The individual gains a captivating view of Christ's excellence through the lens of the Gospel, recognizing Him as a complete, fitting, and willing Saviour. They are given a heart to accept Christ as the ultimate substitute. The Spirit of faith provides the means to approach and receive Christ. What was once impossible by nature, they can now achieve through grace, as the Holy Spirit powerfully works within them to develop their faith.

Secondly, the sinner, once captured, grasps Christ through faith and unites with the blessed foundation (Ephesians 3:17). The soul that previously tried many escape routes but failed now looks with the eye of faith, which provides healing. Just as Aaron's rod, stored in the tabernacle, sprouted and produced buds (Numbers 17:8), the lifeless individual, captured by the Lord of life and joined to the glorious, life-giving foundation through the Spirit of life, blossoms in actual belief in Jesus Christ. This union is then completed. "Having the same Spirit of faith, we believe" (2 Corinthians 4:13). In this way, the foundation and the graft are united, Christ and the believer are married, with faith being the soul's acceptance of the spiritual marriage covenant. This covenant, proposed in the Gospel to all sinners indiscriminately, is demonstrated, confirmed, and personally brought to the individual by the Holy Spirit. Thus, they are joined to the Lord and become one spirit with Him.

Through this union, believers live in and for Christ, and Christ lives in and for the believer (Galatians 2:20). The bonds of this blessed union are the Spirit on Christ's part and faith on the believer's part.

Both the souls and bodies of believers are united with Christ. "Whoever is united with the Lord becomes one with him in spirit" (1 Corinthians 6:17). The bodies of believers are honoured as "the temple of the Holy Spirit" (verse 19) and "the members of Christ" (verse 15). When they sleep in the dust, they sleep in Jesus (1 Thessalonians 4:14), and it is through this union that they will be resurrected from the dust (Romans 8:11). In recognition of this mystical union, the church of believers is called by the name of its Head and Husband (1 Corinthians 12:12).

From what is said, we may draw the following conclusions:

Question: How can I know if I am grasped by Christ? Answer: You can find satisfaction in this inquiry if you consider and apply these two things:

When Jesus seeks sinners to join him, they are resistant and stubborn, not engaging with him until he has wounded them, made them captives, and bound them with the cords of death. Once this is done, he comes to them and wins their hearts. The Lord tells us (Hosea 2:16-20) that chosen Israel will be married to him. To win the bride's consent, he will first bring her into the wilderness, as he did with the Israelites when he brought them out of Egypt (verse 14). There, she will face hardships, thirst, and snake bites before he comforts her, speaking to her heart. The sinner is first driven and then drawn to Christ. This is similar to Noah's dove, which returned to the ark as it had nowhere else to rest. It would have remained outside the ark if Noah had not pulled it in (Genesis 8:9). The Lord sends his avenger of blood to pursue the criminal, who, with a heavy heart, leaves their city and parts with old friends because they cannot stay with them. They flee for their life to the city of refuge. This choice is not entirely their own, as necessity takes precedence. However, upon arriving at the gates and seeing the beauty and loveliness of the place, they are charmed and enter willingly, declaring, "This is my rest, and here I will stay." In another context, it was said, "I would have perished if I hadn't perished."

The Advantages and Blessings That Flow from the Branches' Connection to the New Stock

I now discuss the benefits that true believers gain from their union with Christ. The primary benefits they receive include justification, peace, adoption, sanctification, growth in grace, fruitfulness in good works, acceptance of these works, establishment in the state of grace, support, and special guidance from providence. Communion with Christ is an immediate consequence of union with him, encompassing all other benefits. As a branch connected to its source shares in all that it contains, a believer united with Christ shares in his abundance, launching into a sea of happiness and discovering a paradise of pleasures. They gain a saving interest in the hidden treasures of the Gospel and the unsearchable riches of Christ. As soon as a believer unites with Christ, they possess him, with all his fullness (Song of Solomon 2:16), "My beloved is mine, and I am his." And "how shall he not with him freely give us all things?" (Romans 8:32). "Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours" (1 Corinthians 3:22). This communion with Christ is the overarching blessing that flows from our union with him. Now, let's consider the specific benefits mentioned earlier.

The first specific benefit a sinner receives through union with Christ is justification. Being united to Christ, they share in his righteousness (1 Corinthians 1:30), "But of him are ye in Christ Jesus, who of God is made unto us wisdom and righteousness." They are no longer condemned but justified before God, as they are in Christ (Romans 8:1), "There is therefore now no condemnation to them which are in Christ Jesus." The aspects of this benefit are the pardon of sin and personal acceptance.

Even if there are shallow places in the sea, their sins are not cast there but into the depths, where they will never resurface. Their sins will be forcefully sunk, like lead in the mighty waters of the Redeemer's blood. Not only are their sins forgiven, but they are also forgotten (Jeremiah 31:34). Though their future sins may still deserve punishment and make them subject to temporary consequences and fatherly discipline according to the covenant of grace (Psalm 89:30-33), they can never be actually liable to eternal wrath or the law's curse, for they are dead to the law in Christ (Romans 7:4). They can never fall away from their union with Christ, nor can they be in Christ and under condemnation at the same time (Romans 8:1). This concept is based on the doctrine of a believer being dead to the law, as explained by the Apostle in Romans 7:1-6, which is evident from the second, third, and fourth verses of the eighth chapter. In this regard, the justified person is blessed, as the Lord does not hold their iniquity against them (Psalm 32:2), just as someone who has no intention of charging a debt does not record it in their account book.

Thus, the person united with Christ is justified. The entire process can be understood as follows: Christ, as the Saviour of lost sinners, captures the criminal through the Spirit and draws them to Himself. The sinner, in turn, clings to Christ through faith. As a result, the Lord our righteousness unites with the unrighteous individual. This union with Christ leads to communion in His unsearchable riches and, consequently, His righteousness – the white garments provided to clothe the naked (Revelation 3:18). Christ's righteousness becomes the believer's, and because it is rightfully theirs, it is imputed to them. God's judgement, which is always true, considers it as belonging to the believer. The believing sinner, having a righteousness that fully satisfies the law's demands, is pardoned and accepted as righteous (see Isaiah 45:22-24; Romans 3:24; and Romans 5:1). Now, they are free. Who can accuse those whom God justifies? Neither justice nor the law can, as they have been satisfied and have obtained their demands in Jesus Christ (Galatians 3:20).

The believer's sins, once recorded as a debt, have been blotted out by Christ (Colossians 2:14). Even if justice were to look for the record again, Christ has removed it. The believer may wish for the record to be torn apart, and indeed, it has been pierced by the nails that drove through Christ's hands and feet. The torn record cannot be reassembled, for it was nailed to the cross, which was buried with Christ and will never rise again, as Christ dies no more. The condemned person's veil has been destroyed (Isaiah 25:7). Death, which once threatened the sinner, has been swallowed up in victory (Isaiah 25:8). Glory be to Him who "loved us and washed us from our sins in His own blood."

The second benefit that arises from union with Christ, and comes through justification, is peace; peace with God and peace of conscience, according to the level of awareness the justified have of their peace with God (Romans 5:1). "Therefore, being justified by faith, we have peace with God." (Romans 14:17), "For the kingdom of God is not about eating and drinking, but righteousness, peace, and joy in the Holy Spirit." Whereas God was their enemy before, now He is reconciled to them in Christ: they have a covenant of peace with Him; and, like Abraham, they are friends of God. He is well pleased with them in His beloved Son. His word, which previously spoke terror to them, now speaks peace if they correctly understand the language. Love is present in all aspects of their lives, working together for their good. Their consciences are cleansed of the guilt and filthiness that burdened them: the conscience-purifying blood of Christ flows through their souls due to their union with Him (Hebrews 9:14), "How much more shall the blood of Christ—purge your conscience from dead works to serve the living God!" The bonds placed on their consciences by the Spirit of God, acting as the Spirit of bondage, are removed, never to be imposed again (Romans 8:5), "For you have not received the spirit of bondage again to fear." The conscience finds peace as soon as the soul becomes aware of the application of that blood, which occurs sooner or later, depending on the level of faith and the timing God deems appropriate.

Unbelievers may have troubled consciences, which they may temporarily ease: but, unfortunately, their consciences become peaceful before they become pure, so their peace is merely a seed for greater horror and confusion. Neglect may provide temporary relief to a tormented conscience; people ignoring its wounds, which close on their own before the impurities are removed. Many bury their guilt in the grave of a poor memory: conscience stings for a moment; eventually, the person forgets their sin, and that is the end of it; but this is only a temporary reprieve. Business or life's affairs often provide relief in such cases. When Cain is banished from the presence of the Lord, he starts building cities. When the evil spirit comes upon Saul, he does not call for his Bible or the priests to discuss his situation; instead, he calls for music to play it away. Many, when their consciences begin to feel uneasy, fill their minds and hands with business, seeking to distract themselves and regain peace at any cost. Some will sin against their convictions and thus gain some relief for their consciences, as Hazael eased his master by smothering him. The performance of duties may also provide some relief to troubled consciences; and this is all that legalistic believers resort to for calming their consciences. When their conscience is wounded, they will pray, confess, mourn, and resolve not to do it again: and so they become whole again, without applying the blood of Christ through faith. But those whose consciences are rightly calmed come to the blood of sprinkling for peace and purification. Sin leaves a sting behind it, which will, at one time or another, cause them significant pain.

Elihu shows us both the situation and the solution in Job 33. Consider the situation a person may be in, to whom God has thoughts of love. He sends convictions into their conscience, making them stick so firmly that they cannot free themselves (verse 16), "He opens the ears of people and seals their instruction." Their very body becomes sick (verse 19), "They are chastened with pain on their bed, and with constant distress in their bones." They lose their appetite (verse 20), "Their life loathes bread, and their soul dainty food." Their body wastes away, leaving only skin and bones (verse 21), "Their flesh is so wasted away that it cannot be seen, and their bones, once invisible, now stick out." Though they are not prepared for death, they have no hope of life (verse 22), "Their soul draws near to the pit, and their life to the messengers of death." They are expecting every moment for devils, these destroyers (Revelation 9:11), these murderers (John 8:44), to come and carry their soul to hell. What a dreadful situation! Is there any hope for such people? Yes, there is hope. God will "restrain their soul from the pit" (Job 33:18), even if He brings them to the brink of it.

Now, observe how the sick person is healed. The physician's skill is insufficient here; the illness lies deeper than their medicine can reach. It is soul trouble that has brought the body into this disorder; therefore, the remedies must be applied to the person's soul and conscience. The physician for this case must be a spiritual physician, using spiritual remedies such as righteousness, ransom, and atonement. Upon applying these, the soul is healed, the conscience is quieted, and the body recovers (verses 23-26), "If there is an angel at their side, a mediator, one out of a thousand, to tell a person what is right for them, to be gracious to them and say, 'Spare them from going down to the pit; I have found a ransom for them'—then their flesh is renewed like a child's; it is restored as in the days of their youth. They pray to God and find favour with Him; they see God's face and shout for joy."

The appropriate physician for this patient is a messenger, a mediator (verse 23), which some interpreters, not without reason, understand to be the great physician, Jesus Christ, whom Job had called his Redeemer (Job 19:25). He is a messenger, the "messenger of the covenant of peace" (Malachi 3:1), who comes at the right time to the sick person. He is a mediator, the great mediator of God's plans of love for sinners (Job 33:23), "one in a thousand," even "the foremost among ten thousand" (Song of Solomon 5:10). "One chosen from the people" (Psalm 89:19). One to whom "the Lord has given the tongue of the learned—to speak a word in season to the weary" (Isaiah 50:4). It is He who is with them, by His Spirit, now, to "convince them of righteousness" (John 16:8), as He was with them before, to "convince them of sin and of judgment." His work now is to show them their uprightness or righteousness, that is, the mediator Christ's righteousness, which is the only righteousness arising from the payment of a ransom, and upon which a sinner is delivered from going down to the pit (verse 24). Thus, Christ is said to declare God's name (Psalm 22:22) and to preach righteousness (Psalm 40:9). The phrase is remarkable: it is not to show the person, but to show humanity, their righteousness. This subtly suggests that He is more than just a human being, who reveals or declares this righteousness. Compare Amos 4:13, "He who forms the mountains, creates the wind, and reveals to humanity what their thoughts are." There seems to be a sweet allusion to the first declaration of this righteousness to humanity or, as the word is, to Adam after the fall, while he lay under terror from the wrath of God. This declaration was made by the messenger, the mediator, namely, the eternal Word, the Son of God, called the voice of the Lord God (Genesis 3:8), and likely appearing in a human form.

Now, while He, through His Spirit, preaches righteousness to the individual, it is assumed that the person accepts the offered righteousness. As a result, the ransom is applied to them, and they are delivered from going down to the pit, for God has a ransom for them. This is indicated by the words, "Deliver them" (Job 33:24). Thus, their conscience, purified by the blood of atonement, is pacified and gently quieted. "They shall pray to God... and see His face with joy" (verse 26), which they had previously beheld with horror. In New Testament terms, this means "having a high priest over the house of God, they shall draw near with a true heart, in full assurance of faith, having their heart sprinkled from an evil conscience" (Hebrews 10:21-22). But then, what happens to the body, the weak and weary flesh? "Their flesh shall be fresher than a child's, they shall return to the days of their youth" (Job 33:25). Indeed, "all their bones," which were chastened with strong pain (verse 19), "shall say, 'Lord, who is like you?'" (Psalm 35:10).

A third benefit stemming from union with Christ is adoption. Believers, being united to Christ, become children of God and members of the heavenly family. Through their union with Him, who is the Son of God by nature, they become the sons of God by grace (John 1:12). Just as when a branch is cut off from one tree and grafted onto another, the grafted branch, through its union with the adopting branch, becomes a part of the same stock into which it is grafted. So, sinners, being grafted into Jesus Christ, whose name is the Branch, have His Father as their Father, His God as their God (John 20:17). This way, those who are by nature children of the devil become children of God. They receive the Spirit of adoption (Romans 8:15), namely, the Spirit of His Son, which brings them to God, as children to a Father, to pour out their complaints in His embrace and seek necessary supplies (Galatians 4:6). Under all their weaknesses, they receive fatherly pity and compassion (Psalm 103:13).

Though they were once abandoned, they are now cherished as "the apple of His eye" (Deuteronomy 32:10). Whoever pursues them, they have a refuge (Proverbs 14:26). In times of common calamity, they have protective chambers where they can hide until the danger has passed (Isaiah 26:20). He is not only their refuge for protection but also their portion for provision within that refuge (Psalm 142:5). They are provided for in eternity (Hebrews 11:16), and whatever they need for the present, they shall not lack (Matthew 6:31-32). Timely correction is also their privilege as children, so they are not allowed to continue in their faults like others who are not children, but servants of the family, who will eventually be turned away for their misdeeds (Hebrews 12:7). They are heirs of, and shall inherit the promises (Hebrews 6:12). They are heirs of God, who Himself is the portion of their inheritance (Psalm 16:5), and joint-heirs with Christ (Romans 8:17). Since they are children of the great King and heirs of glory, they have angels as their attendants, sent forth to minister to those who will be heirs of salvation (Hebrews 1:14). The angels serve as their guardians and protectors, ensuring their well-being and assisting them on their journey towards eternal life. This privilege further emphasizes the remarkable benefits that come from being united with Christ and adopted as children of God.

A fourth benefit is sanctification (1 Corinthians 1:30), "But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification." Being united to Christ, they partake of His Spirit, which is the Spirit of holiness. There is a fullness of the Spirit in Christ, and it is not like the fullness of a container that only holds what is poured into it; rather, it is the fullness of a fountain for diffusion and communication, which is always sending forth its waters and yet remains full.

The Spirit of Christ, the spiritual sap in the stock that is communicated to the branches, is the Spirit of grace (Zechariah 12:10). Where the Spirit of grace resides, a confluence of all graces will be found. Holiness is not just one grace, but all the graces of the Spirit; it is a constellation of graces, the essence of all graces in their seed and root. As the sap conveyed from the stock into the branch flows through every part of it, the Spirit of Christ sanctifies the whole person. The poison of sin spread throughout the spirit, soul, and body of a person, and sanctifying grace pursues it into every corner (1 Thessalonians 5:23). Every part of the person is sanctified, although no part is perfectly so.

The truth by which we are sanctified is not confined to the head, but runs with its sanctifying influences through the heart and life. While there are some graces in every believer that stand out above the rest, such as meekness in Moses and patience in Job, every child of God possesses a holy principle that aligns with the holy law, loving and approving of it. This is evident from their universal respect for God's commands. It is clear that they are endowed with all the graces of the Spirit because there cannot be less in the effect than there was in the cause.

Now, this sanctifying Spirit, which believers partake, serves two purposes for them. Firstly, it is a spirit of mortification; "through the Spirit, they mortify the deeds of the body" (Romans 8:13). Sin is crucified in them (Galatians 5:24). They are united with Christ in the likeness of his death, which was a lingering death (Romans 6:5). Sin in a saint, though not entirely dead, is dying. If it were dead, it would be removed from sight, but it still hangs there, working and struggling under its mortal wounds. When a tree receives a strike that reaches its core, all the leaves and branches begin to fade and decay. Similarly, when the sanctifying Spirit comes and breaks the power of sin, there is a gradual ceasing from it and dying to it in the whole person, so they "no longer live in the flesh to the lusts of men." They do not make sin their trade and business; their main goal is not to seek themselves and satisfy their corrupt inclinations. Instead, they are seeking Immanuel's land and walking in the highway to it, the path known as the way of holiness, even though the wind from hell, which was on their back before, now blows directly in their face, making their journey difficult and often driving them off the highway.

Secondly, this Spirit is a Spirit of vivification for them; it is the Spirit of life, making them live unto righteousness (Ezekiel 36:27), "And I will put my Spirit within you, and cause you to walk in my statutes." Those who have been "united" with Christ "in the likeness of his death shall also be in the likeness of his resurrection" (Romans 6:5). At Christ's resurrection, when his soul was reunited with his body, every member of that blessed body was enabled to perform the actions of life. Likewise, the soul, influenced by the sanctifying Spirit of Christ, becomes more and more capable of performing all the actions of spiritual life. As the entirety of the law, not just fragments of it, is inscribed on the holy heart, believers are enabled to transcribe that law in their lives. Although they cannot write a single line of it without blemishes, God, for Christ's sake, accepts their performance in terms of sanctification; they are disciples of his own Son and led by his own Spirit.

This sanctified Spirit, communicated by Jesus to his followers, is the spiritual nourishment that branches receive from the source they are grafted into. This nourishment preserves, continues, and activates the life of grace given to them in regeneration. It is the nourishment by which the new being lives and grows towards perfection. Spiritual life needs to be fed and must receive a supply of nourishment. Believers obtain this from Christ, their head, whom the Father has appointed as the source of influence for all his followers (Colossians 2:19). This supply is "the supply of the Spirit of Jesus Christ" (Philippians 1:19).

Saints feed richly on Christ's flesh and blood for their spiritual nourishment, yet the Lord himself teaches us that "it is the Spirit that gives life" (John 6:63). The human nature is united with the divine nature in the person of the Son, and, like the bowl in Zechariah's candlestick (Zechariah 4), it lies at the fountainhead as the glorious means of conveying influences from the fountain of Deity. Christ receives the Spirit without measure, having a fullness of the Spirit due to that personal union. Hence, believers, being united to the man Christ, partake more and more of that Spirit for their spiritual nourishment by effectively applying Christ to their souls through faith.

God's holiness cannot admit an immediate union with a sinful creature, nor can it have immediate communion with it. Yet, the creature cannot live the life of grace without communion with the source of life. To provide for both God's holiness and the salvation of sinners, the second person of the Holy Trinity took a sinless human nature into personal union with himself. This holy, harmless, and undefiled humanity could immediately receive the fullness of the Spirit, which Christ could then communicate to his followers by his divine power and efficacy.

Imagine a tree with its roots in the earth and its branches reaching to heaven. The vast distance between the root and the branches would not interrupt the communication between them. Likewise, the distance between Christ in heaven and his followers on earth cannot hinder their communication. Although the parts of the mystical Christ, namely the head and the members, are not physically joined, the union is still real and effective. Our Lord himself shows us that even if we were to consume his flesh in a physical and carnal way, it would not benefit us (John 6:63).

The followers of Christ on earth are united with their head in heaven through the invisible bond of the same Spirit dwelling in both. In Christ, the Spirit dwells as the head, and in his followers, as the members. The wheels in Ezekiel's vision were not contiguous to the living creatures, yet they were united by an invisible bond of one Spirit in both. When the living creatures moved, the wheels moved with them. When the living creatures were lifted up, the wheels were lifted up as well (Ezekiel 1:19-20).

We can see the difference between true sanctification and the mere semblance of it, found among some strict followers of Christianity who are not genuine Christians and have not been regenerated by Christ's Spirit. This false sanctification is similar to what has appeared in many morally upright non-Christians. True sanctification results from the soul's union with the holy Jesus, the first and immediate recipient of the sanctifying Spirit. Through their union with Jesus, his followers receive sanctifying influences. In contrast, false sanctification is a product of a person's own spirit, which may appear to possess elements of true holiness but does not arise from supernatural principles or aim towards the high goals of genuine holiness. Instead, it originates from and returns to the self, lying as far from true holiness as nature does from grace.

Those who possess this false holiness are like common boatmen who rely on their own efforts to move forward, while the ship bound for Immanuel's land sails with the divine Spirit's guidance. How can there be true sanctification without Christ? Can we achieve true sanctification without partaking of the Spirit of holiness? Can we partake of that Spirit except through Jesus Christ, "the way, the truth, and the life?" The falling dew has as much chance of penetrating a solid rock as the influences of grace have of reaching sinners in any way other than through Jesus, whom the Father has appointed as the source of influence (Colossians 1:19; 2:19).

This is why many people fall away from their apparent sanctification and never recover: they are not genuinely connected to the true vine. In contrast, others recover from their setbacks due to their union with the life-giving source and the revitalizing Spirit (1 John 2:19).

A fifth benefit is growth in grace. "Receiving nourishment, they grow with God's growth" (Colossians 2:19). "The righteous will flourish like a palm tree; they will grow like a cedar in Lebanon" (Psalm 92:12). Grace has a growing nature; on the way to Zion, they progress from strength to strength. Although the holy person may initially be a child in grace, they eventually become a young adult and then a parent (1 John 2:13). Sometimes they may only crawl towards heaven, but later they walk, run, and soar with wings like eagles (Isaiah 40:31). If a branch grafted into a stock never grows, it is evident that it has not connected with the stock.

Some may ask, "If all true Christians are growing, what about those who seem to be regressing instead of growing?" I reply that there is a significant difference between a Christian growing continuously and growing at all times. All true Christians do grow, but they do not necessarily grow constantly. A tree that has life and nourishment grows to its full potential, but it does not always grow – it doesn't grow during winter. Christians also have their winters when the influences of grace, necessary for their growth, cease (Song of Solomon 5:2).

It is through faith that the believer receives gracious influences from Jesus Christ, as each lamp in the candlestick gets oil from the bowl through the connecting pipe (Zechariah 4:2). If the pipe is blocked or the believer's faith is dormant and inactive, other graces will dim and appear ready to be extinguished. As a result, the depraved nature will gain strength and become active. What then will become of the soul? There is still one sure ground of hope. The believer's faith is not like the hypocrite's, which is like a pipe disconnected from the fountain. The faith still serves as a bond between Christ and the soul, and because Christ lives, the believer will also live (John 14:19). The Lord Jesus clears the means of conveyance, and then influences for growth flow, and the believer's graces look fresh and green again (Hosea 14:7). Even in the worst of times, saints have a principle of growth within them (1 John 3:9), and they will revive again after their declines when the winter is over and the Sun of Righteousness returns with warm influences.

Mud thrown into a pool may settle there, but if it is thrown into a fountain, the spring will eventually clear it out and run as clear as before. Secondly, Christians may misunderstand their growth in two ways: 1) By judging their situation based on their current feelings. They may not perceive themselves to be growing, but that is no reason to conclude they are not growing (Mark 4:27). If a person were to stare at a growing tree, they would not see it grow, but if they compare the tree's present state to its past state, they will see the growth. Similarly, Christians can determine whether they are growing or declining by comparing their current and former conditions. 2) Christians may misunderstand their growth by measuring it only by the advances of the top, not the root. Even if a person is not growing taller, they may be growing stronger. If a tree is connecting with the ground, establishing itself in the earth, and spreading its roots, it is growing even if it is not taller than before. Likewise, even if a Christian lacks the sweet consolations and strong affections they once had, if they are growing in humility, self-denial, and dependence on Jesus Christ, they are a growing Christian Hos. 14:5, "I will be as the dew unto Israel, he shall cast forth his roots as Lebanon."

Question: "Do hypocrites grow at all? And if so, how can we distinguish between their growth and true Christian growth?" Answer: To the first part of the question, hypocrites do grow. Tares have their growth, as well as wheat: the seed that fell among thorns did spring up (Luke 8:7). However, it brought no fruit to perfection (Luke 8:14). Indeed, a true Christian may have a false growth. James and John seemed to grow in the grace of holy zeal when their spirits grew so fervent for Christ's cause that they wanted to set fire to an entire village for not receiving their Lord and Master (Luke 9:54). But it was not genuine growth; hence, Jesus rebuked them (Luke 9:55), saying, "You do not know what kind of spirit you are of."

To the second part of the question, true Christian growth has a unique beauty that distinguishes it from all false growth: it is universal, regular, and proportional. It is a "growing up in every way into him who is the head, into Christ" (Ephesians 4:15). The growing Christian grows proportionally in all aspects of the new self. Under the kind influences of the Sun of Righteousness, believers "grow up like calves of the stall" (Malachi 4:2). It would be considered a monstrous growth if a creature's head grew without its body or if one leg grew while another did not; if all parts did not grow proportionally. Yet, such is the growth of many in religion. They grow like rickety children with large heads and slender bodies; they gain more knowledge but no more holiness in their hearts and lives.

They grow very active outwardly but remain cold inwardly, like someone experiencing an ague. They are more concerned with the externals of religion than ever before, yet remain as ignorant of the power of godliness as ever. If a garden is watered by hand, some plants will receive much water, some little, and some none at all; therefore, some will wither while others flourish. However, after rain from the clouds, all plants grow together. Similarly, all the graces of the Spirit grow proportionally by the special influences of divine grace.

Branches grafted into Christ, growing correctly, grow in all aspects of growth simultaneously. They grow inward, becoming more closely united with Christ (Ephesians 4:15) and clinging more firmly to Him as the source of all influences, which is the foundation of all other true Christian growth. They grow outward in good works, in their life and conduct. Like Naphtali, they give goodly words, and like Joseph, they are fruitful boughs. They grow upward in heavenly-mindedness and contempt for the world, as their conversation is in heaven (Philippians 3:20). Finally, they grow downward in humility and self-loathing. The branches of the most significant growth in Christ, in their own eyes, are "less than the least of all saints" (Ephesians 3:8), "the worst of sinners" (1 Timothy 1:15), and "more brutish than any man" (Proverbs 30:2). They recognize that they can do nothing, not even "think anything as of themselves" (2 Corinthians 3:5), that they deserve nothing, being "unworthy of the least of all the mercies shown unto them" (Genesis 32:10), and that they are nothing (2 Corinthians 12:11).

A sixth benefit is fruitfulness. The branch grafted into Christ is not barren but bears fruit (John 15:5): "Whoever abides in me, and I in them, bears much fruit." Souls are united to Christ so that they may bear fruit for God (Romans 7:4). Those who are barren may be branches in Christ by profession, but not by true implantation. Whoever is united to Christ bears the fruit of gospel obedience and genuine holiness. Faith is always accompanied by good works. The believer not only emerges from the grave of their natural state but also sheds their grave-clothes, the dominating lusts in which they walked like a ghost, dead while living in them (Colossians 3:7-8). For Christ has said of them, as of Lazarus, "Unbind them and let them go."

Now that the believer has put on Christ, they embody Him, so to speak, like an actor in borrowed robes portraying a king on stage, walking as Christ also walked. Now the fruit of the Spirit in them is found in all goodness (Ephesians 5:9). The fruits of holiness will be evident in the hearts, speech, and lives of those who are united to Christ. The hidden person of the heart is not only a temple built for God and consecrated to Him but also used and employed for Him, where love, fear, trust, and all other aspects of unseen religion are exercised (Philippians 3:3). The heart is no longer the devil's common ground, where thoughts roam free; even vain thoughts are detested (Psalm 119:113). Instead, it is God's enclosure, a garden protected for Him (Song of Solomon 4:16). It is true that there are still weeds of corruption because the ground is not yet perfectly cleared, but the person, on the day of their new creation, is set to tend and maintain it.

A live coal from the altar has touched their lips, and they are purified (Psalm 15:1-3). There may indeed be a smooth tongue where there is a false heart. The voice may resemble Jacob's, while the hands belong to Esau. But, "If anyone among you thinks they are religious and does not bridle their tongue but deceives their heart, their religion is in vain" (James 1:26). The power of godliness will govern the tongue, even if it is a world of iniquity. If someone is a follower of Christ, their speech will reveal it; they will speak the language of Canaan, not the language of Ashdod. They will neither be silent in their religion nor let their tongue run unchecked, given that grace has added a third guard to the tongue's natural double guard.

The fruits of holiness will be evident in their outward behaviour, for they have clean hands and a pure heart (Psalm 24:4). They are a godly person, dutifully observing the commandments of the first table of the law, and a righteous person, honestly fulfilling the duties of the second table. In their conduct, they are both a good Christian and a good neighbour. They act towards God as if people's eyes are upon them, and towards others, believing that God's eyes are upon them. They dare not separate in their practice what God has joined in His law.

Thus, the branches in Christ are full of good fruits. These fruits are a collection of vital actions for which Jesus Christ is both the source and the goal. He is the source because He lives in them, and "the life they live is by faith in the Son of God" (Galatians 2:20). He is the goal because they live for Him, and "for them, to live is Christ" (Philippians 1:21). Religious duties are like orphaned children in rags; some people will not accept them because they never loved them nor their Father; some take them in because they might be useful to them. However, the saints accept them for their Father's sake, that is, for Christ's sake, and they are lovely in their eyes because they resemble Him. This new life of the saints could never have been shaped from the natural abilities of their souls by any combined force of all created power. They would have remained eternally barren if they had not been "married to Christ, bringing forth fruit unto God" (Romans 7:4).

If you ask me, "How can your nourishment, growth, and fruitfulness be advanced?" I offer these few suggestions:

A seventh benefit is the acceptance of their acts of holiness before the Lord. Even though they may be quite imperfect, they are accepted because they are connected to Christ, the blessed foundation on which the branches grow. In contrast, the acts of others are rejected by God, as seen in Genesis 4:4-5 and Hebrews 11:3. The believer sees many faults in their best performances, but the Lord graciously accepts them.

There is no grace in the heart without a corresponding weakness of corruption. Even their sincerity has a mixture of duplicity or hypocrisy, as seen in Galatians 2:13. Hence, there are shortcomings in the exercise of every grace and the performance of every duty. Yet, this does not hinder their acceptance, as described in Song of Solomon 6:10. The dawning of grace and goodwill to Christ is pleasant and acceptable to Him.

Despite the remnants of unbelief causing the hand of faith to shake, the Lord is so pleased with it that He employs it to obtain pardons and supplies of grace. The faith of the man who cried out, "Lord, I believe, help thou mine unbelief!" in Mark 9:24 was effective. Although the remnants of worldly affections make their love's flame weak and smoky, He focuses on the beauty of the flame, as seen in Song of Solomon 4:10.

Their good works are accepted, and even the smallest acts done in faith and from faith are considered significant. If they cannot offer gold, silver, or precious stones, their smaller contributions will not be rejected, as they are dipped in faith and the Mediator's blood. Even a cup of cold water given in the name of a disciple will be rewarded (Matthew 10:42). Not a single good word or tear shed for Christ will go unnoticed (Malachi 3:16, Psalm 56:8).

Their intentions are accepted for the actions, and their sorrow for the lack of intention is accepted as intention itself, as seen in 2 Corinthians 8:12. Their groanings are heard in heaven, and their meaning is well understood there. Their small contributions are more valuable than other people's large offerings. Their stammering and broken sentences are more pleasant to their Father in heaven than the most eloquent speeches of those not in Christ.

The Mediator takes their petitions, adjusts them, and presents them to the Father, resulting in their acceptance in the heavenly court.

Every true Christian is a temple for God. If you look for sacrifices, they are present; they offer the sacrifice of praise and do good deeds. With such sacrifices, God is well pleased, as stated in Hebrews 13:15-16. Christ himself is the altar that sanctifies the gift (verse 10). If we look for incense, it is there too. The graces of the Spirit are found in their hearts, and the Spirit of the crucified Christ fuels them and puts them into action. As the fire was brought from the altar of burnt offering to set the incense alight, their graces ascend heavenward like pillars of smoke (Song of Solomon 3:6). However, even the best of incense will leave ashes behind; our great High Priest takes away the ashes and refuse of all the saints' services through his mediation on their behalf.

An eighth benefit of union with Christ is stability. The Christian cannot fall away but must persevere until the end, as stated in John 10:28. Indeed, if a branch does not connect with the trunk, it will fall away when strong winds blow. However, the branch connected to the trunk stands firm regardless of the wind. Sometimes a stormy wind of temptation blows from hell and shakes the branches in Christ, the true vine. Still, their union with him is their security; they may be shaken but never removed. The Lord will provide a way of escape along with the temptation (1 Corinthians 10:13).

Calm periods are rarely prolonged; there is almost always some wind blowing, so branches are rarely entirely at rest. However, sometimes violent winds arise, threatening to tear them from their trunk. Similarly, saints face daily temptations, and sometimes the wind from hell rises so high and blows so fiercely that it makes even the strongest branches touch the ground. Yet, being connected to Christ, they rise again, despite the most violent efforts of the prince of the power of the air (Psalm 94:18).

The Christian grows through these trials, benefiting from them as they reveal the soul's connection to Christ and Christ's connection to the soul. Just as the wind in the bellows, which could extinguish a candle, instead fuels a fire, such temptations often invigorate the true Christian, awakening the graces of the Spirit within them. This reveals both the reality and the strength of grace in them. As Martin Luther, that great man of God, said, "One Christian who has had experience of temptation is worth a thousand others."

Sometimes a stormy wind of trouble and persecution from people in the world blows upon the vine, which is Christ in a mystical sense. However, union with the trunk provides sufficient security for the branches. During times of peace and outward prosperity for the church, while the angels hold back the winds, many branches are attached to the trunk without truly connecting or drawing life from it, even though they are bound by external ordinances. These branches may remain on the trunk for a while and stand with ease during calm periods. But when storms arise and winds blow, they will begin to fall off one after another. The stronger the wind, the greater the number of branches that will fall. Some large branches, when they fall, may even drag others down with them and bruise or press down some true branches. These true branches would also fall if it weren't for the strong grip the trunk has on them.

In these situations, many branches that were once high and prominent are found lying on the ground, withered and ready to be gathered up and thrown into the fire (Matthew 13:6; John 15:6). However, no matter how violently the winds blow, none of the truly grafted branches that are connected with the trunk are missing when the storm turns into a calm (John 17:12). The smallest twig growing in Christ will endure and survive when the tallest cedars growing on their own roots are knocked down (Romans 8:35, 36-39). However severely Israel is "sifted," not even the smallest grain or "little stone" will fall to the ground (Amos 9:9). This is an allusion to the sifting of fine pebble stones from heaps of dust and sand. Though the sand and dust fall to the ground or are blown away by the wind and trampled underfoot, not even a small stone will fall, reflecting the precision of the sieve and the care of the sifter.

There is nothing more prone to fall to the ground than a stone. Yet, if people professing religion are living stones built on Christ, the cornerstone, even if they are small stones, they will not fall to the ground, whatever storm beats upon them (1 Peter 2:4-6). All the good grain in the church of Christ is of this kind: they are stones in terms of solidity and living stones in terms of activity. If people are solid, substantial Christians, they will not be like chaff tossed about by every wind, having so much liveliness that they have nothing of the stone. And if they are active Christians, whose spirits stir within them, as Paul's did when he saw the city wholly given to idolatry (Acts 17:16), they will not lie like stones, to be turned over, cut, and carved according to the whims of others, having so much of the stone that there is no liveliness left in them.

Our God's house is vast, containing not only vessels of gold, but also of earth, as mentioned in 2 Timothy 2:20. Both kinds of vessels are susceptible to becoming dirty. Therefore, when God brings affliction upon the church, He has regard for both. The vessels of gold are not destroyed but instead, refined by the fiery trials of affliction, much like goldsmiths refine gold. As stated in Isaiah 1:25, "And I will turn my hand upon thee, and purely purge away thy dross." Conversely, vessels of earth are destroyed, being broken into pieces, as if they were pottery. As Isaiah 1:28 declares, "And the destruction," or breaking "of the transgressors, and of the sinners, shall be together." This passage may allude to the law that required the breaking of vessels of earth when unclean, whereas vessels of wood and gold only needed to be rinsed (Leviticus 15:12).

The ninth benefit of being grafted into Christ is support. If you are a branch grafted into Christ, the root supports you. The believer leans on Christ as a weak woman on her beloved husband during a journey, as expressed in Canticles 8:5. He relies on Him as a feeble old man relies on his staff, as described in Isaiah 50:10. He rolls his burdens onto Him, much like a person unloads a weight that is too heavy to carry alone, onto another who can bear it, as noted in Psalm 22:8. Many weights can hang upon and press down the branches in Christ, the true vine. Nevertheless, no matter what weight the branches bear, the stock supports both the branch and the weight upon it.

Objection: "But if the saints are so supported, how is it that they often fall under temptation and discouragements?"

Answer: 1. However low they may fall, they never fall off, and that is a significant matter. They "are kept by the power of God through faith unto salvation," 1 Pet. 1:5. Hypocrites may fall so that they fall off and fall into the pit, like a bucket falling into a well when the chain breaks. But even if a child of God falls so low that the waters go over their head, there is still a bond of union between Christ and them; the chain is not broken, and they will not go to the ground. They will be drawn up again, as Jesus said to Simon in Luke 22:31-32: "And the Lord said, 'Simon, Simon, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not.'"

Answer 2. The falls of the saints come from their failure to utilize their union with Christ, their failure to use Him by faith to stay or bear them up. Psalm 27:13 says, "I had fainted, unless I had believed." Just as a nurse holds a child in her arms so that it cannot fall to the ground, yet if the unwary child does not hold onto her, it may fall backward in her arms and be hurt. David's fall broke his bones, Psalm 2:8, but it did not break the bond of union between Christ and him; the Holy Spirit, the bond of that union, was not taken from him, verse 11.

I shall list the final benefit of being united with Christ, which is the special care of the Husbandman, as mentioned in John 15:1-2, "I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit." By virtue of their union with Christ, believers are the objects of God's special care and providence. Christ is God's vine, and the saints are His vineyard that He has a special interest in and concern for, as stated in Song of Solomon 8:12, "My vineyard, my very own, is for myself." The Keeper of the vineyard does not slumber nor sleep and watches over it day and night. He waters it with the dew of heaven, as mentioned in Isaiah 27:3, and dresses and weeds it to increase its fruitfulness, as stated in John 15:2. The luxuriant twigs that hinder fruitfulness are cut off, mainly through the ministry of the Word and cross or afflictions. Believers require the ministry of the Word, as emphasized in 1 Corinthians 3:9, "For we are God's fellow workers. You are God's field, God's building," as well as the cross, as mentioned in 1 Peter 1:6.

Therefore, if we were to consider the cross as one of the benefits that flow to believers from their union with Christ, I believe that we would not be wrong. Surely, in their sufferings, they "suffer with him," Rom. 8:17. The assurances they have of the cross have more the nature of a promise than a threat, Psalm 89:30-33, "If his children forsake my law...then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail." This looks like a tutor's promise to a dying father to take care of the children left with him, and to give them both nurture and admonition for their good. The covenant of grace truly turns the spears of affliction into pruning hooks for those in Christ, Isa. 28:9, "By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin." So why should we be angry with our cross? Why should we be frightened by it? The believer must take up his cross and follow his leader, the Lord Jesus Christ. He must take up his cross every day, Luke 9:23, "If any man will come after me, let him deny himself and take up his cross daily." Yes, he must also take up his cross on special days, Lam. 2:22, "Thou hast called, as in a solemn day, my terrors round about." For a long time, the Jewish church had many pleasant meetings at the temple on solemn days for the worship of God, but they experienced a solemnity of a different nature when God called the Chaldean army to burn the temple and lay Jerusalem in ruins. And since the church of God is still militant in this lower realm, how can it be that the clouds will not return after the rain? But the cross of Christ, which is the name given to the saint's troubles, is a kindly name to the believer. It is a cross indeed, not to the believer's graces, but to his corruptions. The hypocrite's seeming grace may indeed breathe its last on a cross, as the grace of the stony-ground hearers did in Matthew 13:6, "When the sun" of persecution, verse 21, "was up, they were scorched, and because they had no root, they withered away," but never has one of the real graces in a believer died on the cross. In fact, as the candle shines brightest at night, and the fire burns most fiercely in intense frost, so the believer's graces are usually most vigorous in times of trouble.

The cross has a certain pleasure and sweetness for those who can discern and find it. It is pleasant for a Christian to be tried for heaven and stand as a candidate for glory. It is a joy to travel over mountains where the Christian can see the footprints of Christ and the flock who have gone before them. It is sweet for a saint to exercise their grace and see how a good God crosses their corrupt inclinations and prevents their folly. It is refined pleasure to observe how God pinches unruly lusts, taking away their provision, so that the Christian can govern them. Truly, there is a paradise within this thorn-hedge. Often the people of God are in bondage, which is not loosed until they are bound with cords of affliction. God throws them into a fiery furnace, which burns off their bonds, and then, like the three children, they are loose, walking in the midst of the fire. God gives His children a potion with one bitter ingredient, and if that does not work, He puts in a second, a third, and so on, as needed, to work together for their good. With cross winds, He hastens them to their labour. They are often found in such ways that the cross is the happiest thing that they can meet with. Worldly things often slow the Christian down on their way to heaven. God sends a wind of trouble that blows the burden off the Christian's back, allowing them to walk more speedily on their way. After God has drawn some gilded earth from the Christian's heart that was drawing them away from God, they can trust in the name of the Lord. It has been observed that "no history makes mention of any man who has been made better by riches." I doubt whether modern histories can supply the defect of ancient histories in this point. But many have been worse off for riches: thousands have been hugged to death in the embraces of a smiling world, and many good men have been wounded by outward prosperity, wounds that must be cured by the cross. Sometimes, spiritual imposthumes gather in the breasts of God's people in times of outward prosperity and are broken and dispersed by the cross. It is kind for believers to be healed by stripes, although they are usually so weak as to cry out for fear at the sight of the pruning-hook, as if it were the destroying axe. They think that the Lord is coming to kill them, when He is actually coming to cure them.

I will now conclude by addressing a few words, first to believers, and then to sinners.

To those of you who are believers, I say:

First, strive to obtain and maintain a continuous relationship and fellowship with Jesus Christ, which means continually drawing fresh grace from Him by faith and making a suitable return of exercising grace and holy obedience. Be cautious of creating a divide between Christ and your soul. If it has already happened, which appears to be the case with many today, make every effort to remove it. Many people in the world disregard Christ, even though you must not. Many who seemed destined for heaven have turned away from Him. The warmth of outward peace and prosperity has caused some to abandon their faith, even though they clung to it when the wind of hardship was blowing upon them. "Do you want to go away too?" (John 6:67). By slighting communion with Christ, you show the basest ingratitude, as Jeremiah 2:31 attests, "Have I been a desert to Israel, a land of darkness? Why do my people say, ‘We are free to roam; we will come to you no more’?" Beloved, is this how you treat your friend? It is inappropriate for any wife to disregard conversation with her husband, but especially for you, who was taken from a prison or a dunghill by your Lord. This is not the time for you to be outside your chambers (Isaiah 26:20). Those who are closest to God now may have a hard time standing when the trial comes, so how difficult will it be for others who are caught off guard by troubles while guilt remains unremoved from their conscience? It is a terrifying trial to be awakened from a deep sleep and thrown into a raging sea like Jonah. Feeling the trouble before we see it coming, and being past hope before we experience any fear, is a sad situation. Therefore, tear down your idols of jealousy, put to death those lusts, unruly appetites, and desires that have stolen your hearts away, leaving you like Samson without his hair, and say, "I will go and return to my first husband, for it was better for me then than it is now" (Hosea 2:7).

Secondly, walk in a manner that befits your union with Christ. Demonstrate your connection with Him by "walking as He also walked," 1 John 2:6. If you have been delivered from the power of darkness, let your light shine before others. "Shine as lights in the world, holding forth the word of life," just as a lantern holds a candle, which then shines through it, Philippians 2:15-16. Now that you profess Christ to be in you, let His image shine through your actions. Remember that the purpose of your life is to prove, by practical evidence, what you profess.

Man is born naked: he comes naked into this world, as if God designed him for the picture of peace. And surely, when he is born again, he does not come into the new world of grace with claws to tear, a sword to wound, and fire in his hand to burn up his fellow members in Christ, because they cannot see with his light. It is sad to see Christ's lilies as thorns in one another's sides, Christ's lambs devouring one another like lions, and God's diamonds cutting one another. Sin is not a proper cement for the members of Christ, though Herod and Pontius Pilate may be made friends that way. The apostle's rule is plain, Heb. 12:14, "Follow peace with all men, and holiness." Pursue peace not only to the extent of your own interests and preferences, but beyond them if it conforms to the Divine will. Do not pursue peace beyond holiness, which is conformity to the Divine will. Peace is precious, but it may be bought too dearly. Therefore, it is better to lack peace than to obtain it at the expense of truth or holiness. Otherwise, it cannot be bought too dearly, and it will always be precious in the eyes of the sons of peace.

And now to sinners, (those who are not yet in the state of grace), what can I say? I have shown you some of the privileges that belong to those who are united to Christ, but unfortunately, they are not yours because you are not His. The sinfulness of an unregenerate state belongs to you, as well as the misery that comes with it. You do not share in the righteousness of Christ, and therefore, there is no true peace for you - no peace with God or peace of conscience. You are not a part of God's family, and you do not have the adoption that was spoken of earlier. The Spirit of sanctification is not within you, and, in short, you have no inheritance among the sanctified.

All I can say to you is that the situation is not hopeless. You can still have a share in these privileges. As it says in Revelation 3:20, "Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come into him, and will sup with him, and be with me." Heaven is still offering a union with earth; the Potter is still making a plea to His own clay, and the gates of the city of refuge are still open. Oh, if only we could compel you to come in! This concludes what I have to say about the state of grace.

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