III. Cutting Ties with the Old Stock:
III. Cutting Ties with the Old Stock:
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:
When the Spirit of the Lord comes to deal with a person, to bring them to Christ, it finds them in Laodicea's situation, in a deep sleep of security, dreaming of heaven and God's favour, despite being full of sin against the Holy One of Israel (Revelation 3:17), "You do not realise that you are wretched, pitiful, poor, blind and naked." Therefore, the Spirit shines some light into the dark soul and lets the person see that they are lost if they do not change their ways and embrace a new course of life. By the Spirit of the Lord acting as a spirit of bondage, a personal court of conscience is established within them, where they are arraigned, accused, and condemned for breaking God's law, "convicted of sin and judgment" (John 16:8). Now they can no longer sleep securely in their former way of life. This is the first cut that the branch receives in order to be severed.
As a result, the person abandons their previous sinful ways, such as lying, swearing, breaking the Sabbath, stealing, and other similar practices. Though these habits are dear to them, they would rather give them up than risk their soul's ruin. They start to feel better about themselves, thinking they are a better servant to God than many others (Luke 18:11), "God, I thank you that I am not like other people – robbers, evildoers, adulterers," and so on. But they soon receive another cut from the law's axe, showing them that only those who do what is written in the law can be saved by it, and that their negative holiness is an insufficient shield from God's wrath. Now, their sins of omission join their sins of commission in weighing heavily on their conscience, accompanied by a host of law curses and vengeance. Each of the Ten Commandments unleashes a storm of wrath against them for their failure to carry out required duties.
At this point, the person turns to a positively holy way of life. They not only abandon their sinful ways but also perform religious duties: they pray, seek knowledge of religious principles, strictly observe the Lord's Day, and, like Herod, do many things and gladly listen to sermons. In a nutshell, there is a significant outward change in their behaviour, which aligns with both tables of the law. This transformation is noticeable to their neighbours, who readily accept them into their religious circle as a praying person. They can discuss religious matters and even soul exercises with them, which some are not familiar with, and the good opinion of others reinforces their self-esteem. Many people stumble at this stage in their spiritual journey and never progress further. But for the elect branch, the Lord delivers another blow. Their conscience torments them for some missteps in their conduct, the neglect of some duty, or the commission of some sin that mars their behaviour. Then the fiery sword of the law appears again over their head, and the curse resounds in their ears, because they "do not continue to do everything written in the law" (Galatians 3:10).
Because of this, the person is compelled to seek another solution for their spiritual ailment. They turn to God, confess their sins, seek forgiveness, and promise to guard against future transgressions. They find relief and believe they are justified in doing so, considering the scripture states, "If we confess our sins, he is faithful and just and will forgive us our sins" (1 John 1:9). They fail to realize that they are claiming a privilege that belongs only to those grafted into Christ and under the covenant of grace, which branches still growing on the old stock cannot claim. Sometimes, there are formal and explicit vows made against specific sins and obligations to certain duties. Many people continue this way throughout their lives, knowing no other religion than to perform duties, confess, and pray for forgiveness, promising themselves eternal happiness even though they are complete strangers to Christ. Many chosen individuals have been brought low, and many non-elect have been defeated in this state, but the wounds of neither are deep enough to sever them from their natural stock. However, the Spirit of the Lord delivers a deeper cut to the branch that is to be removed, revealing to the person that they are merely an outwardly religious individual and exposing the hidden vices that reside in their heart, which they had not previously noticed (Romans 7:9), "When the commandment came, sin sprang to life and I died." They then see their heart filled with sinful desires, covetousness, pride, malice, impurity, and more. As soon as they are made aware of the secret chambers of their heart and the darkness within, their outward religion is exposed as insufficient, and they learn a new religious lesson: "A person is not a Jew who is one only outwardly" (Romans 2:28).
Upon this revelation, the person delves deeper into their faith, embracing inner spirituality. They redouble their efforts, mourn the evils of their heart, and strive to suppress the weeds growing in their previously neglected spiritual garden. They work to curb their pride and anger and to banish impure thoughts. They pray more fervently, listen attentively, and endeavour to have their heart affected by every religious duty they perform. Consequently, they come to view themselves as not only an outwardly religious person but also an inwardly spiritual one. This should not be surprising, as there is nothing beyond the power of human nature or what someone may achieve under the strong influence of the covenant of works. Therefore, another, even deeper cut is given. The law confronts the person's conscience, reminding them that they have been a transgressor since birth, that they entered the world as a guilty being, and that they have committed numerous sins during their time of ignorance and even after their eyes were opened. These sins have either been entirely overlooked or not adequately mourned over, and their spiritual wounds have not been healed by the blood of Christ but merely superficially covered. Thus, the law seizes them by the throat, demanding, "Pay what you owe."
In response, the sinner pleads in their heart, "Have patience with me, and I will pay you all," and sets to work to appease an offended God and atone for their sins. They renew their repentance, bear the afflictions placed upon them, and even deny themselves the use of their lawful comforts. They sigh deeply, mourn bitterly, and cry with tears for forgiveness until they convince themselves they have obtained it. Having done penance for their past, they resolve to be a devoted servant to God, committing to both outward and inward obedience. However, the cut must go even closer to the heart before the branch can fall off. The Lord reveals to them through the law how they sin in everything they do, even when they are doing their best, and thus the dreadful sound of the curse returns (Galatians 3:10). The Lord questions the sincerity of their fasts, their wandering thoughts during duties, and their flawed affections. They realize that they cannot satisfy the demands of the law.
Feeling defeated, the sinner tries to negotiate with their creditor. Desperate for ease and comfort, they do what they can to fulfill the law, and when they fail, they trust that God will accept their intentions as sufficient. Through doing their duty and wishing to do better, they deceive themselves into believing in the goodness of their state, and this leads to the downfall of many. The chosen, however, receive another blow that weakens their resolve in this matter. The law demands perfect obedience, and wishing to do better will not suffice. The curse sounds again, emphasizing that only actions, not wishes, will be accepted.
Having lost all hope of negotiating with the law, the sinner resorts to borrowing. They realize that their efforts to obey the law and their desire to improve will not save their soul. Consequently, they turn to Christ, asking that his righteousness compensate for their shortcomings and cover the flaws in their actions and sufferings so that God may accept them and be reconciled. By doing their best to fulfill the law and relying on Christ to make up for their deficiencies, they eventually find security again. Many people are lost in this way, as seen in the error of the Galatians, which Paul addresses in his letter to them. The Spirit of God also breaks the sinner's grip on this belief by revealing the truth (Galatians 3:12) that the law and faith cannot be combined in this matter. The sinner must choose one and let go of the other. The ways of the law and faith are so different that it is impossible for the sinner to walk in one without abandoning the other. If they choose to do, they must do everything alone, as Christ will not do a part for them if they do not do it all. A garment made from different types of righteousness is not suitable for the heavenly court. Thus, the person is like one in a dream who thought they were eating but, upon being awakened by a blow, finds their soul faint and their heart sinking, unable to bear the burden alone or find help under it.
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.