modern Evangelical divines。 I shall be told； of course； that no man is
infallible； that the Reformers； Puritans； and modern divines I refer to
may have been entirely mistaken； and the Romanists； Socinians； and
Arminians may have been quite right！ Our Lord has taught us； no doubt；
to 〃call no man master。〃 But while I ask no man to call the Reformers
and Puritans 〃masters；〃 I do ask people to read what they say on this
subject； and answer their arguments； if they can。 This has not been
done yet！ To say； as some do； that they do not want human 〃dogmas〃 and
〃doctrines；〃 is no reply at all。 The whole point at issue is； 〃What is
the meaning of a passage of Scripture？ How is the Seventh chapter of
the Epistle to the Romans to be interpreted？ What is the true sense of
its words？〃 At any rate let us remember that there is a great fact
which cannot be got over。 On one side stand the opinions and
interpretation of Reformers and Puritans； and on the other the opinions
and interpretations of Romanists； Socinians； and Arminians。 Let that be
distinctly understood。
In the face of such a fact as this I must enter my protest against the
sneering； taunting； contemptuous language which has been frequently
used of late by some of the advocates of what I must call the Arminian
view of the Seventh of Romans； in speaking of the opinions of their
opponents。 To say the least； such language is unseemly； and only
defeats its own end。 A cause which is defended by such language is
deservedly suspicious。 Truth needs no such weapons。 If we cannot agree
with men； we need not speak of their views with discourtesy and
contempt。 An opinion which is backed and supported by such men as the
best Reformers and Puritans may not carry conviction to all minds in
the nineteenth century； but at any rate it would be well to speak of it
with respect。
（5） In the fifth place； is it wise to use the language which is often
used in the present day about the doctrine of 〃Christ in us〃？ I doubt
it。 Is not this doctrine often exalted to a position which it does not
occupy in Scripture？ I am afraid that it is。
That the true believer is one with Christ and Christ in him； no careful
reader of the New Testament will think of denying for a moment。 There
is； no doubt； a mystical union between Christ and the believer。 With
Him we died； with Him we were buried； with Him we rose again； with Him
we sit in heavenly places。 We have five plain texts where we are
distinctly taught that Christ is 〃in us。〃 （Rom。 viii。 10； Gal。 ii。 20；
iv。 19； Eph。 iii。 17； Col。 iii。 11。） But we must be careful that we
understand what we mean by the expression。 That 〃Christ dwells in our
hearts by faith；〃 and carries on His inward work by His Spirit； is
clear and plain。 But if we mean to say that beside； and over； and above
this there is some mysterious indwelling of Christ in a believer； we
must be careful what we are about。 Unless we take care； we shall find
ourselves ignoring the work of the Holy Ghost。 We shall be forgetting
that in the Divine economy of man's salvation election is the special
work of God the Fatheratonement； mediation； and intercession； the
special work of God the Sonand sanctification； the special work of
God the Holy Ghost。 We shall be forgetting that our Lord said； when He
went away； that He would send us another forter； who should 〃abide
with us〃 for ever； and； as it were； take His place。 （John xiv。 16。） In
short； under the idea that we are honouring Christ； we shall find that
we are dishonouring His special and peculiar giftthe Holy Ghost。
Christ； no doubt； as God； is everywherein our hearts； in heaven； in
the place where two or three are met together in His name。 But we
really must remember that Christ； as our risen Head and High Priest； is
specially at God's right hand interceding for us until He es the
second time； and that Christ carries on His work in the hearts of His
people by the special work of His Spirit； whom He promised to send when
He left the world。 （John xv。 26。） A parison of the ninth and tenth
verses of the eighth chapter of Romans seems to me to show this
plainly。 It convinces me that 〃Christ in us〃 means Christ in us 〃by His
Spirit。〃 Above all； the words of St。 John are most distinct and
express： 〃Hereby we know that He abideth in us by the Spirit which He
hath given us。〃 （1 John iii。 24。）
In saying all this； I hope no one will misunderstand me。 I do not say
that the expression。 〃Christ in us〃 is unscriptural。 But I do say that
I see great danger of giving an extravagant and unscriptural importance
to the idea contained in the expression； and I do fear that many use it
now…a…days without exactly knowing what they mean； and unwittingly；
perhaps； dishonour the mighty work of the Holy Ghost。 If any readers
think that I am needlessly scrupulous about the point； I remend to
their notice a curious book by Samuel Rutherford （author of the
well…known letters）； called 〃The Spiritual Antichrist。〃 They will there
see that two centuries ago the wildest heresies arose out of an
extravagant teaching of this very doctrine of the 〃indwelling of
Christ〃 in believers。 They will find that Saltmarsh； and Dell； and
Towne； and other false teachers； against whom good Samuel Rutherford
contended； began with strange notions of 〃Christ in us；〃 and then
proceeded to build on the doctrine antinomianism； and fanaticism of the
worst description and vilest tendency。 They maintained that the
separate； personal life of the believer was so pletely gone； that it
was Christ living in him who repented； and believed； and acted！ The
root of this huge error was a forced and unscriptural interpretation of
such texts as 〃I live： yet not I； but Christ liveth in me。〃 （Gal。 ii。
20。） And the natural result of it was that many of the unhappy
followers of this school came to the fortable conclusion that
believers were not responsible； whatever they might do！ Believers；
forsooth； were dead and buried； and only Christ lived in them； and
undertook everything for them！ The ultimate consequence was； that some
thought they might sit still in a carnal security； their personal
accountableness being entirely gone； and might mit any kind of sin
without fear！ Let us never forget that truth； distorted and
exaggerated； can bee the mother of the most dangerous heresies。 When
we speak of 〃Christ being in us；〃 let us take care to explain what we
mean。 I fear some neglect this in the present day。
（6） In the sixth place； is it wise to draw such a deep； wide； and
distinct line of separation between conversion and consecration； or the
higher life； so called； as many do draw in the present day？ Is this
according to the proportion of God's Word？ I doubt it。
There is； unquestionably； nothing new in this teaching。 It is well
known that Romish writers often maintain that the Church is divided
into three classessinners； penitents； and saints。 The modern teachers
of this day who tell us that professing Christians are of three
sortsthe unconverted； the converted； and the partakers of the 〃higher
life〃 of plete consecrationappear to me to occupy very much the
same ground！ But whether the idea be old or new； Romish or English； I
am utterly unable to see that it has any warrant of Scripture。 The Word
of God always speaks of two great divisions of mankind； and two only。
It speaks of the living and the dead in sinthe believer and the
unbelieverthe converted and the unconvertedthe travellers in the
narrow way and the travellers in the broadthe wise and the
foolishthe children of God and the children of the devil。 Within each
of these two great classes there are； doubtless； various measures of
sin and of grace； but it is only the difference between the higher and
lower end of an inclined plane。 Between these two great classes there
is an enormous gulf； they are as distinct as life and death； light and
darkness； heaven and hell。 But of a division into three classes the
Word of God says nothing at all！ I question the wisdom of making
new…fangled divisions which the Bible has not made； and I thoroughly
dislike the notion of a second conversion。
That there is a vast difference between one degree of grace and
anotherthat spiritual life admits of growth； and that believers
should be continually urged on every account to grow in graceall this
I fully concede。 But the theory of a sudden； mysterious transition of a
believer into a state of blessedness and entire consecration； at one
mighty bound； I cannot receive。 It appears to me to be a man…made
invention； and I do not see a single plain text to prove it in
Scripture。 Gradual growth in grace； growth in knowledge； growth in
faith； growth in love； growth in holiness； growth in humility； growth
in spiritual…mindednessall this I see clearly taught and urged in
Scripture； and clearly exemplified in the lives of many of God's
saints。 But sudden； instantaneous leaps from conversion to consecration
I fail to see in the Bible。 I doubt； indeed； whether we have any
warrant for saying that a man can possibly be converted without being
consecrated to God！ More consecrated he doubtless can be； and will be
as his grace increases； but if he was not consecrated to God in the
very day that he was converted and born again； I do not know what
conversion means。 Are not men in danger of undervaluing and underrating
the immense blessedness of conversion？ Are they not； when they urge on
believers the 〃higher life〃 as a second conversion； underrating the
length； and breadth； and depth； and height； of that great first change
which Scripture calls the new birth； the new creation； the spiritual
resurrection？ I may be mistaken。 But I have sometimes thought； while
reading the strong language used by many about 〃consecration；〃 in the
last few years； that those who use