The Two Appearings and the Discipline of Grace

The Two Appearings and the Discipline of Grace

(No. 1894)

A SERMON DELIVERED ON LORD'S-DAY MORNING, APRIL 4, 1886,

BY C. H. SPURGEON,

AT THE METROPOLITAN TABERNACLE, NEWINGTON.

"For the Grace of God that brings salvation has appeared to all men,
teaching us that denying ungodliness and worldly lusts, we should live
soberly, righteously and godly in this present world; looking for that
blessed hope, and the glorious appearing of the great God and our
Savior Jesus Christ, who gave Himself for us, that He might redeem us
from alliniquity, and purify unto Himself a peculiar people, zealous of
good works." Titus 2:11-14.

UPON reading this text, one sees at a glance that Paul believed in a
Divine Savior. He did not preach a Savior who was a mere man. He
believed the Lord Jesus Christ to be truly Man, but he also believed
Him to be God over all and he, therefore, uses the striking words, "the
glorious appearing of the great God and our Savior Jesus Christ." There
is no appearing of God the Father–there is no such expression in
Scripture! The appearing is the appearing of that second Person of the
blessed Trinity in unity who has already once appeared and who will
appear a second time without a sin offering unto salvation in the
latter days. Paul believed in Jesus as "the great God and our Savior."
It was his high delight to extol the Lord who once was crucified in
weakness. He calls Him, here, "the great God," thus specially dwelling
upon His power, dominion and Glory. And this is the more remarkable
because he immediately goes on to say, "who gave Himself for us, that
He might redeem us from all iniquity." He that gave Himself. He that
surrendered life, itself, upon the accursed tree. He that was stripped
of all honor and Glory and entered into the utmost depths of
humiliation was, assuredly, the great God notwithstanding all! O
Brothers, if you take away the Deity of Christ, what in the Gospel is
left that is worth preaching? None but the great God is equal to the
work of being our Savior!

We learn, also, at first sight, that Paul believed in a great
redemption. "Who gave Himself for us that He might redeem us from all
iniquity." That word, "redemption," sounds in my ears like a silver
bell! We are ransomed, purchased back from slavery and this at an
immeasurable price–not merely by the obedience of Christ, nor the
suffering of Christ, nor even the death of Christ, but by Christ's
giving Himself for us. All that there is in the great God and Savior
was paid down that He might "redeem us from all iniquity." The splendor
of the Gospel lies in the redeeming Sacrifice of the Son of God and we
shall never fail to put this to the front in our preaching! It is the
gem of all the Gospel gems! As the moon is among the stars, so is this
great doctrine among all the lesser lights which God has kindled to
make glad the night of fallen man! Paul never hesitates–he has a
Divine Savior and a Divine redemption–and he preaches these with
unwavering confidence. Oh that all preachers were like Paul!

It is also clear that Paul looked upon the appearing of the Savior as a
Redeemer from all iniquity as a display of the Grace of God. He says,
"The Grace of God that brings salvation has appeared to all men." In
the Person of Christ, the Grace of God is revealed, as when the sun
rises and makes glad all lands. It is not a private vision of God to a
favored Prophet on the lone mountain's brow, but it is an open
declaration of the Grace of God to every creature under Heaven–a
display of the Grace of God to all eyes that are open to behold it!
When the Lord Jesus Christ came to Bethlehem and when He closed a
perfect life by death upon Calvary, He manifested the Grace of God more
gloriously than has been done by creation or Providence. This is the
clearest Revelation of the everlasting mercy of the living God! In the
Redeemer we behold the unveiling of the Father's face. What if I say
the laying bare of the Divine heart? To repeat the figure of the text,
this is the dayspring from on high which has visited us. This is the
Sun which has risen with healing in His wings. The Grace of God has
conspicuously shone forth and made itself visible to men of every rank
in the Person and work of the Lord Jesus. This was not given us because
of anything deserved on our part–it is a manifestation of free,

rich, undeserved Grace and of that Grace in its fullness! The Grace of
God has been made manifest to the entire universe in the appearing of
Jesus Christ our Lord!

The grand objective of the manifestation of Divine Grace in Christ
Jesus is to deliver men from the dominion of evil. The world in Paul's
day was sunk in immorality, debauchery, ungodliness, bloodshed and
cruelty of every kind. I have not time, this morning, to give you,
even, an outline of the Roman world when Paul wrote this letter to
Titus. We are bad enough, now, but the outward manners and customs of
that period were simply horrible! The spread of the Gospel has worked a
change for the better. In the Apostle's days the favorite spectacles
for holiday entertainment were the slaughter of men–and such was the
general depravity, that vices which we hardly dare to mention were
defended and gloried in. In the midnight of the world's history, our
Lord appeared to put away sin. The Lord Jesus Christ, who is the
manifestation of the Divine Grace to men, came into the world to put an
end to the unutterable tyranny of evil. His work and teaching are meant
to lift up mankind at large, but also to redeem His people from all
iniquity and to sanctify them to Himself as His peculiar heritage.

Paul looks upon recovery from sin as being a wonderful proof of Divine
Grace. He does not talk about a kind of Grace that would leave men in
sin and yet save them from its punishment. No, his salvation is
salvation from sin. He does not talk about a Free Grace which winks at
iniquity and makes nothing of transgression, but of a greater Grace by
far– a Grace which denounces the iniquity and condemns the
transgression–and then delivers the victim of it from the habit which
has brought him into bondage. He declares that the Grace of God has
shone upon the world, in the work of Jesus, in order that the darkness
of its sin and ignorance may disappear and the brightness of holiness,
righteousness and peace may rule the day. God send us to see these
blessed results in every part of the world! God make us to see them in
ourselves! May we feel that the Grace of God has appeared to us
individually! Our Apostle would have Titus know that this Grace was
intended for all ranks of men–for the Cretans who were "always liars,
evil beasts, lazy gluttons"–and even for the most despised bond slaves
who, under the Roman empire were treated worse than dogs. To each one
of us, whether rich or poor, prominent or obscure, the Gospel has come
and its design is that we may be delivered, by it, from all ungodliness
and worldly lusts.

This being the run of the text, I ask you to come closer to it, while I
try to show how the Apostle stimulates us to holiness and urges us to
overcome all evil. Firstly he describes our position. Secondly, he
describes our instruction. And, thirdly, he mentions our
encouragements. May the good Spirit bless our meditations at this hour!

I. First of all, the Apostle in this text describes OUR POSITION. The
people of God stand between two appearances. In the 11th verse he tells
us, "The Grace of God that brings salvation has appeared to all men."
And then he says, in the 13th verse, "Looking for that blessed hope,
and the glorious appearing of the great God and our Savior Jesus
Christ." We live in an age which is an interval between two appearings
of the Lord from Heaven. Believers in Jesus are shut off from the old
economy by the first coming of our Lord. The times of man's ignorance
God, winked at, but now He commands all men, everywhere, to repent. We
are divided from the past by a wall of light upon whose forefront we
read the words, Bethlehem, Gethsemane and Calvary. We date from the
birth of the Virgin's Son–we begin with Anno Domini. All the rest of
time is before Christ and is marked off from the Christian era.
Bethlehem's manger is our beginning. The chief landmark in all time to
us is the wondrous life of Him who is the Light of the world! We look
to the appearing of the Grace of God in the form of the lowly One of
Nazareth, for our trust is there. We confide in Him who was made flesh
and dwelt among us, so that men beheld His Glory, the Glory as of the
Only Begotten of the Father, full of Grace and Truth. The dense
darkness of the heathen ages begins to be broken when we reach the
first appearing–and the dawn of a glorious day begins!

Brothers and Sisters, we look forward to a second appearing! Our
outlook for the close of this present era is another appearing–an
appearing of Glory rather than of Grace. After our Master rose from the
brow of Olivet, His disciples remained for a while in mute
astonishment. But soon an angelic messenger reminded them of prophecy
and promise by saying, "You men of Galilee, why do you stand gazing up
into Heaven? This same Jesus, which is taken up from you into Heaven,
shall so come in like manner as you have seen Him go into Heaven." We
believe that our Lord, in the fullness of time, will descend from
Heaven with a shout, with the trumpet of the archangel and the voice of
God–

"The Lord shall come! The earth shall quake! The mountains to their
center shake

And, withering from the vault of night,

The stars shall pale their feeble light." This is the terminus of the
present age. We look from Anno Domini, in which He came the first time,
to that greater Anno Domini, or year of our Lord, in which He shall
come a second time, in all the splendor of His power, to reign in
righteousness and break the evil powers as with a rod of iron!

See, then, where we are–we are compassed about, behind and
before–with the appearings of our Lord. Behind us is our trust. Before
us is our hope. Behind us is the Son of God in humiliation. Before us
is the great God, our Savior, in His Glory. To use an ecclesiastical
term, we stand between two Epiphanies–the first is the manifestation
of the Son of God in human flesh in dishonor and weakness. The second
is the manifestation of the same Son of God in all His power and Glory!
In what a position, then, do the saints stand! They have an era all to
themselves which begins and ends with the Lord's appearing!

Our position is further described in the text, if you look at it, as
being in this present world, or age. We are living in the age which
lies between the two blazing beacons of the Divine appearings and we
are called to hasten from one to the other. The sacramental host of
God's elect is marching on from the one appearing to the other with
hasty feet. We have everything to hope for in the last appearing, as we
have everything to trust to in the first appearing–and we have now to
wait with patient hope throughout that weary interval which intervenes!
Paul calls it, "this present world." This marks its fleeting nature. It
is present, but it is scarcely future, for the Lord may come so soon
and thus end it all. It is present, now, but it will not be present
long. It is but a little time and He who will come shall come and will
not tarry. Now it is this "present world." Oh, how present it is! How
sadly it surrounds us!

Yet, by faith, we count these present things to be unsubstantial as a
dream and we look to the things which are not seen and not present, as
being real and eternal! We pass through this world as men on
pilgrimage. We traverse an enemy's country. Going from one
manifestation to another, we are as birds migrating on the wing from
one region to another– there is no rest for us by the way. We are to
keep ourselves as loose as we can from this country through which we
make our pilgrimage, for we are strangers and foreigners and here we
have no continuing city. We hurry through this Vanity Fair–before us
lies the Celestial City and the coming of the Lord who is the King
thereof! As voyagers cross the Atlantic and so pass from shore to
shore, so do we speed over the waves of this ever-changing world to the
Glory Land of the bright appearing of our Lord and Savior Jesus Christ!

Already I have given to you, in this description of our position, the
very best argument for a holy life. If it is so, my Brothers and
Sisters, that you are not of the world, even as Jesus is not of the
world. If this is so, that before you blazes the supernatural splendor
of the Second Advent and behind you burns the everlasting light of the
Redeemer's first appearing, what manner of people ought you to be? If,
indeed, you are but journeying through this present world, suffer not
your hearts to be defiled with its sins! Learn not the manner of speech
of these aliens through whose country you are passing! Is it not
written, "The people shall dwell alone, and shall not be reckoned among
the nations"? "Come you out from among them and be you separate, touch
not the unclean thing," for the Lord has said, "I will be a Father unto
you and you shall be My sons and daughters."

They that lived before the coming of Christ had responsibilities, but
not such as those which rest upon you who have seen the face of God in
Jesus Christ and who expect to see that face again! You live in light
which renders their brightest knowledge a comparative darkness! Walk as
children of Light. You stand between two mornings between which there
is no evening. The Glory of the Lord has risen upon you, once, in the
Incarnation and Atonement of your Lord–that Light is shining more and
more–and soon there will come the perfect day which shall be ushered
in by the Second Advent. The sun shall no more go down, but it shall
unveil itself and shed an indescribable splendor upon all hearts that
look for it!

"Put on, therefore, the armor of light." What a grand expression!
Helmet of light, breastplate of light, shoes of light–everything of
light! What a knight must he be who is clad, not in steel, but in
light! Light which shall flash confusion on his foes! There ought to be
a holy light about you, O Believer in Jesus, for there is the appearing
of Grace behind you and the appearing of Glory before you! Two
manifestations of God shine upon you. Like a wall of fire, the Lord's
appearings are round about you–there ought to be a special Glory of
holiness in the midst. "Let your light so

shine before men that they may see your good works and glorify your
Father which is in Heaven." That is the position of the righteous
according to my text–and it furnishes a loud call to holiness.

II. Secondly, I have to call your attention to THE INSTRUCTION which is
given to us by the Grace of God which has appeared unto all men. Our
translation runs thus–"The Grace of God has appeared to all men,
teaching us that denying ungodliness and worldly lusts, we should live
soberly, righteously and godly in this present world." A better
translation would be, "The Grace of God that brings salvation has
appeared to all men, disciplining us in order that we may deny
ungodliness and worldly lusts." Those of you who know a little Greek
will note that the word which, in our version, is rendered, "teaching,"
is a scholastic term and has to do with the education of children–not
merely the teaching, but the training and bringing of them up. The
Grace of God has come to be a schoolmaster to us, to teach us, to train
us, to prepare us for a more developed state. Christ has manifested in
His own Person that wonderful Grace of God which is to deal with us as
with sons, to educate us unto holiness and so to the full possession of
our heavenly heritage. We are the many sons who are to be brought to
Glory by the discipline of Grace.

So then, first of all, Grace has a discipline. We generally think of
law when we talk about schoolmasters and discipline, but Grace, itself,
has a discipline and a wonderful training power, too. The manifestation
of Grace is preparing us for the manifestation of Glory. What the Law
could not do, Grace is doing. The free favor of God instills new
principles, suggests new thoughts and, by inspiring us with gratitude,
creates in us love to God and hatred of that which is opposed to God.
Happy are they who go to the school of the Grace of God! This Grace of
God entering into us shows us what was evil even more clearly than the
Commandments do. We receive a vital, testing principle within whereby
we discern between good and evil. The Grace of God provides us with
instruction, but also with chastisement, as it is written, "As many as
I love I rebuke and chasten." As soon as we come under the conscious
enjoyment of the Free Grace of God, we find it to be a holy rule, a
fatherly government, a heavenly training. We find not self-indulgence,
much less licentiousness, but, on the contrary, the Grace of God both
restrains and constrains us–it makes us free to holiness and delivers
us from the law of sin and death by "the law of the spirit of life in
Christ Jesus."

Grace has its discipline and Grace has its chosen disciples, for you
cannot help noticing that while the 11th verse says that, "the Grace of
God that brings salvation has appeared to all men," yet it is clear
that this Grace of God has not exercised its holy discipline upon all
men and, therefore, the text changes its, "all men," into, "us."
Usually in Scripture, when you get a generality, you soon find a
particularity near it. The text has it, "teaching us that denying
ungodliness and worldly lusts, we should live soberly, righteously and
godly, in this present world." Thus you see that Grace has its own
disciples. Are you a disciple of the Grace of God? Did you ever come
and submit yourself to it? Have you learned to spell that word,
"faith"? Have you childlike trust in Jesus? Have you learned to wash in
the laver of Atonement? Have you learned those holy exercises which are
taught by the Grace of God? Can you say that your salvation is of
Grace? Do you know the meaning of that text, "By Grace are you saved
through faith; and that not of yourselves: it is the gift of God"? If
so, then you are His disciples and the Grace of God which has appeared
so conspicuously has come to discipline you!

As the disciples of Grace, endeavor to adorn its doctrine. According to
the previous verses, even a slave might do this. He might be an
ornament to the Grace of God. Let Grace have such an effect upon your
life and character that all may exclaim, "Look what Grace can do! Look
how the Grace of God produces holiness in Believers!" All along I wish
to be driving at the point which the Apostle is aiming at–that we are
to be holy–holy because Grace exercises a purifying discipline and
because we are the disciples of that Grace.

The discipline of Grace, according to the Apostle, has three
results–denying, living, looking. You see the three words before you.
The first is, "denying." When a young man comes to our College, he
usually has much to unlearn. If his education has been neglected, a
sort of instinctive ignorance covers his mind with briars and brambles.
If he has gone to some faulty school where the teaching is flimsy, his
tutor has, first of all, to fetch out of him what he has been badly
taught. The most difficult part of the training of young men is not to
put the right thing into them, but to get the wrong thing out of them!
A man proposes to teach a language in six months and in the end, a
great thing is done if one of his pupils is able to forget all his
nonsense in six years! When the Holy Spirit comes into the heart, He
finds that we know so much, already, of what it were well to leave
unknown–we are self-conceited, we are puffed up. We have learned
lessons of

worldly wisdom and carnal policy–and these we need to unlearn and
deny. The Holy Spirit works this denying in us by the discipline of
Grace.

What have we to deny? First, we have to deny ungodliness. That is a
lesson which many of you have great need to learn. Listen to working
men. "Oh," they say, "we have to work hard. We cannot think about God
or religion." This is ungodliness! The Grace of God teaches us to deny
this–we come to loathe such atheism. Others are prospering in the
world and they cry, "If you had as much business to look after as I
have, you would have no time to think about your soul or another world.
Trying to battle with the competition of the times leaves me no
opportunity for prayer or Bible reading! I have enough to do with my
day-book and ledger." This also is ungodliness! The Grace of God leads
us to deny this–we abhor such forgetfulness of God! A great work of
the Holy Spirit is to make a man godly, to make him think of God, to
make him feel that this present life is not all, but that there is a
judgment to come wherein he must give an account before God. God cannot
be forgotten with impunity. If we treat Him as if He were nothing and
leave Him out of our calculations for life, we shall make a fatal
mistake. O my Hearer, there is a God and, as surely as you live, you
are accountable to Him! When the Spirit of God comes with the Grace of
the Gospel, He removes our inveterate ungodliness and causes us to deny
it with joyful earnestness.

We next deny "worldly lusts," that is, the lusts of the present world
or age which I described to you, just now, as coming in between the two
appearings. This present age is as full of evil lusts as that in which
Paul wrote concerning the Cretins. The lust of the eyes, the lust of
the flesh and the pride of life are yet with us. Wherever the Grace of
God comes effectually, it makes the loose liver deny the desires of the
flesh. It causes the man who lusted after gold to conquer his
greediness. It brings the proud man away from his ambitions. It trains
the idler to diligence and it sobers the wanton mind which cared only
for the frivolities of life. Not only do we leave these lusts, but we
deny them. We have an abhorrence of those things wherein we formerly
placed our delight. Our cry is, "What have I to do any more with
idols?" To the worldling, we say, "These things may belong to you, but
as for us, we cannot own them. Sin shall no more have dominion over us.
We are not of the world and, therefore, its ways and fashions are none
of ours." The period in which we live shall have no paramount influence
over us, for our truest life is with Christ in eternity and our
conversation is in Heaven. The Grace of God has made us deny the
prevailing philosophies, glories, maxims and fashions of this present
world. In the best sense we are nonconformists. We desire to be
crucified to the world and the world to us. This was a great thing for
Grace to do among the degraded sensualists of Paul's day–and it is not
a less glorious achievement in these times.

But then, Brothers and Sisters, you cannot be complete with a merely
negative religion–you must have something positive. And so the next
word is living–that "we should live soberly, righteously and godly, in
this present world." Observe, Brethren, that the Holy Spirit expects us
to live in this present world and, therefore, we are not to exclude
ourselves from it. This age is the battlefield in which the soldier of
Christ is to fight. Society is the place in which Christianity is to
exhibit the Graces of Christ. If it were possible for these good
Sisters to retire into a large house and live secluded from the world,
they would be shirking their duty rather than fulfilling it! If all the
good men and true were to form a select colony and do nothing else but
pray and hear sermons, they would simply be refusing to serve God in
His own appointed way. No, you have to live soberly, godly, righteously
in this world, such as it is, at present! It is of no use for you to
scheme to escape from it! You are bound to breast this torrent and
buffet all its waves. If the Grace of God is in you, that Grace is
meant to be displayed–not in a select and secluded retreat–but in
this present world. You are to shine in the darkness like a light.

This life is described in a three-fold way. You are, first, to live
"soberly"–that is, for yourself. "Soberly" in all your eating and your
drinking and in the indulgence of all bodily appetites–that goes
without saying. Drunks and gluttons, fornicators and adulterers cannot
inherit the Kingdom of God! You are to live soberly in all your
thinking, all your speaking, all your acting. There is to be sobriety
in all your worldly pursuits. You are to have yourself well in hand.
You are to be self-restrained. I know some Brothers who are not often
sober. I do not accuse them of being drunk with wine, but they are
mentally intoxicated–they have no reason, no moderation, no judgment.
They are all spur and no rein. Right or wrong, they must have that
which they have set their hearts upon. They never look round to take
the full bearing of a matter. They never estimate calmly–but with
closed eyes they rush on like bulls. Alas for these unsober people!
They are not to be depended on–they are everything by turns and
nothing long. The man who is disciplined by the

Grace of God becomes thoughtful, considerate, self-contained and he is
no longer tossed about by passion, or swayed by prejudice. There is
only one insobriety into which I pray we may fall and, truth to say,
that is the truest sobriety. Of this the Scripture says, "Be not drunk
with wine, wherein is excess; but be filled with the Spirit." When the
Spirit of God takes full possession of us, then we are borne along by
His sacred energy and are filled with a Divine enthusiasm which needs
no restraint. Under all other influences we must guard ourselves
against yielding too completely, that thus we may live "soberly."

As to his fellow men, the Believer lives "righteously." I cannot
understand that Christian who can do a dirty thing in business. Craft,
cunning, over-reaching, misrepresentation and deceit are no instruments
for the hand of godly men! I am told that my principles are too angelic
for business life–that a man cannot be a match for his fellow men in
trade if he is too Puritan. Others are up to tricks and he will be
ruined if he cannot trick them in return! O my dear Hearers, do not
talk in this way! If you mean to go the way of the devil, say so–and
accept the consequences. But if you profess to be servants of God, deny
all partnership with unrighteousness! Dishonesty and falsehood are the
opposites of godliness! A Christian man may be poor, but he must live
righteously–he may lack sharpness, but he must not lack integrity! A
Christian profession without uprightness is a lie! Grace must
discipline us to righteous living.

Towards God we are told in the text that we are to be godly. Every man
who has the Grace of God in him, indeed, and of a truth, will think
much of God and will seek first the Kingdom of God and His
righteousness. God will enter into all his calculations. God's Presence
will be his joy; God's strength will be his confidence; God's
Providence will be his inheritance; God's Glory will be the chief end
of his being; God's Law the guide of his conversation! Now, if the
Grace of God, which has appeared so plainly to all men, has really come
with its sacred discipline upon us, it is teaching us to live in this
three-fold manner.

Once more, there is looking, as well as living. One work of the Grace
of God is to cause us to be "looking for that blessed hope of the
glorious appearing of the great God and our Savior Jesus Christ." What
is that "blessed hope"? Why, first, that when He comes we shall rise
from the dead, if we have fallen asleep, and that if we are alive and
remain, we shall be changed at His appearing! Our hope is that we shall
be approved of Him and shall hear Him say, "Well done, good and
faithful servant." This hope is not of debt, but of Grace! Though our
Lord will give us a reward, it will not be according to the Law of
Works. We expect to be like Jesus when we shall see Him as He is. When
Jesus shines forth as the sun, "then shall the righteous shine forth as
the sun in the Kingdom of our Father." Our gain by godliness cannot be
counted down into the palm of our hand. It lies in the glorious future
and yet, to faith, it is so near that at this moment I almost hear the
chariot of the Coming One! The Lord comes and in the coming of the Lord
lies the great hope of the Believer–his great stimulus to overcome
evil–his incentive to perfect holiness in the fear of the Lord! Oh to
be found blameless in the day of the manifestation of our Lord! God
grant us this! Do you not see, Brothers and Sisters, how the discipline
of the Doctrine of Grace runs towards the separating of us from sin and
the making us to live unto God?

III. Lastly, and briefly, the text sets forth certain of OUR
ENCOURAGEMENTS. I will only briefly hint at them.

In this great battle for right, truth and holiness, what could we do,
my Brothers and Sisters, if we were left alone? But our first
encouragement is that Grace has come to our rescue, for in the day when
the Lord Jesus Christ appeared among men, He brought for us the Grace
of God to help us to overcome all iniquity. He that struggles, now,
against inbred sin has the Holy Spirit within him to help him. He that
goes forth to fight against evil in other men by preaching the Gospel
has that same Holy Spirit going with the Truth of God to make it like a
fire and like a hammer. I would ground my weapons and retreat from a
fight so hopeless were it not that the Lord of Hosts is with us, the
God of Jacob is our refuge! The Grace of God that brings salvation from
sin has flashed forth conspicuously like the lightning which is seen
from one part of the Heaven to the other–and our victory over darkness
is insured. However hard the conflict with evil, it is not desperate.
We may hope on and hope always!

A certain warrior was found in prayer and when his king sneered, he
answered that he was pleading with his majesty's august ally. I
question whether God is the ally of anybody when he goes forth with gun
and sword, but in using those weapons which are "not carnal, but mighty
through God to the pulling down of strongholds," we may truly reckon
upon our august Ally! Speak the Truth of God, man, for God speaks with
you! Work for God, woman, for God works in you to will and to do of His
own good pleasure! The appearance of the Grace of God in the Person of
Christ is

encouragement enough to those who are under the most difficult
circumstances and have to contend for righteousness against the
deadliest odds. Grace has appeared–therefore let us be of good
courage!

A second encouragement is that another appearing is coming. He who
bowed His head in weakness and died in the moment of victory, is coming
in all the Glory of His endless life! Do not question it, the world is
not going to darken into an eternal night–the morning comes as well as
the night and though sin and corruption abound, and the love of many
waxes cold–these are but the tokens of His near advent who said that
it would be so before His appearing! The right with the might and the
might with the right shall be! As surely as God lives, it shall be so.
We are not fighting a losing battle. The Lord must triumph. Oh, if His
suffering life and cruel death had been the only appearing, we might
have feared. But it is not–it is but the first–and the prefatory part
of His manifestation. He comes! He comes! None can hinder His coming!
Every moment brings Him nearer! Nothing can delay His Glory! When the
hour shall strike, He shall appear in the majesty of God to put an end
to the dominion of sin and bring in endless peace! Satan shall shortly
be bruised under our feet–therefore comfort one another with these
words and then prepare for further battle! Sharpen your swords and be
ready for close fighting! Trust in God and keep your powder dry! This
must always be our war cry, "He must reign." We are looking for the
appearing of the great God and Savior Jesus Christ!

Another encouragement is that we are serving a glorious Master. The
Christ whom we follow is not a dead Prophet like Mohamed. Truly, we
preach Christ Crucified, but we also believe in Christ risen from the
dead, in Christ gone up on high, in Christ soon to come a second time!
He lives and He lives as the great God and our Savior. If, indeed, you
are soldiers of such a Captain, throw fear to the winds! Can you be
cowards when the Lord of Hosts leads you? Dare you tremble when at your
head is The Wonderful, The Counselor, The Mighty God, The Everlasting
Father, The Prince of Peace? The trumpet is already at the lip of the
archangel–who will not play the man? The great drum which makes the
universe to throb, summons you to action–

"Stand up, stand up for Jesus,

You soldiers of the Cross!

Lift high His royal banner,

It must not suffer loss."

His Cross is the old Cross, still, and none can overthrow it.
Hallelujah, hallelujah to the name of Jesus!

Then come the tender thoughts with which I finish, the memories of what
the Lord has done for us to make us holy– "Who gave Himself for us."
Special redemption, redemption with a wondrous price–"who gave Himself
for us." Put away that trumpet and that drum! Take down the harp and
gently touch its sweetest strings! Tell how the Lord Jesus loved us and
gave Himself for us. O Sirs, if nothing else can touch our hearts, this
must–"You are not your own, you are bought with a price."

And He gave Himself for us with these two objectives–first,
redemption, that He might redeem us from all iniquity. That He might
break the bonds of sin asunder and cast the cords of depravity far from
us. He died–forget not that– died that your sins might die! He died
that every lust might be dragged into captivity at His chariot wheels.
He gave Himself for you that you might give yourselves for Him!

Again, He died that He might purify us–purify us unto Himself. How
clean we must be if we are to be clean unto Him. The Holy Jesus will
only commune with those whom He has purified after the manner of His
own Nature–purified unto Himself. He has purified us to be wholly His.
No human hand may use the golden cup, no human incense may burn in the
consecrated censer. We are purified unto Himself, as the Hebrew would
put it, to be His segullah–His peculiar possession. The translation,
"peculiar people," is unfortunate, because, "peculiar," has come to
mean odd, strange, singular. The passage really means that Believers
are Christ's own people, His choice and select portion. Saints are
Christ's crown jewels, His box of diamonds–His very, very, very own!
He carries His people as lambs in His bosom. He engraves their names on
His heart.

They are the inheritance to which He is the heir and He values them
more than all the universe! He would lose everything sooner than lose
one of them! He desires that you who are being disciplined by His Grace
should know that you are altogether His. You are Christ's men. You are
each one to feel, "I do not belong to the world. I do not belong to
myself. I belong only to Christ. I am set aside by Him, for Himself,
only, and His I will be." The silver and the gold are His and the
cattle upon a thousand hills are His–but He makes small account of
them–"the Lord's portion is His people."

The Apostle finishes up by saying that we are to be a people "zealous
of good works." Would to God that all Christian men and women were
disciplined by Divine Grace till they became zealous for good works! In
holiness, zeal is sobriety. We are not only to approve of good works
and speak for good works, but we are to be red-hot for them! We are to
be on fire for everything that is right and true. We may not be content
to be quiet and inoffensive, but we are to be zealous of good works. Oh
that my Lord's Grace would set us on fire in this way! There is plenty
offuel in the Church–what is needed is fire! A great many very
respectable people are, in their sleepy way, doing as little as they
can for any good cause. This will never do. We must wake up! Oh the
quantity of ambulance work that Christ's soldiers have to do! One half
of Christ's army has to carry the other half. Oh that our Brothers and
Sisters could get off the sick-list!

Oh that all of us were ardent, fervent, vigorous, zealous! Come, Holy
Spirit, and quicken us! We may not go about to get this by our own
efforts and energies, but God will work it by His Grace. Grace given us
in Christ is the fountainhead of all holy impulse. O heavenly Grace,
come like a flood at this time and bear us right away! Oh that those of
you who have never felt the Grace of God may be enabled to believe in
the Lord Jesus Christ as to His first appearing! Then, trusting in His
death upon the Cross, you will learn to look for His second coming upon
the Throne of God and you will rejoice in it! Unto His great name be
Glory forever and ever! Amen.