An Honest Heart.

If there is one thing more than another which we seek to keep in mind while preparing articles for these pages, it is the need for and importance of preserving the balance of Truth, for we have long been convinced that untold harm has been done to souls through failure at this point. If the preacher gives a disproportionate place in his ministry to the Divine Law, relegating the Gospel to the background, not only are his hearers in danger of forming a one-sided concept of the Divine character, but the Christian is deprived of that which is most needed for the establishing and growth of his faith in Christ. On the other hand if the Divine Law is virtually shelved so that its strictness, its breadth and its spirituality are not made known—light thoughts upon sin and superficial views of the holiness of God—will be the inevitable result. Both the Law and the Gospel must be expounded and enforced, if souls are to be acquainted with God as "light" (1 John 1:5) and as "love," and if they are to render unto Him that which is His due.

In like manner, there needs to be proportionate attention paid to both doctrinal and practical teaching, the one relating to instruction and the other concerning deportment. It is an essential part of the pulpit's office to open up the foundational truths of the Christian Faith, for only thus will souls be fortified against error. It is ignorance of the Truth which causes so many to fall easy victims to Satan's lies. Such doctrines as the Divine Inspiration of the Scriptures, the Holy Trinity, the Sovereignty of God, the Fall of man, the Everlasting Covenant, the Person and Office of the Mediator, the design and nature of the Atonement, the Person and Work of the Holy Spirit, the Justification and Sanctification of the believer—must be systematically taught—if the minister would discharge his duty. Yet he must not confine himself to doctrine. Those who feed on rich food and then take little or no exercise, become sickly and useless. This is true alike, naturally and spiritually. If it is worth anything—faith must produce works. Well-nurtured branches of the vine are for fruitfulness, and not ornamentation. Christians are to "adorn the doctrine of God" (Titus 2:10) by a daily walk which glorifies Him, and is a blessing to their fellows.

Once more—if the balance is to be preserved, the preacher must see to it that he is careful to maintain a due proportion between the objective andsubjective sides of the Truth. He fails miserably in the discharge of his duty—if he neglects to probe the professor and search the conscience of his hearers. He needs to remind them frequently that God requires Truth "in the inward parts" (Psalm 51:6), that His Law must be written "upon the heart" (Hebrews 8:10) if it is to exert any effectual power in the life. He is required to call his hearers to "examine yourselves, whether you are in the faith" (2 Corinthians 13:5). Yes, he is to urge them to pray with David, "Search me, O God, and know my heart; try me and know my ways" (Psalm 139:23).

Multitudes of professing Christians mistake an intellectual assent to the letter of Scripture, for a saving faith, and most of what they hear in so-called evangelical circles, is only calculated to bolster them up in a false hope. He who is faithful in dealing with souls, will frequently remind his hearers of Christ's statement, "Not everyone who says unto Me, Lord, Lord, shall enter into the kingdom of Heaven: but he who does the will of My Father who is in Heaven" (Matthew 7:21).

But the preacher needs to be much on his guard, lest he overdoes what is termed "experimental preaching." If he virtually confines himself to the lines specified in the preceding paragraph, his hearers will become too introspective, too busily engaged in looking within, and instead of their assurance being strengthened, genuine Christians will be filled with doubts and questions about their state.

To counteract that tendency, the objective side of the Truth must also be emphasized. Christ in all the wonders and glories of His peerless Person, in the perfections of His mediatorial office, in the sufficiency of His atoning work, must be held up to view, so that the hearts of His redeemed may be drawn out to Him in faith, in love, in worship. They must be encouraged to "look unto Jesus" (Hebrews 12:2) and "consider the Apostle and High Priest of their profession" (Hebrews 3:1), for only thus will they be furnished with both incentives and strength to run the race that is set before them.

What has been pointed out above, applies as much to the editor of a magazine as to the occupant of the pulpit. He must beware of being a "hobbyist" —always harping upon a favorite theme. Side by side with pressing the precepts of Scripture—he must dwell upon the exceeding great and precious promises of God. Messages of exhortation must be balanced by messages of consolation. Articles which rebuke and lay low—-need to be followed by subjects which comfort the mourner and lift up the soul in praise to God. If on the one hand we read that the Lamb is to be eaten with "bitter herbs" (Exo. 12:8), right after we are told of the "tree" being cast into the bitter waters of Marah, so that they were made sweet (Exo. 15:25). If the Word of God is likened to a "hammer" which breaks in pieces the hard heart (Jer. 23:29) and a "sword" to pierce even to "the dividing asunder of soul and spirit" (Hebrews 4:12)—we also find it being compared with "honey and the honeycomb" (Psalm 19:10). He who is wise will observe these things and seek grace to be regulated accordingly.

At present we are engaged with a particularly searching portion of the Sermon on the Mount, and one design we have in dwelling upon it in such detail—is the testing and exposing of formal professors. It is therefore expedient that we should accompany these articles with a message that is intended to help (under God's blessing) those of the unestablished saints who are liable to draw a false conclusion therefrom. If empty professors are ready to greedily devour that Bread which is the peculiar portion of God's little ones—it is also true that not a few regenerate souls are prone to appropriate unto themselves that which applies only to hypocrites. If on the one side there are unregenerate people who firmly believe themselves to be real Christians, on the other side there are genuinely renewed souls who greatly fear they are not Christians at all—they who now conclude the profession of faith made by them, sincerely, in the past, was based on a delusion, and that after all they have been deceiving themselves and others—that they are hypocrites.

It is indeed a fearful thing—for a soul to be living in "a fool's paradise," persuading one's self, that all is well—while in reality the wrath of God abides on him. But is it anything less tragic (even though less dangerous) for a child of God to live in "the slough of despond," passing sentence of Divine condemnation upon himself—when in fact God has blotted out his transgressions? Why allow Satan to rob me of all rest of soul—when peace and joy are my birthright and legitimate portion? Perhaps, the reader replies, because I cannot help myself, the Enemy is too powerful for me. But my friend, Satan obtains his hold by lies, and his hold is broken as soon as we meet him with the Truth. He succeeds in seducing men into sinful acts—by promising them pleasure and profit therefrom; but the child of God meets his evil suggestions by reminding himself that if he sows to the flesh he must of the flesh reap corruption. In the light of what God says are the fearful and certain consequences of sin—that the lie of Satan is exposed and rendered powerless. Once you have good and solid reason to believe a work of grace has been wrought within you—pay no attention to the doubts which Satan seeks to cast thereon.

But something much graver and more grievous is involved than an act of folly when a child of God accredits Satan's lie that he is but a deceived soul and hypocrite: he dishonors and insults the Holy Spirit! A genuine Christian would be horrified at giving place to the delusion that the redemption of Christ is imperfect and inadequate, that His atoning blood is not sufficient to cleanse from sin, that it must be mixed with something from the creature. And ought he not to be equally horrified at calling into question the reality and efficacy of the Spirit's work in regeneration, supposing it is not to be credited unless it is regularly confirmed by certain feelings of which we are the subjects? Is it any less a sin to deny or even doubt the work of the Holy Spirit—than it is to deny or doubt the sufficiency of the finished work of Christ? Are we as diligent in seeking to guard against the one—as much as the other? It is much to be feared that few even among the saints regard these sins as being equally grave. Ah, my reader, it is a vile thing for me to affirm that I am unregenerate if there is clear proof—obtainable by comparing myself with God's unerring Word—that the blessed Spirit of God has quickened me into newness of life. Plain warning against this enormity, has not been sufficiently given by the pulpit.

What is meant, it may be asked, by the "clear proof" which God's Word presents to the renewed of their regeneration? That is a most important question, for ignorance thereon or a mistaken conception of the nature of that proof—has kept many a quickened soul from enjoying that spiritual peace and assurance to which he was justly entitled. Unless I know what are the principal features of a born-again soul—how can I compare or contrast myself with them? If I form my own idea of what it is, which fundamentally and experimentally distinguishes a Christian from a non-Christian—or if I derive my concept from the ideas and confessions of fellow mortals, instead of allowing it to be molded by the teaching of Holy Writ, then I am certain to err.

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