CHAPTER 7

The New Covenant: A Ministration of the Spirit

"Ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not on tables of stone, but on tables that are hearts of flesh... Our sufficiency is of God; who also made us sufficient as ministers of the New Covenant; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. For if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory? For if the ministration of condemnation is glory, much rather doth the ministration of righteousness exceed in glory."--2 Cor.3:3, 610.

In this wonderful chapter Paul reminds the Corinthians, in speaking of his ministry among them, of what its chief characteristics were. As a ministry of the New Covenant he contrasts it, and the whole dispensation of which it is part, with that of the Old. The Old was graven in stone, the New in the heart. The Old could be written in ink, and was in the letter that killeth; the New, of the Spirit that maketh alive. The Old was a ministration of condemnation and death; the New, of righteousness and life. The Old indeed had its glory, for it was of Divine appointment, and brought its Divine blessing; but it was a glory that passed away, and had no glory by reason of the glory that excelleth, the exceeding glory of that which remaineth. With the Old there was the veil on the heart; in the New, the veil is taken away from the face and the heart, the Spirit of the Lord gives liberty, and, reflecting with unveiled face the glory of the Lord, we are changed from glory to glory, into the same image, as by the Spirit of the Lord. The glory that excelleth proved its power in this, that it not only marked the dispensation on its Divine side, but so exerted its power in the heart and life of its subjects, that it was seen in them too, as they were changed by the Spirit into Christ's image, from glory to glory.

Think a moment of the contrast. The Old Covenant was of the letter that killeth. The law came with its literal instruction, and sought by the knowledge it gave of God's will to appeal to man's fear and his love, to his natural powers of mind and conscience and will. It spoke to him as if he could obey, that it might convince him of what he did not know, that he could not obey. And so it fulfilled its mission: "The commandment which was unto life, this I found to be unto death." In the New, on the contrary, how different was everything. Instead of the letter, the Spirit that giveth life, that breathes the very life of God, the life of heaven into us. Instead of a law graven in stone, the law written in the heart, worked into the heart's affection and powers, making it one with them. Instead of the vain attempt to work from without inward, the Spirit and the law are put into the inward parts, thence to work outward in life and walk.

This passage brings into view that which is the distinctive blessing of the New Covenant. In working out our salvation God bestowed upon us two wonderful gifts. We read: "God sent forth His Son, that He might redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father." Here we have the two parts of God's work in salvation. The one, the more objective, what He did that we might become His children He sent forth His Son. The second, the more subjective, what He did that we might live like His children: He sent forth the Spirit of His Son into our hearts. In the former we have the external manifestation of the work of redemption; in the other, its inward appropriation; the former for the sake of the latter. These two halves form one great whole, and may not be separated.

In the promises of the New Covenant, as we find them in Jeremiah and Ezekiel, as well as in our text and many other passages of Scripture, it is manifest that God's great object in salvation is to get possession of the heart. The heart is the real life; with the heart a man loves, and wills, and acts; the heart makes the man. God made man's heart for His own dwelling, that in it He might reveal His love and His glory. God sent Christ to accomplish a redemption by which man's heart could be won back to Him; nothing but that could satisfy God. And that is what is accomplished when the Holy Spirit makes the heart of God's child what it should be. The whole work of Christ's redemption--His Atonement and Victory, His Exaltation and Intercession, His glory at the right hand of God-all these are only preparatory to what is the chief triumph of His grace: the renewal of the heart to be the temple of God. Through Christ God gives the Holy Spirit to glorify Him in the heart, by working there all that He has done and is doing for the soul.

In a great deal of our religious teaching, a fear, lest we should derogate from the honour of Christ, has been alleged as the reason for giving His work for us, on the Cross or in heaven, a greater prominence than His work in our heart by the Holy Spirit. The result has been that the indwelling of the Holy Spirit, and His mighty work as the life of the heart, as very little known in true power. If we look carefully at what the New Covenant promises mean, we shall see how the "sending, forth of the Spirit of His Son into our hearts" is indeed the consummation and crown of Christ's redeeming work. Let us just think of what these promises imply.

In the Old Covenant man had failed in what he had to do. In the New, God is to do everything in him. The Old could only convict of sin. The New is to put it away and cleanse the heart from its filthiness. In the Old it was the heart that was wrong; for the New a new heart is provided, into which God puts His fear and His law and His love. The Old demanded, but failed to secure obedience; in the New, God causes us to walk in His judgments. The New is to fit man for a true holiness, a true fulfilment of the law of loving God with the whole heart, and our neighbours as ourselves, a walk truly wellpleasing to God. The New changes a man from glory to glory after the image of Christ. All because the Spirit of God's Son is given into the heart. The Old gave no power: in the New all is by the Spirit, the mighty power of God. As complete as the reign and power of Christ on the throne of heaven, is His dominion on the throne of the heart by His Holy Spirit given to us. (See note O, on G.Muller)

It is as we bring all these traits of the New Covenant life together into one focus, and look at the heart of God's child as the object of this mighty redemption, that we shall begin to understand what is secured to us, and what it is that we are to expect from our Covenant God. We shall see wherein the glory of the ministration of the Spirit consists, even in this, that God can fill our heart with His love, and make it His abode.

We are accustomed to say, and truly so, that the worth of the Son of God, who came to die for us, is the measure of the worth of the soul in God's sight, and of the greatness of the work that had to be done to save it. Let us even so see, that the Divine glory of the Holy Spirit, the Spirit of the Father and the Son, is the measure of God's longing to have our heart wholly for Himself, of the glory of the work that is to be wrought within us, of the power by which that work will be accomplished.

We shall see how the glory of the ministration of the Spirit is no other than the glory of the Lord, as it is not only in heaven, but resting upon us and dwelling in us, and changing us into the same image from glory to glory. The inconceivable glory of our exalted Lord in heaven has its counterpart here on earth in the exceeding glory of the Holy Spirit who glorifies Him in us, who lays His glory on us, as He changes us into His likeness.

The New Covenant has no power to save and to bIess except as it is a ministration of the Spirit. That Spirit works in lesser or greater degree, as He is neglected and grieved, or yielded to and trusted. Let us honour Him, and give Him His place as the Spirit of the New Covenant, by expecting and accepting all He waits to do for us.

He is the great gift of the Covenant. His coming from heaven was the proof that the Mediator of the Covenant was on the throne in glory, and could now make us partakers of the heavenly life.

He is the only teacher of what the Covenant means: dwelling in our heart, He wakens there the thought and the desire for what God has prepared for us.

He is the Spirit of faith, who enables us to believe the otherwise incomprehensible blessing and power in which the New Covenant works, and to claim it as our own.

He is the Spirit of grace and of power, by whom the obedience of the Covenant and the fellowship with God can be maintained without interruption.

He Himself is the Possessor and the Bearer and The Communicator of all the Covenant promises, the Revealer and the Glorifier of Jesus, its Mediator and Surety.

To believe fully in the Holy Spirit, as the present and abiding and allcomprehending gift of the New Covenant, has been to many a one an entrance into its fulness of blessing.

Begin at once, child of God, to give the Holy Spirit the place in thy religion He has in God's plan. Be still before God, and believe that He is within thee, and ask the Father to work in thee through Him. Regard thyself, thy spirit as well as thy body, with holy reverence as His temple. Let the consciousness of His holy presence and working fill thee with holy calm and fear. And be sure that all that God calls thee to be, Christ through His Spirit will work in thee.

NOTE C.-Chap. 7

George Muller and his Second Conversion

In the life of George Muller of Bristol there was an epoch, four years after his conversion, to which he ever after looked back, and of which he often spoke, as his entrance into the true Christian life.

In an address given to ministers and workers: after his ninetieth birthday, he spoke thus of it himself: " That leads to another thought_the full surrender of the heart to God. I was converted in November 1825, but I only came into the full of the heart four years later, in July 1829. The love of money was gone, the love of place was gone, the love of position was gone, the love of worldly pleasures and engagements was gone. God, God, God alone became my portion. I found my all in Him; I wanted nothing else. And by the grace of God this has remained, and has made me a happy man, an exceedingly happy man, and it led me to care only about the things of God. I ask, affectionately, my boloved brethren, have you fully surrendered the heart to God, or is there this thing or that thing with which you are taken up irrespective of God ? I read a little of the Scriptures before, but preferred other books, but since that time the revelation He has made of Himself has become unspeakably blessed to me, and I can say from my heart, God is an infinitely lovely Being. Oh! be not satisfied until in your inmost soul you can say, God is an infinitely lovely Being!"

The account he gives of this change in his journal is as follows. He speaks of one whom he had heard preach at Teignmouth, where he had gone for the sake of his health. "Though I did not like all he said, yet I saw a gravity and solemnity in him different from the rest. Through the instrumentality of this brother the Lord bestowed a great blessing upon me, for which I shall have cause to thank Him throughout eternity. God then began to show me that the Word of God alone is to be our standard of jndgment in spiritual things; that it can only be explained by the Holly Spirit, and that in our day, as well as in former times, He is the Teacher of His people. The office of the the Holly spirit I had not experimentally undertood before that time. I had not before seen that the Holy Spirit alone can teach us about our state by nature, show us our need of a Saviour, enable us to believe in Christ, esplain to us the Scriptures, help us in preaching, etc.

" It was my beginning to understand this point in particular which had a great effect on me; for the Lord enabled me to put it to the test of experience by laying aside commentaries and almost every other book, and simply reading the Word of God and studying it. The result of this was that the first evening that I shut myself into my room to give myself to prayer and meditation over the Scriptures, I learned more in a few hours than I had done during a period of several months previously. But the particular difference was that I received real strength in my soul in doing so .

" In addition to this, it pleased the Lord to lead me to see a higher standard of devotedness than I had seen before. He led me, in a measure, to see what is my glory in this world, even to be despised, to be poor and mean with Christ.... I returned to London much better in body. And as to my soul, the change was so great that it was like a second conversion."

In another passage he speaks thus: " I fell into the snare into which so many young believers fall, the reading of religious books is preferred to the Scriptures. Now the scriptural way of reasoning would have been: God Himself has condescended to become an author, and I am ignorant of that precious Book which His Holy Spirit has caused to be written; therefore I ought to read again this Book of books most earnestly, most prayerfully, and whith much meditation. Instead of acting thus, and being led by my ignorance of the Word to study it more, my difficulty of under standing it made me careless of reading it, and then, like many believers, I practically preferred for the first four years of my Chistian life, the works of uninspired men to the oracle of the Living God. The consequence was that I remained a babe, both in knowledge and grace. In knowledge, I say, for all true knowledge must be derived by the Spirit from the Word. This lack of knowledge most sadly kept me back from walking steadily in the ways of God. For it is the truth that makes us free, by delivering us from the slavery of the lusts of the flesh, the lusts of tho eyes, and the pride of life. The word proves it, the experience of the saints proves it, and also my own experience most decidedly proves it. For when it pleased the Lord, in August 1829, to bring me really to the scriptures, my life and walk became very different.

"If anyone would ask me how he may read the Scriptures most profitably, I would answer him:

"(1) Above all he must seek to have it settled in his own mind that God alone, by the Holy Spirit, can teach him, and that, therefore, as God will be inquired for all blessings, it becomes him to seek for God's blessing previous to reading, and also while reading.

"(2) He should also have it settled in his mind that though the Holy Spirit is the best and sufficient Teacher, yet that He does not always teach immediately when we desire it, and that, therefore,we may have to entreat him again and again for the explanation of certain passages; but that He will surely teach us at last, if we will seek for light prayerfully, patiently, and for the glory of God." Just one more passage, from an address given on his ninetieth birthday: " For sixtynine years and ten months he had been a very happy man. That he attributed to two things. He had maintained a good conscience, not wilfully going on in a course he knew to be contrary to the mind of God; he did not, of course, mean that he was perfect; he was poor, weak, and sinful. Secondly, he attributed it to his love of Holy Scripture. Of late rears his practice had been four times every year to read through the Scriptures, with application to his own heart, and with meditation; and that day he was a greater lover of God's Word than he was sixty-years ago. It was this, and maintaining a good conscience, that had given him all these years peace and joy in the Ho]y Ghost."

In connection with what has been said about the New Covenant being a ministration of the Spirit this narrative is most instructing. It shows us how George Muller's power lay in God's revealing to him the work of the Holy Spirit. He writes that up to the time of that change he had "not experimentally understood the office of the Holy Spirit." We speak much of George Muller's power in prayer; it is of importance to remember that that power was entirely owing to his love of, and faith in, God's Word. But it is of still more importance to notice that his power to believe God's Word so fully was entirely owing to his having learned to know the Holy Spirit as his Teacher. When the words of God are explained to us, and made living within us by the Holy Spirit, they have a power to awaken faith which they otherwise have not. The Word then brings us into contact with God, comes to us as from God direct, and binds our whole life to Him.

When the Holy Spirit thus feeds us on the Word, our whole life comes under His power, and the fruit is seen, not only in the power of prayer, but as much in the power of obedience. Notice how Mr. Muller tells us this, that the two secrets of his great happiness were, his great love for God's Word, and his ever maintaining a good concience, not knowingly doing anything against the will of God. In giving himself to the teaching of the Holy Spirit,as he tells us in his birthday address, he made a full surrender of the entire heart to God, to be ruled by the Word. He gave himself to obey that Word in everything, he believed that the Holy Spirit gave the grace to obey, and so he was able to maintain a walk free from knowingly transgressing God's law. This is a point he always insisted on. so he writes, in regard to a life of dependence upon God: "It will not do_it is not possible-to live in sin,

and at the same time, by communion with God, to draw down from heaven everything one needs for the life that now is." Again, speaking of the strengthening of faith: "It is of the utmost importance that we seek to maintain an upright heart and a good conscience, and therefore do not knowingly and habitually indulge in those things which are contrary to the mind of God. All my confidence in God, all my leaning upon Him in the hour of trial, will be gone if I have a guilty conscience, and do not seek to put away this guilty conscience, but still continue to do things which are contrary to His mind."

A careful perusal of this testimony will show us how the chief points usually insisted upon in connection with the second blessing are all found here. There is the full surrender of the heart to be taught and led alone by the spirit of God. There is the higher standard of holiness which is at once set up. There is the tender desire in nothing to offend God, but to have at all times a good conscience, that testifies that we are pleasing to God. And there is the faith that where the Holy spirit reveals to us in the Word the will of God, He gives the sufficient strength for the doing of it. "The particular difference," he says of reading with faith of the Holy Spirit's teaching, "was that I received real strength in my soul in doing so." No wonder that he said: the change was so great,that it was like a second conversion.

All centres in this, that we believe in the New Covenant and its promise as a ministration of the Spirit. That belief may come to some suddenly, as to George Muller; or it may dawn upon others by degrees. Let all say to God that they are ready to put their whole heart and life under the rule of the Holy Spirit dwelling in them, teaching them by the Word, and strengthening them by His grace. He enables us to live pleasing to God.

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