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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 it must have had previously a
singularly low and inadequate view of 〃conversion；〃 if indeed they knew
anything about conversion at all。 In short； I have almost suspected
that when they were consecrated； they were in reality converted for the
first time！
I frankly confess I prefer the old paths。 I think it wiser and safer to
press on all converted people the possibility of continual growth in
grace； and the absolute necessity of going forward； increasing more and
more； and every year dedicating and consecrating themselves more； in
spirit； soul； and body； to Christ。 By all means let us teach that there
is more holiness to be attained； and more of heaven to be enjoyed upon
earth than most believers now experience。 But I decline to tell any
converted man that he needs a second conversion； and that he may some
day or other pass by one enormous step into a state of entire
consecration。 I decline to teach it； because I cannot see any warrant
for such teaching in Scripture。 I decline to teach it； because I think
the tendency of the doctrine is thoroughly mischievous； depressing the
humble…minded and meek； and puffing up the shallow； the ignorant； and
the self…conceited； to a most dangerous extent。
（7） In the seventh and last place； is it wise to teach believers that
they ought not to think so much of fighting and struggling against sin；
but ought rather to 〃yield themselves to God〃 and be passive in the
hands of Christ？ Is this according to the proportion of God's Word？ I
doubt it。
It is a simple fact that the expression 〃yield yourselves〃 is only to
be found in one place in the New Testament； as a duty urged upon
believers。 That place is in the sixth chapter of Romans； and there
within six verses the expression occurs five times。 （See Rom。 vi。
13…19。） But even there the word will not bear the sense of 〃placing
ourselves passively in the hands of another。〃 Any Greek student can
tell us that the sense is rather that of actively 〃presenting〃
ourselves for use； employment； and service。 （See Rom。 xii。 1。） The
expression therefore stands alone。 But； on the other hand； it would not
be difficult to point out at least twenty…five or thirty distinct
passages in the Epistles where believers are plainly taught to use
active personal exertion； and are addressed as responsible for doing
energetically what Christ would have them do； and are not told to
〃yield themselves〃 up as passive agents and sit still； but to arise and
work。 A holy violence； a conflict； a warfare； a fight； a soldier's
life； a wrestling； are spoken of as characteristic of the true
Christian。 The account of 〃the armour of God〃 in the sixth chapter of
Ephesians； one might think； settles the question。 ＇3＇ Again； it would
be easy to show that the doctrine of sanctification without personal
exertion； by simply 〃yielding ourselves to God；〃 is precisely the
doctrine of the antinomian fanatics in the seventeenth century （to whom
I have referred already； described in Rutherford's Spiritual
Antichrist）； and that the tendency of it is evil in the
extreme。Again； it would be easy to show that the doctrine is utterly
subversive of the whole teaching of such tried and approved books as
Pilgrim's Progress； and that if we receive it we cannot do better than
put Bunyan's old book in the fire！ If Christian in Pilgrim's Progress
simply yielded himself to God； and never fought； or struggled； or
wrestled； I have read the famous allegory in vain。 But the plain truth
is； that men will persist in confounding two things that differthat
is； justification and sanctification。 In justification the word to be
addressed to man is believeonly believe； in sanctification the word
must be 〃watch； pray； and fight。〃 What God has divided let us not
mingle and confuse。
I leave the subject of my introduction here； and hasten to a
conclusion。 I confess that I lay down my pen with feelings of sorrow
and anxiety。 There is much in the attitude of professing Christians in
this day which fills me with concern； and makes me full of fear for the
future。
There is an amazing ignorance of Scripture among many； and a consequent
want of established； solid religion。 In no other way can I account for
the ease with which people are； like children； 〃tossed to and fro； and
carried about by every wind of doctrine。〃 （Eph。 iv。 14。） There is an
Athenian love of novelty abroad； and a morbid distaste for anything old
and regular； and in the beaten path of our forefathers。 Thousands will
crowd to hear a new voice and a new doctrine； without considering for a
moment whether what they hear is true。There is an incessant craving
after any teaching which is sensational； and exciting； and rousing to
the feelings。There is an unhealthy appetite for a sort of spasmodic
and hysterical Christianity。 The religious life of