"Afresh, precious, precious Jesus, I resign this body to You, for doing or suffering, for living or dying. Will You accept it? Will You use me for Your glory more than heretofore, that You may have some little return for all the benefits You have done to me? Oh, do grant this request; my heart longs for it, my spirit pleads for it; and "if You will, You can." You know the hot temptation of which I am the subject. Bring Your glory out of it, and keep me from the evil, and it shall be well." - Ruth Bryan
Sunday, December 17, 2017
Friday, December 15, 2017
Unbelief is much more than a lack of believing or failure to assent unto the Truth; more than an error of the judgment. It is not simply an infirmity of human nature, but a vicious and culpable thing. Unbelief is a virulent and vicious principle of opposition to God. So far from being passive, it is an operative and active principle. It has a rooted aversion of God: “They did not like to retain God in their knowledge” (Rom 1: 28). It is that which causes the wicked to say unto God, “Depart from us; for we desire not the knowledge of thy ways” (Job 21:14). It has an inveterate hatred against a life of holiness (Pro 1:29; 5:12, etc.)."
~ Arthur Pink, "Brethren, Beware!"
Tuesday, December 12, 2017
Far less has been written upon this than the other excellencies of the Divine character. Not a few of those who have expatiated at length upon the Divine attributes have passed over the patience of God without any comment. It is not easy to suggest a reason for this, for surely the longsuffering of God is as much one of the Divine perfections as His wisdom, power, or holiness, and as much to be admired and revered by us. True, the actual term will not be found in a concordance so frequently as the others, but the glory of this grace itself shines forth on almost every page of Scripture. Certain it is that we lose much if we do not frequently meditate upon the patience of God and earnestly pray that our hearts and ways may be more completely conformed thereto.
Most probably the principal reason why so many writers have failed to give us anything, separately, upon the patience of God was because of the difficulty of distinguishing this attribute from the Divine goodness and mercy, particularly the latter. God’s longsuffering is mentioned in conjunction with His grace and mercy again and again, as may be seen by consulting Exodus 34:6, Numbers 14:18, Psalm 86:15, etc. That the patience of God is really a display of His mercy, in fact is one way in which it is frequently manifested, cannot be gainsaid; but that they are one and the same excellency, and are not to be separated, we cannot concede. It may not be easy to discriminate between them, nevertheless, Scripture fully warrants us, in predicating some things of the one which we cannot of the other.
Stephen Charnock, the Puritan, defines God’s patience, in part, thus:
It is a part of the Divine goodness and mercy, yet differs from both. God being the greatest goodness, hath the greatest mildness; mildness is always the companion of true goodness, and the greater the goodness, the greater the mildness. Who so holy as Christ, and who so meek? God’s slowness to anger is a branch of His mercy: "the Lord is full of compassion, slow to anger" (Ps. 145:8). It differs from mercy in the formal consideration of the subject: mercy respects the creature as miserable, patience respects the creature as criminal; mercy pities him in his misery, patience bears with the sin which engendered the misery, and giving birth to more.Personally we would define the Divine patience as that power of control which God exercises over Himself, causing Him to bear with the wicked and forebear so long in punishing them. In Nahum 1:3 we read, "The Lord is slow to anger and great in power," upon which Mr. Charnock said,Men that are great in the world are quick in passion, and are not so ready to forgive an injury, or bear with an offender, as one of a meaner rank. It is a want of power over that man’s self that makes him do unbecoming things upon a provocation. A prince that can bridle his passions is a king over himself as well as over his subjects. God is slow to anger because great in power. He has no less power over Himself than over His creatures.
It is at the above point, we think, that God’s patience is most clearly distinguished from His mercy. Though the creature is benefited thereby, the patience of God chiefly respects Himself, a restraint placed upon His acts by His will; whereas His mercy terminates wholly upon the creature. The patience of God is that excellency which causes Him to sustain great injuries without immediately avenging Himself. He has a power of patience as well as a power of justice. Thus the Hebrew word for the Divine longsuffering is rendered "slow to anger" in Nehemiah 9:17, Psalm 103:8, etc. Not that there are any passions in the Divine nature, but that God’s wisdom and will is pleased to act with that stateliness and sobriety which becometh His exalted majesty.
In support of our definition above let us point out that it was to this excellency in the Divine character that Moses appealed, when Israel sinned so grievously at Kadesh-Barnea, and there provoked Jehovah so sorely. Unto His servant the Lord said, I will smite them with the pestilence and disinherit them. Then it was that the typical mediator pleaded, "I beseech Thee let the power of my Lord be great according as Thou hast spoken, saying, The Lord is longsuffering," etc. (Num. 14:17). Thus, His longsuffering is His "power" of self-restraint.
Again, in Romans 9:22 we read, "What if God, willing to show His wrath, and to make His power known, endured with much longsuffering the vessels of wrath fitted to destruction. . . ?" Were God to immediately break these reprobate vessels into pieces, His power of self-control would not so eminently appear; by bearing with their wickedness and forebearing punishment so long, the power of His patience is gloriously demonstrated. True, the wicked interpret His longsuffering quite differently—"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Eccl. 8:11)—but the anointed eye adores what they abuse.
"The God of patience" (Rom. 15:5) is one of the Divine titles. Deity is thus denominated, first, because God is both the Author and Object of the grace of patience in the saint. Secondly, because this is what He is in Himself: patience is one of His perfections. Thirdly, as a pattern for us: "Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, longsuffering" (Col. 3:12). And again, "Be ye therefore followers (emulators) of god, as dear children" (Eph. 5:2). When tempted to be disgusted at the dullness of another, or to be revenged on one who has wronged you, call to remembrance God’s infinite patience and longsuffering with yourself.
The patience of God is manifested in His dealings with sinners. How strikingly was it displayed toward the antediluvians. When mankind was universally degenerate, and all flesh had corrupted his way, God did not destroy them till He had forewarned them. He "waited" (1 Pet. 3:20), probably no less than one hundred and twenty years (Gen. 6:3), during which time Noah was a "preacher of righteousness" (2 Pet. 2:5). So, later, when the Gentiles not only worshipped and served the creature more than the Creator, but also committed the vilest abominations contrary to even the dictates of nature (Rom. 1:19-26), and hereby filled up the measure of their iniquity; yet, instead of drawing His sword for the extermination of such rebels, God "suffered all nations to walk in their own ways," and gave them "rain from heaven and fruitful seasons"(Acts 14:16, 17).
Marvelously was God’s patience exercised and manifested toward Israel. First, He "suffered their manners" for forty years in the wilderness (Acts 13:18). Later, when they had entered Canaan, but followed the evil customs of the nations around them, and turned to idolatry; though God chastened them sorely, He did not utterly destroy them, but in their distress, raised up deliverers for them. When their iniquity was raised to such a height that none but a God of infinite patience, could have borne them, He, notwithstanding, spared them many years before He allowed them to be carried down into Babylon. Finally, when their rebellion against Him reached its climax by crucifying His Son. He waited forty years ere He sent the Romans against them, and that only after they had judged themselves "unworthy of eternal life" (Acts 13:46).
How wondrous is God’s patience with the world today. On every side people are sinning with a high hand. The Divine law is trampled under foot and God Himself openly despised. It is truly amazing that He does not instantly strike dead those who so brazenly defy Him. Why does He not suddenly cut off the haughty, infidel and blatant blasphemer, as He did Ananias and Sapphira? Why does He not cause the earth to open its mouth and devour the persecutors of his people, so that, like Dathan and Abiram, they shall go down alive into the Pit? And what of apostate Christendom, where every possible form of sin is now tolerated and practiced under cover of the holy name of Christ? Why does not the righteous wrath of Heaven make an end of such abominations? Only one answer is possible: because God bears with "much longsuffering the vessels of wrath fitted to destruction."
And what of the writer and the reader? Let us review our own lives. It is not long since we followed a multitude to do evil, had no concern for God’s glory, and lived only to gratify self. How patiently He bore with our vile conduct! And now that grace has snatched us as brands from the burning, giving us a place in God’s family, and begotten us unto an eternal inheritance in glory; how miserably we requite Him. How shallow our gratitude, how tardy our obedience, how frequent our backslidings! One reason why God suffers the flesh to remain in the believer is that He may exhibit His "longsuffering to usward" (2 Pet. 3:9). Since this Divine attribute is manifested only in this world, God takes advantage to display it toward His own.
May our meditation upon this Divine excellency soften our hearts, make our consciences tender, and may we learn in the school of holy experience the "patience of saints," namely, submission to the Divine will and continuance in well doing. Let us earnestly seek grace to emulate this Divine excellency. "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48): in the immediate context Christ exhorts us to love our enemies, bless them that curse us, do good to them that hate us. God bears long with the wicked notwithstanding the multitude of their sin, and shall we desire to be revenged because of a single injury?
Saturday, December 9, 2017
Taking on a man-made label is problematic, and actually un-Biblical. One Name should be label enough for every true saint of God.
He's Not in the Text
A very well-known Reformed preacher once delivered a powerful sermon on the first chapter of Ephesians and related passages. In this message he set forth what are often referred to as the doctrines of grace.
He began by setting forth the great doctrine that God by His free grace chose a people for Himself in Christ before the foundation of the world. He expounded the fact that these chosen ones of God are predestined to adoption as sons by His sovereign choosing.
He also preached the great fact that redemption is by God's grace alone through faith alone, accomplished in full by the shed blood of Christ alone, apart from any human works or merit, because the totally depraved sinner has no such offering that is acceptable to God as a propitiation for his sins.
He went on to preach about the great work of God the Holy Spirit in applying the redemption accomplished by Christ to the elect of God by convicting them of sin, bringing those who are dead in trespasses and sins to spiritual life, giving them the gift of saving faith, and indwelling them as the down-payment of their ultimate and glorious redemption. He also preached the marvelous fact that this entire plan of God has as its ultimate goal the gathering together of all things in both Heaven and earth under the headship of Christ.
At the end of the service, a man came up to this preacher and said that he thought it was a wonderful message. "But," he said, "in preaching such a message from such a text, why didn't you mention Calvinism?" The pastor replied, "Because I did not find the words "Calvin" or "Calvinism" anywhere in the text."
"I Am of Paul" - "I Am of Apollos"
Now, the pastor who gave this reply was a "Calvinist" in the sense that he taught with fervor God's plan of salvation as stated above. But I believe that his answer to the man's question applies a great truth in a very pointed way. Many people are anxious to wear labels, or to apply labels to others. But in the Word of God we find that Paul took the Corinthians to task for this:
Now I say this, that each of you says, "I am of Paul," or "I am of Apollos," or "I am of Cephas," or "I am of Christ." Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? (1 Corinthians 1:12-13)
For when one says, "I am of Paul," and another, "I am of Apollos," are you not carnal? Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.
Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor. For we are God's fellow workers; you are God's field, you are God's building. According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it.
But let each one take heed how he builds on it. For no other foundation can anyone lay than that which is laid, which is Jesus Christ.
Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one's work will become clear; for the Day [of judgment] will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is. If anyone's work which he has built on it endures, he will receive a reward. If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire." (1 Corinthians 3:4-15)
There is just as great a danger in saying, "I am of Calvin" - "I am of Luther" - "I am of Wesley" - "I am of Arminius" - or in saying "I am of (fill in the blank with any name you wish)" as there is in saying "I am of Paul" or "I am of Apollos."
The Problems of Labels
I am often asked the question, "Are you a Calvinist?" This is how I respond. The man who says, "I am a Calvinist" is saying, in effect, "I agree with Calvin's positions all the way up and down the line." Such an outlook is problematic indeed, for at least five reasons.
To begin with, I doubt there have ever been two human beings on earth who totally agreed in every detail of their theology. In the case of Calvin, it would take a literal lifetime of study to fully understand whether or not you agreed with the entire scope of his massive Institutes of the Christian Religion, his commentaries on many books of the Bible, and his other writings.
Secondly, to make the statement "I am a Calvinist" but to mean only "I generally agree with the teachings of Calvin" does a great disservice to those who hear you say, "I am a Calvinist." They are left to speculate as to which parts of Calvin's teachings you agree with fully, agree with partially, or disagree with completely.
Thirdly, to say "I am a Calvinist" effectively makes Calvin the standard. But the question that God asks us is not, "Do you agree with Calvin?" but rather, "Do you submit to My Word?" Scripture is the standard by which both we and Calvin and every other Christian, preacher or layperson, must and will be judged.
Fourthly, some men today are called Calvinists because they often invoke the name of Calvin, but in fact their theology is nothing like Calvin's. Sometimes their theology is actually Roman Catholic at its core. They teach that man is justified before God by faith in Christ plus their own works, a heresy that Calvin opposed with such fervor that he frequently worked himself into ill health.
Finally, labels are often uncritically applied to an individual by others. Many would call me a Calvinist because I believe that the exposition of Ephesians chapter one that the prominent preacher gave above is the truth. Calvin certainly believed it as well. But that does not make me a Calvinist.
While I am on the same page with the great Reformer in vast areas of theology, I strongly disagree with him in a number of important areas. Let me offer two examples. In his Institutes, Calvin vigorously promoted the doctrine of infant baptism. I vigorously believe that Scripture proves Calvin entirely wrong on this. In his Commentary on Romans, Calvin teaches that chapters 9 through 11 tell us that all the promises of God to ethnic Israel have been transferred to the Church. I disagree with Calvin's interpretation of those chapters on exegetical grounds. I believe that Romans teaches us that God is not finished with ethnic Israel. I believe that Romans tells us of a coming day, after "the fullness of Gentiles has come in," when a generation of those who are the physical seed of Abraham will be, in their entirety, the spiritual seed of Abraham as well - believers trusting in the shed blood of Christ for salvation, members of His one true and indivisible body for eternity.
I could say much more, but this is enough to demonstrate that the Biblical warning against man-made labels is of great practical importance.
The Label We Should Wear
This leaves a question that I am also sometimes asked: Is there a label that we should bear? There is only one, and that is the name of Christ.
For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family [of believers] in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God. (Ephesians 3:14-19)
And they shall see His face; and His name shall be on their foreheads. And there shall be no night there; and they need no lamp nor light of the sun; for the Lord God gives them light: and they shall reign forever and ever. (Revelation 22:4-5)
Is not that Name, which is above every name, label enough for every true saint of God?
Thursday, December 7, 2017
by A.W. Pink
Grace is a perfection of the Divine character which is exercised only toward the elect. Neither in the Old Testament nor in the New is the grace of God ever mentioned in connection with mankind generally, still less with the lower orders of His creatures. In this it is distinguished from mercy, for the mercy of God is "over all His works" (Ps. 145-9). Grace is the alone source from which flows the goodwill, love, and salvation of God unto His chosen people. This attribute of the Divine character was defined by Abraham Booth in his helpful book, The Reign of Grace thus, "It is the eternal and absolute free favour of God, manifested in the vouchsafement of spiritual and eternal blessings to the guilty and the unworthy."
Divine grace is the sovereign and saving favour of God exercised in the bestowment of blessings upon those who have no merit in them and for which no compensation is demanded from them. Nay, more; it is the favour of God shown to those who not only have no positive deserts of their own, but who are thoroughly ill-deserving and hell-deserving. It is completely unmerited and unsought, and is altogether unattracted by anything in or from or by the objects upon which it is bestowed. Grace can neither be bought, earned, nor won by the creature. If it could be, it would cease to be grace. When a thing is said to be of grace we mean that the recipient has no claim upon it, that it was in nowise due him. It comes to him as pure charity, and, at first, unasked and undesired.
The fullest exposition of the amazing grace of God is to be found in the Epistles of the apostle Paul. In his writings "grace" stands in direct opposition to works and worthiness, all works and worthiness, of whatever kind or degree. This is abundantly clear from Romans 11:6, "And if by grace, then is it no more of works: otherwise grace is no more grace. If it be of works, then is it no more grace, otherwise work is no more work." Grace and works will no more unite than an acid and an alkali. "By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast" (Eph. 2:8,9). The absolute favour of God can no more consist with human merit than oil and water will fuse into one: see also Romans 4:4,5.
There are three principal characteristics of Divine grace. First, it is eternal. Grace was planned before it was exercised, purposed before it was imparted: "Who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. 1:9). Second, it is free, for none did ever purchase it: "Being justified freely by His grace" (Rom. 3:24). Third, it is sovereign, because God exercises it toward and bestows it upon whom He pleases: "Even so might grace reign" (Rom. 5:21). If grace "reigns" then is it on the throne, and the occupant of the throne is sovereign. Hence "the throne of grace" (Heb. 4:16).
Just because grace is unmerited favour, it must be exercised in a sovereign manner. Therefore does the Lord declare, "I will be gracious to whom I will be gracious" (Ex 33:19). Were God to show grace to all of Adam’s descendants, men would at once conclude that He was righteously compelled to take them to heaven as a meet compensation for allowing the human race to fall into sin. But the great God is under no obligation to any of His creatures, least of all to those who are rebels against Him.
Eternal life is a gift, therefore it can neither be earned by good works, nor claimed as a right. Seeing that salvation is a "gift," who has any right to tell God on whom He ought to bestow it? It is not that the Giver ever refuses this gift to any who seek it wholeheartedly, and according to the rules which He has prescribed. No! He refuses none who come to Him empty-handed and in the way of His appointing. But if out of a world of impenitent and unbelieving, God is determined to exercise His sovereign right by choosing a limited number to be saved, who is wronged? Is God obliged to force His gift on those who value it not? Is God compelled to save those who are determined to go their own way?
But nothing more riles the natural man and brings to the surface his innate and inveterate enmity against God than to press upon him the eternality, the freeness, and the absolute sovereignty of Divine grace. That God should have formed His purpose from everlasting without in anywise consulting the creature, is too abasing for the unbroken heart. That grace cannot be earned or won by any efforts of man is too self-emptying for self-righteousness. And that grace singles out whom it pleases to be its favored objects, arouses hot protests from haughty rebels. The clay rises up against the Potter and asks, "Why hast Thou made me thus?" A lawless insurrectionist dares to call into question the justice of Divine sovereignty.
The distinguishing grace of God is seen in saving that people whom He has sovereignly singled out to be His high favorites. By "distinguishing" we mean that grace discriminates, makes differences" chooses some and passes by others. It was distinguishing grace which selected Abraham from the midst of his idolatrous neighbors and made him "the friend of God." It was distinguishing grace which saved "publicans and sinners," but said of the religious Pharisees, "Let them alone" (Matt. 15:14). Nowhere does the glory of God’s free and sovereign grace shine more conspicuously than in the unworthiness and unlikeness of its objects. Beautifully was this illustrated by James Hervey, (1751):
Where sin has abounded, says the proclamation from the court of heaven, grace doth much more abound. Manasseh was a monster of barbarity, for he caused his own children to pass through the fire, and filled Jerusalem with innocent blood. Manasseh was an adept in iniquity, for he not only multiplied, and to an extravagant degree, his own sacrilegious impieties, but he poisoned the principles and perverted the manners of his subjects, making them do worse than the most detestable of the heathen idolators: see 2 Chronicles 33. Yet, through this superabundant grace he is humbled, he is reformed, and becomes a child of forgiving love, an heir of immortal glory.Behold that bitter and bloody persecutor, Saul; when, breathing out threatenings and bent upon slaughter, he worried the lambs and put to death the disciples of Jesus. The havoc he had committed, the inoffensive families he had already ruined, were not sufficient to assuage his vengeful spirit. They were only a taste, which, instead of glutting the bloodhound, made him more closely pursue the track, and more eagerly pant for destruction. He still has a thirst for violence and murder. So eager and insatiable is his thirst, that be even breathes out threatening and slaughter (Acts 9:1). His words are spears and arrows, and his tongue a sharp sword. ‘Tis as natural for him to menace the Christians as to breathe the air. Nay, they bled every hour in the purposes of his rancorous heart. It is only owing to want of power that every syllable he utters, every breath he draws, does not deal out deaths, and cause some of the innocent disciples to fall. Who, upon the principles of human judgment, would not nave pronounced him a vessel of wrath, destined to unavoidable damnation? Nay, would not have been ready to conclude that, if there were heavier chains and a deeper dungeon in the world of woe, they must surely be reserved for such an implacable enemy of true godliness? Yet, admire and adore the inexhaustible treasures of grace—this Saul is admitted into the goodly fellowship of the prophets, is numbered with the noble arm of martyrs and makes a distinguished figure among the glorious company of the apostles.The Corinthians were flagitious even to a proverb. Some of them wallowing in such abominable vices, and habituated themselves to such outrageous acts of injustice, as were a reproach to human nature. Yet, even these sons of violence and slaves of sensuality were washed, sanctified, justified (1 Cor. 6:9-11). "Washed," in the precious blood of a dying Redeemer; "sanctified," by the powerful operations of the blessed Spirit; "justified," through the infinitely tender mercies of a gracious God. Those who were once the burden of the earth, are now the joy of heaven, the delight of angels.Now the grace of God is manifested in and by and through the Lord Jesus Christ. "The law was given by Moses, grace and truth came by Jesus Christ" (John 1:17). This does not mean that God never exercised grace toward any before His Son became incarnate—Genesis 6:8, Exodus 33:19, etc., clearly show otherwise. But grace and truth were fully revealed and perfectly exemplified when the Redeemer came to this earth, and died for His people upon the cross. It is through Christ the Mediator alone that the grace of God flows to His elect. "Much more the grace of God, and the gift by grace, which is by one man, Jesus Christ. . .much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. . .so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord" (Rom. 5:15, 17,21).
The grace of God is proclaimed in the Gospel (Acts 20:24), which is to the self-righteous Jew a "stumbling block," and to the conceited and philosophizing Greek "foolishness." And why so? Because there is nothing whatever in it that is adapted to gratify the pride of man. It announces that unless we are saved by grace, we cannot be saved at all. It declares that apart from Christ, the unspeakable Gift of God’s grace, the state of every man is desperate, irremediable, hopeless. The Gospel addresses men as guilty, condemned, perishing criminals. It declares that the chastest moralist is in the same terrible plight as is the most voluptuous profligate; that the zealous professor, with all his religious performances, is no better off than the most profane infidel.
The Gospel contemplates every descendant of Adam as a fallen, polluted, hell-deserving and helpless sinner. The grace which the Gospel publishes is his only hope. All stand before God convicted as transgressors of His holy law, as guilty and condemned criminals; awaiting not sentence, but the execution of sentence already passed on them (John 3:18; Rom. 3:19). To complain against the partiality of grace is suicidal. If the sinner insists upon bare justice, then the Lake of Fire must be his eternal portion. His only hope lies in bowing to the sentence which Divine justice has passed upon him, owning the absolute righteousness of it, casting himself on the mercy of God, and stretching forth empty hands to avail himself of the grace of God now made known to him in the Gospel.
The third Person in the Godhead is the Communicator of grace, therefore is He denominated "the Spirit of grace" (Zech. 12:10). God the Father is the Fountain of all grace, for He purposed in Himself the everlasting covenant of redemption. God the Son is the only Channel of grace. The Gospel is the Publisher of grace. The Spirit is the Bestower. He is the One who applies the Gospel in saving power to the soul: quickening the elect while spiritually dead, conquering their rebellious wills, melting their hard hearts, opening their blind eyes, cleansing them from the leprosy of sin. Thus we may say with the late G. S. Bishop,
Grace is a provision for men who are so fallen that they cannot lift the axe of justice, so corrupt that they cannot change their own natures, so averse to God that they cannot turn to Him, so blind that they cannot see Him, so deaf that they cannot hear Him, and so dead that He Himself must open their graves and lift them into resurrection.