Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


repentance. It goes beyond that and works the faith that ministers justification (Rom. 10: 8-10, 14, 17), such faith consisting of knowledge, understanding and belief as to the justifying Truth, and of assurance, appropriation and response as to the pertinent promises of the Word. Hence it is to be used to bring sinners to repentance and faith, unto their obtaining tentative justification. It does even more than this; it stimulates the justified to overcome their depravity and to live righteous lives, thus bringing forth fruits meet unto repentance, which keeps them in justification (Matt. 3: 8; Acts 26: 20; John 15: 3; Eph. 5: 26). Not only do the Scriptures show that the Word works repentance and faith unto justification, but our experience proves it; for it was the preaching of the principles of the Divine law, justice, that brought us to repentance; and it was the preaching of the Gospel, that God for the merit of Jesus' sacrifice would forgive us, if we believed this promise, that worked faith in our hearts in that promise. Hence we see that the ministering of repentance and faith unto justification is a part of the fourth use of the Word of God. Our experiences also prove that the Word enables us to overcome our depravity and to live righteous lives; and this is the power of God to help us through faith to maintain our salvation of justification (Rom. 1: 16). In these respects the Word exercises a feature of its character-training use. Furthermore, it is through the power exercised by the Word that we are enabled to take the step of consecration, which also is a feature of character-training. There are two qualities that enable one to consecrate himself to the Lord: (1) a consecrating faith, one that whole-heartedly trusts God with one's all, and (2) a consecrating love, one that from duty and disinterested good will gives self to God for whatever uses that He desires to make of him. The act of consecrating oneself is the first part of one's sanctification and every other part of sanctification is effected by Jesus through God's Word (1 Cor. 1: 30; Gal. 2: 20; John 17: 17, 19; Acts 26: 18).



In the very nature of the act of true consecration these two graces, a consecrating faith and a consecrating love, must be the moving qualities; for a consecrating faith is one that entrusts God with our all, which cannot take place without a faith that trusts Him whole-heartedly with one's all; and a consecrating love is one that from duty and disinterested good will gives God one's all, which cannot be done without a love that whole-heartedly esteems God above one's all. This is implied by St. Paul's exhortation to consecrate, in Rom. 12: 1, when he counsels it to be done in view of God's mercies, which we experience in God's working in us repentance, faith, forgiveness, imputation of Christ's merit, cleansing and righteousness in our justification experiences. Our faith in these mercies brought to us by the Word becoming overwhelming induces us to consecration; and our gratitude and appreciation for these mercies becoming overwhelming in us induces us to consecration. But it is the Word that keeps these mercies upon our believing and loving hearts until it makes our faith and love a consecrating faith and love, and thus the Word works in us our consecration. A little thought will clarify this: In consecration we, as it were, sign our names at the bottom of a clean sheet of paper agreeing that whatever God desires to write above our names we will do whole-heartedly. How could we do this unless we trusted God with our all and loved Him above all persons and things? Such faith and love are effected in us by the Truth (Rom. 1: 16; John 17: 17; Acts 26: 18); and self-evidently they are a part of character training; hence the fourth use of the Bible includes its enabling us to consecrate.


Such consecration is the first part of sanctification. Its second part is cultivating heavenly affections in New Creatures and good human affections in Youthful Worthies, the graces in all their classes: primary, secondary and tertiary, and in all their kinds—higher and lower primary graces, the selfishly and socially related secondary graces and the active and passive tertiary graces.



The primary graces are developed by New Creatures exercising the heavenly affections habitually; for these graces are the habits that these affections form by their repeated operation. The secondary graces are developed by the habitual suppression of our lower primary graces' efforts to control us, and the tertiary graces are developed by the exercise of combinations of higher and lower primary, secondary and tertiary graces; for unlike the other graces the tertiary graces are compound graces, i.e., those graces that consist of two or more single graces. The higher primary graces are the product of single affections; and the higher primary graces working through the religious affections are the following: faith, hope, self-control, patience, piety, brotherly love and charity (2 Pet. 1: 5-7). We may call them the controlling graces; for they are to dominate all our affections and graces. The lower primary graces are the controlled primary graces, since they should act only as controlled by the higher primary graces. They are of two kinds, selfish and social. The following are the selfish ones: self-esteem, approbativeness, peace, cautiousness, tactfulness, providence, appetitiveness, aggressiveness, defensiveness and vitativeness. The following are their social ones: sexliness, spouseliness, parentliness, filiality, brethrenliness, friendshipliness, domesticity and patriotism. As we think of the nature of these we see that they cannot be permitted to control us, but must be controlled by the higher primary graces.


As stated above, when their efforts to control us are suppressed the secondary graces are produced. These secondary graces are also not controllers, but must be controlled, dominated by the higher primary graces, otherwise they will be misused and misdeveloped. They do not have affections whose direct exercise develops them, as is the case of all the primary graces. They act as the efforts of the lower primary graces to control us are suppressed. Thus they are by the higher primary graces by way of suppression related to the selfish and social primary graces. The selfish secondary graces so cultivated are humility, unostentatiousness, industriousness,



courage, frankness, generosity, temperance, forbearance, longsuffering, and self-sacrificingness. The social secondary graces, except chastity, have no names in English, hence we have coined names for those that lack them, by combining the prefix sub with the lower social primary graces. Accordingly, in addition to chastity we will call these social secondary graces subspouseliness, supparentliness, suffiliality, subbrethrenliness, suffriendshipliness, subdomesticity and suppatriotism. We admit that these names do not sound very nice; but they convey the thought of those secondary social graces arising from the suppression by the higher primary graces of the efforts that pertinent lower social primary graces make to control us. E.g., when the higher primary graces suppress the efforts of self-esteem to control us, which control would develop pride, humility is developed and exercised. By their suppressing approbativeness' efforts to control us unostentatiousness is developed and exercised. Their doing this to cautiousness' efforts to control us produces courage. Their doing this with secretiveness' efforts to control us cultivates frankness. Their doing this with aggressiveness' efforts to control us awakens forbearance. Their doing this with self-defensiveness' efforts to control us elicits longsuffering. These illustrations will suffice for the secondary graces related to the selfish affections. Some examples of those relative to the social affections: The higher primary graces' suppressing the efforts of sexliness to control us produces chastity. Their suppressing the efforts of spouseliness to control develops subspouseliness. Their suppressing the efforts of parentliness from controlling produces supparentliness. Their suppressing the efforts of filiality to control cultivates suffiliality. Their suppressing the efforts of friendshipliness to control produces suffriendshipliness; and their suppressing domesticity and patriotism to control us develops subdomesticity and suppatriotism. The following are a fairly full list of the tertiary or compound graces: zeal, meekness, reverence, obedience, joy, gentleness, resignation, contentment, sincerity,



goodness, moderation and faithfulness. As indicated above they are developed by the joint exercise of two or more of the various kinds of graces. Accordingly, the second feature of sanctification consists mainly of the development of the heavenly and good earthly affections and of the three classes of graces above described.


The process of sanctification carried on by the influence of the Word in its fourth use also includes the keeping of self and the world dead in us—self-and-world-denial, growth in the knowledge of the deep and surface things of the Word and spreading the Word. It also includes the use of our human all to secure these results and the above-described character development; particularly the use of our time, talents, strength, means, influence, health, education, position, reputation for the spread of the Word, particularly along the lines of advancing God's plan toward His people and toward outsiders, both in vindicating God's character, person, plan and works and in refuting opposing errors and practices. It includes the laying down until and unto death all that we are and have, hope to be and to have as humans in the interests of God, His cause and His people. It also implies that this be done in easy and hard, pleasant and unpleasant, toward and untoward, pleasurable and painful, safe and dangerous, friendly and hostile and living and dying circumstances. This means the ultimate death of our humanity in order to the cultivation and perfecting of our new minds, hearts and wills, which to accomplish not only implies the cultivation of the heavenly affections by the New Creatures and the good earthly affections by the Youthful Worthies, and the graces in all three of their classes; but also the strengthening of all of these things, which occurs through exercise of them in easy and hard conditions, their balance, which occurs through the higher primary graces' acting in balance and dominating all other parts of character, and finally, their perfection— their crystallization, which comes from faithfulness amid hard experiences. When this is done we have all three features of sanctification: (1) initial sanctification,



which is the act of consecration; (2) the process of sanctification in the foregoing-described features of character development; and (3) the state of holiness resulting from the operation of points (1) and (2). And it is the fourth use of the Word of God that effects all three of these features of sanctification. We will now proceed to prove the statement that the Word of God produces these three parts of sanctification.


In discussing the act of consecration we gave the Biblical and factual proof that the Word effects in us the consecrating faith and love that produce consecration. Therefore, we will now give the proof that it is the Word that works in us the heavenly and good affections and the graces. The whole process of turning people to God, conversion, is thus accomplished by the Word as it gives the necessary enlightenment and power (Ps. 19: 7); for it gives joy and knowledge (8). It leads God's people throughout all their experiences (43: 3). It works hope (78: 1, 7). It gives peace (85: 8), hope and comfort (119: 49, 50, 52), gladness (111), delights (143), life (144), peace (165), protection (Prov. 30: 5), directs the course of God's people (Is. 30: 21), makes them fruitful in their lives (55: 11), gives them joy and rejoicing (Jer. 15: 16), keeps the faithful from falling (Matt. 7: 24, 25), makes them fruitful in every good word and work (13: 23), gives them Spirit and life (John 6: 63), gives them truth and freedom to all holiness (8: 31, 32), performs in them the entire work of sanctification (John 17: 17, 19), works in them faith and life (20: 31), builds them up in every good word and work, will give them their inheritance (Acts 20: 32), as it gives access to the High Calling hope, joy, patience, sense of God's approval, the Spirit and love (Rom. 5: 3-5), works the faith of justification, sanctification and deliverance (Rom. 10: 17), transforms the faithful into God's image, and enables them to know God's will (12: 2), makes them glorify God (Eph. 1: 12), sanctifies and cleanses (Eph. 5: 26), calls to sanctification (2 Thes. 2: 13, 14), perfects and fits them for all good works (2 Tim. 3: 17), begets



them of the Spirit (Jas. 1: 18), saves them (21), regenerates them (1 Pet. 1: 23), enables them to grow in grace, knowledge and fruitfulness in service (2: 2; 2 Pet. 3: 18), gives fullness of joy (1 John 1: 4), makes them strong (2: 14), gives assurance of salvation and faith (5: 13), gives courage to fight for the Truth (Jude 3), helps one to pray and keeps one in the love of God and in persevering hope for eternal life (20, 21). Certainly, these passages prove its work of sanctification from the beginning to the end and thus prove that the fourth use of the Word, among other things, is to work sanctification (1 Thes. 4: 3, 4; 5: 23).


The final way that the fourth use of the Word, its character-training use, works is along the line of deliverance. The delivering office of the fourth use of the Bible effects victory. Victory implies warfare and warfare implies that we have enemies that we must overcome in our warfare. These enemies are the devil, the world and the flesh. The devil attacks us with the weapons of sin, error, selfishness and worldliness in such of their forms as appeal or are likely to appeal to us. The world attacks us through the same weapons, but usually does so, not with the malice with which Satan attacks us; rather it is mainly through its depravity, ignorance, superstition, selfishness and worldliness that it attacks us; for the course that our consecration requires us to take seems to the world in its ignorance, superstition, depravity, selfishness and worldliness to be foolish, selfish and injurious to them, hence it fights us in our consecrated aspirations and course. Our flesh fights our new minds, hearts and wills by the same weapons as the devil and the world use against us, particularly through its depravity, selfishness and worldliness. Sometimes the devil alone attacks us. Failing therein he enlists the world against us in the fight, and often when this fails he works on our flesh to bring us to a fall. Hence there is a battle royal going on without and within us. That such a battle or warfare is taking place the Bible and our experiences tell us. That there is such a war going on we can see from 2 Cor. 10: 3; 1 Tim. 1: 18, 19; 6: 12.



That we fight therein against the devil is taught in Gen. 3: 15; 2 Cor. 2: 11; Eph. 6: 12; Jas. 4: 7; 1 Pet. 5: 8; that we fight therein against our flesh we see from Rom. 7: 23; 1 Cor. 9: 25-27; 2 Cor. 12: 7; Gal. 5: 17; 1 Pet. 2: 11. The following Scriptures show that in this war the world is our enemy: Matt. 10: 35, 36; John 16: 33; 1 Pet. 4: 2; 1 John 5: 4, 5. These are the personal enemies in our warfare. Besides our depraved qualities additionally we have other impersonal enemies therein, with which we are to fight: death and the grave; for these are not only enemies of the race (1 Cor. 15: 26, 55), but enemies of God's people (Rom. 8: 35-37). God in the Oath-bound Covenant pledges victory, deliverance, to the faithful (Gen. 22: 17), gives them Jesus as their Captain (Heb. 2: 10), as they fight therein by faith and a good conscience (1 Tim. 1: 18, 19), with steadfastness in the Truth and watchfulness (1 Cor. 16: 13; 1 Pet. 5: 8, 9), with earnestness (Jude 3), with sobriety (1 Thes. 5: 6; 1 Pet. 5: 8), with endurance of hardships (2 Tim. 2: 3, 10), with self-denial (1 Cor. 9: 25-27), with faith (Ps. 27: 1-3), with prayer (35: 1-3; Eph. 6: 18), and with freedom from earthly entanglements (2 Tim. 2: 4).


In this warfare we are to take our part (Phil. 1: 30) firmly (Eph. 6: 13, 14), diligently (1 Tim. 6: 12; Jude 2), by God encouraged (2 Cor. 7: 5, 6), protected (Ps. 140: 7) and strengthened (20: 2), and by Christ strengthened (2 Cor. 12: 9; 2 Tim. 4: 17) and delivered (2 Tim. 4: 18) with thanks to God and Christ for victory (Rom. 7: 25; 1 Cor. 15: 57). In this war the Word furnishes us with a complete armor: Truth as a girdle (Eph. 6: 14), breastplate of righteousness in faith and love (14; 1 Thes. 5: 8), the gospel of peace (Eph. 6: 15), shield of faith (16), helmet of salvation (17; 1 Thes. 5: 8) and sword of the Spirit (17). This equipment is called the whole armor of God (11), of righteousness (2 Cor. 6: 7), of light (Rom. 13: 12), which must be put on (Eph. 6: 11), and is not carnal but mighty through God (2 Cor. 10: 4, 5). It is needed in its entirety (Eph. 6: 13) and on all sides (2 Cor. 6: 7).



In this war the faithful will be victorious (Gen. 22: 17) through Christ (Rom. 7: 25; 2 Cor. 12: 9; Rev. 1: 18), which victory they will gain through faith (Heb. 11: 33-37; 1 John 5: 4, 5) over the devil (Gen., 3: 15; Rom. 16: 20; 1 John 2: 14), over the flesh (2 Cor. 10: 5; Gal. 5: 16, 17, 24), over the world (1 John 5: 4, 5) and over death and the grave (1 Cor. 15: 53; Rom. 8: 35-37; Rev. 1: 18). In this paragraph, particularly in the parts related to the armor, the Truth, the Word is shown to be the means of our deliverance, victory, which, of course, is a part of its fourth use, character-training. The following passages prove the same thing: 1 Pet. 5: 9, in the faith; 1 John 5: 4; Jer. 23: 29; Hos. 6: 5; Mic. 2: 7; Matt. 7: 25; Jas. 1: 21. Accordingly, the Word gives victory, deliverance, in the Christian warfare. Thus we have seen that the Word gives all the knowledge and power to bring us into, and to keep us in justification, sanctification and deliverance, and that through Jesus' ministry (1 Cor. 1: 30).


That the Word of God should have this fourth use is reasonable. Even human words are powerful in their effects in human matters, as witness the effects of secular orators like Demosthenes, Cicero, Fox, both Pitts, Burke, Henry, Phillips, Lincoln, Bryan, etc. Should not Divine words have powerful effects in Divine matters? One of the reasons for this is that they are the Truth; another is that Divine words are charged with Divine power to produce effects along the lines of their thoughts, even as a charged wire produces its pertinent effects. Hence God's thoughts are endowed with God's Spirit, which works their intended effects. It is this quality of God's Word that makes it indestructible and eternal. But it does not produce its effects automatically. It requires certain conditions in its hearers to produce the effects, especially those implied in its third and fourth uses. To produce their justifying effects faith and duty love are required. To produce consecration a consecrating faith and a consecrating duty and disinterested love are required. To produce the works of sanctification faithfulness in one's consecration vows



is necessary, and to produce its delivering effects a delivering, i.e., overcoming faith, hope, love and obedience are required. Where these requirements are absent the pertinent effects are lacking, and where they are present the pertinent effects set in. Thus the Word in these matters does not work automatically, but always works where responsiveness is shown.


In the life of justification, sanctification and deliverance God's people will find certain methods helpful to attain and maintain each of these three steps. We will briefly, without any details, indicate these methods, of which there are seven general and seven special methods. The general methods are watchfulness for developing good, prayer for developing good, faith in the Spirit, Word and providences as an arrangement sufficient for developing good, hope for developing good, love for developing good, persistent determination in developing good and exercise in developing good. The following are the seven special methods for developing good: subjecting our minds, hearts and wills to the influence of God's Word by holding on them its pertinent parts, imitating God and Christ by devout contemplation of their characters, attaching our affections to spiritual things, suppressing by the higher primary graces the efforts of all of our other affections and graces to control us, enslaving our dispositions, motives, thoughts, words and acts to the will of God, supporting the weak by the strong features of Christian character and dominating all features of character by the higher primary graces harmoniously balanced with one another. These seven general and seven special methods faithfully used in our life of justification, sanctification and deliverance will enable us to employ the fourth use of the Word, character-training, or put in its Biblical form, training in righteousness, with fine and successful results in these three stages of the Christian life. And with this mere statement of the general and special methods of developing good, apart from details of application, we close our discussion of the uses of the Bible, praying the Lord to bless it to all of us.