Walled Cities: The Believer's Sins
NOW WE COME to consider the faith principle and the miracle power of God in dealing with the believer's personal life. In the preceding chapter we have seen "the Lord's doings, and it is marvelous in our eyes." Can this God help us to take the walled cities in our individual lives? Our answer is a positive yes!
The walled cities of our personal lives, occupied and fortified by the enemy, may be grouped in three realms: (1) Our sins. How shall we deal with sin after we are saved? (2) Our trials and sorrows. How can we solve life's problems and bear life's sorrows? (3) Our witness. How can we make ourselves become effective witnesses for Christ?
First, we shall take up the sin question.
Every believer is troubled with sins that persist in his life. He finds himself harrassed and plagued by the failures he makes in overcoming them. The Holy Spirit in the heart of every believer hates sin, but the flesh loves sin. So, the two are in conflict all the time. How shall we overcome, especially, besetting sins? The answer will require patience, but we shall be as brief as possible. Jesus said, "Ye shall know the truth, and the truth shall make you free." Now, in most problems, if we can look through them as with an X-ray and discover the truth about them,
we can thereby cut the ties that bind us. Christ has already made us free; the bondage is in our failure to discover our freedom. Satan's business is to keep us in the dark, confuse us and accuse us, so that we will be discouraged. Jesus wants us to discover the truth about what He has done for us.
Let us begin with the believer's first experience. He has been saved and is happy and free. He is forgiven and cleansed, and he is in blessed fellowship with God. He feels that he will never want to sin again.
However, that good feeling dies down, and the believer is faced with the reality of fleshly desires again. Old habits and old associates come back for fellowship. In a moment of weakness, like a babe trying to learn to walk, he falls into sin. He is disappointed. He was sure he would never do this again, but he has, and he is ashamed. He hates his sin, but what can he do? After the first shock of failure is over, he hears someone saying, "Resolve now that you will never let this happen again. You must be good if you are going to be a Christian. You must do better than you did when you were lost. Admit your sin, but resolve that you will never do it again."
What Christian has not felt this way again and again, and has not heard that voice saying those very things? But that advice does not come from God; it comes from Satan. It may sound, to the untaught, like the voice of God, but it is the voice of Satan. The fleshly mind has no better understanding of God than this, so it expects this kind of advice from Him. But God has other advice.
So, with a firm resolve, the babe in Christ gets up to walk again. Maybe he holds out a little longer this time, but just the same that sin or another comes back, and
suddenly he finds himself failing again. He has sinned in spite of resolve. When this happens a few times, maybe not more than two or three, Satan begins to whisper, "Well, you're not getting along very well, are you? Maybe, after all, you did not get the real thing. You have lost some of the good feeling you had, and you can't seem to walk without sin, so, if I were you I would't go to church today. You will be embarrassed down there among God's children, especially since they know what you have done. Besides, it isn't necessary to be there every time the church door opens. You don't want to become radical in your religion. You might go visit your mother, or sister, or a friend today, and take a little rest from this ordeal. They don't know about your sins, and you will feel more comfortable with them. Just rest on the struggle a little, and then you can try it again after things blow over."
A discouraged believer can easily yield to this advice. Satan's first step is to get the believer embarrassed so that he will miss the church service and thus fail to hear how he might overcome his sin. After a break or two like this, and failing to be encouraged by a message from God, the believer may find himself cold and in a state of mind which can easily conclude, with Satan's help, "Well, I meant well, but I reckon I just didn't have the real thing." This will be especially true if, like the author, he was taught by older church members that he must begin being better, now that he is saved. It is almost a universal teaching in gospel churches that when we are saved we must now begin to do better. We shall see that this is wrong.
Another trick of Satan is to lead the believer to the other extreme. If the believer insists in struggling on and still finds his sins embarrassing, he will seek some way to
overcome. Then the devil will lead him to hear a doctrine of sinless perfection. He will begin to investigate this doctrine and see the testimony of people every where who say they have been sanctified, had the "baptism of the Holy Ghost," and have come to that place where sin has been eradicated, and they are now living above sin. With this bright prospect in view, it is easy for the believer to "go in deep" and get this super-spiritual "experience."
If we are seeking a second work of grace, or sanctification on the holiness basis, or the baptism of the Holy Ghost, Satan will help us find some sort of experience, emotional at least, which we can identify as that which we are seeking. Remember, his business is to deceive, and especially in religious experience. Honest, conscientious souls are his most susceptible victims. They are the ones who have to be on guard against the "wiles of the devil."
So, in the main, we are confronted by two wrong methods of dealing with sin: (1) to struggle and resolve to overcome our sins, and (2) to seek a state of holiness in which we can live above sin. Both of these fail in human life.
Of course, we are aware of the fact that there are strong supporters of both doctrines. There are those who believe that we can overcome sin by just resolving not to do it. Then there are those who testify that they have been sanctified, and that this experience took away the nature and desire of sin. Some go farther and say they have had the baptism of the Holy Ghost, in which experience the power of miracle has come upon them.
The Bible does not teach that anyone can achieve an experience which eradicates all sin. I can show that the teaching of the Bible is this: The holier we become the more sin we will see in our lives. And that is why John says:
"If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of his Son Jesus Christ cIeanseth us from all sin" (I John 1:7). Now, if ever a believer could get in a state where he would not sin, it must be when he is walking in the light and having fellowship with other believers. That is the most sublime walk possible to a believer here on earth. Then, if that be true, why does the blood of Jesus have to be cleansing him from sin? The tense is present, contined action - "keeps on cleansing." It is because the believer is in the light, sees his sins, confesses them, and the blood keeps cleansing.
The examples of the Bible prove my case. One day a preacher of another denomination came in, as he said, to "have fellowship" with me. I welcomed him, and we were soon discussing Bible truth. He believed in "falling from grace," as it is commoly called, so it wasn't long until we came to that parting of the ways. In our discussion on that point, I said: "Do you believe you will ever fall and be lost?" He said, "Oh no! I am sure I never will." I asked, "Why are you so sure? If it be possible, then might not you as well as some other?" He replied ardently: "Well the reason I never will is because I love my Lord so much I could never be disloyal to Him. Why, He is everything to me, more than my wife, my children, my business (he was a business man also), my home, - in fact, I know of nothing that could claim me away from my Lord." He grew more tender and ardent as he continued, "My Lord has done so much for me! I love Him so tenderly, I would rather give up my own life than to be disloyal to Him for one moment."
I paused a moment, then said: "You know, Brother . . . ., you talk like some fellows I read about in the Bible." His
face grew radiant. "You remind me of a certain apostle, who drew out a sword and tried to cut a man's head off to protect his Lord. I believe he said, 'No, Lord, I'll never let you down. I will lay down my life for you any time.' But it seems to me he was making the air blue with profanity a little later on, right in the shadow of the cross, to convince people of his claim that he had never been with Jesus. Then, you remind me of another fellow in the Bible. His good-for-nothing brother, who had been gone a long time, had come home, and they were all rejoicing over his return. But that fellow wouldn't go in and join them. When his father came out to urge him to join in the rejoicing he began to upbraid his father, and then proceeded to tell that father what a good boy he himself had been - what he had done, and what he had not done. He was a typical Pharisee who obeyed the law but didn't love nor understand sinners. He was blind to his own sin."
By this time the light was dawning on the face of my preacher friend, but I didn't let him loose. I told him of the rich young ruler, and his claims for righteousness. Then I said, "There is another fellow in the Bible of whom you remind me. He was praying over in the temple one day and he said (as 'he prayed with himself'), 'God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice a week, I give tithes of all I possess.' But there was another fellow over there who did nothing but confess his sin, and Jesus said he was the one who went down to his house justified rather than the other. It was the woman taken in adultery whom Jesus forgave, rather than her accusers. It was the centurion whom the Jews had recommended as
worthy so that Jesus could heal his servant, who came telling Jesus that he was unworthy."
I paused for effect, as my brother's face reddened. "You know," I said, "I believe you are wrong. The Bible seems to teach that holiness consists in seeing our sins, and those of us who get close enough to God to be in the light can " do nothing but confess ourselves sinners. Going back over what I have said, the holiness of the prodigal son lay in his sense of sinfulness, and the sin of the boy at home lay in his sense of righteousness. The same is true with the Pharisee and the publican. It looks to me like you are on the wrong side. As for myself, I am likely to fail my Lord at any time, and if He does not keep His blessed hand upon me, I am sure to fail. My sin, my failure, and my unprofitable service is ever before me, and I cannot find one perfect sentiment of love and devotion in my soul. And I believe that sense of my depravity and ungodliness is my holiness which God accepts."
Well, it is unnecessary to say that our conversation did not last much longer, due to lack of interest on the part of one of us. With all the cases in the Bible to the contrary, how can any one come to that boastful, self-righteous position where they say they are now free from all sin? Plainly, it is either ignorance or Pharisaical conceit. The Bible does not teach it.
Sanctification is that journey through experience which is indicated from the Red Sea onward. Some of it is educational, some disciplinary, some of it victorious living; but all for the purpose of separating God's people unto Himself and bringing expression in them of the character of God. It is no more a sudden and complete experience than does a child, which possesses the nature of its parents,
become suddenly like them in its manifest character. There are resemblances all along the way, but maturity brings out more of the harmony of life and disposition. Sanctification means a holy setting apart unto God; but it will never be complete until this old flesh of ours has gone through death and resurrection, at which time we shall be ready for His full companionship and full fellowship. Then, and only then, shall we be like Him. Does not the Bible say so? Then, and only then, shall we be completely sanctified. Even when Israel dwelt in the land, may I remind you, they did not finally drive out all the enemy, but there were left those tribes to plague and harrass them every time they went into idolatry and began to lean upon the arm of flesh. And the flesh in us, which has always been unregenerate and will always be until raised anew, is the ground where Satan still has access to us, to plague and harrass us every time we turn to other gods and lean upon the arm of flesh. So, sanctification will continue until the "redemption of the body" through death and resurrection.
It is not my purpose here to prove these things but to teach them. To me they are self-evident, both in the Scriptures and in experience.
One of the most apparently spiritual evangelists I ever knew told me one time that he had experienced three works of grace: (1) Regeneration, in which the new nature came into him. This is what we commonly called "being saved." (2) Sanctification, in which experience the new nature gained the power over the old nature, (3) The baptism of the Holy Ghost, in which experience the old nature was entirely eradicated, and he was clothed with complete holiness.
Now, one can argue a doctrine, but when a man who proves his spiritual worth made a statement of experience such as that, I was up against a difficult problem. He and I found great fellowship in the SpirIt, and I could not gainsay his testimony. There are many advocates of this "holiness" experience. For years I asked God to give me all the experience He had for me, but I never sought these experiences as separate works of grace. I still want all God has for me, but I am not setting up names for the experiences.
Now, I sought earnestly the answer to this matter. During this period I was standing in a revival service during the invitation, preceding which a man of ordinary preaching ability had stormed the walls vocally; emotionally, athletically and otherwise. As they gave the invitation, I turned to a slender young man at my side and asked, "Have you been saved?" He emphatically replied, "Yes, sir! Saved, sanctified, and got the baptism of the Holy Ghost." I learned he had been at the "altar" during the preceding services and had come up with the "experiences" he professed. Knowing his capacity for understanding these doctrines, I was made to doubt. But I did see one possibility: If you have been taught that something is possible in experience, your doctrine may lead you to seek it. After all, doctrine is like a railroad track, it directs the train. And what we have been taught in the Scriptures, that is, whatever interpretation we have of them, may lead us to seek the experience which we have been taught is possible.
I do not believe that this young man had the ability to judge whether or not the Scriptures teach all these experiences; hence, I think he had been seeking what others had taught him, and, having found some "experience"
which he thought answered to that which he was seeking, he accepted that as the answer. Such seekers are often urged by others to confess what they "feel."*
During my period of spiritual research on this matter, I received a letter from a woman in the south. She had read an article of mine on "The Baptism of the Holy Ghost," in which I had said that there is no such thing for the individual. She wrote me emphatically: "You are just twenty-seven years too late to tell me that there is no such thing as the 'Baptism of the Holy Ghost' for the individual believer." Then she went on to tell me in detail how twenty-seven years ago God came upon her in this "experience" and that there raged in her body an actual fire for many hours, during which all sin was burned out, and so on. It was quite an experience. I must confess I never had such and am not qualified to judge what she had. We find many people who gjve testimony of such experiences, varying, of course, with the individual.
From these we could go on into what is often termed "holy rollerism," with its varying "experiences" known in the flesh, and come to the extremes of "snake handling" and "cult killings" for sacrifice, and many other types of emotional extremes.
I have not come to these conclusions quickly. I have studied the Word prayerfully, and with deep desire to know the experiences which God has for His children. I have looked upon all claims of "holiness" without prejudice, to face whatever truth there may be in them. But my study of the Word, my observation of others over long periods, my discussions with others who claim a sort of "holiness"
* In my tract on "Saved or Deceived - Which?" I show the two kinds of conviction, repentance, and conversion, possible in "experience."
experience, and an honest analysis of myself, have brought me to the final conclusion which I here express in two parts: (1) I believe we shall never be without the carnal nature until death, and (2) "the carnal mind is not subject to the law of God, neither indeed can be." I also believe that as we come into more light, that is, more fellowship and communion with God, we will see more and more of our sins and increase in the hatred of them. In this way God and the believer are in complete harmony, and, in such a walk, "the blood of Jesus Christ His Son keeps on cleansing us from all sin." This is walking in the light. In such a walk, with such communion, and with such an attitude on the part of the believer toward sin, the Spirit wins over the f1esh and renders it ineffective.
But what about the breaking of that fellowship? Unconfessed sin is all that can break it. When the believer breaks that Spirit-walk with God, that is, when he yields Satan access to the flesh and is tempted to consort with the world, he will find himself plagued by the heathen tribes which become God's instruments of discipline, and sin will turn out according to its inevitable end. God's child will always be sick of the results and thus be brough to confession. The flesh is the only ground where Satan has access to the believer. As long as we abide in the Spirit we are secure from his attacks and will not fulfill the lusts of the flesh (Galatians 5:16). If we neglect that walk we are subject immediately to his approach.
And what is it to abide in the Spirit? To have no known sin unjudged or unconfessed; to have Him in everything in our lives; to be willing to have Him reign over us; and to go to Him with all our problems and trials. In other words,
a completely open life with God, standing in judgment before Him at all times.
But someone may ask, "What about the baptism of the Holy Ghost? Does not that deal with the sin problem?"
I cannot take space to go into that here, at least to any adequate extent, but I am quite sure of the ground I take. There is no such thing as the baptism of the Holy Ghost for the individual believer. Many have had "experiences" which they have called by this designation, but these have varied with the individual. It is easy to misinterpret "experience" if we do not stick closely to the Word.
The "baptism of the Holy Spirit" is accepted categorically as a biblical doctrine, but the Bible does not use such a designation. John the Baptist prophesied that Jesus would baptize the disciples in the Holy Ghost, and on the day of Pentecost that baptism took place. But that was a baptism of the body of Christ - the church - and not of individuals. And its purpose was not to purify or make better those who shared in the baptism, but it was to accredit the church, to identify it as God's body here on earth, and to dedicate it for His indwelling.
There is a sense in which every believer is baptized into the death and resurrection of Christ. This is identical with what we call regeneration (Romans 6:3, 4). The type of this experience is the Red Sea. But the type of the baptism at Pentecost is the Shekinah glory which came upon the tabernacle, dedicating and accepting it as the dwelling place of God on earth. That sign appeared in the tabernacle, and in the temple, and in the temple rebuilt, but it was always a sign that God had accepted these buildings as His dwelling place on earth for those respective times.
The whole idea is the incarnation. The tabernacle foreshadowed the day when God would come to dwell in our flesh. By the Shekinah glory He took up His abode in the tabernacle and the temples. Then came Jesus, God in the flesh. In Jordan the Holy Spirit, foreshadowed in the Shekinah glory, came down upon the body of Jesus, and the voice of the Father identified Him as His Son and the earthly body of God among us. When Jesus went away He left another body of flesh here - the church. On the day of Pentecost, the Spirit descended upon that church to dedicate and identify it as His dwelling place here in the earth and as the body through which He would speak to the world. It was thus empowered with miraculous gifts.
It is true that there were subsequent baptisms following Pentecost, but their purpose was to identify the church as the body of Christ in the world. To see why there must be this sign of the supernatural upon the church, and to see why there must be a convincing demonstration of power and glory, one must look at the background. The Jews had no idea of God having anything to do with other nations. They expected God to continue to express His will and purpose through them. It took some very convincing proof to break down the middle wall of partition and get the Jewish brethren to see that God was to bring all nations into His body. Thus it was necessary to let this baptism come upon enough of the different groups to convince them of God's purpose.
The argument is very clear on this point.
When Philip went down into Samaria, many people were saved. The Samaritans were, of course, a mixed race, and the Jews looked upon them with scorn. God demonstrated, by this baptism, His purpose to save and incorporate them,
as well as the Jews, into His body, the church. In Acts 10 we find the account of Peter and Cornelius, and the visions which led them together in God's purpose to save the Gentiles. As Peter preached at the house of Cornelius the Holy Ghost fell on all them that heard the Word. And why were they astonished? "Because that on the Gentiles also was poured out the gift of the Holy Ghost" (v. 45). We know that this is a fulfilment of John Baptist's prophecy, for Peter tells us so in Acts 11:15-16, and identifies this spiritual demonstration with the first one at Pentecost. To prove that it was a sign rather than an individual experience, Peter says, "Forasmuch as God gave them the like gift (what gift? The Holy Spirit!) as he did unto us, who was I, that I could withstand God?" (v. 17). The meaning is further affirmed in the next verse: "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." Why did they not say, "granted the baptism of the Holy Ghost?" Because the baptism was a sign that, to the Gentiles also - and the word also is very significant - God hath granted repentance unto life." That is, plainly, God is going to save the Gentiles also and bring them into the one body.
These spectacular demonstrations of power, commonly called the baptism of the Holy Ghost, enabling certain groups to speak in tongues and perform miracles, are manifestly to identify the ONE BODY of Christ in this world, and to break down all Jewish ideas that this one body is restricted to Jews only.
Now, Apollos had been preaching at Ephesus, no doubt, and was now at Corinth. The account is in Acts 19. Paul came to Ephesus and found certain disciples, about twelve,
there, who seemed not to know anything about the Gospel other than what John had preached. Here again the demonstration was repeated to acquaint them with the fact that the Holy Ghost had made His entrance into the body, and that this body was to include all peoples. So, Paul informs them and brings them up to date, and there, by the laying on of hands (which was apostolic and not general), the Holy Ghost was given to them. Thus, representative groups had had this supernatural blessing, so that no one could say that the church was restricted to any particular nationality or people. Jews, Gentiles, Samaritans, and maybe one or two other groups, were blessed with this sign - the blessed Shekinah glory - identifying them all as a part of the one body.
If this had been an individual blessing, and not a sign, certainly it missed many others who were saved. Paul himself was not "baptized" but filled with the Spirit. In order to be brief, we refer the reader to Acts 5:14; 2:47; 13:47-48; the first convert in Europe, Lydia; the Philippian jailer and his household; believers at Mars Hill; and many others who were saved, but had no "baptism." All received the Spirit, and some were, like Paul, filled with the Spirit, but there was no baptism.
Clearly, this "baptism" is an identifying sign from God upon various groups, so that all may know that this one body - the fleshly body of the Lord in the world today - is to be composed of all nations, and that it is to be the one place in which God will dwell in the earth and through which He will do His work.
Notice that each reference to this baptism, for instance, Peter's apology on the Gentile matter in Acts 11:16ff, brings out the idea of the one body composed of both
Jew and Gentile. This is further noted in such references as Ephesians 2:14ff: "For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross: and came and preached peace to you which were afar off (Gentiles), and to them that were nigh (Jews). For through him we both have access by one Spirit unto the Father" (Author's italics). The verses that follow continue the explanation of the one body made out of both Jew and Gentile, and this body is "for an habitation of God through the Spirit," just as the tabernacle and temple were for His habitation in the things that represented Christ in them. And that acceptance of God of those buildings in the Old Testament was attested by the Shekinah glory, symbol of the Spirit, just as this new temple, the church, was dedicated and accepted and identified as God's dwelling place by the baptism of the Spirit upon it.
That identification having been established here in the world, the indwelling of the Spirit in believers, "who are builded together (in Him) for an habitation of God through the Spirit," is a permanent fact for this age. Thus, all believers are born of the Spirit, or, baptized by the Spirit into the death and resurrection of Christ (Romans 6:4), which is the same as being born of the Spirit, and are permanently indwelt by the Spirit, as well as often filled by Him, until death. But nobody, since those special times of the identification of the one body - the church - as God's temple here in the world, has had a personal, individual "baptism of the Holy Ghost."
I doubt not that many, taught to seek this baptism, have earnestly and conscientiously done so and, likely, have been filled with the Spirit. This "experience" they have identified as the "baptism" they were seeking and have been satisfied that what they sought they had received.
I am quite sure that the same is true of so-called "sanctification" or "second work of grace." Those who have been taught to seek this "experience," and are looking for something which will fit the description, have earnestly yielded themselves to God and found a filling of the Spirit which they identified as what they were seeking. The first filling of the Spirit may bring great joy and release which they have hitherto not known, and it would be easy to identify this as "sanctification," "second work of grace," or "the baptism of the Holy Ghost," depending on what is being sought. And there is that other possibility, which, from observation, is quite probable, that Satan actualizes the doctrine which these errorists believe and gives a satisfying "experience" with zealous demonstrations which they have deducted from Scripture. For certainly, all that we see of so-called spiritual phenomena is not just of the flesh, that is, hysteria; but there must be some connection with a "spirit" which can deceive the seeker with an "experience" that resembles these first demonstrations of the Holy Ghost as recorded in the Bible.
These "experiences" invariably bring claims of holiness. But, as we have said, a deeper life with God makes one more painfully conscious of sin, and drives one constantly to Christ in confession, whereupon he constantly receives forgiveness and cleansing. The consciousness of holiness and freedom from sin is not in keeping with Bible examples which we have given. Sanctification, therefore, must be a process of
growth in Christ-likeness, which has the effect of making us more conscious of our own sin, more conscious of His righteousness and of the fact that our hope lies in His judgment on the Cross for us. This exalts Christ and humbles us; the other position exalts us and blinds us to our sin. After all, did not the Holy Spirit come to convict of sin, of righteousness, and of judgment?
The unregenerate man, without any provocation on the part of the Holy Spirit or the gospel, is, in a sense, unconscious of his sins. True, in a moral sense he is conscious of his misdeeds and is mentally aware of his course, but as to their larger moral and spiritual involvement he is unconscious of his sins. If you challenge his life, he will immediately begin to make out a case for himself and build up for himself quite a good character.
When the Gospel is preached and the Holy Spirit works upon him, he is brought into what we commonly call a state of conviction. This is nothing less than a spiritual awareness of sin and its consequences. A fear of meeting God on this sinful basis comes into his heart, and he becomes concerned. He has come into court, the witness of the gospel and the Spirit have testified against him, and he feels a sense of conviction before God.
If he proceeds to repentance, which is a willing acceptance of the court's judgment and a plea of guilty, and to faith in the death of Christ as the answer to his sins, he is saved. The Holy Spirit is now within, to dwell and abide there. The Holy Spirit has much to do, but one of His chief works is to make and keep us conscious of sin. Only God is sensitive to the presence of sin. If God did not dwell in the heart we would still be like the unregenerate, unconscious
of our sins. But God in the Holy Spirit is now within, and He is sensitive to the presence of sin.
The Holy Spirit provokes in us a desire to be holy, for He is holy. Then, by this very contrast of desires provoked in us and the desires which arise from the flesh, we are made to see how utterly hopeless is the battle against sin; that we never can, in the flesh, be anything but what we are. It is thus that we are driven to look to Christ for help, and thus we yield to the Spirit's leading. This attitude of yielded dependence on the Spirit enables Him to have full possession, and He can work in us the fruit of the Spirit. But the more the fruit of the Spirit becomes manifest in us and to us, the more despicable and hated will the works of the flesh become, so that we shall thus proceed to a better state of conduct outwardly. It is the growth of life within, filling us with godly fruitage, that possesses the life and causes the works of the flesh to cease their expression. But though the works of the flesh decline in their expression, the quality of the flesh ever remains the same, and the moment we cease to walk in the Spirit we shall begin to fulfil the desires of the flesh. The flesh is Satan's only ground on which he may approach us, and he watches ever for that breach of fellowship in the Spirit which renders him his opportunity to make us fail.
There will be more on this subject later.
[Buell H. Kazee, Faith is the Victory, 1951. Used with the permission of Philip R. Kazee. - jrd]
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