sanctification

Once again, don’t run away from this blog post just because it’s got a bit of a Puritan flavor to it. I mentioned last week that I’ve been running through John Owen’s Overcoming Sin and Temptation and trying to distill each chapter to its essence—to a few choice quotes that capture the flavor of what Owen is trying to communicate. I recently summarized the first chapter, The Foundation of Mortification. Today I want to share what I learned from the second chapter, which has the rather long and clunky title of “Believers Ought to Make the Mortification of Indwelling Sin Their Daily Work.” I shortened it to “Daily Put Sin to Death.” In this chapter Owen seeks to show that Christians need to work every day to put sin to death (Owen’s word mortification simply means put to death).

Here is how he goes about building his argument. You can see from the headings how he progresses.

“The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.”

“Do you mortify?
Do you make it your daily work?
Be always at it while you live.
Cease not a day from this work.
Be killing sin or it will be killing you.”

Indwelling Sin Always Lives On

“We have a ‘body of death’ (Rom. 7:24), from whence we are not delivered but by the death of our bodies (Phil. 3:20). Now, it being our duty to mortify, to be killing of sin while it is in us, we must be at work. He that is appointed to kill an enemy, if he leave striking before the other ceases living, does but half his work.”

Have you ever asked the Lord that he would teach you to grow in faith and love and grace? Have you ever asked the Lord that you might know more of him, or that he might give you the desire to more earnestly seek his face? John Newton asked this of the Lord and later wrote a hymn about it. It is not one that we tend to sing in our churches, but it is one that is worth reading as a poem. Newton was granted what he asked, but not in the way he had wanted or in the way he had expected.

I asked the Lord that I might grow
In faith and love and every grace
Might more of His salvation know
And seek more earnestly His face

Twas He who taught me thus to pray
And He I trust has answered prayer
But it has been in such a way
As almost drove me to despair

I hoped that in some favored hour
At once He’d answer my request
And by His love’s constraining power
Subdue my sins and give me rest

Instead of this He made me feel
The hidden evils of my heart
And let the angry powers of Hell
Assault my soul in every part

Yea more with His own hand He seemed
Intent to aggravate my woe
Crossed all the fair designs I schemed,
Cast out my feelings, laid me low

Lord why is this, I trembling cried
Wilt Thou pursue thy worm to death?
“Tis in this way” The Lord replied
“I answer prayer for grace and faith”

“These inward trials I employ
From self and pride to set thee free
And break thy schemes of earthly joy
That thou mayest seek thy all in me,
That thou mayest seek thy all in me.”

Last week I wrote about Sex & Assurance of Salvation, using that post to bring together two ideas that had been floating around my brain. Today I want to do that one more time—I want to use a post to smash two ideas together.

Many Christians talk about seekers, those who are in the midst of pursuing God. Of course this is a little bit of a misnomer since the Bible makes it clear that no one truly seeks after God. As Romans 3 says, “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” Case closed. Sinful man does not pursue God.

What this means is that no one initiates a pursuit of God—the kind of pursuit that would lead to salvation. Instead, it is God who is the initiator and the pursuer. It is God who seeks us. R.C. Sproul says “from our vantage point it seems to us that unregenerate people are in fact seeking after God. But God is not hiding. He is in plain view. His creation clearly and manifestly displays his glory. Fallen humans are not by nature seekers after God. We are fugitives from God, fully intent upon escaping from him.” We do not pursue; we flee. And there is a sense in which we do not need to pursue, since evidence of God surrounds us all the time.

Yet this can be hard to believe because it often looks as if unbelievers truly are seeking God. It seems, for all the world, as if they are truly seeking and yet not finding—as if they are seeking and God is keeping himself hidden from them. Aquinas offered an answer to this dilemma, and again, I turn here to R.C. Sproul. “He explained that the unbeliever desperately seeks happiness, peace of mind, meaning and significance in life, relief from guilt, and a host of other things we link inseparably with God. We make the gratuitous assumption that because people are seeking things that only God can give them that they are therefore seeking God.” So what, then, is the real situation? “People seek the benefits of God, while all the while fleeing from God himself.”

So what appears to be a pursuit of God may well be the exact opposite; something that seems noble may well be utterly evil. While it may seem that a person is pursuing God, he is actually simply seeking what only God can provide, all the while hating God himself.

It is Thanksgiving in Canada today. And while I’m stuffing myself with turkey and other stuff, I’m turning the blog over to a guest blogger. Nancy Leigh DeMoss prepared this article, a look at the way spiritual change takes place in the life of the Christian. As it happens, I’ll be spending this coming weekend in Fort Worth with Nancy and her ministry for the True Woman conference.

*****

Recently I ran into a woman I had not seen for several weeks. I hardly recognized her. Her hair, normally blonde, had turned completely white. The transformation was dramatic. All it took was forty minutes and some bleach.

If only spiritual transformation were that easy. Just read a book, see a counselor, attend a conference, make a fresh commitment, shed a few tears at an altar, memorize a few verses … and, presto, out comes a mature, godly Christian.

To the contrary, the experience of many believers looks like this.

Commit. Fail. Confess.
Re-commit. Fail again. Confess again.
Re-re-commit. Fail again. Give up.

After all the struggle and effort, we tend to want a “quick fix”—a once-for-all victory—so we won’t have to keep wrestling with the same old issues.

In my own walk with God, I have discovered some helpful principles about how spiritual change takes place.

1. Deep, lasting spiritual change rarely happens overnight. It is a process that involves training, testing, and time. There are no shortcuts.

We hear of people being dramatically delivered from drug or alcohol addiction, and we may wonder, “Why doesn’t God do that for me? Why do I have to struggle with this food addiction, with lust, worry, and anger?”

Before the children of Israel could possess the Promised Land, they had to drive out the pagan nations that occupied Canaan. Ultimate victory was assured if they would “trust and obey,” but it would take time. “I will not drive them out in a single year,” God said. “Little by little, I will drive them out before you” (Exodus 23:29-30).

God is committed to winning the hearts and developing the character of His people. That requires a process.

The best defense is a good offense. I’m sure you’ve heard that phrase before. Though initially meant for a military context, it has since been applied to all kinds of situations far beyond warfare. It has also been turned around so occasionally you will hear people say, “the best offense is a good defense.” Today we most often hear in the phrase in the context of sports, and now that football season is upon us—the sport of a thousand cliches—I suspect we will be hearing it a lot.

When it comes to sports, it is often the case that a strong offense is the best defense. After all, a team with strong offensive production denies the other team the ability to control the ball and to tally points. The phrase works well in sports like soccer or hockey where, especially in the game’s closing minutes, a team will attempt to control the ball (or puck) for long periods, knowing that this will keep the other team from scoring. But maybe it works best in football. Football is a sport I used to watch a lot and there were many occasions where I saw games where the first possession would last an entire quarter, or very close to it. As the team marched slowly up the field, with play after play, they maintained constant possession of the ball. The defensive team remained on defense and had no opportunity to put any points on the board. The best teams have this down to an art and have mastered the ability to take large chunks of time off the clock while accomplishing little more than keeping the ball out of the other team’s hands. In this case offense serves as defense. The offensive team plays defensively, not attempting to score points as much as they try to keep the other team from getting control of the ball.

The more I live this Christian life, the more I see that there is a spiritual level of truth in that old and worn phrase. The best defense really is a good offense. The best way to protect my heart and life is to be constantly on the offensive. It is in those times that I ease off, those times where I grow complacent and disinterested, that I am most prone to sin, most prone to wandering. It is in those times that I begin to lose battles. The words of 1 Corinthians 10:12 seem applicable: “Therefore let anyone who thinks that he stands take heed lest he fall.” When I think I can stand on my own power I am priming myself for a great fall.

We, as human beings, love underdog stories. Yesterday I watched a couple of episodes of Abraham and Mary Lincoln: A House Divided, a six-part series that aired as part of the “American Experience” program. As with any bio of Lincoln, it contrasts his early years with those of his wife. Where Mary Todd was raised in a huge home filled with servants and slaves, Abraham Lincoln was raised in a one-room cabin far from civilization; where Mary was given many years of formal education, Abraham studied what he could when he could and had less than a single year of formal education from only the lowest of teachers; where Mary was cultured and proper, Abraham was rough around the edges. They are in so many ways a study in opposites which makes their romance and their love for one another all the more interesting. Where many would have seen in Mary the kind of person who would some day become the wife of a President, few would have predicted Abraham’s rise to the highest office. When he ran for office, he was the rail splitter President, the one who came from the backwoods to make a bid for the highest office. Lincoln stands as proof, even today, that in America people can rise beyond their circumstances and play formative roles in the nation. America is the land of opportunity for the Lincoln’s of the world.

After watching the episodes of “American Experience” I wandered into my office and noticed a little piece of paper, a Post-It Note. Occasionally I have a thought that I figure I should record for one reason or another. Sometimes these get jotted down on little bits of paper and eventually thrown away. I don’t remember when I wrote this one, but in light of what I had just watched, it seemed appropriate. I had written two lines, the first of which was the following: “Christ found it tough to lay aside his glory.” That seemed appropriate in light of what I had just watched. Here is the reverse of the Lincoln story—the reverse of the underdog story. Though Jesus Christ was “in the form of God, [he] did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men” (Philippians 2:6,7). Jesus had been exalted far beyond the office of President. He was in the form of God; He was God. And yet he humbled Himself far lower than a rail splitter living in a squalid little cabin miles from nowhere. “[B]eing found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.”

Lincoln worked hard—extremely hard—to rise above his circumstances. In fact, once he left his home, he returned only many years later, as if just being near his father would somehow interfere with his desire to become more than his father was. He was driven by a desire to succeed and to make more of himself than anyone could hope to expect for a man with such humble origins. As a young adult he may not have known what he wanted to be, but there is no doubt that he knew what he did not want to be. And with hard work and incredible drive, he become a lawyer and politician and President. With the benefit of historical hindsight we can see that he became exactly the President America needed in her greatest hour of need.

Which of these is the greatest story? Which of these strikes deepest? Here is where the second line of my little note comes in. After writing “Christ found it tough to lay aside his glory” I had written “Why do I find it hard to put on?” It’s a fair question, I think. Imagine what it must have been like for Abraham Lincoln to rise from rail splitter to President. There would have been difficulties, for sure, but such a rise is the stuff of dreams. Who hasn’t, at one time or another, dreamed of rising from obscurity to fame? Who hasn’t cheered on an underdog as he claims a political office or a gold medal?

But now imagine what it must have been like for Jesus Christ to put aside such glory in order to become merely human. This is the stuff of scandal. Who cheers when a famous person falls into obscurity or when a politician leaves office to sweep the hallways of a local primary school. We feel pity, not honor, for such a man. How can we even begin to understand the infinite difference between God and man? The Bible turns to superlatives, saying that Christ made that step, putting aside everything to become nothing. He came not as a king or a President, but as a servant. And this was only the beginning. “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8). He died under the verse curse of God.

Surely it must have been exceedingly difficult for Jesus Christ to lay aside all that He was in order to become one of His created beings. But He did it and in this way was able to offer the gift of salvation to all men. And to those who believe, He offers the holiness that is His. He offers us far more than the difference between rail splitter and President. He offers us the privilege of being remade more and more in His image. And yet so often we accept this gift hesitantly. Or, at least, I know that I do. I look at the Bible, the guide to living a holy life, and accept it with great reluctance. I turn to it with hesitation and wrestle with its words, hoping it is not demanding of me what I know it is demanding of me. The glory that Christ found so hard to put aside is the very holiness I find so hard to accept. As it must have torn Jesus apart to take off that garment, there is a part of me that is torn apart at having to put it on.

And yet Christ died for even this sin, this sin of reluctantly accepting His free gift of grace—His free gift of sanctification. Despite my sin, I know that Christ has been working in me a desire for holiness. Being God, His power is far greater than mine and He is able to overcome even my ungodly reluctance. He is able to erase my nothing and to give me everything. And, by His grace, He will.

The term “planned neglect” is one I first encountered around the time that Hurricane Katrina swept over the Gulf Coast. It came to the fore for a time in the media when locals, dismayed at the way the disaster was handled, charged various levels of government with planned neglect, insisting that the city had not been merely killed but had been murdered. Neglect, planned by the government, had led to the death of the city. But there is more to planned neglect than mere politics. I think “planned neglect” (or the similar “deliberate neglect”) is a principle that Christians would do well to consider. It is a discipline that can benefit anyone.

The principle is illustrated in a story I’ve often been told of a famous concert violinist who played in New York’s Carnegie Hall. When asked how she had become so skillful, she replied that it was through planned neglect. “I decide every day that I will neglect things and even people, that would take me away from the priority of practicing.” She was focused on a particular end and was willing to neglect whatever did not lead to that end.

Jesus sometimes displayed small cases of planned neglect in his ministry. When told that his friend Lazarus was dying, Jesus did not immediately rush to his side, but tarried where he was for several days. When he finally did arrive, Lazarus was already dead and buried. Mary and Martha both cried to Jesus “Lord, if you had been here, my brother would not have died.” Yet Jesus had planned this neglect. Jesus wept by the tomb of his friend. For three days He had deliberately neglected his own feelings; surely He desired to rush to Bethany to protect his friend and his friend’s sisters from the pain of illness, death and separation. Still, this was not His Father’s will. Jesus knew that “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.” And so the Son would be glorified, Jesus raised Lazarus from the dead, calling him out of the tomb. His planned neglect furthered the Father’s plan by bringing glory to Him.

What is true of this concert violinist and of Jesus is true of many of history’s greatest Christians. Biographies of great Christian men and women are filled with examples of what they have deliberately neglected in order to pursue their callings from God. Missionaries have neglected the comforts and safeties of their homelands in order to take the gospel to the far corners of the world. Pastors have neglected careers that would have been far easier and would have come with far more generous financial rewards. Countless Christians have neglected hobbies or passions that would have taken time better spent dedicated to serving the Lord or learning about Him.

I have often been challenged by the concept of planned neglect, and especially so when I read biographies. I tend to live a pretty comfortable life and tend to follow the desires of my heart. I am often not strong enough to neglect things that draw me away from responsibilities that are less pressing but far more important. And yet sometimes God works in me to realize that there are certain things I can live without. My passion for football is fading in direct proportion to the growth of my family, so that Sunday afternoons can be more of a time to spend with family and less of a time to spend lying on the couch. My desire to watch television in the evenings has also decreased so I can spend that time more profitably. While God has helped in this, I have had to deliberately choose to neglect things that I love. I’m grateful that God has worked in me to allow me to do this.

There remains much for me to do. I continue to find new and creative ways to waste time. I continue to spend far too much time doing what is useless and what profits nothing. I continue to plan what I must neglect next. I trust that God will continue to show me what I must neglect and that He will empower me to do so.

You’ve probably seen this video. If not, you’ll want to take six minutes of your life and give it a look. It’s Bob Newhart at his best, really. If you’ve heard his old bits about the discovery of tobacco or the invention of baseball you’ll see that not much has changed over the years. He’s as funny as ever. His stuttering, his naivete—it’s the same as it ever was. It’s brilliant.

In the case of this video, though, every time I see it I can’t help but think he’s just a little bit more than funny—he shares some advice that is surprisingly valuable, even if it is both abrupt and hilarious. I keep the video around and watch it every now and again. I think it’s good for me to do so. Sometimes I think that, as a Christian, I can go looking for cures for sin that are long and involved and a little bit mysterious. I can go to friends or pastors or books for counsel and, like the woman in this video, I’m looking for a cure that I can jot down in a notebook and follow step-by-step. I want something I can do twice a day for ten days and watch the sin magically fall away. I want a five or ten step program. Sometimes such strategies work. Often they do not.

In Mark Driscoll’s book Confessions of a Reformission Rev he shares a late-night conversation with a member of his church. This video reminded me of Driscoll’s tale. The man called him in the middle of the night crying and begging for help because he had committed a certain sexual sin yet again. Though Driscoll’s answer was a tad vulgar I think he essentially gave the guy the right one: Just stop it! His counsel to the man was probably exactly what he needed to hear: shut up, grow up, man up and stop sinning. The guy called his pastor looking for a shoulder to cry on but what he got was a lesson in growing up. I hope it wasn’t lost on him.

Some time ago I spoke to a friend about an ongoing sin in his life and tried to show him that the essence of his problem was this: he hates his sin just a little bit less than he loves it. Sure he wants to stop sinning, but even more he wants to keep sinning. And I think he came to agree. My advice was pretty well what Newhart offered the woman in this video: “Stop it!” Are you fighting sin? I’ll pray for you—really, I will. And I’ll recommend that you memorize some Scriptures, some fighter verses, that will help you battle that sin by bringing to mind the promises of God. But I’ll also challenge you to just stop it and to stop it now. You stop sinning by turning your back on it. You do not sit back and wait for God to change you while you remain in your sin. Rather, you join him in the fight, joining your will with His strength. And together you go to war.

I can memorize Scripture from Genesis to Revelation and I can have the whole world pray for me. But there comes a time when forsaking sin, truly putting it to death, requires a decision of the mind and an act of the will. Sooner or later I need to just stop it. And God can give me the strength to do so.

This morning began with John MacArthur’s second and final sermon. His topic was “Simultaneously Righteous and a Sinner” (or, to use the latin theological term, simul iustus et peccator). He turned first to the well-known story of the raising of Lazarus and on that basis titled his message (rather creatively, I might add), “We Have Been Raised but We Stink.”

He looked to the story of Lazarus and remarked on the fact that, even after Lazarus left his grave, the smell of death would have been upon him. His clothes would have been scented with death, so that though he was alive, death clung to him. MacArthur used that as a metaphor for Christians today—people who have been saved from sin but who still have death upon us. Of course eventually the metaphor breaks down. After all, once Lazarus removed his grave clothes, the smell of death would have left him. He could have bathed and all traces of death would have been gone. But our predicament is not quite so easy. We do not just have grave clothes that stink, but we have a full, dead carcass—the presence of sin that remains upon and within us. The stench of death is not just on us, but all through us.

From here he turned to Romans 6 and 7 and showed that there the Lord tells us that we are no longer slaves to sin because once a person dies he is no longer a slave. Death frees him. Through Christ’s death we have been freed from sin’s mastery—we are no longer in slavery to sin. Sin no longer rules or has dominion. We now need to consider ourselves dead to sin but alive to God. Having been freed from sins we now become slaves of righteousness. There was an entity in existence that is no longer in existence. There was a real death and this was a real transformation. We often hear that when we are converted we have a new nature added to our old nature. But this is not the language of the New Testament. It is not addition but transformation—the death of one entity and the creation of a new one. The change in you when you were converted is greater than the change will be at your death. Death is simply subtraction.

Can we become total masters over sin and achieve sinlessness? Is that our goal or objective? Those who hold to perfectionism necessarily separate the act that brings justification and an act that brings sanctification. They separate these so a person can, by an act of his free will, become entirely free from sin. To support this, they downgrade the definition of sin only to acts which are premeditated.

Even mature, theologically-informed Christians can fall into the trap and fall into wrong thinking about sanctification. Part of the cure is ensuring that we truly understand both justification and sanctification—the similarities and differences. If you know these things you can immediately dismiss all talk of perfectionism.

He outlined five similarities between justification and sanctification:

• -Both arise from the free grace of God.
• Both are part of Christ’s redemptive work of salvation.
• Both will (and must) be present in the same persons.
• Both begin simultaneously.
• Both are necessary to glorification.

And then he outlined five differences:

• In justification a person is counted righteous because Christ’s righteousness is imputed to him. In sanctification a person has to work out his salvation over time.
• The righteousness of justification is not our own, but Christ’s. The righteousness of sanctification is ours, though wrought by the Spirit.
• Our works play no part in justification but are critical to sanctification.
• Justification is instantaneous and instantly complete while sanctification is an incomplete and imperfect work.
• Justification does not increase or develop or grow while sanctification is progressive as Christians grow in their spiritual walk towards glorification.

MacArthur took us on a survey through Scripture to show that perfectionism simply cannot be supported by Scripture. The Bible supports no leaps into eradication or total consecration. Rather, the Christian life is a slow and steady climb towards increased holiness (or, as J.C. Ryle says, a slow climb up an inclined plane). While we try to do the right thing, all we do and all we are is permeated by the flesh, by that old man who cannot be entirely eradicated until we are glorified.

What do we do about it? Believers do everything they can to kill the sin that remains. They do not imagine that they have no sin, but instead endeavor by all the means of grace to mortify the sin that remains. They abstain from sin, they avoid sin, they read Scripture, meditate upon Scripture, pray constantly. It is a lifelong battle we fight daily. It’s a battle that must be fought with passion.

MacArthur closed by borrowing an Old Testament example. He turned to 1 Samuel 15 where God commands Saul to utterly destroy the Amalekites for their cowardly attack on the Israelite women and children. But Saul and the people disobeyed God, sparing Agag and the best of the plunder. Failure to obey God cost Saul his throne and cost him his kingly lineage. Finally Samuel commanded that Agag be brought before him and he hacked him to pieces, but did not wipe out all of his people. A few years later the Amalekites were stronger than ever and began to torment the Israelites with raids and with battle. David attacked but once more did not destroy them utterly. A few generations later Haman showed up (in the book of Esther) and once more sought to destroy the Jews. The analogy is this: that you need to be obedient to God, ruthlessly hacking sin to pieces or it will come back and will come back stronger than ever. Putting sin to death is a lifelong process and one that will be perfected only in the day of Jesus Christ. Until then we are and shall remain both righteous and sinful.

This morning we come to the end of the second classic we’ve been reading together. Chapter 14 marks the end of John Owen’s Of the Mortification of Sin in Believers. If you are interested in knowing what we’re doing, you can read about it here: Reading Classics Together.

Summary

Today we are at the fourth and final part of the book: directions for the work of mortification.

1. Set faith at work on Christ for the killing of your sin
2. This whole work is effected, carried on, and accomplished by the power of the Spirit, in all the parts and degrees of it
   1. The Spirit alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption, lust, or sin to be mortified
   2. The Spirit alone reveals unto us the fullness of Christ for our relief
   3. The Spirit alone establishes the heart in expectation of relief from Christ
   4. The Spirit alone brings the cross of Christ into our hearts with its sin-killing power
   5. The Spirit is the author and finisher of our sanctification
   6. In all the soul’s addresses to God in this condition, it has support from the Spirit

Discussion

I know that the purpose of this initiative is not to critique the books we read, but I do have to say that I found this chapter a rather anti-climactic end to the book. The directions for the work itself were brief and several of them received only a sentence or two of explanation. I’m sure this is by the author’s design. Maybe I am just lazy and am looking for a too-simple ABC, 123 kind of format—the “ten easy steps” kind of format that is so popular in publishing today. Instead, these directions for the work of mortification did not seem so easily applicable.

The main point of this chapter is an important one and a good way of summarizing all that Owen has said. This work of mortification of sin is effected, carried on, and accomplished by the power of the Holy Spirit. And maybe in this way the words in this final chapter really are the best way of ending. Even while we are responsible for joining the Spirit in the work of putting sin to death, and even while God will hold us to account, we depend on His Spirit. Without this reminder, maybe we would be prone to pride as we looked at the sin we had put behind us (such irony! Taking pride in putting sin to death…). Maybe we would forget that it is only with His power that we can do this. And so Owen ends with a final reminder that the Spirit convinces the heart of evil, that the Spirit reveals to us the fullness of Christ, that the Spirit establishes the hope for relief from the work of Christ, that the Spirit brings the cross into our hearts to destroy sin, that the Spirit authors and finishes our sanctification and that, whatever we do to truly and genuinely put sin to death, it is a work that begins and ends with the Spirit.

If I can just hold onto this, knowing that the Spirit is eager to mortify the sin I hold to, and that He is the active agent of change. If I can hold onto this, the book will have a lifelong impact on my faith.

What’s Next?

Now that we’ve come to the end of this book, we’ll take a brief break and then decide which classic we’ll read together next. I’m open to any and all suggestions!

Your Turn

As always, I would like to know what you gained from this chapter. Please post your comments below or to write about this on your own blog (and then post a comment linking us to your thoughts). Do not feel that you need to say something exceedingly clever or profound. Simply share what stirred your heart or what gave you pause. You can also post any questions that came up. Let’s be certain that we are reading this book together. The comments on previous chapters have been very helpful and have aided my enjoyment of the book. I have every reason to believe that this week will prove the same.