Grace:  The Life Under Grace

Introductive

The salvation in grace which God accomplishes for those who believe includes, among other things, the placing of the saved one in position as a son of God, a citizen of heaven, and a member of the family and household of God; and, since every position demands a corresponding manner of life, it is to be expected that a rule of conduct as exalted as heaven itself will be committed to the believer. This is precisely what we find; for grace not only provides a perfect salvation and eternal keeping for the one who believes on Christ; but grace provides, as well, the instruction for the daily life of the one who is saved, while he is being kept through the power of God. This instruction for the daily life, it will be found, is a particular revelation from God to Christians only. As it is wholly gracious in character, it is entirely separate from, and independent of, any other rule of life which is found in the Word of God. The Bible, being the one Book from God for all people of all the ages, contains the detailed expression of the will of God concerning the manner of life of various dispensational classes of people as they are related to God in different periods of time, and under the several corresponding covenants. Among these revelations, is the rule of conduct regarding the daily life of those who are saved by grace in this dispensation which occupies the time between the cross and the second coming of Christ. This gracious rule of life is complete in itself and stands alone in the Scriptures, disassociated from any other and uncomplicated. It is the teachings of grace.

The remainder of this discussion will be occupied, in the main, with the identification and application of the extended body of Scripture relative to the teachings of grace. The value of knowing this revelation cannot be estimated, (1) because no Christian may hope to live well-pleasing to God who does not know the facts of the revealed will of God for his daily life, and (2) because appalling ignorance exists on every hand concerning these vital truths and distinctions of the Word of God.

No careful reader of the New Testament can fail to observe the fact that doctrinal strife obtained at the very opening of the Christian dispensation. This controversy was concerned mainly with the question of whether law or grace furnishes the governing principle for Christian conduct. Although the New Testament contains specific and lengthy warnings against both the legalizers and their teachings, and their systems are therein proven to be opposed to the doctrines of pure grace, their successors from generation to generation to the present time have ever sought to discredit the grace of God. Their messages, though steeped in error, have often exhibited great zeal and sincerity; but zeal and sincerity, greatly to be desired when well directed, fail utterly in God’s sight as substitutes for a consistent presentation of the truth. The only hope of deliverance from the false doctrines of legalizing teachers is through unprejudiced consideration of the exact revelations of Scripture. This examination of the Scriptures should be free from a blind following of the teachings of men, and should be made with a heart willing to receive “reproof” and “correction” from the Word of God as well as “instruction in righteousness” (2 Tim. 3:16). Only the one to whom these teachings are crystal clear can appreciate the transcendent value of understanding the teachings of grace.

In presenting this introductory consideration of the extensive theme of the teachings of grace, it is necessary in some instances to assume conclusions the fuller proof of which are taken up in subsequent treatments of the discussion. Likewise, in completing the various lines of argument, repetition at certain points is unavoidable.

SECTION ONE

GRACE PROVIDES A PARTICULAR RULE OF LIFE

In chapter 2 of the Epistle by Paul to Titus, beginning at verse 11, we read: “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldy lusts, we should live soberly, righteously, and godly, in this present world [age]; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

Two widely different ministries of grace are set forth in this passage:

First, the grace of God which bringeth salvation hath appeared unto all men. This, it is clear, refers to the saving grace of God which has come into the world by Christ Jesus, and is now to be proclaimed to all men. It is a message for all men, since its provisions are universal and its invitation is to “whosoever will.” Grace upon grace is bestowed both now and unto the consummation of the ages upon those who believe.

Second, the passage reveals, as well, that it is the same grace which has brought salvation to all men, that teaches “us.” The word us, it should be observed, does not refer to the wider class of all men mentioned before; but it refers only to the company of those who are saved. The importance of this distinction is evident; for whatever grace proposes to teach, its teachings are addressed only to those who are saved by grace. This qualifying aspect of the teachings of grace is not limited to this one passage, though that would suffice; it is an out-standing characteristic of the whole body of grace teachings as they appear throughout the New Testament. These teachings, being addressed to Christians only, are never intended to be imposed on the Christ-rejecting individual, or the Christ-rejecting world. This fact cannot be emphasized too forcibly. The word of God makes no appeal to the unsaved for a betterment of life. There is but one issue in this dispensation between God and the unregenerate man, and that is neither character nor conduct; it is the personal appeal of the Gospel of the grace of God. Until the unsaved receive Christ, who is God’s gift in grace, no other issue can be raised. Men may moralize among themselves, and establish their self-governments on principles of right conduct; but God is never presented in the unfoldings of grace as seeking to reform sinners. Every word regarding the quality of life is reserved for those who are already rightly related to Him on the greater issues of salvation.

Could it be demonstrated that God has made the slightest moral appeal to the unregenerate other than that which is implied in the Gospel invitation, then it must be admitted that, should that moral appeal be complied with by any individual, that individual would have moved nearer to God. The works of man would become meritorious, and thereby a third classification of humanity would be created, standing somewhere between those who are “under sin” and those who are “in Christ,” or “under grace.” In this age, no such intermediate group of people is possible. If such a class existed, they could not be saved; for they would no longer be fit objects of grace. Men are either lost and condemned “under sin,” or wholly and eternally saved by grace in Christ Jesus. The common practice of presenting the great standards of Christian living indiscriminately to mixed congregations by preaching, and to people in general through public print, is a tragedy of infinite proportions. If the unsaved are present when the teachings of grace are discussed, there should be a Gospel appeal made by which the unsaved are classified and excluded from any share in those teachings. Apart from this appeal, it is impossible to save the unregenerate from receiving the impression that God is now seeking their reformation before He seeks their regeneration. Nothing is more wholesome for the unsaved than lovingly to be reminded that they, according to the Word of God, have no part in the Christian life, and that they are shut up to the acceptance of Christ. Saving results are sure to follow the continued, clean-cut, discriminating preaching of the Word in its right application to both the saved and the unsaved. It is alarming to the unsaved to be warned that they are lost until they receive Christ, and such faithful preaching, being the Truth of God, is owned and used of the Spirit of God.

Nothing need be said here of the crime against high heaven which is committed by men who are purposely urging moral betterment on the unsaved in lieu of the Gospel of grace. The unrevoked anathema of God rests upon them; “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal. 1:8, 9). There is a possibility, however, that, through carelessness or ignorance, some, whose intentions are good, may make the same fatal error in presenting God’s Truth. As certainly as the exercise of pure grace is the supreme divine purpose unto the eternal glory, so certainly to hinder an understanding of that grace, or to mislead one soul by a misstatement, is the supreme blunder. How momentous is the practice of preaching and of personal work, both for those who hear and for those who speak! Well might the high crime of dealing damnation to the souls of men in the name of Christian preaching be treated, from a mere humanitarian viewpoint, with a thousand-fold greater penalty than the crime of dealing deadly poison to the bodies of men. Sinners are to be saved by grace. It is Satan’s device to complicate this simple fact with the lesser issues of Christian living.

The teachings of grace, it will be found, comprise all of the teachings of the Epistles, the Acts, and also certain portions of the Gospels apart from their mere historical features. Returning to the passage already quoted from Titus, we discover that only a portion of the whole appeal of the teachings of grace are mentioned in this Scripture; but here the believer is taught that he is to deny ungodliness and worldly lusts, and to live soberly, righteously, godly, and looking for the personal return of his Lord from heaven. This describes a life of peculiar devotion and sweetness. Thus would God “purify unto himself a peculiar people, zealous of good works.”

According to the Scriptures, Christians are confronted with a two-fold danger: On the one hand, they may go in the way of the irresponsible, careless sin of the Gentiles, or, on the other hand, they may go into the legality of the Jews. They may “walk as do the Gentiles,” or they may “fall from grace.” They are warned as much against the one mistake as against the other. The doctrines of grace may be so perverted that, while there is a holy horror of slipping into careless sin, it is deemed most pious to assume the cursing burden of law. The teachings of grace give equal warning against the sin of turning either in the way of Gentiles or in the way of the Jews.

In discovering the fact and scope of the teachings of grace, it will be noted that, (1) The Christian’s daily life is to be directed only by the teachings of grace, (2) The law is excluded from the grace teachings of Christ, (3) The law is excluded from the teachings of the Apostles, and (4) The life and service of the Apostle Paul is an illustration of a life which is lived under grace.

I. THE CHRISTIAN’S DAILY LIFE IS TO BE DIRECTED ONLY BY THE TEACHINGS OF GRACE

In exact accord with the fact that Christians are to be governed only by the teachings of grace, the Biblical appeal in grace never contemplates an observance of the law. Through the death of Christ, the law is not only disannulled; but, as a rule of life, it is never mentioned, or included in the teachings of grace. It is rather excluded. The believer is to walk by a “rule,” but that rule, it will be seen, is never an adaptation of the law (Cf Gal. 6:16; Phil. 3:16). This important fact should be carefully verified by the reading of all the Epistles. It is impossible to refer here to this extensive body of Scripture beyond a very few illustrative passages. In the following Scriptures, as in all grace teachings, the law, it will be found, is not once applied to believers:

“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:10).

“For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another” (Rom. 14:17–19).

“And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God” (Phil. 1:9–11).

“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you” (Phil. 4:8, 9).

“But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature [creation]. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God” (Gal. 6:14–16).

“For we through the Spirit wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love” (Gal. 5:5, 6.)

“But now the righteousness of God without the law is manifested, being witnnessed by the law and the prophets” (Rom. 3:21).

“For Christ is the end of the law for righteousness to every one that believeth” (Rom. 10:4).

“But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof” (Rom. 13:14).

“False brethren … who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you” (Gal. 2:4, 5.)

“For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well” (Acts. 15:28, 29).

“As touching the Gentiles which believe, we have written and concluded that they observe no such things” (issues of the law. Acts 21:25).

“Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Gal. 5:1).

By these passages, selected from the whole body of New Testament teaching concerning the believer’s walk in grace, it is seen that the teachings of grace do not include the precepts of the law as such; but that they exclude those precepts. However, no vital principle contained in the law is abandoned. It will be observed that these principles of the law are carried forward and are restated in the teachings of grace; not as law, but as principles which are revised, adapted, and newly incorporated in the issues of pure grace.

II. THE LAW IS EXCLUDED FROM THE GRACE TEACHINGS OF CHRIST

Concerning the admixture of the principles of law and grace, it will be seen that these principles are wholly separated in the teachings of Christ. Are Christians to keep the law as the rule of their conduct either because of a command from Christ, or because of the example of Christ? No light will be gained on these questions until the two-fold aspect of the ministry of Christ is distinguished. According to Rom. 15:8, 9, Christ was, first, “a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers”; and, second, “that the Gentiles might glorify God for his mercy.” This two-fold distinction obtains at every point in the Gospels and Epistles. So, also, it obtains in the Old Testament types and prophecies relating to Christ. Christ sustained a particular and unique relation to the nation Israel as the One who fulfilled the great Messianic covenants given to that people. At the opening of His ministry He said, “I am not sent but unto the lost sheep of the house of Israel” (Mt. 15:24); and when, at the same time, sending His disciples out with the Jewish message of “the kingdom of heaven,” He instructed them, saying, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand” (Mt. 10:5–7). As a Jew, and as the Consolation and Hope of Israel, He personally acknowledged, kept, taught, and enforced the law. As the Savior and Hope of the world, He established the new manner of life and relationship which belongs to the believer under grace. Speaking to the Jewish ruler, Christ said: “If thou wilt enter into life, keep the commandments” (Mt. 19:17).1 True to the Jewish dispensation, He said with reference to the law of Moses: “This do and thou shalt live”; but when contemplating the cross and Himself as the bread come down from heaven to give His life for the world, He said: “This is the work of God, that ye believe on him whom he [God] hath sent” (John 6:29). These opposing principles are not to be reconciled. They indicate that fundamental distinction which must exist between those principles that obtain in an age of law, on the one hand, and an age of grace, on the other hand.

What interpretation should be given, then, to the word commandments as used by Christ or as related to Christ, according to the following passages: “If ye love me, keep my commandments”; “He that hath my commandments, and keepeth them, he it is that loveth me”; “If ye keep my commandments, ye shall abide in my love”; “And hereby we do know that we know him, if we keep his commandments”; “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight”; “He that keepeth his commandments dwelleth in him, and he in him”; “By this we know that we love the children of God, when we love God, and keep his commandments”; “Teaching them to observe all things whatsoever I have commanded you”; and, “Blessed are they that do his commandments” (John 14:15, 21; 15:10; 1 John 2:3; 3:22, 24; 5:2; Mt. 28:20; Rev. 22:14)? Is Christ here requiring the commandments as given by Moses?

In considering this crucial question, it should be noted that, when dealing with Jews as such, He gave no “commandments” of His own relative to the rule of their lives. He recognized only the law of Moses and the law of the kingdom. In matters of life-relationship to God He said, “What readest thou in the law?”; but when He began to instruct those who were saved by grace through His cross, He began to announce what He was pleased to term “my commandments.” This term is not found in all the Gospels until the record is given of His farewell words in the upper room on the night before His death (John, chapters 13–17).1 This is most significant; for it is evident that the upper-room discourse was addressed, not to Israelites, but to those who were “clean” through the word He had spoken to them. In this portion of the Scriptures, the cross is treated as an accomplished fact (John 16:11. Cf 12:31); the whole body of teaching is dated by Christ beyond the cross by the words, “And now I have told you before it come to pass, that, when it is come to pass, ye might believe” (14:29); and, finally, the only reference to the law in this great message of the upper room is so stated as to place those Jews to whom He was speaking outside its authority: “But this cometh to pass, that the word might be fulfilled that is written in their [not your] law” (John 15:25).

The upper-room discourse is the genesis of the Epistles of the New Testament; for in it, in germ form, the great doctrines of grace are announced. The phrase my commandments is reserved until this grace-revelation, because this term refers to the teachings of grace, rather than to the law.

Added proof that the term, my commandments, refers to the teachings of grace may be seen when the passages which indicate the character of His commandments are considered. Some of these are: “A new commandment I give unto you, That ye love one another; as I have loved you”; “This is my commandment, That ye love one another, as I have loved you”; “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave commandments”; “And this commandment have we from him, That he who loveth God love his brother also”; “For this is the love of God, that we keep his commandments: and his commandments are not grievous”;1 “I rejoice greatly that I found of thy children walking in truth, as we have received a commandment from the Father. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another.” To this the Apostle Paul has added a testimony concerning the commandments of the Lord. By the testimony of Paul, the whole teaching of grace, as set forth by himself, is related to the commandments of the Lord: “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord”; “For ye know what commandments we gave you by the Lord Jesus”; “Bear ye one another’s burdens, and so fulfil the law of Christ” (John 13:34, 15:12; 1 John 3:23; 4:21; 5:3; 2 John 4, 5; 1 Cor. 14:37; 1 Thes. 4:2; Gal. 6:2).

The “commandments” of Christ are not, therefore, the law, or any aspect of the law; they rather constitute “the law of love,” and “the perfect law of liberty.” They enter into the teachings of grace as those teachings are set forth by Christ, and by those to whom He gave authority and commandment (Mt. 28:18; Acts 1:3; Lk. 24:46–48; Heb. 2:3, 4).

III. THE LAW IS EXCLUDED FROM THE TEACHINGS OF THE APOSTLES

From the teaching of the Apostles it will be seen that the principles of law and grace are not to be mixed. There can be no question but that their teachings are exactly according to Christ’s message concerning grace. As an example, and in harmony with the teaching of all the Apostles, it may be observed that the Apostle Paul spoke by the authority of Christ (1 Tim. 1:1; Tit. 1:3; 1 Thes. 4:15; 1 Cor. 15:3; Gal. 1:11, 12; Eph. 3:1–11). It is equally evident that he contended only for the blessings of pure grace. At no point would he suffer the principle of law to intrude. The Jewish element in the early church was slow to abandon the law, and there is evidence that, by the provisions of men, a double standard was suffered to exist for a time—one, a legality for the Jews, and the other, pure grace for the Gentiles. This fact of a double standard is revealed in connection with the first council of the church in Jerusalem (Acts 15:19–21. Cf 21:18–26); but the Apostle Paul never countenanced this double standard (Rom. 1:16, 17). The change from law to grace was revolutionary, and the age-long covenant of works did not readily yield to the new teachings of grace, nor has it wholly yielded to this day. There are some who, ignorant of the dispensational divisions of God’s Word, and seeking to qualify the clear grace teachings of the Apostle Paul, are encouraging themselves in legalism on the strength of the fact that Christ kept and vindicated the law in the days of His particular ministry to Israel. The teaching of these legalists is a circumvention of the whole revelation of divine grace.

IV. THE PERSONAL EXPERIENCE OF THE APOSTLE PAUL IS AN ILLUSTRATION OF THE TEACHINGS OF GRACE

The personal position and practice of the Apostle Paul is evidence that the principles of law and grace should not be mixed. The Spirit has prompted the Apostle to make a six-fold exhortation to believers to be followers of himself (1 Cor. 4:6; 11:1; Phil. 3:17; 1 Thes. 1:6; 2 Thes. 3:7, 9). This appeal was warranted because his doctrine was revealed to him from Christ (Gal. 1:11, 12; Eph. 3:1–10), and was in fact, therefore, the very teachings of Christ; because he was an Apostle; and because his own attitude toward Judaism and his own experience was a living illustration of the power of a life in grace.

The Epistles of Paul are an uncompromising protest against the intrusion of law, or any phase of law, into the reign of grace. Among very many Scriptures, there is one passage in particular which reveals the Apostle’s own position. Speaking of his hope of a reward because of faithful service, he proceeds to describe the details of that service. In this connection he is incidentally led to disclose his own position at that time, as compared to other possible positions before God. We read: “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ), that I might gain them that are without law” (1 Cor. 9:19–21). These various relationships should be considered:

First. “And unto the Jews I became as a Jew, that I might gain the Jews.”

Was not the Apostle a Jew? did he not make that his boast (Phil. 3:4, 5)? He was a Jew by origin, birth, and training; but when he became saved by grace he passed over onto new ground where there “is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all” (Col. 3:11). In like manner, Gentiles when saved, are no longer Gentiles in the flesh: “Wherefore remember, that ye being in times past Gentiles in the flesh, … now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Eph. 2:11–13). The new creation in Christ is in view here. Through the new birth by the Spirit, a new humanity is being formed, and, though drawn from both Jews and Gentiles, it is neither Jew nor Gentile; it is the Church of God—the redeemed of all generations from Pentecost until the Lord returns for His own. According to the Scriptures, humanity is now classified under three major divisions: “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God” (1 Cor. 10:32). The Apostle made an effort to become “as a Jew, that he might gain the Jews.” Thus he left his own position, as it were, to adapt himself to the position of the Jew. To what length he went, it is not revealed. As regarding himself, it is clear, however, that he everywhere disclaimed every Jewish relation to God. There are very many questions which might be discussed between a Jew and a Christian; but the Apostle passed these by that he might get to the heart of the Jew with the one issue of the Gospel of the grace of God.

Second. “To them that are under the law, as under the law, that I might gain them that are under the law.”

While it is evident that the law was never addressed to any outside the one nation Israel, and also that, since the death of Christ, no Jew, Gentile, or Christian is now under the law either for justification, or as a rule of life (which statement will receive fuller proof at another place), there was a multitude of people in Paul’s day, both Jews and Christians, as there are to-day, who have placed themselves under the law. This does not suggest that God has placed them there, or that He recognizes them as standing in their self-imposed position. However, having assumed a position under law they are morally obligated to “do the whole law” in the interests of consistency. It is not a mere repetition, then, when the Apostle makes reference first to the Jews and then to those that are under the law. The important point to be observed here is that the Apostle did not consider himself to be under the law; for he represents himself as leaving his own position that he might approach the man who is under the law. What endless discussions might he have waged with the one who was under the law! He set all these questions aside that he might rather present the more vitally important blessings of grace. The supreme issue was not, and is not, one of correcting the outward life by the application of one rule or another: it was, and is, one of believing on Christ unto salvation by grace. When that is accomplished, and because of the very character of salvation, the saved one, of necessity, is subject only to the governing principles of grace.

Third. “To them that are without law, as without law, … that I might gain them that are without law.”

Thus the Apostle implies that, as to the rule of his life, he is not “without law.” The class referred to as being “without law” is not the heathen to whom no missionary has ever gone; it refers, rather, to the great Gentile world to whom the law was never addressed. To these the Apostle went, acknowledging as he went, that he, as a Christian, had no part with the lawless and ungoverned.

Fourth. “Not being without law to God, but under the law [literally, inlawed] to Christ.”

Here the Apostle reveals the exact truth as to his own relation to God as a Christian. It is unfortunate that the theological discussion which has proceeded on the supposition that a Christian must either be under the law of Moses, or else be absolutely lawless and ungoverned, could not have made place for the fact that there is a third ground of relationship to God which is neither the law of Moses, nor the ungoverned lawlessness of the world. To be “inlawed to Christ” is to be under the teachings of grace as a rule of life. These teachings include the “commandments” of Christ which are addressed to Christians as such in the upper room, and these “commandments” of Christ have been taken up, enlarged, and advanced, under the guidance of the Spirit in the book of the Acts and the Epistles of the New Testament. They constitute a separate and sufficient rule of life for the believer which is divinely adapted to his position in grace, and these great governing principles of grace are addressed to the believer alone, and not to the Christ-rejecting world. The message of God to the unsaved world is that they believe on the Savior who is offered to them in limitless grace. The message to the saved is that they “walk worthy” of the calling wherewith they are called.

SECTION TWO

THE TEACHINGS OF THE LAW

In seeking an understanding of the teachings of grace, it is necessary to give due consideration to the teachings of the law; for, according to the Scriptures, the latter, with its covenant of works, is the one principle which is opposed to the teachings of grace. The law may be considered in a three-fold way: (1) As to the meaning of the word law as used in the Bible; (2) As to the relation the law sustains to the time of its reign; and, (3) As to the application of the law.

I. AS TO THE MEANING OF THE WORD LAW AS USED IN THE SCRIPTURES

The foundation of all divine law is the Person of God. What He requires is only the expression of what He is. Since He is holy, just and good, His ideals, standards and requirements must be holy, just and good. The ideals and ways of fallen men are, of necessity, far removed from these divine standards which reflect the character of God. Comparison of these two standards has ever demonstrated the measure of human failure. Throughout the history of God’s dealings with the world this comparison has brought into bold relief the unmeasured gulf which exists between God and man, between holiness and sin, and the complementary revelation of the divine compassion which led God to bridge that gulf.
The word law, as commonly used, means a rule which regulates conduct. It naturally implies the adequate authority and power on the part of the law-giver for its enforcement, and the proper penalty to be inflicted in case of its violation. The use of the word in the Bible is, however, much wider than its common usage. At least a seven-fold use of the word law is found in the Word of God.

First, The Ten Commandments

The Ten Commandments have the peculiar distinction of having been written by the finger of God on tables of stone. They are therefore the direct writings of God. They are themselves a crystallization of the entire law given to Moses. They are summarized by Christ when He said to the Jewish lawyer: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets” (Mt. 22:36–40). The Apostle Paul summarized the law in two great statements: “Love is the fulfilling of the law”; and, “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself” (Rom. 13:10; Gal. 5:14). So, also, James has written: “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well” (Jas. 2:8). In no sense is the law applied to the believer by these Scriptures; they merely imply that the law is fulfilled by the exercise of that love which is most vitally the duty of every child of God.

That this limited declaration of commandments from God is termed “the law,” is proven beyond question in Rom. 7:7–14. In this passage the Apostle records: “I had not known lust, except the law had said, Thou shalt not covet.” The same precept is also called a commandment; for he goes on to say: “But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.” Further, it is evident that the Decalogue is the heart of the law as the law is stated in the Old Testament. Particular emphasis is given to the fact that the Commandments are a part of the law, because there are those who teach that the whole law might be set aside without affecting the Ten Commandments. They claim that these commandments were never any part of the law, and, though the reign of the law ceased with the death of Christ, the binding authority of the Ten Commandments did not cease. The Bible teaches that the Commandments are a part of the law, and though their principles are restated under grace, the Commandments ceased to be the rule of conduct when Christ fulfilled the law, and it came to its end in Him.

Second. The Whole System of Government for Israel in the Land

The law in this larger aspect was divided into three major parts:

1. The Commandments, which were the revealed law of God relative to His righteous will. Of this revelation, the Decalogue was the center (Ex. 20:1–17).
2. The Judgments, which were the revealed law of God relative to the social life of Israel (Ex. 21:1 to 24:11).
3. The Ordinances, which were the revealed will of God relative to the religious life of Israel (Ex. 24:12 to 31:18).

This three-fold governing system of law covered all divine requirements which were imposed on an Israelite in the land. The three divisions of the system were both interrelated and interdependent. This three-fold system provided its own instruction as to what was good, and its own prohibitions against that which was evil. In the prescribed sacrifices its own divine remedy was provided for the wrong committed. No other provision for a broken law has ever been disclosed to man than that of the animal sacrifices, and the final, and fulfilling sacrifice of the cross where every demand of the law was met forever. The projection of the Commandments into this dispensation disassociated from the ritual and sacrifices to which they are interrelated, is done with seeming plausibility only at the expense of one of the most vital dispensational distinctions in the Word of God.

Third. The Kingdom Rule of Messiah

The still future dispensation of the reign of Messiah, which will be the fulfillment of all God’s covenants with Israel, is to be a reign of pure law. This, it will be seen at a later point of the discussion, is proven both by the precise statements of Scripture, and by a careful study of the character of those injunctions which constitute the laws of the kingdom, and which find their application in the yet future dispensation of the kingdom.

Fourth, The Whole Revealed Will of God for any Individual, or Nation, when Contemplated as a Covenant of Works which is to be Wrought in the Energy of the Flesh

The essential principle of the law was embodied in the covenant of works. The divine blessing was conditioned on the performance of the entire law of God. Under the new covenant of grace, the undivided, undiminished, divine blessing is first bestowed by God’s favor, and by this bestowal, an obligation is created for a life corresponding to the divine blessing. When any work is undertaken for God by which it is hoped thereby to gain divine favor, that work is wrought of necessity on the basis of pure law. On the other hand, when any work is undertaken for God because it is recognized that divine favor and blessing already have been received, it is wrought in harmony with pure grace. Thus the highest ideal of grace if prostituted by the motive of securing divine favor, takes on the character of law.

Moreover, the will of God for the daily life of the one who is perfectly saved in grace has been clearly revealed by extended and explicit injunctions, or beseechings. These injunctions and beseechings, being gracious and heavenly in character, anticipate the imparted and inwrought enabling power of the indwelling Spirit for their fulfillment. The covenant of grace is a covenant of faith. Thus when the injunctions or teachings of grace are attempted in the strength of the flesh, the very teachings of grace thereby become, in principle, a covenant of works. Therefore any revelation of the righteous will of God for any individual or company of individuals is, apart from the one exception of a personal reliance of faith on the power of the Spirit, a covenant of works, or a law of God. One illustration may suffice:

In Romans 8:4 the statement is made that the “righteousness of the law” is to be fulfilled in us, rather than by us. To this end Christ has died, and to this end the energizing Spirit has been sent into the world (8:2, 3). The phrase, “the righteousness of the law,” which is here said to be fulfilled in us, proposes more than a fulfillment of the limited demands found in the Mosaic system; it proposes nothing less than the divine energy of the Spirit realizing continuously every aspect of the revealed and unrevealed will of God in the believer. It is conditioned on one thing only: “Who walk not after the flesh, but after the Spirit.”
No better example of a man-made, self-imposed law can be found than the experiences of every unsaved person who is trying, even in the slightest degree, to live the Christian life. He is doing what he does with a view to being accepted of God, not because he is accepted; and he is doing what he does in the energy of the flesh, not in the power of the Spirit. To such an one, the Christian’s manner of life in grace is only a yoke of bondage.

Likewise, there is reference to the whole will of God in the following Scriptures wherein that revelation is termed the law: “For I delight in the law of God after the inward man” (Rom. 7:22). There is the possibility of a wide difference between what is indicated by the two terms, “The law of Moses,” and “The law of God.” The law of Moses is the law of God, but the law of God may be much more than the law of Moses. “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 John 3:4). Since the Decalogue contained no reference to the great issues of Christian service and prayer, or the details of the character of the believer’s walk in the world, no one, upon serious thought, will be willing to limit this great definition of sin as merely the transgression of the law of Moses. “The sting of death is sin; and the strength of sin is the law” (1 Cor. 15:56). Sin, again, is nothing less than failure in any aspect of the will of God. When this fuller requirement of the will of God is considered in its present application under grace, it is termed “the perfect law of liberty” (Jas. 1:25. Cf Rom. 8:21; 1 Cor. 8:9; 10:29; 2 Cor. 3:17; Gal. 2:4; 5:1–13; Jas. 2:12).

Fifth. Any Rule of Conduct Prescribed by Men

Here the use of the word law is extended to the regulations men may make among themselves. We read: “But we know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners” (1 Tim. 1:8, 9). “And if a man also strive for masteries, yet is he not crowned, except he strive lawfully” (2 Tim. 2:5. Cf Mt. 20:15; Lk. 20:22).

Again, to this classification of law as being man-made, may be added any self-imposed law. Thus the law of Moses or the law of the kingdom when assumed as a rule of life by Jews, Gentiles, or Christians, becomes a man-made and self-imposed law. It is written: “For when the Gentiles [the same is equally true now of Jews or Christians], which have not the law, do by nature [usage] the things contained in the law, these, having not the law, are a law unto themselves” (Rom. 2:14). The law, though not addressed to them is self-imposed and becomes to that extent a mere man-made obligation.

Sixth. Any Recognized Principle in Operation

In this aspect of the meaning of the word law it is seen to be used as the equivalent of power. In common usage, reference is made to the law of gravitation. Which is likewise the power of gravitation. Thus it is used in the Word of God: “For the law [power] of the Spirit of life in Christ Jesus hath made me free from the law [power] of sin and death” (Rom. 8:2).

Seventh. The Necessary Sequence Between a Cause and its Effect

This particular aspect of the use of the word law is seen in Rom. 7:21: “I find then a law, that, when I would do good, evil is present with me.”
Discrimination of these widely different meanings of the word law is imperative for a right understanding of this great theme in the Scriptures.

II. AS TO THE RELATION THE LAW SUSTAINS TO THE TIME OF ITS REIGN

The Scriptures teach that the law given by Moses, which was a covenant of works, was given from God to man at a particular time. The human family had walked before God upon the earth for upwards of 2500 years prior to the imposition of the law. Thus it had been demonstrated that God is able to deal with men in the earth without reference to the law of Moses.
In the Word of God the period between Adam and Moses is particularly contrasted with the dispensation of the law. The revelation is final: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed where there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression)” (Rom. 5:12–14).
Physical death, the unavoidable penalty for sin, antedates the giving of the law, and death reigned from Adam to Moses; but sin was not “imputed” where there was no law. As it does now, death reigned over sinless infants, good people, and bad people alike. Sin, in this connection, is evidently the inbred fallen-nature which all have received from Adam; and not the transgressions personally committed. Thus the penalty—death—is due to the fallen-nature which all have received and is not due to individual transgressions. Since the sin-nature from Adam is universal, its penalty is universal. Should one member of the human family be delivered from the possession of the sin-nature, the fact would be proven by a like deliverance from its penalty—death. None are delivered from physical death so long as Christ tarries. It is “by the offence of one” that “judgment came upon all men to condemnation” (Rom. 5:18).

The all important distinction between the sin-nature of man, which is the universal possession, and the personal wrongdoing of the individual, is maintained throughout the Scriptures, including the revelation of the cross. There are two aspects of the death of Christ as that death is related to sin: He died “for our sins,” which fact is the basis of the divine cure for personal sin by justification (Rom. 3:21 to 5:11); and He died “unto sin,” which fact is the basis of the divine cure for the reigning power of the sin-nature (Rom. 6:1 to 8:4).
Sin and death reigned from Adam to Moses because sin, in its essence, is the fallen-nature itself, and death is its penalty; but sin, which is the personal wrongdoing of the individual, “is not imputed where there is no law.” Thus is the relation of man and God described covering the great period between Adam and Moses.

The pertinent question—“Wherefore then serveth the law?”—is both propounded and answered in the Scriptures (Gal. 3:19). Continuing we read, the law “was added because of transgressions.” That is, it was “added” to give to sin the augmented character of transgression. Sin had always been evil in itself and in the sight of God; but it became disobedience after that the holy commandments were disclosed. The fact of the sin-nature is not changed by the introduction of the law; it was the character of personal wrongdoing which was changed. It was changed from sin, which is not imputed where there is no law, to sin which is the rebellion against the command of God, and which must reap all the punishment attendant upon broken law. Israel, to whom the commandments were given, being a chosen, exalted people, were, by the imposition of the law, constituted a more responsible people before God; but they were wholly unable to keep the law. The giving of the law to Israel did not result in an obedient people; it rather proved their utter sinfulness and helplessness. The law became a ministry of condemnation to every one who failed to keep it. Nor did the giving of the law really tend to their betterment at heart, or retard the power of sin; it provoked them to sin. As the Apostle says: “But sin, taking occasion by the commandment, wrought in me all manner of concupiscence” (Rom. 7:8).

There can be no question as to the righteous character of the law; for it is written: “Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful” (Rom. 7:12–13). Thus the purpose of the giving of the law is stated: “That sin by the commandment might become exceeding sinful.”

Apart from the Man Christ Jesus, there was universal failure in the keeping of the law. This is not to say that the law was imperfect in itself. The universal failure in keeping the law is the revelation of the helplessness of man under the power of “sin in the flesh.” Two passages give evidence as to the failure of the law through the weakness of the flesh to which it made its appeal: “For what the law could not do, in that it was weak through the flesh” (Rom. 8:3); and, “But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly [poverty-stricken] elements, whereunto ye desire again to be in bondage?” (Gal. 4:9). The appeal is strong: Why, after having come to know the power of God through the Spirit, do ye turn to a relationship to God which as a means of victory and blessing has always been, and must always be, “weak” and “poverty-stricken”?
The law was never given as a means of salvation or justification: “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Rom. 3:20. Cf Gal. 3:11, 24). Though given as a rule of conduct for Israel in the land, it, because of the universal failure in its observance, became a curse (Gal. 3:10), condemnation (2 Cor. 3:9), and death (Rom. 7:10–11). The law was effective only as it drove the transgressor to Christ. It became a means of turning the people to God for His mercy as that mercy is provided in Christ. The law was a “schoolmaster,” or child trainer, to bring the offender to Christ. This was immediately accomplished in his turning to the sin-offerings which were provided, and which were the type of Christ in His death; but more fully, was this accomplished when the dispensation itself came to its end in the death of Christ. “The law made nothing perfect, … but the bringing in of a better hope,” and the law was a “shadow of good things to come” (Heb. 7:19; 10:1).

The reign of the law is limited to a period of about 1500 years, or from Sinai to Calvary—from Moses to Christ. These boundaries are fixed beyond question in the Word of God.

First. The Law Began its Reign at Mount Sinai

The law was never imposed upon any people or generation before it was given to Israel at the hand of Moses. “And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. The LORD our God made a covenant with us in Horeb. The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day” (Deut. 5:1–3). “When the law was proposed, the children of Israel deliberately forsook their position under the grace of God which had been their relationship to God until that day, and placed themselves under the law. The record is given thus: “And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him. And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD” (Ex. 19:3–8).

While it is certain that Jehovah knew the choice the people would make, it is equally certain that their choice was in no way required by Him. His description of the relation they had sustained to Him, until that moment is most tender and pleading: “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself.” Such is the character of pure grace. By it the sinner is carried on eagles’ wings and brought to God. It is all of God. Until that hour they had had been sustained in the faithfulness of Jehovah and without the slightest reference to their wickedness; but His plan and purpose for them had remained unchanged. He had dealt with them according to the unconditional covenant of grace made with Abraham. The marvelous blessedness of that grace-relationship should have appealed to them as the priceless riches of the unfailing mercy of God, which it was. The surrender of the blessings of grace should have been allowed by these people on no condition whatever. Had they said at the hearing of the impossible law, “None of these things can we do. We crave only to remain in that boundless mercy of God, who has loved us, and sought us, and saved us from all our enemies, and who will bring us to Himself,” it is evident that such an appeal would have reached the very heart of God. And the surpassing glory of His grace would have been extended to them without bounds; for grace above all else is the delight of the heart of God. In place of the eagles’ wings by which they were carried unto God, they confidently chose a covenant of works when they said: “All that the LORD hath spoken we will do.” They were called upon to face a concrete choice between the mercy of God which had followed them, and a new and hopeless covenant of works. They fell from grace. The experience of the nation is true of every individual who falls from grace at the present time. Every blessing from God that has ever been experienced came only from the loving mercy of God; yet with that same blasting self-trust, people are now turning to a dependence upon their works. It is far more reasonable and honoring to God to fall helpless into His everlasting arms, and to acknowledge that we rely on His grace alone.

Upon the determined choice of the law, the mountain where God was revealed became a terrible spectacle of the unapproachable, holy character of God. “And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.… And the Lord said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish” (Ex. 19:18–21). He who had brought them to Himself under the unconditional blessings of His grace, must now warn them lest they break through unto the LORD and perish. That the burning mountain was a sign of the unapproachableness of God under the new covenant of works, is again declared in Heb. 12:18–21. Speaking there of the glory and liberty of grace, it is said: “For ye are not come unto the mount that might be touched, and that burnt with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: and so terrible was the sight, that Moses said, I exceedingly fear and quake:). But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” By this passage, the great contrast between the relationship to God under the law covenant of works, and the relationship to God under grace, is set forth clearly. Under their works, Israel could not come unto God lest they die; but under grace they were carried on eagles’ wings unto God, and so, under grace, all come unto God, and to Jesus, and to the blessed association and glory of heaven itself.

The children of Israel definitely chose the covenant of works, which is law, as their relationship to God. In like manner, every individual who is now under the law, is self-placed, and that law under which he stands is self-imposed. In every case such relationship is clung to in spite of the appeal of pure grace. Had the legalists minds to understand and hearts to feel, they would realize that there is no access to God by a covenant of works and merit. To such as seek to come to Him by the law, God is as unapproachable as flaming Sinai.

Second. The Reign of Law was Terminated with the Death of Christ

The truthfulness of the statement that the reign of the law was terminated with the death of Christ is to be determined by the Word of God, rather than by the traditions and suppositions of men. The law, when given, was only a temporary, or ad interim, dealing “until the seed should come” (Gal. 3:19), and the “seed” is Christ (3:16). This conclusive passage (vs. 22–25) continues: “But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” The distinction between Jew and Gentile is broken down and all are “under sin.” There is provided and offered in Christ a new access and relationship to God. It is “through Christ” and “in Christ.” It is gained upon a principle of faith alone. Christ is the object of faith. It is nothing less than the “promise by faith of Jesus Christ,” and it is given to them who “believe.” Thus the new covenant of grace through faith in Christ is placed in contrast to the old covenant of works. The passage goes on to state: “But before faith [the new principle in grace] came, we [Paul is here speaking as a Jew of his own time] were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster [child leader] to bring us unto Christ, that we might be justified by faith [the new principle in grace]. But after that faith [the new principle in grace] is come, we are no longer under a schoolmaster” (the law).

As a standard of holy living, the law presented the precise quality of life which was becoming a people who were chosen of God and redeemed out of the bondage of Egypt. At the cross, a new and perfect redemption from sin was accomplished for Jew and Gentile alike. The redemption from Egypt was a type of the redemption from sin. As the redemption from Egypt created a demand for a corresponding holy life, so the redemption from sin creates a demand for a corresponding heavenly walk with God. One is adapted to the limitations of the natural man; the other is adapted to the infinite resources of the spiritual man. One is the teaching of the law; the other is the teaching of grace.

III. AS TO THE APPLICATION OF THE LAW

The law was given only to the children of Israel. This statement admits of no discussion when the Scriptures are considered. A very few passages from the many are here given: “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart” (Mk. 12:29–30); “And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I have set before you this day?” (Deut. 4:8); “And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. The LORD our God made a covenant with us in Horeb. The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day” (Deut. 5:1–3). The message given from the mount was that great covenant of works of the law contained in the Ten Commandments, which is here included in the “statutes and judgments.” This covenant was never made with any other nation or people; for God made no covenants with people other than Israel. “The LORD gave me the two tables of stone, even the tables of the covenant” (Deut. 9:11). Speaking of the covenants in relation to Israel, it is said: “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever” (Rom. 9:4, 5). Speaking of the Gentiles it is said: “Wherefore remember, that ye being in times past Gentiles in the flesh, … that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph. 2:11, 12).

It is expressly declared that the Gentiles have not the law: “For when the Gentiles, which have not the law, do by nature [usage] the things contained in the law, these, having not the law, are a law unto themselves” (Rom. 2:14). In harmony with this, Pontius Pilate, a Gentile ruler, denied any responsibility to Israel’s law: “Then said Pilate unto them, Take ye him, and judge him according to your law” (John 18:31).

We conclude, therefore, that the law which was given by Moses was a covenant of works, that it was “added” after centuries of human history, that its reign was terminated by the death of Christ, that it was given to Israel only, and that, since it was never given to Gentiles, the only relation that Gentiles can sustain to it is, without any divine authority, to impose it upon themselves. Additional proof of these facts concerning the law are yet to be presented.

SECTION THREE

THE KINGDOM TEACHINGS

According to the Scriptures, all time is divided into seven periods, or dispensations. The Bible is occupied, in the main, with the last three of these periods. All that lies between Exodus, chapter 19, and Revelation, chapter 20, is the unfolding of the exact scope and character of these three ages. These ages are: The age of the law of Moses, which is measured by the duration of the reign of that law, or from Sinai to Calvary; The age of the kingdom, which is measured by the earth-reign of the King, or from the second coming of Christ when He comes to occupy His throne (Mt. 25:31), to the bringing in of the eternal state in the new heavens and new earth (Rev. 21:1; 1 Cor. 15:24–28); And lying between the age of the law of Moses, which is wholly past, and the age of the kingdom, which is wholly future, there is the present age of grace, bounded by the death of Christ, on the one hand, and by His second advent, on the other. The revelation concerning the out-standing ordinance for this age also marks the limit of duration of the age itself with a future event—dateless, but never-the-less sure: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.”

Due recognition of the essential character of each of these ages is the key to the understanding of the exact manner of the divine rule in each age. The rule of God in each case is adapted to the conditions which obtain. Since the respective characteristics of the ages are widely different, the manner of the divine rule is correspondingly different. The practice of confusing these three ages in respect to their characteristics and the manner of the divine rule in each is common, and is, doubtless, the greatest error into which many devout Bible interpreters fall. It is perhaps easier to confuse the present age with that which immediately precedes it, or with that which immediately follows it, than to confuse it with conditions which are more remote; although there need be no confusion of these immediately succeeding but sharply separated periods of time, for they are divided by age-transforming events. The age of the law of Moses is separated from the present age of grace by the death of Christ, when He bore the curse of the law and finished the work by which man may stand justified before God forever, and justified as he could not have been justified by the law of Moses. The age of grace is separated from the age of the kingdom by the second coming of Christ to the earth—the time when He comes to reign, to bind Satan, to terminate human governments, and to cause righteousness and peace to cover the earth as the waters cover the face of the deep.

The divine government could not remain the same in the earth after the world-transforming, spiritual victories of the cross, as it had been under the law of Moses. So, likewise, the divine government cannot remain the same in the earth after the world-transforming temporal victories of the second coming, as it has been under the reign of grace. All this is reasonable; but, what is far more impelling and compelling, this is what is precisely revealed by God in His Word.

There are, then, three separate and distinct systems of divine government disclosed in the Scriptures, corresponding to three separate and distinct ages to be governed.
In respect to the character of divine government, both the age before the cross and the age following the return of Christ represent the exercise of pure law; while the period between these two ages represents the exercise of pure grace. It is imperative, therefore, that there shall be no careless co-mingling of these great age-characterizing elements, else the preservation of the most important distinctions in the various relationships between God and man are lost, and the recognition of the true force of the death of Christ and His coming again is obscured.

Kingdom teachings will be found in those Psalms and prophecies of the Old Testament which anticipate the reign of Messiah in the earth, and in the kingdom portions of the Gospels. These teachings as found in the Old Testament and the New are purely legal in essence; both by their inherent character, and by the explicit declaration of the Word of God. The legal requirements of the kingdom teachings are greatly advanced, both in severity and detail, beyond the requirements of the law of Moses. This intensification of legal requirements, as it appears in the kingdom teachings, should not be looked upon as a mere continuation of the law of Moses. The kingdom teaching is a system complete and perfect in itself. Moreover, this intensification of legal requirements in kingdom revelations does not move the teachings of the Mosaic law nearer the heart of the teachings of grace. On the contrary, it removes them still farther in the opposite direction, inasmuch as the teachings of the kingdom increase the burden of meritorious workers over that which was required by the law of Moses. In the kingdom law, anger is condemned in the same connection where only murder had been prohibited in the law of Moses, and the glance of the eye is condemned where only adultery had previously been forbidden.

The kingdom Scriptures of the Old Testament are occupied largely with the character and glory of Messiah’s reign, the promises to Israel of restoration and earthly glory, the universal blessings to Gentiles, and the deliverance of creation itself. There is little revealed in the Old Testament Scriptures concerning the responsibility of the individual in the kingdom; it is rather a message to the nation as a whole. Evidently the details concerning individual responsibility, were, in the mind of the Spirit, reserved for the personal teaching of the King, at the time when the kingdom would be “at hand.” As to the reign of the King, two important disclosures are made in the kingdom portions of the Old Testament: (1) His will be a rigid reign of righteousness that shall go forth from Jerusalem with swift judgment upon the sinner (Isa. 2:1–4; 11:1–5); and (2), according to the new covenant which He will have made with his people, He will have put His laws into their minds, and will have written them on their hearts (Jer. 31:31–40; Heb. 8:7–12). The writing of the law upon the heart is a divine assistance toward the keeping of the kingdom law which was in no wise provided under the reign of the law of Moses. However, the written law on the heart, as it will be in the kingdom, is not to be compared with the power of the indwelling Spirit which is the present divine enablement provided for the believer under grace.

Under the new covenant, God will have put away the former sin of the nation forever. This, it is revealed, He is free to do through the blood of His Son who, as God’s Lamb, took away the sin of the world (Mt. 13:44; Rom. 11:26, 27).

The great key words under the Mosaic system were “law” and “obedience”; the great key words in the present age are “believe” and “grace”; while the great key words in the kingdom are “righteousness” and “peace.” The following are brief excerpts from the Old Testament Scriptures bearing on the kingdom:

“The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isa. 2:1–4).

“And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; and shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins” (Isa. 11:1–5).

“And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD. Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.… And they shall dwell in their own land” (Jer. 23:3–8).

“For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: afterward shall the children of Israel return, and seek the LORD their God, and David their King; and shall fear the LORD and his goodness in the latter days” (Hosea 3:4, 5).

Turning to the New Testament Scriptures bearing on the kingdom, it is important first to consider again the two-fold character of the work and teachings of Christ. He was both a minister to Israel to confirm the promises made unto the fathers, and a minister to the Gentiles that they might glorify God for His mercy (Rom. 15:8, 9). These two widely different revelations are not separated in the Scriptures by a well-defined boundary of chapter and verse; they are intermingled in the text and are to be identified wherever found by the character of the message and the circumstances under which it is given. This, it should be remembered, is the usual divine method of presenting truth. To illustrate: there is no chapter and verse boundary in the prophetic books of the Old Testament between that portion of the Scriptures which presented the immediate duty of Israel, and that portion of the Scriptures which presented their future obligation in Messiah’s kingdom. The prophets, while unfolding both of these widely differing obligations, co-mingle these messages in the text and the different messages are discerned only through an observance of the character of the truth revealed. Likewise, there is, to some extent, a co-mingling in the Gospels of the message of the kingdom and the teachings of grace. Moreover, these teachings were given while the law of Moses was in full authority. In harmony with the demands of that dispensation, many recognitions of the Mosaic system are embedded in the teachings of Christ. The Gospels are complex almost beyond any other portion of Scripture, since they are a composite of the teachings of Moses, of grace, and of the kingdom. In attempting to discover and to identify the kingdom teachings of Christ as they are co-mingled with the teachings of grace, and of the law, it is of value to note the peculiar feature of each Gospel:

The Gospel by Matthew is a message to Israel of her King and His kingdom. In that Gospel He is introduced first as the “Son of David” (1:1), which title immediately relates Him to the Davidic covenant, and that covenant eternally secures for Israel a throne, a King, and a kingdom. Christ, being the Son of David, is the Messiah-King—the Hope and Consolation of Israel. While this Gospel is primarily of the King and His kingdom, the closing portion is of Christ as the Son of Abraham.

The Gospel by Mark presents Christ as the Servant of Jehovah. It records more concerning His service than of His teaching, and, like Matthew’s Gospel, it is almost wholly addressed to Israel.

The Gospel by Luke presents Christ in His humanity, and, while written to Jews, the avowed purpose of the writer is to “set in order” and establish the “certainty of those things which are most surely believed among us.” This certainty of testimony is thus sealed: “Having had perfect understanding of all things from the very first” (“from above.” Cf John 3:31; 19:11; Jas. 1:17; 3:15, 17).

The Gospel by John was also written for a particular purpose: “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (20:31). Thus the saving grace of God in Christ is declared to be the theme of this Gospel. While the ministry of Christ to Israel is acknowledged by the words, “He came to his own, and his own received him not” (1:11), the Gospel by John is primarily of the grace of God in salvation through Christ. The Gospel by John divides the teachings of Christ into two parts: chapters 1 to 12, the grace of God that saves; and chapters 13 to 16, and 19 to 21, the grace of God that teaches.

From this brief consideration of the four Gospels it may be concluded that those teachings of Christ which confirm the covenants made unto the fathers, or Israel, will be found primarily in the Synoptic Gospels, and that these kingdom teachings are crystallized in the first portion of the first Gospel. The position of this kingdom portion in the context of the Scriptures is also significant—following immediately, as it does, on the Old Testament. The Old Testament closed with its great hopes unrealized and its great prophecies unfulfilled. These hopes were based on covenants from Jehovah, to which He had sworn with an oath. These covenants guarantee to the nation an earthly kingdom in their own land, under the abiding reign of Messiah, sitting on the throne of His father David. No such promise was fulfilled in the Old Testament period. The kingdom as provided for in the faithfulness of Jehovah was revealed in the Old Testament only in predictive prophecy. No such kingdom situation existed when Christ was born. It is expressly declared that Israel’s great hope and consolation was yet in expectation when Christ came (Lk. 1:31–33; 2:25). The children of Israel were then largely scattered among the nations and their land was under the authority of Rome.

At this point and under these circumstances, a new message went forth: “The kingdom of heaven is at hand.” It was proclaimed by the forerunner—John the Baptist (Mt. 3:1–2), by Christ (Mt. 4:17), and by His disciples (Mt. 10:5–7). The strongest prohibition was imposed against the giving of this message to any Gentile, or even to a Samaritan (Mt. 10:5, 6. Cf 15:24). The message, though brief, was calculated to arouse all the national longings of the people to whom it was spoken. The messengers needed no analytical training to sense the exact meaning of their Theme. As instructed Israelites, the kingdom hope had been their expectation and meditation from birth. Later on, and in contrast to this, their utter slowness of heart to understand the new facts and teachings of grace is most obvious. Even when, after His resurrection, Christ had given forty days of instruction in things pertaining to the kingdom of God, they said: “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6), so little had they grasped the meaning of His death and the immediate purpose of grace. On the other hand, there is no record that the messengers needed or received one moment of exposition as to the meaning of the message relative to the Gospel of the kingdom before they were sent forth to deliver it. It was evidently Israel’s hope.

The phrase, the kingdom of heaven, is peculiar to the Gospel by Matthew, and refers to the rule of God in the earth. In that particular, it is to be distinguished from the kingdom of God, which is the rule of God throughout the bounds of the universe. One, in certain aspects, is included in the other, and there is, therefore, much that is common to both. The Messianic rule of God in the earth was the theme of the prophets; for the prophets only enlarged on the covenants which guaranteed a throne, a King, and a kingdom, over regathered Israel, in that land which was sworn to Abraham. The term, the kingdom of heaven, was used by Christ to announce the fact that the covenanted kingdom blessings were “at hand.” This good news to that nation was the “gospel of the kingdom,” and should in no wise be confused with the Gospel of saving grace.

The national hope was centered in the genuineness of the claims of both the King and His forerunner. The evidence was carefully weighed, it may be believed, and it was found unimpeachable; but the wickedness of heart prevailed. They imprisoned the forerunner, who was later beheaded by Herod, and they crucified the King. Both the forerunner and the King fulfilled prophecy in respect to the office of each in every detail. The forerunner was the voice of one crying in the wilderness. The King was of the seed of Abraham, of the tribe of Judah, a son of David born of a virgin, in Bethlehem of Judæa, He came out of Egypt, and was called a Nazarene. At His birth He was proclaimed, “King of the Jews.” In His public ministry He took up the message of a King. At His entrance into Jerusalem He was hailed as Israel’s King. At His trial before Pilate, He claimed to be a King. And He died under the accusation, “This is Jesus, the King of the Jews.” The crown of thorns had no significance in relation to His sacrificial death for sin: it was the emblem of the nation’s derision for His kingship claim. They thus fulfilled by act the very prophecy the King had made: “We will not have this man to rule over us.” There should be no confusion at this point. The rulers of the nation who demanded His death were not personally rejecting a Savior, as sinners are rejecting Him now; they were rejecting their King. They did not say, “We will not believe on the Saviour to the salvation of our souls”; they said, “We have no king but Cæsar.”
The rejection of the King was according to “the determinate counsel and foreknowledge of God” (Acts 2:23); for His rejection and humiliation were foreshadowed in the types, and foreseen in the prophecies of the Old Testament; He was the “Lamb slain from the foundation of the world.” At every step in the record His rejection and death are said to be the fulfilling of the Scriptures. It is recorded of Him in sixteen passages that He, by His rejection and death, fulfilled the Old Testament Scriptures. It is also recorded of Him in nine passages that He was the fulfillment of Old Testament prophecies concerning the King.

The first ministry of Christ was, then, to Israel as her King. In this He appeared; not as a personal Savior, but as her long expected Messiah; not as a Lamb, but as a Lion; not as a sacrifice by which a Church—the spotless Bride—might be purchased to Himself from among all nations, but as the Son of David, with every right to David’s throne, over Israel at Jerusalem, in the land of promise. In the Synoptic Gospels, there is, therefore, no record of any step toward the formation of the Church, or any reference to that great purpose, until, from His own nation, His rejection as King is evident. According to the Synoptic Gospels, the early teachings of the King were of that nation, and were in no wise related to the great results which would afterwards be accomplished through His death and resurrection in the calling out of His Church from all the nations of the earth. Upon His rejection, He began to speak, in anticipation of His death, of the formation of His Church, and of His coming back again to the earth. He likewise related the sure fulfillment of every covenant with Israel to the time of His return.

Was, then, the Gospel of the kingdom, as announced by John, by Christ, and by His disciples, a bonafide message? Did it really mean what it announced? Was Israel’s long predicted kingdom at hand? If so, and had they received their King, what would have become of the divine purposes of redemption as they were to be accomplished through His death? These questions are insistently asked to-day; but the answers are not difficult.

The Gospel of the kingdom was a bonafide message to Israel. To treat it otherwise, is to accuse God of trickery and deception. It is likewise a serious misrepresentation of all the related Scriptures to apply the message and teaching of the King to the present purposes of God in this age of grace. All confusion which arises concerning the kingdom message in its relation to the cross arises from the failure to recognize the important distinction between the divine viewpoint and the human viewpoint. It is only another application of the rationalistic trick of playing the free will of man against the sovereignty of God. On the human side, there was a clear-cut issue with unrestrained power to choose, or reject, the King. On the divine side, there was a genuine offer of the kingdom in the Person, presence and ministry of the King; but back of this was the foreknowledge of God which was absolute as to the choice they would make. Their choice would be but the outworking of the eternal purpose of God in Christ, and for that choice they would be held guilty. On the divine side, it is said: “Therefore they could not believe” (John 12:39), and on the human side, it is said: “They hated me Without a cause” (John 15:25). Is this the only example of such a problem in the Scriptures? By no means.

Every dispensation represents a new divine purpose in the testing of man. In every case man is seen to fail, and to be guilty before God; yet we behold God patiently and faithfully bringing man face to face with the issues involved. After a brief experience in the wilderness, He took Israel to Kadesh Barnea where He provided and offered an immediate entrance into their own land. The choice was theirs; they refused to enter. They were guilty. God knew they would refuse to enter the land; yet His offer was genuine, and His purposes were realized. In chastisement, God sent them back into the wilderness for forty years of added discomfort. In His own time, and by His own power, they finally entered the land. This portion of Israel’s history may be taken to be typical. When Christ came, the nation had then experienced over five hundred years of trial in dispossession of their land and the vacancy of David’s throne. When their Messiah came, they refused the divine provisions centered in the King, and, as typified at Kadesh, they returned to what has now proven to be two thousand years of added affliction. The day is coming, however, when, according to the faithfulness of God, they will receive their King and abide under His undimmed glory.
Turning to the Old Testament, the student is confronted with the problem of the right adjustment as to the time of fulfillment of two great lines of prophecy concerning Christ. On the one hand, He was prophesied to come as a Monarch whose reign and kingdom would be everlasting (Cf 2 Sam. 7:16; Ps. 72:1–20; 89:35–37; Isa. 9:6, 7). The thought of His death is foreign to this body of prophecy. It is no function of a king to die,—“Long live the king!” But, on the other hand, there is prophecy equally as explicit regarding the sacrificial, substitutionary death of Christ (Ps. 22:1–21; Isa. 53:1–12). Manifestly, these two lines of undertaking could not be accomplished simultaneously. Christ could not be the resistless, undying King, and be an unresisting sacrifice, at one and the same time. It was this very time-element in the problem which Peter declared was not disclosed to the prophets. He writes: “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” (1 Pet. 1:10, 11). Since the present age of grace and its purpose was not revealed to the writers of the Old Testament, the time-element relating these two lines of prophecy could not be disclosed. When the fullness of time came, it pleased God to present His King in fulfillment of prophecy and according to all His covenants to Israel. Both by the “determinate counsel and foreknowledge of God” and by the free choice of the nation, the King was rejected and crucified. It is evident, therefore, that the prophecies concerning the King and His earthly kingdom remain unfulfilled to this hour. They are not forgotten or abandoned. Neither are they receiving a spiritual fulfillment. They are yet to be fulfilled when the King returns to the earth.

In like manner, the same clear light as to the divine purpose is revealed through Daniel when he predicts the order of events to be fulfilled in the period between his own time and that of the reign of Messiah. In this prophecy the “cutting off of Messiah” precedes the reign of the King. Thus did God anticipate what would take place; but this in no wise lessens the exercise of free choice on the part of the nation Israel in rejecting the King.

It is puerile to assert that the cross of Christ was held in jeopardy until Israel’s choice concerning the King had been consummated. Let those who traffic in such tricks of argument be consistent to the point of applying their rationalism to all the great issues wherein the sovereignty of God and the free will of man are found to meet. The ministry of Christ was genuine. He was a minister to the circumcision to confirm the promises made unto the fathers. He was likewise the open door into the grace of God that Gentiles might glorify God for His mercy. Though real, His rejection as King was the necessary step in all redemption, and God in faithfulness will yet fulfill every covenant related to the throne, the King, the nation, and the land. This He will do when the King comes back to the earth again.

It has been necessary to outline the relation of the covenanted, earthly kingdom to the first advent of Christ, in order that the kingdom teachings of Christ may be seen in their true setting.

Referring to the first section of the Gospel by Matthew (chapters 1 to 12), wherein the Gospel of the kingdom is preached to Israel, it will be found that this precise message of the kingdom Gospel was first announced by John the Baptist, of whom it is said: “For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight” (Mt. 3:1–3); it was announced by the King Himself (Mt. 4:17); and by the disciples (Mt. 10:5–7). Embedded in this context wherein only the Gospel of the kingdom is in view, and completely bounded by the records of these proclamations, is the “Sermon on the Mount,” which is evidently, the Manifesto of the King (Mt. 5:1 to 7:29). In this Manifesto the King declares the essential character of the kingdom, the conduct which will be required in the kingdom, and the conditions of entrance into the kingdom. This kingdom rule of life is purely legal, both in its inherent qualities and by its own claim (Mt. 7:12). It is, however, very different from the law as given by Moses. In the kingdom teachings, as has been stated, the commands of Moses are advanced into requirements vastly more impossible as to detail, and this does not relieve, but rather intensifies, its character as strictly legal. Christ does not disown the principles of the law in the unfoldings of kingdom requirements any more than He does in all His dealings with Israel before His death. He is rather presenting a new degree and standard of law which is adapted to the conditions which shall obtain in the kingdom, and which He contrasts with the law of Moses. The great kingdom words—righteousness and peace—are dominant, and there is never a reference either to salvation, or grace. Nor is there the slightest reference to those great realities of relationship which belong to the new creation wrought by Christ through His death and resurrection. Such a complete omission of any reference to any feature of the present age of grace, is a fact which should be carefully weighed.

The minute accuracy of the Scripture is seen in Christ’s use of the phrase my commandments. During the days of His ministry to the nation Israel, He enforced the commandments of Moses, and spoke of the new principles which were to be applied in the kingdom as “these sayings of mine,” and “I say unto you”; but at no time did He use the term my commandments until He used it with His disciples in the upper room, and at the time when He was unfolding the new principles which were to condition the daily living of those who should stand on resurrection ground, in the new creation, and under grace. It is also significant that the first use of the term commandment in this grace message is when He said, “A new commandment I give unto you” (John 13:34). There is, therefore, a possible limitation to be placed on the extent of the responsibility imposed by Christ in His great commission wherein He said: “teaching them to observe all things whatsoever I have commanded you” (Mt. 28:20). It is hardly probable that He intends all the Mosaic law, the governing principles of the kingdom, and the teachings of grace, to be combined and applied to those who receive the message of the great commission.

In the teachings of the kingdom, the characterizing phrase is, “hear and do” (Mt. 7:24), while the characterizing phrase under grace is “hear and believe” (John 5:24). The essential character of the teachings of the kingdom as they are contrasted with the teachings of Moses, and as they are contrasted with the teachings of grace, will, at another point of the discussion, be considered at length.

There is a sense in which the kingdom of God, as the rule of God in the hearts of individuals, is present in the world to-day. This should not be confused with the Messianic kingdom which is to be set up over a nation, and extended through them to all nations, with the King ruling, not in the individual heart, but on the throne of David, in the city of Jerusalem. As the King came nearer to His death, and the rejection became more evident, He made mention of that aspect of the rule of God in the individual heart which was to characterize the hitherto unannounced age of grace. The following passage (like Mt. 13:1–52), taken from the later teachings of Christ as recorded by Luke, is an example: “And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation [outward show]: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you” (in your midst. Lk. 17:20, 21).

In no sense could it be truthfully said that the kingdom of God was in the hearts of those Christ-rejecting Pharisees. There was, however, a real sense in which the kingdom of God was to be, as it is now, in the hearts of individual believers; but the direct statement of Christ is to the effect that the kingdom was then, in the Person of the King, in their midst. So, also, the phrase, the kingdom of God cometh not with outward show, anticipates the present aspect of the rule of God in the individual heart; but after this, and according to all prophecy, the kingdom of heaven will come with outward show. There is much promise of a transformed earth, which condition will be ushered in, not by unseen forces and processes; but through the resistless power and presence of the returning King.

So, also, He could say to Israel: “The kingdom of God is come nigh unto you” (Lk. 10:9). As certainly as the King was before the nation, so certainly their kingdom was before them, and this was the appeal of the Gospel of the kingdom which was given to “the children of the kingdom” only. When the King was rejected, His kingdom was rejected. When His kingdom was rejected and its realization delayed until the return of the King, the application of all Scripture which conditions life in the kingdom was delayed, as well, and will be delayed as long as the King tarries. This necessary delay is easily accepted with reference to the earthly, national glory, which is the theme of the kingdom teachings of the Old Testament; but it is equally true that there is a necessary delay in application of the last detail of human obligation related to the earthly kingdom as set forth in the New Testament.
The kingdom teachings are a sufficient and complete statement of all that it will be necessary for one to know concerning the terms of entrance into, and conduct in the Messianic kingdom on the earth. Much in these kingdom teachings is similar to that which is found in the teachings of Moses. Much is similar, also, to the teachings of grace; but these facts do not constitute these teachings an indivisible whole, nor do they justify a careless co-mingling of these great systems of rule in the earth. The characterizing elements in each will be found to be those principles which are peculiarly applicable to the dispensation to which they belong, rather than in the principles wherein they are similar.

SECTION FOUR

CONTRASTS BETWEEN LAW AND GRACE TEACHINGS

Having considered the fact that God provides different rules of life, as recorded in the Scriptures, to fit His succeeding dispensational dealings with man, it is important to consider the wide difference which exists between the principle of law, and the principle of grace, as applied to the divine government of man.

While the purpose of this section is to emphasize the fact that the three systems of divine government are essentially separate, each one from the others, and each one, being wholly complete and sufficient in itself, is in no wise exchangeable for either of the others, and cannot be co-mingled; it should be observed that there are important fields of Bible interpretation and instruction besides the limited aspect of truth which is suggested by the various rules of conduct. The Scriptures unfold many highways of truth with unbroken development from “the blade, then the ear, after that the full corn in the ear.” The important features of this unity in the Scriptures are:

1. The revelation concerning God. He is first revealed in the Old Testament by His names and works, and to this the New Testament adds the fuller emphasis upon the Trinity, the relation of the Persons of the Godhead to mankind, and the various aspects of saving grace. The continuity of the Old Testament testimony concerning Christ was proven by Himself on the Emmaus road, as it is recorded: “Beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Lk. 24:27).

2. Prophecy and its fulfillment. Every recorded instance of the fulfillment of prophecy shows that every detail of the prediction was fulfilled to the letter.

3. The union between type and antitype. Almost every important truth of the New Testament was typified and foreshadowed in the Old Testament. This fact proves the symmetry of all Scripture (See 1 Cor. 10:1–11).

4. The revelation concerning Satan and evil. In this body of revelation, likewise, the Bible story is uninterrupted, save for the new material added in the development of the divine message.

5. The doctrine of man and his sin. The exact manner of the application of the divine remedy for sin varies from dispensation to dispensation; but there is no variation in all the record concerning the essential facts of human failure, and the gracious, divine remedy through blood alone.

6. The requirement of holiness in the conduct of saints. While there is wide difference between the rules of conduct which are imposed in the various ages, there is unity in the revelation that a holy manner of life is the divine requirement in every age.

7. The continuity of purpose in the program of the ages. In this aspect of the truth it should be observed that, while each age possesses a character exclusively its own, the divine purpose throughout all the ages is one, ending in the ultimate consummation which God has decreed. This fact is stated in Heb. 1:2. Speaking of God as revealed in, and related to, the Son, it is written: “By whom he programmed the ages” (literal).

Such is the wonderful unity of the Scriptures throughout; but in no sense are the various systems regulating human conduct the same, and the exact application of these systems must be guarded at every point. If truth for the children of God under grace is to be drawn from the teachings of the law of Moses, or the kingdom, it should be acknowledged that it is taken from a system foreign to grace, and that it is applicable only by way of illustration.

These governing principles differ in three particulars: (1) They present independent, sufficient, and complete systems of divine rule in the earth. (2) In these systems the order varies as to the sequence of the divine blessing and the human obligation. (3) These systems differ according to the degree in which the divine enablement has been provided.

I. THEY PRESENT INDEPENDENT, SUFFICIENT, AND COMPLETE SYSTEMS OF DIVINE RULE IN THE EARTH

As has been stated, there are three of these systems of divine government. (1) The teachings of the law of Moses; (2) The teachings of grace; and (3) The teachings of the kingdom. Naturally there is field here for wide expansion, since these three systems of authority occupy the major portion of the Bible. A brief review only of the essential character of these systems is here given:

(1) The Teachings of the Law of Moses

This rule of life was revealed from God and accepted by Israel at Sinai, and was at no time addressed to the nations of the world. It was a peculiar form of government for a peculiar people, and accomplished a peculiar purpose in condemning the failure of man and in leading him to Christ. Its full detail is revealed in the writings of Moses; but the history of Israel under the law occupies the rest of the Old Testament, and the major part of the Gospels up to the record of the death of Christ. In the doctrinal teachings of the New Testament, very much additional light is given to the character and purpose of the law of Moses. There the law is held in contrast with the teachings of grace. There, also, as will be seen more fully in the later discussion, the law is represented as having passed out of force through the death of Christ; and, it may be observed, that, after the death of Christ, the law is in no instance treated as being directly in force.

The law of Moses was complete within itself. It was sufficient to regulate the conduct of an Israelite under every circumstance that might arise. No other rule of life had been revealed during the days in which the law of Moses was in effect, hence there was no temptation for Israel to complicate her governing principle with any other. In her relation to God, that nation remained for fifteen hundred years under pure law. “The law was given by Moses, but grace and truth came by Jesus Christ.”

(2) The Teachings of Grace

Like the teachings of the law of Moses, the teachings of grace have not applied to men in all ages. These teachings were revealed from God through Christ and His apostles. Moreover, they are never addressed to the world as applicable to it in the present age; but are addressed to a peculiar people who are in the world, but are not of the world. These teachings constitute the divine instruction to the heavenly citizen and unfold the exact manner of life that such a citizen is expected to manifest even here in the earth. The full detail of this rule of life is found in portions of the Gospels, portions of the Book of Acts, and the Epistles of the New Testament. As light is given in these particular Scriptures of the New Testament by way of contrast, concerning the character and purpose of the law of Moses, so, in like manner, the very foundations of grace and its relationships are laid in the types and prophecies of the Old Testament. It is revealed that God dealt graciously with the human family from Adam to Moses; but it is also revealed that the precise form of divine government which is the present teaching of grace was not then disclosed, nor was it applied to men until the reign of the law had been terminated in the death of Christ. It is likewise revealed that the death of Christ was the necessary foundation for the present, full manifestation of superabounding grace. It is equally as certain from revelation that the teachings of grace will apply to the children of God under grace as long as they are in the world, and these principles will cease to rule, of necessity, when the people to whom they alone apply are gathered out and taken from the earth at the coming of Christ. This period between the death of Christ and His coming again is not characterized in the Scriptures as a time when the supreme purpose of God is the governing of the nations of the earth; this age is rather spoken of as “the times of the Gentiles” in all matters of human government in the earth. Nor is this age the period in which God is realizing the fulfillment of His unchanging covenants with the nation Israel; that nation is now said to be scattered, peeled, blinded, broken off, and hated of all nations, and they are to remain so to the end of the age. This age is not the time of the salvation of society; that great undertaking is clearly in the purpose of God, but it is reserved for the age which is yet to come. The present age is characterized by a unique emphasis on the individual. The death of Christ contemplated above all else the need of the individual sinner. The Gospel of grace, which the death of Christ made possible, is an appeal to the individual alone, and the very faith by which it is received is exercised only by the individual. The message of grace is of a personal faith, a personal salvation, a personal enduement of the Spirit, a personal gift for service, and a personal transformation into the image of Christ. The company of individuals thus redeemed and transformed, are to be in the ages to come the supreme manifestation of the riches of God’s grace. Unto this eternal purpose the whole universe was created and all ages have been programmed by God. The glory of this dispensation is lost to a large extent when the reign of the law is intruded into this age which followed the death of Christ, or when the social order of the kingdom, promised for a future age, is expected before the return of the King. The Bible affords no basis for the supposition that the Lord will come to a perfected social order. At His coming He will gather the saved to Himself, but the wicked He will judge in righteousness. The transcendent glory of this age is that grace which will have been either accepted or rejected by the individual.

The teachings of grace are perfect and sufficient in themselves. They provide for the instruction of the child of God in every situation which may arise. There is no need that they be supplemented, or augmented, by the addition of precepts from either the law of Moses, or the teachings of the kingdom.

(3) The Teachings of the Kingdom

The teachings of the kingdom have not been applied to men in all the ages; nay, more, they have not yet been applied to any man. Since they anticipate the binding of Satan, a purified earth, and the personal reign of the King, they cannot be applied until God’s appointed time when these accompanying conditions on the earth have been brought to pass. The kingdom laws will be addressed to Israel and beyond them to all the nations who will enter the kingdom. It will be the first and only universal reign of righteousness and peace in the history of the world. One nation was in view when the law of Moses was in. force in the earth; the individual is in view during this age of grace; and the whole social order of mankind will be in view when the kingdom is set up in the earth.

The reign of the King is never said to be ushered in by a gradual process of world improvement; it is introduced suddenly and with great violence. The return of the King to rule is like a smiting stone, and will demolish the structure of world empires, will grind them to powder, and will scatter them as the wind scatters the chaff of the summer threshing floor (Dan. 2:31–45). Satan and the satanic deception will have been removed from the earth, Israel will have realized the glory of her covenants, and the long predicted blessing will have come upon all the Gentiles, and upon creation itself. The church is not once mentioned in relation to the teachings of the kingdom, nor are those teachings applied to her; for her part in the kingdom is not to be reigned over, but to reign with Christ—her Head. She, being the Bride of the King, is His consort. She will still be under the heavenly teachings of grace, and her home will be in the bosom of the Bridegroom in the ivory palace of the King. The King will reign with a rod of iron. Sin and iniquity will be rebuked instantly and judged in perfect righteousness. Clear conception of the glory of the kingdom is lost if it is confused with the age of grace which precedes it, or with the sinless new heavens and new earth of the eternal state which follows it. The kingdom closes with a demonstration of the failure of man and thus it adds the last message of the converging testimony to the wickedness of the fallen heart, and to the fact that in the exceeding grace of God alone is their salvation.

The teachings of the kingdom are found in portions of the Psalms, the kingdom prophecies of the Old Testament, and the kingdom teachings in the Synoptic Gospels. These teachings are complete and sufficient to direct the life of the children of the kingdom in every condition that may arise under the rule of the King. There is no need that these teachings be supplemented or augmented by additions from either of the other governing systems.

Under God’s classification, there are only three major divisions of the human family—“The Jew, the Gentile and the church of God.” Wherever they are mentioned in any portion of the Bible they are recognized as distinctly separate peoples, and it is important to follow the divine record concerning each from its beginning to its end.

The Jew, or Israel, began with Abraham, was favored in relationship to God above all the nations of the earth for fifteen hundred years in the promised land, is the object of all of Jehovah’s purposes and covenants in the earth, is now as free from the law, and is as effectually shut up to the Gospel of the grace of God as are the Gentiles, and will yet inherit the limitless blessings of all the kingdom covenants in the earth.

The Gentile began with Adam, received no direct instruction or covenant from Jehovah in all the ages past, is now the object of appeal, with the Jew, in the Gospel of grace, and will share in the glory of the kingdom to come, when the divine blessing will be poured out on all the Gentiles (Acts. 15:17).

The Church began with the death of Christ and the descent of the Spirit, is the divine objective in this age, is a heavenly people taken from both Jews and Gentiles, and will reign with the King as His Bride, in the ages to come.

Since there is so wide a difference in the character of these ages—of law, of grace, and of the kingdom—and in the peoples of the earth—the Jew, the Gentile, and the Church—as they stand related to God throughout the ages, it is to be expected that there will be a variation in the divine government according to the essential character of the several ages. This is not only reasonable; it is the precise teaching of the Bible. Since these great governing systems are wholly separate and sufficient in themselves, and since there is much which is held in common in them all, a brief comparison of the systems is here undertaken:

First. The Similarity and Dissimilarity Between the Teachings of the Law of Moses and the Teachings of Grace

In this discussion, the law of Moses will be limited to the Decalogue; for no legalist proposes to carry forward into grace the judgments which governed the social life of Israel, or the ordinances which governed their religious ritual in the land. However, the moral commandments of the Decalogue are almost universally imposed upon the church by these legalists. In justification of this imposition, the plea is usually made that apart from the direct application of the Decalogue there could be no divine authority or government in the earth.
In no sense does this question involve the issues of world government; for God has never addressed either the teachings of the law, or the teachings of grace to the whole world. The world has borrowed certain moral precepts from the Bible for its self-government; but it does not follow that God has accepted the world on the basis of the teachings of the law, or the teachings of grace. In reality, the world is shut up to the one appeal of the Gospel of grace. Until this appeal is heeded, the individual is neither under law, nor grace, as a rule of life; but is “under sin.”

The issue is, therefore, between law and grace as governing principles in the life of the Christian. Must Christians turn to the Decalogue for a basis of divine government in their daily lives? Scripture answers this question with a positive assertion: “Ye are not under the law, but under grace.” If this be true, are the great moral values of the Decalogue discarded? By no means; for it will be seen that every moral precept of the Decalogue, but one, has been restated with increased emphasis in the teachings of grace. These precepts do not reappear under grace in the character and coloring of the law, but, rather, in the character and coloring of pure grace. The following brief comparison will demonstrate the fact that the moral values of the law are reincorporated in the teachings of grace.

While some principles of the Mosaic law are restated under grace, those aspects of the law which are foreign to grace are omitted. The command to keep the seventh day is omitted wholly. This fact and the reason thereof will he considered more at length later in the discussion. So, also, the one promise of the Decalogue is omitted. This promise occurs in connection with the precept concerning the obedience of children. It reads: “Honor thy father and thy mother; that thy days may be long upon the land which the LORD thy God giveth thee.” The fact that the law presented a promise to obedient children is pointed out in the New Testament (Eph. 6:1), with no inference that the promise is in effect now; but as a reminder of that which obtained under the law. It would be difficult for any individual, or child, in the Church to establish a claim to a God-given land, or to demonstrate that any law now obtains by which long life is guaranteed to those who are now obedient to parents. Again, concerning Israel and her relation to the land it is written: “Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed”; “The righteous shall inherit the land, and dwell therein for ever”; “For the upright shall dwell in the land” (Ps. 37:3, 29; Prov. 2:21). No land has been given to the Christian. He is a “stranger and pilgrim” here, an “ambassador,” a citizen of heaven. If he is taught in the Scriptures, he is not looking for a long life here; but he is looking for the coming of his Lord. He is not clinging to this life; for “to depart, and to be with Christ, … is far better.” The serious manner in which people apply an Old Testament promise, impossible under grace, to themselves is a revelation of the measure of inattention with which the Scriptures are too often read and quoted. Since every adaptable precept of the law is restated in grace, it is not necessary to violate the Scriptures by forcing the law into the sphere of grace.

The Decalogue, in its moral principles, is not only restated in grace, but its principles are greatly amplified. This is illustrated, again, by the same precept concerning the obedience of children. In the teachings of grace, the whole issue of obedience is taken up at length, and to this is added the instructions to parents as well. Under the teachings of grace, the appeal of the first commandment is repeated no less than fifty times, the second twelve times, the third four times, the fourth (about the sabbath day) not at all, the fifth six times, the sixth six times, the seventh twelve times, the eighth six times, the ninth four times, and the tenth nine times.

Yet further, that which is even more vital should be noted: The teachings of grace are not only gracious in character and of the very nature of heaven itself, but they are extended to cover the entire range of the new issues of the life and service of the Christian. The Ten Commandments require no life of prayer, no Christian service, no evangelism, no missionary effort, no gospel preaching, no life and walk in the Spirit, no Fatherhood of God, no union with Christ, no fellowship of saints, no hope of salvation, and no hope of heaven. If it is asserted that we have all these because we have both the law and grace, it is replied that the law adds nothing to grace but confusion and contradiction, and that there is the most faithful warning in the Scriptures against this admixture.

A few times the teachings of the law are referred to by the writers of the Epistles by way of illustration. Having stated the obligation under grace, they cite the fact that this same principle obtained under the law. There is, however, no basis here for a co-mingling of these two governing systems.

The law of Moses presents a covenant of works to be wrought in the energy of the flesh; the teachings of grace present a covenant of faith to be wrought in the energy of the Spirit.

Second. The Similarity and Dissimilarity Between the Teachings of the Law of Moses and the Teachings of the Kingdom

As will be seen more fully further on, these two systems of divine government are both legal in character and order. If this is true, it is to be expected that there is much in common between them. (1) They are similar because they are both based on a covenant of works. (2) They are similar because of elements which are common to both. (3) They are dissimilar because of certain points in which they differ.

1. They are similar because they are based on a covenant of works

The nature of a covenant which is based on human works is obvious. Whatever God promises under such a covenant, is conditioned on the faithfulness of man. Every blessing under the law of Moses was so conditioned, and every blessing in the kingdom relationship will be found to be so ordered. Turning to the kingdom teachings of Christ wherein the issues of personal conduct and obligation in the kingdom are taken up, it will be seen that all the kingdom promises to the individual are based on human merit. The kingdom blessings are reserved for the poor in spirit, the meek, the merciful, the pure in heart, and the peace maker. It is a covenant of works only and the emphatic word is “do.” “This do and thou shalt live,” is the highest promise of the law. As men judge, so shall they be judged. A tree is approved, or rejected, by its fruits. And not every one that saith Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of “my Father” which is in heaven. As the individual forgives, so will he be forgiven. And except personal righteousness shall exceed the righteousness of the scribes and Pharisees, there shall be no entrance into the kingdom of heaven. To interpret this righteousness which is required to be the imputed righteousness of God, is to disregard the teaching of the context, and to introduce an element which is not once found in this whole system of divine government. The kingdom teachings of the “Sermon on the Mount” are concluded with the parable of the house built on the rock. The key to this message is given in the words, “Whosoever heareth these sayings of mine, and doeth them.”

Turning to the law of Moses, we discover that it presents no other relation to God for the individual than this same covenant of works: “And it shall come to pass, that if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day [including the Decalogue], that the LORD thy God will set thee on high above all nations of the earth: and all these blessings shall come on thee, and overtake thee … Blessed shalt thou be …” (Deut. 28:1–14). “But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe and to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee … Cursed shalt thou be …” (Deut. 28:15–68). “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee” (Ex. 20:12). “All that the LORD hath spoken we will do” (Ex. 19:8). “Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God … And he said unto him, Thou hast answered right: this do, and thou shalt live” (Lk. 10:25–28).
By these references to the law of Moses and the law of the kingdom, it may be seen that both of these systems are based wholly on a covenant of works.

2. They are similar because of elements which are common to both

In the law of the kingdom, the Mosaic law is carried forward and intensified. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.… Ye have heard that it was said by them of old time, Thou shalt not kill … But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment.… Ye have heard that it was said by them of old time, Thou shalt not commit adultery; but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Mt. 5:17–28. Cf 31–48; 6:1–18, 25–34). “Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets” (Mt. 7:12).

By these illustrative passages it is clear that the law of Moses and the law of the kingdom are similar in that they contain elements which are common to both.

3. They are dissimilar because of certain points in which they differ

In the law of the kingdom, certain features are added which are not found in the law of Moses. These new features can be mentioned here only in part.
It has been revealed in the Scriptures above quoted that the law is intensified in the kingdom teachings. From these no element of the law of Moses has been subtracted. Rather, to the Mosaic revelation are added the kingdom teachings of Christ concerning marriage and divorce, the taking of an oath, and the personal obligation to others. The law demanding “an eye for an eye, and a tooth for a tooth” is replaced by required submission. The other cheek is to be turned, the second mile is to be traveled, and to him that asketh, there is to be no refusal. Even the enemies are to be loved. These things are to be done “that ye may be the children of your Father which is in heaven,” and are only further evidences that in fact and force they issue from the covenant of works. There is a new appeal for sincerity in alms-giving, in prayer, and in fasting. There is a new revelation concerning prayer; but it is prayer for the kingdom and according to conditions in the kingdom alone. Special instruction is given concerning the use of riches in the kingdom and also concerning anxiety and care.

Third. The Similarity and Dissimilarity Between the Teachings of Grace and the Laws of the Kingdom

The importance of an unprejudiced consideration of these Scriptures which disclose the whole field of comparison between the teachings of grace and the laws of the kingdom cannot be too strongly emphasized. The theme is extensive, but an outline-treatment only can be given here. While this study of contrasts should be extended into all the kingdom teachings of the Gospels, the plan will be to follow a brief analysis of the Manifesto of the King as recorded in Matthew, chapters 5 to 7, and to compare the various precepts there revealed with the precepts given to the believer under grace. It will be necessary, also, to compare these precepts with the kingdom teachings of the Old Testament; for it will be found that the teachings of the kingdom presented in Matthew, chapters 5 to 7, are in exact accord with the Old Testament predictions regarding the kingdom, and are almost wholly in disagreement with the teachings of grace.

In Luke 16:16 it is written: “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.” The message of John the Baptist was something new. It was in no sense the preaching of the “law and the prophets” as a direct application of the Mosaic system. Nevertheless, his preaching was purely legal in character. An important exception to this is found in the Gospel by John. In that Gospel, the characterizing words, selected from all the sayings of John the Baptist are, “Behold the Lamb of God, which taketh away the sin of the world” (1:29). The Gospel by John is distinctly of salvation and grace through believing, and the selection of this one message from John the Baptist beautifully illustrates the mind and purpose of the Spirit in the selection of material for the construction of that Gospel of divine grace. This exceptional word from John the Baptist, fitted to the message of grace in the Gospel by John, should not be confused with his legalistic preaching as recorded in the Synoptic Gospels, where his real ministry as the forerunner is set forth. What he preached, is clearly stated in Luke 3:7–14: “Bring forth therefore fruits worthy of repentance … And the people asked him, saying, What shall we do then? He answered and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.”

The intense emphasis on the covenant of meritorious works is obvious in this message; but John did not preach Moses and the prophets. The law and the prophets were until John. It is to be concluded that the preaching of John the Baptist was wholly new, and was according to his mission as herald of the King; but that message is legalistic, and not gracious. It is a covenant of works, and not a covenant of faith.

Added light is also given in Luke 16:16 as to the kingdom character of John’s preaching. The divine rule in the earth which Matthew terms “the kingdom of heaven” is by Luke termed “the kingdom of God.” This is justified since the kingdom of God includes the kingdom of heaven, or the earth-rule of the King. Since Matthew and Luke are so evidently referring to the same divine rule in the earth, and often reporting the same message when employing these two phrases, it is conclusive that Luke’s use of the term, “the kingdom of God,” here, and elsewhere, is with reference to the limited divine rule in the earth. Into that kingdom, men who enter are said to be “pressing in.” “To crowd oneself in,” is the literal meaning, and the word suggests intense human effort, and implies the need of merit, which is required for entrance into the kingdom.

There are at least three major distinctions which will appear when the teachings of grace are contrasted with the teachings of the kingdom.

(1) In the kingdom message, hope is, in the main, centered in the kingdom of heaven, and, in Mark and Luke, in that aspect of the kingdom of God which corresponds with the kingdom of heaven. This, it should be remembered, is not heaven: in this connection, it is the rule of the Messiah-King in the earth. However, the larger rule of the kingdom of God is mentioned once (Mt. 6:33), and at a point when all the divine interests are in view, and three times the kingdom message holds the anticipation of heaven itself before its children (Mt. 5:12; 6:20; 7:23). In the teachings of grace it is heaven itself which is in view, with never a reference to the kingdom of heaven, other than that the saints shall reign with the King. Christians, on the other hand, are often related to the larger sphere of the kingdom of God (See John 3:3).

(2) These two lines of teaching may be identified, also, by the use of the great words they employ. According to both the Old Testament and the New, righteousness and peace are the great words of the kingdom. The “Sermon on the Mount” is the expansion of the full meaning of the personal righteousness which is required in the kingdom. The great words in this age are believe and grace. Not once do these words appear in connection with the kingdom teachings of Matthew, chapters 5 to 7. Mercy is unfolded in grace, rather than in righteousness.

(3) The kingdom teachings, like the law of Moses, are based on a covenant of works. The teachings of grace, on the other hand, are based on a covenant of faith. In the one case, righteousness is demanded; in the other it is provided, both imputed and imparted, or inwrought. One is of a blessing to be bestowed because of a perfect life, the other is of a life to be lived because of a perfect blessing already received.

Too often it has been supposed that the kingdom reign of Messiah will be a period of sinlessness on the earth, corresponding to the new heavens and new earth which will follow. Every Scripture bearing on the kingdom emphasizes the moral conditions which will obtain in the kingdom. Because of the binding of Satan, and the immediate judgment for sin, the high moral requirements in the kingdom will be possible; but there will be evil to judge, the enemy will persecute, and many who have professed will fail because they have not actually done the will of the King. So great will be the moral advance in world conditions in the kingdom over the present age, that righteousness will then “reign”; while at the present time, righteousness “suffers” (2 Tim. 3:12).

The various topics presented in the “Sermon on the Mount,” are here considered in order:

1. The Beatitudes (Mt. 5:1–12)

This kingdom message opens with the record of the nine-fold blessing which is promised and provided for the faithful child of the kingdom. These blessings are won through merit. This is in sharp contrast to the blessings in the exalted position of the Christian to which he instantly attains through Christ at the moment he believes.

a. “Blessed are the poor in spirit [humble]: for theirs is the kingdom of heaven.” As the little child, “of such is the kingdom of heaven.” In the Old Testament vision of the coming manifestation of the King, it is said: “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa. 57:15). To the Christian it is said: “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind” (Col. 3:12). These virtues are not put on by the Christian to gain heaven; much less the kingdom of heaven. They are put on because these elements of character belong to the one who is already “elect of God, holy and beloved.” Christ is the pattern (Phil. 2:8), and God resists aught but humbleness of mind (Jas. 4:6). In the teachings of grace, “put on” does not mean to pretend, or assume; it is the manifestation of the life through the power of the Spirit (See Eph. 4:24; 6:11; Col. 3:12).

b. “Blessed are they that mourn: for they shall be comforted.” Mourning does not belong to the Bride of Christ. To her a different message has been given: “Rejoice, and again I say, Rejoice.” Mourning is the portion of Israel until her King comes, and when He comes, it will be “to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, and the oil of joy for mourning, and the garment of praise for the spirit of heaviness” (Isa. 61:2, 3. Cf Isa. 51:3; 66:13; 35:10; 51:11; Zech. 1:17).

c. “Blessed are the meek: for they shall inherit the earth.” Under grace, meekness is wrought in the believer by the Spirit, and is never rewarded; but the judgments of the King will be to “reprove with equity for the meek of the earth” (Isa. 11:4. Cf Isa. 29:19; Zeph. 2:3; Ps. 45:4; 76:9). The earth is to be inherited in the kingdom reign. The glory of the King will be in the earth. It could hardly be supposed that the meek are inheriting the earth now, or that this is any promise to the Church, to whom no earthly promise is made. Those who are kept by the power of God through faith unto salvation ready to be revealed in the last time, have an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven.
d. “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” The Christian may crave a closer walk with God; but he is already “made the righteousness of God in him.” In distinction to this, righteousness is that quality which must be attained in the kingdom (Mt. 5:20). “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake will I not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory” (Isa. 62:1, 2. Cf Ps. 72:1–4; 85:10, 11, 13; Isa. 11:4, 5).

e. “Blessed are the merciful: for they shall obtain mercy.” The exact condition revealed in this promise should be carefully considered; for in this passage, mercy from God is made to depend wholly on the exercise of mercy toward others. This is pure law. Under grace the Christian is besought to be merciful, as one who has already obtained mercy (Eph. 2:4, 5; Tit. 3:5). The mercy of God will go forth in grace to the nation Israel when He gathers them into their own land (Ezk. 39:25); but He will, at the same time, deal with them as individuals by law: “But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; to such as keep his covenant, and to those that remember his commandments to do them” (Ps. 103:17, 18). “Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight. With the merciful thou wilt shew thyself merciful; and with the upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward” (Ps. 18:24–26). Under grace, He is rich in mercy, even when we were “dead in sins.”

f. “Blessed are the pure in heart; for they shall see God.” Opposed to this, and under grace it is written: “But we see Jesus,” and “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (Heb. 2:9; 2 Cor. 4:6). In Christ, God now is revealed to the believer, while the kingdom promise to the pure in heart is that they shall see God. The kingdom promises continue: “He that walketh righteously, and speaketh uprightly.… Thine eyes shall see the king in his beauty” (Isa. 33:15–18). “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart” (Ps. 24:3, 4).

g. “Blessed are the peacemakers: for they shall be called the children of God.” Peace is one of the two great words in the kingdom. The King who is “the Prince of Peace,” shall so reign that righteousness and peace shall cover the earth as waters cover the face of the deep (Cf Ps. 72:3, 7). In that kingdom there will be special distinction given to the one who promotes peace. “They shall be called the children of God.” Under grace, no one is constituted a child of God by any works whatsoever. “For ye are all the children of God by faith in Christ Jesus” (Gal. 3:26).

h. “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.” Again, the issue is righteousness. The Christian, on the contrary, suffers with Christ and for His sake, and his reward is in heaven. “But all these things will they do unto you for my name’s sake” (John 15:21). “All that will live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12).

i. “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” The believer is called to suffer for Christ’s sake: “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake” (Phil. 1:29). “If we suffer, we shall also reign with him” (2 Tim, 2:12). It should be noted that when the children of the kingdom are compared to any class of men in suffering, they are taken back to prophets which were before them, and not to the saints who comprise the body of Christ.

Concluding these observations concerning the nine beatitudes, attention should be given to the fact that, in contrast to the nine-fold, self-earned blessing of the kingdom, the believer under grace is to experience a nine-fold blessing which is produced in him by the direct power of the indwelling Spirit. A careful comparison should be made of the nine-fold blessing which is promised under the kingdom, with the nine-fold blessing which is prepared under grace. It will be seen that all that is demanded under the law of the kingdom as a condition of blessing, is, under grace, divinely provided. The two aspects of life which are represented by these two groups of characterizing words are most significant. The total of all the blessings in the kingdom is not comparable with the superabundant “fruit of the Spirit”—“love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (self-control, Gal. 5:22, 23). The very tense of the verb used is important. Under grace, the fruit of the Spirit “is,” which indicates the present possession of the blessing through pure grace; while under the kingdom, the blessing “shall be” to such as merit it by their own works.

2. The similitudes of the righteous in the kingdom (Mt. 5:13–16)

In this portion of Scripture the children of the kingdom are likened to the salt of the earth, and the light of the world. “Salt,” as a figure, is not so used in the teachings of Moses or in the teachings of grace. However, the Christian is said to be “light in the Lord,” and is exhorted to “walk” as a child of the light (Eph. 5:8). Again, “Ye are all the children of light, and the children of the day” (1 Thes. 5:5). But, concerning Israel in her coming kingdom blessing, it is said: “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light to the Gentiles”; “I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth”; “Then shall thy light break forth as the morning”; “And the Gentiles shall come to thy light, and kings to the brightness of thy rising”; “The LORD shall be thine everlasting light, and the days of thy mourning shall be ended” (Isa. 42:6; 49:6; 58:8; 60:3, 20). Still another contrast appears in this connection: The Christian is appointed to manifest Christ (1 Pet. 2:9); but the children of the kingdom are appointed to manifest their good works (Mt. 5:16).

3. Christ interprets the law in its relation to the kingdom (Mt. 5:17–48)

This Scripture declares that the law shall not pass until it is fulfilled. This has to do with observance, for it is added: “Whosoever therefore shall break one of these least commandments … shall be called the least in the kingdom of heaven.” It is the law of Moses intensified. In so doing, Christ transfers the obligation from the outward act to the attitude of the heart. This intensifies, rather than relieves, its legal character. It carries with it the most scorching condemnation possible to law. The Christian is not under law. He has no “altar” other than Christ (Heb. 13:10). The altar is always related either to the Mosaic system, or to the coming kingdom, and is intensely legalistic in character. Concerning the kingdom it is said: “Their burnt-offerings and their sacrifices shall be accepted upon mine altar” (Isa. 56:7. Cf 60:7; Ezk. 43:13–27; Zech. 14:20). The child of the kingdom must agree with his adversary quickly, lest he be cast into prison where there is no degree of mercy available (5:25, 26). To the child of God it is said: “If it be possible, as much as lieth in you, live peaceably with all men” (Rom. 12:17–21). The high standard of generous submission is, in the kingdom teachings, substituted in place of the exact equity of the law of Moses (5:38–48). In place of the principle of “an eye for an eye, and a tooth for a tooth,” the other cheek is to be turned, the cloak is to be added to the coat, the second mile is to be traveled, no goods are to be withheld from him that asketh, and enemies are to be loved. This is not to be done as an expression of a high position already received in grace: it is to be done meritoriously that “ye may be the children of your Father which is in heaven.” Such relations between men will be required and practiced in the day when the King shall reign in righteousness and Satan is bound. The teachings of grace concerning murder, adultery, divorce, and swearing, are all clearly stated in the Scriptures.

In this portion of the “Sermon on the Mount,” the extreme legal penalty for wrong-doing is imposed (5:20–22, 29, 30). Is any child of God under grace in danger of judgment, or the awful penalty of hell fire? Argument is uncalled for in the light of the Scriptures: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation [judgment]; but is passed from death unto life” (John 5:24); “And I give unto them eternal life; and they shall never perish, neither shall any man [created thing] pluck them out of my hand” (John 10:28); “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1).
It is quite true that believers will be judged by Christ as to the character of their life and service, that the Father chastens every son whom He receiveth, and that the Apostle Paul suggested that he might visit a certain church with a rod; but how different is all this from the penalty of hell fire which is unconditionally imposed on the children of the kingdom because of their sin! How imperfectly believers realize, when they turn from grace, the awful penalties of the law and the meaning of eternal damnation! How precious, too, that such ignorance of the law does not change the abiding, divine covenant of grace into which the believer has been brought through faith in Christ!

4. Mere externalism rebuked (Mt. 6:1–7, 16–18; 7:21–29)

In the kingdom, a spirit of vain show as the actuating motive in alms-giving, offering of prayer, and professions of devotion, will be judged instantly. On the other hand, these things, if done in secret, will be rewarded “openly.” Such recompense should not be confused with the rewards for service which are promised the Christian at the judgment seat of Christ. Humble faithfulness in the kingdom will receive its immediate recognition from the King.

5. Prayer for the kingdom, and in the kingdom (Mt. 6:8–17; 7:7–11)

What is commonly called “The Lord’s Prayer,” but what is, in reality, the prayer that the Lord taught His disciples when contemplating the kingdom, is not intended to be a ritual prayer. He said: “After this manner therefore pray ye.” The prayer is directly concerned with the issues of the coming kingdom. “Thy kingdom come. Thy will be done in earth, as it is in heaven.” Of the great themes mentioned in this model kingdom prayer, but one is taken up for special comment and emphasis. It is as though the Spirit of God was seeking to save the reader from any confusion at this point. This special comment amplifies the one petition: “And forgive us our debts, as we forgive our debtors.” The divine comment on this reads: “For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” This, again, is purely legal. Forgiveness on the part of the Christian is enjoined; but it is enjoined in agreement with the exalted principle of grace: “Tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you”; “Even as Christ forgave you, so also do ye” (Eph. 4:32; Col. 3:13. Cf 1 John 1:9). The legal character of this great kingdom prayer should not be overlooked because of sentimental reasons growing out of early training.

Attempts have been made to relate this divine forgiveness, which is conditioned on a forgiving attitude of the sinner, with the Father’s present forgiveness toward the believer who is under grace. Such an interpretation is as foreign to the precise relationships which belong to grace as it would be if the passage were said to teach the present divine forgiveness of the unsaved. Present forgiveness for both the unsaved and the saved is a matter of pure grace, and the divine conditions which are imposed are in perfect harmony with this fact. In this age, the unsaved are forgiven as a part of the entire accomplishment in salvation on the one condition that they believe (Eph. 4:32), and the saved are forgiven on the one condition that they confess (1 John 1:9). These two words do not represent meritorious works; they represent the simple adjustment of the heart to that which is already provided in the grace of God. The cross has changed things for all. A covenant purely of law-works is stated in the passage in question. Such a covenant is the very foundation of all kingdom teaching; but it is wholly foreign to the teachings of grace. Christ, as some claim, must not be presented as a stern, austere Ruler. The marvel is that He is ever anything else. God’s holiness is not subject to gracious leniency toward sin. Apart from the cross where redemption’s price has been fully paid, there could be nothing but the consuming fire of judgment; but, since God in infinite love has provided a Substitute, there is boundless grace. In this age, God is dealing with men on the ground of His grace as it is in Christ. His dealings with men in the coming age are based on a very different relationship. At that time, the King will rule with a rod of iron. There is no word of the cross, or of grace, in the kingdom teachings. This prayer is, by its own expression, a kingdom prayer.

The whole basis of appeal in this prayer, as in 7:7–11, is the faithfulness of the Father to His children in the kingdom. The basis of appeal in prayer during the days before Christ, or under Moses, was the faithfulness of Jehovah to His covenants. The basis of appeal in prayer under grace is that of the believer’s present union and identification with Christ. Access is provided only through Christ (Heb. 10:19, 20), and the new argument of appeal in prayer is, in the name, and for the glory, of Christ. Long after He had taught His disciples the kingdom form of prayer, and after He had turned to the teachings of pure grace He said: “Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full” (John 16:24). The kingdom form of prayer omits every feature of the essential note of prevailing prayer under grace.

6. The law governing riches in the kingdom (Mt. 6:19–24)

The right use of riches, as under grace, will be rewarded in heaven, and there is no compromise: “Ye cannot serve God and mammon.”

7. The Father’s care over the children of the kingdom (Mt. 6:25–34)

This portion of the Scriptures is one of surpassing sweetness. As God clothes the lillies of the field, so will He clothe those who rest in Him by faith; but here His care is only for such as seek first the kingdom of God and His righteousness: while, under grace, His care is unconditioned by any human work or merit: “Casting all your care upon him; for he careth for you”; “Be careful for nothing” (1 Pet. 5:7; Phil. 4:6). The same principle of divine care was presented under the law of Moses; but in the form of pure law: “Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved” (Ps. 55:22).

8. Warning against judgment of others (Mt. 7:1–6.)

This kingdom law is unyielding: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” One under grace has passed beyond all judgment, by virtue of his acceptance in Christ who died for him (John 5:24). He may be chastened by his Father, which is a form of judgment (1 Cor. 11:27–32); but such judgment is never said to be the return of his own sin back upon his own head, as is prescribed in this portion of the kingdom teaching.

9. Warnings against false prophets (Mt. 7:15–20.)

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.” The warning here is against false prophets who are to be discerned by the quality of their lives. The warning to the children of God under grace is against false teachers who are to be discerned by their doctrine concerning Christ (2 Pet. 2:1; 2 John 7–11): never by their lives; for outwardly, false teachers are said to appear as the “ministers of Christ,” and to be dirctly under the power of Satan who himself appears as an angel of light (2 Cor. 11:13–15). The attractive personality of the false teacher affords great advantage as a background for the appeal he makes for his doctrine.

10. Three determining statements concerning the kingdom

a. “For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Mt. 5:20). Exposition is unnecessary concerning this passage. It is the foundation of all the demands for entrance into the kingdom of heaven. It should in no wise be confused with the believer’s entrance into heaven through the finished work of Christ: “Not by works of righteousness which we have done, but according to his mercy he saved us” (Tit. 3:5).

b. “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Mt. 7:12). This passage stands as a conclusion of the whole appeal of this kingdom teaching. It is as a key to all that has gone before. The legal principle, restated in this passage, is not said to be any part of the teachings of grace: it is rather “the law and the prophets.”

c. “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Mt. 7:13, 14). Under the conditions laid down in the kingdom teachings, life is entered by a personal faithfulness (Mt. 5:29, 30; 18:8, 9; Lk. 10:25–28). When this same exhortation is stated in the Gospel by Luke (13:24), it opens with the words, “Strive to enter in at the strait gate.” The word strive is a translation of agonizomai, which means to agonize. It suggests the uttermost expenditure of the athlete’s strength in the contest. Such is the human condition that characterizes all the kingdom passages which offer entrance into life. An abrupt change is met when turning to the Gospel by John, which Gospel was written to announce the new message of grace, which is, that eternal life may be had through believing. No two words of Scripture more vividly express the great characterizing relationships in law and grace than agonize, and believe. Grace is the unfolding of the fact that One has agonized in our stead, and life is “through his name,” and not by any degree of human faithfulness, or merit.

There is a dangerous and entirely baseless sentiment abroad which assumes that every teaching of Christ must be binding during this age simply because Christ said it. The fact is forgotten that Christ, while living under, keeping, and applying the law of Moses, also taught the principles of His yet future kingdom, and, at the end of His ministry and in relation to His cross, He also anticipated the teachings of grace. If this three-fold division of the teachings of Christ is not recognized, there can be nothing but confusion of mind and consequent contradiction of truth.

Again, it is not unreasonable to recognize that these kingdom teachings should directly apply to a yet future age. The Bible is the one revelation from God to all peoples of all the ages. It is not difficult to understand that much of the Scripture applies to conditions which are now wholly in the past; nor should it be difficult to understand that some of the Scripture applies to conditions which are wholly of the future. How else shall we know of the future? Certain revelations are of the coming tribulation period and are in no sense applicable to the present time. Who has ever prayed that his flight should not be on a sabbath day? Yet Christ commanded that prayer to be prayed (Mt. 24:20).

In like manner, the use of the word “whosoever” in Mt. 7:24 does not imply that all the people of all the ages are addressed. It is more reasonable to believe that it applies to the people living under the conditions of the period which the passage describes. The all-inclusive word he is used by Christ when He said, “But he that shall endure unto the end, the same shall be saved” (Mt. 24:13); but nothing could be more contradictory to the teachings of grace than the principle set forth in this passage. There will be a salvation in the tribulation for those who endure its trials to the end. Under grace, the believer endures because he is saved. If the word “whosoever” in Mt. 7:24 includes those who are saved by grace, then they have been thrust into the blasting covenant of works which that passage proposes, and grace is wholly sacrificed.

Thus it may be concluded that the teachings of the law, the teachings of grace, and the teachings of the kingdom, are separate and complete systems of divine rule which are perfectly adapted to the varied conditions in three great dispensations. The teachings of Moses and the teachings of the kingdom are purely legal, while the instructions to the believer of this dispensation are in conformity with pure grace. There is much that is held in common within all these rules for conduct; but this is no justification for their admixture. All that in the law appertains to life under grace is preserved and restated from the law in the great injunctions and beseechings of grace. To transgress these bounds, is to frustrate grace, and to complicate the individual with the system of law in such a manner as to make him a debtor to do the whole law. The law cannot be broken or divided. It stands as a unit. To undertake any part of it, is to be committed to it all. Nothing could be more unreasonable, or more unscriptural, than to borrow some portions from the law system, either that of Moses, or of the kingdom, and, at the same time, reject other portions. He who will choose the law must, to be consistent, do the whole law (Rom. 10:5), and if he shall break it at one point, he is guilty of all (Jas. 2:10). How precious are the riches of grace in Christ Jesus! How sweet and fitting to the child of God in grace are the heavenly beseechings of grace!

II. THE ORDER VARIES AS TO THE SEQUENCE OF THE DIVINE BLESSING AND THE HUMAN OBLIGATION

The second major distinction between the teachings of law and the teachings of grace is seen in the varying order between the divine blessing and the human obligation. This variation is found to exist when the principle of grace is compared with the principle of law in any form of the law whatsoever. It is equally true of the law of Moses, the law of the kingdom, or, when legally stated, of the larger conception of the law as being the whole revealed will of God. When the human obligation is presented first, and the divine blessing is made to depend on the faithful discharge of that obligation, it is of and in conformity with pure law. When the divine blessing is presented first, and the human obligation follows, it is of and in conformity with pure grace. The varying orders under law and grace may be stated in the words “do and live”: or “live and do.” In the case of the law, it is do something with a view to being something; in the case of grace, it is be made something with a view to doing something. Is the Christian who is under grace saved and kept by good works, or is he saved and kept unto good works? The law said “If you will do good, I will bless you”; grace says, “I have blessed you, now do good.” Under the law, man lives well to become accepted of God; under grace man lives well since it becomes one to live well who is already accepted. The law presents first a human work to be done: grace always presents first a divine work to be believed. Law begins with the question as to what man ought to do; grace begins with the question as to what God has already done. Every word of the law revelation is thus made to be a conditional covenant of human works: while every word of the grace revelation is made to be an unconditional covenant of divine works.

The instructions given to Israel under Moses, and the instructions proposed for the government of the yet future kingdom in the earth, are purely legal in their character. The farewell word of Moses to Israel as recorded in the closing chapters of Deuteronomy is the crystallization of the whole law of Moses. One passage is the heart of this message: “And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth: and all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. Blessed shalt thou be … But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: Cursed shalt thou be” … (Deut. 28:1–68).

Every teaching of the kingdom which contemplates the responsibility of the individual is, in like manner, based on a covenant of human works, and is, therefore, purely legal in character. This may be observed in all the kingdom teachings of the Old Testament, and the kingdom teachings of the New Testament. Grace is extended to the nation when, apart from all merit, she is placed in her land, and restored to divine blessing; but the rule of the King will be on the basis of pure law, and the responsibility of the individual to that rule necessarily will be in conformity to the same. Beyond what has gone before in the discussion, this fact will need but a passing illustration from the kingdom teachings of the New Testament:

“Blessed are the meek: for they shall inherit the earth”; “Blessed are the merciful: for they shall obtain mercy”; “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven”; “For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses”; “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again”; “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven … Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man” (Mt. 5:5, 7, 20; 6:14, 15; 7:1, 2, 21–24). To this may be added all other kingdom teachings of the New Testament.

The kingdom teachings, likewise, are to be distinguished from the teachings of grace by the order which each presents between the divine blessing and the human obligation. The word of the kingdom is, he that heareth my words and doeth them shall be blessed (Mt. 7:24). The word of grace is, he that heareth my words and believeth them shall be blessed (John 5:24).

In the teachings of grace, the gracious, divine blessing always precedes, and is followed by the human obligation. This is the order maintained throughout the great doctrinal Epistles of the New Testament. These Epistles are therefore subject to a two-fold division. In the first division, the mighty undertakings of God for man are disclosed: while in the second division the saved one is besought and exhorted to live on the plane to which he has been brought in the exceeding grace of God. The first division of the Book of Romans is the unfolding of the saving grace of God toward sinners, which is extended to them on the sole condition that they believe (1:16; 3:22, 26; 4:5; 10:4); the second division is an appeal for a corresponding manner of daily life, which life is “reasonable” in view of the results which God has already achieved in sovereign grace. This appeal is stated in the first verse of the second section: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. 12:1). The Book of Ephesians opens with three chapters in which there is not one requirement for human conduct; it is the unfolding of the marvelous grace of God in bringing the believer to the exalted heavenly positions which are his in Christ. The opening verse of the second section is a condensation of all that follows: “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation [calling] wherewith ye are called” (Eph. 4:1). So, in like manner, the Book of Colossians opens with a portion which is devoid of even a semblance of an appeal in matters of conduct, since it is occupied with the unfolding of the glory of Christ and the fact of the perfect standing of the believer in Him. The second portion is an appeal: not for the human works which might induce God so to bless the sinner; but for works which are consistent with the present, God-wrought, glorious union with Christ: “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (Col. 3:1).

The grace order between the divine blessing and the human obligation is preserved in every offer of salvation to the sinner and in every purpose looking toward the preservation of the saint. Since this is the basis of the divine purpose in the ages and the only hope of the sinner, or the saint, it should not be questioned upon a superficial consideration of the Scriptures. There is the widest possible difference between the two replies of Christ to practically the same question: “What shall I do to inherit eternal life?” Answer:—“This do, and thou shalt live.” Again: “What shall we do, that we might work the works of God?” Answer:—“This is the work of God, that ye believe on Him whom he hath sent.” One answer is related to the law of the kingdom: the other is related to grace, wherein Christ is seen as the “living bread which came down from heaven: if any man eat of this bread, he shall live for ever.”

It is to be concluded, therefore, that the sinner is saved by grace apart from every human demand other than that he receive that grace as it is for him in Christ, and that the saint is kept by grace unto good works; but not by good works. The righteous Father must insist on the good works in the life of His child; but He does not make these works the condition of His faithfulness. This is the vital distinction, then, between the order relating divine blessing with human obligation in the two systems—law and grace. One is a covenant of pure works; the other is a covenant of pure grace.

Since the covenant of grace which is based on human faith was established in the promises made to Abraham, the covenant of the law, made four hundred years later, and added only for a temporary purpose, cannot disannul it. The reign of law, with its covenant of works, ceased with the death of Christ. Its purpose had been accomplished, and its appointed time had expired. Thus the by-faith principle which was announced in the Abrahamic covenant is brought again into force through the death of Christ. The divine blessing is now unto him that “worketh not, but believeth on him that justifieth the ungodly.” “Abraham believed God, and it was counted unto him for righteousness.” “Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification” (Rom. 4:3, 5, 24, 25). By this Scripture it is announced that the by-faith principle of the Abrahamic covenant is continued and now offered through the sacrificial death of Christ. This fact is restated thus: “So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.… The law is not of faith” (Gal. 3:9–12). The law was a covenant of works; but the works always failed through the weakness of the flesh, and the law then became, of necessity, a condemnation and curse. According to this same Scripture, the holy will of God is not ignored in grace: “Christ hath redeemed us from the curse of the law, being made a curse for us” (3:13). This, it must be observed, was wrought under the one great purpose: “That the blessing of Abraham [acceptance in the imputed righteousness of God] might come on the Gentiles through Jesus Christ” (3:14).

After declaring that the law has passed, either as the grounds of the justification of the sinner (Gal. 3:24), or as the rule of life for the believer (Gal. 3:25), the Apostle challenges the law-ridden Christians at Galatia to consider the fact and force of two great covenants which can in no wise co-exist. He therefore points out that one gave way to the other: “Tell me, ye that desire to be under the law [and he is writing to Christians only, concerning the law as a rule of their lives], do ye not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants [the by-works covenant which would depend on the flesh and the by-faith covenant which would depend only on God]; the one from the mount Sinai, which gendereth to bondage, which is Agar [the bondmaid]. For this Agar is mount Sinai in Arabia [where the Mosaic law was given], and answereth to Jerusalem which now is, and is in bondage with her children [Israel]. But Jerusalem which is above is free, which is the mother of us all [typified by Sarah, who illustrates the by-faith principle which depends on God alone]. For it is written, Rejoice, thou barren that bearest not [suggesting the utter helplessness of the flesh before God]; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband [or the arm of flesh on which one might depend]. Now we, brethren [Christians], as Isaac was, are the children of promise [we have been saved by faith]. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman [not merely her offspring, but the whole by-works principle which she represents] and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free” (Gal. 4:21–31).

It was concerning the promise of the supernatural birth of Isaac that Abraham believed God, and that belief was counted unto him for righteousness. Afterwards, Abraham turned to the flesh in the birth of Ishmael (Gen. 16:1–4). This two-fold fact illustrates, with all the perfection of the Word of God, the two covenants—one of faith, and the other of works. The lapse in Abraham’s faith typified the intrusion of an age of law. So, also, the relationship with Agar represents what man can do in his effort to be accepted of God. The supernatural relationship with Sarah represents what God can do for one who will believe. The marvels of grace are indicated by the multitudinous offspring of Sarah: not that her physical seed, Israel, are the children of faith; but they, being more exalted than the children of Agar, typify the surpassing victory of God through grace. There can be no co-mingling, or compromising, of these two great covenants. “What saith the Scripture?” should be the end of discussion. The testimony is, “Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.” The by-works principle of the law, and the by-faith principle of grace, cannot co-operate, or co-exist, either in the salvation of the sinner, or in the rule of life for the believer.

The by-works principle of the law is not limited to the fleshly effort to do the particular things found in the law of Moses, and the law of the kingdom. It is the fleshly effort to do anything by which one seeks to become acceptable to God. Therefore, when the teachings of grace are attempted with a view to being accepted of God, they become purely legal in their character. In like manner, when the elements which are contained in the law and restated under grace are attempted in the power of the Spirit and on the basis that acceptance with God is already gained through Christ, these precepts become purely gracious in their character. This principle may be extended to the larger sphere of any and all self-imposed law, regardless of Bible injunctions. In which case it will be seen that the doing of any good works with a view to being accepted of God, is purely legal in character; contrawise, the doing of any good works because one believes himself to be accepted through Christ, is purely gracious in character. The legalist may thus enter the field of the teachings of grace and suppose himself to be subject to the whole Bible, when, in reality, he has no conception of the blessings and relationships in grace. A person either chooses to accept Christ in the confidence that Christ is all he will ever need to make himself acceptable to God, or he chooses to depend on the best that he can do for himself by good works. The latter is the normal bent of the natural mind. The proposition of becoming acceptable to God by being good, appeals to the fallen heart as the only reasonable thing to do, and, apart from that which it has pleased God to reveal concerning grace, it is the only reasonable thing to do. It therefore becomes a question of believing the Record God has given concerning His Son (1 John 5:10).

Since there is so much delusion in a counterfeit, the person most difficult to reach with the Gospel of divine grace is the person who is trying to do all that a Christian ought to do, but is doing it as a means of becoming accepted before God. His willing acknowledgment of the value of the Christian life, his unquestioned reception into the fellowship of believers, and his real sincerity in all Christian activities, constitute his greatest hindrance. Such an one is more deluded than the person who acknowledges no relationship to God. Both fall short and are lost through their failure to believe on Christ as the all-sufficient Savior; but, naturally, the person who has no false hope is more apt to become conscious of the fact that he is lost than is the person who believes he is a Christian. The law cannot save, and the one who transforms the teachings of grace into a legal system by attempting to do them in order that he may be right with God, is still unsaved.

Turning to meritorious works as a basis of salvation, be those works a precise counterfeit of a true Christian life, is to be under a by-works relation to God, and therefore to be under condemnation; for by the works of the law shall no flesh be justified in His sight. Turning to meritorious works as the basis of keeping after one is saved, or as a rule of life for the saved, is to return to a by-works relation to God, from which one has already been saved. It is to fall from grace, and to lose the liberty wherewith Christ has made us free. The by-works principle can no more avail for our keeping, than it can avail for our salvation. As God could provide Abraham with a seed under an unconditional covenant, so, under the same unconditional covenant, He could guarantee the future of that seed even to the time when their number shall exceed the stars of the heavens. Likewise, under the present unconditional covenant of grace made in the blood of Christ, God can guarantee the future security of every child of His under grace. Therefore it is of faith, that it might be by grace; to the end the promise might be sure (Rom. 4:16).

Lastly, the covenant of works is “cast out” because it is fulfilled and superseded by the fuller and more perfect covenant of faith. All that the covenant of works contemplated as a result of a lifetime of human struggle, is instantly accomplished in the power of God through the covenant of faith. By faith in Christ, the believer is made the righteousness of God in Him, and made accepted in the Beloved. This is a perfection of relationship with God to which no human works could ever attain, and to which human works can add nothing. Being related to God through the by-faith principle, the whole object of law-works is more than fulfilled. Thus the law is ended in the death of Christ. The bondwoman is cast out. Christ is the end of the law for righteousness to every one that believeth.

Amazing indeed, is the blindness of heart that is not instructed by the tragic experience of failure on the part of the countless millions who have been lost under the by-works covenant! Yet men are still turning to their own works, both moral and religious, in the vain hope that through them they may be accepted of God. To such He must ever be as unapproachable as the mountain of awful fire, thunder, lightning, and earthquake; but to the one who turns to the sufficiency which is in Christ, God becomes the Father of all mercies, and His power and grace are exercised in the behalf of that one for all time and eternity. The awful throne of God’s holy judgments becomes a throne of infinite grace. To one thus saved, and whose security is guaranteed, the by-works covenant of the law is in no wise adapted as a rule of life; for that covenant looks beyond to a time of acceptance still future, when the flesh shall have completed its task. Only the teachings of grace are consistent for one who is saved by grace. Those teachings alone counsel him as to that manner of life which is in accord with his present position in grace.

The second major distinction between the rule of law and the rule of grace is, then, that these two systems are opposites in reference to the order between the divine blessing and the human obligation, and this holds true for any life or service whatsoever which may be undertaken.

III. BECAUSE OF DIFFERENT DEGREES OF DIFFICULTY AND DIFFERENT DEGREES OF DIVINE ENABLEMENT

The three rules of life—the law of Moses, the law of the kingdom, and the teachings of grace—are widely different because of two facts: (1) The requirements of the manner of life under them are far from uniform, and (2) these systems differ in the degree of divine enablement which is provided in each. These two facts are so closely related with these governing systems that it is necessary to consider these two facts in their relation to each rule of life:

First, The Law of Moses

In discussing the law as a regulation for human conduct, attention should be given,

1. As to the measure of requirement which is imposed

The standard of conduct presented by the law of Moses was limited in its requirements to the extent that its demands were imposed on even unregenerate men. The Mosaic law was addressed to the natural man, and, it is evident, its requirements did not exceed his limitations; yet because of the weakness of the flesh, these demands were never actually fulfilled by any person other than Christ.

2. As to the degree of divine enablement

There is no hint in connection with the proclamation of the law of Moses of any divine enablement being provided for the keeping of that law. God addressed those commandments to men, and the result was no more than the unaided flesh would produce. The law dispensation, extending over a period of fifteen hundred years, thus became a demonstration of the universal failure of man under the reign of pure law. Christ, through His death, became the end of the reign of law; as He, through His death, is the end of confidence in self-works for all who put their trust in Him.

Second. The Law of the Kingdom

Again, attention should be given,

1. As to the measure of requirement which is imposed

The standard of conduct which will be required under the law of the kingdom is, as has been seen, advanced and intensified in its demands beyond that which is presented under the law of Moses. In the kingdom rule, portions of the Mosaic law are extended beyond the overt act to include the very thought and intent of the heart. Added to this, there are entirely new requirements concerning matters of personal yieldedness and devotion to God which are foreign to the Mosaic system.

2. As to the degree of divine enablement

The degree of divine enablement which will obtain under the rule of the kingdom is seen in three provisions: (a) The environment, (b) the inclined heart, and (c) the outpoured Spirit.

(a) The environment in the kingdom will be that of a purified, transformed earth; creation will be delivered from its present bondage and corruption; Satan will be bound and confined to the abyss; and the subjects in the kingdom will realize the immediate power and inspiration of the personal reign of the King, which will be extended over all the earth.

(b) Added to this is the revealed fact that the King will have inclined the hearts of His people to do His holy will. This great promise is made to Israel as a vital part of the new covenant under which Israel, during the reign of her Messiah King, will yet live in her own land (Cf Jer. 31:33–37; Heb. 8:7–12). These kingdom blessings will also be extended to the nations of the earth (Isa. 11:10).

In the prophecy by Moses concerning the attitude of heart which Israel will experience when restored to her own land, we read: “And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.… And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day” (Deut. 30:5–8. Cf Hos. 2:14–23; Zeph. 3:14–20; Rom. 11:26, 27).

So, again, in the new covenant it is stated: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: but this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and will remember their sin no more” (Jer. 31:31–34. Cf Heb. 8:8–12).

(c) The promise concerning “the last days” for Israel, according to Joel 2:28–32, is that the Spirit is to be poured out upon all flesh. He records further: “And your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.”

That this great promise began to be fulfilled at Pentecost, is explicitly stated by Peter in his sermon on that day. It must be borne in mind, however, that Peter’s reference to Joel’s prophecy concerning the kingdom was made in connection with the renewed appeal to Israel, extended at Pentecost, that she repent and receive her Messiah whom she had slain. As the Gospel was extended to Gentiles in the formation of the Church, the abiding ministries of the Spirit became evident, and the final outpouring of the Spirit which, according to Joel, is to characterize the inception of the kingdom in the earth, awaits the return and enthronement of the King.

Little is revealed as to the enabling power of the Spirit for the individual’s life and conduct in the kingdom. Doubtless, to some extent, such power will be imparted. The particular emphasis falls on the national glory as suggested by the phrase “all flesh,” and the individual is said to be moved to prophesy and to see visions and to dream dreams.
Thus will Israel be situated in the kingdom. She will have her added responsibilities in the larger demands of the kingdom law, and she will have the added advantage of the kingdom environment, the inclined heart to do the will of the King, and upon her the Spirit will be poured out.

Third, The Teachings of Grace

The standard of conduct prescribed under the teachings of grace is immeasurably more difficult to maintain than that prescribed either by the law of Moses, or the law of the kingdom. It is as much higher than these as heaven is higher than the earth. Similarly, the divine enablement provided under grace is nothing less than the infinite power of the indwelling Spirit.
The teachings of grace are addressed only to the supernatural man who is both born of the Spirit and indwelt by the Spirit. These teachings are such as naturally belong to a citizen of heaven. Since the saving work of God places the believer in the heavenly positions in Christ, and transfers his citizenship from earth to heaven, it is only consistent that he should be required to walk as it becometh a citizen of heaven. This, it is evident must be a supernatural life. Turning to the Scriptures which reveal the position and responsibility of the child of God under grace, it is found that a superhuman manner of life is proposed and that a supernatural power is provided for its exact and perfect execution. These are two of the most vital facts concerning the teachings of grace and they should be observed with great care:

1. As to the character of the requirements which are imposed

The manner of life which is enjoined under grace is superhuman. This aspect of the teachings of grace may be seen at every point. A very few passages will suffice by way of illustration:

“Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:5); “That ye should shew forth the praises [virtues] of him who hath called you out of darkness into his marvellous light” (1 Pet. 2:9); “Giving thanks always for all things unto God” (Eph. 5:20); “That ye walk worthy of the vocation wherewith ye are called” (Eph. 4:1); “Walk in the light” (1 John 1:7); “Walk in love” (Eph. 5:2); “Walk in the Spirit” (Gal. 5:16); “Grieve not the holy Spirit of God” (Eph. 4:30); “Quench not the Spirit” (1 Thes. 5:19).

There is no question as to the superhuman character of these injunctions. What human resource is able to reproduce the very virtues of Christ? Who is able to give thanks always for all things? Who will be able so to live that he will not grieve the Holy Spirit, nor quench the Spirit? This demand is for a superhuman manner of life, and the passages quoted are only representative of the whole character of the teachings of grace. These teachings surpass the standards of the law of Moses in the measure in which infinity surpasses the finite. When unfolding the high character of the teachings of grace, Christ said: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another”; “This is my commandment, That ye love one another, as I have loved you” (John 13:34; 15:12). The new commandment is in contrast to an old commandment of Moses: “Love thy neighbor as thyself.” These Scriptures may be taken as a fair illustration of the difference between the standards of the law of Moses, and the standards of grace. Under the Mosaic system, love for others was to be in the degree in which one loved himself: under grace it is to be in the degree in which Christ has loved us and given His life for us (1 John 3:16).

The standards of the teachings of grace surpass the standards of the laws of the kingdom. The same example—of love one for another—will again illustrate. The requirement in the kingdom on this point is stated thus: “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same?” (Mt. 5:43–46).

This is a great advance over the standard of love demanded under the law of Moses. There love was required to a limited degree; but nothing was said concerning the necessary attitude toward the enemy. Christ implies that the law of Moses proposed love for the neighbor and hate for the enemy. The degree of love expected under the ideals of the kingdom is only such as might reasonably be expected from the heart that has been inclined to do the kingdom law. It bears no comparison to the standards of love which are proposed under grace. Consider, first, that love under grace is the “fruit of the Spirit” (Gal. 5:22). Literally, “the love of God is shed abroad [gushes forth] in our hearts by [out from] the Holy Ghost which is given unto us” (Rom. 5:5). This both guarantees the exact reproduction in the child of God of the love of Christ—“as I have loved you”—and destroys every ground of personal reward for such love. The believer is not said to be rewarded for those graces which are not his own, but which are produced in him by the indwelling Spirit. On the other hand, love, according to the standards of the kingdom is distinctly said to be a matter for personal reward. By such love for enemies, the children of the kingdom will be the children of their Father which is in heaven. This, it is evident, is made to depend on self-wrought conformity to the Father who Himself is benevolent to His enemies. In the “Sermon on the Mount,” the Spirit is not once mentioned nor is any divine enablement suggested.

Consider, also, that love, as anticipated in the teachings of grace, is the very heart of the Evangel and evangelism. By the imparted, divine compassion for the lost which brought Christ from heaven to earth and took Him to the cross to die, under grace, men are to be impelled to win souls. Such divine compassion for souls has been the dynamic of all soul-winning work from Pentecost until now. It was the experience of the Apostle Paul as disclosed in his testimony: “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh” (Rom. 9:1–3). There was no occasion for the Apostle to be accursed from Christ, nor did he expect to be; but he was willing to be. Thus was the love of Christ, who bore the sin of others, definitely reproduced in the one in whom the Spirit wrought. True passion for the salvation of men is not a manifestation of love springing out of human nature. It must be imparted from God. Therefore evangelism is neither expected nor required in either the law of Moses, or the law of the kingdom.

By this very partial treatment of the varying degrees of difficulty presented in these dissimilar rules of conduct, it may be seen that the standards under grace are infinitely higher than the standards of either the law of Moses, or the law of the kingdom. They are superhuman.

2. As to the divine enablement

A supernatural power is provided for the exact and perfect execution of the superhuman rule of life under grace. There is no aspect of the teachings of grace which is more vital than this, or which so fully differentiates these teachings from every other rule of life in the Bible. Under grace, the all powerful, abiding, indwelling and sufficient Holy Spirit of God is given to every saved person. This statement is abundantly established by revelation (John 7:37–39; Rom. 5:5; 8:9; 1 Cor. 2:12; 6:19; Gal. 3:2; 1 Thes. 4:8; 1 John 3:24; 4:13),1 and is assumed in every teaching of grace. The superhuman manner of life under grace is not addressed to some spiritual company alone within the whole body of Christ; it is addressed to all believers alike. The imposition of this superhuman manner of life upon all believers alike, carries with it the revelation that all have the supernatural power by which to live according to the superhuman standards. This, it is evident, is according to the teaching of the Word of God.

The character of pure grace is destroyed when the reception of the Spirit into the individual heart is made to depend on any human merit, goodness, or personal consecration whatsoever. In 1 Cor. 6:19, 20 we read: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.” The law element is excluded here. Under the law, it would have been written: “Glorify God in your bodies and spirit and ye shall become temples of the Holy Spirit.” Under grace, believers are temples of the Spirit without reference to merit, and this is true of every aspect of their salvation. The fact that they are temples of the indwelling Spirit is the basis of this appeal for a holy life. A consideration of 1 Cor. 5:1, 2, 13; 6:1–8 will give abundant evidence of the meritless condition of the Corinthian saints at the time the Spirit addressed this appeal to them through the Apostle Paul. The earnest supplication is for a daily life which corresponds to the wonderful fact that they are already temples of the Spirit.

There is an important distinction to be noted between the indwelling and the infilling with the Spirit. No Scripture asserts that all believers are filled with the Spirit. The filling with the Spirit, which is the requirement for an experience of blessing and the exercise of divine power, is an issue which should be considered wholly apart from the revelation concerning the indwelling Spirit.

The fact that the Spirit indwells every believer is peculiar to the age of grace. In the law dispensation, for particular divine purposes, certain individuals were, at times, filled with the Spirit; but there is no revelation stating that every Israelite, being under the law, was a temple of the Spirit. In like manner, under the law, there was no abiding character to the relationship between the Spirit and individuals upon whom He came (Ps. 51:11). The Spirit came upon them, or departed, according to the sovereign purpose of God. Under grace, the Spirit is not only given to every believer, but He never withdraws. This assurance is based on the unfailing prayer of Christ (John 14:16). This is in precise accordance with the conditions embodied in the covenant of grace. Should human merit determine His abiding presence, then, under that relationship, the basic principle of grace would be superseded by the principle of law-works. The entrance of the Spirit into the heart, and His abiding presence there, is a part of the saving and keeping power of God, which is by grace alone. The revelation of the New Testament with regard to the indwelling, abiding Spirit in every believer is in full agreement with the doctrine of pure grace.

When considering the question of the enabling power of the Spirit in the individual lives of the children of the kingdom, it will be seen from the Scriptures that, at the opening of that period at least, the Spirit is to come upon all flesh, and the individual will prophesy, dream dreams, and see visions (Joel 2:28–32; Acts 2:16–22); but there is no revelation to the effect that this will be an abiding presence and ministry, since it is related to mighty signs and wonders in nature which accompany the second advent of Messiah. And, in like manner, there is no revelation concerning the enabling power of the Spirit for conduct in the daily life of the individual in the kingdom. The kingdom teachings of the Scriptures do not emphasize the work of the Spirit. Any divine provision for personal enablement in daily life, it would seem from a careful examination of the Scriptures, is foreign to every aspect of law-rule; whether it be that of Moses, or that of the kingdom.

So vital is the fact that the enabling Spirit is now given to every believer as a part of salvation by grace, that it is presented as a fundamental characteristic of this age. This is the dispensation of the indwelling Spirit. We read: “But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit [Spirit], and not in the oldness of the letter” (Rom. 7:6). Thus the new enabling power of the Spirit characterizes this age, as the “oldness of the letter” characterized the age that is past. Likewise circumcision is now “of the heart,” in the Spirit, and not in the “letter” (Rom. 2:29), or as it was in the flesh under the law. Again, “Who also hath made us able ministers of the New Testament; not of the letter, but of the spirit [Spirit]: for the letter killeth, but the spirit [Spirit] giveth life” (2 Cor. 3:6). Reference in this passage is not made to different methods of interpreting Scripture—a spiritualizing, or a literal method; but to two dispensations with their different methods of divine rule. “The letter killeth”—such is the inevitable ministry of the law; “But the spirit giveth life”—divine life, spiritual vitality, energy, and power is provided for the believer under grace, and for every believer alike. Thus it is revealed that the blessing of the indwelling Spirit is an essential characteristic of this age.

If the manner of life under grace is superhuman, so, also, the provided enablement is supernatural, and is as limitless as the infinite power of God. Since God has proposed a humanly impossible manner of life, He has, in full consistency, provided the Spirit who giveth life. Too much emphasis cannot be placed on the fact that, since God has proposed the impossible rule of life and provided the sufficient Spirit, the believer’s responsibility is thereby changed from being a struggle of the flesh to being a reliance on the Spirit. Grace thus introduces a new problem for the believer’s life which is wholly foreign to every aspect of the law. It is the problem of the adjustment of the heart to the holy presence of the Spirit, and of maintaining the unbroken attitude of dependence on the Spirit. The new principle of achievement consists in getting things accomplished in the believer’s daily life and service by trusting the power of Another, rather than by trusting the energy of the flesh. The revelation concerning this new problem of life under grace constitutes the major part of the teaching of the Epistles. Not only is the faith principle directly taught in the Epistles; it is implied and assumed in every injunction under grace. The unfolding of the precise relationship between the personality of the Spirit, and the personality of the believer, is not omitted. Experimentally, the believer, when empowered by the Spirit, will be conscious only of the exercise of his own faculties. The Spirit does not disclose His presence directly; His ministry is to reveal and glorify Christ. His presence will be evidenced, however, by the victory that is wrought, which victory could be wrought only by the Spirit.

Thus, either the by-works principle of the law, or the by-faith principle of grace, may be chosen by the believer as a method of achievement even within the deepest issues of Christian conduct and service. If these heaven-high demands are undertaken in the energy of the flesh, they become purely legal in character; if they are undertaken in full reliance on the provided energy of the Spirit, they are purely gracious in character. One is wholly within the scope of the covenant of the law, which covenant is based on works; the other is wholly within the scope of the covenant of grace, which covenant is based on faith. Thus the teachings of grace, when attempted in the energy of the flesh, become a legal code, the demands of which are the most impossible to meet. How very many Christians are under this aspect of law; even those who give some attention to the actual precepts of grace!
There are two inseparable revelations given in the grace teachings of the New Testament. Each one is the counterpart, complement, and supplement of the other, and untold violence is done to the whole revealed purpose of God in this age when either one of these themes is made to stand alone. One theme is presented in that body of Scripture which sets forth the character of conduct that is becoming to the one who is already saved and safe in the grace of God; the other theme is presented in that body of Scripture which sets forth the fact that the life in grace is to be lived in sole dependence on the enabling power of the indwelling Spirit. The latter body of Scripture includes all the details and instructions concerning the life of faith, and the walk in the Spirit. It is obviously imperative that these two revelations shall not be separated. Otherwise, on the one hand, the teachings of grace will seem to be an impossible law-code, or, on the other hand, the walk in the Spirit will seem to be an uncharted, aimless procedure.

In the grace teachings of the New Testament, these two aspects of truth are never separated. In adducing proof of this, it is impossible in a work of this length to review every Scripture bearing upon this truth. Proceeding from the fact that the superhuman manner of life under grace is taught in all the New Testament books beginning with the Gospel by John, there is space for only one quotation from each of these up to, and including, the Epistle to the Colossians. This body of Scripture discloses the truth that the life in grace is to be lived only by the enabling power of God:

John 7:37–39. “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified).” Here the superhuman outflow of rivers of living water is distinctly said to be the result of the energy of the Spirit.

Acts 1:8. “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me.” The revelation here is that, apart from the power of the Spirit, there can be no vital witness unto Christ.

Rom. 6:14; 8:4. “For sin shall not have dominion over you: for ye are not under the law, but under grace.” No enabling power was provided for the doing of the law; but such power is provided under grace. “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” No passage in the teachings of grace is more decisive than this. “The righteousness of the law,” referred to, is evidently no less than the whole will of God for His child under grace. This divine will is to be fulfilled in the believer; but never by the believer.

1 Cor. 12:4–7. “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh [energiseth] all in all. But the manifestation of the Spirit is given to every man [Christian] to profit withal.” As all Christian service is by the exercise of a spiritual gift, these gifts are wholly realized by the energy of the power of God.

2 Cor. 10:3–5. “For though we walk in the flesh, we do not war after the flesh: (for the weapons of our warfare are not carnal [fleshly], but mighty through God to the pulling down of strong holds); casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.” For this superhuman manner of life, the believer is to be “mighty through God.”

Gal. 5:16. “This I say then, Walk in [by means of] the Spirit, and ye shall not fulfil the lust of the flesh.” This promise is as sure as it is far-reaching.
Eph. 6:10, 11. “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.” True overcoming strength is none other than the imparted “power of God.”

Phil. 2:13. “For it is God which worketh in you both to will and to do of his good pleasure.” Here the divine enablement reaches to the very molding of the desires of the heart, and to the full accomplishment of those desires.

Col. 2:6. “As ye have therefore received Christ Jesus the Lord, so walk ye in him.” In this Scripture the very same faith-principle, by which alone a soul can be saved, is continued as the principle by which alone he is to walk.

The whole aspect of grace, which provides a supernatural sufficiency for the superhuman, heavenly conduct, and which is the believer’s reasonable life and service, is summed up in two great doctrines of the New Testament:

a. The superhuman manner of life is to be Christlike. He is the pattern: “Let this mind be in you, which was also in Christ Jesus” (Phil. 2:5); “As he is, so are we in this world” (1 John 4:17); “Christ also suffered for us, leaving us an example, that ye should follow his steps” (1 Pet. 2:21); “For to me to live is Christ” (Phil. 1:21). To be inlawed to Christ (1 Cor. 9:21) is to be committed to the very standard of which He is the ideal. Therefore the Christian’s standard is superhuman, and beyond the power of human achievement.

b. It is the supreme purpose of the indwelling Spirit to reproduce Christlikeness in the believer. The most comprehensive statement of the reproduction of Christ in the believer is found in Gal. 5:22, 23: “But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance” (self-control). Every word, as here used, represents a superhuman quality of life. It is an exact description of the life of Christ; but Christlikeness is never gained by the energy of the flesh. These virtues are not found in human nature; they are the “fruit of the Spirit.” Under the law, that degree of love is required which is possible to the natural man; under grace, the divine love is wrought in the heart by the Holy Spirit. This is true of all the superhuman demands under grace. They are wrought into the life by the Spirit. The heavenly standard requires: “Rejoice in the Lord alway: and again I say, Rejoice” (Phil. 4:4). This is humanly impossible, but the fruit of the Spirit is “joy,” and the Lord has said, “That they might have my joy fulfilled in themselves” (John 17:13). The standard of grace requires that “The peace of God” shall “rule in your hearts” (Col. 3:15). Man has never achieved this, but the fruit of the Spirit is “peace,” and Christ has said: “My peace I give unto you” (John 14:27). The nine-fold fruit of the Spirit represents the true Christian graces, since under grace, this fruit is produced in the heart and life by the Spirit.
Likewise, Christian service is to be superhuman. It is the outflow of “rivers of living water”; but “this spake he of the Spirit” (John 7:37–39). It is the full proof of “that good, and acceptable, and perfect, will of God” (Rom. 12:2); but, “it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:13). It is all supernaturally wrought; for it is the exercise of a spiritual gift—a “manifestation of the Spirit” (1 Cor. 12:7). As Christian character is the composite of the inwrought graces, so Christian service is an imparted “grace.” “But unto every one of us is given grace according to the measure of the gift of Christ” (Eph. 4:7); and, “But the manifestation of the Spirit is given to every man to profit withal” (1 Cor. 12:7).

Divine grace, inwrought and imparted by the indwelling Spirit, results in a manifestation of the very graciousness of God in and through the heart of the believer. It is in no sense an imitation of God’s graciousness; it is a reproduction by the indwelling Spirit of that graciousness in the life and service of the believer. This truth is one of the most extensive doctrines of the New Testament (Cf Rom. 12:3–6; 15:15; 1 Cor. 1:4; 3:10; 15:10; 2 Cor. 1:12; 4:15; 6:1–3; 8:1, 6, 7, 9; 9:8, 14; 12:9; Gal. 2:9; Eph. 3:2–8; 4:7, 29; Phil. 1:7; Col. 3:16; 4:6; 2 Thes. 1:12; 2 Tim. 2:1; Heb. 4:16; 12:15; Jas. 4:6; and 2 Pet. 3:18).

It may be concluded, then, that there are three major distinctions between law and grace: (1) They are unlike because they impose separate and sufficient rules of life, which are, in their character, either wholly legal or wholly gracious; (2) They are unlike because there are in these systems opposite orders between the human obligation and the divine blessing; and (3) They are unlike because the requirements of these systems of divine rule differ, with corresponding revelations concerning divine enablement provided in each.

SECTION FIVE

THE LAW DONE AWAY

Since law and grace are opposed to each other at every point, it is impossible for them to co-exist, either as the ground of acceptance before God or as the rule of life. Of necessity, therefore, the Scriptures of the New Testament which present the facts and scope of grace, both assume and directly teach that the law is done away. Consequently, it is not in force in the present age in any sense whatsoever. This present nullification of the law applies not only to the legal code of the Mosaic system and the law of the kingdom, but to every possible application of the principle of law. The larger conception of the law, as before defined, is three-fold: (1) The actual written instructions of both the teachings of Moses and the teachings of the kingdom; (2) The law covenant of works in all of its applications, which conditions blessing and acceptance with God on the ground of personal merit; And, (3) the law principle of dependence on the energy of the flesh, in place of the faith principle of a dependence on the power of the indwelling Spirit. It will also be seen that (4) Judaism is done away.

That the law, in the widest three-fold meaning of the term, is now set aside, is revealed as a fundamental fact in the divine economy of grace. That the law has now ceased, even in its widest meaning, should he considered with unprejudiced attention.

I. THE ACTUAL WRITTEN INSTRUCTIONS OF BOTH THE TEACHINGS OF THE LAW OF MOSES AND THE KINGDOM ARE DONE AWAY

These actual written commandments, either of Moses or the kingdom, are not the rule of the believer’s life under grace, any more than these systems are the basis of his salvation. The complete withdrawal of the authority of these two systems of law will now be considered:

First, The Passing of the Law of Moses is the Explicit Teaching of the New Testament Scriptures

An important and determining feature of this truth is found in the difference which is revealed between the abiding, eternal character of the Abrahamic covenant and the temporal, limited character of the law covenant of Sinai. The Abrahamic covenant anticipated both the earthly seed through Israel, and the spiritual seed that would stand related to God on the principle of faith. This covenant, being without human condition, simply declares the unchanging purpose of Jehovah. It will be achieved in pure grace, apart from every human factor, and its accomplishments are eternal. On the one hand, the covenant of the Mosaic law was a temporary, ad interim, dealing with God, which was deliberately chosen by the nation Israel, and which applied to them only. It was plainly designed to govern that people in their land, and for such time as might intervene between their acceptance of that covenant, and the coming of the promised Seed. The Seed is Christ. The coming of Christ into the world was the realization of the hope contained in the Abrahamic covenant, and, of necessity, the termination of the ad interim reign of the law. We read: “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise [the Abrahamic covenant] made of none effect: because the law worketh wrath: for where no law is, there is no transgression [though there is sin]. Therefore it [the promise through Abraham] is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law [believing Israelites], but to that also which is of the faith [even believing Gentiles] of Abraham; who is the father [on a faith principle] of us all.… And therefore it [the faith] was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead” (Rom. 4:13–24). Thus it is demonstrated that the law has no place in the divine dealings under grace. “We read again:

The law “was added … till the seed should come” (Gal. 3:19); but when the Seed did come, the authority of the Mosaic law was no longer required, or even possible, as a principle of divine rule. It was the purpose of God to close every door of access to Himself, but one. This fact is next stated in the argument from the Scriptures: “But the scripture hath concluded all [both Jew and Gentile] under sin” (Gal. 3:22). This, it has been seen, is more than a declaration that men are sinners by nature and by practice, and therefore subject to divine displeasure; it is a universal, judicial decree which places the whole race absolutely without merit before God From that position there is no escape other than through the exercise of pure grace on the part of God. The divine motive in the universal sentence of the race under sin is declared to be, according to that which follows in the text: “That the promise by faith of Jesus Christ might be given to them that believe” (Gal. 3:22). Thus the ad interim reign of the law is completely annulled, and the divine blessing is now centered in Christ as the sole object of faith, being promised to them that believe. The law principle is not retained as a possible optional relationship to God: “There is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

It is important to observe, however, that, while God has completely terminated the reign of law by the death of Christ, so far as His relation to man is concerned, man is free to reject or distort the truth of God, and to impose the law obligation upon himself. In such a case, it does not follow that God accepts, or even recognizes, any self-imposed legalism. He could not do so. It does follow, however, that the self-constituted legalist, to be consistent with his own choice, should any part of the law be accepted as binding, must observe the whole of the law to do it. The law was a unit. He that offendeth in one point is guilty of all; whatsoever the law saith, it saith to them that are under the law, and, he is a debtor to do the whole law. Since the law is done away, these statements can only apply to the one who, without divine sanction or recognition, has assumed the obligation of the law.

The following Scriptures disclose the fact that the law was never given to any people other than Israel: “Hear, O Israel” (Deut. 5:1); “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law” (Rom. 9:4); “For when the Gentiles, which have not the law, do by nature [practice] the things contained in the law, these, having not the law, are a law unto themselves” (Rom. 2:14); “Then said Pilate unto them, Take ye him, and judge him according to your law” (John 18:31); “Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: but if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters” (Acts 18:14, 15). The chief captain of the Roman army wrote of Paul, “Whom I perceived to be accused of questions of their law” (Acts 23:29). Paul answered for himself: “Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all” (Acts 25:8); “But this cometh to pass, that the word might be fulfilled that is written in their [not your] law” (John 15:25).

There is no record of any assumption of the law on the part of Gentiles before the death of Christ. At the cross, it will be seen, the divine application of the law ceased even for the Jews, and all—Jew and Gentile—were shut up to grace alone; but the Jews, because of unbelief, still persist in the observance of the law which was given to them from God by the hand of Moses; while Gentiles, because of failure to recognize the meaning of the death of Christ and the essential character of pure grace, are assuming the law obligation. This many are doing, some as a means unto justification before God, and some who are saved by faith in Christ, as a rule of life. These two errors—that of the Jew and that of the Gentile—are clearly set forth in Scripture. Of Israel it is said: “But even unto this day, when Moses is read, the vail is upon their heart.” But in the case of an individual Jew receiving Christ it is said: “Nevertheless when it [the heart of a Jew] shall turn to the Lord, the vail shall be taken away” (2 Cor. 3:15, 16).

Turning to the Gentiles, there are two aspects of their assumption of the law: (1) With reference to the certainty of divine judgments on the Gentiles before the cross, or during the period in which the law was divinely imposed on Israel, it is said: “For as many as have sinned without law shall also perish without law.” Then it is added concerning Israel, “And as many as have sinned in the law shall be judged by the law” (Rom. 2:12). It is impossible that this Scripture offers an optional choice between justification by the law, and justification which is by faith alone; for the word is final relative to God’s dealing in this age: “By the deeds of the law there shall no flesh be justified in his sight” (Rom. 3:20). Reference here is, without question, to conditions which did obtain when the law was in force. (2) Regarding assumption of the law by Gentiles it is said: “For when the Gentiles, which have not the law, do by nature, [practice] the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another” (Rom. 2:14, 15). Thus the anticipation of assumption of the law by Gentiles is revealed, and the precise effect of the law upon them. The conscience is molded and they stand before a self-imposed condemnation. To such there is no blessing. All that the legal conscience can do is to accuse or excuse for failure. Let it never be supposed that, because of self-imposed legality and misguided conscience, there is any divine recognition of Gentiles as being under the law. God must be true to His eternal purpose as revealed in His Word, and men stand, or fall, before Him now on the sole basis of their attitude toward His saving grace in Christ. Those who are now lost may honestly suppose that they do the will of God in perpetuating the principle of the law with its blasting curse; but they are lost notwithstanding, apart from Christ. It is the people of a past age who will be judged by the law. The Gentiles who now practice the things contained in the law are not said to be subject to divine judgment because of broken law: they are, by that self-imposed law, either self-accused, or self-excused, according as they have created a conscience in regard to the law. The law produces the effect only of discomfort, misdirection, confusion, and limitation of their own conscience.

Before turning to the positive teaching of the Scripture relative to the passing of the law, it may be important to restate the three major aspects of the law, which are yet to he considered in this connection more at length:

1. Both the commandments and requirements of the Mosaic system, and the commandments and requirements of the kingdom, are wholly legal in their character, and, together, comprise the written statement of the law; which law, it will be seen, is set aside during the present reign of grace.

2. Every human work, be it even the impossible, heaven-high beseeching of grace, which is wrought with a view to meriting acceptance with God, is of the nature of a legal covenant of works, and, therefore, belongs only to the law. Through the finished work of Christ, acceptance with God is perfectly secured; but that acceptance can be experienced only through a faith which turns from dependence on merit, and rests in Christ as the sufficient Savior. In like manner, it will be seen, the whole proposition of legal, meritorious acceptance with God has passed during the reign of grace.

3. Again, any manner of life, or service, which is lived in dependence on the flesh, rather than in dependence on the Spirit, is legal in character and has passed during the present period in which grace reigns. It is written: “If ye be led of the Spirit, ye are not under the law” (Gal. 5:18). The law made its appeal only to the flesh, and, therefore, to turn to the flesh, is to turn to the sphere of the law.

The law, though wholly superseded by grace, may now be self-imposed. This may be done by turning for a rule of life to the written legal code of Moses, or of the kingdom; it may be done by turning to self-works as the basis of acceptance with God; or it may be done by depending on the energy of the flesh for power to live well-pleasing to God. Self-imposed law, of whatever kind, is not acceptable to God; but it, like all human sin, may be chosen by the free will of man, and may be practiced in opposition to the revealed will of God.
In view of the positive Biblical statements relative to the passing of the law, question may be raised as to the meaning of certain passages:

Gal. 3:23. “But before faith came we were kept under the law.” This is in no sense the present experience of the unsaved before they accept Christ. The Apostle is here speaking as a Jew, and of those circumstances which could have existed only for the Jew of the early church who had lived under both the dispensation of Moses, and the dispensation of grace. Nevertheless, in the wider meaning of the law before stated, all humanity was delivered by the death of Christ from the obligation of meritorious works, and from the necessity of depending on the flesh. “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them”; “Christ hath redeemed us from the curse of the law”; “God sending his own Son … condemned in sin in the flesh: that the righteousness of the law might be fulfilled in us” (Gal. 3:10, 13; Rom. 8:3, 4).

1 Cor. 9:20. The Apostle said that he became “to them that are under the law, as under the law, that I might gain them that are under the law.” This is plainly a consideration of the whole class of people who have imposed the law upon themselves in any aspect of the law whatsoever (Note Gal. 4:21).

Rom. 4:14. “For if they which are of the law be heirs, faith is made void, and the promise made of none effect.” This is equally true of all humanity when the larger aspects of the law are in view; but, it should also be pointed out that, the age-long designation of the Jews as being “of the law,” in contrast to Gentiles to whom no law was ever given, still obtained in the early church (Cf Rom. 2:23; 4:16).

Rom. 2:13. “For not the hearers of the law are just before God, but the doers of the law shall be justified.” This is to state an inherent principle of the law. It was an absolute covenant of works. No one is now to be justified by the law (Cf Rom. 3:20; Gal. 3:11). Again, “As it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision” (Rom. 2:24, 25). This, likewise, is a principle which belonged to the law. Failure to keep the law was a discredit to God, and an insult to His righteousness (Cf Isa. 52:5). The same principle is a warning to all who attempt, or even contemplate, the keeping of the law (See, also Jas. 2:10).

Rom. 3:31. “Do we then make void the law through faith? God forbid: yea, we establish the law.” The law has never been kept by those who tried to keep it. It is kept, however, by those who humbly acknowledge their helplessness to do anything well-pleasing to God, and who turn and find shelter in Christ who has met every demand of the law for them. Such, and only such have ever vindicated the holy law of God. The people who attempt to keep the law have always outraged the law.

Rom. 7:16. “If then I do that which I would not, I consent unto the law that it is good.” The use of the word “law” throughout this whole context (7:15 to 8:13) is clearly of the wider sphere of the whole will of God, rather than the limited commandments of Moses. Not once is Moses mentioned; but “the law of God” is three times referred to (7:22, 25; 8:7).
The complete passing, through the death of Christ, of the reign of the Mosaic law, even for Israel, is the extended testimony of Scripture. A few important passages which declare the fact of the passing of the law are her given:

John 1:16, 17. “And of his fulness have all we received, and grace for [added to] grace. For the law was given by Moses, but grace and truth came by Jesus Christ.” According to this passage, the whole Mosaic system was fulfilled, superseded, and terminated in the first advent of Christ.

Gal. 3:19–25. “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made … that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we [Jews] were kept under the law, shut up unto the faith which should afterward be revealed. Wherefore the law was our schoolmaster [child-conductor] to bring us unto Christ, that we might be justified by faith. But after that faith is come, we [Jews] are no longer under a schoolmaster” (the law). Comment is unnecessary concerning this unconditional declaration as to the passing of the Mosaic system.

Rom. 6:14. “For sin shall not have dominion over you: for ye are not under the law, but under grace.” While the direct message of this passage is of the enablement that is provided for the life under grace, which was never provided under the law, the positive statement is made, “Ye are not under the law.”

Rom. 7:2–6. “For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit [Spirit], and not in the oldness of the letter.”

Several important revelations are given in this passage. The relation of one who had been under the law (which was true of the Apostle Paul) to the teachings of grace was that of a wife to her second husband. The law, or obligation, of the wife to her husband ceases with his death. Should she be married to a second husband, she is then under an entirely new obligation. The sacrificial death of Christ was the ending of the reign of the law, which law is likened to the first husband. “Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead.” Nothing could be clearer than this. The Christian is now under obligation to Christ. He is “inlawed” to Christ. He has only to fulfil “the law of Christ.” Certainly it is most unreasonable to propose that a woman should try to be obligated to two husbands at the same time: yet this is the divine illustration of the error of co-mingling the teachings of law and the teachings of grace. Spiritual polyandry is offensive to God.

In the new union which is formed with Christ, there is to be the bringing forth of fruit unto God. This is a reference to the fact that the Christian’s life and service is to be enabled by the power of God and therefore is superhuman. The Christian, it is clearly stated, is not only “dead to the law,” but is “delivered from the law,” and every aspect of the law, that he should serve in “the newness of the Spirit”; for the teachings of grace are particularly characterized by the fact that they are to be wrought by the enabling power of the Spirit. The Christian is not to live and serve in “the oldness of the letter,” which is the law. It is by vital union in the body of Christ as a living member that the believer is both absolved from every other relationship, and is made to be centered only in that which belongs to the living Head. Thus positively is it indicated that the opposing principles of law and grace cannot co-exist as rules of conduct.

2 Cor. 3:7–13. “But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit [Spirit] be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious. Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished.”

It is the law as crystallized in the Ten Commandments which is in view; for that law alone was “written and engraven in stones.” In the midst of the strongest possible contrasts between the reign of the teachings of the law and the teachings of grace, it is declared that these commandments were “done away,” and “abolished.” It should be recognized that the old was abolished to make place for the new, which far excels in glory. The passing of the law is not, therefore, a loss; it is rather an inestimable gain. The striking contrasts which are presented in this whole context are here arranged in parallels:

Gal. 5:18. “But if ye be led of the Spirit, ye are not under the law.” There is no place left for the law, and hence no occasion for its recognition. To be led of the Spirit is to realize a manner of life which surpasses and more than fulfills every ideal of the law.

Eph. 2:15. “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances.”

Col. 2:14. “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”

John 15:25. “But this cometh to pass, that the word might be fulfilled that is written in their law.” This one and only reference in the upper-room discourse to the law of Moses is most significant. As has been shown, Christ, in this discourse, has taken His followers beyond the cross and is unfolding to them the very foundations of the new teachings of grace. These men were Jews; but in this teaching Christ does not speak to them as though the law of Moses was binding on them. He says “their law”; not “your law,” thus indicating that these Jews who had come under grace were no longer under the reign of the law of Moses.

By this Scripture not only is the whole law system definitely declared to be done away during the dispensation of grace; but it is noticeable that the law, as law, is never once applied to the believer as the regulating principle of his life under grace. This is not an accidental omission; it is the expression of the mind and will of God.

Thus it may be concluded that the written law of Moses is not intended to be the rule of the believer’s life under grace. Yet, on the other hand, the abiding principles of the law which are adaptable to grace, are carried forward and restated under the teachings of grace; not as law, but reformed to the mold of infinite grace. This great fact is aptly illustrated by the experience of an American citizen who was in Germany at the breaking out of the recent war. Fleeing through Holland, he reached England with his pocket filled with German gold coin. This coin, bearing the German stamp, was of no value as currency in England; but, when melted and restamped in the mints of England, it bore all the value of coin in that realm. Thus the intrinsic value of the gold of the law is preserved and reappears bearing the stamp of the new teachings of grace.

In applying the teachings of grace it is legitimate to point out that a similar principle obtained under the law of Moses, thus to demonstrate that the precept in question represents the unchangeable character of God; but it is both unscriptural and unreasonable to apply the teachings of the Mosaic system directly to the children of grace. Since both the law of Moses and the teachings of grace are complete in themselves, neither one requires the addition of the other, and to combine them is to sacrifice all that is vital in each. Great importance should be given therefore to the positive, unvarying message to the believer which is stated in the words, “Ye are not under the law, but under grace”.

Second. The Error of Co-mingling the Law of the Kingdom with the Teachings of Grace

If it be accepted that the Messianic, earthly kingdom, with Israel restored to her land in the full realization of all her covenants, under the reign of Christ sitting on the throne of David, has not been established, and there is now no semblance in the light of present world conditions of that kingdom on earth, then it follows that the laws and principles which are to govern in the kingdom, and which could apply only to conditions within that kingdom, are not yet applied by God to the affairs of men in the earth. It is not a question, as in the case of the law of Moses, of discontinuing that which has once been in force under the sanction of God; it is rather a question as to whether the kingdom laws, which have their application of necessity in the future earthly kingdom of Messiah, should be imposed now on the children of God under grace. Definite proofs are needed to establish the fact that there are kingdom laws presented in the Scriptures. These proofs have already been offered. Having granted that the kingdom laws are found in the Scriptures, should they be considered as any part of the divine instruction now governing the daily life of the Christian? Certainly it is no more difficult to believe that Scripture reveals a rule of life which is not yet in force because belonging to a yet future age, than it is to believe that Scripture reveals a rule of life which is not now in force because belonging to an age which is wholly past. In considering the question as to whether the laws of the kingdom are to be applied to the Christian in this age, the fact that there is a complete system of kingdom ruling, and that this ruling is strictly legal in its character, is assumed on the basis of proofs already given. Certain vital issues, though already mentioned, should not be forgotten at this point:

1. The two systems cannot co-exist

The laws of the kingdom, being legal in their character, introduce those principles of relationships to God which can never co-exist with the relationships which obtain under grace. By such co-mingling of opposing principles, all that is vital in each system is sacrificed. On the one hand, the sharp edge of the law, which constitutes its sole effectiveness, is dulled by an admixture of supposed divine leniency; on the other hand, the truth concerning the absolute graciousness of God is corrupted by being commercialized, conditioned on the merit of man, and made subject to the persuasion of man. The principle of pure grace demands that God shall in no wise recognize human merit, and that He invariably shall be graciously disposed toward man, and therefore needing at no time to be persuaded by man. God is never reluctant in the exercise of grace: instead, He seeks, draws, and entreats man. The principles of law and grace are mutually destructive, and doctrinal confusion follows the intrusion of any legal principle into the reign of grace. When law is thus intruded, not only is the clear responsibility of the believer under grace obscured, but the priceless attitude of God in grace, which He purchased at the infinite cost of the death of His Son, is wholly misrepresented.

Since the kingdom rule is purely legal, and since the believer is not under law, it follows that he is not under the injunctions of the kingdom.

2. It is not necessary to combine them

The laws of the kingdom are not required to be combined with the teachings of grace, since every item within those laws, which could have any present application, is exactly and amply stated in the teachings of grace. It is not necessary, then, for the believer to assume any law obligation whatsoever.

When it is shown by Scriptural exposition that the laws of the kingdom are not applicable to the Christian under grace, opposition is sometimes aroused which is based on wrong personal training, habits of misinterpretation, and prejudice. The cost of unteachableness should be weighed with much care; for the sacrifice of the liberty and blessing which belongs to uncomplicated grace is a loss too great for computation. By the right division of the Scriptures, the truth will be clearly seen that grace reigns uncomplicated and undiminished by law.

The kingdom law is a complete and indivisible system in itself. It is therefore unscriptural, illogical, and unreasonable to appropriate convenient and pleasing portions of this law, and to neglect the remainder. It should be considered that, as in the Mosaic system, to adopt some portions of the law is to be committed logically to all its teachings. “For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them”; “Cursed is every one that continueth not in all things which are written in the book of the law to do them”; “And the law is not of faith: but, The man that doeth them shall live in them” (Rom. 10:5; Gal. 3:10, 12. Cf Lev. 18:5); “Now we know that what things soever the law saith, it saith to them who are under the law” (Rom. 3:19); “For I testify again to every man that is circumcised, that he is a debtor to do the whole law” (Gal. 5:3). Not only are some aspects of the kingdom law never attempted by Christians (Cf Mt. 5:42); but its whole character, being legal, is opposed to grace.

The law of Moses is interrelated and wholly dependent on the sacrifices and ritual provided for Israel in the land. The laws of the kingdom are only related to the yet future kingdom conditions which shall be in the earth under the power and presence of the King when Satan is bound, creation delivered, and all shall know the Lord from the least unto the greatest. All harmony of truth is shattered when there is the slightest co-mingling of the principles of law and grace. Grace alone now reigns through Christ to the glory of God the Father, the Son, and the Holy Spirit.

II. THE LAW COVENANT OF WORKS, IN ALL OF ITS APPLICATION, WHICH CONDITIONS BLESSING AND ACCEPTANCE WITH GOD ON PERSONAL MERIT, IS DONE AWAY

Under this conception of law, its scope is extended beyond the actual writings of the Mosaic system and the law of the kingdom, and includes, as well, any human action, whether in conformity to a precept of Scripture or not, which is attempted with a view to securing favor with God. The law formula is, “If you will do good, I will bless you.” It matters nothing what is undertaken as an obligation. It may be the highest ideal of heavenly conduct belonging to the teachings of grace, or it may be the simplest choice of moral action in daily life; but if it is attempted with a view to securing favor with God, such relationship to God is self-imposed, since it ignores His attitude of grace, and such attempt is purely legal in character and result. Let it be restated that the basic principle of grace is the fact that all blessings originate with God, and are offered to man graciously. The formula of grace is, “I have blessed you, therefore be good.” Thus it is revealed that the motive for right conduct under grace is not to secure the favor of God, which already exists toward saved and unsaved to an infinite degree through Christ; it is rather a matter of consistent action in view of such divine grace. The unsaved are not urged to secure salvation by meritorious conduct, or even to influence God in their behalf by asking for salvation. Since God is revealed as standing with out-stretched hands, offering His greatest possible blessings in grace, and is moved to do so by His unchanging, infinite love, it illy becomes a sinner to fall before Him in an attitude of coaxing and beseeching, as though he were hoping to move God to be merciful and good. The message of grace is: “But as many as received him, to them gave he the power [right] to become the sons of God” (John 1:12). The eternal saving grace of God is offered to all who will believe. Moreover, the saved do not return to divine fellowship after a relapse into sin because they plead for divine forgiveness; their restoration is conditional on confession. They do not abide in divine fellowship because they seek, or merit, the light; they are instructed to “walk in the light” which is all theirs through riches of grace. In no case are divine blessings to be secured by human merit, or by pleading; they await the faith that will appropriate them. Every gift of divine love is provided and bestowed in pure grace; and not of necessity, nor as a payment, nor a recognition of human merit. Such lavishings of grace create a superhuman obligation for that manner of life which is consistent with the heavenly blessing and position which grace bestows; but the heavenly blessing and position is never earned by even a superhuman manner of life.

The determining character of pure law is seen in the fact that it is a covenant of works wherein the divine blessing is conditioned on human merit. No semblance of this principle is to be found under grace, except that rewards are to be bestowed for faithful service upon those who have already entered into every present position and possession provided in grace. It therefore follows that, not only the written rules of the law, but the very principle of the law covenant of works, has been done away in this age of grace.

III. THE LAW PRINCIPLE OF DEPENDENCE ON THE ENERGY OF THE FLESH, IN PLACE OF THE GRACE PRINCIPLE OF DEPENDENCE ON THE POWER OF THE INDWELLING SPIRIT, IS DONE AWAY

The third and last major distinction between law and grace is seen in the attitude of heart-dependence which is maintained in view of any and all obligation toward God. The law, being a covenant of works and providing no enablement, addressed itself to the limitations of the natural man. No more was expected or secured in return to its commands than the natural man in his environment could produce. The requirements under the law are, therefore, on the plane of the limited ability of the flesh. On the other hand, grace, being a covenant of faith, and providing the limitless enablement of the power of the indwelling Spirit, addresses itself to the unlimited resources of the supernatural man. The requirements to be met under grace are, therefore, on the plane of the unlimited ability of the Spirit. There is no divine injunction addressed to the unregenerate concerning his daily life. The Gospel of the saving grace of God alone is offered to him. The only divine injunctions now in force in the world are addressed to those who are saved, and these heaven-high standards are to be realized on the principle of faith toward the sufficiency of the indwelling Spirit, and never by dependence on the energy of the flesh.

Thus, it may be seen, that any aspect of life, or conduct, which is undertaken in dependence on the energy and ability of the flesh is, to that extent, purely legal in its character; whether it be the whole revealed will of God, the actual written commandments contained in the law, the exhortations of grace, or any activity whatsoever in which the believer may engage. Dependence on the arm of the flesh is consistent only with pure law; dependence on the power of God is demanded under pure grace. Since there is no provision for the flesh in the plan of God for a life under grace, the law is done away.

IV. JUDAISM IS DONE AWAY

It is often inferred that Christianity is an outgrowth or product of Judaism. In reality these two systems are as independent of each other as the two opposing principles of law and grace. Being thus so widely different in their essential elements, they are, like the principles which they embody, as far removed the one from the other as heaven is higher than the earth. One is of the earth, the old creation, and the flesh; the other is of heaven, of the new creation, and the Spirit. As there are elements and threads of truth which run throughout the entire Bible, so certain features which belong to Judaism are seen to reappear in Christianity; but this obvious fact should not be made the basis of a supposition that these systems are the same, or that one was merged into the other. God, holiness, Satan, man, sin, redemption, and the issues of eternity, are not only relevant facts of both Judaism and Christianity, but they are essential facts of all time, from its beginning to its end. It is true that the same God is the God of the Gentile as well as of the Jew, and that the Jew anticipated the value of Christ’s death by sacrifices, as we realize the value of His death through faith; but it does not therefore follow that God’s purposes and ways are the same with Israel as with the Church.

When these two systems are confused, it is because the differentiating essentials which constitute the Jewish religion and Christianity are ignored.

First. Considering Them as Rules of Life

The Old Testament system of law is absolutely superseded by the new system under grace. Christians are not under law either for justification or for sanctification. When Christ said, “I came not to destroy, but to fulfil,” and that nothing should pass from the law until all was fulfilled (Mt. 5:17, 18), He was dealing with Israel while Judaism was still in force, and anticipating the Messianic Kingdom which, it is revealed, will be purely legal in its character.

Second. Considering Them under Their Respective Aspects

In the matter of service, there is nothing but contrast between Judaism and Christianity. Israel, under Judaism, went in to perform a sacrifice; we go out to proclaim a sacrifice. Judaism had its ritual, its forms, and its ceremonies which were typical. Christianity could incorporate none of these since it provides a living union to Christ who is Substance and Antitype of all that Judaism prefigured.

Third. Considering Them in Respect to Personal Relationship to God

Under Judaism, the nation was related to Him by the covenant of Sinai, the Abrahamic covenant being temporarily set aside until Christ should come (Gal. 3:19), and individual Israelites were spiritually renewed through their personal faith, though the exact character of their salvation is not revealed. But, under grace, all the positions and possessions of the believer in relation to God transcend the earthly promises of Israel.

The message of Ephesians 2:18 to 3:10 does not teach that the Church is being built on the prophets of the Old Testament; reference is only to the prophets and apostles of the New Testament (Cf 4:11). In like manner, the “mystery” (3:6) is the formation of a new humanity—the Church—out of both Jews and Gentiles, and not a combining of Old Testament saints with New Testament saints. The theological term, The Old Testament Church, has no Scriptural warrant (Acts 7:38 is no exception, being merely a reference to an assembly of people). The true Church began at Pentecost, and was made possible through the new outflow of grace in Christ Jesus,—by His death, resurrection, and ascension,—and the descent of the Holy Spirit. Similarly, Gentile branches are not grafted into Judaism, but into Christ (Rom. 11:17). He is the Vine.

Judaism speaks of an earthly people and an earthly walk in the flesh. Christianity speaks of a heavenly people and of a heavenly walk in the Spirit. Since one is of the old creation, its people are under the curse of the First Adam, and its history closes in failure. Since the other is of the new creation, its people are ensphered in the resurrected Christ, and its history will be the consummation of the glory of divine grace. Christianity is indebted to Israel for the humanity of Christ and for the Oracles of God; but Israel, the people, must be distinguished from Judaism, the law system. Israel abides to the present hour, while Judaism, so far as divine recognition goes, ceased with the death of Christ. Israel, like all the nations, was, as a whole, in Adam, lost and undone. While for Israel there was healing for sin and mercy from God, no one under Judaism had any clear vision or revelation of the new

life and relationship under grace, which more than all else distinguishes Christianity.

The new life and relationship which characterizes Christianity is Christ as the sphere of the new creation. CHRISTIANITY IS CHRIST. It is the unlimited, unrestrained love of God in Christ and its final result will be the unveiling of the glory of His grace in the ages to come. Judaism, through the nation Israel, purposed the highest glory in the earth. Christianity, through the Church, purposes the highest glory in heaven. One is of the “first man” who is “of the earth, earthy.” The other is of the second Man, who is “the Lord from heaven.”
Judaism was based on the law and, like the law, applied only to Israel and passed out of force with the death of Christ. So, likewise, Israel alone was delivered from the written commandments of Moses through the death of Christ. However, both Jew and Gentile were delivered by that death from the hopeless principle of human merit, and from the useless struggle of the flesh.

The exalted quality of the law is never questioned. It is the expression of the very character of God. “Wherefore the law is holy, and the commandment holy, and just, and good” (Rom. 7:12). The law did not die; it was a race that died unto the law in Christ the Substitute. The holy demands of infinite righteousness can never change or pass away; but man may be changed in his exact responsibility to God and to certain particulars of His holy demands.

The sanctity of the law is never preserved by those who attempt to keep it. The holy will of God was never wrought by any person other than Christ. The effort of man has universally failed. The supposition that God will be pleased and honored by any fleshly attempt to do His will, is a delusion as old as the race. Those who try to keep the law, or try by their own effort to do the whole will of God, outrage the law at every step by their absolute failure. On the other hand, those who, in recognition of the righteous character of the law, bow before those holy demands, acknowledging their utter failure and inability to fulfil them, and who flee to Christ that they may stand in His redemption and partake of the very righteousness of God in Him and be sheltered under the cross whereon He met every demand of the law for them, are the only ones who really uphold the law, or keep it. “Do we then make void the law through faith? God forbid: yea, we establish the law” (Rom. 3:31).

We may conclude, then, that every aspect of the reign of the law has ceased with the death of Christ and the introduction of the reign of grace. There is no longer any obligation to do the things which are written in the law, only as they have been transferred and restated under the teachings of grace; there is no longer any obligation to secure favor with God by human merit; and there is no longer any yoke of bondage, or impossible burden to do what no flesh has ever been able to do. There is perfect liberty and victory in the priceless provisions of grace; “For ye are not under the law but under grace.”

SECTION SIX

THE SABBATH, A TEST QUESTION

The distinction between the reign of law and the reign of grace is at no point more sharply drawn than in the question of the observance of the seventh day of the week or the first day of the week; for these two days are symbolical of the dispensations to which they are related. Likewise, at no point is personal religious prejudice, which is born of early training and sentiment, more assertive than on the sabbath question. It was His liberal teaching on the observance of the sabbath which, more than aught else, provoked the wrath of the Jewish leaders against Christ, and, it may be observed, there is no religious subject to-day which so draws out personal convictions and opinions. The reason is evident. Few have really comprehended the exact character and principle of grace. To many, Christianity is a system of human works and character building from which merit accrues. And the observance of a sabbath day presents extraordinary opportunities for the exercise of meritorious works. The question is a far deeper one than the observance, or the manner of observance, of a day. It is the fundamental question whether grace is to reign supreme in place of law, or whether it is to be co-mingled with law. The roots of this problem reach down to the bedrock issue which forms the very structure of the two opposing principles of pure law and pure grace. For its solution, the question demands more than a superficial opinion. Truly the choice of a particular day and the manner of its observance is a test question as to the individual’s intelligent adjustment to the whole grace revelation. As there can be no proper co-mingling of the reign of law and the reign of grace, there can be no proper co-mingling of elements which, according to the Scriptures, are the essential features of these widely different days. A “Christian Sabbath” is a misnomer, and the very use of the term indicates inexcusable inattention to Bible terms, and an unchallenged freedom of mind and heart which is willing to sacrifice the richest treasures of grace by co-mingling them with law. It is not a problem of interpretation; it is a question of whether personal sentiment, prejudice, or ignorance, shall blindly override the very foundation of the right divisions of Scripture.

These two days, typical of two opposing governing principles and two great dispensations, are absolutely unrelated. Of the whole Decalogue, it is the sabbath-day commandment only which is not carried forward in any manner whatsoever into the reign of grace, nor could it be. Failure to base the distinction between these age-representing days upon the essential character of their respective relationships—pure law and pure grace—is resulting in an almost universal confusion of mind on the subject among Christians, and this, in turn, provides the opportunity for present-day legalists to promote their Christ-rejecting heresies.

Intelligent comprehension of pure law is clarifying to the mind, for its very oppositeness to pure grace safeguards a clear comprehension of grace. On the other hand, the greatest foe of such clear comprehension of pure grace and its issues is the confusing, soul-wrecking and unscriptural admixture of these opposing principles. This admixture is ruinous at every point; but at no point is it more destructive of Scriptural distinctions than in the confusion of a Jewish sabbath with the Christian’s day—the Lord’s day, or Sunday.

Consideration at length might be given to many vital differences between the law obligations and the obligations under grace, such as circumcision, tithing, and sacrifices; but unlike the sabbath question, these issues are self-adjusting when the glory of grace in some measure is comprehended. To many, on the other hand, the sabbath question bulks largest as an essential of their religion. It, therefore, demands particular consideration.

The reasons for this discussion are four: (1) It vitally determines the individual’s conception of, and blessing in, grace. (2) It, of necessity, determines the character of the believer’s conduct and measure of comprehension of his Scriptural obligation to God. (3) It is the central issue of a misleading heresy. And, (4) it is now urged as a national reform, in which it is proposed to legislate a Jewish sabbath on a Christ-rejecting world.

This consideration of the Sabbath question is based on the preceding analysis of the principles of law and grace and this discussion cannot be followed clearly apart from an understanding of what has gone before. So, also, in so far as an earnest appeal may avail, the reader is besought to leave prejudice behind, and to stand on the uncompromised “Thus saith the Lord.”

Two major aspects of this subject are here considered. (1) The Biblical testimony regarding the Jewish sabbath, and (2) The Biblical testimony concerning the Christian’s “Lord’s day.” To this is added (3) A consideration of certain current errors.

I. THE BIBLICAL TESTIMONY REGARDING THE JEWISH SABBATH

This theme is to be taken up in sub-divisions in which the Jewish sabbath is considered as related to various periods of time:

First. The Period from Adam to Moses

Two theories obtain concerning the question of sabbath observance during this period. There are those who contend that the sabbath was committed to man in Eden, and there are those who contend that the sabbath was given to Israel only, at the hand of Moses.

The first theory is usually advanced with a view to applying the institution of the sabbath to all men before the law even was given, in order that the sabbath law may be treated as now applicable to all men, even after the termination of the Mosaic law in the cross. This form of argument is not restricted to the Seventh-Day legalists; it is employed by many writers and religions leaders who are attempting to transfer the Biblical authority concerning the Jewish sabbath to the observance of the Lord’s day. These, by Judaizing Christianity, are obscuring the truth about grace.

When it is claimed that the sabbath obtained from Adam to Moses it is said: “The sabbath was divinely sanctified at creation.” This sanctification, it is true, is clearly stated in Gen. 2:1–3: “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.”
When it is assumed that the sabbath was imposed on man at Eden, it is based on the supposition that this passage so teaches; which, however, the passage does not necessarily imply. And it should also be remembered that Genesis was not written until Moses’ time, and, when seeking for Biblical evidence regarding the pre-Mosaic observance of the seventh day it will be found that, unlike other religious activities, such as prayer, circumcision (Cf John 7:22), and sacrifices the observance of which is recorded of that period, there is no mention of a sabbath observance from creation to Moses.

It is incredible that this great institution of the sabbath could have existed during all these centuries and there be no mention of it in the Scriptures dealing with that time. The words of Job, who lived five hundred years and more before Moses, offer an illustration. His experience discloses the spiritual life of the pre-Mosaic saint, having no written Scriptures, and striving to know his whole duty to God. Job and his friends refer to creation, the flood, and many details of human obligation to God; but not once do they mention the sabbath. Again, it is impossible that this great institution, with all that it contemplated of relationship between God and man, could have existed at that time and not have been mentioned in any portion of the argument of the book of Job.

There is little force in the contention that a seven-day week was recognized as early as Jacob’s time, and therefore a sabbath day must have existed which marked off the week. The seven-day week is the natural fourth part of a lunar month and does not necessarily demand a sabbath day with religious significance for its measurement. Likewise, there is little force in the suggestion that Chinese history hints at the observance of one sacred day in every week. Such argument, even if true, should not be set over against the positive testimony of the Scriptures.

There is one passage which determines this question beyond all discussion. The following quotation from the confession of the priests and Levites under Nehemiah definitely fixes the time of the institution of the sabbath: “Thou camest down also upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments: and madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant” (Neh. 9:13, 14). The sabbath given to Israel as a sign (Ex. 31:12–17), was never given to Gentiles. There is no record that Gentiles ever recognized the sabbath, either between Adam and Moses, or between Moses and Christ. The sabbath is of the law, but the law did not begin to reign until Moses (Rom. 5:12–14).

It is to be concluded, then, that the sabbath was imposed upon Israel only and as a part of the law as given by Moses.

Second, The Period from Moses to Christ

The sabbath began to be observed by Israel from the time of its institution through Moses. Invested with the character of a sign between Jehovah and the nation Israel, it was in no sense extended to Gentiles. These facts are disclosed in the following Scriptures:

“The LORD spake unto Moses, saying, Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you. Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed” (Ex. 31:12–17).

Nothing but blind prejudice could apply this or any other Old Testament Scripture concerning the sabbath, to the Gentiles. The sabbath was a part of Israel’s law, and it was the possession of that law which distinguished that nation from all other peoples of the earth.

It is equally erroneous to insist that the sabbath was always celebrated on the last day of the week. The sabbath, but for necessary exceptions, was the seventh in a series of seven, whether days or years. Of necessity it often fell on other days of the week as as well as on Saturday. There were at least fifteen sabbaths which were fixed dates in their given month, and these sabbaths fell on those particular dates regardless of the day of the week. In one instance, seven sabbaths were counted from the fifteenth day of the month, and the day following that last sabbath of the seven, was Pentecost (Lev. 23:15, 16). These seven sabbaths, it is evident, became pre-determined dates by arbitrary reckoning from the first sabbath. So, likewise, the day that Christ was in the tomb was a fixed sabbath. It was the fifteenth of Abid, which by divine arrangement in that particular year fell on a Saturday. That this was a fixed sabbath is proven by the fact that the day before was “preparation” day (Mk. 15:42), which day was determined for the fourteenth of that month (Ex. 12:2, 6). Again, certain working days were established days. The lamb must be taken on the tenth day of the first month and be killed, roasted with fire, and eaten on the fourteenth day of the month. Likewise, Abid sixteenth could in no wise have been a sabbath for that date was appointed as the beginning of harvest (Deut. 16:9. Cf Lev. 23:15). All these labors would have been direct violations of the sabbath law; yet these ceremonies were appointed for certain pre-determined dates, and from time to time must inevitably have been in conflict with the pre-determined sabbaths.

By all of this it is evident that the sacred character of the day belonged to its relative place in a series of seven days, and not to a particular day of the week.

During the period from Moses to Christ in which the sabbath obtained under the direct sanction of God, it was, as the word sabbath indicates, a day of physical rest. It was binding on the whole nation Israel, and death was the penalty for its violation. No fire was to be kindled, no food prepared, no journey undertaken, no buying or selling permitted, and no burden to be borne. Even the land was to have its sabbaths (Ex. 31:12–17; 35:3; 16:22–26; Neh. 10:31; 13:15–21; Lev. 25:4; 2 Chron. 36:21). The sabbath law, like all of the law, was so poorly observed that Jehovah finally carried the nation into captivity with the declared purpose that the land might enjoy its sabbaths.

The sabbath was inter-related with the law, just as it is embedded in the heart of the Decalogue. The exact manner of its observance is revealed only in the teachings of Moses, and since the law was a covenant of human works, the sabbath was the divine provision for rest under that covenant. The modern conception of a sabbath, isolated from the laws which governed it, and adapted to the Christian dispensation as the day of religious activity, public meetings, Christian service, and worship, is entirely out of harmony with every Scripture bearing on the sabbath. It is taught by some that although the laws which conditioned the manner of sabbath observance have ceased, the recognition of the day, whether it be Saturday, or Sunday, remains as a binding obligation. The result of such teaching is the imposition of the observance of a day without any exact instruction as to the manner of such observance. This teaching is both inconsistent and unscriptural. Moreover, the unscriptural inconsistency is greatly increased when the celebration of the sabbath is changed from Saturday to Sunday, and is imposed on Gentiles.

The sabbath was a vital institution under the reign of the law. It depended on the entire law system for its proper observance, and the law system depended on the sabbath for its normal action. The complete legal system stands, or falls, together. The Mosaic age was given over to the uncomplicated functioning of the entire law system; but that age, and all that characterized it, was, when Christ died, superseded by the reign of grace.

Third. The Period Represented by the Gospels

Much confusion concerning the sabbath is due to a failure to recognize the peculiar character of the period represented by the Gospels. It should be remembered that Christ was first a “minister of the circumcision”; He was “made under the law”; and He lived and wrought under the law. The law did not pass at His birth. It passed at His death. During the days of His ministry, He recognized, kept, and enforced the sabbath as an integral part of the whole Mosaic system. True, He insisted that the Mosaic system, and the sabbath in particular, be delivered from the encrusted teachings of men which had been superimposed on the law of Moses. These man-made additions to the law were held by the Jews to be as binding and sacred as the very Word of God. Because He ignored all else but the Word of God, Christ appeared as a liberalist on the question of the sabbath. He also claimed to be “Lord of the sabbath,” which He was, and by virtue of that position, He had authority to change the sabbath, or, if He chose, to abolish it forever. A greater than Moses, through whom the law came, was in their midst. It is certain that He purposed to rescue the sabbath from being an enslaving institution and to restore its functions as a benefit to man. This He announced when He said: “The sabbath was made for man, and not man for the sabbath.” That is, man was not made to be sacrificed for a day; but the day was made for the blessing of man.
Before His death, the sabbath was one of the most important issues in the experience and ministry of Christ. However, it is both obvious and suggestive that He never mentioned that day in the upper-room discourse, nor is that day once mentioned as an obligation in all of His post-resurrection ministry. It is inconceivable that the sabbath, which was so vital a part of the Mosaic system, should be omitted from these great age-characterizing teachings of Christ, if it was the purpose of God that this Jewish day should have any place in the present reign of grace.

It has also been claimed that Christ extended the sabbath-keeping obligation to all men, when He said: “The sabbath was made for man, and not man for the sabbath.” This issue turns on the exact meaning of the word man as here used. did Christ signify by this statement that the Jewish sabbath was by His authority extended to all men! Or did He use the word man in its more limited sense as applying only to the nation Israel? Two facts determine the answer: (1) The sabbath is never by any subsequent Scripture applied to Gentiles, and (2) the word man is used in the Old Testament no less than 336 times, when referring to Israel alone, and many times in the New Testament when referring only to Christians. It is said: “Christ is the head of every man”; the Spirit “is given to every man”; “If any man build on this foundation”; “Every man shall have praise”; “That we may present every man perfect in Christ Jesus.” In all these Scriptures the word man has only the limited meaning. It is therefore evident that Christ said, in harmony with all Scripture, that the sabbath was made for Israel; for there is no Biblical evidence that Christ ever imposed the Jewish sabbath on either Gentiles or Christians; but true to the law, He did recognize its important place and obligation in relation to Israel until the reign of the law should be terminated through His death.

Fourth. The Period Represented by the Acts and the Epistles

In considering the sabbath question, great importance must be attributed to the exact character of those teachings of the New Testament which come after the founding of Christianity through the death and resurrection of Christ, and by the advent of the Spirit on Pentecost.

It should be observed first that the law, as a rule of conduct, is not once applied to the Christian, and that these Scriptures by overwhelming revelation, assert that the law has passed, through the death of Christ. They assert that the law has ceased both as a means of justification, and as a rule of life for the one who is justified (John 1:16, 17; Rom. 6:14; 7:1–6; 2 Cor. 3:1–18; Eph. 2:15; Col. 2:14; Gal. 3:19–25). If it is claimed that the Decalogue, in which the sabbath is embedded, was not of the law, and therefore was not terminated with the death of Christ, this contention is disposed of completely by the reference in Rom. 7:7–14 to the last of the commandments, in which Scripture this commandment is explicitly mentioned as “the law.” So, also, according to 2 Cor. 3:7–14, that which was “written and engraven in stones”—the Decalogue, including the sabbath day—is “done away” and “abolished.”

It should be observed next that, if an issue so vital as was the sabbath under the law, is imposed on the Church, it is incredible (1) that the early Christians would not be reported as having at some time discharged their personal obligation to the sabbath, or (2) that the necessity of recognizing the sabbath would not be somewhere incorporated in the new teachings of grace. Turning to these Scriptures we discover:

1. The sabbath in the Book of The Acts

The word sabbath is used nine times in the Acts, and wherever it is referred to as a day which is observed, it is related only to the unbelieving Jews, who, as would be expected, perpetuated, and who still perpetuate, the observance of the sabbath day. Not once in this Book is it stated, or even implied, that Christians kept a sabbath day. It is said that the Apostle Paul went into the synagogue of the Jews and reasoned with them every sabbath; but this can imply nothing more than that he took advantage of their gathering together on that day in order that he might preach to them. Such may be the experience of any missionary to the Jews to-day.

2. The sabbath in the Epistles

Turning to the Epistles, it will be seen in this portion of the Scriptures, as in the Book of Acts, that no Christian is said to have observed a sabbath day. It is highly probable that some in the early church who were drawn into the observance of the law were also complicated with issues of sabbath keeping; but the Spirit of God has omitted every such incident, if such there was, from the pages of Scripture. Thus the Inspired Record does not reveal the complication of one believer with the Jewish sabbath, even as an error in conduct; nor are sinners termed Sabbath breakers.

Upon examination of the direct injunctions and doctrinal teachings of the Epistles, it is discovered that the word sabbath is used but once, the term seventh day mentioned in one passage only, and the legalistic observance of a day is referred to but once. These passages deserve particular attention:

Col. 2:16, 17. In the context in which this Scripture is found, the Apostle warns believers against any complicity with the law, or works-covenant, since they have been transferred to a position under grace. The passage states that they have been made “complete” in Christ, to which estate nothing could ever be added; hence for the one who is “in Christ,” the objective of all meritorious works is already gained, and the legal obligation to do good works is forever met (v. 10). The believer is also said to be “circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ.” Therefore, since the flesh, the one thing the law proposed to control, is, in the sight of God, put away, there is no need of the law. The Jewish child was circumcised on the eighth day, which was the first day of a new week following the passing of a completed week. The circumcision on the eighth day, or first day of a new week, typified the deliverance from the old creation which would be accomplished for believers through the resurrection of Christ from the dead; for in that death He bore all the curse of the old creation. For this reason the believer under grace is not called upon to celebrate any aspect of the old creation which was represented by the sabbath (v. 11). The one who is saved has been “buried with him in baptism, wherein [the baptism] also ye are risen with him through the faith of the operation of God [his own faith in God’s power], who hath raised him from the dead.” The use of the aorist tense in connection with the reference to a burial with Him in baptism, places that burial as being contemporaneous with the circumcision just mentioned. Therefore it is evident that the baptism with the Spirit which vitally relates the believer to Christ is in view (1 Cor. 12:13. Cf Gal. 3:27). In that baptism, as in no other, the Christian partakes of all that Christ is, and all that Christ has done. He shares in Christ’s crucifixion, death, burial, and resurrection (Rom. 6:1–10). With the old creation thus buried in the tomb of Christ, the believer is in no wise obligated to any observance related to the old creation (v. 12). Again, the believer has been delivered from the law by no less an undertaking than the nailing of the law with its handwritings and ordinances to the cross. After this great transaction, how can the child of God reasonably recognize the law in any respect whatsoever (v. 14)? To the one who is thus complete in Christ, circumcised in Christ, buried with Christ, and delivered from the authority of all handwritings and ordinances, the Apostle writes: “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days [day]: which are a shadow of things to come; but the body [substance] is Christ.” All these were essential features of the law (1 Chron. 23:31; 2 Chron. 2:4; 31:3), and as such were to cease in the present age of Israel’s chastisement (Hos. 2:11), and are to be reinstated in the coming kingdom (Ezk. 45:17). They were but shadows of the Substance—Christ. Having the Substance, the believer is warned against turning to the mere shadow. According to this Scripture, the law, which included the sabbath day, is abolished. If it is objected that the reference in this passage is to extra ceremonial sabbaths, the contention cannot be sustained; for the words here used are ton sabbaton, which are the exact words that are invariably used to designate the regular Jewish sabbath.

It is significant, then, that in all the Epistles, wherein the believer’s obligation under grace is set forth, the only use of the word sabbath is under absolute prohibition concerning its observance, and that it is there held to be in conflict with the most vital and superseding elements of grace.

Heb. 4:4. In this passage the one reference in all the Epistles to the seventh day is found. We read: “For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.” As before, the occasion for this reference to a seventh day is explicit in the context. In the whole passage (4:1–13) Hebrew Christians are warned lest, as their fathers failed to enter into rest under Joshua (v. 8), they themselves should fail to enter, experimentally, into the rest provided in the finished work of Christ, of whom Joshua was but a type. In the application of this passage, it may be noted that the rest under Christ is not for one day in the week, nor is it that sabbath-rest which was due after a six-day strain of meritorious works. It is rather the abiding rest of faith in Another who, as Substitute, has wrought all the “works of God.” This blessed rest is promised “to him that worketh not.” Likewise, it is in no sense the rest of death. It is rather the rest of Christ’s imparted, resurrection life, and that life is ceaselessly active. The extent and character of the activity of the new life in Christ is a violation of every commandment which enjoins a sabbath day of rest.

Gal. 4:9, 10. At this point in this Epistle, the Apostle chides the Galatian believers for observing “days” which are borrowed from the law, and tells them that by the keeping of legal days they have turned from grace to the law: “But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years.” The phrase, “weak and beggarly elements,” is a description of the character of the law. As a means of securing moral and spiritual conduct, the law was “weak” since its correct observance was impossible through the “weakness of the flesh” (Rom. 8:3). As a source of heart-blessing, the law was “beggarly” (lit. poverty stricken) as compared to the riches of grace in Christ Jesus.

From this consideration of the Scriptures which describe and define the life of the believer after the cross, it is notable that in these Scriptures there is no example of the observance of a sabbath day by any believer, and no injunction for such observance. On the other hand, there is the most conclusive teaching concerning the complete ending of the law by the death of Christ, and the most faithful warnings lest the believer shall become ensnared by complicity with sabbath-day observance.

Fifth. The Sabbath in Prophecy

There are two distinct aspects of the sabbath in prophecy: (1) Concerning its cessation in this age of Israel’s chastisement, and (2) concerning its reestablishment when the present purpose in the Church is accomplished.

1. The cessation of the sabbath

It is clear from Hos. 2:11 that the chastisement which was to fall on Israel, and which she is now experiencing, would be characterized by the cessation of all her solemn feasts and sabbaths: “I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.” Such is the unalterable decree of God, and had one word of this prophecy failed, He would have been proven untrue. These Jewish observances which were to cease included all her sabbaths. They ceased at the beginning of this age of grace, so far as any recognition from God is concerned. Otherwise, when will this prophecy be fulfilled? Uninstructed people may impose a solemn feast, or a Jewish sabbath, upon themselves; but this will accomplish no more than the creation of an abnormal conscience which either accuses or excuses but never satisfies the heart. Such is the invariable effect of self-imposed law (Rom. 2:14, 15).

2. The reestablishment of the sabbath

Upon the completion of the present divine purpose in the Church, Israel’s sabbaths will be reinstated. This is assured both for the great tribulation which must precede the glorious coming of Christ, and for the kingdom age which follows that coming. Concerning the great tribulation it is said: “But pray ye that your flight be not in the winter, neither on the sabbath day” (Mt. 24:20). No Christian has ever been inclined to offer this prayer. The time of its fulfillment does not concern him, nor does he have any relation to a sabbath day. It will be in the “time of Jacob’s trouble,” and Israel’s sabbaths will then be observed again. Concerning the kingdom age we read: “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD” (Isa. 66:23); “Thus saith the LORD GOD; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened” (Ezk. 46:1). This is according to all prophecy concerning the kingdom. It is then that Israel shall “do all his commandments,” including the sabbath (Deut. 30:8). The sabbath must be reinstated; for it is a “perpetual covenant” and sign between Jehovah and Israel, except for such time as He shall cause it to cease in His chastisement of that people (Ex. 31:16).

Sixth. The Exact Day

The supposition that an exact continuation of weekly sabbaths is now being kept by all who observe the seventh day, is without foundation. It should be noted: (a) No day is holy in itself. From the natural standpoint, all days are alike and are equally subject to the same physical conditions. A day is holy by divine decree, and that decree is subject to change at the appointment of God. By no means did the day always fall on Saturday, nor were the sabbaths always separated by six full working days (b) The sabbath was to begin with sunset and end with sunset. This was simple enough when ordered for Israel in the small geographical boundaries of Palestine. It is far different when applied to the whole earth, and, as some dare to claim, to heaven as well. No uniformity of the observance of an exact day is possible over the whole earth. While some are keeping Saturday on one hemisphere, others are keeping Sunday (as sabbath) on the other. Should two persons start from a given point to go around the earth in opposite directions, and both observe each sabbath from sundown to sundown, upon their return to the starting point, one would be observing Friday and the other Sunday. The question of observing an exact day from sunset is even more perplexing in the far North. The sun sets there but once in six months. In that region, to be Biblical and exact, there must be a twelve-month sabbath, and a week of seven years (c) The exact day in which God finished creation and rested is quite unknown. He rested on the seventh day; but it could hardly be proven that sundown on Friday night at a given place on the earth is the perpetuation of the exact moment when God began to rest from His work of creation. Who can trace the exact moment, day, or year, through Eden, the flood, the bondage in Egypt, and the dark ages? Yet apart from the assurance that Saturday at a given place on the earth is the exact day in rotation of weeks from creation, there is no basis for the claim to the sacredness of the exact time to be observed. Ignorant people are too often encouraged in the belief that they are actually celebrating the rest of God in creation when they observe the hours as they fall on Saturday in the locality where they chance to live.

It is therefore the manner of the observance of the day, and not the exact time, which is in question. Shall it be the seventh day, or the first day? It must be one or the other; for there is nothing more unreasonable, illogical, and unbiblical, than the observance of the seventh day with confusion of Christian issues of worship and service, which is the practice of every sabbatarian, or the observance of the first day with confusion of the sabbath law, which is the present practice of Christendom. There would be little occasion for discussion of the question if the simple distinctions between law and grace were recognized.

II. THE BIBLICAL TESTIMONY CONCERNING THE LORD’S DAY

This aspect of truth will be considered under two general divisions: (1) The reason for the observance of the day, and (2) The manner of observance of the day.

First, The Reason for the Observance of the New Day

Even a cursory reading of those portions of Scripture which condition the daily life of the Christian will reveal the fact that, while every other fundamental principle of righteousness found in the Decalogue is restated in the teachings of grace, the sabbath is not once imposed upon the believer. On the contrary, as before shown, there is explicit warning against the observance of a sabbath day. This is a fact of revelation which should not be overlooked.

Throughout the history of the church, a new day has been observed which superseded the Jewish sabbath, and this change of days has not been contrary to the teaching of the Scriptures, as some insist; it has, rather, been according to the revealed plan and purpose of God. There are certain Biblical reasons for this change:

1. The Mosaic system has ceased

The whole Mosaic system, including its sabbath day, has given way to the reign of grace. To this important truth sufficient proof has already been presented, but in spite of the clearest Biblical statement on this subject, there are two groups of professing Christians who evidently do not receive this divine testimony (a) Those who persist in the observance of the seventh day; and (b) those who observe the first day, but who invest it with the character of the Jewish sabbath, and observe it on the authority of the law which was given to Israel by Moses. The position of these two classes should be considered separately:

(a) Those who persist in the observance of the seventh day, do so on the claim that, while the law passed away in the death of Christ, the Decalogue is not a part of the law and therefore it, with its sabbath day, has not been abolished. The answer to this subtle argument is clear and conclusive. Not only is the Decalogue included and embedded in the Old Testament statement of the law, but, in the New Testament, the Decalogue, as has already been shown, is distinctly said to be “the law.” In Rom. 7:7, the Apostle Paul has written of the tendency of his own heart toward sin. He states: “I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.” Thus he refers to the Tenth Commandment as “the law.”

Furthermore, it is impossible now for any Jew or Gentile to keep the Ceremonial law of Moses, and thus it is evident that the New Testament warnings against law observance could not be a warning against an observance of the Ceremonial law. The Ceremonial law required for its observance the presence of Jehovah in the holy of holies, an altar, a priesthood and a temple in Jerusalem. All these prerequisites for the observance of the Ceremonial law were withdrawn at the beginning of the present age. The church of Rome, in its attempt to continue the law system, proposed to meet this difficulty by creating its own altar, temple service, and priesthood, and alleges that the Lord is present in the consecrated bread. The warnings which are found under grace against the keeping of the law are of necessity applicable only to the Decalogue, and not to the Ceremonial law.

The Ceremonial law governed the precise manner of the observance of the sabbath and there is great unreasonableness, with attending confusion, when the attempt is now made to keep the Jewish sabbath apart from the Ceremonial law. The class of legalists who now try to observe the seventh day, having no way to introduce the Ceremonial law, borrow the features of the new day of grace. They hold services, worship, and do much religious work on the seventh day, which, being strictly a day of rest, was never designed to be a day of activity, religious or otherwise, nor was such activity ever allowed on this day during the reign of the law.

(b) There is even greater inconsistency in the position of those who recognize the first day of the week, but invest that day with the character of the sabbath, and keep the day on the authority of the law of Moses. Not only has the whole Mosaic system ceased with its sabbath and every requirement related to that day; but there could be no consistency in borrowing even one of the features of the Jewish sabbath. This error of borrowing certain features of the Jewish sabbath is committed by both of these classes of legalists. The law of Moses was never subject to a partial observance. It is a unit; for “what things soever the law saith, it saith to them who are under the law;” and, “the man which doeth those things shall live by them;” and again, “cursed, is every one that continueth not in all things which are written in the book of law to do them.” There is no Scriptural warrant for a partial acceptance of the law, or a partial recognition of its sabbath day. The observance of the day with all its requirements must be perfectly kept, or not at all. The slightest recognition of the least of all the features of the sabbath commits a person who attempts it to keep the whole law. It therefore follows that the Christian who, while keeping the first day of the week, is influenced in the slightest degree by the law of Moses concerning a sabbath day, is, both by Scripture and reason, committed to keep every feature of the Jewish sabbath, as well as the whole Mosaic system. For example, the person who adopts even one feature of sabbath observance on the ground that it is enjoined by the law, is bound by that same sabbath law to stone to death every person who fails to keep any feature of that law. In fact, if he himself had been so guilty as to observe the first day of the week in place of the seventh, he must bow to the death penalty, in vindication of the righteous judgments of God. This death penalty is the uncompromising provision made in God’s Word for sabbath breakers.

The original heresy of the church was the attempted admixture of law and grace teachings. It is one of the most destructive heresies of the present hour, and at no point of contact do the opposing principles of law and grace become more clearly crystallized than in the question of the exact day which is to be observed. There is no “Christian Sabbath.” The new day which belongs to grace is in no way related to the sabbath. Observance must be either of one day or the other. To co-mingle them, as every legalist does, is to frustrate grace.

2. A new day is divinely appointed under grace

This new day is also a particular day of the week and has been given a name which is in accordance with its character. Its divine appointment is first recorded in a prophetic message: “The stone which the builders refused is become the head stone of the corner. This is the LORD’S doing; it is marvellous in our eyes. This is the day which the LORD hath made; we will rejoice and be glad in it (Ps. 118:22–24).

In this Scripture, both the death and the resurrection of Christ are in view. He was the rejected Stone, and His Father, through the resurrection, has made Him the Head Stone of the Corner. The resurrection was appointed to take place on a certain day which the Lord had determined, and that day was by divine intention to be celebrated with joy and gladness. The divine commentary on this passage is given through the Apostle Peter as recorded in Acts 4:10, 11: “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner.”

Therefore the day which the Lord had appointed when the rejected Stone would become the Head Stone of the Corner, is the day of His resurrection. This is the “day which the LORD hath made.” It is therefore the Lord’s day. In that day we are to “rejoice and be glad.” This new day is the day to which the Apostle John makes reference when he said, “I was in the Spirit on the Lord’s day” (Rev. 1:10). These words of John were written fully sixty years after the death of Christ and at a time when the new day had become the accepted day among all believers.

The Lord’s day should in no wise be confused with “The Day of the LORD.” One is the first day of every week, which is observed as a commemoration of the resurrection of Christ. The other is a prophetic period, which is still future, and which concerns Israel and the whole creation.

The first Lord’s day was the pattern of all the Lord’s days that should follow. It began “very early in the morning,” when the risen Lord said, “All Hail” (lit. rejoice)! It continued with His precious fellowship, and closed with His benediction of peace. From that early morning to its close it was a day of worship, activity, and joy. The sabbath, on the other hand, with no less symbolical significance, began with the setting sun, which spoke of complete cessation of activity, and of perfect rest.

The Christian has an unchangeable day. He may extend its observance to all days, but He cannot change the one day, which is divinely appointed, any more than Israel, or any one else, could change the divinely appointed seventh day. A change of the first day to another breaks the symbolic meaning of the day as it represents the true relationships under grace. It results in robbing Christ of that glory which is His alone. This is one of the wrongs committed by all those who persist in an attempted seventh-day observance. The two days do not present an optional choice to the Christian. The choice between these days is one which carries either acceptance or rejection of the most vital relationships between Christ and the believer under grace.

3. A new day is indicated by important events

Beginning with the resurrection, and following it, every event recorded in the New Testament which had important religious significance fell on the first day of the week, or the Lord’s day. No greater emphasis through events could be given to this new day than that found in the teachings of grace, and, added to this, is the fact that in these same Scriptures the sabbath day is wholly set aside. If it be claimed that there is no direct commandment for the keeping of the Lord’s day, it should be observed that there is explicit command against the observance of the sabbath day, and that the lack of commandments concerning the Lord’s day is both in accordance with the character of the new day, and the entire order of grace which it represents and to which it is related. Mention should be made of the great events which fell on the first day of the week.

a. On the first day of the week Christ arose from the dead. His resurrection is vitally related to the ages past, to the fulfillment of all prophecy, to the values of His death, to the Church, to Israel, to creation, to the purposes of God in grace which reach beyond to the ages to come, and to the eternal glory of God. Fulfillment of the eternal purposes related to all of these was dependent upon the coming forth of the Son of God from that tomb. He arose from the dead, and the greatness of that event is indicated by the importance of its place in Christian doctrine. Had not Christ arisen—He by whom all things were created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, He for whom things were created, who is before all things, and by whom all things consist (hold together)—every divine purpose and blessing would have failed, yea, the very universe and the throne of God would have dissolved and would have been dismissed forever. All life, light, and hope would have ceased. Death, darkness, and despair would have reigned. Though the spiritual powers of darkness might have continued, the last hope for a ruined world would have been banished eternally. It is impossible for the mind to grasp the mighty issues which were at stake at the moment when Christ came forth from the tomb. At no moment of time, however, were these great issues in jeopardy. The consummation of His resurrection was sure, for omnipotent power was engaged to bring it to pass. Every feature of the Christian’s salvation, position, and hope was dependent on the resurrection of his Lord. Very much depended on the death of Christ, but every value of that death would have been sacrificed apart from the resurrection. When Christ arose from the dead, Christianity was born, and the new creation was brought into existence. There is nothing in the old order for the believer. He stands on resurrection ground. He belongs only to the new creation. God is faithful to all that He has wrought in Christ and He, according to His Word, will not suffer the child of the new creation to go back and celebrate the beginning of the old and fallen creation from which His child has been saved through infinite riches of grace. If the children of grace persist in relating themselves to the old creation by the observance of the sabbath, it is evidence of their limitations in the knowledge of the “Word and will of God; it is to fall from grace.

Since the day of Christ’s resurrection is the day in which the new creation was formed, and all that enters into the Christian’s life and hope was brought into being, both according to Scripture and according to reason, the Christian can celebrate no other day than the Lord’s day.

b. On the first day of the week Christ met His disciples in the new power and fellowship of His resurrection life.

c. On the first day of the week Christ symbolized the new resurrection fellowship by breaking bread with His disciples.

d. On the first day of the week He gave them instructions in their new resurrection ministry and life for Him.

e. On the first day of the week He commanded the disciples to preach the new message to all the world.

f. On the first day of the week Christ ascended into heaven as the “Wave Sheaf.” In fulfilling the Old Testament type and the eternal purpose of God, it was necessary that He should appear in heaven as the earnest of the mighty harvest of souls whom He had redeemed and who came out of that tomb with Him to share His eternal life and glory. So, also, He must, having accomplished the sacrifice for sin, present His own blood in heaven (Lev. 16:1–34; Heb. 9:16–28). Having not yet ascended, He said to Mary, “Touch me not; for I am not yet ascended to my Father: but go to my brethren and say unto them, I ascend unto my father, and your Father; and to my God, and your God” (John 20:17). How little the mighty import of this message from Christ was understood then, and how little it is understood even now! That He ascended on that day is evident; for He said unto them at evening of that day, “Behold my hands and my feet, that it is I myself: handle me, and see” (Lk. 24:39). He had ascended to heaven, accomplished His work there, and returned to earth to complete His post-resurrection ministry.

g. On the first day of the week He breathed on His disciples and imparted the Holy Spirit to them.

h. On the first day of the week the Spirit descended to take up His age-characterizing ministries in the world.

i. On the first day of the week the Apostle Paul preached to the assembled believers at Troas. The Spirit of God has distinctly emphasized the fact that the Apostle was in Troas seven days. Of necessity, then, the stay in that city included both a seventh day and a first day of the week. The Apostle was thus free to choose either day for his public ministry to the assembled saints. The record reads: “We … came unto them to Troas … where we abode seven days. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them” (Acts 20:6, 7).

j. The Apostle commanded the Corinthian believer to “lay by him in store,” on the first day of the week, “as God hath prospered him” (1 Cor. 16:2).

k. On the first day of the week Christ appeared to John on Patmos in that revelation of Himself in all His present resurrection, heavenly glory. He appeared to John on the Lord’s day.

4. The new day typifies the new creation

The rite of circumcision, being accomplished on the eighth day, was a suggestion of the spiritual circumcision of the flesh which Christ wrought by His death and resurrection. The eighth day was the first day following a completed week. It is thus a picture of that new order which came through the death and resurrection of Christ. The Apostle writes: “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” (Col. 2:11). Not only has the old nature been judged in the crucifixion, death, and burial of the Son of God, and the new victory in the resurrection life of Christ been made possible; but, for the believer, the old creation went into that tomb and a new creation with its heavenly power and glory came out. The old creation was abolished and with it the sabbath which commemorated it. Only a new standing in the resurrected Christ abides and this both demands and provides a new day. That new day is the eighth day, or the first day following the ending of the old creation.

5. The new day is typical of unmerited grace

The first day of the week is a type of the facts and relationships which are under grace; while the seventh day is a type of the facts and relationships which are under the law. On the seventh day man rested from all his work. This is in harmony with the law covenant of works, which required a man to do good in order that he might receive the blessing of God. Under the law, six days of faithful labor are followed by one day of absolute rest. On the other hand, the observance of the first day of the week is typical of the believer’s position under unmerited grace. He begins with a day of blessing before any works are wrought, and then he is expected to live the following six days in the power and blessing he has received on that day. This is the order of the grace covenant of faith in which all saving grace is first bestowed as a gift from God, and is then followed by a life which is lived in the power of that new relationship with God. A day of rest belonged to a people who were related to God by works which were to be accomplished. A day of ceaseless worship and service belongs to a people who are related to God by the finished work of Christ. The seventh day was governed by an unyielding, ironclad law. The first day is characterized by the latitude and liberty belonging to grace. The seventh day was observed with the hope that by it one might be accepted of God. The first day is observed with the assurance that one is already accepted of God. The keeping of the seventh day was wrought by the flesh. The keeping of the first day is to be wrought by the indwelling Spirit.

6. The new day began to be observed with the resurrection of Christ

It is claimed by a certain group of Sabbatarians that the sabbath was kept by the early church until the day was changed by the Emperor Constantine in the year 321 A. D., or even later by the Pope of Rome. There is no ground for this erroneous and misleading teaching. The sabbath was never changed. It could not be. A new and far different day in significance, which alone could belong to this age of grace, superseded it. When this age is completed and law reigns again in the earth, the sabbath will be observed; but in no wise will man have changed the day. There is conclusive evidence that the first day of the week has been observed by the church from the very resurrection of Christ. This evidence is found both (a) in the Scriptures and (b) in the writings of the early fathers:

(a) Turning to the Epistles of the New Testament, wherein is conditioned the believer’s life under grace, we discover that there is prohibition against the observance of a sabbath day, and that there is not one record that any Christian kept a sabbath day, even in error. On the other hand, there is abundant evidence, as has been seen, that the first day of the week was observed in the manner consistent with its significance.

(b) The testimony from the early fathers is also conclusive.

Eusebius, 315 A. D., says: “The churches throughout the rest of the world observe the practice that has prevailed from Apostolic tradition until the present time so that it would not be proper to terminate our fast on any other day but the resurrection day of our Savior. Hence there were synods and convocations of our Bishops on this question and all unanimously drew up an ecclesiastical decree which they communicated to churches in all places—that the mystery of the Lord’s resurrection should be celebrated on no other than the Lord’s Day.”
Peter, Bishop of Alexandria, 300 A. D., says: “We keep the Lord’s Day as a day of joy because of him who rose thereon.”

Cyprian, Bishop of Carthage, 253 A. D., says: “The Lord’s Day is both the 1st, and the 8th day.”

Tertullian, of Carthage, 200 A. D., says, speaking of the “sun-worshippers”: “Though we share with them Sunday, we are not apprehensive lest we seem to be heathen.”

Clement of Alexandria, 194 A. D., says: “The old sabbath day has become nothing more than a working day.”

Irenaeus, Bishop of Lyons, 178 A. D., says: “The mystery of the Lord’s resurrection may not be celebrated on any other day than the Lord’s Day.”

Bardesanes, 160 A. D., says: “Wherever we be, all of us are called by the one name of the Messiah, namely Christians, and upon one day, which is the first day of the week, we assemble ourselves together and on the appointed days we abstain from food.”

Justin Martyr, 135 A. D., says: “Sunday is the day upon which we all hold our communion assembly, because it is the first day on which God having wrought a change in the darkness and matter made the world and Jesus Christ our Savior, on that day, rose from the dead and on the day called Sunday all who live in cities or in the country gather together in one place and the memoirs of the Apostles, or the writings of the prophets are read as long as time permits.” “On the Lord’s Day all Christians in the city or country meet together because that is the day of our Lord’s resurrection; and then we read the apostles and prophets. This being done, the president makes an oration to the assembly exhorting them to imitate and to practice the things which they have heard, and then we all join in prayer, and after that we celebrate the Lord’s Supper.”

Ignatius, Bishop of Antioch, 110 A. D., says: “If then those who walked in the ancient practices attain unto newness of hope no longer observing sabbaths, but fashioning their lives after the Lord’s Day, on which our life also arose through him, that we may be found disciples of Jesus Christ, our only teacher.”

Barnabas, one of the Apostolic fathers, writing 70 A. D., says: “Finally He saith, ‘Your present sabbaths are not acceptable to me. I shall make a new beginning of the eighth day, that is the beginning of another world,’ wherefore also we keep the Lord’s Day with joyfulness, the day also on which Jesus rose from the dead.”

Also, the “Didache of the Apostles” 70 A. D., says: “On the Lord’s own Day gather yourselves together and break bread and give thanks.”

By this line of unbroken testimony the evidence concerning the observance of the Lord’s day is carried back to the days of the writings of the New Testament. It is quite true that Emperors and Popes have made decrees regarding the first day of the week. Everything was done that could be done to persecute the Jew, and to abolish Jewish practices; but the Jewish sabbath passed, and the new day came to be, not by the decree of man, but by the resurrection of Christ which brought in all that the Lord’s day signifies.

7. The new day has been blessed of God

Christians have observed the Lord’s day under the evident blessing of God for nearly 2000 years. Among them have been the most devout believers, the martyrs, the missionaries, and a countless throng of those who would have passed through any trial or persecution to know and do the will of God. It is a very serious charge to say that all these faithful saints have been disobedient, or as some sabbatarians now call all Christians who do not keep sabbath, “heretics,” “deceivers,” “having the mark of the Beast,” and “blinded by Satan.” The Gospel of grace is by these people substituted by “another gospel” which is to the effect that only those who keep the sabbath will be saved, and they also teach that God has “forsaken His church” and that she is “abandoned to Satan who rules her.” In spite of the fact that God has never once imposed the sabbath upon the age of grace, they make the preaching of the sabbath their major theme, and in seeming bitterness, do not hesitate to hinder the good works of all who love and keep the Lord’s day. Along with the error of preaching the law in place of the Gospel, these Sabbatarians hold and teach other misleading heresies and unbiblical doctrines. Being so much in error concerning many fundamental doctrines of the Bible,1 it is not strange that they persist in sabbath legality.

The reasons for keeping the Lord’s day, or the first day of the week, are clear and sufficient to those who will receive the teachings of God’s Word without prejudice.

Second. The Biblical Observance of the Lord’s Day

The manner in which the first day of the week should be observed is clearly indicated by the very name which is given to it in the Scriptures. Being the Lord’s day, it is to be lived in that manner which will most honor and glorify the Lord. Whatever enters into the present relationship between the believer and his Lord, such as prayer, joyful worship, and service, will naturally characterize the observance of the day. Particular care should be exercised that no element of a Jewish sabbath be incorporated into the manner of the keeping of the Lord’s day. Not only does such an intrusion create confusion in the mind as to the meaning and purpose of the day, but it is a co-mingling of the elements of law and grace, and this, it is certain, is not according to the mind of God. The two days are similar only in one respect: they both sustain the ratio of one particular day in seven. There is not the slightest reason for any combination of their respective features. Should this exhortation to watchfulness lest these days be confused seem to be extreme, it should be remembered that only thus can a believer stand fast in the liberty wherewith Christ has made him free, and not be entangled again in a yoke of bondage. Only thus can he be saved from violating the most precious aspect of his own relation to God under grace, and from disregarding the most vital injunctions of those Scriptures which condition his life under grace. Christians have been saved from the curse of the law by the death of Christ (Gal. 3:13). This marvelous deliverance has cost the sacrifice of the Son of God, and it cannot be an unimportant issue in the mind of God. The believer who would really keep the day in conformity to the revealed will of his Lord, should duly consider the fact that every aspect of sabbath observance is purely legal, and related only to law, and that Christ has died to save him from any complicity with the law. The observance of the Lord’s day as recorded in the New Testament, is free from every relationship to the Jewish sabbath.

When contemplating the Scriptural observance of the Lord’s day, three considerations arise: (1) It belongs to a particular people; (2) it is not subject to rules; and (3) its observance is not limited to one day.

1. The Lord’s day belongs to a particular people

As the sabbath under the law belonged only to the nation Israel, so, in like manner, the new day in grace belongs only to those who are regenerated by the Spirit. In arriving at the full force of this statement, it should be noted:

a. The Lord’s day, like every other aspect of grace, is an appeal to the individual believer only

As men are now saved by a personal faith, and afterwards their service is in the power of an individual gift by the Spirit, they walk alone in the Spirit, and they receive their own reward for faithfulness to God. In conformity with this truth, therefore, the observance of the day is to be personal. The exact manner of its observance is a matter between the individual believer and his Lord. The Scriptures presuppose that the believer is a normal Christian to the extent that he is yielded to God and walking in the Spirit, that it will be his delight to do the will of God, and to rejoice above all else in the larger freedom which the Lord’s day affords for worship and service. If perchance he is not thus yielded to God, no forced, outward observance of the day will correct his carnal heart, nor would such an observance of a day be pleasing to God.

No day has been committed to the Church as a body. Apart from the two exceptions that the believer is to consider his possible influence upon a weaker brother, and his own conduct in the light of expediency, the day is to be observed by the individual out of the fullness of his own heart. Beyond this there are no rules, nor could there be; for apart from this there is no possibility of continuing in those exact relationships which belong to grace. Concerning the observance of the Lord’s day the Apostle said: “Let every man [Christian] be fully persuaded in his own mind” (Rom. 14:5).

b. The Lord’s day is not for the unregenerate

The unsaved sustain no relation to the Lord’s day, since that day belongs only to the new creation, and therefore the pressing of the observance of a religious day upon the individual who is unsaved, is misleading in the extreme; for it tends to the utter confusion of the Gospel of grace. God is not calling on the unsaved to keep a day to which they could in no way be related. The issue between God and the sinner is the one issue which the new Gospel of grace has raised and imposed. It is a question as to whether he will believe on the Lord Jesus Christ unto forgiveness and eternal life. The person who observes a day while rejecting Christ as Savior, is no nearer salvation or acceptance with God than he would otherwise be. That supposed merit, gained by keeping a day, may be the one thing that hinders him from discovering Christ as the Savior for a meritless sinner. Men are not saved by any works whatsoever, and any teaching which misdirects them at this point is “another gospel” and subject to the anathema of God (Gal. 1:8). If the motive in pressing the religious observance of a day upon the unregenerate be for the moral and civic good of the community, the question should be answered as to whether the moral and civic betterment of the world is more important than the salvation of men.

c. The Lord’s day is not a national day

When a day is imposed upon the nation it is, without exception, upon the authority of the Jewish sabbath of rest, and not on the authority of anything which obtains in the new creation. The error of this legalism needs no further exposition. God is certainly not imposing a legal sabbath on any nation, or the world, when He has given His Son to remove that whole law-curse and to place men where they might be saved apart from works of their own. In this age God is represented as dealing with the individual only. In matters of human government, it is the “times of the Gentiles,” with all that is involved, and no individual or nation is now accepted of God on the basis of human works.

It is most imperative that a day of rest for man and beast be maintained by civic authority. No intelligent person could vote otherwise; but the day should be enforced as all other humanitarian laws. and other portions of the Decalogue are enforced, and not as a meritorious religious observance. At any cost the sabbath-observance stumbling-stone should be kept from the path of the unsaved.

d. The Lord’s day and the children

The question often arises in the Christian home as to the manner in which the Lord’s day should be observed by children. Upon this subject a suggestion may be advanced: Until he is of age, the child is properly under the direction of the parents and the government of the home. He should live in conformity to the wishes and customs of the parents, but it is vitally important that the child should be brought to know Christ as a Savior at the earliest possible moment. Then the Lord’s day becomes to him a matter of his own privilege and personal delight, and not a law prescribed by the parents. Care should be taken, as well, that the day of grace should not become a subject of dislike and prejudice in the mind of the child.

2. The Lord’s day is not subject to rules

Such is the character of all the teachings of grace, and at this point the grace teachings are wholly in contrast to the teachings of all law. The law contemplated the people to whom it was addressed as being children and thus subject to “tutors and governors.” Every detail of their prescribed life was a matter of explicit law. The flesh was in no way depended upon to direct itself. The believer under grace is an adult son in the Father’s house, with the wider latitude which belongs to the full-grown, self-responsible man. Therefore the teachings of grace are not explicit as to detail. They anticipate the immediate inner judgment by the indwelling Spirit. Under grace, great principles are announced, but the outworking of those principles is to be according to the leading of the Spirit in the individual. Liberality is enjoined, but the object and amount of the gift is a matter of prayerful dependence on the Spirit. As to service, every Christian is to be instant in season and out of season, but the gifts for service and the manner and place of their exercise is “as he will.” Prayer is to be offered without ceasing, but we know not what to pray for as we ought. However in this again, the Spirit helpeth our infirmities and He maketh intercession for us according to the mind of God. The believer’s life under grace is a “walk in the Spirit.” Step by step, every detail is to be wrought in the heart by the Spirit, and there are no more detail-rules for the observance of the Lord’s day than for the outworking of any other responsibility or privilege under grace. The flesh is not now to be controlled by laws; but by the Lordship of the Spirit. Not having specific rules for the keeping of the Christian’s day, and not duly considering the divine provision for a spiritual life in the power of the Spirit, men, hoping to keep control of the flesh, have turned to the Jewish sabbath laws and forced them onto the Lord’s day. In so doing, they have repudiated one of the most vital accomplishments of the death of Christ, they have robbed believers of their liberty in grace, and, so far as their influence goes, they have degraded the full-grown sons of God to the level of mere children who are under “tutors and governors.”

The real question is not, How shall we preserve the sacredness of the day unless we have laws and enforce them? It is rather, can the believer, to whom the day belongs, be trusted, when filled with the Spirit, to glorify God on the Lord’s day? Evidently there will be no failure to observe the day on the part of the Spirit-filled believer. But what of the great company of carnal Christians? Should they not be held by laws to the keeping of the day? In reply to this important question it should be stated: The position of a carnal Christian is different from that of the unsaved. The Lord’s day belongs to the Christian, but it does not belong to the unregenerate. The Christian alone faces the problem related to the Lord’s day. The problem, therefore, resolves itself into this: Is God satisfied when the Christian’s life is merely a forced, outward conformity to unpleasant ideals? The answer is obvious. One of the essential glories of grace is that God-honoring manner of life which is an outflow and overflow of the heart. No painful observance of law will ever correct a carnal heart. The cure is found only in the right adjustment of the heart to the Spirit. Too often the Christian life is presented as being a matter of observing certain rules and sustaining a superficial outward conduct, to the neglect of the divinely provided, victorious, overflowing life in the Spirit. Notwithstanding the consternation of the untaught legalist who proposes to regulate Christian conduct by precept, the truth stands that the Lord’s day imposes no rules, and yields to no law. True to grace, there are, however, certain well-defined principles to be stated:

a. It, being the Lord’s day, is to be lived well-pleasing to Him

This principle is the embodiment of all other principles related to the keeping of the Lord’s day; but the detail of this heaven-high ideal, as has been seen, cannot be determined by rules, nor can it ever be wrought by the flesh. There is but one exception: It has pleased the Lord to give minute instruction as to the manner of the observance of His memorial supper.

b. The Lord’s day celebrates the resurrection of Christ

If this be true, then all obligation to observe the day of rest, which is related to the old creation, is excluded. The day is to be celebrated in the new life and service of the resurrected Christ.

c. The Lord’s day yields to no law

Like all law, the law of a certain day has been kept and fulfilled for the believer by Christ. There remains for the believer only overflowing praise and joyful service. The element of necessity has likewise passed. Men are not compelled to keep a day to be accepted of God. They, if saved, are already accepted “in the beloved.” The day should be kept because of perfection in Christ, and not unto perfection in Christ.

d. It is a day of personal delight

When the Lord’s day becomes a burden to the individual, to him it is no longer a day of grace. It is characterized by that attitude of heart which delights to do the will of God. When this day was prophetically announced, it was said: “This is the day which the LORD hath made; we will rejoice and be glad in it.” So, also, the first word from the lips of the resurrected Christ on the morning of His resurrection was, “All hail!” (The word here is chairo, and means rejoice, or, O joy!.) The Lord’s day should be celebrated in the fullest experience of the “joy of the Lord.”

e. The Lord’s day is a day for the largest Christian activity

The risen Lord revealed the character of the day on that same early morning when He said: “Go tell.” This is the obligation toward the new evangel, the giving of which is to occupy every believer. As the Old Testament priests went in to perform a sacrifice, the New Testament priests,—all believers under grace,—are to go out to the ends of the earth to tell of the sacrifice which has been performed. The Lord’s day is not a day for selfish entertainment or amusement. It is not a day for idleness and rest. Its privileges should be, and will be, preserved by all who delight to do His will. It becomes an opportunity for many who are held by secular work during the days of the week, to offer the fuller service of prayer, worship, and testimony which belongs to their Lord. The instructed Christian no longer labors to be accepted of God, which was the obligation under the law; but he, being accepted in grace, labors to glorify his Lord who saves him. He has ceased from his own works, and though ceaselessly active, is working in the power and energy of the Spirit. His activity is not limited to one day, or to six days: it is “in season and out of season” according to the mind and will of the Spirit. Spirit-filled believers have always violated every feature of a strict Jewish sabbath of rest when serving as “able ministers of the new covenant.” If led of the Spirit thus to serve, the resulting violation of the sabbath is in reality the work of the Spirit. It would be a herculean task, indeed, to attempt to prove that all Christian service and activity exercised on the first day of the week for nineteen centuries has been offensive to God because it violated the demands of a sabbath of rest, or that the neglect of the seventh day by all the believers of the Christian era, has, in the mind of God, merited the penalty of death. Yet this is the logical charge to be made against all these believers unless it be admitted that they had individually entered, as a prerequisite to service, into the sabbath rest of that which is finished forever in the cross.

f. The Lord’s day observance is to be governed by the law of expediency, and the law of love

The law of expediency permits the undertaking on the Lord’s day of only those things which are advisable, advantageous, and suitable. Judgment in these things should be formed only in view of the Biblical teachings concerning the Lord’s day responsibility,—not the Jewish sabbath,—and in view of the need of others, and the possible influence which any particular action might have upon others. The Christian objective is not a slavish conformity to certain laws governing a day. It is concerned rather with the question as to what will most glorify Christ and advance the cause of His saving grace in the earth.

When adjusted to the law of love, the Christian will not exercise his own liberty in such a manner as to hinder and offend a weaker brother who through false teaching has developed a conscience toward a Jewish sabbath, nor will he rob others of the exercise of their own worship and service. Such issues have to be given due consideration when dealing with all questions of travel and of relationship to those who serve.

3. The manner of the observance of the Lord’s day may be extended to all days

The Lord’s day observance alone is capable of being extended to all days; for in no wise could a Jewish sabbath be thus extended. It is evident, therefore, that the Apostle’s reference to the keeping of a day, as found in Rom. 14:1–12, is a reference to the Lord’s day and not to a sabbath day. He writes: “Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it.… For we shall all stand before the judgment seat of Christ.… So then every one of us shall give an account of himself to God.”

The primary teaching of this passage puts the emphasis on the fact that Christian conduct is largely a matter to be settled between the believer and his Lord. There need be no fear; “God is able to make him stand.” The passage might be understood as presenting a contrast between a man who keeps one day, and a man who keeps no day at all. In such a case, God will deal with the wrong in His child, if wrong there be. In attempting to adjust such a situation, men might compel the erring one to observe a day, or, as a penalty for failure, exclude him from their fellowship. The divine method is to change the heart. This God alone can do.

But in this particular instance it will be observed that concerning the man of whom it is said that he does not regard the day, it is also said that “unto the Lord he doth not regard it.” It is as much a matter of devotion to God in the case of the one man as it is in the case of the other. It is therefore probable that the contrast is between the man who keeps one day as unto the Lord, and another man who keeps all days as unto the Lord. There must be sufficient room in the Christian fellowship for these two equally sincere men to live in joyful companionship in Christ. It would be quite human for each of these men to form mutually exclusive denominations for the conservation of his own peculiar convictions. This, however, would not be in harmony with the life under grace. The man who esteems all days alike, extends the joyous worship, praise, and service belonging to the Lord’s day into every day. This leads to the consideration of the fact that there is (a) a true sabbath under grace, and (b) there is yet to be a millennial sabbath in the earth.

a. The true sabbath under grace

The sabbath under the law was a day. The sabbath under grace is a life. The law, even of the sabbath, was but “a shadow of good things to come,” but Christ is now the Substance. The sabbath under grace knows no shadow. It is radiant with the glory of the resurrected Christ.

In Hebrews 4:1–16 there is full revelation concerning the sabbath under grace. This whole message is gathered up in one brief portion of the passage: “There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from His” (vs. 9, 10). There is no reference in this Scripture to the rest into which the Christian enters at death. It is rather, “For we which have believed do enter into rest” (v. 3). It is the rest of “him that worketh not, but believeth on him that justifieth the ungodly” (Rom. 4:5), and the rest of the one who, “walking in the Spirit,” discovers that he does not fulfill the lust of the flesh, and who enters into the realization of the provision through the indwelling Spirit that the whole will of God is to be fulfilled in him, rather than by him. This great blessing is not restricted to a sabbath day; it is an unbroken sabbath life. The sabbath of the law was, then, a day of absolute rest; the sabbath under grace is a life which is delivered from all works of the flesh since Christ has wrought, and is free from every dependence on the flesh since the Spirit has been given. No burden was allowed to be borne on the sabbath under the law; every burden is to be cast on the Lord in the sabbath of grace. The sabbath of the law was a day of rest for self; the sabbath of grace is a rest from self. It is a life which is to be lived to the glory and praise of Another. In the sabbath under the law, man was to cease from doing his own will for one day in seven; in the sabbath under grace the believer is to be constantly and wholly yielded to God.1
Every vestige of the system which provided for the giving of one-seventh of the time in conformity to the will of God, is removed, and in its place the everyday, unchanging experience of that good, and acceptable, and perfect will of God has been substituted. It is inconceivable that Christ was more devoted to His Father on one day than on another. To intrude the legal sabbath into the present order of fellowship with God, is to rob Him of six-sevenths of His glory in grace.

It is true that the Christian has a day which is given to him from God, and this day is to be observed; but its observance is never a matter of greater piety, devotion, or yieldedness to God than of any other day. Its observance consists in a larger freedom, because of the cessation of temporal cares, to do all that his heart is yearning to do all the days. The sabbath in grace is, therefore, an experience of all that enters into the highest ideals of the Christian’s life and devotion to God. Blessed indeed are the children of God who learn to turn from holy days, from lenten seasons, and from all mere forms, if these even suggest the thought of fitfulness in fellowship and service with Christ. Doubtless, in spite of the glory of the true sabbath under grace, there will always be those who will continue to give their tenth, in place of giving themselves and all that they are and have, and who will give a mere fraction of their time for devotion to God, rather than their lives. The true sabbath under grace is well stated in these words: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor. 10:31); “Be instant in season, out of season” (2 Tim. 4:2); “Pray without ceasing” (1 Thes. 5:17); “Giving thanks always for all things” (Eph. 5:20); “Rejoice evermore” (1 Thes. 5:16); and, “Be ye steadfast, unmoveable, always abounding in the work of the Lord” (1 Cor. 15:58).

b. The millennial sabbath

The sabbath, as a type, will have its final earthly fulfillment in the coming kingdom-reign of Christ. It seems probable that it will be at the end of its six thousand years of labor and oppression under the power of sin and Satan, that the earth will celebrate its predicted thousand-year, jubilee sabbath of rest. During that period the Church will be reigning with the King as His Bride, and Israel will again keep her seventh-day sabbath, but in the new enabling power which is to be provided in that age of the divine glory in the earth. Of that kingdom-age it is written: “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD” (Isa. 66:23).

III. CERTAIN CURRENT ERRORS

A brief recapitulation of what has already been covered of the current errors on the sabbath question is here given in conclusion of this aspect of the teachings of grace.

First. That the Sabbath Obtains from Creation to the End of Time

There is no Scripture upon which this claim may be based, either for the period from Adam to the giving of the law, or from the death of Christ until the end of the present age of grace.

Second. That the Sabbath was Ever Given to Gentiles

The disastrous results of the prevalent custom of borrowing certain features from Judaism, including its sabbath, and intruding them into Christianity cannot be too strongly emphasized. This error carries with it the obligation to keep the law in its totality, disregards one of the most vital accomplishments of Christ in His death, and creates a condition of hopeless confusion in all matters related to the right divisions of the Scriptures.

The whole seventh-day error is a logical outcome of an assumed freedom to apply Jewish Scriptures to the Church of God.

Third. That the Decalogue was Never a part of the Law, and Therefore the Sabbath of the Decalogue is Now Binding Though the Law is Done Away

This claim is silenced by the Scriptures. The Decalogue is included, incorporated, and embedded in the Old Testament statement of the law; and in the New Testament, the decalogue is explicitly declared to be “THE LAW” (Rom. 7:7).

Fourth. That the Jewish Sabbath was Changed to the Lord’s Day

Emperors, Popes, church councils, and creeds have declared the obligation to observe the first day of the week as the sabbath. Such decrees have never changed the sabbath to the Lord’s day. The sabbath could not be changed. An entirely different day has been established by God Himself. This new day belongs to the transcendent realities of the new creation which was brought into existence through the resurrection of Christ. The Lord’s day is different from the sabbath in every consideration but one, namely, like the Jewish sabbath, it is a reservation of one particular day in seven.

Fifth. That the Lord’s Day Should be Called the Christian Sabbath

The practice of speaking of the Lord’s day as the Christian sabbath is wholly without Scriptural warrant, and is no doubt more often the result of careless habit, or lack of due consideration of the Bible teachings, than of unbelief.

Sixth. The Practice of Adopting Rules from the Jewish Sabbath Law to Supplement the Precious Absence of Rules for the Lord’s Day

This blasting error should be judged without mercy, for it, in effect, drives every grace-aspect of the Lord’s day from the field, and induces one “to tempt God” (Cf Acts 15:10). The toleration of this error not only reveals a total misconception of the glories of grace, but it darkens counsel, and complicates the saving Gospel of Christ.

Seventh. That the Universal Observance of a Sabbath, or Lord’s Day, Should be Required by Legislation of a Town, a State, or a Nation

This teaching, likewise, is foreign to Scripture. Let those who are pursuing this idea pause to consider whether their energy might not be employed in a manner which is more pleasing to Christ by heeding His last command to go into all the world and preach the Gospel, rather than to attempt to compel unwilling, Christ-rejecting hearts into a mere religious formality which only develops self-righteous Pharisees who are as surely doomed without Christ as though they had never heard of a holy day.

SECTION SEVEN

CHRIST, THE BELIEVER’S SPHERE IN GRACE

There is probably no word of Scripture which more clearly defines the essential fact concerning the Christian than the phrase, “In Christ,” and as the Christian is the most important fact of all creation, there has never been a word uttered which was so far-reaching in its implication, or which is fraught with greater meaning to humanity than the phrase, “In Christ.” This phrase, with its equivalents, “In Christ Jesus,” “In Him,” “In the Beloved,” “By Him,” “Through Him,” and “With Him,” appears in the grace teachings of the New Testament no less than 130 times. This most unusual emphasis upon one particular truth is arresting, and its import must not be slighted. Over against the emphasis which is given to this truth in the teachings of grace, is the corresponding fact that there is no hint of a possible position in Christ in any teaching of the law or of the kingdom. The believer’s present position in Christ was not seen even in type or prophecy. In the ages past it was a secret hid in the mind and heart of God. He who hath blessed us with all spiritual blessings in Christ, “hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery [sacred secret] of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness of time he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ.”

Who can comprehend the full scope of these eternal wonders? Knowing the limitation of the human heart, at this point the Apostle breaks forth into prayer: “Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding [heart] being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.”

Having thus prayed that the Christian may know by divine illumination the hope of his calling and the riches of the glory of the inheritance which God now has in the saints, he continues to pray that they may also know by the same divine revelation, “the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all” (Eph. 1:2–23).

Growing out of this glorious relationship in Christ, is a most natural responsibility to walk worthy of the calling; but the issues of a daily life and the character of the conduct which should enter into it, though important in their place, are lost and forgotten in the blaze of the eternal glory of that unchangeable grace which has brought the believer into the new creation in Christ Jesus.

To be in Christ is to be in the sphere of His own infinite Person, power, and glory. He surrounds, He protects, He separates from all else, and He indwells the one in Him. He also supplies in Himself all that a soul will ever need in time or eternity.

The union which is formed in Christ is deeper than any relationship the human mind has ever conceived. In His priestly prayer, in which He had advanced onto resurrection ground, and where He contemplated the glory of His finished work as having been already accomplished (Cf John 17:11), Christ spoke of three unities within the sphere of one relationship: (1) The unity within the Persons of the Blessed Trinity, (2) the unity between the Persons of the Trinity and all believers, and (3) the unity between the believers themselves, since they are in Him. We read: “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.… I in them, and thou in me, that they may be made perfect in one” (John 17:20–23). Who can fathom the depths of the revelation that the believer is related to Christ on the very plane of that oneness which exists between the Father and the Son?

Again, Christ likens the union which exists between Himself and the believer to the vital, organic relation that exists between the vine and its living branch. The branch is in the vine and the life of the vine is in the branch; but the branch possesses no independent life in itself. It cannot exist apart from the vine. The human child may outgrow dependence upon its parents and, in turn, support and sustain them; but the branch can never become independent of the vine. In like manner, the fruit and every manifestation of life in the branch is due to the ceaseless inflow of the vitality of the vine. The fruit is as much the fruit of the vine as it is the fruit of the branch (Cf John 15:5; Rom. 7:4; Gal. 5:22, 23). Thus it is with the one who is in Christ.

Considering the same fact of unity, the Apostle Paul likens Christ to the head and the believers to members in a body. This figure illustrates the same vital, dependent relationship. The member in the body partakes of the merit and honor of the head, and the life and power of the head is imparted to the member. So perfect is this unity between the Head and the members of the body, that it is probable that Christ will never be seen in glory apart from His body, and the body will never be seen apart from Him (Cf 1 Cor. 12:12).
From these illustrative Scriptures it will be observed that the unity between Christ and the believer is two-fold: The believer is in Christ, and Christ is in the believer. The believer is in Christ as to positions, possessions, safe-keeping, and association; and Christ is in the believer giving life, character and dynamic for conduct.

It has already been pointed out that the upper-room conversation, recorded in John, chapters 13 to 16, presents the grace teachings of Christ, and is the germ of all the truth that is found in the Epistles, which, in turn, contain the revelation of the essential fact of the new creation and the resulting obligation as to daily life. The doctrinal truth of the Epistles, which is the doctrinal truth of grace, is subject to the same two-fold division—what the saved one is in Christ, and the character and power of the daily life that will be experienced when the victorious energy of the indwelling Christ is imparted.

At one point in the midst of the upper-room discourse, Christ compressed the whole doctrinal structure of grace into one brief phrase. This phrase is notable because it is the key to all the facts and relationships under grace, and because of its simplicity and brevity of language:

“Ye in me, and I in you” (John 14:20).

These two aspects of the truth under grace will be considered separately. (1) “Ye in me,” (2) “I in you.”

1. “YE IN ME.”

Every child of God is vitally united to Christ. He is placed in Christ by the baptism with the Spirit, which ministry of the Spirit is not only a part of salvation and therefore already accomplished for all who are saved, but it is distinctly said to be a ministry that is wrought for all who believe on Christ. The Scriptures state: “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Cor. 12:13).

This is the one passage in the Word of God which reveals the precise meaning and objective of the baptism with the Spirit. Since its meaning is clear, there is no excuse for the prevalent errors connected with this truth. Being accomplished for “all,” the baptism with the Spirit includes the one who has just been saved. Thus the time of its accomplishment is revealed. It is, of necessity, synchronous with salvation itself, and therefore a part of it. Likewise, the same passage presents the divine objective which is accomplished by the Spirit’s baptism. It is “into one body,” and that believers may be “made to drink into one Spirit.” There was a time when the individual was not in Christ, which is the present estate of all who are unsaved. There follows a time when the individual, being saved, is in Christ. This great change consists in the fact that he has been placed in that vital organic union with Christ by the baptism with the Spirit. By the Spirit he has been baptized into the very body of Christ, and this ministry of the Spirit, likewise, unites all who are saved into a unity of their own; for they are “made to drink into one Spirit.”

There is no other work of God for the individual which seems to accomplish so much as the baptism with the Spirit; for by it the living union with Christ is established forever, and by virtue of that union the believer has entered the sphere of all heavenly positions and all eternal possessions which in grace are provided for him in Christ. To the Christian, Christ has become, in the divine reckoning, the sphere of his being, and this reckoning contemplates all that the Christian is and all that he does. Certain aspects of this truth, among many, are to be noted:

First, Christ is the Sphere of the Believer’s Positions

A sphere is that which surrounds an object on every side and may even penetrate that object. To be within a sphere is to partake of all that it is and all that it imparts. Thus the bird is in the air and the air is in the bird; the fish is in the water and the water is in the fish; the iron is in the fire and the fire is in the iron. Likewise, in the spiritual realm, Christ is the sphere of the believer’s position. He encompasses, surrounds, encloses, and indwells the believer. The believer is in Christ, and Christ is in the believer. Through the baptism with the Spirit, the Christian has become as much an organic part of Christ as the branch is a part of the vine, or the member is a part of the body. Being thus conjoined to Christ, the Father sees the saved one only in Christ, or as a living part of His own Son, and loves him as He loves His Son (Eph. 1:6; John 17:23).

As an accompanying result of this vital union in Christ certain facts of relationship are created which are the believer’s new positions in Christ, and are the consequence of the work of God in grace. To present fully all the new positions into which the Christian is brought in Christ, would necessitate an analysis of all the great doctrinal portions of the Epistles. By way of illustration, a brief selection from these positions is here presented.1 Of the saved one it is said that he is:
Elect and called of God (1 Thes. 1:4; 5:24).

Redeemed by God through the blood of His Son (Col. 1:14).

Reconciled to God by the death of His Son (2 Cor. 5:19).

Sheltered eternally under the propitiation made in the blood of Christ (1 John 2:2).

Forgiven all trespasses, past, present, and future (Col. 2:13).

Condemned no more forever (Rom. 8:1).

Justified freely by His grace (Rom. 3:24).

Sanctified positionally, or set apart unto God in Christ (1 Cor. 1:30).

Perfected for ever (Heb. 10:14).

Made meet to be a partaker of the inheritance of the saints in light (Col. 1:12).

Made accepted in the Beloved (Eph. 1:6).

Made the righteousness of God in Him (2 Cor. 5:21).

Made nigh to God in Christ Jesus (Eph. 2:13).

A child and son of God (John 1:12; 1 John 3:3).

Free from the law and dead to the law (Rom. 7:4, 6).

Delivered from the power of darkness (Col. 1:13).

Translated into the kingdom of God’s dear Son (Col. 1:13).

Founded on the Rock Christ Jesus (1 Cor. 3:11).

God’s gift to Christ (John 17:11, 12, 20; 10:29).

Circumcised in Christ (Col. 2:11).

An holy priest, chosen and peculiar (1 Pet. 2:5, 9).

Object of divine love, grace, power, faithfulness, peace, consolation (Eph. 2:4, 8; 1:9; Heb. 13:5; Col. 3:15; 2 Thes. 2:16).

Object of Christ’s intercession (Heb. 7:25).

His inheritance (Eph. 1:18).

Seated in the heavenly in Christ (Eph. 2:6).

A citizen of heaven (Phil. 3:20 R. V.).

Of the family and household of God (Eph. 2:19; 3:15).

Light in the Lord (Eph. 5:8).

In God, in Christ, and in the Spirit (1 Thes. 1:1; John 14:20; Rom. 8:9).

Possessed with the first fruits of the Spirit. Born (John 3:6), baptized (1 Cor. 12:13), indwelt (1 Cor. 6:19), and sealed (Eph. 4:30).

Glorified (Rom. 8:30).

Complete in Him (Col, 2:10).

Possessing every spiritual blessing (Eph. 1:3).

Of these and all other positions which are the present possession of the child of God through his vital union with Christ, it may be said that they are:

1. Invisible

The believer’s positions, like all things related to the Spirit, are invisible; but as is true of spiritual things, they are more real and abiding than visible things. “For the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4:18), and, “Whom having not seen, ye love” (1 Pet. 1:8. Cf 1 Tim. 1:17; 6:16; Heb. 11:27; 1 John 4:12). Even the present revelation by the Spirit is such as “Eye hath not seen.”

2. Unexperienced

The positions in Christ are never subject to human experience. They produce no sensation by which they may be identified. They are taken by faith, and joyous appreciation may come as a result of believing.

3. Apprehended by faith

Faith is the new and effectual faculty of the spiritual life. By it what is said in the Word of God is received as true. Such apprehension is, at best, only partial; but, notwithstanding the limitations of human knowledge, the positions are all perfect through Christ. Of this perfection, “the half has never been told.”

4. Contested

Scripture presents the warfare of Satan as being waged in the sphere of “the heavenly.” There is abundant assurance that Satan’s power can never spoil any aspect of the believer’s actual positions in Christ; but Satan is able, except as the believer lays hold by faith of the power of God, to hinder the life of blessing which should flow out of that vital union with Christ.

5. Unmerited

Human merit, as in all the operations of grace, is excluded from the divine reckoning concerning these positions in Christ. They rest on the perfect merit of Christ. This is the very heart of the new standing before God. “In Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Eph. 2:13).

6. Unchangeable

The standing and position of the child of God in Christ cannot be increased or decreased. It abides as He is, “the same yesterday, and to day, and for ever” (Heb. 13:8).

7. Eternal

Finally, since these positions in Christ are related to, and depend only on Christ, they will endure as long as He endures: “Wherefore he is able also to save them to the uttermost [without end] that come unto God by him” (Heb. 7:25).

These great positions and relationships in Christ are the result of the unrestrained outflow of the exceeding grace of God. They, therefore, do not appear in any teaching of the law of Moses or of the kingdom. These positions could not be gained by law-works or by any human merit. Correspondingly, the manner of life which they propose cannot be lived according to the law in the energy of the flesh. The whole system of grace is both inter-related and complete within itself and cannot yield to the principle of the law at any point whatsoever.

Second, Christ is the Sphere of the Believer’s Possessions

Again the enumeration must be partial:

1. A new standing in Christ

The new standing in Christ includes all the positions under grace, a portion of which have just been enumerated. These positions are “the riches of grace in Christ Jesus.” The possession for a day even of one of these glories of grace would be well worth the trials and struggles of a lifetime. But in contrast to such a valuation, they are all gained, and all retained without struggle or trial; they are God’s gift in grace. Such wealth cannot be comprehended by the unaided human mind. The Apostle prayed: “The eyes of your understanding [heart] being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints” (Eph. 1:18); “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God” (Eph. 3:19); “That ye might be filled with the knowledge of his will in all wisdom and spiritual understanding” (Col. 1:9). There are no limits to be placed on the possibility of the illumination of the mind by the Spirit.

2. A new life in Christ

The Scriptures lay great emphasis upon the fact that the Christian possesses a new life from God. That life is imparted. Christ said: “I am come that they might have life, and that they might have it more abundantly” (John 10:10). The satanic counterfeit of this fundamental truth is the teaching that the new life consists in a new manner of life,—a new standard or ideal. A new life imparted will naturally result in a new manner of life; but no manner of life, old or new, constitutes the means through which the imparted life is gained. “The gift of God is eternal life through Jesus Christ our lord” (Rom. 6:23); and, “I give unto them eternal life; and they shall never perish” (John 10:28). Life from God is bestowed through a new birth, results in sonship, and secures the Fatherhood of God.

3. The new presence and power of the Spirit

It is stated in Rom. 5:5 that “the Spirit is given unto us.” This is true of every person who is saved. The Spirit is the birth-right in the new life. By Him alone can the character and service that belongs to the normal daily life of the Christian be realized. The Spirit is the “All-Sufficient One.” Every victory in the new life is gained by His strength, and every reward in glory will be won only as a result of His enabling power.

4. A new inheritance

The inheritance of the old creation in Adam was beyond description in its horror. It was to be “without Christ … having no hope, and without God in the world” (Eph. 2:12). With Christ, God hath freely given us all things else (Rom. 8:32). The Christian’s inheritance is nothing short of “all things”; for he is an heir of God, and a joint heir with Christ (Rom. 8:17). Peter writes: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Pet. 1:3, 4). The present blessings of the presence and power of the Spirit are but an “earnest of our inheritance” (Eph. 1:14. Cf Acts 20:32; 26:18; Col. 1:12; Heb. 9:15). This inheritance is a present possession which is sealed to the child of God under grace. In addition to the “all things” of Christ, it includes the “all things of the Father” (John 16:12–15), and these are to be revealed to the heart now by the Spirit (1 Cor. 2:9, 10); “The living God, who giveth us richly all things to enjoy” (1 Tim. 6:17); “Therefore let no man glory in men. For all things are yours; whether Paul, or Appollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ’s; and Christ is God’s” (1 Cor. 3:21–23).

5. A new enemy

To be in Christ is to experience the same enmity and opposition from Satan which he entertains toward Christ. There is no enmity on Satan’s part toward the unsaved. They form a part of his world-system and are said to be under his power (Eph. 2:2; Col. 1:13; 1 John 5:19, R. V.; 2 Cor 4:3, 4). Satan’s enmity is against God and against the people of God because God, by His divine nature, is in them, and they are in Christ. We read: “Finally, be strong in the Lord, and the strength of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places” (Eph. 6:10–12. R. V.).

6. Access to God

A mediator is required between God and man since God is holy and man is unholy. Job, who lived many centuries before Moses, gave utterance to his own sense of need of a mediator. Speaking of God he said: “For he is not a man, as I am, that I should answer him, and we should come together in judgment. Neither is there any daysman betwixt us, that might lay his hand upon us both” (Job. 9:32, 33). There could be none to mediate between God and man unless God Himself should provide. This He did in the Person of His Son. It is written: “Now a mediator is not a mediator of one, but God is one” (Gal. 3:20). A mediator must stand between two parties; for there is no occasion that he mediate for one. The teaching of the Scriptures is that God mediated His own case. That is to say, He stood between Himself and sinful man. “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them” (2 Cor. 5:19). God undertook through the death of His Son to protect the sacredness of His own holy standards and law which had been outraged by sinful man, and at the same time to secure the welfare of the offender. This is the work of a mediator. Every demand of His holiness was met in Christ who, as Substitute, bore the judgment which God in righteousness must impose, and every interest of the sinner was provided for in the marvels of saving grace which were set free through the death and resurrection of Christ. Christ has thus become the one and only ground of meeting between God and man. “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

The present wide-spread tendency to slight the fact of the holy demands of God against sin and to assume that the sinner is free to come to God on the basis of divine goodness and mercy, is not only a gross misrepresentation of the truth of God’s Word, it is a satanic device to keep men from the salvation that is in Christ. The goodness and mercy of God can never be questioned, but that goodness and mercy has been exercised to the last degree of divine ability in the provision of a Mediator who is mighty to save. Christ said: “I am the light,” “I am the door,” “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” There is, therefore, no approach to God for saint or sinner other than through the Mediator whom God has provided. All the types of the Old Testament which forshadowed the work of Christ for man were equally clear on this great truth. As the shed-blood of the animal sacrifices typified the efficacious blood of Christ, no individual of the Old Testament dispensation was permitted to come into the presence of God apart from the shedding and sprinkling of blood. Christ is the Mediator of a new and better covenant. His shed-blood is the antitype of all that was required in the sacrifices of the Old Testament; but in the present relation between God and man, the truth takes on an added reality and intensity which is beyond estimation. No man is now free to thrust himself into the presence of God simply because he wills to do so. Every door is closed but One. If God does not destroy the offender as He did in the old dispensation, it is not because the offense is any less worthy of death; it is because of His present attitude of longsuffering through grace. So much the more is man now obligated to respect the unchangeable truth that Christ is the only way to God. “For there is one God, and one mediator between God and men, the man Christ Jesus” (1 Tim. 2:5). This mediation of the Son of God is seen in certain aspects:

a. Access into the grace of God

It is through Christ and Him alone that we have access into the grace of God. “By whom also we have access into this grace” (Rom. 5:2). This is as true for the saved as it is for the unsaved. The unsaved are saved only through the grace which is in Christ Jesus. Likewise, the saved are kept and stand only through Christ, and all their relationship to God is through Christ alone.

b. Access into fellowship with God

All communion and fellowship with God is on the basis alone of the Person and work of Christ. As the high priest of the old order went into the holy of holies once a year and communed with God, likewise, the priest of the new order—the child of God—is free to enter the presence of God and there to abide. But as the priest of the old order was received before God only because he was under the sprinkled blood, with the same divine discrimination, the priest of the new order is received only because he is under the precious blood of Christ. God receives His children into fellowship on the sole basis of the efficacious blood of Christ whether they understand this fact or not. How vitally important it is, however, that they should understand and give continual heart-acknowledgment of all that Christ is to them! “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Heb. 10:19–22).

c. Access to God in prayer

Christ is the only access to God in prayer. How misleading is the supposition that any one can reach the ear of God who will simply speak to Him! Apart from the Mediator Christ Jesus, there is no access to God in prayer and there can be no real prayer. The new basis of prayer in the present relationship to God is that, prayer is to be made in the Name of Christ. This is revealed by Christ in the upper room and is a part of His unfolding of the glories of grace. “If ye shall ask anything in my name, I will do it”; “And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full” (John 14:14; 16:23, 24). God receives all His children when they pray; but He receives them in Christ, and their prayer is effectual and prevailing only as it is in the Name that is above every name, and on the ground of the blood that has been shed. How important, again, that the saved one understand this truth and that he come to God with full heart-acknowledgment of the Mediator—Christ!

The unsaved have no access to God in prayer. “But,” it is often asked, “how then can they be saved, if they cannot ask God to save them?” The answer is simple: No person is ever saved because he asks God to do it. He is saved through grace only when he believes. God is offering salvation to men. He does not need to be implored or moved in their behalf. He has been moved to give His Son to die. What more could He do? This marvelous gift of His grace is for all who will believe.

7. The Word of God

The written Word of God is one of the priceless possessions of the child of God in Christ. It is the unfolding of all the revelation concerning the majesty and grace of the Father, the salvation and glory that is in the Son, and the power and blessing that is in the Spirit, the facts about heaven and earth, about sin and salvation, about angels and Satan, about life and death, and all that is future and all that is past. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim. 3:16); “Thy word is a lamp unto my feet, and a light unto my path” (Ps. 119:105).
The Word of God is as a title deed to all that the Christian possesses in Christ. It is a covenant guaranty from God which is sealed in heaven. Assurance of the divine grace and blessing is never left to depend on the changeable feelings, or vain misunderstanding and imaginations of the human heart. “It is written.” “These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God” (1 John 5:13).

Third. Christ, the Sphere of the Believer’s Safe-Keeping

As the First Adam transmitted what he was to those who were born after the flesh, so the Last Adam, transmits what He is to those who are born after the Spirit. The Christian’s standing is in Christ, and there will be no fall in the Last Adam. He is as secure as God can make him secure, for the preservation of the believer is not conditioned by the thought which he has about the matter; it is according to the purpose of God. As has been stated, all the eternal purposes of infinite grace are involved in the issue of the safe-keeping of each one who is in Christ. In like manner, the security of the Christian is not merely the preservation of the possessions which together total his own inheritance; the believer is a part of the divine inheritance. God has an inheritance in the Christian (Eph. 1:18). The real question becomes one, therefore, as to whether God is able to keep that which is His inheritance and whether He is disposed to keep. Against His power nothing can prevail, and He has paid the price—the blood of His own Son—to redeem this possession to Himself. Since He is free through the cross to do so, and His love is unending, it is inconceivable that He will not keep the one He has saved. He has sealed His inheritance unto the day of redemption.
An illustration of the safe-keeping which results from being in Christ, is seen in the panoply which God has provided under which the believer may “stand” against the strategies and warfare of Satan. “Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph. 6:13–17).
The fact that Christ is the armor is a hidden beauty in this passage. He is the Truth, our Righteousness, our Peace, our Faith, our Salvation, and the Word of God. Christ encompasses the believer and insulates him from the power of every foe.

Fourth. Christ, the Sphere of the Believer’s Association

The believer’s association extends to every relationship he sustains, and the character of these associations is molded in conformity to his position in Christ. Some of these relationships are:

1. With God the Father

Through the death of Christ, and through the regenerating work of the Spirit, an individual who believes is made a son of God by receiving the divine nature and is made to stand before God forgiven, righteous, and justified forever. He has entered the family and household of God, and the Father’s tender care, which is all that infinite grace can provide, is over him. The unsaved do not know God; He is not in all their thoughts. They may know about God; but this is far short of knowing God. Such knowledge is only gained by the personal introduction to the Father by the Son: “Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him” (Mt. 11:27). And to know the Father signifies the possession of eternal life: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).
God was not usually known as Father under the past dispensation. He was honored and trusted as a “covenant-keeping God.” The Psalmist wrote: “Like as a father pitieth his children, so the LORD pitieth them that fear him” (Ps. 103:13).

2. With Christ the Son

The extent of this relationship is limitless since it contains all that enters into the new sphere in Christ. It includes all that He is as Saviour and Lord; all that He is in partnership with the believer in service, in suffering, and in betrothal; and all that He is in the Christian’s fellowship, “and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:3). Christ is the object of ceaseless devotion and praise.

3. With the Spirit of God

At this point, association is nothing less than identification itself in all matters of life, character, and service; for the believer is appointed to live only by the power of the indwelling Spirit. The association with the Spirit is immediate and intimate because He indwells every believer. The presence of the Spirit is not disclosed through human emotions and feelings; it is rather detected by the things which He does.

4. With Satan and his emissaries

As has been stated, the believer is brought, through his new position in Christ, into a sphere wherein Satan’s enmity is directed against him as it is directed against God. “For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual host of wickedness in the heavenly places” (Eph. 6:12. R. V.). The victory is provided only through the indwelling Spirit: Because greater is he that is in you, than he that is in the world” (1 John 4:4).

5. With the angels

The angels are messengers or ministering spirits “sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). While their care attends the child of God, it has not pleased God to give the Christian fellowship with them. Their ministry as messengers is revealed throughout the Word of God.

6. With the world

The Christian is not of this world. He has been translated into the kingdom of Christ. He is a citizen of heaven, and his only relation to this world is that of an ambassador and witness. He is in the enemy’s land; for Satan is “the god of this world.” The kingdoms of this world are given unto Satan under the permission and purpose of God (Lk. 4:6). The Christian is related to the world and all that is in the world only as he is related to it through Christ. This relationship is three-fold:

a. To the world system

This is the whole sphere of human life with its institutions, ideals, and projects. Concerning this world-system the believer is thus warned: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1 John 2:15–17); “And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11); “Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col. 4:5, 6).

b. To human governments

According to the Bible, these are under the direct authority of the Gentiles. The present is the times of the Gentiles (Lk. 21:24). Human government is of God only to the extent of His permissive will and the realization of His purpose; but the citizen of heaven is instructed to be in subjection to governments: “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation [judgment]. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor” (Rom. 13:1–7); “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king” (1 Pet. 2:13–17).

c. To the unsaved individual

The consistent attitude of the Christian is the same as that of his Lord who died for lost men. As He is, so are we, and therefore we are to manifest His spirit in this world.
Of his own attitude toward lost men, the Apostle Paul wrote: “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead [all died in the Substitute] … Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor. 5:14–16). Having beheld Christ as God’s Lamb which taketh away the sin of the world, and the One who died for all, and in whose death all have partaken, the Apostle says: “Henceforth know we no man after the flesh.” The usual distinctions among men, of Jew and Gentile, rich and poor, bond and free, are submerged in the overwhelming estimation of that which is accomplished for all men through the death of Christ. The Apostle now recognizes them only as men for whom Christ has died. This conception of the estate of the unsaved is the normal one for all Christians, and it leads on to a reasonable service for Christ in soul-winning.

7. With the whole body of Christ

The Epistles of the New Testament disclose the basis for a fellowship and kinship within the company of the redeemed which exists in no other association of people in this world, and this union calls for a corresponding manner of conduct from the Christian toward fellow-believers. This relationship is seven-fold:

a. A Christian’s relation to other Christians in general

Love is revealed as the underlying principle of this relationship. It is embodied in the first commandment of Christ in the grace teachings of the upper room: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34, 35). This same truth is set forth in many passages. “We know that we have passed from death unto life, because we love the brethren” (1 John 3:14); “And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it” (1 Cor. 12:26); “And walk in love, as Christ also hath loved us” (Eph. 5:2); “Beloved, let us love one another: for love is of God”; “Beloved, if God so loved us, we ought also to love one another” (1 John 4:7, 11); “Let brotherly love continue” (Heb. 13:1); “Let love be without dissimulation.” This is one of the great passages on Christian love and care one for another. The whole context should be read (Rom. 12:9–16). “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” (Col. 3:12, 13). “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing” (1 Pet. 3:8, 9); “And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Use hospitality one to another without grudging” (1 Pet. 4:8, 9).

The Christian is called upon to recognize the vital union into which he has been brought by the baptism with the spirit: “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace” (Eph. 4:1–3).

Special emphasis is given as well to Christian kindness: “Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:31, 32); “That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified;” “But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another” (1 Thes. 4:6, 9); “Wherefore comfort yourselves together, and edify one another, even as also ye do” (1 Thes. 5:11); “Speak not evil one of another, brethren” (Jas. 4:11).

Christians are to submit one to another and in honor prefer one another: “Submitting yourselves one to another in the fear of God” (Eph. 5:21); “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem others better than themselves. Look not every man on his own things, but every man also on the things of others” (Phil. 2:3, 4); “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Pet. 5:5).

The Christian’s gifts are to be especially directed to the need of the children of God: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal. 6:10); “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17).

Prayer is to be offered for all saints: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph. 6:18); “Confess your faults one to another, and pray one for another, that ye may be healed” (Jas. 5:16).

b. A Christian’s relation to those who are in authority in the assembly of believers

On this important question the Word of God is explicit and comment is unnecessary: “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation” (Heb. 13:7); “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you” (Heb. 13:17); “And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly for their work’s sake. And be at peace among yourselves” (1 Thes. 5:12, 13). To this body of truth should be added all of the pastoral Epistles.

c. The relation of Christian husbands and wives

The grace teaching on this aspect of Christian relationship is also explicit: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it;” “Wives, submit yourselves unto your own husbands, as unto the Lord” (Eph. 5:22, 25. Cf Eph. 5:21–33; Col. 3:18, 19; 1 Pet. 3:1–7).

d. The relation of Christian parents and children

“And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord;” “Children, obey your parents in the Lord: for this is right” (Eph. 6:1, 4. Cf Eph. 6:1–4; Col. 3:20, 21). From this body of revelation it will be seen that the children of Christian parents are to be governed as in the Lord. One of the conditions which will characterize the last days of this age will be the disobedience of children (2 Tim. 3:2).

e. The relation of Christian masters and servants

“Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God;” “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven” (Col. 3:22 to 4:1. Cf Eph. 6:5–9).

f. A Christian’s obligation to an erring brother

“Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1); “Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (1 Thes. 5:14); “Now we command you, brethren, in the name of the Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us”; “For we hear that there are some which walk among you disorderly, working not at all, but are busybodies … yet count him not as an enemy, but admonish him as a brother” (2 Thes. 3:6, 11–15).

A sharp distinction must be drawn at this point between a disorderly brother who is a busybody, shirking his honest toil, and careless in matters of Christian conduct, on the one hand, and a sincere believer who may disagree with another on a matter of interpretation, on the other hand. Endless confusion and disgraceful contention has followed the exercise of unwarranted freedom among sincere believers in separating from each other over minor questions of doctrine. Should one fail to hold the true doctrine of Christ (2 John 9–11), that one can have no rightful place in a Christian communion; but men have divided over secondary issues and have gone so far as to exclude earnest Christians from their fellowship with whom perchance they disagree in a minor question of doctrine. Such separation is unscriptural, a violation of the priceless unity of the Spirit, and foreign to the order of grace. There is Scripture teaching concerning Christian discipline, but it does not necessarily impose a penalty of separation. The brother who may have been overtaken in a fault is to be restored, and only by one who is himself spiritual. This he must do in the spirit of meekness considering his own utter weakness apart from the enabling power of God. No other may undertake this important service. If the erring brother proves to be persistent in his fault, it is required that he be debarred from the fellowship of believers until he has seen the error of his way. Equally sincere brethren must not break fellowship, however, over minor issues. Of those who are thus disposed, the Apostle writes: “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Rom. 16:17, 18).

g. A Christian’s obligations to a weak brother

The tender conscience of a weak brother must be considered. This important principle applies to very many questions of the day. In the Apostles’ time there was a grave question concerning the eating of meat which had been offered to idols and was afterwards placed in the public market for sale. There were those who had only recently been saved and rescued from the grip of the power of idol worship. There were others who were so deeply prejudiced by their former experiences with idols that, while saved and free, they were not willing even to touch anything connected with an idol. It would be natural to say that the first class should know better than to be drawn back to idols, and that the second class should be made to give up their prejudice; but this is not according to the “law of love.” It is written: “Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand” (Rom. 14:1–4).

From this passage it is clear that instruction is also given to the weaker brother to the intent that he shall not “judge” the Christian who, through years of Christian training and deeper understanding of the liberty in grace, is free to do what he himself in his limitations may not be able to do. There is hardly a more important exhortation for Christians to-day than this. The cure is clearly revealed: God reserves the right to correct and direct the life of His own child. Much hurtful criticism might be avoided if Christians would only believe this and trust Him to do with His own child what He purposes to do. God is the master before whom alone the servant standeth or falleth. The passage continues: “But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.… For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offense [to his own convictions]. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned [condemned] if he eat, because he eateth not of faith: for whatsoever is not of faith is sin” (Rom. 14:15–23). “Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2).

Due regard for the conscience and liberty of others is two-fold: On the one hand, let the strong be charitable toward the weak. On the other hand, let the weak desist from judgment of the strong. The result will be a mutual fellowship and an exercise of all the liberties of grace.

2. “I IN YOU.”

The believer’s new sphere consists not only in his place in Christ with its positions, possessions, safe-keeping, and associations; it consists as well, in the fact that Christ is in the believer.

The Scriptures teach that God the Father (Eph. 4:6), that God the Son (Col. 1:27), and that God the Spirit (1 Cor. 6:19) indwell every child of God. No doubt the mystery of the unity of the Godhead is involved in this revelation; for it is also said that the Christian has partaken of the divine nature, and this divine nature is not identified as being one only of the three Persons of the Trinity. The divine nature is evidently the indwelling presence of God—Father, Son, and Spirit. There is a body of truth which teaches that God, in the unity of the three Persons, dwells in the heart of the child of God. Likewise there is an even greater body of Scripture which emphasizes the indwelling of the believer by the individual Persons of the Godhead. When the full unity of God is in view, it is usually spoken of as the indwelling Christ. As indwelling the Christian, the Spirit of God is once spoken of as “the Spirit of Christ” (Rom. 8:9).

It may be concluded, therefore, that the phrase I in you is to be received as referring to the whole divine Person—Father, Son, and Spirit. The result of this indwelling of Christ is three-fold: (1) A new divine life, (2) A new enabling power, and (3) A new “hope of glory.”

First. A New Divine Life

The branch is in the vine and the vine by its life and vitality is in the branch. Thus the believer is in Christ and Christ is in the believer. The new imparted life is Christ, and is therefore eternal because He is eternal. When only the question of an unbroken manifestation of that new life is under consideration, it is said to depend on abiding in Christ as the sole condition. The believer’s place, or position, in Christ is neither attained, nor maintained, through abiding in Him. That position is instantly wrought by the power of God through grace for every one who believes. Nor is the possession of the divine life, which is the indwelling Christ, secured by abiding in Him; it is the “gift of God.” However, the normal manifestation of that life does depend on abiding in Him. Abiding is simply the right adjustment between the Christian and his Lord. “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love” (John 15:10). How important, then, it is that the Christian should understand precisely what is included and required in the commandments of Christ! As pointed out before, the commandments of Christ are only His grace teachings; this term being not once employed by Christ before He began in the upper room to unfold the believer’s life and walk in grace.

Eternal, divine life, therefore, is Christ indwelling the believer by His Spirit and that life is the present possession of all who believe. The victories, joys, and fruits of that life depend upon abiding in Him which abiding is accomplished only by doing His will.

Second. A New Enabling Power

The theme of the enabling power of God, being one of the most vital in the divine plan of grace, though before mentioned, should at this point be reviewed in its two-fold aspect:

1. Christian character

Under the law relationship between God and man, character was the product of the energy and struggle of the flesh. This, too, is the conception of human character which is held by the world, and, alas, through false teaching, it is the only one in the minds of many Christians. It is commonly preached that the sum-total of an individual’s acts will determine his habits, the sum-total of his habits will determine his character, and the sum-total of his character will determine his destiny. Whatever may have been true under the law, this doctrine is foreign to grace. Destiny is not now determined by self-promoted character; it depends only on the faith which receives the saving grace of God. Heaven’s glory will not be a display of human character; it is to be the unveiling of the riches of grace in Christ Jesus. Nor is Christian character a product of the flesh; it is “the fruit of the Spirit.” The divine record of all that enters into true Christian character is stated thus: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (self-control, Gal. 5:22, 23).

These graces are elements of divine character which are never found unless divinely wrought. They are “the fruit of the Spirit.” They are never gained by struggle, long or short; they are the immediate experience of every believer who comes into right adjustment with the Spirit. Therefore the way to a victorious life is not by self-development; it is through a “walk in the Spirit.” In the context in which the above passage appears, the Apostle also states: “This I say then, Walk in the Spirit [by means of the Spirit], and ye shall not fulfil the lust of the flesh” (5:16). The believer’s responsibility is not the walk; it is rather that of yieldedness to the Spirit who promotes the walk. When thus yielded, the result is instant and perfect: “Ye shall not fulfil the lust of the flesh.” So long as the walk is continued by the power of the Spirit, this spiritual life will be experienced. Should the adjustment to the Spirit cease, the walk must cease, and the flesh will again be manifested.

The New Testament term, “the flesh,” indicates the sum-total of what the natural man is—body, soul and spirit. “Within this whole, and as a part of it, is the fallen Adamic nature—sin. Three means for the control of the sin-nature are taught—two of which are the product of human reason and one the revealed provision of God:

a. Is the sin-nature controlled by eradication?

Though this theory is advanced by certain schools of thought it lacks the support of even one passage of Scripture. It is accepted because it seems reasonable, the thought being that if the source of sin is checked, would not the flow cease? Doubtless it would; but God has revealed no such program.

If eradication of the sin-nature were accomplished, there would be no physical death; for physical death is the result of that nature (Rom. 5:12–21); parents who had experienced eradication would, of necessity, generate unfallen children. But if eradication were secured, there would still be the conflict with the world, the flesh (apart from the sin-nature), and the devil; for eradication of these is obviously unscriptural and is not included in the theory itself. As God purposes to deal with the world, the flesh, and the devil, thus He proposes to deal with the sin-nature which is a part of the flesh. The full deliverance is by the overcoming power of the Spirit through the work of Christ on the cross. The work of Christ on the cross secured the judgment of the old nature (Rom. 6:6); but it also secured the judgment of the world (Gal. 6:14), the flesh (Gal. 5:24), and the devil (Col. 2:15). The work of Christ is a divine judgment which has made it righteously possible for God to control the world, the flesh and the devil as they may affect the believer. Within the flesh, and as a part of it, is the sin-nature. This nature is no more subject to eradication than is the world, the flesh, or the devil. The divine plan for the deliverance of the believer from the power of the sin-nature is exactly the same as for the deliverance from the other opposing principles. It is by the overcoming power of the Spirit made possible through the death of Christ.

This provision brings the child of God into moment-by-moment dependence upon his Lord. It drives him to the most intimate relationship with God. Eradication, if it were true, would tend to wean the Christian from Christ in the measure in which it would fit him to get on alone. In the midst of the description of the divine ideal for a spiritual walk, it is said that the victory is due to the fact that the Spirit is lusting against the flesh, therefore, when walking by means of the Spirit, “ye cannot do the things that ye otherwise would” (5:17). It is evident from this passage wherein the highest ideal of life is presented that the flesh is contemplated as being present, but it is under the control of the Spirit.

b. Is the sin-nature controlled by rules?

It is proposed by others that the flesh shall be controlled by rules and regulations. The seeming sanction of the Scriptures for this theory is gained by turning to the law; for under the law, the flesh was to be governed by rules. The law-history of 1500 years, however, is sufficient evidence of the failure of this method; yet it seems impossible for many to be delivered from the belief that a spiritual life may be gained by the keeping of rules. It is supposed that the divine ideal has been realized when people have been induced to attempt to regulate their lives by rules.

c. Is the sin-nature controlled by the Spirit?

According to the Scriptures, such is the divine plan for the control of the flesh in the believer’s life under grace. It provides all that God desires or requires in any life, and brings the saved one into the closest fellowship with God, and into constant dependence upon the Spirit. It is the only victory possible for the Christian to experience; for it only is according to the purpose and Word of God.

If the quality of the believer’s daily life is to be improved, what steps are to be taken? Will carnality and coldness of heart be corrected by enforcing rules of conduct? When a carnal Christian does not wish to do the will of God, will God be satisfied if that Christian merely complies externally with the law of God? The answer is obvious. God looks on the heart. In the provisions of grace, God proposes to change the desires of the heart and to empower unto the full realization of these God-wrought desires. The law could work no change in the heart, nor can the attempt to keep rules; but the Spirit can change the desires. The law could give no enabling power; but the Spirit can. Therefore it is said: “But if ye be led of the Spirit, ye are not under the law” (Gal. 5:18); and against the “fruit of the Spirit,” “there is no law” (Gal. 5:23); again, “For sin shall not have dominion over you: for ye are not under the law, but under grace” (Rom. 6:14).

2. Christian conduct

The manner of the Christian’s life, including every activity of the child of God, is described in the Scriptures by the words walk and conversation. This aspect of the truth is to be distinguished from the believer’s character. The walk refers to that which is outward; while character—“the fruit of the Spirit”—is inward. In point of importance, character is supreme; for out of the abundance of the heart the mouth speaketh. Under grace, God proposes by the Spirit first to create the heavenly motives and desires, and then, by the same Spirit, to empower the life unto the full realization of those desires. While these heavenly desires are said to be “the fruit of the Spirit,” the resulting activities are said to be the exercise of a “gift” through the Spirit. A “gift,” like the “fruit” of the Spirit, is never a product of the flesh nor any ability within the flesh. The Spirit may choose to use the native ability, but a “gift” is the direct undertaking of the Spirit in and through the human instrument. It is the Spirit doing a work and using the one in whom He dwells to do it. Thus both Christian character and Christian conduct are dependent on the enabling ministration of the Spirit. This divine provision is not merely for crisis-moments in the experience of the Christian; it is for every moment, whether it be one of activity or one of rest.

The divine standards for the believer’s character and conduct are superhuman. This is reasonable since he is a citizen of heaven. The superhuman manner of life becoming to a heavenly citizen is to be lived by the enabling, supernatural power of the Spirit. The Spirit has taken up His abode in the heart in order that He may undertake this for the child of God, and if He does not accomplish His work, it is because He is hindered by the carnality of an unyielded life. The problem of improvement in the conduct of a Christian is never solved by the application of laws, nor by exhorting and stimulating the flesh; it is only solved by adjustment to the Spirit. When Spirit-filled, the child of God is both moved to glorify God in every moment of life, and is enabled to realize that heavenly ideal.

There is much said in the Scriptures about the Christian life being a “warfare,” a “fight,” and a “race.” The Christian is to be watchful, steadfast, and unmovable. He is not exhorted to attempt to do what the Spirit alone can do; he is rather to maintain the attitude of co-operation with, and yieldedness to, and dependence on, the Spirit.
The grace-manner of life in the Spirit will be lived according to the grace teachings. These teachings, or principles of life, are written both to prepare the Christian for an intelligent walk in the Spirit, and to furnish a norm by which he may compare his daily life with the divine ideal. The grace teachings are not laws; they are suggestions. They are not demands; they are beseechings. They are not followed in order to gain acceptance or favor; they are acknowledged and followed in the glad assurance of present acceptance and completeness in Christ through grace.

There are three laws, or principles, which characterize the teachings of grace concerning the manner of the daily life of the believer:

a. The perfect law of liberty

The child of God is free. He has been delivered from every aspect of the law—as a rule of life, as an obligation to make himself acceptable to God, and as a dependence on the impotent flesh. Likewise, he has been delivered from ideals and conventionalities of the world. He is as free in himself as though he had already passed on into heaven. He has been brought into the priceless liberty of grace. Against the spoiling of this liberty the Christian is to contend: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Gal. 5:1). The actual experience of contending for the preservation of liberty which is in Christ Jesus is foreign to the great mass of nominal Christians. Pressing in on every hand are the false teachings of a law-ridden church, the fleshly ideals of the world and its god, the natural rationalism of the human mind, and the ever-present tendency to depend on self. Against all this, the fact of true liberty in Christ is little known. It is therefore important that the scope and character of Christian liberty be defined, and, in so doing, no aspect of liberty is in view other than the liberty which belongs to the child of God under grace.

The word liberty is defined thus: “The state of being exempt from the dominion of others, or from restricting circumstances.” It is freedom to do according to one’s own preference and choice. It is emancipation. The thought of necessity and servitude is of the law. Grace glories in liberty and freedom.

Is it not imperative that the children of God should be placed within the bounds of reasonable law? Absolutely No! The Christian’s liberty to do precisely as he chooses is as limitless and perfect as any other aspect of grace. But God has provided a sufficient safeguard which consists in the fact that the divine ideal is first wrought in the heart: “For it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:13).

In this one passage, the whole divine scheme for the believer’s life under grace is crystalized. God can propose absolute liberty to the one in whom He is so working that the innermost choice is only that which He wills for him. Having molded the desires of the heart, He can give His child unbounded freedom. There is no other freedom in the world but this. By the inwrought “fruit of the Spirit,” God Himself has determined the desires of the heart. The outworking of those desires will be according to His own energizing power.
Thus the character and the daily life of the Christian is wrought on the basis of pure grace. As God saves and keeps in grace apart from every human assistance and merit, so, in like manner, He proposes to produce the character and conduct of His child apart from every assistance or intrusion of the flesh. “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” (Gal. 3:3). In harmony with the whole program of divine grace, no other manner of life could be imposed on the believer than the one in which God alone undertakes and accomplishes. To be true to His own purposes in grace, He must not only create the motive and choice of the heart but He must provide the sufficient power for its execution.

Should it be objected that this is an idealism which is effective only with a limited company of believers who are so yielded to God as to be Spirit-filled, and that the great mass of carnal Christians must be held by rules, the reply would be that carnal Christians are no more subject to law than are the spiritual Christians. God does not countenance the attitude of the carnal Christian to the extent of providing a rule of government for him. As He holds only one issue before the unsaved—the acceptance of Christ as Saviour—likewise, He holds only one issue before the carnal Christian. That issue is not, “Will you live in a way which is in harmony with your carnality?” It is, rather, “Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Rom. 6:13).

The carnal Christian is abnormal. His position is perfect in Christ, but in character and conduct he violates the most precious principles and provisions of grace. The divine ideal for the believer’s life under grace remains unchangeable. When God is molding the desires of the heart, there is liberty. When He is empowering the life, there is victory.
Thus it may be seen that grace is not a way of escaping obedience to God; it is the only possible way in which true obedience can be secured. The Spirit-filled believer is never abandoned to self-will; he is “inlawed to Christ.” God in grace does not lower standards; He proposes and gloriously realizes the very character and conduct of heaven.

b. The law of expediency

Because of the Christian’s position and circumstances in the world, the law of personal liberty in Christ is subject to the law of expediency. That which is expedient is to be chosen for two reasons which are stated in the Scriptures: “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any”; “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not” (1 Cor. 6:12; 10:23). Thus it is seen that the law of expediency contemplates the danger to the believer’s own life in the matter of personal habits or injury, and the responsibility to others in the matter of edification. Much that he is free to do, so far as his relation to God is concerned, he is not free to do when contemplating his own personal good and the good of others. His manner of life must be adapted to the ignorance and prejudice of men to whom he is a witness for his Lord and whom he would seek to lead to Christ or to build up in the faith. Any sacrifice of personal liberty will be made willingly if Christ thereby may be made known. When considering the law of expediency, one does not ask, “What harm is there in this, or that?” He rather seeks to know what is the good. In all your precious liberty, “see then that ye walk circumspectly” (Eph. 5:15).

c. The law of love

Again the liberty of the Christian will be qualified by the love which he has for others. The sympathy of the unsaved must be gained and the conscience of the weaker brother must be considered: “But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. But take heed lest by any means this liberty of yours become a stumbling block to them that are weak.… Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend” (1 Cor. 8:8–13). Liberty is easily set aside by those who would be “all things to all men that by all means” they might save some. The supreme example of the sacrifical principle of grace was manifested by Christ in His death: “He saved others; himself he cannot save” (Mk. 15:31).

Third. Christ in You the Hope of Glory

The word mystery as used in the New Testament refers to a sacred secret, or something which was not revealed in the ages past, but is revealed in the present time. The body of truth which has been unfolded in the revelation contained in the mysteries is the present plan and purpose of grace. Among these mysteries are two which are primary and around these the other mysteries are gathered.

1. Christ the manifestation of God and of the Church

That portion of this truth which directly concerns and involves the child of God is regarding Christ as the Head of the Church which is His body, and the believers as “members in particular.” This figure speaks of identity. Being in Christ, the member of His body partakes of all that the Head has ever been, all that He is now, and all that He will ever be. So, also, being in Christ, the member of His body partakes of all that Christ has ever done, of all that He is doing, and all that He will ever do. No human mind is able to grasp this revelation. Its inexhaustible riches will occupy the heart throughout the ages to come.

In the letter to the Colossians the Apostle Paul, by the Spirit, unfolds the glory of Christ. He presents. Christ as the manifestation of God, the One in whom all divine purposes center, and the One in whom, by the mystery of unity, the saved one is forever complete. He writes of the “mystery of God” which is Christ (2:2). From all Scripture it may be discovered that Christ is both the manifestation of God and the manifestation of the saints who are in Him. What God is, may be seen in Christ. So, likewise, what the saved one is may be seen in Christ. The Son of God is not only the Mediator between God and man and the Savior of the lost; He is the manifestation of all that God is, and, at the same time, the manifestation of all that the believer is in Him. Christ has brought God to man, and He has brought man to God. Man now sees God in Christ, and God now sees saved men in Christ.

To the Christian, Christ is not only a position; He is also a possession. Through the marvels of divine grace, in the reckoning of God, whatever Christ is, the Christian is in Christ,—“Ye in me.”

2. The indwelling Christ

Accordingly, the second primary sacred secret is that of the indwelling Christ,—“I in you.”

Turning again to the Colossian Epistle, we read: “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (1:27).

Being in Christ, is a position which can have no corresponding experience. This is not true of the mystery of the indwelling Christ. His presence may be discerned and thus become an assurance and guaranty of every position and possession in Christ. The believer’s heavenly glories will be unveiled when the Lord returns to receive His own: “For ye are dead [ye died], and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col. 3:3, 4). Not only is Christ Himself the “hope of glory,” but, according to His own promise (John 14:1–3), that moment in which He will appear is a “blessed hope.” The presence of “Christ in you” is the imperishable “hope of glory.”
“Amen. Even so, come, Lord Jesus.”

Both for want of space and that the thread of truth might not be broken, there has been but little mention in this section of the truth that these great features and properties of grace, which grow out of the fact that Christ is now the sphere of the believer’s life, are not found, even to the slightest degree, in either the law of Moses or the kingdom teachings. These wonderful accomplishments in grace are what differentiate Christianity from Judaism. One is of the old creation with its earthly purpose and promise; the other is of the new creation with its heavenly glories. The believer could not be under law; he is “inlawed to Christ.” He has been saved out of the world and is no longer a partaker of its past, its present, or its future. Its past is a record of sin and death; its present is a record of confusion under the permitted rule of “the god of this world”; and the future will be a record of judgment. Law is adapted to the earth. It is the divine method of dealing with the people of the earth whether it be in the age which is past, or in the age which is to come.

The child of God has been delivered from every aspect of the law. The code of rules contained in the law has been superseded by the injunctions and beseechings of grace. The legal necessity of becoming accepted of God by human merit, has been superseded by the divine accomplishment through grace wherein the Christian is already accepted and safe in Christ forever. And possessing the presence of God through the indwelling Spirit, the child of God is saved from that struggle and defeat of the flesh which characterized the law and because of which defeat, the law became a curse and an instrument of death.

In place of the law there is grace.

In place of condemnation there is salvation.

In place of death there is life.

In place of ruin in Adam there is resurrection in Christ.

In place of bondage there is liberty.

In place of defeat there is victory.

In place of hell there is heaven.

“But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen.”

Chafer, L. S. (1922). Grace (pp. 332–352). Philadelphia, PA: Sunday School Times Company. (Public Domain)

The Water of Life

“And whosoever will, let him take the water of life freely”—Revelation 22:17

Forward:

Often, and in every age, the children of God have dared to doubt the sufficiency of divine grace; whether it was vast enough to reach their condition—to cleanse them from the guilt of all their sins-and to fit their souls to dwell with infinite holiness in the mansions of the blessed. To solve these doubts—to answer these anxious inquiries, Bunyan wrote many of his works; for although he was a Boanerges, or son of thunder, to awaken the impenitent, he was eminently a Barnabas—a son of consolation—an evangelist to direct the trembling inquirer to Christ the way, the truth, and the life. He proclaims first, from his own experience, that there is “Grace abounding to the Chief of Sinners”; then he proclaims “Good News for the Vilest of Men, the Jerusalem Sinner is Saved”—“Christ is an Advocate”—“Christ is a complete Savior.” Every one is invited with a “Come and welcome to Jesus Christ.” There is “Justification by his Righteousness”—“Salvation by his Grace.” “He is a Throne of Grace” to which all are freely invited. Even “The Broken Heart is an acceptable sacrifice.” There is “The Holy City, New Jerusalem,” to receive such at the end of their pilgrimage, and directions amply given to the pilgrim to guide him in his progress to the celestial city; and he now introduces us to a majestic overflowing river, “The Water of Life,” sufficient for the refreshment and solace of the myriads of God’s saints who have lived from the creation, and will live until the final consummation of all things, when the prophet in holy vision saw “a great multitude which no man could number, of all nations, and kindreds, and people, stand before the throne, and before the Lamb.” This work was the result of the author’s mature experience, being published by him during the last year of his eventful life. In it he refers to one of those ten excellent manuscripts left by him at his decease, prepared for the press, and afterwards published by Mr. Doe. It is called, The Saint’s Privilege and Profit. The way in which he alludes to this, as if it had been printed, shows that he had fully determined to publish it shortly, and this, if it was needed, would confirm our confidence in those treatises. He thus refers to it: “Because I have spoken of this thing, more particularly upon that text, ‘Let us therefore come boldly unto the throne of grace,’ I shall therefore here say no more.”

Two things are rather extraordinary with regard to this valuable treatise on the Water of Life. One is, that although inserted in every list of our author’s works, both published by himself and by his friends after his decease, it escaped the researches of Doe, Wilson, Chandler, Whitfield, and others who collected and published Bunyan’s works, excepting only the edition with Mason’s notes, printed for A. Hogg about 1785. The other singular circumstance is, that although the separate treatises of Bunyan were all most wretchedly and inaccurately printed, the Water of Life has in this respect suffered more than any other of his works. A modern edition of this book, published at Derby by Thomas Richardson, is, without exception, the most erroneously printed of all books that have come under my notice. The Scriptures are misquoted—words are altered so as to pervert the sense—whole sentences and paragraphs, and even whole pages in three or four places, and, in one instance, four consecutive pages, are left out!!! I should be grieved if more penal enactments were added to our statutes, but surely there should be some punishment for such a crime as this. The other editions are more reputable, but very incorrect. One of them bears the imprint of “London, for James Bunyan, 1760.” Another has “London, sold by Baxter, Doolittle, & Burkit,” evidently fictitious names, adopted from those three great authors. The Pilgrim’s Progress was twice published by D. Bunyan, in Fleet Street, 1763 and 1768; and the Heavenly Footman, “London, sold by J. Bunyan, above the Monument.” All these are wretchedly printed, and with cuts that would disgrace an old Christmas carol. Thus the public have been imposed upon, and thus the revered name of Bunyan has been sacrificed to the cupidity of unprincipled men. Had his works been respectably printed they would have all been very popular and useful, and his memory have been still more venerated.

To attract his readers to come personally, and partake the blessings imparted by the water of life, Bunyan shows that, as a medicine, it alone is the specific to cure the sin-sick soul—all other applications must fail most fatally—“all other remedies come from and return to the Dead Sea”—while the water of life issues from, and leads the soul to, the throne of God. It cleanseth from the old leaven. The Divine Physician is ever ready to administer to the wearied soul. Be not misled by worldly-wisemen to take advice of the doctor’s boy, but go direct to Jesus; he is ready—he is willing to cure and save to the uttermost. His medicine may be sharp, but merely so as to effect the cure “where bad humors are tough and churlish.” “It revives where life is, and gives life where it is not. Take man from this river, and nothing can make him live: let him have this water and nothing can make him die.” The river of water of life allegorically represents the Spirit and grace of God; thus the truth is mercifully set before us, for “what is more free than water, and what more beneficial and more desirable than life?” Vast and majestic rivers convey but a faint idea of the immensity of Divine grace; in comparison with which “the most mighty mountain dwindles into the least ant’s egg or atom in the world.” A stream of grace issued from the same source during the patriarchal dispensation, and then mankind were directed to it by immediate revelation, or by the tradition of their fathers. It extended under the Jewish or Levitical law, in its course passing through the temple, issuing from under the threshold of God’s house, revealed by types, and shadows, and an earthly priesthood, and then “grace ran but slowly because Jesus was not glorified.” Now it flows like a majestic river from the throne of God, open to all, without limit of family or nation, revealed to every creature by the volume of inspiration. This water admits no mixture—it is pure and perfect as its origin—free as the air we breathe to sustain life. “There is no grudge, or a piece of an upbraiding speech heard therein.” Any attempt to mix with it human merits destroys all its efficacy. In it, and in it only, spiritual life, exciting to works of mercy, and giving sure hopes of immortal bliss, is to be found. God’s children can no more live separated from this river than fish can live out of water. As a fish, by natural instinct, avoids foul and unwholesome water, so a Christian has spiritual powers to judge of the purity of doctrine. Like the manna from heaven, and our daily bread, it must be supplied day by day. No church cistern of works of supererogation can supply this pure water. All such pretended supplies are poisonous. It must come direct from heaven without human interference. Those only who spiritually thirst will seek it. Some prefer wine that perisheth in the using, while this water, once received, becomes a well-spring of living waters, springing up into everlasting life. How marvelous that river which swallows up all the impurities of the myriads of the redeemed, so that they are seen no more for ever. These are the truths pressed upon our attention in this treatise. Well may our venerated Bunyan say, while richly enjoying the blessings of this river of grace, just before he waded through the black river which absorbs our earthly bodies—“O grace! O happy church of God! all things that happen to thee are, for Christ’s sake, turned into grace!” It is a river that so reflects the splendor of God, that the first sight of it was to Paul above the brightness of the sun; a light that did, by the glory of it, make dark to him all the things in the world.

Reader, may your soul and mine be abundantly refreshed from this inexhaustible river, the streams whereof make glad the city of God.

Geo. Offor

The Epistle to the Reader:

I have now presented thee with something of a discourse of the water of life and its virtues; therefore, thou mayest, if thou wilt, call this book Bunyan’s Bill of his Master’s Water of Life. True, I have not set forth at large the excellent nature and quality thereof, nor can that so be done by the pen or tongue of men or angels. Yet this I have said, and so saying, said truly, that whosoever shall drink of this water shall find it in him a well of water; and not only so, but a well springing up in him to everlasting life, let his disease be what it will. And as men, in their bills for conviction to readers, do give an account to the country of the persons cured, and the diseases that have been removed by liquors and preparations, they have made for that end, so could I, were it not already (by Holy Writ) done by an infallible pen to my hand, give you accounts of numberless numbers that have not only been made to live, but to live forever, by drinking of this water, this pure water of life. Many of them indeed are removed from hence, and live where they cannot be spoken with was yet; but abundance of them do still remain here, and have their abode yet with men.

Only, if thou wouldst drink it, drink it by itself, and that thou mayest not be deceived by that which is counterfeit, know it is as it comes from the hand of our Lord, without mixture, pure and clear as crystal. I know there are many mountebanks in the world, and every of them pretend they have this water to sell; but my advice is, that thou go directly to the throne thyself (Heb 4:16); or as thou art bidden come to the waters (Isa 55:1), and there thou shalt be sure to have that which is right and good, and that which will certainly make thee well, let thy disease, or trouble, or pain, or malady, be what it will. For the price, care not for that, it is cheap enough, this is to be had without money or price. “I will give,” saith God and the Lamb, “unto him that is athirst, of the fountain of the water of life freely” (Rev 21:6). Hence he says again, “Whosoever will, let him take the water of life freely” (Rev 22:17). So that thou hast no ground to keep back because of thy poverty; nay, for the poor it is prepared and set open, to the poor it is offered, the poor and needy may have it of free cost (Isa 41:17, 18).

But let it not be slighted because it is offered to thee upon terms so full, so free. For thou art sick, and sick unto death, if thou drinkest not of it, nor is there any other than this that can heal thee, and make thee well. Farewell. The Lord be thy physician! So prays thy friend,

JOHN BUNYAN

The Water of Life:

“and he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of god and of the lamb.” Revelation 22:1

These words are part of that description that one of the seven angels, which had the seven vials full of the seven last plagues, gave unto John of the New Jerusalem, or of the state of that gospel church, that shall be in the latter days (Rev 21:9). Wherefore he saith, “And he showed me”; HE, the angel, showed me it.

In the text we have these things to consider of,

FIRST. The matter, the subject matter of the text, and that is the water of life. “He showed me the water of life.” SECOND. We have also here the quantity of this water showed to him, and that is under the notion of a river: “He showed me a river of water of life.” THIRD. He shows him also the head, or well-spring, from whence this river of water of life proceeds, and that is, “the throne of God and of the Lamb.” “He showed me a river of water of life, proceeding out of the throne of God, and of the Lamb.” FOURTH. We have also here the nature and quality of this water; it is pure, it is clear as crystal: “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.”

[the water of life]

[FIRST.] We will begin with the first of these, to wit, with the matter, the subject matter of the text, which is, THE WATER OF LIFE. These words, water of life, are metaphorical, or words by which a thing most excellent is presented to and amplified before our faces; and that thing is the Spirit of grace, the Spirit and grace of God. And the words, water of life, are words most apt to present it to us by; for what is more free than water, and what more beneficial and more desirable than life? Therefore I say it is compared to, or called, the water of life. He showed me the water of life.

That it is the Spirit of grace, or the Spirit and grace of God, that is here intended: consider, FIRST, the Spirit of grace is in other places compared to water: and, SECOND, it is also called the Spirit of life. Just as here it is presented unto us, “He showed me the water of life.”

FIRST. The spirit of grace is compared to water. “Whosoever,” saith the Lamb, “drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:14). What can here by water be intended, but the Spirit of grace that this poor harlot, the woman of Samaria, wanted, although she was ignorant of her want, as also of the excellency thereof? Which water also is here said to be such as will spring up, in them that have it, as a well into everlasting life.

Again, “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.” But of what? Why of his rivers of living waters. But what are they? Why he answers, “This spake he of the Spirit, which they that believe on him should receive” (John 7:37–39).

Yes, the prophets and servants of God in the Old Testament, did take this water of life for the Spirit of grace that should in the latter days be poured out into the church. Hence, Isaiah calls water God’s Spirit and blessing, and Zechariah, the Spirit of grace. “I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring” (Isa 44:3). And Zechariah saith, “I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication,—and they shall mourn,” &c. (Zech 12:10). Behold, in all these places the Spirit of grace is intended, and for our better understanding it is compared to water, to a well of water, to springs of water, and to floods of water.

SECOND. It is also called the Spirit of life, [either] more closely, [or] more openly.

More closely, where it is called “living water,” “that living water,” and “water springing up into everlasting life” (John 4:10, 11, 14, 7:38).

Then more openly or expressly it is called “the Spirit of life.” “And after three days and an half, the Spirit of life from God entered into them, and they stood upon their feet” (Rev 11:11).

From hence, therefore, I conclude, that by these terms, water of life, is meant the Spirit of grace, or the Spirit and grace of the gospel. And the terms are such as are most apt to set forth the Spirit and grace of the gospel by: for,

[First. The term WATER.]

1. By this term, WATER, an opposition to sin is presented unto us. Sin is compared to water, to deadly waters, and man is said to drink it, as one that drinketh waters. “How much more abominable and filthy is man, which drinketh iniquity like water?” (Job 15:16). So, then, that grace and the Spirit of grace is compared to water, it is to show what an antidote grace is against sin; it is, as I may call it, counter poison to it. It is that ONLY thing by the virtue of which sin can be forgiven, vanquished, and overcome.

2. By this term WATER, you have an opposition also to the curse, that is due to sin, presented unto you. The curse, is compared to water; the remedy is compared to water. Let the curse come into the bowels of the damned, saith the psalmist, like water (Psa 109:18). The grace of God also, as you see, is compared to water. The curse is burning; water is cooling: the curse doth burn with hell-fire; cooling is by the grace of the holy gospel: but they that overstand the day of grace, shall not obtain to cool their tongues so much of this water as will hang on the tip of one’s finger (Luke 16:24, 25).

3. Water is also of a spreading nature, and so is sin; wherefore sin may for this also be compared to water. It overspreads the whole man, and infects every member; it covereth all as doth water. Grace for this cause may be also compared to water; for that it is of a spreading nature, and can, if God will, cover the face of the whole earth; of body and soul.

4. Sin is of a fouling, defiling nature; and grace is of a washing, cleansing nature; therefore grace, and the Spirit of grace, is compared to water. “I will,” saith God, “sprinkle clean water upon you, [my Spirit, v 27] and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you” (Eze 36:25).

5. Water; the element of water naturally descends to and abides in low places, in valleys and places which are undermost; and the grace of God and the Spirit of grace is of that nature also; the hills and lofty mountains have not the rivers running over the tops of them; no, though they may run “among them.” But they run among the valleys: and “God resisteth the proud, and giveth grace unto the humble,” “to the lowly” (John 4:6; 1 Peter 5:5; Prov 3:34).

6. The grace of God is compared to water, for that it is it which causeth fruitfulness; water causeth fruitfulness, want of water is the cause of barrenness; and this is the reason why the whole world is so empty of fruit to Godward, even because so few of the children of men have the Spirit of grace in their hearts. But,

[Second. The term LIFE.]

As there is a great special signification in this term WATER, so there is in this term LIFE, water of life. “He showed me the water of life.” In that, therefore, there is added to this word water, that of life, it is, in the general, to show what excellent virtue and operation there is in this water. It is aquae vitae, water of life, or water that hath a health and life in it. And this term shows us,

1. That the world of graceless men are dead; dead in trespasses and sins (John 5:21, 25; Eph 2:1; Col 2:13). Dead, that is, without life and motion Godward, in the way of the testament of his Son.

2. It also shows us that there is not any thing in the world, or in the doctrine of the world, the law, that can make them live. Life is only in this water, death is in all other things. The law, I say, which is that that would, if anything in the whole world, give life unto the world, but that yet killeth, condemneth, and was added that the offence might abound; wherefore there is no life either in the world or in the doctrine of the world. It is only in this water, in this grace of God, which is here called the after of life, or God’s aquae vitae.

3. It is also called the water of life to show that by the grace of God men may live, how dead soever their sins have made them. When God will say to a sinner, “live,” though he be dead in his sins, “he shall live.” “When thou wast in thy blood, I said unto thee, Live; yea, when thou wast in thy blood, I said, Live” (Eze 16:6). And again, “The dead shall hear the voice of the Son of God; and they that hear shall live” (John 5:25). That is, when he speaks words of grace, and mixeth those words with the Spirit and grace of the gospel, then men shall live; for such words so attended, and such words only, are spirit and life. “The words that I speak unto you,” saith Christ, “they are spirit, and they are life” (John 6:63).

4. In that this grace of God is here presented unto us under the terms of water of life, it is to show that some are sick of that disease that nothing can cure but that. There are many diseases in the world, and there are also remedies for those diseases; but there is a disease that nothing will, can, or shall cure, but a dram of this bottle, a draught of this aquae vitae, this water of life. This is intimated by the invitation, “let him take the water of life freely” (Rev 22:17). And again, “I will give unto him that is athirst of the fountain of the water of life freely” (Rev 21:6). This is spoken to the sick, to them that are sick of the disease that only Christ, as a physician, with his water of life, can cure (Mark 2:17). But few are sick of this disease, but few know what it is to be made sick of this disease. There is nothing can make sick of this disease but the law and sin, and nothing can cure but the grace of God by the gospel, called here the water of life.

[the greatness and abundance of the water of life]

[SECOND.] We come now to discourse of the second thing with which we are presented by the text, and that is, the quantity that there is of this water of life. It is a RIVER—“He showed me a river of water of life.” Waters that are cordial, and that have in them a faculty to give life to them that want it, and to maintain life where it is, are rare and scarce, and to be found only in close places and little quantities; but here you see there is abundance, a great deal, a RIVER, a river of water of life. In my handling of this point I will show you,

FIRST. What a river of water of life this is. SECOND. And then draw some inferences therefrom.

FIRST. What a river this is, this river of water of life.

First. It is a deep river. It is a river that is not shallow, but deep, with an “O the depth!” (Rom 11:33). “I will make their waters deep, saith God” (Eze 32:14). And again, they “have drunk of the deep waters” (Eze 34:18). A river of water of life is much, but a deep river is more. Why, soul-sick sinner, sin-sick sinner, thou that art sick of that disease that nothing can cure but a potion of this river of the water of life, here is a river for thee, a deep river for thee. Those that at first are coming to God by Christ for life, are of nothing so inquisitive as of whether there is grace enough in him to save them. But, for their comfort, here is abundance, abundance of grace, a river, a deep river of the water of life, for them to drink of.

Second. As this river is deep, so it is wide and broad (Eph 3:18; Job 11:9). Wherefore, as thou art to know the depth, that is, that it is deep, so thou art to know its breadth, that is, that it is broad; it is broader than the sea, a river that cannot be passed over (Eze 47:5). Never did man yet go from one side of this river to the other when the waters indeed were risen; and now they are risen, even now they proceed out of the throne of God and of the Lamb too. Hence this grace is called “the unsearchable riches of Christ” (Eph 3:8). Sinner, sick sinner, what sayest thou to this? Wouldst thou wade? wouldst thou swim? here thou mayest swim, it is deep, yet fordable at first entrance. And when thou thinkest that thou hast gone through and through it, yet turn again and try once more, and thou shalt find it deeper than hell, and a river that cannot be passed over. If thou canst swim, here thou mayest roll up and down as the fishes do in the sea. Nor needest thou fear drowning in this river, it will bear thee up, and carry thee over the highest hills, as Noah’s waters did carry the ark. But,

Third. As this river of water of life is deep and large, so it is a river that is full of waters. A river may be deep and not full. A river may be broad and not deep. Aye, but here is a river deep and broad, and full too. “Thou waterest it; thou greatly enrichest it with the river of God, which is full of water” (Psa 65:9). Full of grace and truth. Fill the water-pots, saith Christ, up to the brim. The waters of a full cup the wicked shall have; and a river full of the water of life is provided for those who indeed have a desire thereto.

Fourth. As this river is deep, broad, and full, so it still aboundeth with water. The waters, says the prophet, “were risen” (Eze 47:4). Hence, the Holy Ghost saith, God causeth the waters to flow (Psa 147:18). And again, “And it shall come to pass in that day [the day of the gospel] that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim” (Joel 3:18). When a river overflows it has more water than its banks can bound: it has water. “Behold, he smote the rock, that the waters gushed out, and the streams overflowed” (Psa 78:20). This river of water of life, which is also signified by these waters, is a river that abounds and that overflows its banks in an infinite and unspeakable manner. Thus much for the river, to wit, what a river of water of life it is. It is a river deep, broad, full, and abounding with this water, with this Spirit and grace of the gospel.

[Inferences to be drawn from this term RIVER]

SECOND. Now I shall come to draw some inference from it, that is, from this term, a river. A river of water of life.

First. Then, a river is water that is common, common in the streams, though otherwise in the head. This river proceeds out of the throne, and so, as to its rise, it is special; it is also called the water of life, and as it is such, it is special; but as it is a river it is common, and of common use, and for common good. Hence the grace of God is called the common salvation (Jude 3), for that by the word there is no restraint, no denial to or forbidding of any that will, from receiving thereof.

And whosoever will, let him take the water of life freely (Rev 22:17). What can more fully declare the commonness of a thing? Yea, this river is called, at the very head of it, an “open fountain,” a fountain opened to the house of David and to the inhabitants of Jerusalem (Zech 13:1). And by David or Judah and Jerusalem is comprehended every soul that would drink of the water of life or living water. And hence it is that this river is said to “go down into the desert and go into the sea,” where all kinds of fishes are (Eze 47:8). By sea is meant the world, and by fish the people, and thither shall run this river of water of life. But,

Second. Though a river, in the streams of it, is common, yet a river, as it passes through a country or province, will choose its own way, it will run in the valleys, in the plains, not over steeples and hills. It will also fetch its compasses and circuits; it will go about and reach hither and thither, and according to its courses it will miss by its turnings what places and people it lists, yet it is common, for that it lies open, yet it is common for all the beasts of the field. There is, therefore, a difference to be put betwixt the commonness of a thing and its presence. A thing may be common, yet far enough off of thee. Epsom, Tunbridge waters, and the Bath, may be common, but yet a great way off of some that have need thereof. The same may be said of this river, it is common in the streams, but it runs its own circuit, and keeps its own water-courses. “He sendeth the springs into the valleys which run among the hills” (Psa 104:10). Indeed, he openeth his river in high places, in his throne, and of the Lamb, but still they run in the midst of the valleys to water the humble and the lowly. Wherefore, they that thirst and would drink are bid to come down to the waters—” Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy,” &c. (Isa 55:1). And again, “If any man thirst, let him come unto me and drink” (John 7:37). The waters are common, but you must come to them, to them where they are, or you will be nothing the better for them. “Come ye to the waters.”

Third. This water of life is called a river, to intimate to you by what store of the same it is supplied. All rivers have the sea for their original: “All the rivers run into the sea, yet the sea is not full; unto the place from whence the rivers come, thither they return again” (Eccl 1:7). And so this river of water of life is said to proceed out of the throne, as out of a place where it breaketh out, but the original is the sea, the ocean of grace, which is an infinite Deity. “Thou wilt cast all their sins into the depths of the sea, into the depth of the sea of thy grace” (Micah 7:19). Rivers, when they are broken up, do with their gliding streams carry away a great deal of the filth, which from all parts of the countries through which they run, is conveyed into them; and they carry it away into the sea, where it is everlastingly swallowed up. And, O! the filth that is cast into this river of God! and, O! how many dirty sinners are washed white therein, for by its continual gliding away, it carrieth that filth into the midst of the sea.

A river will take away the very stink of a dead dog: nor doth all the soil and draught that is cast into the rivers, cause that those that can should be afraid to make use thereof: all that have need do betake themselves to this river notwithstanding. But how much more virtue is there in this sweet river of grace that is designed, yea, opened on purpose, to wash away sin and uncleanness in, to carry away all our filth, and to remain as virtuous still!

Fourth. It is called a river, to show that it yields a continual supply, as I may call it, of new and fresh grace. Rivers yield continually fresh and new water. For though the channel or watercourse in which the water runs is the same, yet the waters themselves are always new. That water that but one minute since stood in this place or that of the river, is now gone, and new and fresh is come in its place. And thus it is with the river of God, which is full of water; it yieldeth continually fresh supplies, fresh and new supplies of grace to those that have business in those waters. And this is the reason that when sin is pardoned, it seems as if it were carried away. Those waters have, with their continual streams, carried away the filth of the sinner form before his face. It is not so with ponds, pools, and cisterns; they will be foul and stink, if they be not often emptied, and filled again with fresh water. We must then put a difference between the grace that dwelleth in us, and this river of water of life. We are but as ponds, pools, and cisterns, that can hold but little, and shall also soon stink, notwithstanding the grace of God is in us, if we be not often emptied from vessel to vessel, and filled with fresh grace from this river (Jer 48:11). But the river is always sweet, nor can all the filth that is washed out of the world make it stink, or infect it: its water runs with a continual gliding stream, and so carries away all annoyance, as was said, into the depth of the sea.

Fifth. The grace of God is called a river, to show that it is only suited to those who are capable of living therein. Water, though it is that which every creature desireth, yet it is not an element in which every creature can live. Who is it that would not have the benefit of grace, of a throne of grace? But who is it that can live by grace? Even none, but those whose temper and constitution is suited to grace. Hence, as the grace of God is compared to a RIVER, so those that live by grace are compared to FISH: for that as water is that element in which the fish liveth, so grace is that which is the life of the saint. “And there shall be a very great multitude of fish, because these waters shall come thither; for they shall be healed, and everything shall live whither the river cometh” (Eze 47:9). Art thou a fish, O man, art thou a fish? Canst thou live in the water; canst thou live always, and nowhere else, but in the water? Is grace thy proper element? The fish dieth if she be taken out of the water, unless she be timely put in again; the saint dieth if he be not in this river. Take him from this river, and nothing can make him live; let him have water, water of life enough, and nothing can make him die.

I know that there are some things besides fish, that can make a shift to live in the water; but the water is not their proper, their only proper element. The frog can live in the water, but not in the water only; the otter can live in the water, but not in the water only. Give some men grace and the world, grace and sin; admit them to make use of their lusts for pleasure, and of grace to remove their guilt, and they will make a pretty good shift, as we say; they will finally scrabble on in a profession; but hold them to grace only, confine their life to grace, put them into the river, and let them have nothing but river, and they die; the word, and way, and nature of grace, is to them as light bread, and their soul can do no other but loath it, for they are not suited and tempered for that element. They are fish, not frogs, that can live in the river, as in their only proper element. Wherefore, the grace of God, and Spirit of grace, is compared to a river, to show that none but those can live thereby whose souls and spirits are suited and fitted thereto.

Sixth. The grace, and Spirit of grace of God, is called or compared to a river, to answer those unsatiable desires, and to wash away those mountainous doubts that attend those that indeed do thirst for that drink. The man that thirsteth with spiritual thirst, fears nothing more than that there is not enough to quench his thirst. All the promises and sayings of God’s ministers to such a man seem but as thimbles instead of bowls (Psa 63:1, 143:6). I mean so long as his thirst and doubts walk hand in hand together. There is not enough in this promise; I find not enough in that promise to quench the drought of my thirsting soul. He that thirsteth aright, nothing but God can quench his thirst. “My soul thirsteth for God, for the living God” (Psa 42:2, 63:1, 143:6). Well, what shall be done for this man? Will his God humour him, and answer his desires? Mark what follows: “When the poor and needy seek water, and there is none,” (and they can find none, when all the promises seem to be dry, and like clouds that return after the rain), “and their tongue faileth for thirst, I, the Lord, will hear them.” Aye, but Lord, what wilt thou do to quench their thirst? “I will open rivers,” saith he, “in high places, and fountains in the midst of the valleys. I will make the wilderness a pool of water, and the dry land springs of water” (Isa 41:17, 18). Behold! here are rivers and fountains, a pool, and springs, and all to quench the thirst of them that thirst for God.

Wherefore, as I said, such provision for the thirsty intimates their fears of want and the craving appetite of their souls after God. Right spiritual thirst is not to be satisfied without abundance of grace. And “they shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures” (Psa 36:8).

Seventh. The grace of God is compared to a river, to show the greatness of the family of God. He has a family, a great family, and, therefore, it is not a little that must be provided for them. When Israel went out of Egypt, and thirsted by the way, God provided for them a river; he made it gush out of the rock; for, alas! what less than a river could quench the thirst of more than six hundred thousand men, besides women and children? (Psa 78:20).

I say, what less than a river could do it? When the people lusted for flesh, Moses said, “Shall the flocks and the herds be slain for them to suffice them? or shall all the fish of the sea be gathered together for them to suffice them?” (Num 11:22). Even so could not less than a river sustain and suffice that great people. Now his people in gospel days are not to be diminished, but increased; and if then they had need of a river, surely now of a sea; but the river is deep and broad, full, and abounds, or rises with water, so it will suffice.

Eighth. The grace of God is compared to a river, perhaps to show of what a low esteem it is with the rich and the full. The destitute indeed embrace the rock instead of a shelter, and the poor and needy, they seek water: but they that can drink wine in bowls, that can solace themselves with, as they think, better things, they come not to this river to drink; they never say they shall die if they drink not of this water. It is, therefore, for the poor and needy, God will lead THEM to his “living fountains of waters,” and will “wipe away all tears from THEIR eyes” (Rev 7:17). And thus I pass the second and come to the third particular, and that is, to show the head and spring from whence this river proceeds, or springs.

[the head or well-spring of the water of life]

[THIRD.] Rivers have their heads from whence they rise, out of which they spring, and so, accordingly, we read this river has; wherefore he saith, “He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.”

[GOD.] God is here to be taken for the whole Godhead, Father, Son, and Spirit, for that grace proceeds from them all; the grace of the Father, the grace of the Son, and the grace of the Spirit is here included. Hence, as the Father is called “the God of grace” (1 Peter 5:10): so the Son is said to be full of grace, grace to be communicated (John 1:14–16), and the Holy Ghost is called “the Spirit of grace” (Heb 10:29). So then by this we perceive whence grace comes. Were all the world gracious, if God were not gracious, what was man the better? If the Father, or the Son, or the Holy Ghost, are gracious, if they were not all gracious, what would it profit? But now God is gracious, the three persons in the Godhead are gracious, and so long they that seek grace are provided for; for that, there proceeds from them a river, or grace like a flowing stream; indeed the original of grace to sinners is the good will of God; none can imagine how loving God is to sinful man. A little of it is seen, but they that see most, see but a little.

[THE LAMB.] But there is added, “and of the Lamb.” The Lamb is, Jesus as sacrificed, Jesus as man, and suffering. Hence you have the Lamb, at the first vision of the throne, set forth unto us, that is, as slain. “And I beheld, and lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain” (Rev 5:6). Wherefore, by this word Lamb, we are to understand who, or by what means, grace doth now run from the throne of God, like a river, to the world. It is because of, or through the Lamb. We are “justified freely by the grace of God through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood” (Rom 3:24). And again, “We have redemption through his blood,” even “the forgiveness of sins, according to the riches of God’s grace” (Eph 1:7).

Nor doth the Lamb of God, by becoming a means, through death, of the conveyance of grace to us, at all darken the nature or glory of grace, but rather doth set it off the more. For wherein can grace or love more appear than in his laying down his life for us? I speak now of the grace of the Son. And wherein could the nature and glory of grace of the Father more appear than in giving his Son to death for us, that grace might, in a way of justice as well as mercy, be bestowed upon the world? Wherefore, as he saith here, that the river of water of life proceedeth from God, so he adds that the Lamb, because he would have us while we are entangled and overcome with this river of God’s pleasure, not forget what it cost the Lamb of God that this grace might come unto us.

For the riches of grace and of wisdom are, that grace comes to us not only in a way of mercy and compassion, but in a way of justice and equity; but that could be by no other means but by redeeming blood. Which redeeming blood came not from us, nor yet through our contrivance or advice; wherefore, whatever it is to the Lamb, still all is of grace to us. Yea, the higher, the greater, the richer is grace, by how much the more it cost the Father and the Lamb, that we might enjoy it. When a man shall not only design me a purse of gold, but shall venture his life to bring it to me, this is grace indeed. But, alas! what are a thousand such short comparisons to the unsearchable love of Christ.

The Lamb, then, is he from whom, by, or through whom the grace of God doth come to us. It proceeds from the throne of God and of the Lamb. And it proceeds from him now as a donator: from him, not only as a means of conveyance, but as one that has power to give grace; power, as he is the Son of Man. For as the Son of Man he is the Lamb, and as he is the Lamb it cometh from him. “The Son of man hath power on earth to forgive sins” (Matt 9:6). And that before he had actually paid to God the price of our redemption. But how much more now? Wherefore Paul, in his prayer for grace and peace for saints, supplicates both God and the Lamb—“Grace be to you, from God our Father, and from the Lord Jesus Christ” (Eph 1:2; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3).

“Proceeding out of the throne.” Formerly this river of water is said to come from under the threshold of the house of the Lord (Eze 47:1). And it is, said again, they “shall go out from Jerusalem,” that is, the church or house of God still (Zech 14:8). In that they are said to come out from under the threshold, it may be to intimate that they ran but low formerly, if compared to what they do now. Which might also be signified by this, that they “issued out,” that that issues out ordinarily comes forth but slowly. Also the prophet saith, the first time he went through the waters, they were but up to the ankles (Eze 47:3, 4). But what is ankle-deep to that which followeth after? It is said also to come out from Jerusalem, where, I perceive, were no great rivers, to intimate, that as long as the first priesthood, first temple, and type, were in their splendor, only the shadow of heavenly things were in use, and that then grace ran but slowly, nor would run much faster, because Jesus was not yet glorified. For the Spirit and abundance of grace was to be given not before but after his ascension.

Wherefore, now Jesus is ascended, now he is glorified, now grace proceeds from the throne, not from the threshold of the house. “He shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb.”

THE THRONE. That of which the mercy-seat was a type, that which is called the throne of grace (Exo 25:17; Heb 4:16). And it is called the throne of grace, even, therefore, because it is that from or out of which proceeds this river of water of life, this overflowing grace of God. Now, it may be asked what is the throne of grace? and I shall answer it is the humanity of Christ. He is the throne, he is the Jacob in which God sitteth (Isa 22:22, 23). And he shall be for a glorious throne to his Father’s house (Rev 3:7). The fulness of the Godhead dwells in him bodily; and God was in Christ reconciling the world unto himself, nor can grace come to men but by Christ, nor can God rest as to our salvation but in him. But because I have spoken of this thing more particularly upon that text, “Let us therefore come boldly unto the throne of grace,” &c., I shall, therefore, here say no more.

Only, methinks, it is a glorious title that the Holy Ghost has given to the humanity of Christ, in that he calls it the throne of God; and methinks he gives it the highest preference in that he saith, out thence proceeds a pure river of water of life: we will a little, therefore, speak something to this word—the throne, the throne of God.

First. A throne is the seat of majesty and greatness; it is not for things of an inferior quality to ascend or assume a throne. Now, then, since this river of water of life proceeds from the throne, it intimates, that in grace and mercy there is great majesty; for grace, as it proceeds, has a voice from the throne. And, indeed, there is nothing in heaven or earth that can so AWE the heart as the grace of God (Hosea 3:5). It is that which makes a man fear, it is that which makes a man tremble, it is that which makes a man bow and bend, and break to pieces (Jer 32:9). Nothing has that majesty and commanding greatness in and upon the hearts of the sons of men as has the grace of God. So that, I say, when he saith that this river of grace proceeds out of the throne of God, it is to show us what a majesty, what a commanding greatness, there is in grace. The love of Christ constraineth us.

When Moses went up to the mount the first time to receive the law, he did exceedingly fear and quake. Why? because of the fire and smoke, thick darkness and thunder, &c. But when he went up the second time thither, “he made haste and bowed his head toward the earth, and worshipped.” But why? because it was before proclaimed that “the Lord was merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin,” &c. (Exo 34:6–9).

There is nothing overmastereth the heart like grace, and so obligeth to sincere and unfeigned obedience as that. “Examine me, O Lord,” said David, “and prove me; try my reins and my heart. For thy loving kindness is before mine eyes: and I have walked in thy truth” (Psa 26:2, 3). Therefore, he saith again, O Lord our God, “how excellent is thy loving kindness” in all the earth! and that loving kindness is marvellous; for it has that majesty and that excellent glory in it as to command the heart and subdue sin. And, therefore, grace has given to it the title of sovereignty, or of one that reigns. The throne is called “the throne of grace” (Heb 4:16), that on which it sits and reigns, as well as that from whence it proceeds: “Grace reigns through righteousness unto eternal life by Jesus Christ our Lord” (Rom 5:21).

Second. As a throne is a seat of majesty and greatness, and so can awe, so it is the seat of authority and legislative power, and so will awe; this is confirmed from what was said but now, “grace reigns.” Wherefore it is expected that they that hear the word of God’s grace should submit thereto, and that at their peril. “He that believes not shall be damned,” is a word of power, of law, and of authority, and the contemner shall find it so. Grace proceeds from the throne, from the throne of God and of the Lamb. Wherefore, sinner, here is laid a necessity upon thee, one of the two must be thy lot; either thou must accept of God’s grace, and be content to be saved freely thereby, notwithstanding all thy undeservings and unworthiness, or else thou must be damned for thy rebellion and for thy rejecting of this grace. Wherefore, consider with thyself and think what is best to be done. Is it better that thou submit to the grace and mercy of God, and that thou acceptest of grace to reign for thee, in thee, and over thee, than that thou shouldst run the hazard of eternal damnation because thou wouldst not be saved by grace? Consider of this, I say, for grace is now in authority, it reigns and proceeds from the THRONE. Now, you know, it is dangerous opposing, rejecting, despising, or disowning of them in authority; better speak against twenty than against one that is in authority. If “the wrath of a king is as messengers of death” (Prov 16:14), if the wrath of the king “is as the roaring of a lion,” what is the wrath of God? (Prov 19:12). And you know, to despise grace, to refuse pardon, to be unwilling to be saved from the guilt and punishment due to treasons, the king’s way, since that also is the best way, how will that provoke? how hot will that make wrath? But to accept of grace, especially when it is free grace, grace that reigns, grace from the throne, how sweet is it? “His favor is as dew upon the grass.”

This, therefore, calls for thy most grave and sedate thoughts. Thou art in a strait, wilt thou fly before Moses, or with David fall into the hands of the Lord? wilt thou go to hell for sin, or to life by grace? One of the two, as was said before, must be thy lot: for grace is king, is upon the throne, and will admit of no other way to glory. In and by it thou must stand, if thou hast any hope, or canst at all “rejoice in hope of the glory of God” (Rom 5:2).

Third. As the throne is the seat of majesty and authority, so it is the highest seat of authority. There is none above the throne, there is no appeal from the throne. There are inferior courts of judicature, there are under-governors, and they may sometimes, perhaps, be faulty; wherefore in some cases an appeal from such may be lawful or permitted; but from the throne none can appeal. Now grace is upon the throne, reigns upon the throne, proceeds from the throne. A man may appeal from the law to the throne, from Moses to Christ, from him that spake on earth to him that speaks from heaven; but from heaven to earth, from Christ to Moses, none can appeal, Moses himself has forbid it. For “Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you, of your brethren like, unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people” (Acts 3:22, 23).

See here, this NEW prophet judges in the highest court; he is master of grace, the throne by which grace reigns; and even Moses admits that from himself an appeal may be made to this prophet; yea, he allows that men may flee from himself to this prophet for refuge; but there must be no appeal from him. Thou must hear him or die. How shall we escape, “if we turn away from him that speaketh from heaven?” (Heb 12:25).

This, therefore, is to be duly weighed and deeply considered by us. It is not a saint, nor a minister, nor a prophet, nor an angel that speaks, for all these are but servants, but inferiors; no, it is a voice from the throne, from authority, from the highest authority; it is the Lord from heaven. This grace proceeds from the throne, and, therefore, men must stand and fall by what shall come from hence. He that comes not hither to drink shall die for thirst. He that refuses this water now, shall not have so much as will hang upon the tip of his finger, if it would save his soul, hereafter. “How shall we escape, if we neglect so great salvation” (Heb 2:3).

Apostates will, therefore, from hence find gripping pangs and burning coals, for they have turned themselves away from this throne, and from the grace that proceeds therefrom; nor is it to any purpose whatever they plead for themselves. They are fallen from grace, and what can help them? Christ is become of none effect unto such, whosoever is, that is, seeks to be, justified by the law; they “are fallen from grace” (Gal 5:4).

Fourth. The throne is the seat of glory, “When the Son of man shall come in his glory, and all the holy angels with him; then shall he sit upon the throne of his glory” (Matt 25:31). And if the throne of judgment is the seat of glory, much more the throne of grace. We will venture then to say that the throne of grace is the throne of God’s glory, as the throne of judgment will be the throne of Christ’s glory, and that grace proceedeth from his throne, that both it and he might have glory; glory in a way of mercy.

1. That it might have glory; therefore has he designed that grace shall be effectual in, and to the salvation of some, even “to the praise of the glory of his grace, wherein he hath made us accepted in his Beloved” (Eph 1:6). He has designed, not the glory of man’s works, but the glory of his own grace; and, therefore, has put man’s works, as to justification before God, under his feet, and counts them as filthy rags; but has set his grace up above, has made it a king, given it authority to reign, has provided for it a throne, and called that throne the throne of grace, from whence it also proceeds to its own praise and glory, in and by the effectual salvation of those that receive it, and receive it not in vain.

2. As grace is exalted, and made to proceed out of the throne, to its own praise, to its own glory; so is it also thus exalted and made flow to us like a river, that we should be the praise of the glory of him that hath exalted it. We that receive it, and submit unto the throne whence it proceeds, have thereby “obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory” (Eph 1:11, 12). So that this throne is a throne of glory. “A glorious high throne, from the beginning is the place of our sanctuary” (Jer 17:12). Now what follows from this, but that they that accept of this grace give glory to God, to his grace, and to the word of his grace; such, I say, “glorify God for his mercy” (Rom 15:9). “They glorify God for your professed subjection to the gospel of Christ” (2 Cor 9:13), which is the gospel or good tidings “of the grace of God” (Acts 20:24). They, with Abraham, believe, and give glory to God (Rom 4:20). And with the Gentiles they glorify the word of the Lord (Acts 13:48).

But to slight grace, to do despite to the Spirit of grace, to prefer our own works to the derogating from grace, what is it but to contemn God? to contemn him when he is on the throne, when he is on the throne of his glory? I say, it is to spit in his face, even then when he commands thee to bow before him, to subject unto him, and to glorify the grace of his glory, that proceeds from the throne of his glory. If men in old time were damned because they glorified him not as God, shall not they be more than damned, if more than damned can be, who glorify him not for his grace? And, to be sure, none glorify him for his grace but those that close in therewith, and submit themselves thereto. Talkers of grace are but mockers of God, but flatterers of God. Those that only talk highly of grace, and submit not themselves unto it, are but like to those that praise a look, or flatter him in his own conceits. Grace God has exalted, has set it upon the throne, and so made it a king, and given it authority to reign; and thou goest by, and hearest thereof, but wilt not submit thyself thereto, neither thy soul nor thy life; why, what is this more than to flatter God with thy lips, and than to lie unto him with thy tongue? what is this but to count him less wise than thyself? while he seeks glory by that by which thou wilt not glorify him; while he displays his grace before thee in the world from the throne, and as thou goest by, with a nod thou callest it a fine thing, but followest that which leadeth therefrom? Tremble, tremble, ye sinners, that have despised the richness of his goodness; the day is coming when ye shall behold, and wonder, and perish, if grace prevaileth not with you to be content to be saved by it to the praise of its glory, and to the glory of him who hath set it upon the throne (Acts 13:38–41).

Fifth. The throne is the seat of wisdom. Hence, he is called “the Ancient of Days,” that sits on this throne, the throne of God (Dan 7:9). Infinite in wisdom, whose garments were white as snow, and the hair of his head like pure wool. By Ancient of Days, and in that it is said the hair of his head is like the pure wool, his wisdom is set forth unto us. Wherefore, when we read that out of the throne proceeds a river of grace; when we read this proceedeth out of the throne of God, it is as much as to say the wise God, who most perfectly knoweth all ways, counteth, in his wisdom, that to save men by grace is the best, most safe, and sure way: “Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed” (Rom 4:16). And, again, forgiveness is according to the riches of his grace, wherein he hath abounded toward us in all wisdom and prudence (Eph 1:7, 8).—Wherefore, to set grace upon the throne, to let grace proceed out of the throne as a river, is by the wise God, the only wise God, counted the best way, the safest way, the way that doth best suit the condition of a sinful man, and that tends most to the utter disappointment of the devil, and death, and hell. Grace can justify freely, when it will, who it will, from what it will. Grace can continue to pardon, favor, and save from falls, in falls, out of falls. Grace can comfort, relieve, and help those that have hurt themselves. And grace can bring the unworthy to glory. This the law cannot do, this man cannot do, this angels cannot do, this God cannot do, but only by the riches of his grace, through the redemption that is in Jesus Christ. Wherefore, seeing God has set grace on the throne, and ordered that it should proceed from this throne to the world; yea, seeing he has made it king, and granted to it, to it only, the authority and sovereignty of saving souls, he has magnified not only his love, but his wisdom and his prudence before the sons of men. This, then, is his great device, the master-piece of all his witty inventions; and, therefore, it is said, as was hinted before, in this thing he hath proceeded towards us in ALL wisdom and prudence (2 Sam 14:14; Prov 8:11, 12).

So then, he that comes to, and drinks of this water, glorifies God for his wisdom, praises God for his wisdom. Such an one saith that God is only wise, and, bowing his head, saith again, “to God only wise, be glory both now and for ever. Amen.” But he that shall contemn this grace, confronts the highest wisdom, even wisdom upon the throne; he saith to himself, I am wiser than Daniel, than the judgment of God. I could have found out a more safe way to heaven myself; and had I been of God’s council, I would have told him so. All this, so horrible blasphemy, naturally proceeds from him that liketh not that grace should be king on the throne, and should proceed out of the throne to the world; but “shall he that contendeth with the Almighty instruct him?” He that reproveth God, let him answer it (Job 40:2).

The text says, that this very doctrine to the Greeks, to the wise, is foolishness, and the preaching of it a foolish thing to them; but it will appear even then, when the conclusion of all things is come, and when these wise ones, by their wisdom, have fooled themselves to hell, that this “foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Cor 1:21–25).

Christ Jesus, because he was low in the world, is trampled upon by some, but he is a glorious throne to his Father’s house: for since his humility was the lowest of all, now he is exalted to be the throne of God, yea, is made the fountain whence grace continually flows, like the rivers, and comes down to us like a mighty stream. Wherefore, I will conclude this with both comfort and caution: with comfort, and that because of the security that they are under that indeed have submitted themselves to grace; “sin shall not have dominion over you; for ye are not under the law, but under grace.” And let it be a caution to those that despise. Take heed, it is dangerous affronting of the wisdom of God. Now here is the wisdom of God, even wisdom upon the throne. It pleased God, for the glory of his wisdom, to make this the way: to wit, to set up grace to reign. I have often thought, and sometimes said, if God will be pleased with any way, surely he will be pleased with his own. Now this is the way of his own devising, the fruit and effect of his own wisdom; wherefore, sinner, please him, please him in that wherein he is well pleased. Come to the waters, cast thyself into them, and fear not drowning; let God alone to cause them to carry thee into his paradise, that thou mayest see his throne.

Sixth. The throne is the seat of faithfulness, the place of performing of engagements and promises. “When I shall receive the congregation,” saith Christ, “I will judge uprightly,” that is faithfully (Psa 75:2). And now he has received it, and is made head over all things to it (Eph 1:22, 23). And for this cause is he upon the throne, yea, is the throne, from whence proceeds all this grace, that like a river doth flow, and glide from heaven into the world. This river, then, is nothing else but the fulfilling of promises; the faithful fulfilling of promises. “If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (John 16:7). “This is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh,” &c. (Acts 2:16–18). Now this river is the Spirit, the Spirit and grace of God, which was promised by the Father and the Son, and now it comes running from the throne of God and of the Lamb. For “being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear” (Acts 2:33).

Behold, then, how mindful, how careful, how faithful our Father and the Lamb of God is! It is not exaltation, nor glory, nor a crown, nor a kingdom, nor a throne, that shall make him neglect his poor ones on earth. Yea, therefore, even because he is exalted and on the throne, therefore it is that such a river, with its golden streams, proceeds from the throne to come unto us. And it shall proceed to be far higher than ever was the swellings of Jordan. True, it runs not so high now as in former days, because of the curse of God upon Antichrist, by whose means the land of God’s people is full of briers and thorns (Isa 32:13–17). But when the tide is at the lowest, then it is nearest the rising; and this river will rise, and in little time be no more so low as but ankle-deep; it will be up to the knees, to the loins, and be a broad river to swim in (Eze 47). For “there the glorious Lord will be unto us a place of broad rivers and streams” (Isa 33:21). “And there shall be no more curse” in the church, “but the throne of God and of the Lamb shall be in it, and his servants shall serve him” without molestation (Rev 22:3–6).

“These sayings are faithful and true,” and in faithfulness shall they, from the throne of God and of the Lamb, be performed to the church. Faithfulness in him that rules, is that which makes Sion rejoice; because thereby the promises yield milk and honey. For now the faithful God, that keepeth covenant, performs to his church that which he told her he would. Wherefore, our rivers shall run, and our brooks yield honey and butter (Job 20:17). Let this teach all God’s people to expect, to look, and wait for good things from the throne. But, O! methinks this throne, out of which good comes like a river! who would not be a subject to it? who would not but worship before it? But,

Seventh. A throne is “the seat of justice.” “Justice and judgment are the habitation of thy throne” (Psa 89:14). And it is also from justice that this river of grace flows to us: justice to Christ, and justice to those that are found in him (Rom 3:24). God declares that he can justly justify, and justly forgive (1 John 1:9). Now, if he can justly justify and justly forgive, then can he give grace, and cause that it should proceed to, yea, flow after us as a river (1 Cor 10:4). The river that gushed out of the rock in the wilderness ran after the people there, wherefore they wandered therein. They drank of the rock that followed them; the rock was not removed out of his place, but the flood followed them whither they went. “He opened the rock and the waters gushed out; they ran in the dry places like a river” (Psa 105:41). This rock, saith he, was Christ, that is, figuratively: and this throne is Christ really: and the water gushing out of the rock, and following of them in the wilderness, was to show how, when Christ became a throne, grace and goodness should follow us in the wilderness from thence so long as here we abide. Wherefore David, considering this, said, “Surely goodness and mercy shall FOLLOW me all the days of my life, and I will dwell in the house of the Lord for ever” (Psa 23:6).

But whence must this come? The text says from the throne; from the throne, the seat of justice; for from thence, by reason of what HE hath found in Christ for us, he, in a way of righteousness and justice, lets out to us rivers of his pleasures; whose original is that great and wide sea of mercy that flows in his infinite heart beyond thought.

All is paid for both US and grace (John 7:39). We are bought with a price (1 Cor 6:20). He has obtained eternal redemption for us (Heb 9:12). Yea, and as we are made his, and heaven made ours thus, so this river of grace has been also obtained by him for us (John 7:38). Wherefore, all comes to us in a way of justice and righteousness. Hence we are said to obtain “faith through the righteousness of God” (2 Peter 1:1), that is, through the justice of God, and of Jesus our Lord. Mark, here is the justice of God, and the justice of Jesus our Lord; and we have our faith from the justice of God, because of the righteousness of Jesus our Lord; that is, Jesus answered with works of justice the demands of justice; and therefore, in a way of justice, grace reigns, and comes to us like a river, as is signified, for that it is said to come to us out of the throne.

Again, grace is said “to reign through righteousness unto eternal life” (Rom 5:21). Through what righteousness? the righteousness or justice of God by Jesus Christ our Lord. By Jesus Christ, or for his sake. For for his sake, as I said, we are forgiven; and for his sake have all things pertaining to life and godliness. Which all things come to us, through, or down, the stream of this river in a way of justice; and, therefore, it is said to come from the throne.

Eighth. This throne is the seat of grace and mercy; and, therefore, it is called the mercy-seat and throne of grace. This throne turns all into grace, all into mercy. This throne makes all things work together for good. It is said of Saul’s sons, they were not buried after they were hanged, until water dropped upon them out of heaven (2 Sam 21:10, 14). And it may be said of us there is nothing suffered to come near us, until it is washed in that water that proceeds from the throne of grace. Hence afflictions flow from grace (Psa 119:67), persecutions flow from grace; poverty, sickness, yea, death itself is now made ours by the grace of God through Christ (1 Cor 3:22; Rev 3:19; Heb 12:5–7). O grace, O happy church of God! all things that happen to thee are, for Christ’s sake, turned into grace. They talk of the philosopher’s stone, and how, if one had it, it would turn all things into gold. O! but can it turn all things into grace? can it make all things work together for good? No, no, this quality, virtue, excellency, what shall I call it, nothing has in it, but the grace that reigns on the throne of grace, the river that proceeds from the throne of God. This, this turns majesty, authority, the highest authority, glory, wisdom, faithfulness, justice, and all into grace. Here is a throne! God let us see it. John had the honor to see it, and to see the streams proceeding from it. O sweet sight! O heart-ravishing sight! “He showed me a pure river of water of life proceeding out of the throne of God.”

Indeed, as was hinted before, in the days of the reign of Antichrist there are not those visions of this throne, nor of the river that proceedeth therefrom. Now he holdeth back the face of his throne, and spreadeth a cloud upon it; but the preserving, saving benefits thereof we have, as also have all the saints, in the most cloudy and dark day. And since we can see so little, we must believe the more; and by believing, give glory to God. We must also labor for more clear Scripture knowledge of this throne; for the holy Word of God is the perspective glass by which we may, and the magnifying glass that will cause us to behold, “with open face, the glory of the Lord” (2 Cor 3:18).

But, methinks, I have yet said nothing of this throne, which is indeed none other but the spotless and glorified humanity of the Son of God. This throne is the Lord Jesus, this grace comes from the Divine Majesty, as dwelling bodily in the Lord Jesus. Wherefore let us fall down before the throne, and cast our crowns at the foot of the throne, and give thanks to him that sits upon the throne, and to the Lamb for ever and ever. O how should Jesus be esteemed of! The throne of the king is a royal seat: it is said of Solomon’s, “there was not the like made in any kingdom” (1 Kings 10:20). But of this it may be said there is not its like in heaven and earth. At the setting up of this throne, the angels flocked round about it, and the beasts and the elders gathered together to see it (Rev 4). When this throne was set in heaven, there was silence, all the heavenly host had no leisure to talk; they were surprised with sight and wonder. When this throne was set in heaven, what talk there was! it was as the music of the trumpet.

“And behold,” says John, “a door was opened in heaven; and the first voice which I heard was, as it were, of a trumpet talking with me, which said, Come up hither, and I will show thee things which must be hereafter. And immediately I was in the Spirit, and behold a THRONE WAS SET IN HEAVEN, and one sat upon the throne.”

This throne was Jesus Christ exalted, SET, that is, lifted up, not as upon the cross to the contempt and scorn of his person, but, as I said, to the wonderment of the four beasts, and the elders, and all the angels in heaven. “A throne was set in heaven, and one sat upon the throne”; that is, God. And this intimates his desirable rest for ever: for to sit is to rest, and Christ is his rest for ever. Was it not, therefore, well worth the seeing? Yea, if John had taken the pains to go up thither upon his hands and knees, I say, to see the Lord Jesus as a throne set in heaven, and the glory of God resting and abiding upon him, and giving out by him all things, not only his Word, but all his dispensations and providences, to the end of the world; and this blessed thing among the rest, even “a pure river of water of life, clear as crystal,” [how richly would he have been rewarded for his pains].

[the nature and quality of this water]

[FOURTH.] But I leave this, and proceed to the fourth and last thing, namely, to the nature and quality of this water. It is said to be pure and clear; pure and clear as crystal. “And he showed me a pure river of water of life, clear as crystal.” I know that there is a two-fold quality in a thing, one with respect to its nature, and the other with respect to its operation. The first of these is inherent, and remaineth in the subject being as such, and so for the most part useless. The other is put forth then when it meeteth with fit matter on which it may freely work. As to instance aquae vitae, the very metaphor here made use of, hath a quality inherent in it, but keep it stopped up in a bottle, and then who will may faint notwithstanding; but apply it, apply it fitly, and to such as have need thereof, and then you may see its quality by the operation. This water, or river of grace, is called, I say, the water of life, and so, consequently, has a most blessed inherent quality; but its operation is seen by its working, the which it doth only then when it is administered and received for those ends for which it is administered. For then it revives where life is, and gives life where it is not. And thus far, in the general, have we spoken to it already. We will, therefore, in this place more particularly, though briefly, speak a few words unto it.

[The operative quality of this water]

FIRST. Then this water of life is the very groundwork of life in us, though not the groundwork of life for us. The groundwork of life for us is the passion and merits of Christ, this is that for the sake of which grace is given unto us, as it is intimated by the text; it proceeds from the throne of God, who is Christ. Christ then having obtained grace for us, must needs be precedent, as to his merit, to that grace he hath so obtained. Besides, it is clear that the Spirit and grace come from God through him; therefore, as to the communications of grace to us, it is the fruit of his merit and purchase. But, I say, in us grace is the groundwork of life; for though we may be said before to live virtually in the person of Christ before God, yet we are dead in ourselves, and so must be until the Spirit be poured upon us from on high; for the Spirit is life, and its graces are life, and when that is infused by God from the throne, then we live, and not till then. And hence it is called, as before, living water, the water of life springing up in us to everlasting life. The Spirit, then, and graces of the Spirit, which is the river here spoken of, is that, and that only, which can cause us to live; that being life to the soul, as the soul is life to the body. All men, therefore, as was said before, though elect, though purchased by the blood of Christ, are dead, and must be dead, until the Spirit of life from God and his throne shall enter into them; until they shall drink it in by vehement thirst, as the parched ground drinks in the rain.

Now when this living water is received, it takes up its seat in the heart, whence it spreads itself to the awakening of all the powers of the soul. For, as in the first creation, the Spirit of God moved upon the face of the waters, in order to putting of that creature into that excellent fashion and harmony which now we behold with our eyes; even so the new creation, to wit, the making of us new to God, is done by the overspreading of the same Spirit also. For the Spirit, as I may so say, sitteth and broodeth upon the powers of the soul, as the hen doth on cold eggs, till they wax warm and receive life. The Spirit, then, warmeth us, and bringeth the dead and benumbed soul—for so it is before conversion—to a godly sense and understanding of states, of states both natural and spiritual; and this is the beginning of the work of the Spirit, by which the soul is made capable of understanding what God and himself is.

And this drinking in of the Spirit is rather as the ground drinks in rain, than as a rational soul does through sense of the want thereof.

The Spirit also garnisheth the soul with such things as are proper for it, to the making of it live that life that by the Word of God is called for.

It implanteth light, repentance, faith, fear, love, desires after God, hope, sincerity, and what else is necessary for the making the man a saint; these things, I say, are the fruits and effects of this Spirit which, as a river of water of life, proceedeth forth of the throne of God and of the Lamb. Hence the Spirit is called the Spirit of faith, the Spirit of love, and the Spirit of a sound mind; for that the Spirit is the root and original of all these things, by his operations in, and upon, the face of the soul (2 Cor 4:13; Gal 5:22; 2 Tim 1:7).

But, again, as this living water, this Spirit and the grace thereof, doth thus, so it also maintains these things once planted in the soul, by its continual waterings of them in the soul. Hence he saith, “I will water it every moment”; water IT—his vineyard, the soul of the church, the graces of the church; and so the soul and graces of every godly man (Isa 27:3).

And because it so happeneth sometimes, that some of those things wherewith the Holy Ghost has beautified the soul may languish to a being, if not quite dead, yet “ready to die” (Rev 3:2), therefore he doth not only refresh and water our souls, but renews the face thereof, by either quickening to life that which remains, or by supplying of us with that which is new, to our godly perseverance and everlasting life. Thus “thou visitest the earth, and waterest it; thou greatly enrichest it with the river of God” (Psa 65:9).

For this must be remembered, that as the herb that is planted, or seed sown, needs watering with continual showers of the mountains, so our graces, implanted in us by the Spirit of grace, must also be watered by the rain of heaven. “Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makes it soft with showers: thou blessest the springing thereof” (Psa 65:10). Hence he says that our graces shall grow. But how? “I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon” (Hosea 14:5–7). Or, as he saith in another place, “The Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not” (Isa 58:11).

There is, besides this, another blessing that comes to us by this living water, and that is, the blessing of communion. All the warmth that we have in our communion, it is the warmth of the Spirit: when a company of saints are gathered together in the name of Christ, to perform any spiritual exercise, and their souls be edified, warmed, and made glad therein, it is because this water, this river of water of life, has, in some of the streams thereof, run into that assembly (Jer 31:12, 13). Then are Christians like those that drink wine in bowls, merry and glad; for that they have drank into the Spirit, and had their souls refreshed with the sweet gales and strong wine thereof. This is the feast that Isaiah speaks of, when he saith, “In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined” (Isa 25:6). This is called in another place, “the communion of the Holy Ghost” (2 Cor 13:14). Now he warmeth spirits, uniteth spirits, enlighteneth spirits; revives, cherisheth, quickeneth, strengtheneth graces; renews assurances, brings old comforts to mind, weakens lusts, emboldeneth and raiseth a spirit of faith, of love, of hope, of prayer, and makes the Word a blessing, conference a blessing, meditation a blessing, and duty very delightful to the soul. Without this water of life, communion is weak, flat, cold, dead, fruitless, lifeless; there is nothing seen, felt, heard, or understood in a spiritual and heart-quickening way. Now ordinances are burdensome, sins strong, faith weak, hearts hard, and the faces of our souls dry, like the dry and parched ground.

This drink also revives us when tempted, when sick, when persecuted, when in the dark, and when we faint for thirst. The life of religion is this water of life: where that runs, where that is received, and where things are done in this spirit, there all things are well; the church thrifty, the soul thrifty, graces thrifty, and all is well. And this hint I thought convenient to be given of this precious water of life, that is, with reference to the operative quality of it.

[The other qualities of this water]

SECOND. I shall come, in the next place, to speak of it, as to the other descriptions which John doth give us of it. He says it is, First, pure; Second, clear; Third, clear to a comparison: “And he showed me a pure river of water of life, clear as crystal.”

[First. The purity of this water.]

1. You read here that this water of life is PURE, that is, alone without mixture, for so sometimes that word PURE is to be understood. As where it saith, pure, “pure olive oil” (Exo 27:20). “Pure frankincense” (Exo 30:34). “Pure gold” (Exo 25:11, 17). “Pure blood of the grape” (Deut 32:14), and the like. So then, when he saith, “he showed me a pure river of water of life,” it is as if he had said he showed me a river of water that was all living, all life, and had nothing in it but life. There was no death, or deadness, or flatness in it; or, as he saith a little after, “and there shall be no more curse.” A pure river. There is not so much as a grudge, or a piece of an upbraiding speech found therein. There is in it nothing but heart, nothing but love, nothing but grace, nothing but life. “The gifts and calling of God are without repentance” (Rom 11:29).

2. PURE is sometimes set in opposition to show or appearance; as where he says, “the stars are not pure” (Job 25:5). That is, not so without mixture of darkness, as they seem to be: so again, “If thou wert pure and upright” (Job 8:6): that is, as thou seemest to be, or as thou wouldst have us believe thou art.

Now, take pure in this sense here, and then the meaning is, it is grace without deceit, without guile; its show and its substance are the same; it has nothing but substance in it; it is indeed what it seems to be in bulk; it is a river in show and a river indeed. It comes from God and from his throne in appearance, and really it comes from his very heart.

The great fear of the tempted is, that there is not so much grace in God, and that he is not so free of it as some scriptures seem to import. But this word PURE is levelled against such objections and objectors, for the destroying of their doubts, and the relieving of their souls. There is no fraud, nor guile, nor fable in the business; for though God is pleased to present us with his grace under the notion of a river, it is not to delude our fancies thereby; but to give us some small illustration of the exceeding riches of his grace, which as far, for quantity, outstrips the biggest rivers, as the most mighty mountain doth the least ant’s egg or atom in the world.

3. But, again, this word PURE is set in opposition to that which is hurtful and destructive: “I am pure from the blood of all men,” that is, I have hurt nobody (Acts 20:26). “The wisdom that is from above is first pure,” it is not hurtful (James 3:17). Do you count them pure with the wicked balances? how can that be, since they are hurtful? (Micah 6:11).

Now take PURE in this sense here, and then it intimates, that the grace of God, and the doctrine of grace, is not a hurtful thing. It is not as wine of an intoxicating nature. If a man be filled with it, it will do him no harm (Eph 5:18). The best of the things that are of this world are some way hurtful. Honey is hurtful (Prov 25:16, 27). Wine is hurtful (Prov 20:1). Silver and gold are hurtful, but grace is not hurtful (1 Tim 6:10). Never did man yet catch harm by the enjoyment and fulness of the grace of God. There is no fear of excess or of surfeiting here. Grace makes no man proud, no man wanton, no man haughty, no man careless or negligent as to his duty that is incumbent upon him, either from God or man: no, grace keeps a man low in his own eyes, humble, self-denying, penitent, watchful, savory in good things, charitable, and makes him kindly affectionated to the brethren, pitiful and courteous to all men.

True, there are men in the world that abuse the grace of God, as some are said to turn it into wantonness and into lasciviousness (Jude 4). But this is, not because grace has any such tendency, or for that it worketh any such effect; but because such men are themselves empty of grace, and have only done as death and hell hath done with wisdom, “heard the fame thereof with their ears” (Job 28:22). It is a dangerous thing for a man to have the notions of grace, while his heart is void of the spirit and holy principles of grace; for such a man can do no other than abuse the grace of God. Alas, what can be expected of him that has nothing in him to teach him to manage that knowledge of grace which he has, but his flesh, his lusts, and lustful passions? Can these teach him to manage his knowledge well? Will they not rather put him upon all tricks, evasions, irreligious consequences and conclusions, such as will serve to cherish sin? What Judas did with Christ, that a graceless man will do with grace, even make it a stalking horse to his fleshly and vile designs; and rather than fail betray both it, and the profession of it, to the greatest enemies it has in the world.

And here I may say, though grace is pure, and not hurtful at all, yet one altogether carnal, sinful, and graceless, having to do with the doctrine of it, by the force of his lusts which tamper with it, he will unavoidably bring himself into the highest ruin thereby. An unwary man may destroy himself by the best of things, not because there is in such things an aptness to destroy, but because of the abuse and misuse of them. Some know the way of life, the water of life, by knowledge that is naked and speculative only; and it had been better for such if they had not known, than to know and turn from what they know; than to know, and make the knowledge subservient to their lusts (2 Peter 2:20–22). Some receive the rain of God, and the droppings of his clouds, because they continually sit under the means of his grace. But, alas! they receive it as stones receive showers, or as dunghills receive the rain; they either abide as hard stones still, or else return nothing to heaven for his mercy, but as the dunghills do, a company of stinking fumes. These are they that drink in the rain that comes often upon them, and that instead of bringing forth herbs meet for the dresser, bring forth briers and thorns; and these are they who are nigh unto cursing, whose end is to be burned (Heb 6:7, 8).

By this word PURE I understand sometimes the chiefest good, the highest good. There are many things that may be called good, but none of them are good as grace is good. All things indeed are pure, that is, all creatures in themselves are good and serviceable to man, but they are not so good as grace (Rom 14:20; Gen 1:31). “There is a generation that are pure,” that are good in their own eyes (Prov 30:12). There are good men, good consciences, good works, good days, good angels, &c., but none so good as grace, for it is grace that has made them so. Grace, this water of life, therefore is good, superlatively good, good in the highest degree, for that it makes all things good, and preserveth them good. And whatever it be that this water of life washeth not, it is soil, and given to the curse, as the prophet intimates where he saith, “But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given to salt” (Eze 47:1).

But who understands this, who believes it? Its goodness is kept close from the fowls of the air. Men, most men, are ignorant of the goodness of it, nor do they care to inquire after the enjoyment of this pure, this good water of life. The reason is, because though it is good in itself, good in the highest degree, and that which makes all things good, yet it is not such a good as is suited to a carnal appetite. There is good; and there is suitable good. Now suitable good is of two sorts: either such as is spiritual, or such as is temporal. That which is spiritual, is desired only of them that are spiritual; for temporal good will satisfy a carnal mind. Now grace is a spiritual good; this river of grace is the goodness of spiritual good. It is the original life of all the grace in our souls. No marvel, then, if it be so little set by of those that are carnally minded. They will serve a horse, and mire will serve a sow; so things of this life suit best with the men of this world; for their appetite is gross and carnal, and they savor not the things that be of the Spirit of God. “The natural man receiveth not the things of the Spirit of God,” the things that be of this river of God; “for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor 2:14). This is the river of OIL which the prophet speaks of, the river of SPIRIT. Were it a river of gold and silver, there would be old fishing on the banks thereof. But it is a river that runs “like oil, saith the Lord God” (Eze 32:14). This rock pours us out “rivers of oil” (Job 29:6)—“fresh oil” (Psa 92:10)—“soft oil” (Psa 55:21)—“the oil of joy” (Isa 61:3)—“the oil of gladness” (Psa 45:7)—oil to anoint the head withal (Eccl 9:8)—oil to make the face to shine (Psa 104:15)—oil by which thou wilt be made able to honor both God and man in some good measure as becomes thee (Judg 9:9).

I might have enlarged upon this head, and have showed you many more particulars wherein this term of pure might serve for the better setting forth of the excellency of this water of life, but I shall proceed no further upon this, but will come to that which remains.

[Second. The clearness of this water of life.]

As this river of water of life is said to be pure, so it is said to be CLEAR. “He shewed me a pure river of water of life, clear.” This term has also its particular signification, and, therefore, ought to be heeded.

1. CLEAR is set in opposition to dark; therefore some are said to be “clear as the sun” (Cant 6:10). And again, “the light shall not be clear nor dark” (Zech 14:6). In both these places, clear is to be taken for light, daylight, sunlight; for, indeed, it is never day nor sunshine with the soul, until the streams of this river of water of life come gliding to our doors, into our houses, into our hearts. Hence the beginning of conversion is called illumination (Heb 10:32). Yea, the coming of this river of water of life unto us is called the day-spring from on high, through the tender mercy of our God (Luke 1:78). It is also called the dawning of the day (2 Peter 1:19). And hence, again, these men unto whom this river of water of life comes not, are said to be dark, darkness. “Ye were sometimes darkness, but now are ye light in the Lord” (Eph 5:8). Wherefore, this water is like Jonathan’s honey; it hath a faculty to open the eyes, to make them that sit in darkness see a great light (1 Sam 14:27; Matt 4:16). The light of the knowledge of the glory of God in the faith of Jesus Christ; “God, who commanded the light to shine out of darkness, hath shined in our hearts to give the light”; the Spirit that enlighteneth and giveth the light, “of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). This river casteth beams where it goes, like the beams of the sun; it shines, it casts out rays of glory unto those that drink thereof. The streams of this grace were they that overtook Saul when he was going to Damascus; they were the waters of this flood that compassed him round about. And if you will believe him, he saith this light from heaven was a great light, a light above the brightness of the sun, a light that did by the glory of it make dark to him all the things in the world (Acts 9:3, 22:6, 26:13).

2. CLEAR is set in opposition to that which is not pleasing. For to be clear is to be pleasant. Hence it is said, “truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun” (Eccl 11:7). I read of rivers that looked red as blood, that stank like the blood of a dead man, but this is no such river (Exo 7:19, 20; 2 Kings 3:22, 23). I read of rivers whose streams are like streams of brimstone, fiery streams, streams of burning pitch, but this is none of them (Isa 30:27–33; David 7:9–11; Isa 34:9). “There is a river” besides all these, clear and pleasant, “the streams whereof shall make glad the city of God” (Psa 46:4).

There are the waters that the doves love to sit by, because by the clearness of these streams they can see their pretty selves, as in a glass (Cant 5:12).

These are the streams where the doves wash their eyes, and by which they solace themselves, and take great content. These streams are instead, as I said, of a looking-glass; their clearness presents us with an opportunity of seeing our own features. As in fair waters a man may see the body of the sun, and of the moon, and of the stars, and the very body of heaven; so he that stands upon the bank of this river, and that washeth his eyes with this water, may see the Son of God, the stars of God, the glory of God, and the habitation that God has prepared for his people. And are not these pleasant sights? is not this excellent water? has not this river pleasant streams?

3. CLEAR is set in opposition to dirty water and muddiness. I read of some waters that are fouled with the feet of beasts, and with the feet of men, yea, and deep waters too. Yea, saith God to some, ye “have drunk of the deep waters,” and have fouled “the residue with your feet”; and again, “As for my flock, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet” (Eze 34:18, 19). These waters are doctrines contained in the text, muddied and dirtied by the false glosses and sluttish opinions of erroneous judgments, of which the poor sheep have been made to drink. And, verily, this is apparent enough by the very color and hue of those poor souls; for though the truth of God was in them, yet the very stain of tradition and superstition might be also seen in their scales. For as the fish of the river receive, by being there, the changeable colors of the waters, so professors, what doctrine they hear and drink, do look like that. If their doctrines are muddy, their notions are muddy; if their doctrines are bloody, their notions and tempers are bloody: but if their doctrines are clear, so are their notions, for their doctrine has given them a clear understanding of things.

Now, here we have a river of water of life that is clear—clear without dirt and mud—clear without the human inventions and muddy conceptions of unsanctified and uninstructed judgments; yea, here you have a river the streams whereof lie open to all in the church, so that they need not those instruments of conveyance that are foul, and that use to make water stink, if they receive it to bring it to them that have need.

4. By clear we sometimes understand purgation; or that a thing has purged itself, or is purged from those soils and imputations of evil wherewith sometimes they have been charged. “Then thou shalt be clear from this my oath”; or, “How shall we clear ourselves?” (Gen 24:8–14, 44:16). Something of this sense may be in the text; for if men are not afraid to charge God with folly, which is intimated by “that thou mightest be clear when thou judgest” (Psa 51:4), will they, think you, be afraid to impute evil to his Word, and grace, and Spirit? No, verily; they are bold enough at this work. Nay, more than this, even from the foundation of the world, men have cast slanders upon, and imputed based things into the blessed grace of the gospel. But not to look so far back. Paul was one of the pipes through which God conveyed this grace to the world; and what was he counted for his so doing, but “a pestilent fellow, and a mover of sedition—throughout the world” (Acts 24:5, 6). But, behold, no imputation can stick on the grace of God—not stick long; for that, like honey, will purge itself of what filth is put upon it, and of all bad imputations of evil men’s springs, and rivers are of a self-purging quality. Now, here we have to do with a river—a river of water of life; but a river more slandered than ever did Naaman the Syrian slander the waters of Israel in preferring those of Abana and Pharpar, rivers of Damascus, beyond them (2 Kings 5:10–12). But behold now, at last, when all the world have done what they can, and cast what reproaches and slanders upon it they are able, it is a river pure and clear. It has purged itself before kings—it has purged itself before princes and judges, and all the Naamans in the world; it is still a river—a river of water of life—a river of water of life CLEAR.

5. By clear we sometimes understand purity manifest, or innocency and goodness made known. “In all things ye have approved yourselves to be CLEAR in this matter” (2 Cor 7:11). That is, you have made it appear, and stand upon your justification, and are willing to be searched and sounded to the bottom by those that have a desire to undertake that work. So this river of water of life in the fountain, and in the streams thereof, offer themselves to the consideration and conscience of all men. To this end how often doth God, the head of this river, and he out of whose throne it proceeds, call upon men to challenge him, if they can, with any evil or misdoing towards them, either by presence or doctrine; hence he says, “Put me in remembrance; let us plead together; declare thou,” if thou canst, “that thou mayest be justified,” and I condemned (Isa 43:26). So again: “What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?” (Jer 2:5). So Christ: “Which of you convinceth me of sin?” (John 8:46). And “If I have spoken evil, bear witness of the evil” (John 18:23). So Paul: We “have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God” (2 Cor 4:2). All these sentences are chiefly to be applied to doctrine, and so are, as it were, an offer to any, if they can, to find a speck, or a spot, or a wrinkle, or any such thing in this river of water of life.

Some men fly from it as from a bear; and some are afraid to drink of it, for fear it should be poison unto them. Some, again, dare not take it because it is not mixed, and as they, poor souls, imagine, qualified and made toothsome by a little of that which is called the wisdom of this world. Thus one shucks, another shrinks, and another will none of God. Meanwhile, whoso shall please to look into this river shall find it harmless and clear; yea, offering itself to the consciences of all men to make trial if it be not the only chief good, the only necessary waters, the only profitable, for the health of the soul, of all the things that are in the world, and as clear of mischief as is the sun of spots.

[Third.—this river is clear to the most perfect comparison.]

As John saw this river pure and clear, so he saw it clear to a comparison. Clear to the best of comparisons, clear as crystal. Crystal is a very clear stone, as clear as the clearest glass, if not clearer; one may see far into it, yea, through it; it is without those spots, and streaks, and smirches that are in other precious stones. Wherefore, when he saith that this river is clear as crystal, it is as if God should say, Look, sinners, look to the bottom of these my crystal streams. I have heard of some seas that are so pure and clear, that a man may see to the bottom though they may be forty feet deep. I know this river of water of life is a deep river; but though it is said to be deep, it is not said we can see no bottom. Indeed, as to the wideness of it, it is said to be such as that it cannot be passed over; but I say, it is nowhere said that we cannot see to the bottom; nay, the comparison implies that a man with good eyes may see to the bottom. It is clear, as clear as crystal. So, then, we will a little look down to the bottom, and see, through these crystal streams, what is at the bottom of all.

1. Then the bottom of all is, “That we might be saved” (John 5:34). “These things I say,” saith Christ, “that ye might be saved”; and, again, “I am come that you might have life, and that you might have it more abundantly” (John 10:10). This is the bottom of this great river of water of life, and of its proceeding from the throne of God and of the Lamb: it is that we might be saved; it is that we might live. What a good bottom is here! what a sound bottom is here! But few deep rivers have a good bottom. Mud is at the bottom of most waters in the world; even the sea itself, when it worketh, casts up mire and dirt, and so do the hearts of sinners; but the bottom of this grace of God, and of the Spirit and Word thereof, is that we might be saved, consequently a very good bottom.

2. As the bottom of all is, “that we may be saved,” so that we may be saved by grace, and this is a bottom sounder and sounder. Our salvation might have been laid upon a more difficult bottom than this. It might have been laid on our works. God might have laid it there, and have been just, or he might have left us to have laid it where we would; and then, to be sure, we had laid it there, and so had made but a muddy bottom to have gone upon to life. But now, this river of water of life, it has a better bottom; the water of life is as clear as crystal, look down to the bottom and see, we are “justified freely by his grace” (Rom 3:24). “By grace ye are saved,” there is the bottom (Eph 2:5, 8).

Now, grace, as I have showed you, is a firm bottom to stand on; it is of grace that life might be sure (Rom 4:16). Surely David was not here, or surely this was not the river that he spake of when he said, “I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. Deliver me out of the mire, and let me not sink” (Psa 69:2, 14). I say, to be sure this could not be the river. No, David was now straggled out of the way, was tumbled into some pit, or into some muddy and dirty hole; for as for this river it has a good bottom, a bottom of salvation by grace, and a man needs not cry out when he is here that he sinks, or that he is in danger of being drowned in mud or mire.

3. The bottom of all is, as I said, that we might be saved, saved by grace, and I will add, “through the redemption that is in Christ.” This is still better and better. We read that, when Israel came over Jordan, the feet of the priests that did bear the ark stood on firm ground in the bottom, and that they set up great stones for a memorial thereof (Josh 3:17, 4:1–3). But had Jordan so good a bottom as has this most blessed river of water of life, or were the stones that Israel took out thence like this “tried stone,” this “sure foundation?” (Isa 28:16). O the throne! this river comes out of the throne, and we are saved by grace through the redemption that is in him. We read that there is a city that has foundations; grace is one, Christ another, and the truth of all the prophets and apostles, as to their true doctrine, another, &c. (Heb 11:10). And again, all these are the very bottom of this goodly river of the water of life (Eph 2:19, 20).

4. There is another thing to be seen at the bottom of this holy river, and that is, the glory of God; we are saved, saved by grace, saved by grace through the redemption that is in Christ to the praise and glory of God. And what a good bottom is here. Grace will not fail, Christ has been sufficiently tried, and God will not lose his glory. Therefore they that drink of this river shall doubtless be saved; to wit, they that drink of it of a spiritual appetite to it. And thus much for the explication of the text.

[the application of the whole]

I now come to make some use of the whole

EASTER 1607 — Biship Lancelot Andrewes

1 Corinthians 15:20

But now is Christ risen from the dead, and was made the first fruits of them that sleep.

The same Apostle that out of Christ’s resurrection taught the Romans matter of duty, the same here out of the same resurrection teacheth the Corinthians matter of hope. There, similiter et vos,* by way of pattern to conform ourselves to Him "in newness of life;" and here, similiter et vos, in another sense by way of promise; that so doing, He shall hereafter conform us to Himself,* "change our vile bodies," and make them like "His glorious body." That former is our first resurrection from sin, this latter our second resurrection from the grave; this, the reward of that. In that, the work what to do; in this, our reward, what to hope for. These two, labour and hope, the Church joineth in one Anthem to day, her first Anthem. They sort well, and being sung together make a good harmony. But that without this, labour without hope, is no good music.

To rise, and to reclaim ourselves from a sinful course of life we have long lived in, is labour sure, and great labour. Now labour of itself is a harsh unpleasant thing, unless it be seasoned with hope.* Debet qui arat in spe arare, saith the Apostle above at the ninth chapter, in the matter of the Clergy’s maintenance,* "He that plows must plow in hope;" his plough will not go deep else, his furrows will be but shallow. Men may frame to themselves what speculations they please, but the Apostle’s saying will prove true: sever hope from labour, and you must look for labour and labourers accordingly, slight and shallow God knoweth. Labour then leads us to hope.

The Apostle saw this, and therefore is careful, whom he thus presseth to newness of life and the labour therefore, to raise for them, and to set before them, matter of hope. Hope here in this life he could set them none. They were, as he was himself,* at quotidie morior every hour,* in danger to be drawn to the block. It must therefore be from another, or at least as the text is, by a hope of being restored to life again. It was their case at Corinth, here in this chapter, plainly: If we must die to-morrow, if there be all that shall become of us,* then "let us eat and drink" while we may. If we be not sure of another life, let us make sure of this. But when in the sequel of the chapter, he had shewed there was restoring, and that so sure he was of it that he falls to insult over them in these terms, they gird up their loins again, and fall to their labours afresh,* as knowing their labour should not be "in vain in the Lord." This hope leads us to our restoring.

Our restoring is but a promise—shall be restored: that necessarily refers to a party that is to make it good. Who is that? Christ.* "Christ is our hope." Why, "hope is joined to the living,"* saith the Wise Man. Christ is dead; buried last Friday. If He be our hope, and He be dead, our hope is dead too; and if our hope be dead, our labour will not live long, nay both are buried with Christ in His grave. It was their case this day that went to Emmaus: say they, supposing Christ to be dead,* nos autem sperabamus, "we were once in good hope" by Him, that is, while He lived; as much to say as ‘Now He is in His grave, our hope is gone, we are even going to Emmaus.’ But then after, as soon as they saw He was alive again, their hope revived, and with their hope their labour; and presently back again to Jerusalem to the Lord’s work, and bade Emmaus farewell. So He leads us to labour; labour, to hope; hope, to our restoring; our restoring to Christ’s, Who, as He hath restored Himself, will restore us also to life. And this keeps us from going to Emmaus. It is used proverbially. Emmaus signifieth ‘a people forlorn:’ all that are at sperabamus, have lost their hopes, are said to go thither; and thither we should all go, even to Emmaus, but for the hope that breathes from this verse, without which it were a cold occupation to be a Christian.

This then is the hope of this text, spes viva, spes beata, worth all hopes else whatsoever. All hopes else are but spes spirantium, ‘hopes while we breath;’ this is spes expirantium, ‘the hope when we can fetch our breath no longer.’ The carnal man—all he can say is, dum spiro spero, ‘his hope is as long as his breath.’ The Christian aspireth higher, goeth farther by virtue of this verse and saith, dum expiro spero; ‘his hope fails him not when his breath fails him.’* Even then, saith Job, reposita est mihi spes in sinu meo; this hope, and only this, is laid up in our bosom, that though our life be taken from us, yet in Christ we to do it, and it to us shall be restored again.

Our case is not as theirs then was: no persecution, nor we at quotidie morior, and therefore not so sensible of this doctrine. But yet to them that are daily falling toward death, rising to life is a good text; peradventure not when we are well and in good health, but the hour is coming, when we shall leave catching at all other hopes, and must hold only by this; in horâ mortis, when all hope save the hope of this verse shall forsake us. Sure it is, under these very words are we laid into our graves, and these the last words that are said over us, as the very last hold we have; and we therefore to regard them with Job, and lay them up in our bosom.

There is in this text, I. a text, and an II. exposition. I. The text, we may well call the Angels’ text, for from them it came first. II. The exposition is St. Paul’s. These words,* "Christ is risen," were first uttered by an Angel this day in the sepulchre;* all the Evangelists so testify.

This text is a good text,* but reacheth not to us, unless it be helped with the Apostle’s exposition, and then it will. The exposition is it that giveth us our hope, and the ground of our hope. "Christ is risen," saith the Angel. "Christ the first fruits," saith the Apostle. And mark well that word "first fruits," for in that word is our hope. For if He be as the "first fruits" in His rising, His rising must reach to all that are of the heap whereof He is the "first fruits." This is our hope.

But our hope must have "a reason," saith St. Peter, and we be ready with it.* The hope that hath a ground, saith St. Paul, that is,* spes quæ non confundit. Having then shewed us this hope,* he sheweth us the ground of it. This: that in very equity we are to be allowed to be restored to life, the same way we lost it. But we lost it by man, or to speak in particular, by Adam we came by our attainder. Meet therefore, that by man, and to speak in particular, that by Christ, we come to our restoring. This is the ground or substance of our hope.

And thus he hath set before us this day life and death, in themselves and their causes, two things that of all other do most concern us. Our last point shall be to apply it to the means, this day offered unto us toward the restoring us to life.

The doctrine of the Resurrection is one of the foundations, so called by the Apostle. It behoveth him therefore, as a skilful workman,* to see it surely laid. That is surely laid that is laid on the rock,* and "the rock is Christ." Therefore he laid it on Christ by saying first, "Christ is risen."

Of all that be Christians, Christ is the hope; but not Christ every way considered, but as risen. Even in Christ un-risen there is no hope. Well doth the Apostle begin here; and when he would open to us "a gate of hope,"* carry us to Christ’s sepulchre empty; to shew us, and to hear the Angel say, "He is risen." Thence after to deduce; if He were able to do thus much for Himself, He hath promised us as much, and will do as much for us. We shall be restored to life.

Thus had he proceeded in the four verses before, destructive.* 1. Miserable is that man, that either laboureth or suffereth in vain.* 2. Christian men seem to do so, and do so, if there be no other life but this. 3. There is no other life but this, if there be no resurrection.* 4. There is no resurrection, "if Christ be not risen;" for ours dependeth on His. And now he turneth all about again. "But now," saith he, 1. "Christ is risen." 2. If He be, we shall. 3. If we shall,* we have, as St. Paul calleth it, a "blessed hope," and so a life yet behind. 4. If such hope we have, we of all men "labour not in vain." So there are four things: 1. Christ’s rising; 2. our restoring; 3. our hope; and 4. our labour. All the doubt is of the two first, the two other will follow of themselves. If a restoring, we have good hope; if good hope, our labour is not lost. The two first are in the first; the other, in the last words. The first are, "Christ is risen;" the last, we shall be restored to life. Our endeavour is to bring these two together, but first to lay the cornerstone.

"Christ is risen," is the Angel’s text, a part of the "great mystery of godliness,"* which, as the Apostle saith, was "seen of Angels," by them "delivered," and "believed on by the world." Quod credibile primum fecit illis videntium certitudo, post morientium fortitudo, jam credibile mihi facit credentium multitudo. ‘It became credible at first by the certainty of them that saw it, then by the constancy of them that died for confession of it, and to us now the huge multitude of them that have and do believe it, maketh it credible.’ For if it be not credible, how is it credible that the world could believe it? the world, I say, being neither enjoined by authority, nor forced by fear, nor inveigled by allurements; but brought about by persons, by means less credible than the thing itself. Gamaliel said,* "If it be of God, it will prevail." And though we cannot argue, all that hath prevailed is of God, yet thus we can: that which hath been mightily impugned, and weakly pursued, and yet prevailed, that was of God certainly. That which all the powers of the earth fought but could not prevail against, was from Heaven certainly. Certainly, "Christ is risen;" for many have risen, and lift up themselves against it, but all are fallen. But the Apostle saith, it is a "foundation," that he will not lay it again; no more will we, but go forward and raise upon it, and so let us do.

"Christ is risen:" suppose He be, what then? Though Christ’s rising did no way concern us or we that, yet 1. first, In that a man, one of our own flesh and blood hath gotten such a victory, even for humanity’s sake; 2. Then, in that One that is innocent hath quit Himself so well for innoceney’s sake; 3. thirdly, In that He hath foiled a common enemy, for amity’s sake; 4. lastly, In that He hath wiped away the ignominy of His fall with the glory of His rising again, for virtue and valour’s sake; for all these we have cause to rejoice with Him, all are matter of gratulation.

But the Apostle is about a farther matter; that text, the Angel’s text, he saw would not serve our turn, farther than I have said. Well may we congratulate Him, if that be all, but otherwise it pertains to us, "Christ is risen." The Apostle therefore enters farther, telling us that Christ did thus rise, not as Christ only, but as "Christ the first fruits." "Christ is risen," and in rising become the "first fruits;" risen, and so risen; that is, to speak after the manner of men, that there is in Christ a double capacity. 1. One as a body natural, considered by Himself, without any relative respect unto us, or to any; in which regard well may we be glad, as one stranger is for another, but otherwise His rising concerns us not at all. 2. Then that He hath a second, as a body politic, or chief part of a company or corporation, that have to Him, and He to them, a mutual and reciprocal reference, in which respect His resurrection may concern us no less than Himself; it is that He giveth us the first item of in the word primitiæ, that Christ in His rising cometh not to be considered as a totum integrale, or body natural alone, as Christ only; but that which maketh for us, He hath besides another capacity, that He is a part of a corporation or body, of which body we are the members. This being won, look what He hath suffered or done, it pertaineth to us, and we have our part in it.

You shall find, and ever when you find such words make much of them, Christ called a "Head,"—a head is a part; Christ called a "Root,"*—a root is a part; and here Christ called "first fruits,"* which we all know is but a part of the fruits, but a handful of a heap or a sheaf, and referreth to the rest of the fruits, as a part to the whole. So that there is in the Apostle’s conceit one mass or heap of all mankind, of which Christ is the "first fruits," we the remainder. So as by the law of the body all His concern us no less than they do Him, whatsoever He did, He did to our behoof. Die He, or rise, we have our part in His death and in His resurrection, and all: why? because He is but the "first fruits."

And if He were but Primus, and not Primitiæ dormientium, there were hope. For primus is an ordinal number, and draweth after a second, a third, and God knoweth how many. But if in that word there be any scruple, as sometime it is, ante quem non est rather than post quem est alius, if no more come by one; all the world knows the first fruits is but a part of the fruits, there are fruits beside them, no man knoweth how many.

But that which is more, the "first fruits" is not every part, but such a part as representeth the whole, and hath an operative force over the whole. For the better understanding whereof, we are to have recourse to the Law, to the very institution or first beginning of them.* Ever the legal ceremony is a good key to the evangelical mystery. Thereby we shall see why St. Paul made choice of the word "first fruits," to express himself by; that he useth verbum vigilans, ‘a word that is awake,’* as St. Augustine saith, or as Solomon, "a word upon his own wheel." The head or the root would have served, for if the head be above the water, there is hope for the whole body, and if the root hath life, the branches shall not long be without; yet he refuseth these and other that offered themselves, and chooseth rather the term of "first fruits." And why so?

This very day, Easter-day, the day of Christ’s rising, according to the Law, is the day or feast of the "first fruits;" the very feast carrieth him to the word, nothing could be more fit or seasonable for the time. The day of the Passion is the day of the Passover, and "Christ is our Passover;"* the day of the Resurrection is the day of the first fruits, and Christ is our "first fruits."

And this term thus chosen, you shall see there is a very apt and proper resemblance between the Resurrection and it. The rite and manner of the first fruits, thus it was. Under the Law, they might not eat of the fruits of the earth so long as they were profane. Profane they were, until they were sacred, and on this wise were they sacred. All the sheaves in a field,* for example’s sake, were unholy. One sheaf is taken out of all the rest, which sheaf we call the first fruits. That in the name of the rest is lift up aloft and shaken to and fro before the Lord,* and so consecrated.* That done, not only the sheaf so lifted up was holy, though that alone was lift up, but all the sheaves in the field were holy, no less than it.* The rule is, "If the first fruits be holy, all the lump is so too."

And thus, for all the world, fareth it in the Resurrection. "We were all dead,"* saith the Apostle, dead sheaves all. One, and that is Christ, this day, the day of first fruits, was in manner of a sheaf taken out of the number of the dead, and in the name of the rest lift up from the grave, and in His rising He shook,* for there was a great earthquake, by virtue whereof the first fruits being restored to life, all the rest of the dead are in Him entitled to the same hope, in that He was not so lift up for Himself alone, but for us and in our names; and so the substance of this feast fulfilled in Christ’s resurrection.

Now upon this lifting up, there ensueth a very great alteration, if you please to mark it. It was even now, "Christ is risen from the dead, the first fruits"—it should be of the dead too, for from thence He rose; it is not so, but "the first fruits"—"of them that sleep;" that you may see the consecration hath wrought a change. A change and a great change certainly, to change νεκροὶ into κεκοιμημένοι, a burial place into a cemetery, that is a great dortor; graves into beds, death into sleep, dead men into men laid down to take their rest,* a rest of hope, of hope to rise again. "If they sleep, they shall do well."

And that which lieth open in the word, dormientium, the very same is enfolded in the word "first fruits:" either word affordeth comfort. For first fruits imply fruits, and so we, as the fruits of the earth, falling as do the grains or kernels into the ground, and there lying, to all men’s seeming putrified and past hope, yet on a sudden, against the great feast of first fruits, shooting forth of the ground again. The other of dormientium the Apostle letteth go, and fastens on this of fruits, and followeth it hard through the rest of the chapter;* shewing, that the rising again of the fruits sown would be no less incredible than the Resurrection, but that we see it so every year.

These two words of 1. sleeping and 2. sowing would be laid up well. That which is sown riseth up in the spring, that which sleepeth in the morning. So conceive of the change wrought in our nature; that feast of first fruits, by "Christ our first fruits." Neither perish, neither that which is sown, though it rot, nor they that sleep, though they lie as dead for the time. Both that shall spring, and these wake well again. Therefore as men sow not grudgingly, nor lie down at night unwillingly, no more must we, seeing by virtue of this feast we are now dormientes, not mortui; now not as stones, but as fruits of the earth, whereof one hath an annual, the other a diurnal resurrection. This for the first fruits, and the change by them wrought.

There is a good analogy or correspondence between these, it cannot be denied. To this question, Can one man’s resurrection work upon all the rest? it is a good answer, Why not as well as one sheaf upon the whole harvest? This simile serves well to shew it, to shew but not prove. Symbolical Divinity is good, but might we see it in the rational too? We may see it in the cause no less; in the substance, and let the ceremony go. This I called the ground of our hope.

Why, saith the Apostle, should this of the first fruits seem strange to you, that by one Man’s resurrection we should rise all, seeing by one man’s death we die all? "By one man,"* saith he, "sin entered into the world, and by sin death;" to which sin we were no parties, and yet we all die, because we are of the same nature whereof he the first person; death came so certainly, and it is good reason life should do so likewise. To this question, Can the resurrection of one, a thousand six hundred years ago, be the cause of our rising? it is a good answer, Why not, as well as the death of one, five thousand six hundred years ago, be the cause of our dying? The ground and reason is, that there is like ground and reason of both. The wisest way it is, if wisdom can contrive it, that a person be cured by mithridate made of the very flesh of the viper bruised, whence the poison came, that so that which brought the mischief might minister also the remedy; the most powerful way it is, if power can effect it, to make strength appear in weakness; and that he that overcame should by the nature which he overcame, be "swallowed up in victory." The best way it is, if goodness will admit of it, that as next to Sathan man to man oweth his destruction, so next to God man to man might be debtor of his recovery. So agreeable it is to the power, wisdom, and goodness of God this, the three attributes of the blessed and glorious Trinity.

And let justice weigh it in her balance, no just exception can be taken to it, no not by justice itself; that as death came, so should life too, the same way at least. More favour for life, if it may be, but in very rigour the same at the least. According then to the very exact rule of justice, both are to be alike; if by man one, by man the other.

We dwell too long in generalities; let us draw near to the persons themselves, in whom we shall see this better. In them all answer exactly, word for word. Adam is fallen, and become the first fruits of them that die. "Christ is risen, and became the first fruits of them" that live,—for they that sleep live. Or you may, if you please, keep the same term in both, thus: Adam is risen, as we use to call rebellions risings;* he did rise against God by eritis sicut Dii; he had never fallen, if he had not thus risen; his rising was his fall.

We are now come to the two great persons, that are the two great authors of the two great matters in this world, life and death. Not either to themselves and none else, but as two heads, two roots, two first fruits, either of them in reference to his company whom they stand for. And of these two hold the two great corporations: 1. Of them that die, they are Adam’s; 2. Of them that sleep and shall rise, that is Christ’s.

To come then to the particular: no reason in the world that Adam’s transgression should draw us all down to death, only for that we were of the same lump; and that Christ’s righteousness should not be available to raise us up again to life, being of the same sheaves, whereof He the first fruits, no less than before of Adam. Look to the things, death and life; weakness is the cause of death, raising to life cometh of power.* Shall there be in weakness more strength to hurt, than in power to do us good? Look to the persons, Adam and Christ: shall Adam,* being but a "living soul," infect us more strongly than Christ, "a quickening Spirit," can heal us again?* Nay then, Adam was but "from the earth, earthy, Christ the Lord from Heaven." Shall earth do that which Heaven cannot undo? Never. It cannot be; sicut, sic, ‘as’ and ‘so,’—so run the terms.

But the Apostle, in Rom. 5. where he handleth this very point,* tells us plainly, non sicut delictum, ita et donum; "not as the fault, so the grace;" nor as the fall, so the rising, but the grace and the rising much more abundant. It seemeth to be a pari; it is not indeed, it is under value. Great odds between the persons, the things, the powers, and the means of them. Thus then meet it should be; let us see how it was.

Here again the very terms give us great light. We are, saith he, restored; restoring doth always presuppose an attainder going before, and so the term significant; for the nature of attainder is, one person maketh the fault, but it taints his blood and all his posterity. The Apostle saith that a statute there is,* "all men should die;" but when we go to search for it,* we can find none, but pulvis es, wherein only Adam is mentioned, and so none die but he. But even by that statute, death goeth over all men; even "those," saith St. Paul,* "that have not sinned after the like manner of transgression of Adam." By what law? By the law of attainders.

The restoring then likewise was to come, and did come, after the same manner as did the attainders; that by the first, this by the second Adam, so He is called verse 45. There was a statute concerning God’s commandments, qui fecerit ea,* vivet in eis; ‘he that observed the commandments should live by that his obedience,’ death should not seize on him. Christ did observe them exactly, therefore should not have been seized on by death; should not but was, and that seizure of his was death’s forfeiture. The laying of the former statute on Christ was the utter making it void; so judgment was entered, and an act made, Christ should be restored to life. And because He came not for Himself but for us, and in our name and stead did represent us, and so we virtually in Him, by His restoring we also were restored, by the rule,* si primitiæ, et tota conspersio sic; "as the first fruits go, so goeth the whole lump," as the root the branches. And thus we have gotten life again of mankind by passing this act of restitution, whereby we have hope to be restored to life.

But life is a term of latitude, and admitteth a broad difference, which it behoveth us much that we know. Two lives there be; in the holy tongue, the word which signifieth life is of the dual number, to shew us there is a duality of lives, that two there be, and that we to have an eye to both. It will help us to understand our text. For all restored to life; all to one, not all to both. The Apostle doth after, at the forty-fourth verse, expressly name them both. 1. One a natural life, or life by the "living soul;" the other, 2. a spiritual life, or life by the "quickening Spirit." Of these two, Adam at the time of his fall had the first, of a "living soul," was seized of it; and of him all mankind, Christ and we all, receive that life. But the other, the spiritual, which is the life chiefly to be accounted of, that he then had not, not actually; only a possibility he had, if he had held him in obedience,* and "walked with God," to have been translated to that other life. For clear it is, the life which Angels now live with God, and which we have hope and promise to live with Him after our restoring,* when we "shall be equal to the Angels," that life Adam at the time of his fall was not possessed of.

Now Adam by his fall fell from both, forfeited both estates. Not only that he had in reversion, by not fulfilling the conditions, but even that he had in esse too. For even on that also did death seize after et mortuus est.

Christ in His restitution, to all the sons of Adam, to all our whole nature, restoreth the former; therefore all have interest, all shall partake that life. What Adam actually had we shall actually have, we shall all be restored. To repair our nature He came, and repair it He did; all is given again really that in Adam really we lost touching nature. So that by his fall, no detriment at all that way.

The other, the second, that He restoreth too; but not promiscue, as the former, to all. Why? for Adam was never seized of it, performed not that whereunto the possibility was annexed, and so had in it but a defeasible estate. But then, by His special grace, by a second peculiar act, He hath enabled us to attain the second estate also which Adam had only a reversion of, and lost by breaking of the condition whereto it was limited. And so to this second restored so many as, to use the Apostle’s words in the next verse, "are in Him;" that is, so many as are not only of that mass or lump whereof Adam was the first fruits, for they are interested in the former only, but that are besides of the nova conspersio, whereof Christ is the primitiæ.

"They that believe in Him,"* saith St. John, them He hath enabled, "to them He hath given power to become the sons of God," to whom therefore He saith, this day rising, Vado ad Patrem vestrum;* in which respect the Apostle calleth Him Primogenitum inter multos fratres.* Or, to make the comparison even, to those that are—to speak but as Esay speaketh of them—"His children;"* "Behold, I and the children God hath given Me." The term He useth Himself to them after His resurrection,* and calleth them "children;" and they as His family take denomination of Him—Christians, of Christ.

Of these two lives, the first we need take no thought for. It shall be of all, the unjust as well as the just. The life of the "living soul," shall be to all restored. All our thought is to be for the latter, how to have our part in that supernatural life, for that is indeed to be restored to life. For the former, though it carry the name of life, yet it may well be disputed and is, Whether it be rather a death than a life, or a life than a death? A life it is, and not a life, for it hath no living thing in it. A death it is, and not a death, for it is an immortal death. But most certain it is, call it life if you will, they that shall live that life shall wish for death rather than it, and, this is the misery—not have their wish, for death shall fly from them.

Out of this double life and double restoring, there grow two resurrections in the world to come, set down by our Saviour in express terms. Though both be to life, yet, 1. that is called "condemnation to judgment;"* and 2. this only "to life."* Of these the Apostle calleth one "the better resurrection," the better beyond all comparison. To attain this then we bend all our endeavours, that seeing the other will come of itself, without taking any thought for it at all, we may make sure of this.

To compass that then, we must be "in Christ:" so it is in the next verse;* to all, but to "every one in order, Christ" first, "the first fruits, and then, they that be in Him."

Now He is in us by our flesh, and we in Him by His Spirit; and it standeth with good reason, they that be restored to life, should be restored to the Spirit. For the Spirit is the cause of all life, but specially of the spiritual life which we seek for.

His Spirit then we must possess ourselves of, and we must do that here; for it is but one and the same Spirit That raiseth our souls here from the death of sin,* and the same That shall raise our bodies there from the dust of death.

Of which Spirit there is "first fruits," to retain the words of the text, and "a fulness;" but the fulness in this life we shall never attain; our highest degree here is but to be of the number whereof he was that said,* Et nos habentes primitias Spiritus.

These first fruits we first receive in our Baptism, which is to us our "laver of regeneration,"* and of our "renewing by the Holy Spirit," where we are made and consecrate primitiæ.

But as we need be restored to life, so I doubt had we need to be restored to the Spirit too. We are at many losses of it, by this sin that "cleaveth so fast" to us. I doubt, it is with us,* as with the fields, that we need a feast of first fruits, a day of consecration every year. By something or other we grow unhallowed, and need to be consecrate anew, to re-seize us of the first fruits of the Spirit again. At least to awake it in us, as primitiæ dormientium at least. That which was given us, and by the fraud of our enemy, or our own negligence, or both,* taken from us and lost, we need to have restored; that which we have quenched,* to be lit anew; that which we have cast into a dead sleep, awaked up from it.

If such a new consecrating we need, what better time than the feast of first fruits, the sacrificing time under the Law? and in the Gospel, the day of Christ’s rising, our first fruits, by Whom we are thus consecrate? The day wherein He was Himself restored to the perfection of His spiritual life, the life of glory, is the best for us to be restored in to the first fruits of that spiritual life, the life of grace.

And if we ask, what shall be our means of this consecrating? The Apostle telleth us, we are sanctified by the "oblation of the body of Jesus." That is the best means to restore us to that life.* He hath said it, and shewed it Himself; "He that eateth Me shall live by Me." The words spoken concerning that,* are both "spirit and life," whether we seek for the spirit or seek for life. Such was the means of our death, by eating the forbidden fruit, the first fruits of death; and such is the means of our life, by eating the flesh of Christ, the first fruits of life.

And herein we shall very fully fit, not the time only and the means, but also the manner. For as by partaking the flesh and blood, the substance of the first Adam, we came to our death, so to life we cannot come, unless we do participate with the flesh and blood of the "second Adam," that is Christ. We drew death from the first, by partaking the substance; and so must we draw life from the second, by the same. This is the way; become branches of the Vine, and partakers of His nature, and so of His life and verdure both.

So the time, the means, the manner agree. What letteth then but that we, at this time, by this means, and in this manner, make ourselves of that conspersion whereof Christ is our first fruits; by these means obtaining the first fruits of His Spirit, of that quickening Spirit, Which being obtained and still kept, or in default thereof still recovered, shall here begin to initiate in us the first fruits of our restitution in this life, whereof the fulness we shall also be restored unto in the life to come;* as St. Peter calleth that time, the "time of the restoring of all things." Then shall the fulness be restored us too, when God shall be "all in all;" not some in one, and some in another, but all in all. Atque hic est vitœ finis, pervenire ad vitam cujus non est finis; ‘this is the end of the text and of our life, to come to a life whereof there is no end.’ To which, &c.

Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain)

TEXT: “I am come that they might have life, and that they might have it more abundantly.”—John 10:10.

THIS was the new note in the message of Jesus Christ. It fell, for the most part, upon uncomprehending ears. After nineteen centuries of alleged gospel preaching it is still for the most part uncomprehended.

That Christ was a teacher of ethics, as in the Sermon on the Mount, is understood. That He died for our sins is, as a fact, understood. That He changed the issue from righteousness by works to righteousness by faith, moving the centre from Mount Sinai in Arabia to Mount Calvary in Judea, is understood, though haltingly, but that He came to impart to believing human beings a new quality of life, even the very life which was and is in Himself—this is not understood.

Eternal life is, indeed, much spoken of, but it is understood to mean mere duration of being—the persistency of life notwithstanding the fact of physical death.

In the teaching of Jesus Christ, as in the apostolic writings, the eternal life imparted by Christ to all who believe in Him, is indeed a term implying endlessness of life, but, since endlessness is also a quality of mere human life, eternal life is, far more emphatically, a term of quality, of kind.

The ministry of John the Baptist also had its startling message, “And now also the ax is laid unto the root of the trees.” There was to be no more experimentation with the old Adamic tree, no more seeking of fruit from a stock that, after centuries of testing, could produce but wild fruit. “Make the tree good” is the new word, and this can only be done by giving the tree a new life and nature. “That which is born of the flesh is flesh,” and can never be made aught else. The old man under the new gospel is to be crucified with Christ, not improved by higher ideals. “They that are in the flesh cannot please God.” The Adamic taint forbids it, and is ineradicable.

Two things are said by Christ in this tenth chapter of John: He gives his life for the sheep (vs. 11, 15, 17), and this is redemption; and He gives His life to the sheep (vs. 28) and this is regeneration.

Precisely this duality is found in the third chapter. The sheep are under a two-fold disability: they are “perishing” under the curse and sentence of the law, and must be redeemed by one able and willing to be “made a curse” in their stead; but also they are born of the flesh and therefore mere flesh-men, unable to “see” or “enter” the kingdom of God, and for this there is no remedy save in a re-birth.

But precisely these two needs are met by the gospel of the love of God; the Son of man must be lifted up on the cross to redeem the perishing, and the Holy Spirit imparts the divine nature and the new life to all who believe on the Son of man as crucified for their sins.

THE NEW LIFE IS CHRIST’S LIFE

Mere endlessness of being would not be “eternal” life. Eternal is “from everlasting to everlasting.” Only He who “was in the beginning with God * * * was God” would bestow, through the eternal Spirit, eternal life.

And this imparted life is His own life. “I am the vine, ye are the branches.” What a symbol of unity of life is the vine with its branches. The branch has no independent source of life. The life of the vine and the life of the branch are one. All possibility of renewal, of growth, of fruitfulness depends upon the life energy of the vine. Well might the vine say to the branch, “Because I live, ye shall live also.”

It would not be possible to state more strongly than does our Lord this identity in life of Himself and those who through faith in Him crucified have been born again. “As * * * I live by the Father: so he that eateth me, even he shall live by me.” “As thou, Father, art in me, and I in thee, that they also may be one in us.” “I in them, and thou in me.”

The vital suggestions are, if possible, even more intense in our Lord’s simile of “the corn of wheat.” Just as a grain of wheat sown dies, indeed, yet dies into countless grains of wheat, giving its own life to each, so Christ speaks of His own death.

And this testimony to oneness of life with Christ pervades the apostolic explanation of the gospel. The church is declared to be His body. The human body, composed of many members, is the figure used to express the oneness with Him of the “many members” who constitute, like the members of the natural body, one organism, and this organism is called “Christ” (1 Cor. 12:12). It is declared of Christ, not only that He gave life to the believer, but that He “is our life.” And John declares the record to be “that God hath given to us eternal life, and this life is in his Son.”

THE INLIVING CHRIST TO BE OUTLIVED

God expects nothing from the flesh—the self-man. In the divine reckoning our old man was crucified with Christ. The old man is summed up in one terrific word of three letters—sin. Acts of sin proceed from a nature which is sin.

In one great and luminous passage the Holy Spirit through the Apostle Paul states, in the terms of the apostle’s actual experience, the fact and method of the new life: “I am crucified with Christ.” This is a fact of revelation not a fact of consciousness. Paul does not “feel” crucified, but in the divine reckoning he is counted so, and this the apostle also reckons to be true. God expects nothing from the old Saul of Tarsus, and in the seventh of Romans experience the apostle has learned the final truth about Saul: “In me, that is in my flesh, dwelleth no good thing.”

Then comes a fact of consciousness, “Nevertheless I live,” followed by another fact of revelation, “Christ liveth in me.” Saul lives as yet, but death or the return of Christ will be the end of the Saul life, and Christ also lives in Paul.

Then comes the practical, present outcome of it all, “The life which I now live in the flesh” (body). How shall that life be lived? The Holy Spirit gives an answer to which, speaking broadly, the church has never risen.

THE METHOD OF THE CHRISTIAN LIFE

Two theories of Christian living here on earth have measured, and do measure, the average faith.

First, life by precept, by rule. There is a large truth here. The Bible is a great instruction in righteousness; a great revelation of the mind of God about human life. No inner light can take the place of the divine revelation. It is perfect ethically and also complete.

But it has the fatal defect of furnishing no dynamic. “The law made nothing perfect.” Precept gives a perfect rule of life, and by it life must always be tested, but precept carries no enablement. “The law * * * was weak through the flesh.” A chart does not carry us across the ocean, but it shows us where we are on the trackless deep, and where to go. The life by precept was tried under law and left the whole world of humanity in speechless guilt before God.

Still more hopeless is the notion of life by the example of Christ. “What would Christ do?” is the formula. As to immoralities, selfishness, worldliness, the answer is easy. In all the real crises of life it utterly breaks down. Our conclusions as to what Christ would do are vitiated by our limitations of habit of thought, of unspirituality, of ignorance of Christ. In His earth-life He constantly did the things that shocked every religionist in Palestine—Pharisee, Sadducee, Herodian. He did not do the things they thought He ought to do, but every day did something they thought inconsistent with His Messiahship.

What then is Christian living? It is Christ living out His life in the terms of our personality, and under the conditions which environ us. We do not ask, “What would Christ do?” we say to self, “Let not I,” and yield our powers to the sway of the inliving Christ. “Always bearing about in the body the putting to death of the Lord Jesus,” (the practical expression of our co-crucifixion with Him being “having no confidence in the flesh”), “that the life also of Jesus might be made manifest in our body.”

And we are not to be discouraged by failures. Not all at once does Christ gain complete control over powers and faculties accustomed to the rule of self; but, “walking in the Spirit,” there assuredly comes an increasing sense of peace, rest, joy.

Scofield, C. I. (1915). The New Life in Christ Jesus (pp. 24–32). Chicago: The Bible Institute Colportage Ass’n. (Public Domain)

Come and Welcome, to Jesus Christ, Part 20

Christ Would Have Comers Not Once Think That He Will Cast Them Out

OBSERVATION THIRD.—I come now to the next observation, and shall speak a little to that; to wit, That Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out.

The text is full of this: for he saith, “And him that cometh to me I will in no wise cast out.”  Now, if he saith, I will not, he would not have us think he will.  This is yet further manifest by these considerations.

First, Christ Jesus did forbid even them that as yet were not coming to him, once to think him such an one.  “Do not think,” said he, “that I will accuse you to the Father” (John 5:45).

These, as I said, were such, that as yet were not coming to him.  For he saith of them a little before, “And ye will not come to me;” for the respect they had to the honour of men kept them back.  Yet, I say, Jesus Christ gives them to understand, that though he might justly reject them, yet he would not, but bids them not once to think that he would accuse them to the Father.  Now, not to accuse, with Christ, is to plead for:  for Christ in these things stands not neuter between the Father and sinners.  So then, if Jesus Christ would not have them think, that yet will not come to him, that he will accuse them; then he would not that they should think so, that in truth are coming to him.  “And him that cometh to me I will in no wise cast out.”

Second, When the woman taken in adultery, even in the very act, was brought before Jesus Christ, he so carried it both by words and actions, that he evidently enough made it manifest, that condemning and casting out were such things, for the doing of which he came not into the world.  Wherefore, when they had set her before him, and had laid to her charge her heinous fact, he stooped down, and with his finger wrote upon the ground, as though he heard them not.  Now what did he do by this his carriage, but testify plainly that he was not for receiving accusations against poor sinners, whoever accused by?  And observe, though they continue asking, thinking at last to force him to condemn her; yet then he so answered, so that he drove all condemning persons from her.  And then he adds, for her encouragement to come to him; “Neither do I condemn thee; go, and sin no more” (John 8:1–11).

Not but that he indeed abhorred the fact, but he would not condemn the woman for the sin, because that was not his office.  He was not sent “into the world to condemn the world; but that the world through him might be saved” (John 3:17).  Now if Christ, though urged to it, would not condemn the guilty woman, though she was far at present from coming to him, he would not that they should once think that he will cast them out, that in truth are coming to him.  “And him that cometh to me I will in no wise cast out.”

Third, Christ plainly bids the turning sinner come; and forbids him to entertain any such thought as that he will cast him out.  “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa 4:6).  The Lord, by bidding the unrighteous forsake his thoughts, doth in special forbid, as I have said, viz., those thoughts that hinder the coming man in his progress to Jesus Christ, his unbelieving thoughts.

Therefore he bids him not only forsake his ways, but his thoughts.  “Let the wicked forsake his way, and the unrighteous man his thoughts.”  It is not enough to forsake one if thou wilt come to Jesus Christ; because the other will keep thee from him.  Suppose a man forsakes his wicked ways, his debauched and filthy life; yet if these thoughts, that Jesus Christ will not receive him, be entertained and nourished in his heart; these thoughts will keep him from coming to Jesus Christ.

Sinner, coming sinner, art thou for coming to Jesus Christ?  Yes, says the sinner.  Forsake thy wicked ways then.  So I do, says the sinner.

Why comest thou then so slowly?  Because I am hindered.  What hinders?  Has God forbidden thee?  No.  Art thou not willing to come faster?  Yes, yet I cannot.  Well, prithee be plain with me, and tell me the reason and ground of thy discouragement.  Why, says the sinner, though God forbids me not, and though I am willing to come faster, yet there naturally ariseth this, and that, and the other thought in my heart, that hinders my speed to Jesus Christ.  Sometimes I think I am not chosen; sometimes I think I am not called; sometimes I think I am come too late; and sometimes I think I know not what it is to come.  Also one while I think I have no grace; and then again, that I cannot pray; and then again, I think that I am a very hypocrite.  And these things keep me from coming to Jesus Christ.

Look ye now, did not I tell you so?  There are thoughts yet remaining in the heart, even of those who have forsaken their wicked ways; and with those thoughts they are more plagued than with anything else; because they hinder their coming to Jesus Christ; for the sin of unbelief, which is the original of all these thoughts, is that which besets a coming sinner more easily, than doth his ways (Heb 12:1–4).  But now, since Jesus Christ commands thee to forsake these thoughts, forsake them, coming sinner; and if thou forsake them not, thou transgressest the commands of Christ, and abidest thine own tormentor, and keepest thyself from establishment in grace.  “If ye will not believe, surely ye shall not be established” (Isa 7:9).  Thus you see how Jesus Christ setteth himself against such thoughts, that any way discourage the coming sinner; and thereby truly vindicates the doctrine we have in hand; to wit, that Jesus Christ would not have them, that in truth are coming to him, once think that he will cast them out.  “And him that cometh to me I will in no wise cast out.”

Reasons of Observation Third

I come now to the reasons of the observation.

1.  If Jesus Christ should allow thee once to think that he will cast thee out, he must allow thee to think that he will falsify his word; for he hath said, “I will in no wise cast out.”  But Christ would not that thou shouldst count him as one that will falsify his word; for he saith of himself, “I am the truth;” therefore he would not that any that in truth are coming to him, should once think that he will cast them out.

2.  If Jesus Christ should allow the sinner that in truth is coming to him, once to think that he will cast him out, then he must allow, and so countenance the first appearance of unbelief; the which he counteth his greatest enemy, and against which he hast bent even his holy gospel.  Therefore Jesus Christ would not that they that in truth are coming to him, should once think that he will cast them out.  See Matthew 14:31; 21:21, Mark 11:23; Luke 24:25.

3.  If Jesus Christ should allow the coming sinner once to think that he will cast him out; then he must allow him to make a question,

Whether he is willing to receive his Father’s gift; for the coming sinner is his Father’s gift; as also says the text; but he testifieth, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.”  Therefore Jesus Christ would not have him, that in truth is coming to him, once to think that he will cast him out.

4.  If Jesus Christ should allow them once to think, that indeed are coming to him, that he will cast them out, he must allow them to think that he will despise and reject the drawing of his Father.  For no man can come to him but whom the Father draweth.  But it would be high blasphemy, and damnable wickedness once to imagine thus.  Therefore, Jesus Christ would not have him that cometh once think that he will cast him out.

5.  If Jesus Christ should allow those that indeed are coming to him, once to think that he will cast them out, he must allow them to think that he will be unfaithful to the trust and charge that his Father hath committed to him; which is to save, and not to lose anything of that which he hath given unto him to save (John 6:39).  But the Father hath given him a charge to save the coming sinner; therefore it cannot be, that he should allow, that such an one should once think that he will cast him out.

6.  If Jesus Christ should allow that they should once think that are coming to him, that he will cast them out, then he must allow them to think that he will be unfaithful to his office of priesthood; for, as by the first part of it, he paid price for, and ransomed souls, so by the second part thereof, he continually maketh intercession to God for them that come (Heb 7:25).  But he cannot allow us to question his faithful execution of his priesthood.  Therefore he cannot allow us once to think that the coming sinner shall be cast out.

7.  If Jesus Christ should allow us once to think that the coming sinner shall be cast out, then he must allow us to question his will, or power, or merit to save.  But he cannot allow us once to question any of these; therefore not once to think, that the coming sinner shall be cast out.  (1.) He cannot allow them to question his will; for he saith in the text, “I WILL in no wise cast out.”  (2.) He cannot allow us to question his power; for the Holy Ghost saith HE IS ABLE to save to the uttermost them that come.  (3.) He cannot allow them to question the efficacy of his merit; for the blood of Christ cleanseth the comer from all sin, (1 John 1:7), therefore he cannot allow that he that is coming to him should once think that he will cast them out.

8.  If Jesus Christ should allow the coming sinner once to think that he will cast him out, he must allow him to give the lie to the manifest testimony of the Father, Son, and Spirit; yea, to the whole gospel contained in Moses, the prophets, the book of Psalms, and that commonly called the New Testament.  But he cannot allow of this; therefore, not that the coming sinner should once think that he will cast him out.

9.  Lastly, If Jesus Christ should allow him that is coming to him, once to think that he will cast him out, he must allow him to question his Father’s oath, which he in truth and righteousness hath taken, that they might have a strong consolation, who have fled for refuge to Jesus Christ.  But he cannot allow this; therefore he cannot allow that the coming sinner should once think that he will cast him out (Heb 6).

USE AND APPLICATION

I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE, and so to draw towards a conclusion.

USE FIRST.—the First Use—A USE OF INFORMATION; And,

First, It informeth us that men by nature are far off from Christ.  Let me a little improve this use, by speaking to these three questions.  1.  Where is he that is coming [but has not come], to Jesus Christ?  2.  What is he that is not coming to Jesus Christ?  3.  Whither is he to go that cometh not to Jesus Christ?

1.  Where is he?

[Answer.] (1.) He is far from God, he is without him, even alienate from him both in his understanding, will, affections, judgment, and conscience (Eph 2:12; 4:18).  (2.) He is far from Jesus Christ, who is the only deliverer of men from hell fire (Psa 73:27).  (3.) He is far from the work of the Holy Ghost, the work of regeneration, and a second creation, without which no man shall see the kingdom of heaven (John 3:3).  (4.) He is far more righteous, from that righteousness that should make him acceptable in God’s sight (Isa 46:12, 13).  (5.) He is under the power and dominion of sin; sin reigneth in and over him; it dwelleth in every faculty of his soul, and member of his body; so that from head to foot there is no place clean (Isa 1:6; Rom 3:9–18).  (6.) He is in the pest-house with Uzziah and excluded the camp of Israel with the lepers (2 Chron 26:21; Num 5:2; Job 36:14).  (7.) His “life is among the unclean.”  He is “in the gall of bitterness, and in the bond of iniquity” (Acts 8:28).  (8.) He is “in sin,” “in the flesh,” “in death,” “in the snare of the devil,” and is “taken captive by him at his will” (1 Cor 15:17; Rom 8:8; 1 John 3:14; 2 Tim 2:26).  (9.) He is under the curse of the law, and the devil dwells in him, and hath the mastery of him (Gal 3:13; Eph 2:2, 3; Acts 26:18).  (10.) He is in darkness, and walketh in darkness, and knows not whither he goes; for darkness has blinded his eyes.  (11.) He is in the broad way that leadeth to destruction; and holding on, he will assuredly go in at the broad gate, and so down the stairs to hell.

2.  What is he that cometh not to Jesus Christ?

[Answer.] (1.) He is counted one of God’s enemies (Luke 19:14; Rom 8:7).  (2.) He is a child of the devil, and of hell; for the devil begat him, as to his sinful nature, and hell must swallow him at last, because he cometh not to Jesus Christ (John 8:44; 1 John 3:8; Matt 23:15; Psa 9:17).  (3.) He is a child of wrath, an heir of it; it is his portion, and God will repay it him to his face (Eph 2:1–3; Job 21:29–31).  (4.) He is a self-murderer; he wrongeth his own soul, and is one that loveth death (Prov 1:18; 8:36).  (5.) He is a companion for devils and damned men (Prov 21:16; Matt 25:41).

3.  Whither is he like to go that cometh not to Jesus Christ?

[Answer.] (1.) He that cometh not to him, is like to go further from him; so every sin is a step further from Jesus Christ (Hosea 11).  (2.) As he is in darkness, so he is like to go on in it; for Christ is the light of the world, and he that comes not to him, walketh in darkness (John 8:12).  (3.) He is like to be removed at last as far from God, and Christ, and heaven, and all felicity, as an infinite God can remove him (Matt 12:41).  But,

Second, This doctrine of coming to Christ informeth us where poor destitute sinners may find life for their souls, and that is in Christ.  This life is in his Son; he that hath the Son, hath life.  And again, “Whoso findeth me findeth life, and shall obtain favour of the Lord” (Prov 8:35).  Now, for further enlargement, I will also here propound three more questions: 1.  What life is in Christ?  2.  Who may have it?  3.  Upon what terms?

1.  What life is in Jesus Christ?

[Answer.] (1.) There is justifying life in Christ.  Man by sin is dead in law; and Christ only can deliver him by his righteousness and blood from this death into a state of life.  “For God sent his Son into the world, that we might live through him” (1 John 4:9).  That is, through the righteousness which he should accomplish, and the death that he should die.  (2.) There is eternal life in Christ; life that is endless; life for ever and ever.  “He hath given us eternal life, and this life is in his Son” (1 John 5:11).  Now, justification and eternal salvation being both in Christ, and nowhere else to be had for men, who would not come to Jesus Christ?

2.  Who may have this life?

I answer, Poor, helpless, miserable sinners.  Particularly, (1.) Such as are willing to have it.  “Whosoever will, let him take the water of life” (Rev 22:17).  (2.) He that thirsteth for it.  “I will give unto him that is athirst of the fountain of the water of life” (Rev 21:6).  (3.) He that is weary of his sins.  “This is the rest wherewith ye may cause the weary to rest; and this is the refreshing” (Isa 28:12).  (4.) He that is poor and needy.  “He shall spare the poor and needy, and shall save the souls of the needy” (Psa 72:13).  (5.) He that followeth after him, crieth for life.  “He that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12).

3.  Upon what terms may he have this life?

[Answer.] Freely.  Sinner, dost thou hear.  Thou mayest have it freely.  Let him take the water of life freely.  I will give him of the fountain of the water of life freely.  “And when they had nothing to pay, he frankly forgave them both” (Luke 7:42).  Freely, without money, or without price.  “Ho!  every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price” (Isa 55:1).  Sinner, art thou thirsty?  art thou weary?  art thou willing?  Come, then, and regard not your stuff; for all the good that is in Christ is offered to the coming sinner, without money and without price.  He has life to give away to such as want it, and that hath not a penny to purchase it; and he will give it freely.  Oh what a blessed condition is the coming sinner in!  But,

Third, This doctrine of coming to Jesus Christ for life, informeth us, that it is to be had nowhere else.  Might it be had anywhere else, the text, and him that spoke it, would be but little set by; for what greater matter is there in “I will in no wise cast out,” if another stood by that could receive them?  But here appears the glory of Christ, that none but he can save.  And here appears his love, that though none can save but he, yet he is not coy in saving.  “But him that comes to me,” says he, “I will in no wise cast out.”

That none can save but Jesus Christ, is evident from Acts 4:12: “Neither is there salvation in any other;” and “he hath given to us eternal life, and this life is in his Son” (1 John 5:11).  If life could have been had anywhere else, it should have been in the law.  But it is not in the law; for by the deeds of the law, no man living shall be justified; and if not justified, then no life.  Therefore life is nowhere to be had but in Jesus Christ (Gal 3).

[Question.] But why would God so order it, that life should be had nowhere else but in Jesus Christ?

[Answer.] There is reason for it, and that both with respect to God and us.

1.  With respect to God.

(1.) That it might be in a way of justice as well as mercy.  And in a way of justice it could not have been, if it had not been by Christ; because he, and he only, was able to answer the demand of the law, and give for sin what the justice thereof required.  All angels had been crushed down to hell for ever, had that curse been laid upon them for our sins, which was laid upon Jesus Christ; but it was laid upon him, and he bare it; and answered the penalty, and redeemed his people from under it, with that satisfaction to Divine justice that God himself doth now proclaim, That he is faithful and just to forgive us, if by faith we shall venture to Jesus, and trust to what he has done for life (Rom 3:24–26; John 1:4).  (2.) Life must be by Jesus Christ, that God might be adored and magnified, for finding out this way.  This is the Lord’s doings, that in all things he might be glorified through Jesus Christ our Lord.  (3.) It must be by Jesus Christ, that life might be at God’s dispose, who hath great pity for the poor, the lowly, the meek, the broken in heart, and for them that others care not for (Psa 34:6; 138:6; 25; 51:17; 147:3).  (4.) Life must be in Christ, to cut off boasting from the lips of men.  This also is the apostle’s reason in Romans 3:19, 27 (Eph 2:8–10).

2.  Life must be in Jesus Christ with respect to us.

(1.) That we might have it upon the easiest terms, to wit, freely: as a gift, not as wages.  Was it in Moses’ hand, we should come hardly at it.  Was it in the pope’s hand, we should pay soundly for it.  But thanks be to God, it is in Christ, laid up in him, and by him to be communicated to sinners upon easy terms, even for receiving, accepting, and embracing with thanksgiving; as the Scriptures plainly declare (John 1:11, 12; 2 Cor 11:4; Heb 11:13; Col 3:13–15).  (2.) Life is in Christ FOR US, that it might not be upon so brittle a foundation, as indeed it would had it been anywhere else.  The law itself is weak because of us, as to this.  But Christ is a tried stone, a sure foundation, one that will not fail to bear thy burden, and to receive thy soul, coming sinner.  (3.) Life is in Christ, that it might be sure to all the seed.  Alas!  the best of us, was life left in our hand, to be sure we should forfeit it, over, and over, and over; or, was it in any other hand, we should, by our often backslidings, so offend him, that at last he would shut up his bowels in everlasting displeasure against us.  But now it is in Christ, it is with one that can pity, pray for, pardon, yea, multiply pardons; it is with one that can have compassion upon us, when we are out of the way; with one that hath an heart to fetch us again, when we are gone astray; with one that can pardon without upbraiding.  Blessed be God, that life is in Christ!  For now it is sure to all the seed.  But,

Fourth, This doctrine of coming to Jesus Christ for life informs us of the evil of unbelief; that wicked thing that is the only or chief hindrance to the coming sinner.  Doth the text say, “Come?” Doth it say, “and him that cometh to me I will in no wise cast out?” Then what an evil is that that keepeth sinners from coming to Jesus Christ!  And that evil is unbelief: for by faith we come; by unbelief we keep away.  Therefore it is said to be that by which a soul is said to depart from God; because it was that which at first caused the world to go off from him, and that also that keeps them from him to this day.  And it doth it the more easily, because it doth it with a wile.

[Of the Sin of Unbelief.]—This sin may be called the white devil, for it oftentimes, in its mischievous doings in the soul, shows as if it was an angel of light: yea, it acteth like a counselor of heaven.  Therefore a little to discourse of this evil disease.

1.  It is that sin, above all others, that hath some show of reason in its attempts.  For it keeps the soul from Christ by pretending its present unfitness and unpreparedness; as want of more sense of sin, want of more repentance, want of more humility, want of a more broken heart.

2.  It is the sin that most suiteth with the conscience: the conscience of the coming sinner tells him that he hath nothing good; that he stands inditeable for ten thousand talents; that he is a very ignorant, blind, and hard-hearted sinner, unworthy to be once taken notice of by Jesus Christ.  And will you, says Unbelief, in such a case as you now are, presume to come to Jesus Christ?

3.  It is the sin that most suiteth with our sense of feeling.  The coming sinner feels the workings of sin, of all manner of sin and wretchedness in his flesh; he also feels the wrath and judgment of God due to sin, and ofttimes staggers under it.  Now, says Unbelief, you may see you have no grace; for that which works in you is corruption.  You may also perceive that God doth not love you, because the sense of his wrath abides upon you.  Therefore, how can you bear the face to come to Jesus Christ?

4.  It is that sin, above all others, that most suiteth with the wisdom of our flesh.  The wisdom of our flesh thinks it prudent to question awhile, to stand back awhile, to hearken to both sides awhile; and not to be rash, sudden, or unadvised, in too bold a presuming upon Jesus Christ.  And this wisdom unbelief falls in with.

5.  It is that sin, above all other, that continually is whispering the soul in the ear with mistrusts of the faithfulness of God, in keeping promise to them that come to Jesus Christ for life.  It also suggests mistrust about Christ’s willingness to receive it, and save it.  And no sin can do this so artificially as unbelief.

6.  It is also that sin which is always at hand to enter an objection against this or that promise that by the Spirit of God is brought to our heart to comfort us; and if the poor coming sinner is not aware of it, it will, by some evasion, slight, trick, or cavil, quickly wrest from him the promise again, and he shall have but little benefit of it.

7.  It is that, above all other sins, that weakness our prayers, our faith, our love, our diligence, our hope, and expectations: it even taketh the heart away from God in duty.

8.  Lastly, This sin, as I have said even now, it appeareth in the soul with so many sweet pretences to safety and security, that it is, as it were, counsel sent from heaven; bidding the soul be wise, wary, considerate, well-advised, and to take heed of too rash a venture upon believing.  Be sure, first, that God loves you; take hold of no promise until you are forced by God unto it; neither be you sure of your salvation; doubt it still, though the testimony of the Lord has been often confirmed in you.  Live not by faith, but by sense; and when you can neither see nor feel, then fear and mistrust, then doubt and question all.  This is the devilish counsel of unbelief, which is so covered over with specious pretences, that the wisest Christian can hardly shake off these reasonings.

[Qualities of unbelief as opposed to faith.]—But to be brief.  Let me here give thee, Christian reader, a more particular description of the qualities of unbelief, by opposing faith unto it, in these twenty-five particulars:—

1.  Faith believeth the Word of God; but unbelief questioneth the certainty of the same (Psa 106:24).

2.  Faith believeth the Word, because it is true; but unbelief doubteth thereof, because it is true (1 Tim 4:3; John 8:45).

3.  Faith sees more in a promise of God to help, than in all other things to hinder; but unbelief, notwithstanding God’s promise, saith, How can these things be?  (Rom 4:19–21; 2 Kings 7:2; John 3:11, 12).

4.  Faith will make thee see love in the heart of Christ, when with his mouth he giveth reproofs; but unbelief will imagine wrath in his heart, when with his mouth and Word he saith he loves us (Matt 15:22, 28; Num 13; 2 Chron 14:3).

5.  Faith will help the soul to wait, though God defers to give; but unbelief will take huff and throw up all, if God makes any tarrying (Psa 25:5; Isa 8:17; 2 Kings 6:33; Psa 106:13, 14).

6.  Faith will give comfort in the midst of fears; but unbelief causeth fears in the midst of comfort (2 Chron 20:20, 21; Matt 8:26; Luke 24:26; 27).

7.  Faith will suck sweetness out of God’s rod; but unbelief can find no comfort in his greatest mercies (Psa 23:4; Num 21).

8.  Faith maketh great burdens light; but unbelief maketh light ones intolerably heavy (2 Cor 4:1; 14–18; Mal 1:12, 13).

9.  Faith helpeth us when we are down; but unbelief throws us down when we are up (Micah 7:8–10; Heb 4:11).

10.  Faith bringeth us near to God when we are far from him; but unbelief puts us far from God when we are near to him (Heb 10:22; 3:12, 13).

11.  Where faith reigns, it declareth men to be the friends of God; but where unbelief reigns, it declareth them to be his enemies (John 3:23; Heb 3:18; Rev 21:8).

12.  Faith putteth a man under grace; but unbelief holdeth him under wrath (Rom 3:24–26; 14:6; Eph 2:8; John 3:36; 1 John 5:10; Heb 3:17; Mark 16:16).

13.  Faith purifieth the heart; but unbelief keepeth it polluted and impure (Acts 15:9; Titus 1:15, 16).

14.  By faith, the righteousness of Christ is imputed to us; but by unbelief, we are shut up under the law to perish (Rom 4:23, 24; 11:32; Gal 3:23).

15.  Faith maketh our work acceptable to God through Christ; but whatsoever is of unbelief is sin.  For without faith it is impossible to please him (Heb 11:4; Rom 14:23; Heb 6:6).

16.  Faith giveth us peace and comfort in our souls; but unbelief worketh trouble and tossings, like the restless waves of the sea (Rom 5:1; James 1:6).

17.  Faith maketh us to see preciousness in Christ; but unbelief sees no form, beauty, or comeliness in him (1 Peter 2:7; Isa 53:2, 3).

18.  By faith we have our life in Christ’s fullness; but by unbelief we starve and pine away (Gal 2:20).

19.  Faith gives us the victory over the law, sin, death, the devil, and all evils; but unbelief layeth us obnoxious to them all (1 John 5:4, 5; Luke 12:46).

20.  Faith will show us more excellency in things not seen, than in them that are; but unbelief sees more in things that are seen, than in things that will be hereafter;.  (2 Cor 4:18; Heb 11:24–27; 1 Cor 15:32).

21.  Faith makes the ways of God pleasant and admirable; but unbelief makes them heavy and hard (Gal 5:6; 1 Cor 12:10, 11; John 6:60; Psa 2:3).

22.  By faith Abraham, Isaac, and Jacob possessed the land of promise; but because of unbelief, neither Aaron, nor Moses, nor Miriam could get thither (Heb 11:9; 3:19).

23.  By faith the children of Israel passed through the Red Sea; but by unbelief the generality of them perished in the wilderness (Heb 11:29; Jude 5).

24.  By faith Gideon did more with three hundred men, and a few empty pitchers, than all the twelve tribes could do, because they believed not God (Judg 7:16–22; Num 14:11, 14).

25.  By faith Peter walked on the water; but by unbelief he began to sink (Matt 14:28–30).

Thus might many more be added, which, for brevity’s sake, I omit; beseeching every one that thinketh he hath a soul to save, or be damned, to take heed of unbelief; lest, seeing there is a promise left us of entering into his rest, any of us by unbelief should indeed come short of it.

USE SECOND.  The Second Use—A USE OF EXAMINATION

We come now to a use of examination.  Sinner, thou hast heard of the necessity of coming to Christ; also of the willingness of Christ to receive the coming soul; together with the benefit that they by him shall have that indeed come to him.  Put thyself now upon this serious inquiry, Am I indeed come to Jesus Christ?

Motives plenty I might here urge, to prevail with thee to a conscientious performance of this duty.  As, 1.  Thou art in sin, in the flesh, in death, in the snare of the devil, and under the curse of the law, if you are not coming to Jesus Christ.  2.  There is no way to be delivered from these, but by coming to Jesus Christ.  3.  If thou comest, Jesus Christ will receive thee, and will in no wise cast thee out.  4.  Thou wilt not repent it in the day of judgment, if now thou comest to Jesus Christ.  5.  But thou wilt surely mourn at last, if now thou shalt refuse to come.  6.  And lastly, Now thou hast been invited to come; now will thy judgment be greater, and thy damnation more fearful, if thou shalt yet refuse, than if thou hadst never heard of coming to Christ.

Object.  But we hope we are come to Jesus Christ.

Answer.  It is well if it proves so.  But lest thou shouldst speak without ground, and so fall unawares into hell-fire, let us examine a little.

First, Art thou indeed come to Jesus Christ?  What hast thou left behind thee?  What didst thou come away from, in thy coming to Jesus Christ?

When Lot came out of Sodom, he left the Sodomites behind him (Gen 19).  When Abraham came out of Chaldea, he left his country and kindred behind him (Gen 12; Acts 7).  When Ruth came to put her trust under the wings of the Lord God of Israel, she left her father and mother, her gods, and the land of her nativity, behind her (Ruth 1:15–17; 2:11, 12).  When Peter came to Christ, he left his nets behind him (Matt 4:20).  When Zaccheus came to Christ, he left the receipt of custom behind him (Luke 19).  When Paul came to Christ, he left his own righteousness behind him (Phil 3:7, 8).  When those that used curious arts came to Jesus Christ, they took their curious books and burned them; though, in another man’s eye, they were counted worth fifty thousand pieces of silver (Acts 19:18–20).

What sayest thou, man?  Hast thou left thy darling sins, thy Sodomitish pleasures, thy acquaintance and vain companions, thy unlawful gain, thy idol-gods, thy righteousness, and thy unlawful curious arts, behind thee?  If any of these be with thee, and thou with them, in thy heart and life, thou art not yet come to Jesus Christ.

Second, Art thou come to Jesus Christ?  Prithee tell me what moved thee to come to Jesus Christ?

Men do not usually come or go to this or that place, before they have a moving cause, or rather a cause moving them thereto.  No more do they come to Jesus Christ—I do not say, before they have a cause, but—before that cause moveth them to come.  What sayest thou?  Hast thou a cause moving thee to come?  To be at present in a state of condemnation, is cause sufficient for men to come to Jesus Christ for life.  But that will not do, except the cause move them; the which it will never do, until their eyes be opened to see themselves in that condition.  For it is not a man’s being under wrath, but his seeing it, that moveth him to come to Jesus Christ.  Alas!  all men by sin are under wrath; yet but few of that all come to Jesus Christ.  And the reason is, because they do not see their condition.  “Who hath warned you to flee from the wrath to come?” (Matt 3:7).  Until men are warned, and also receive the warning, they will not come to Jesus Christ.

Take three or four instances for this.  Adam and Eve came not to Jesus Christ until they received the alarm, the conviction of their undone state by sin.  (Gen 3) The children of Israel cried not out for a mediator before they saw themselves in danger of death by the law (Exo 20:18, 19).  Before the publican came, he saw himself lost and undone (Luke 18:13).  The prodigal came not, until he saw death at the door, ready to devour him (Luke 15:17, 18).  The three thousand came not, until they knew not what to do to be saved (Acts 2:37–39).  Paul came not, until he saw himself lost and undone (Acts 9:3–8, 11).  Lastly, Before the jailer came, he saw himself undone (Acts 16:29–31).  And I tell thee, it is an easier thing to persuade a well man to go to the physician for cure, or a man without hurt to seek for a plaster to cure him, than it is to persuade a man that sees not his soul-disease, to come to Jesus Christ.  The whole have no need of the physician; then why should they go to him?  The full pitcher can hold no more; then why should it go to the fountain?  And if thou comest full, thou comest not aright; and be sure Christ will send thee empty away.  “But he healeth the broken in heart, and bindeth up their wounds” (Mark 2:17; Psa 147:3; Luke 1:53).

Third, Art thou coming to Jesus Christ?  Prithee tell me, What seest thou in him to allure thee to forsake all the world, to come to him?

I say, What hast thou seen in him?  Men must see something in Jesus Christ, else they will not come to him.  1.  What comeliness hast thou seen in his person?  thou comest not, if thou seest no form nor comeliness in him (Isa 53:1–3).  2.  Until those mentioned in the Song were convinced that there was more beauty, comeliness, and desirableness in Christ, than in ten thousand, they did not so much as ask where he was, nor incline to turn aside after him (Song 5, 6).

There be many things on this side heaven that can and do carry away the heart; and so will do, so long as thou livest, if thou shalt be kept blind, and not be admitted to see the beauty of the Lord Jesus.

Fourth, Art thou come to the Lord Jesus?  What hast thou found in him, since thou camest to him?

Peter found with him the word of eternal life (John 6:68).  They that Peter makes mention of, found him a living stone, even such a living stone as communicated life to them (1 Peter 2:4, 5).  He saith himself, they that come to him, &c., shall find rest unto their souls; hast thou found rest in him for thy soul?  (Matt 11:28).

Let Us Go Back to the Times of the Old Testament

1.  Abraham found THAT in him, that made him leave his country for him, and become for his sake a pilgrim and stranger in the earth (Gen 12; Heb 11).

2.  Moses found THAT in him, that made him forsake a crown, and a kingdom for him too.

3.  David found so much in him, that he counted to be in his house one day was better than a thousand; yea, to be a door-keeper therein was better, in his esteem, than to dwell in the tents of wickedness (Psa 84:10).

4.  What did Daniel and the three children find in him, to make them run the hazards of the fiery furnace, and the den of lions, for his sake?  (Dan 3, 6).

Let Us Come Down to Martyrs

1.  Stephen found that in him that made him joyful, and quietly yield up his life for his name (Acts 7).

2.  Ignatius found that in Christ that made him choose to go through the torments of the devil, and hell itself, rather than not to have him.—Fox’s Acts and Monuments, vol.  1, p.  52, Anno.  111.  Edit.  1632.

3.  What saw Romanus in Christ, when he said to the raging Emperor, who threatened him with fearful torments, Thy sentence, O Emperor, I joyfully embrace, and refuse not to be sacrificed by as cruel torments as thou canst invent?—Fox, vol.  1, p.  116.

4.  What saw Menas, the Egyptian, in Christ, when he said, under most cruel torments, There is nothing in my mind that can be compared to the kingdom of heaven; neither is all the world, if it was weighed in a balance, to be preferred with the price of one soul?  Who is able to separate us from the love of Jesus Christ our Lord?  And I have learned of my Lord and King not to fear them that kill the body, &c.  P.  117.

5.  What did Eulalia see in Christ, when she said, as they were pulling her one joint from another, Behold, O Lord, I will not forget thee.  What a pleasure it is for them, O Christ!  that remember thy triumphant victory?  P.  121.

6.  What think you did Agnes see in Christ, when rejoicingly she went to meet the soldier that was appointed to be her executioner.  I will willingly, said she, receive into my paps the length of this sword, and into my breast will draw the force thereof, even to the hilts; that thus I, being married to Christ my spouse, may surmount and escape all the darkness of this world?  P.  122.

7.  What do you think did Julitta see in Christ, when, at the Emperor’s telling of her, that except she would worship the gods, she should never have protection, laws, judgments, nor life, she replied, Farewell life, welcome death; farewell riches, welcome poverty: all that I have, if it were a thousand times more, would I rather lose, than to speak one wicked and blasphemous word against my Creator?  P.  123.

8.  What did Marcus Arethusius see in Christ, when after his enemies had cut his flesh, anointed it with honey, and hanged him up in a basket for flies and bees to feed on, he would not give, to uphold idolatry, one halfpenny to save his life?  P.  128.

9.  What did Constantine see in Christ, when he used to kiss the wounds of them that suffered for him?  P.  135.

10.  But what need I give thus particular instances of words and smaller actions, when by their lives, their blood, their enduring hunger, sword, fire, pulling asunder, and all torments that the devil and hell could devise, for the love they bare to Christ, after they were come to him?

What Hast THOU Found in Him, Sinner?

What!  come to Christ, and find nothing in him!—when all things that are worth looking after are in him!—or if anything, yet not enough to wean thee from thy sinful delights, and fleshly lusts!  Away, away, thou art not coming to Jesus Christ.

He that has come to Jesus Christ, hath found in him, that, as I said, that is not to be found anywhere else.  As,

1.  He that is come to Christ hath found God in him reconciling the world unto himself, not imputing their trespasses to them.  And so God is not to be found in heaven and earth besides (2 Cor 5:19, 20).

2.  He that is come to Jesus Christ hath found in him a fountain of grace, sufficient, not only to pardon sin, but to sanctify the soul, and to preserve it from falling, in this evil world.

3.  He that is come to Jesus Christ hath found virtue in him; THAT virtue, that if he does but touch thee with his Word, or thou him by faith, life is forthwith conveyed into thy soul.  It makes thee wake as one that is waked out of his sleep; it awakes all the powers of the soul (Psa 30:11, 12; Song 6:12).

4.  Art thou come to Jesus Christ?  Thou hast found glory in him, glory that surmounts and goes beyond.  “Thou art more glorious-than the mountains of prey” (Psa 76:4).

5.  What shall I say?  Thou hast found righteousness in him; thou hast found rest, peace, delight, heaven, glory, and eternal life.

Sinner, be advised; ask thy heart again, saying, Am I come to Jesus Christ?  For upon this one question, Am I come, or, am I not?  hangs heaven and hell as to thee.  If thou canst say, I am come, and God shall approve that saying, happy, happy, happy man art thou!  But if thou art not come, what can make thee happy?  yea, what can make that man happy that, for his not coming to Jesus Christ for life, must be damned in hell?

USE THIRD.—the Third Use—A USE OF ENCOURAGEMENT

Coming sinner, I have now a word for thee; be of good comfort, “He will in no wise cast out.”  Of all men, thou art the blessed of the Lord; the Father hath prepared his Son to be a sacrifice for thee, and Jesus Christ, thy Lord, is gone to prepare a place for thee (John 1:29; Heb 10).  What shall I say to thee?

[First,] Thou comest to a FULL Christ; thou canst not want anything for soul or body, for this world or that to come, but it is to be had in or by Jesus Christ.  As it is said of the land that the Danites went to possess, so, and with much more truth, it may be said of Christ; he is such an one with whom there is no want of any good thing that is in heaven or earth.  A full Christ is thy Christ.

1.  He is full of grace.  Grace is sometimes taken for love; never any loved like Jesus Christ.  Jonathan’s love went beyond the love of women; but the love of Christ passes knowledge.  It is beyond the love of all the earth, of all creatures, even of men and angels.  His love prevailed with him to lay aside his glory, to leave the heavenly place, to clothe himself with flesh, to be born in a stable, to be laid in a manger, to live a poor life in the world, to take upon him our sicknesses, infirmities, sins, curse, death, and the wrath that was due to man.  And all this he did for a base, undeserving, unthankful people; yea, for a people that was at enmity with him.  “For when we were yet without strength, in due time Christ died for the ungodly.  For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.  But God commendeth his love toward us, in that while we were yet sinners, Christ died for us.  Much more, then, being now justified by his blood, we shall be saved from wrath through him.  For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Rom 5:6–10).

2.  He is full of truth.  Full of grace and truth.  Truth, that is, faithfulness in keeping promise, even this of the text, with all other, “I will in no wise cast out” (John 14:6).  Hence it is said, that his words be true, and that he is the faithful God, that keepeth covenant.  And hence it is also that his promises are called truth: “Thou wilt fulfil thy truth unto Jacob, and thy mercy unto Abraham, which thou hast sworn unto our fathers from the days of old.”  Therefore it is said again, that both himself and words are truth: “I am the truth, the Scripture of truth” (Dan 10:21).  “Thy word is truth,” (John 17:17; 2 Sam 7:28); “thy law is truth,” (Psa 119:142); and “my mouth,” saith he, “shall speak truth,” (Prov 8:7); see also Ecclesiastes 12:10; Isaiah 25:1; Malachi 2:6; Acts 26:25, 2 Timothy 2:12, 13.  Now, I say, his word is truth, and he is full of truth to fulfil his truth, even to a thousand generations.  Coming sinner, he will not deceive thee; come boldly to Jesus Christ.

3.  He is full of wisdom.  He is made unto us of God wisdom; wisdom to manage the affairs of his church in general, and the affairs of every coming sinner in particular.  And upon this account he is said to be “head over all things,” (1 Cor 1; Eph 1), because he manages all things that are in the world by his wisdom, for the good of his church; all men’s actions, all Satan’s temptations, all God’s providences, all crosses, and disappointments; all things whatever are under the hand of Christ—who is the wisdom of God—and he ordereth them all for good to his church.  And can Christ help it—and be sure he can—nothing shall happen or fall out in the world, but it shall, in despite of all opposition, have a good tendency to his church and people.

4.  He is full of the Spirit, to communicate it to the coming sinner; he hath therefore received it without measure, that he may communicate it to every member of his body, according as every man’s measure thereof is allotted him by the Father.  Wherefore he saith, that he that comes to him, “Out of his belly shall flow rivers of living water” (John 3:34; Titus 3:5, 6; Acts 2; John 7:33–39).

5.  He is indeed a storehouse full of all the graces of the Spirit.  “Of his fullness have all we received, and grace for grace” (John 1:16).  Here is more faith, more love, more sincerity, more humility, more of every grace; and of this, even more of this, he giveth to every lowly, humble, penitent coming sinner.  Wherefore, coming soul, thou comest not to a barren wilderness when thou comest to Jesus Christ.

6.  He is full of bowels and compassion: and they shall feel and find it so that come to him for life.  He can bear with thy weaknesses, he can pity thy ignorance, he can be touched with the feeling of thy infirmities, he can affectionately forgive they transgressions, he can heal thy backslidings, and love thee freely.  His compassions fail not; “and he will not break a bruised reed, nor quench the smoking flax; he can pity them that no eye pities, and be afflicted in all thy afflictions” (Matt 26:41; Heb 5:2; 2:18; Matt 9:2; Hosea 14:4; Eze 16:5, 6; Isa 63:9; Psa 78:38; 86:15; 111:4; 112:4; Lam 3:22; Isa 42:3).

7.  Coming soul, the Jesus that thou art coming to, is full of might and terribleness for thy advantage; he can suppress all thine enemies; he is the Prince of the kings of the earth; he can bow all men’s designs for thy help; he can break all snares laid for thee in the way; he can lift thee out of all difficulties wherewith thou mayest be surrounded; he is wise in heart, and mighty in power.  Every life under heaven is in his hand; yea, the fallen angels tremble before him.  And he will save thy life, coming sinner (1 Cor 1:24; Rom 8:28; Matt 28:18; Rev 4; Psa 19:3; 27:5, 6; Job 9:4; John 17:2; Matt 8:29; Luke 8:28; James 2:19).

8.  Coming sinner, the Jesus to whom thou art coming is lowly in heart, he despiseth not any.  It is not thy outward meanness, nor thy inward weakness; it is not because thou art poor, or base, or deformed, or a fool, that he will despise thee: he hath chosen the foolish, the base, and despised things of this world, to confound the wise and mighty.  He will bow his ear to thy stammering prayers he will pick out the meaning of thy inexpressible groans; he will respect thy weakest offering, if there be in it but thy heart (Matt 11:20; Luke 14:21; Prov 9:4–6; Isa 38:14, 15; Song 5:15; John 4:27; Mark 12:33, 34; James 5:11).  Now, is not this a blessed Christ, coming sinner?  Art thou not like to fare well, when thou hast embraced him, coming sinner?  But,

Second.  Thou hast yet another advantage by Jesus Christ, thou art coming to him, for he is not only full, BUT FREE.  He is not sparing of what he has; he is open-hearted and open-handed.  Let me in a few particulars show thee this:

1.  This is evident, because he calls thee; he calls upon thee to come unto him; the which he would not do, was he not free to give; yea, he bids thee, when come, ask, seek, knock.  And for thy encouragement, adds to every command a promise, “Seek, and ye shall find; ask, and ye shall have; knock, and it shall be opened unto you.”  If the rich man should say thus to the poor, would not he be reckoned a free-hearted man?  I say, should he say to the poor, Come to my door, ask at my door, knock at my door, and you shall find and have; would he not be counted liberal?  Why, thus doth Jesus Christ.  Mind it, coming sinner (Isa 55:3; Psa 50:15; Matt 7:7–9).

2.  He doth not only bid thee come, but tells thee, he will heartily do thee good; yea, he will do it with rejoicing; “I will rejoice over them, to do them good-with my whole heart, and with my whole soul” (Jer 32:41).

3.  It appeareth that he is free, because he giveth without twitting.  “He giveth to all men liberally, and upbraideth not” (James 1, 5).  There are some that will not deny to do the poor a pleasure, but they will mix their mercies with so many twits, that the persons on whom they bestow their charity shall find but little sweetness in it.  But Christ doth not do so, coming sinner; he casteth all thine iniquities behind his back (Isa 38:17).  Thy sins and iniquities he will remember no more (Heb 8:12).

4.  That Christ is free, is manifest by the complaints that he makes against them that will not come to him for mercy.  I say, he complains, saying, “O Jerusalem, Jerusalem!  how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt 23:37).  I say, he speaks it by way of complaint.  He saith also in another place, “But thou hast not called upon me, O Jacob” (Isa 43:22).  Coming sinner, see here the willingness of Christ to save; see here how free he is to communicate life, and all good things, to such as thou art.  He complains, if thou comest not; he is displeased, if thou callest not upon him.  Hark, coming sinner, once again; when Jerusalem would not come to him for safeguard, “he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes” (Luke 19:41, 42).

5.  Lastly, He is open and free-hearted to do thee good, as is seen by the joy and rejoicing that he manifesteth at the coming home of poor prodigals.  He receives the lost sheep with rejoicing; the lost goat with rejoicing; yea, when the prodigal came home, what joy and mirth, what music and dancing, was in his father’s house!  (Luke 15).

Third.  Coming sinner, I will add another encouragement for thy help.

1.  God hath prepared a mercy-seat, a throne of grace to sit on; that thou mayest come thither to him, and that he may from thence hear thee, and receive thee.  “I will commune with thee,” saith he, “from above the mercy-seat” (Exo 25:22).  As who shall say, sinner, When thou comest to me, thou shalt find me upon the mercy-seat, where also I am always found of the undone coming sinner.  Thither I bring my pardons; there I hear and receive their petitions, and accept them to my favour.

2.  God hath also prepared a golden altar for thee to offer thy prayers and tears upon.  A golden altar!  It is called a “golden altar,” to show what worth it is of in God’s account: for this golden altar is Jesus Christ; this altar sanctifies thy gift, and makes thy sacrifice acceptable.  This altar, then, makes thy groans golden groans; thy tears golden tears; and thy prayers golden prayers, in the eye of that God thou comest to, coming sinner (Rev 8; Matt 23:19; Heb 10:10; 1 Peter 2:5).

3.  God hath strewed all the way, from the gate of hell, where thou wast, to the gate of heaven, whither thou art going, with flowers out of his own garden.  Behold how the promises, invitations, calls, and encouragements, like lilies, lie round about thee!  take heed that thou dost not tread them under foot, sinner.  With promises, did I say?  Yea, he hath mixed all those with his own name, his Son’s name; also, with the name of mercy, goodness, compassion, love, pity, grace, forgiveness, pardon, and what not, that may encourage the coming sinner.

4.  He hath also for thy encouragement laid up the names, and set forth the sins, of those that have been saved.  In this book they are fairly written, that thou, through patience and comfort of the Scriptures, mightest have hope.  (1.) In this book is recorded Noah’s maim and sin; and how God had mercy upon him.  (2.) In this record is fairly written the name of Lot, and the nature of his sin; and how the Lord had mercy upon him.  (3.) In this record thou hast also fairly written the names of Moses, Aaron, Gideon, Samson, David, Solomon, Peter, Paul, with the nature of their sins; and how God had mercy upon them; and all to encourage thee, coming sinner.

Fourth.  I will add yet another encouragement for the man that is coming to Jesus Christ.  Art thou coming?  Art thou coming, indeed?  Why,

1.  Then this thy coming is by virtue of God’s call.  Thou art called.  Calling goes before coming.  Coming is not of works, but of him that calleth.  “He goeth up into a mountain, and calleth unto him whom he would; and they came unto him” (Mark 3:13).

2.  Art thou coming?  This is also by virtue of illumination.  God has made thee see; and, therefore, thou art coming.  So long as thou wast darkness, thou lovedst darkness, and couldst not abide to come, because thy deeds were evil; but being now illuminated and made to see what and where thou art, and also what and where thy Saviour is, now thou art coming to Jesus Christ; “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee,” saith Christ, “but my Father which is in heaven” (Matt 16:17).

3.  Art thou coming?  This is because God hath inclined thine heart to come.  God hath called thee, illuminated thee, and inclined thy heart to come; and, therefore, thou comest to Jesus Christ.  It is God that worketh in thee to will, and to come to Jesus Christ.  Coming sinner, bless God for that he hath given thee a will to come to Jesus Christ.  It is a sign that thou belongest to Jesus Christ, because God has made thee willing to come to him (Psa 110:3).  Bless God for slaying the enmity of thy mind; had he not done it, thou wouldst as yet have hated thine own salvation.

4.  Art thou coming to Jesus Christ?  It is God that giveth thee power: power to pursue thy will in the matters of thy salvation, is the gift of God.  “It is God which worketh in you both to will and to do” (Phil 2:13).  Not that God worketh will to come, where he gives no power; but thou shouldest take notice, that power is an additional mercy.  The church saw that will and power were two things, when she cried, “Draw me, we will run after thee” (Song 1:4).  And so did David too, when he said, “I will run the way of thy commandments, when thou shalt enlarge my heart” (Psa 119:32).  Will to come, and power to pursue thy will, is double mercy, coming sinner.

5.  All thy strange, passionate, sudden rushings forward after Jesus Christ, coming sinners know what I mean, they also are thy helps from God.  Perhaps thou feelest at some times more than at others, strong stirrings up of heart to fly to Jesus Christ; now thou hast at this time a sweet and stiff gale of the Spirit of God, filling thy sails with the fresh gales of his good Spirit; and thou ridest at those times as upon the wings of the wind, being carried out beyond thyself, beyond the most of thy prayers, and also above all thy fear and temptations.

6.  Coming sinner, hast thou not now and then a kiss of the sweet lips of Jesus Christ, I mean some blessed word dropping like a honey-comb upon thy soul to revive thee, when thou art in the midst of thy dumps?

7.  Does not Jesus Christ sometimes give thee a glimpse of himself, though perhaps thou seest him not so long a time as while one may tell twenty.

8.  Hast thou not sometimes as it were the very warmth of his wings overshadowing the face of thy soul, that gives thee as it were a gload upon thy spirit, as the bright beams of the sun do upon thy body, when it suddenly breaks out of a cloud, though presently all is gone away?  Well, all these things are the good hand of thy God upon thee, and they are upon thee to constrain, to provoke, and to make thee willing and able to come, coming sinner, that thou mightest in the end be saved.

Bunyan, J. (2006).  Come and Welcome, to Jesus Christ (Vol. 1, pp. 271–273).  Bellingham, WA: Logos Bible Software.  (Public Domain)

Easter 1606 — Bishop Lancelot Andrewes

Romans 6:9–11

Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him.

For, in that He died, He died once to sin; but in that He liveth, He liveth to God.

Likewise think (or account) ye also, that ye are dead to sin, but are alive to God in Jesus Christ our Lord.

The Scripture is as the feast is, both of them of the Resurrection. And this we may safely say of it, it is thought by the Church so pertinent to the feast, as it hath ever been and is appointed to be the very entry of this day’s service; to be sounded forth and sung, first of all, and before all, upon this day, as if there were some special correspondence between the day and it.

Two principal points are set down to us, out of the two principal words in it: one, scientes, in the first verse, "knowing;" the other, reputate, in the last verse, "count yourselves;"—knowing and counting, knowledge and calling ourselves to account for our knowledge.

Two points very needful to be ever jointly called upon, and more than needful for our times, being that much we know, and little we count; oft we hear, and when we have heard, small reckoning we make of it. What Christ did on Easter-day we know well; what we are then to do, we give no great regard: our scientes is without a reputantes.

Now this Scripture, ex totâ substantiâ, ‘out of the whole frame of it’ teacheth us otherwise; that Christian knowledge is not a knowledge without all manner of account, but that we are accountants for it; that we are to keep an audit of what we hear, and take account of ourselves of what we have learned. Λογίζεσθε is an auditor’s term: thence the Holy Ghost hath taken it, and would have us to be auditors in both senses.

And this to be general in whatsoever we know, but specially in our knowledge touching this feast of Christ’s Resurrection, where there are special words for it in the text, where in express terms an account is called for at our hands as an essential duty of the day. The benefit we remember is so great, the feast we hold so high, as though at other times we might be forborne, yet on this day we may not.

Now the sum of our account is set down in these words,* similiter et vos; that we fashion ourselves like to Christ, dying and rising, cast ourselves in the same moulds, express Him in both as near as we can.

To account of these first, that is, to account ourselves bound so to do.

To account for these second, that is, to account with ourselves whether we do so.

First, to account ourselves bound thus to do, resolving thus within ourselves, that to hear a Sermon of the Resurrection is nothing; to keep a feast of the Resurrection is as much, except it end in similiter et vos. Nisi, saith St. Gregory, quod de more celebratur etiam quoad mores exprimatur, ‘unless we express the matter of the feast in the form of our lives;’ unless as He from the grave so we from sin, and live to godliness as He unto God.

Then to account with ourselves, whether we do thus; that is, to sit down and reflect upon the sermons we hear, and the feasts we keep; how, by knowing Christ’s death, we die to sin; how, by knowing His resurrection, we live to God; how our estate in soul is bettered; how the fruit of the words we hear, and the feasts we keep, do abound daily toward our account against the great audit. And this to be our account, every Easter-day.

Of these two points, the former is in the two first verses, what we must know; the latter is in the last, what we must account for. And they be joined with similiter, to shew us they be and must be of equal and like regard; and we as know, so account.

But because, our knowing is the ground of our account, the Apostle beginneth with knowledge. And so must we.

Knowledge, in all learning, is of two sorts: 1. rerum, or 2. causarum, ὅτι, or δίοτι, ‘that,’ or ‘in that.’ The former is in the first verse: "knowing that Christ," &c. The latter, in the second; "for, in that," &c. And because we cannot cast up a sum, except we have a particular, the Apostle giveth us a particular of either. A particular of our knowledge quoad res, which consisteth of these three: 1. that "Christ is risen from the dead." 2. That now "He dieth not." 3. That "from henceforth death hath no dominion over Him." All in the first verse. Then a particular of our knowledge quoad causas. The cause 1. of His death, sin; "He died to sin." 2. Of His life, God; "He liveth to God." And both these but once for all. All in the second verse.

Then followeth our account, in the third verse. Wherein we consider, first, 1. the charge; 2. and then the discharge. 1. The charge first, similiter et vos; that we be like to Christ. And then wherein; 1. like, in dying to sin; 2. like, in living to God. Which are the two moulds wherein we are to be cast, that we may come forth like Him. This is the charge. 2. And last of all, the means we have to help us to discharge it, in the last words, "in Christ Jesus our Lord."

Before we take view of the two particulars, it will not be amiss to make a little stay at scientes, the first word, because it is the ground of all the rest. "Knowing that Christ is risen." This the Apostle saith, the Romans did;—"knowing." Did know himself indeed, that Christ was risen, for he saw Him. But how knew the Romans, or how know we? No other way than by relation, either they or we, but yet we much better than they. I say by relation, in the nature of a verdict, of them that had seen Him, even Cephas and the twelve; which is a full jury, able to find any matter of fact, and to give up a verdict in it. And that Christ is risen, is matter of fact. But if twelve will not serve in this matter of fact, which in all other matters with us will, if a greater inquest far, if five hundred will serve,* you may have so many; for "of more than five hundred at once was He seen," many of them then living ready to give up the same verdict, and to say the same upon their oaths.

But to settle a knowledge, the number moveth not so much as the quality of the parties. If they were persons credulous, light of belief, they may well be challenged, if they took not the way to ground their knowledge aright. That is ever best known that is most doubted of; and never was matter carried with more scruple and slowness of belief, with more doubts and difficulties, than was this of Christ’s rising. Mary Magdalene saw it first, and reported it. "They believed her not."* The two that went to Emmaus, they also reported it. They believed them not. Divers women together saw Him,* and came and told them; "their words seemed to them λῆρος,* an idle, feigned, fond tale." They all saw Him, and even seeing Him, yet they "doubted." When they were put out of doubt,* and told it but to one that happened to be absent, it was St. Thomas, you know how peremptory he was; "not he,* unless he might not only see with his eyes, but feel with his fingers, and put in his hand into His side." And all this he did. St. Augustine saith well: Profecto valde dubitatum est ab illis, ne dubitaretur a nobis; ‘all this doubting was by them made, that we might be out of doubt, and know that Christ is risen.’

Sure, they took the right course to know it certainly; and certainly they did know it, as appeareth. For never was any thing known in this world, so confidently, constantly, certainly testified as was this, that Christ is risen. By testifying it, they got nothing in the earth. Got nothing? Nay, they lost by it their living, their life, all they had to lose. They might have saved all, and but said nothing. So certain they were, so certainly they did account of their knowing, they could not be got from it, but to their very last breath, to the very last drop of their blood, bare witness to the truth of this article; and chose rather to lay down their lives and to take their death, than to deny, nay than not to affirm His rising from death. And thus did they know, and knowing testify, and by their testimony came the Romans to their knowing, and so do we. But, as I said before, we to a much surer knowing than they. For when this was written, the whole world stopped their ears at this report, would not endure to hear them, stood out mainly against them. The Resurrection! why it was with the Grecians at Athens, χλευασμὸς, a very ‘scorn.’* The Resurrection! why it was with Festus the great Roman, μανία, ‘a sickness of the brain, a plain frenzy.’* That world that then was and long after in such opposition, is since come in; and upon better examination of the matter so strangely testified, with so many thousand lives of men, to say the least of them, sad and sober, hath taken notice of it, and both known and acknowledged the truth of it. It was well foretold by St. John, hæc est victoria quæ vincit mundum,* fides vestra. It is proved true since, that this faith of Christ’s rising hath made a conquest of the whole world. So that, after all the world hath taken knowledge of it, we come to know it. And so more full to us, than to them, is this scientes, "knowing." Now to our particulars, what we know.

Our first particular is, That Christ is risen from the dead. Properly, we are said to rise from a fall, and from death rather to revive. Yet the Apostle rather useth the term of rising than reviving, as serving better to set forth his purpose. That death is a fall we doubt not, that it came with a fall, the fall of Adam. But what manner of fall? for it hath been holden a fall, from whence is no rising. But by Christ’s rising it falls out to be a fall, that we may fall and yet get up again. For if Christ be risen from it, then is there a rising; if a rising of one, then may there be of another; if He be risen in our nature, then is our nature risen; and if our nature be, our persons may be. Especially seeing, as the Apostle in the fourth verse before hath told us, He and we are σύμφυτοι, that is, so "grafted" one into the other, that He is part of us, and we of Him;* so that as St. Bernard well observeth, Christus etsi solus resurrexit, tamen non totus, ‘that Christ, though He be risen only, yet He is not risen wholly,’ or all, till we be risen too. He is but risen in part, and that He may rise all, we must rise from death also.

This then we know first: that death is not a fall like that of Pharaoh into the sea,* that "sunk down like a lump of lead" into the bottom, and never came up more;* but a fall like that of Jonas into the sea,* who was received by a fish,* and after cast up again. It is our Saviour Christ’s own simile. A fall,* not like that of the Angels into the bottomless pit, there to stay for ever; but like to that of men into their beds, when they make account to stand up again. A fall, not as of a log or stone to the ground, which, where it falleth there it lieth still;* but as of a wheat-corn into the ground, which is quickened and springeth up again.*

The very word which the Apostle useth, ἐγερθεὶς, implieth the two latter: 1. either of a fall into a bed in our chamber, where, though we lie to see to little better than dead for a time, yet in the morning we awake and stand up notwithstanding; 2. or of a fall into a bed in our garden, where, though the seed putrify and come to nothing, yet we look to see it shoot forth anew in the spring. Which spring is, as Tertullian well calleth it, the very resurrection of the year; and Christ’s Resurrection falleth well with it;* and it is, saith he, no way consonant to reason, that man for whom all things spring and rise again, should not have his spring and rising too. But he shall have them, we doubt not, by this day’s work. He That this day did rise, and rising was seen of Mary Magdalene in the likeness of a gardener,* this Gardener will look to it, that man shall have his spring. He will, saith the Prophet, "drop upon us a dew like the dew of herbs,* and the earth shall yield forth her dead." And so, as Christ is risen from the dead, even so shall we.

Our second particular is, That as He is risen, so now He dieth not. Which is no idle addition, but hath his force and emphasis. For one thing it is to rise from the dead, and another, not to die any more. The widow’s son of Nain,* the ruler’s daughter of the synagogue,* Lazarus,—all these rose again from death,* yet they died afterward; but "Christ rising from the dead, dieth no more." These two are sensibly different, Lazarus’ resurrection, and Christ’s; and this second is sure a higher degree than the former. If we rise as they did, that we return to this same mortal life of ours again, this very mortality of ours will be to us as the prisoner’s chain he escapes away withal: by it we shall be pulled back again, though we should rise a thousand times. We must therefore so rise as Christ, that our resurrection be not reditus, but transitus; not a returning back to the same life, but a passing over to a new. Transivit de morte ad vitam, saith He.* The very feast itself puts us in mind of as much; it is Pascha, that is, the Passover,* not a coming back to the same land of Egypt, but a passing over to a better, the Land of Promise, whither "Christ our Passover" is passed before us,* and shall in His good time give us passage after Him. The Apostle expresseth it best where he saith, that Christ by His rising hath "abolished death,* and brought to light life and immortality;" not life alone, but life and immortality, which is this our second particular. Risen, and risen to die no more, because risen to life, to life immortal.

But the third is yet beyond both these, more worth the knowing, more worthy our account; "death hath no dominion over Him." Where, as we before said, one thing it was to rise again, another to die no more, so say we now; it is one thing not to die, another not to be under the dominion of death. For death, and death’s dominion are two different things. Death itself is nothing else but the very separation of the life from the body, death’s dominion a thing of far larger extent. By which word of "dominion," the Apostle would have us to conceive of death, as of some great lord having some large signory.* Even as three several times in the chapter before he saith, regnavit mors, "death reigned," as if death were some mighty monarch, having some great dominions under him. And so it is; for look how many dangers, how many diseases, sorrows, calamities, miseries there be of this mortal life; how many pains, perils, snares of death; so many several provinces are there of this dominion. In all which, or some of them, while we live, we still are under the jurisdiction and arrest of death all the days of our life. And say that we escape them all, and none of them happen to us, yet live we still under fear of them, and that is death’s dominion too. For he is, as Job calleth him, Rex pavoris, "King of fear." And when we are out of this life too,* unless we pertain to Christ and His resurrection, we are not out of his dominion neither. For hell itself is secunda mors, so termed by St. John, "the second death,"* or second part of death’s dominion.*

Now, who is there that would desire to rise again to this life, yea, though it were immortal, to be still under this dominion of death here; still subject, still liable to the aches and pains, to the griefs and gripings, to the manifold miseries of this vale of the shadow of death? But then the other, the second region of death, the second part of his dominion, who can endure once to be there? There they seek and wish for death, and death flieth from them.

Verily, rising is not enough; rising, not to die again is not enough, except we may be quit of this dominion, and rid of that which we either feel or fear all our life long. Therefore doth the Apostle add, and so it was needful he should, "death hath no dominion over Him." "No dominion over Him?" No; for He, dominion over it. For lest any might surmise he might break through some wall, or get out at some window, and so steal a resurrection, or casually come to it, he tells them—No, it is not so.* Ecce claves mortis et inferni; see here, the keys both of the first and second death. Which is a plain proof He hath mastered, and got the dominion over both "death and him that hath the power of death,* that is the devil." Both are swallowed up in victory, and neither death any more sting, nor hell any more dominion.* Sed ad Dominum Deum nostrum spectant exitus mortis;* "but now unto God our Lord belong the issues of death;" the keys are at His girdle, He can let out as many as He list.

This estate is it, which he calleth coronam vitæ;* not life alone, but "the crown of life," or a life crowned with immunity of fear of any evil, ever to befal us. This is it which in the next verse he calleth "living unto God,"* the estate of the children of the resurrection, to be the sons of God, equal to the Angels, subject to no part of death’s dominion, but living in security, joy, and bliss for ever.

And now is our particular full. 1. Rising to life first; 2. and life freed from death, and so immortal; 3. and then exempt from the dominion of death, and every part of it; and so happy and blessed. Rise again? so may Lazarus, or any mortal man do; that is not it. Rise again to life immortal? so shall all do in the end, as well the unjust as the just; that is not it. But rise again to life immortal, with freedom from all misery, to live to, and with God, in all joy and glory evermore;—that is it, that is Christ’s resurrection. Et tu, saith St. Augustine, spera talem resurrectionem, et propter hoc esto Christianus, ‘live in hope of such a resurrection, and for this hope’s sake carry thyself as a Christian.’ Thus have we our particular of that we are to know touching Christ risen.

And now we know all these, yet do we not account ourselves to know them perfectly until we also know the reason of them. And the Romans were a people that loved to see the ground of that they received, and not the bare articles alone. Indeed it might trouble them why Christ should need thus to rise again, because they saw no reason why He should need die. The truth is, we cannot speak of rising well without mention of the terminus a quo, from whence He rose. By means whereof these two, 1. Christ’s dying, and 2. His rising, are so linked together, and their audits so entangled one with another, as it is very hard to sever them. And this you shall observe, the Apostle never goeth about to do it, but still as it were of purpose suffers one to draw in the other continually. It is not here alone, but all over his Epistles; ever they run together, as if he were loath to mention one without the other.

And it cannot be denied but that their joining serveth to many great good purposes. These two, 1. His death, and 2. His rising, they shew His two natures, human and Divine; 1. His human nature and weakness in dying, 2. His Divine nature and power in rising again. 2. These shew His two offices; His Priesthood and His Kingdom. 1. His Priesthood in the sacrifice of His death; 2. His Kingdom in the glory of His resurrection. 3. They set before us His two main benefits, 1. interitum mortis, and 2. principium vitæ. 1. His death, the death of death; 2. His rising, the reviving of life again; the one what He had ransomed us from, the other what He had purchased for us. 4. They serve as two moulds, wherein our lives are to be cast, that the days of our vanity may be fashioned to the likeness of the Son of God; which are our two duties, that we are to render for those two benefits, proceeding from the two offices of His two natures conjoined. In a word, they are not well to be sundered; for when they are thus joined, they are the very abridgment of the whole Gospel.

Of them both then briefly. Of His dying first: "In that He died, He died once to sin." Why died He once, and why but once? Once He died to sin, that is, sin was the cause He was to die once. As in saying "He liveth to God," we say God is the cause of His life, so in saying "He died to sin" we say sin was the cause of His death. God of His rising, sin of His fall. And look, how the Resurrection leadeth us to death, even as naturally doth death unto sin, the sting of death.

To sin then He died; not simply to sin, but with reference to us. For as death leadeth us to sin, so doth sin to sinners, that is, to ourselves; and so will the opposition be more clear and full: "He liveth unto God," "He died unto man." With reference, I say, to us. For first He died unto us; and if it be true that Puer natus est nobis,* it is as true that Vir mortuus est nobis; if being a Child He was born to us, becoming a Man He died to us. Both are true.

To us then first He died because He would save us. To sin secondly, because else He could not save us. Yes he could have saved us and never died for us, ex plenitudine potestatis, ‘by His absolute power,’ if He would have taken that way. That way He would not, but proceed by way of justice, do all by way of justice. And by justice sin must have death,—death, our death, for the sin was ours. It was we that were to die to sin. But if we had died to sin, we had perished in sin; perished here, and perished everlastingly. That His love to us could not endure, that we should so perish. Therefore, as in justice He justly might, He took upon Him our debt of sin, and said, as the Fathers apply that speech of His, Sinite abire hos, "Let these go their ways."* And so that we might not die to sin He did. We see why he died once.

Why but once? because once was enough, ad auferenda, saith St. John; ad abolenda,* saith St. Peter; ad exhaurienda, saith St. Paul; ‘to take away,* to abolish, to draw dry,’ and utterly to exhaust all the sins,* of all the sinners, of all the world. The excellency of His Person That performed it was such; the excellency of the obedience that He performed, such; the excellency both of His humility and charity wherewith He performed it, such; and of such value every of them, and all of them much more; as made that His once dying was satis superque, ‘enough, and enough again;’ which made the Prophet call it copiosam redemptionem,* "a plenteous redemption." But the Apostle, he goeth beyond all in expressing this;* in one place terming it ὑπερβάλλων,* in another ὑπερεκπερισσεύων, in another πλεονάζων,—mercy, rich,* exceeding; grace over-abounding, nay, grace superfluous, for so is πλεονάζων, and superfluous is enough and to spare; superfluous is clearly enough and more than enough. Once dying then being more than enough, no reason He should die more than once. That of His death.

Now of His life: "He liveth unto God." The rigour of the law being fully satisfied by His death, then was He no longer justly, but wrongfully detained by death. As therefore by the power He had, He laid down His life, so He took it again, and rose again from the dead. And not only rose Himself, but in one concurrent action, God, Who had by His death received full satisfaction, reached Him as it were His hand, and raised Him to life. The Apostle’s word ἐγερθεὶς, in the native force doth more properly signify, "raised by another," than risen by himself, and is so used, to shew it was done, not only by the power of the Son, but by the will, consent, and co-operation of the Father; and He the cause of it, Who for the over-abundant merit of His death, and His humbling Himself, and "becoming obedient to death, even the death of the cross," not only raised Him,* but propter hoc, "even for that cause," exalted Him also, to live with Him, in joy and glory for ever. For, as when He lived to man He lived to much misery, so now He liveth to God He liveth in all felicity. This part being oppositely set down to the former; living, to exclude dying again; living to God, to exclude death’s dominion, and all things pertaining to it. For, as with "God is life and the fountain of life" against death,* even the fountain of life never failing, but ever renewing to all eternity; so with Him also is torrens deliciarum, "a main river of pleasures," even pleasures for evermore; never ebbing, but ever flowing to all contentment, against the miseries belonging to death’s dominion. And there He liveth thus: not now, as the Son of God, as He lived before all worlds, but as the Son of man, in the right of our nature; to estate us in this life in the hope of a reversion, and in the life to come in perfect and full possession of His own and His Father’s bliss and happiness; when we shall also live to God, and God be all in all, which is the highest pitch of all our hope. We see then His dying and rising, and the grounds of both, and thus have we the total of our scientes.

Now followeth our account. An account is either of what is coming to us, and that we like well, or what is going from us, and that is not so pleasing. Coming to us I call matter of benefit, going from us matter of duty; where I doubt many an expectation will be deceived, making account to hear from the Resurrection matter of benefit only to come in, where the Apostle calleth us to account for matter of duty which is to go from us.

An account there is growing to us by Christ’s rising, of matter of benefit and comfort; such an one there is, and we have touched it before. The hope of gaining a better life, which groweth from Christ’s rising, is our comfort against the fear of losing this. Thus do we comfort ourselves against our deaths:* "Now blessed be God that hath regenerated us to a lively hope, by the resurrection of Jesus Christ." Thus do we comfort ourselves against our friends’ death:* "Comfort yourselves one another," saith the Apostle, "with these words." What words be they? Even those of our Saviour in the Gospel, Resurget frater tuus,* "Thy brother" or thy father, or thy friend, "shall rise again." And not only against death, but even against all the miseries of this life. It was Job’s comfort on the dunghill: well yet,* videbo Deum in carne meâ; "I shall see God in my flesh." And not in our miseries alone, but when we do well, and no man respecteth us for it. It is the Apostle’s conclusion of the chapter of the Resurrection: Be of good cheer yet, labor vester non erit inanis in Domino,* your "labour is not in vain in the Lord," you shall have your reward at the resurrection of the just. All these ways comfort cometh unto us by it.

But this of ours is another manner of account, of duty to go from us, and to be answered by us. And such an one there is too, and we must reckon of it. I add that this here is our first account, you see it here called for in the Epistle to the Romans; the other cometh after, in the Epistle to the Corinthians.

In very deed, this of ours is the key to the other, and we shall never find sound comfort of that, unless we do first well pass this account here. It is I say, first, because it is present, and concerneth our souls, even here in this life. The other is future, and toucheth but our bodies, and that in the life to come. It is an error certainly, which runneth in men’s heads when they hear of the Resurrection, to conceive of it as of a matter merely future, and not to take place till the latter day. Not only "Christ is risen," but if all be as it should be, "We are already risen with Him,"* saith the Apostle, in the Epistle this day, the very first words of it; and even here now, saith St. John, is there a "first resurrection,"* and happy is he that "hath his part in it." A like error it is to conceit the Resurrection as a thing merely corporal, and no ways to be incident into the spirit or soul at all. The Apostle hath already given us an item to the contrary, in the end of the fourth chapter before, where he saith:* "He rose again for our justification," and justification is a matter spiritual;* Justificatus est Spiritu, saith the Apostle, of Christ Himself. Verily, here must the spirit rise to grace, or else neither the body nor it shall there rise to glory. This then is our first account, that account of ours, which presently is to be passed, and out of hand; this is it which first we must take order for.

The sum or charge of which account is set down in these words, similiter et vos; that we be like Christ, carry His image Who is heavenly, as we have carried the image of the earthly, "be conformed to His likeness;" that what Christ hath wrought for us, the like be wrought in us; what wrought for us by His flesh, the like wrought in us by His Spirit. It is a maxim or main ground in all the Fathers, that such an account must be: the former, what Christ hath wrought for us, Deus reputat nobis, ‘God accounteth to us;’ for the latter, what Christ hath wrought in us, reputate vos, we must account to God. And that is, similiter et vos, that we fashion ourselves like Him.

Like Him in as many points as we may, but namely and expressly, in these two here set down: 1. "In dying to sin," 2. "In living unto God." In these two first; then secondly, in doing both these, ἐφάπαξ, but "once for all."

Like Him in these two: 1. In His dying. For He died not only to offer "a sacrifice" for us,* saith St. Paul, but also to leave "an example" to us, saith St. Peter.* That example are we to be like. 2. In His rising: for He arose not only that we might be "regenerated to a lively hope,"* saith St. Peter, but also that we might be "grafted into the similitude of His resurrection," saith St. Paul, a little before, in the fifth verse of this very chapter. That similitude are we to resemble. So have we the exemplary part of both these, whereunto we are to frame our similiter et vos.

"He died to sin:"—there is our pattern. Our first account must be, "count yourselves dead to sin." And that we do when there is neither action, nor affection, nor any sign of life in us toward sin, no more than in a dead body; when, as men crucified, which is not only His death, but the kind of His death too, we neither move hand, nor stir foot toward it, both are nailed down fast. In a word, to "die to sin," with St. Paul here, is to "cease from sin,"* with St. Peter.

To "cease from sin" I say, understanding by sin, not from sin altogether—that is a higher perfection than this life will bear, but as the Apostle expoundeth himself in the very next words,* Ne regnet peccatum, that is, from the "dominion of sin" to cease. For till we be free from death itself, which in this life we are not, we shall not be free from sin altogether; only we may come thus far, ne regnet, that sin "reign not," wear not a crown, sit not in a throne, hold no parliaments within us, give us no laws; in a word, as in the fourth verse before, that we serve it not.* To die to the dominion of sin,—that by the grace of God we may, and that we must account for.

"He liveth to God." There is our similitude of His resurrection: our second account must be, count yourselves "living unto God." Now how that is, he hath already told us in the fourth verse, even "to walk in newness of life." To walk is to move; moving is a vital action, and argueth life. But it must not be any life, our old will not serve; it must be a new life, we must not return back to our former course, but pass over to another new conversation. And in a word as before, to live to God with St. Paul here, is to live secundum Deum,* "according to God in the Spirit," with St. Peter. And then live we according to Him, when His will is our law, His word our rule, His Son’s life our example, His Spirit rather than our own soul the guide of our actions. Thus shall we be grafted into the similitude of His resurrection.

Now this similitude of the Resurrection calleth to my mind another similitude of the Resurrection in this life too, which I find in Scripture mentioned; it fitteth us well, it will not be amiss to remember you of it by the way, it will make us the better willing to enter into this account.

At the time that Isaac should have been offered by his father,* Isaac was not slain: very near it he was, there was fire, and there was a knife, and he was appointed ready to be a sacrifice. Of which case of his, the Apostle in the mention of his father Abraham’s faith,—"Abraham," saith he,* "by faith," λογισάμενος, "made full account," if Isaac had been slain, "God was able to raise him from the dead." And even from the dead God raised him, and his father received him, ἐν παραβολῇ, "in a certain similitude," or after a sort. Mark that well: Raising Isaac from imminent danger of present death, is with the Apostle a kind of resurrection. And if it be so, and if the Holy Ghost warrant us to call that a kind of resurrection, how can we but on this day, the day of the Resurrection, call to mind, and withal render unto God our unfeigned thanks and praise, for our late resurrection ἐν παραβολῇ, for our kind of resurrection, He not long since vouchsafed us. Our case was Isaac’s case without doubt: there was fire, and instead of a knife, there was powder enough, and we were designed all of us, and even ready, to be sacrificed, even Abraham, Isaac, and all. Certainly if Isaac’s were, ours was a kind of resurrection, and we so to acknowledge it. We were as near as he; we were not only within the dominion, but within the verge, nay even within the very gates of death. From thence hath God raised us, and given us this year this similitude of the Resurrection, that we might this day of the resurrection of His Son, present Him with this, in the text, of "rising to a new course of life."

And now to return to our fashioning ourselves like to Him, in these: As there is a death natural, and a death civil, so is there a death moral, both in philosophy and in divinity; and if a death, then consequently a resurrection too. Every great and notable change of our course of life, whereby we are not now any longer the same men that before we were, be it from worse to better, or from better to worse, is a moral death; a moral death to that we change from, and a moral resurrection to that we change to. If we change to the better, that is sin’s death; if we alter to the worse, that is sin’s resurrection. When we commit sin, we die, we are dead in sin; when we repent, we revive again; when we repent ourselves of our repenting and relapse back, then sin riseth again from the dead: and so toties quoties. And even upon these two, as two hinges, turneth our whole life. All our life is spent in one of them.

Now then that we be not all our life long thus off and on, fast or loose, in dock out nettle, and in nettle out dock, it will behove us once more yet to look back upon our similiter et vos, even upon the word ἐφάπαξ, semel, "once." That is, that we not only "die to sin," and "live to God," but die and live as He did, that is, "once for all;" which is an utter abandoning "once" of sin’s dominion, and a continual, constant, persisting in a good course "once" begun. Sin’s dominion, it languisheth sometimes in us, and falleth haply into a swoon, but it dieth not quite "once for all." Grace lifteth up the eye, and looketh up a little, and giveth some sign of life, but never perfectly receiveth. O that once we might come to this! no more deaths, no more resurrections, but one! that we might once make an end of our daily continual recidivations to which we are so subject, and once get past these pangs and qualms of godliness, this righteousness like the morning cloud, which is all we perform; that we might grow habituate in grace, radicati et fundati, "rooted and founded in it;" ἐῤῥιζωμένοι, "steady,"* and ἑδραῖοι, "never to be removed;"* that so we might enter into, and pass a good account of this our similiter et vos!

And thus are we come to the foot of our account, which is our onus, or ‘charge.’ Now we must think of our discharge, to go about it; which maketh the last words no less necessary for us to consider, than all the rest. For what? is it in us, or can we, by our own power and virtue, make up this account? We cannot, saith the Apostle;* nay we cannot, saith he, λογίσασθαι, "make account of any thing," no not so much as of a good thought toward it, as of ourselves. If any think otherwise, let him but prove his own strength a little, what he can do, he shall be so confounded in it, as he shall change his mind, saith St. Augustine, and see plainly, the Apostle had reason to shut up all with in Christo Jesu Domino nostro: otherwise our account will stick in our hands. Verily, to raise a soul from the death of sin, is harder, far harder, than to raise a dead body out of the dust of death. St. Augustine hath long since defined it, that Mary Magdalene’s resurrection in soul, from her long lying dead in sin, was a greater miracle than her brother Lazarus’ resurrection, that had lain four days in his grave. If Lazarus lay dead before us, we would never assay to raise him ourselves; we know we cannot do it. If we cannot raise Lazarus that is the easier of the twain, we shall never Mary Magdalene which is the harder by far, out of Him, or without Him, That raised them both.

But as out of Christ, or without Christ, we can do nothing toward this account; not accomplish or bring to perfection, but not do—not any great or notable sum of it, but nothing at all; as saith St. Augustine,* upon sine Me nihil potestis facere.* So, in Him and with Him enabling us to it, we can think good thoughts, speak good words, and do good works, and die to sin,* and live to God, and all. Omnia possum, saith the Apostle. And enable us He will, and can, as not only having passed the resurrection, but being the Resurrection itself; not only had the effect of it in Himself, but being the cause of it to us. So He saith Himself:* "I am the Resurrection and the Life;" the Resurrection to them that are dead in sin, to raise them from it; and the Life to them that live unto God, to preserve them in it.

Where, besides the two former, 1. the article of the Resurrection, which we are to know; 2. and the example of the Resurrection, which we are to be like; we come to the notice of a third thing, even a virtue or power flowing from Christ’s resurrection, whereby we are made able to express our similiter et vos, and to pass this our account of "dying to sin," and "living to God." It is in plain words called by the Apostle himself,* virtus resurrectionis "the virtue of Christ’s resurrection," issuing from it to us; and he prayeth that as he had a faith of the former, so he may have a feeling of this; and as of them he had a contemplative, so he may of this have an experimental knowledge. This enabling virtue proceedeth from Christ’s resurrection. For never let us think, if in the days of His flesh there "went virtue out" from even the very edge of His garment to do great cures,* as in the case of the woman with the bloody issue we read, but that from His Ownself, and from those two most principal and powerful actions of His Ownself, His 1. death and 2. resurrection, there issueth a divine power; from His death a power working on the old man or flesh to mortify it; from His resurrection a power working on the new man, the spirit, to quicken it. A power able to roll back any stone of an evil custom, lie it never so heavy on us; a power able to dry up any issue, though it have run upon us twelve years long.

And this power is nothing else but that divine quality of grace, which we receive from Him. Receive it from Him we do certainly: only let us pray, and endeavour ourselves, that we "receive it not in vain,"* the Holy Ghost by ways to flesh and blood unknown inspiring it as a breath, distilling it as a dew, deriving it as a secret influence into the soul. For if philosophy grant an invisible operation in us to the celestial bodies, much better may we yield it to His eternal Spirit, whereby such a virtue or breath may proceed from it, and be received of us.

Which breath, or spirit, is drawn in by prayer, and such other exercises of devotion on our parts; and, on God’s part, breathed in, by, and with, the word, well therefore termed by the Apostle,* "the word of grace." And I may safely say it with good warrant, from those words especially and chiefly; which, as He Himself saith of them,* are "spirit and life," even those words, which joined to the element make the blessed Sacrament.

There was good proof made of it this day. All the way did He preach to them, even till they came to Emmaus, and their hearts were hot within them, which was a good sign; but their eyes were not opened but "at the breaking of bread,"* and then they were. That is the best and surest sense we know, and therefore most to be accounted of. There we taste, and there we see;* "taste and see how gracious the Lord is."* There we are made to "drink of the Spirit,"* there our "hearts are strengthened and stablished with grace."* There is the Blood which shall "purge our consciences from dead works," whereby we may "die to sin." There the Bread of God, which shall endue our souls with much strength; yea, multiply strength in them, to live unto God; yea,* to live to Him continually; for he that "eateth His flesh and drinketh His blood,* dwelleth in Christ, and Christ in him;" not inneth, or sojourneth for a time, but dwelleth continually. And, never can we more truly, or properly say, in Christo Jesu Domino nostro, as when we come new from that holy action, for then He is in us, and we in Him, indeed. And so we to make full account of this service, as a special means to further us to make up our Easter-day’s account, and to set off a good part of our charge. In Christ, dropping upon us the anointing of His grace. In Jesus, Who will be ready as our Saviour to succour and support us with His auxilium speciale, ‘His special help.’ Without which assisting us, even grace itself is many times faint and feeble in us; and both these, because He is our Lord Who, having come to save that which was lost, will not suffer that to be lost which He hath saved. Thus using His own ordinance of Prayer, of the Word, and Sacrament, for our better enabling to discharge this day’s duty, we shall I trust yield up a good account, and celebrate a good feast of His resurrection. Which Almighty God grant, &c.

Andrewes, L. (1841). Ninety-Six Sermons (Vol. 2). Oxford: John Henry Parker. (Public Domain)