Whatever may be the merits of this Review, there is no disguise as to its object. The aim is avowedly to stop the circulation of the “C. S.” Tracts. We seek to put them down,” is the emphatic protest of the writer, and a perusal of the Review will convince every candid mind that he is in earnest. The whole weight of the authority of the “Record” is brought to bear against the Tracts; but is the authority of the Word of God used with the same power and effect?
I shall not allude at length to the sectarian strictures contained in the Review. It might assuredly be urged that the writer makes a very humbling confession in stating that those to whom he alludes “have weakened most of the existing churches by enticing away many of their best members.” If the position held by some Christians “without the camp” be so untenable from Scripture, how is it that the best members of the existing churches have thus been convinced and enticed?
But that is not the question. Such names as “Plymouth Brethren,” “Sects,” “our own Church,” are not in Scripture. I, as a Christian, can never acknowledge them. Their use is condemned in the First Epistle to the Corinthians . “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (1 Cor. 1:10-1310Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (1 Corinthians 1:10‑13)). “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (1 Cor. 3:3-53For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? 5Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (1 Corinthians 3:3‑5)).
May the Lord grant to his children, everywhere, to understand that word, “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all (Eph. 4:5, 65One Lord, one faith, one baptism, 6One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:5‑6)).
Again, with the writer’s personal remarks on the author of the Tracts, I have still less to do. It is of very little consequence whether he be approved or not of men. “To his own master he standeth or falleth.” “They that turn many to righteousness shall shine as the stars forever and ever.”
Again, it is of very little consequence whether the Tracts themselves be deemed “exceeding poor, dogmatic, and self-assertive in the extreme,” or altogether deficient as literary productions. But it is of the utmost consequence — when millions of such tracts are circulated, with the professed object of declaring to poor sinners “the unsearchable riches of Christ” — that it should be a settled point whether they are sound in doctrine, whether able to bear the light of the inspired Word of God. The criticism of man is worthless. Let that light shine upon them; if they reflect it not, then let them be at once destroyed. In a day like the present, when many thousands are exhibiting great anxiety to hear the Gospel, it is of the highest importance that the seed sown broadcast should be “incorruptible seed, by the Word of God”; and that the doctrine and practice taught should be in accordance with the mind of the Spirit. The sinner needs the “gospel of the grace of God” (Acts 20:2424But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20:24)); young believers, “the sincere milk of the word” (1 Peter 2:22As newborn babes, desire the sincere milk of the word, that ye may grow thereby: (1 Peter 2:2)); confirmed Christians, “the Spirit of wisdom and revelation in the knowledge of Him” (Eph. 1:1717That 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: (Ephesians 1:17)) whom to know is life eternal.
Leaving aside, therefore, any personal questions as to “sects” and individuals, let us examine a few of the arguments which are brought forward in the Review to confirm the protest of the writer.
The first objection raised is, that the Tracts contain another gospel. And why? Because they emphatically declare the truth that God is for us, that it is God that justifieth? But these are the very words of the Spirit: “What shall we say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of God’s elect? It is God that justifieth (Rom. 8:31-3331What shall we then say to these things? If God be for us, who can be against us? 32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33Who shall lay any thing to the charge of God's elect? It is God that justifieth. (Romans 8:31‑33)). And these words undoubtedly contain the sum of the whole teaching given us in this wonderful chapter — itself a comprehensive summary of the preceding seven chapters, a conclusive settlement of the whole question of justification. True, these words of our God, so full, so free, so glorious, are in some cases set before the poor anxious soul without much comment or theological discussion. True, they assure the sinner of the free pardon which God has bestowed for Christ’s sake. “In whom we have redemption through His blood, the forgiveness of sins.” And because of this simple declaration of the “exceeding riches of the grace of God,” it is alleged that pardon is taught in the Tracts as the whole truth of the Gospel.
“Mere pardon,” says the writer, “is not justification.” Assuredly, it is not; but do the Tracts assert that it is? Emphatically, no; they prove the very contrary. On reference to one of them it will be found that the reviewer’s statement is without foundation.
In the tract entitled “Imputed Righteousness,” the subject of pardon and justification is fully treated. It is positively stated what are the grounds of pardon, and what of justification — pages 8-9, and passim. The scriptural character of the definitions and arguments there used will at once commend itself to the student of the Word. What, then, becomes of the assertion that the other half of the Gospel is concealed or denied?
The fact is, the other half of the Gospel — justification — is proclaimed in the Tracts, and it is the real point at issue. This point, then, should be tested by Scripture. The reviewer complains that “the righteousness of Christ is shut out altogether as an element of justification.” Advisedly it is, for the very term, “righteousness of Christ,” is nowhere to be found in the Scripture, nor is even the thought expressed by such words found in connection with justification.
We find “justified by His blood,” “justified freely by his grace” (the grace of God) “justified by faith,” “justified in the name of the Lord Jesus,” but nowhere, justified by the “righteousness of Christ.” Hence, before receiving such a term, we should inquire what is the thought conveyed in it? What is it connected with? Whence does it spring? The Word of God giving us no clue to it, we are reduced to search into the thoughts of men; and alas! what a labyrinth of darkness, falsehood, conceit, and self-righteousness are we at once involved in!
The very teaching so fully laid down in the Epistle to the Galatians as to the question of Law and Gospel, is at once ignored by the thoughts of men here introduced. It is the old story of going back to the Law and mixing it up with the precious Gospel; the very thing which the Spirit expressly condemns: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace (Gal. 5:1-41Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. (Galatians 5:1‑4)). Here lies the whole root of the matter, and here it is that the fallacy of the writer’s argument is so forcibly brought out. He says: “It is no part of his (“C. S.’s”) Gospel that the law has a precept as well as a penalty. He does not teach that after I have been punished (in my Surety) for all the breaches I have made in the law, and thus so far stand clear with it, the law still has a demand upon me, and that for a perfect obedience. I was bound not only not to break, but perfectly to keep the law, the whole law.” But where is it stated in Scripture, that I, a sinner of the Gentiles, was bound to keep the law? This is a mere assumption, and one of the most subtle ever devised by Satan to enslave the minds of believers, and bring them into the bondage of a “ministration of condemnation and death.”
Assuming, however, for a moment, this, the writer’s own position, let his words speak for themselves. “After I have been punished (in my Surety) etc., the law has still a demand on me, and that for a perfect obedience.” But if I have been thus punished, what further demand can the law have upon me? In accordance with the writer’s words, what is punished in my Surety is disobedience to law. That punishment once borne, what hath law to do with me? To say that, after the punishment has been borne, something else is still required, is a perfect contradiction of words. The only possible relationship which law can have to me is that of condemnation. This condemnation once removed, I am freed from bondage. To analyze the Reviewer’s principle, is at once to show its absurdity. He speaks of the law having “a precept as well as a penalty.” This is quite true, but the penalty is only the consequence of the broken precept. The two cannot go together. I cannot have to do at the same time with both precept and penalty; that is, I cannot have to obey the precept and to suffer the penalty. If I have kept the precept, the penalty cannot touch me; if I break the precept the penalty alone remains, and it must be borne. Once borne, I, assuredly, stand in the same relation to the precept as though I had never transgressed against it. A SUBSTITUTE can take up both positions. He can obey the precept and He can suffer the penalty for my disobedience; but if he thus act, then my disobedience is blotted out. It would be a violation of the principles of righteousness to require me then to keep the precept.
The law was given to Israel, as in the 20th of Exodus, but not until after they had undertaken, as in the 19th chapter, to keep it. It was never given to the Gentile at all; for the Gentile was never placed in the position to say, as Israel did, “All that the Lord hath spoken we will do” (Exodus 19:88And 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. (Exodus 19:8)). And it is here that we should learn “rightly to divide the word of truth.” That Word always treats man as responsible for the measure of light given to him; but it never carries him beyond that measure. This is forcibly shown in the first three chapters of the Epistle to the Romans. There the Gentile responsibility is declared, and also that of the Jew. They both end in guilt before God, but the measure of responsibility is not altered. “For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law (Rom. 2:1212For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (Romans 2:12)). “Wherefore then serveth the law? It was added because of transgressions till the seed should come to whom the promise was made” (Gal. 3:1919Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. (Galatians 3:19)). This was dealing with Israel, the chosen people. The law was added “because of transgression,” not that Israel should keep it, for God knew he could not keep it; and, accordingly, provision was immediately made for atonement in the typical sacrifices of the Levitical priesthood. But sin, by the commandment, became exceeding sinful; and God in His grace — in order to clear the consciences of His believing children — showed forth, through the types, the one sacrifice by which sin was to be put away.
There is not a word in Scripture which can be brought to support the assumption that I, a sinner of the Gentiles, “am bound to keep the law.” In order, accordingly, to give it weight, recourse is had to the expedient of misquoting Scripture in the most extraordinary way. Is this ignorance? or is it willful, unblushing denial of the Word of God? The whole argument is based upon this statement, “I am bound to keep the law,” and this statement is confirmed by the following words: “We must continue to do all things that are written in the book of the law.” But whence this quotation? And what saith the Scripture? “CURSED is every one that continueth not in all things which are written in the book of the law to do them.” Here is the true nature of the sinner’s relationship to law. It does not speak of binding him; it sets a curse before him — nothing but a curse; because the law never can appear otherwise in connection with the sinner. Not that the law itself is made death unto me. That is clearly taught in the 3rd of Romans. But while the law is holy, just, and good, I am a sinner; and every thought, every word, every deed is lawlessness (ἀνομία). As a sinner, I can’t be bound to keep it; it is an impossibility, and God does not require of me an impossibility. He sets his law before me that I may see the immeasurable distance which separates one from the fulfillment of His will towards me as a creature. “Moreover, the law entered, that the offense might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord (Rom. 5:20, 2120Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:20‑21)). But does this make void the law of God? Nay, it establishes the law. It proves it to be “holy, just, and good”; it utterly condemns the sinner; his very righteousnesses are as filthy rags; it puts him at once under the curse, and thus its holiness is more than ever revealed. Hence it becomes requisite that it should be hidden in Christ, who alone can fulfill it; and this is the true meaning of the type referred to by the writer. Here we have the Lord Jesus, the Savior, taking up the double position which the writer endeavors to thrust upon the sinner. He is both the lawkeeper and the sin-bearer; but in quite a different sense to that assumed in the Review. In 2 Corinthians 3, the subject is explained. The tables of stone are alluded to as part of the “ministration of death.” It was glorious, but it was to be done away by that which excelleth in glory, “the ministration of the Spirit.” Accordingly, when the second tables of stone are given, the Lord proclaims his mercy, grace, and longsuffering (Ex. 34). The tables are hidden in the ark, the type of the Lord Jesus, in whom the law is magnified indeed and made honorable. But this is not all; He takes “the ministration of death written and engraven on stones,” and buries it in his own death (Eph. 2:1515Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; (Ephesians 2:15)), and thus “brings life and immortality to light through the gospel.” Not only does He fulfill all righteousness, but He, the just One, bears the penalty of the unjust, and thus becomes “the end of law for righteousness to every one that believeth.”
It is never said in Scripture that “the righteousness of Christ” is imputed to me instead of my unrighteousness; but faith is imputed for righteousness (Rom. 4). The Review states that God proves He is a justifier as well as a just God. This would reverse the order in Scripture, where it is stated that God is just while He justifies. The Gospel proclaims God to be a justifier (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16); Acts 13:38, 3938Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39)). What is proved in Roman 3 is God’s righteousness in justifying the sinner. His righteousness in having shown forbearance, forgiven (passed over) the sins that are past, is now declared by the fact that His Son is “set forth to be a propitiation through faith in His blood.” The death of Christ proves that God is “just, and the justifier of him that believeth in Jesus.” Thus believers exhibit, they are “made, the righteousness of God.”
Having misquoted Scripture to establish a false position, the writer brings the believing child of God under law, even after admitting that the curse has been removed. Having, against Scripture, placed him there, the term “righteousness of Christ” is imagined to save the poor soul from the fearful bondage into which it has been brought. It is quite admitted by him that the death of Christ cleanseth the soul from guilt, but once delivered from guilt, is that soul to be put under law? The Scripture saith, No: “Ye are not under law, but under grace.” I am quite aware that, in reply to this, a long statement would be made as to the difference between the moral law, the ceremonial law, and (some would add) the ten commandments, as distinct from moral law. But where are such distinctions alluded to in Scripture? They are the inventions of human theology. The fact is, what is generally understood by moral law, or the ten commandments, is that which bringeth the curse by making sin exceeding sinful; what is included under the idea of the ceremonial law, is only a type of the perfect deliverance from that very curse — the deliverance which is in Christ Jesus, the Savior. To separate the two ideas is to annul the teaching of Scripture. The ceremonial law, so called, would never have been given, but for the impossibility of a sinner’s keeping the moral law. This is forcibly shown throughout the Epistles.
Doubtless, it is the want of understanding what law really is, which is at the root of half the false teaching and perversion of the Scriptures, which now so widely prevail.
It is quite a mistake to think that a sense of true deliverance from the curse and bondage of the law tends to bring dishonor upon it. The very contrary is the fact. The more I value the wondrous work of Christ, and understand from what terrible depths He hath delivered me, the more do I honor the law which in Him alone was magnified and made honorable. Again, in proportion as I realize that I am delivered from the curse of the law, shall I glorify the Lord Jesus, who was “made of a woman, made under law, to redeem them that were under law, that we might receive the adoption of sons.”
Such are the plain statements of Scripture as to law, and when some of the early Christians are led away by the subtlety of false teachers to return to the bondage of that which pronounces a curse, they are warned by the apostle: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” (Gal. 3:1-31O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? (Galatians 3:1‑3)). Returning to the law, after having been redeemed by Christ, is merely the result of the subtle workings of self-righteousness in the flesh. It is an attempt to patch up the old garment with new materials, vainly imagining that I can “keep the law” to a certain extent, and that where I fail, Christ kept it for me! But this feeling takes no account of the word of Scripture: “For whosoever shall keep the whole law, and yet offend in one point, is guilty of all” (James 2:1010For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10)). This is a fearful self-deception as to the real nature of sin, and of its complete dominion over the old Adam; a proportionate ignorance of grace, and an entire denial of the resurrection life described Romans 6, Galatians 5, and Ephesians 2 — that resurrection life which is the fruit of the glorious resurrection of Christ, and through which power is given to bring forth the fruits of the Spirit. “Therefore if any man be in Christ Jesus, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to Himself by Jesus Christ” (2 Cor. 5:17, 1817Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:17‑18)). And this brings us to the true point of justification. Speaking of the law the apostle says, “That which was ordained to life I found to be unto death.” That is, sin, that it may appear exceeding sinful, worketh death in me by that which is good. What then? am I to put myself under that by which sin works unto death, that I may hear those fearful words: “Cursed is every one that continueth not in all things which are written in the book of the law to do them?” No. The ministration of death (or the dispensation of the law — that which proves death to be the righteous wages of sin) is done away, and a new principle brought out in the resurrection of the Lord Jesus Christ, “who hath abolished death, and hath brought life and immortality to light through the gospel.” The Apostle John, who is especially used by the Spirit to convey to us that the Son of God brings life down from heaven to man, is inspired with these words; “For the law was given by Moses, but grace and truth came by Jesus Christ.”
What a comprehensive contrast between law and grace! The believer is taken out of sin, out of law, out of self, and by grace “chosen in Christ Jesus before the foundation of the world — that he should be holy and without blame before God in love.”
What are we by nature? “Children of wrath even as others.” But the Lord takes my place in that wrath: “He was made sin for us who knew no sin, that we might be made the righteousness of God in Him” (2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)). The Scripture never says, “He was made to keep the law, for me,” but, “He was made sin.” He entered into my very condition — He took my place as a sinner — He, the spotless Lamb of God, “He bare our sins in His own body on the tree”; He descended into the deep billows of wrath which should have overwhelmed me, and thus He paid the wages of sin. But is this all? No! From those fearful depths He is raised by the glory of the Father, and I, once dead in trespasses and sins, am quickened together with Him in resurrection life. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Eph. 2:8, 98For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. (Ephesians 2:8‑9)).
This is the true position of the believer; not a future possibility, but a present fact. “In whom though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory, receiving the end of your faith, the salvation of your souls” (1 Peter 1:8, 98Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9Receiving the end of your faith, even the salvation of your souls. (1 Peter 1:8‑9)).
I am justified by the blood of Christ; but this is not sufficient for the grace and love of God. He is not content with mere pardon and justification from sin. He wants me in His own presence; not at some future time, when this body of sin and death has crumbled to dust; but now, in this present wilderness, even now He wants me in His blessed; presence by faith, and therefore He saith: “Even when we were dead in sins He HATH quickened us together with Christ, and HATH raised us up together, and made us sit together in heavenly places in Christ” (Eph. 2:5, 65Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:5‑6)). And therefore I have life given to me; quite a distinct thing from pardon — life eternal in Christ. “He that believeth in me hath everlasting life” — not a life subject to law, but life in Christ — a justified life — that is, a life taken out of the grave, the sure wages of sin — a life henceforth which is sinless in the sight of God; nay, more: a life bringing forth the fruits of the Spirit. “Except a corn of wheat fall into the ground and die, it abideth alone, but if it die it bringeth forth much fruit” (John 12:2424Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. (John 12:24)). “Therefore doth My Father love Me, because I lay down My life that I might take it again.” Henceforth, then, “because I live, ye shall live also.” Again, “as He is, so are we in this world” (1 John 5:1717All unrighteousness is sin: and there is a sin not unto death. (1 John 5:17)).
That new nature, given me out of death, on the other side of resurrection, in the Heavenlies — that new nature knows no law: no “law of commandments contained in ordinances.” It is all love. “He that dwelleth in love, dwelleth in God.” “Love worketh no ill to his neighbor; therefore love is the fulfilling of the law.”
The law saith, “Thou shalt love the Lord thy God”; but I love Him because He first loved me; blessed principle of our God himself, who is the Author of salvation, and wins my heart instead of binding my conscience.
The law saith, “Thou shalt not murder, thou shalt not steal.” But I love my brother and I love all men — how then can I commit murder? I abstain from this because of love — therefore, love is the fulfilling of the law. Nay, love goes further, much further than law. “Christ loved the Church and gave Himself for it,” and we therefore ought so to love the brethren even as Christ loved us. “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren” (1 John 3:1616Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3:16)). “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:22For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2)). That holy law of God, which in the flesh I can never reach, that which pronounces a curse against me in the old Adam, I have power to fulfill it in the risen Christ — the last Adam, the Lord from heaven, who is now in heaven and “ever liveth to make intercession for us,” “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:44That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:4)). This is the living, almighty power so gloriously described in Ephesians: “That ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is 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 the head over all things to the Church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:18-2318The eyes of your understanding 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, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far 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: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:18‑23)). The blessed One who bare our sins in His own body on the tree, is now raised — Himself, a quickening, a life-giving Spirit — to the right hand of God “expecting until His enemies be made His footstool.” It is the life of Jesus (Christ) at the right hand of God, which in this sense saves us; as in Romans 5:8-108But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For 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. (Romans 5:8‑10): “But God commended 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.” Not His obedience to the law given to Israel, or to any moral law by which an earthly creature should be governed. Do I then take no account of His precious life here? Far be the thought! He did delight in the law of God. His meat and His drink were to do His Father’s will. And if I am a child of God, the same result should mark my life. But in this obedience He bore no burden for me; for He was essentially the OBEDIENT ONE. Could it have been otherwise (I speak with reverence), He never could have atoned for sin. The Lamb that is offered in sacrifice must be spotless, a beautiful type of Him “who offered Himself to God without spot” (Heb. 9:1414How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14)). He was obedient throughout, obedient unto death, and “as by one man’s disobedience, many were made sinners, so by the obedience of one, shall many be made righteous.” For what we need is Christ in all His fullness, and what God provided for us is this unspeakable gift of His beloved Son, in whom He is well pleased — the Anointed One, Christ Jesus, “who loved me and gave HIMSELF for me.” He enters into the whole condition of man, takes up the whole of God’s dealings with man; nothing too great, nothing too small for that blessed Christ. In Him are centered all the counsels of eternal wisdom. “All things were created by Him and for Him; He is before all things, and by Him all things consist.” In Him “mercy and truth are met together, righteousness and peace have kissed each other.” He is the very Word of God, and, when He passed by the nature of angels and took on Him the seed of Abraham, “the Word was made flesh and dwelt among us, full of grace and truth.” He, the Lord from heaven, dwelt on the earth, but Adam (the man of the earth) rejects Him and nails Him to the cross; “that through death He might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage” (Heb. 2:1515And deliver them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:15)). Through death He delivers, through death He is raised in the power of an endless life, crowned with honor and glory — the head of a new, an everlasting creation, into which every sinner saved by grace is born again of the Spirit; the chief corner stone of that heavenly temple which is now being reared in the heavenlies stone upon stone, dovetailed one with another, “according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead.”
This is the truth which is so much needed in these days: so terribly has it been lost sight of, that earnest men, Christians, are asking themselves what it all means, and it is quite the exception to find one who even theoretically admits that this is a truth of God to be now realized. As Israel of old, “being ignorant of God’s righteousness, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God.” They admit that the death of Christ is the only atonement for guilt, but they ignore the glorious facts which flow from His resurrection. Justified from guilt by the blood of Christ, they put themselves under law — that is, under a curse — and then content themselves with saying that the “righteousness of Christ” is a plea before God that the law has been kept for them. What is the consequence? Why, the very worldliness which prevails so terribly among Christians. The law, as spiritually interpreted by the Lord, is rejected altogether by those who assume such an anxiety about law. War is sanctioned, worldly amusements countenanced, and those words in Matthew, generally known as the sermon on the Mount, are discarded altogether as being too spiritual for human fulfillment, and are therefore left to the Lord Jesus. He indeed carried them out to the letter; but His wonderful grace in obedience becomes a snare, and is made an excuse for every sad departure from His spiritual precepts, as explained to Israel.
And yet the Word of God is full of the most positive assurances that now, even now, we are in Christ Jesus, “created in righteousness and true holiness.” The power of Christ’s resurrection is what the Spirit brings before us as the true ground of justification of life. “For He was delivered for our offenses, and was raised again for our justification” (Rom. 4:2525Who was delivered for our offences, and was raised again for our justification. (Romans 4:25)). The apprehension of this resurrection life is what the apostle is striving for: “that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death, if by any means I might attain unto the resurrection of the dead” (Phil. 3:1111If by any means I might attain unto the resurrection of the dead. (Philippians 3:11)). The earnest desire of the true Christian is that he may attain to this resurrection; not that he doubts — but that his heart is filled with the desire, the longing that Jesus may soon appear, and “change this vile body that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself” (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). This is the hope of the true Christian: “waiting for the Son of God from heaven, even Jesus, which delivered us from the wrath to come” (1 Thess. 1:1010And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:10)). He groans within himself, “waiting for the adoption, to wit the redemption of the body” (Rom. 8:2323And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23)). “Earnestly desiring to be clothed upon with our house which is from heaven” (2 Cor. 5:22For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: (2 Corinthians 5:2)). Meanwhile, “our life is hid with Christ in God; and when Christ who is our life shall appear, then shall ye also appear with Him in glory” (Col. 3:44When Christ, who is our life, shall appear, then shall ye also appear with him in glory. (Colossians 3:4)).
Believer, this is the place God hath assigned to thee. “Blessed with all spiritual blessings in heavenly places in Christ,” quickened together and sitting with Him in the heavenlies, resting peacefully on the assurance of our God, “who HATH delivered us from the power of darkness, and HATH translated us into the kingdom of His dear Son, in whom we have redemption through His blood, even the forgiveness of sins” (Col. 1:13-1413Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:13‑14)). This is thy place before God, dear believer, and in this He bids thee rejoice evermore; and again I say rejoice. In the joy which thy heart shall thus feel, thou shalt pour it out in utterance of praise and thanksgiving to Him “who hath called thee out of darkness into His marvelous light”; that in that light you may even now taste the precious, the unspeakable gift of Christ, “Who of God is made unto us wisdom, righteousness, sanctification, and redemption” (1 Cor. 1:3030But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30)).
This is the justification of life set before us in the Word of God. “We rejoice in Christ Jesus, and have no confidence in the flesh.” As strangers and pilgrims we abstain from fleshly lusts; “for the grace of God, which bringeth salvation (not the law) hath appeared unto all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 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” (Titus 2:11, 1411For the grace of God that bringeth salvation hath appeared to all men, (Titus 2:11)
14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14)). O that this hope, my fellow believer, may purify thee, even as He is pure; and when He cometh again thou shalt not be “ashamed before Him at His coming.” Only receive His word in simplicity. Believe in your heart that God has raised Him from the dead, and quickened you together with Him, and you shalt find joy and peace in believing; yea, “the peace of God which passeth understanding.” No more troubled with the fear of death or the bondage of law, your poor heart will be filled with praise and thanksgiving; and, above all, power will be given you in the risen Christ, to walk in fellowship with the Father and with His Son Jesus Christ (1 John 1:33That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:3)). You shall not want any law to keep you from sin, and bind you with the dread of a penalty and a curse. Sin is hateful to your new nature, as it is to your risen Lord. The world will have no attractions for you. Christ once crucified, but now raised in power and glory, will engross your thoughts, your desires, your love. Walking in the Spirit, you shall bring forth the fruits of the Spirit, “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts.” “If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain-glory, provoking one another, envying one another” (Gal. 5:22-2622But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23Meekness, temperance: against such there is no law. 24And they that are Christ's have crucified the flesh with the affections and lusts. 25If we live in the Spirit, let us also walk in the Spirit. 26Let us not be desirous of vain glory, provoking one another, envying one another. (Galatians 5:22‑26)). Being made conformable to the death of Christ unto all that is of the flesh and of the world, your soul shall live in the presence of thy God, subduing the evil tendencies of the old Adam, dying daily to the flesh, by the power of resurrection life “which is hid with Christ in God.”
Married to this living Christ, as taught in Romans 7, you shall delight in Him, whom having not seen we love, hourly waiting and watching for the resurrection morn, when “the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1 Thess. 4:16-1716For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:16‑17)). I say watching, hourly waiting for this glorious time, for the apostle adds, “Wherefore comfort (exhort) one another with these words.”
O may the dear children of God everywhere be led to see from His sure word of prophecy, that this is the hope of the Church — this, the gift of God through the Holy Spirit. “The Spirit and the bride say, Come; and let him that heareth say, Come.” Believer, watch for that day — and again I say, Watch.
And YOU, sinner, with your poor soul hiding from God because of guilt, hear you the word which He, in His long suffering, adds to the cry of the Spirit and of the bride, “And let him that is athirst come, and WHOSOEVER WILL, let him take of the water of life freely.” This is the message of our God to you: “Be it known unto you therefore, men and brethren, that through this man (Jesus Christ) is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses (Acts 13:38-3938Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39)). “Believe in the Lord Jesus Christ, and thou shalt be saved.” “For there is now no condemnation to them which are in Christ Jesus.” And you, even you, now dead in trespasses and sins, but then through faith justified, and in Him sanctified forever, even YOU shall then join in the cry: “EVEN so, COME, LORD JESUS.” Amen.