(Bishop of Rangoon)
It may be well to give a word of explanation why this tract of Dr. Titcomb’s is noticed. It is not the habit of those he attacks to defend themselves, neither is it intended to do so in this paper. The Lord has been pleased to work by the Holy Spirit amongst the colliers and others in the villages of Hoyland, Wentworth, and all the villages around. This tract of Dr. Titcomb’s has been diligently circulated, with a view to discredit and hinder the work of God. And more, as this tract bears, strange to say, the mark of the “Church of England Sunday School Institute,” it is proposed to examine the truth or falsehood of the statements contained in this tract. We desire to do so in the fear of the Lord, in whose blessed presence we shall so soon stand.
The first words are these: “It is not my wish to speak unkindly about the sect denominated “Plymouth Brethren,” but it is right, nevertheless, that churchmen should be taught the false ground upon which they separate from every body of Christians. They are a good, but misguided, people, and, of all others, the most separating and schismatic in the christian church.” Could he have spoken more unkindly, or more untruthfully? The Christians be attacks repudiate all such names as “Plymouth Brethren,” and it is as kind for him to call them so, as it would be for them to call him a Jesuit! And why are they the most schismatic people in the christian church? Let us take an illustration. Suppose the Doctor had been writing to attack total abstainers. He does not wish to speak unkindly about the people denominated Total Abstainers; he wishes to warn churchmen against the false grounds on which they have given up the sin of drunkenness and abstained from all kinds of drink, whether of beer, gin, brandy, etc.; they are very good, but misguided people, and, of all others, the greatest drunkards in the world. In such a case, who would have believed the Doctor’s kindness? Yet the reasoning is precisely the same. Those Christians he attacks regard all sectarianism as sin and carnality. They have abstained from every form of schism, Roman, Anglican, Wesleyan, etc., therefore they are said to be the most schismatic in the Christian church! To put it short: the abstainer gives up all intoxicating drinks of every kind, therefore he is the greatest drunkard! Brethren have given up every sect, therefore they are the greatest schismatics
We now come to the mode of attack. “They say, first”— they say, without a single proof that they do say as stated— that in a true church the members must be all faithful and holy, both in faith and practice.” The first part of this sentence is untrue; they do not find in scripture “a church,” but “the church of God.” And they believe what scripture teaches — that all believers are baptized by the Spirit into that one body (1 Cor. 12:1313For 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 Corinthians 12:13)). Now, does Dr. T. wish distinctly to teach that true believers, members of the one and only body of Christ, should be unfaithful and unholy? That it is of no moment that men living in sin may come to the Lord’s supper, and be accounted members of the body of Christ? If this is his doctrine, why is he not in the church of Rome? Nay, would even Rome tolerate such teaching?
But he goes on to say, “They therefore call upon every one who is so to come out from the professing church to which he belongs, and join himself to them.” This is also utterly untrue, as all who have witnessed the present work of God can bear witness. It would surely be to make another sect, “to join himself to them.” No, Christ is set forth by the Holy Spirit, and souls have been gathered to Him, as at the beginning. They have discovered that there is “one body,” as there is “one Lord,” and they desire to show it in worship and praise. Now, as they neither believe in a church of any kind, as distinct from the one church of God, composed of all believers, neither do they seek the faithful and holy to join himself to them. It follows, then, that all the subsequent reasoning is simply beating a man of straw of the Doctor’s own making
He says, “Now I am going to show you that this is quite contrary to the Word of God.” What is? He does not seem, in this tract, to have the least idea what the church of God is, but wholly occupied with a church; and the following scriptures seem to be quoted for the purpose of proving that in a true church there ought to be both wicked and righteous.
He says: 1. “Take the Epistle to the Corinthians “ He then quotes 1 Corinthians 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2), to show that they were called “saints.” And then, in order to prove that some were not really so, “and by no means pure, either in faith or practice. Thus (chap. 3:3) he (Paul) calls some of them ‘carnal.’”
Is this so? Is there a word “about” some of them? Plainly it was the state of the whole assembly; as also, in chapter 1:12; that is, the apostle says it is true of them as a whole. Dr. T. says it was so of some of them. “Now this I say that every one of you saith, I am of Paul; and I, of Apollos,” etc. (Read 1 Cor. 3:1-51And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3For 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 3:1‑5).) If this carnality, however severely condemned, proved they were not Christians, then it proved all the assembly, or church, were not Christians. No doubt, to say, I am of Rome, and I, of the Anglican, and I, of Wesley, is carnality; that is, it is of “the flesh”; but does this prove that all who are in these sects are not Christians? Surely not.
There is the same misuse of 1 Corinthians 11:2121For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. (1 Corinthians 11:21). It is not some of them, again, but the sad general state of the whole. Read it: “For in eating, EVERY ONE taketh before the other,” etc. Does a bishop of the Church of England quote this to justify a drunkard being at the table of the Lord?
He then quotes 1 Corinthians 15:3434Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. (1 Corinthians 15:34): “Some have not the knowledge of God.” Does this prove that some of the saints of the church of God at Corinth were not truly saved believers? Dr. T. quotes it for that purpose. The apostle here warns the saints against such persons; they had not the knowledge of God, and were teaching doctrines contrary to the holy character of God: the bishop would use the very words of warning to encourage the wicked being owned as part of the church of God. What is the subject of 1 Corinthians 15? Is it not the resurrection of those who are in Christ? — of those who shall bear the image of the heavenly? (vss. 23-24). Now, so general did the loss of the knowledge of this subject become, and the whole truth of the first resurrection, that even sixty years ago it was almost unknown, and all Christendom had returned to the Jewish doctrine of a general resurrection.
But surely this does not mean that there were no true Christians for centuries until this particular knowledge was restored some fifty years ago. And it would be very sad to say that every one who uses a prayer-book in which a general resurrection is taught, and the knowledge of this subject lost, is therefore not a Christian.
It is a pity to state such untruths as that Brethren say that Paul told the really converted believers to leave the church of God at Corinth, and “form a separate body.” If he has read their writings, he knows this is false. We shall see shortly this was impossible.
It is rather remarkable that every scripture the Doctor quotes condemns his own practice. He says: “Now turn to the Epistle to the Galatians.” Let us examine the truthfulness, again, of the quotation. “From Galatians 1:66I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: (Galatians 1:6) we see that some of these converts were removed to another gospel.” Is it so? The very opposite. They were all in danger, great danger — not from some of these converts, but from false teachers, who were seeking to pervert the gospel. Read the verses. Why does the Doctor thus uniformly misrepresent scripture? What was the false doctrine these teachers were bringing which the Spirit of God so denounces? Was it not the very doctrine that Dr. Titcomb maintains in the end of his tract — that Christ is not enough, but that we must also be put under the law? He then says, “From chapter 3:1, they did not obey the truth.” If we look at this verse, we find again no reference to some of the converts; but the assemblies, as a whole, are addressed as foolish Galatians. And what was their folly? Listening to teachers who would lead them, having begun in the Spirit, to seek perfection in the flesh by being put under the law. Then he says, “From chapter 2:4 there were false brethren among them.” Why the apostle is speaking of false brethren at Jerusalem. “Then, fourteen years after, I went up again to Jerusalem,” etc. Is it right, even for a bishop, to use the Word of God in this manner’?
Then he says, “Turn now to the Epistle to the Philippians. Read chapter 3:16-19. Observe how mixed in character were the members of this church. Many walked in it who were a disgrace to the rest, who were only to be called enemies of the cross.” But does the apostle say so? Does he say they were members of this church? or that many walked in it that were a disgrace to the rest? He says the very opposite. Read chapter 1:4-9: “Always, in every prayer of mine for you all, making request with joy, for your fellowship in the gospel, from the first day until now... Even as it is meet for me to think thus of you all... For God is my record bow greatly I long after you all,” etc. Indeed the whole epistle is just the opposite of what the Doctor says. No assembly, perhaps, is so much commended, from the first verse to the last. Hence they are warned against those who were walking worldly, though evidently not amongst them; though, no doubt, in danger of their creeping in unawares. Is it not a strange argument of the bishop’s, that because Paul warned the assembly at Philippi against these persons, this is therefore an excuse why such enemies of the cross should be in the church of God? It is a, solemn warning for us all in a day like this, when this very enmity of the cross is the established fashion. How many now eat and drink with the world, and mind the politics of the world! “For our conversation (or commonwealth) is in heaven: from whence also we look for the Savior, the Lord Jesus Christ.”
Thus not one of the scriptures quoted proves good and bad in the church of God, or the assembly, in such a place. Is the next a fair quotation? He says: “Now turn to the First Epistle of St. John, chapter 2:19.” He says the wicked went out from the church. This at last is true. But why did they? “If they had been of us, they would no doubt have continued with us,” etc. Then this proves the good and bad should not continue together in the true church.
The Doctor now maintains the contrary. He says, “Everything proves the New Testament to teach that the church will always, more or less, have a mixed character of good and evil, until the Lord comes in judgment. Jesus Himself said it would be so, etc. Read Matthew 13:47-4947Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, (Matthew 13:47‑49).”
It is sad to misapply scripture, but this may possibly be from ignorance in every case. But to flatly contradict the Lord Jesus Christ cannot be a mere mistake. The Lord explains one of these parables, so as to determine the sense of the rest. Of the wheat and the tares Jesus said, “Let both grow together until the harvest.” Jesus explains distinctly that the good seed are the children of the kingdom, but the tares are the children of the wicked one: and it is true that they are to grow together until the harvest. Now the question then is, what is “the field,” or place, where they are to be together? Jesus says the field, or place, is the world. The Doctor contradicts the very words of Jesus, and says that He, Jesus, says it is the church. How sad when there is an unscriptural theory to uphold! To affirm that Jesus says a thing, and quote scripture, and when we read that scripture to find the Lord says quite the contrary!
Then, do the scriptures teach that there was no failure or evil, or that evil persons crept into the professing church, or the kingdom? Certainly not; and if the Doctor had been acquainted with scripture, he might have pointed to numbers of passages, without misquoting one; only, while these were vessels of dishonor in the great house of profession, this did not suppose for a moment that they were members of the body of Christ. “Christ loved the church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word; that He might present it to Himself a glorious church, not having spot or wrinkle, or any such thing” (Eph. 5:2727That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:27)). As we have said, all true believers are baptized into this one body by the Holy Spirit, and He makes no mistakes. Yes, it is the Spirit of God, not these obnoxious Brethren, that thus has formed the church of God. They never dream of making a pure church; wherever did the Doctor get such an idea? It is made! it is formed, by the Holy Spirit, we repeat, and every believer is joined by the Holy Spirit to the Head, Christ, in heaven.
What, then, are these Brethren doing, and why are they separate from all the sects of men? If the apostles did not advise separation from the church of God, even when much evil mixed itself up with the profession of Christianity, why are Brethren now separate from sects abounding with infidelity and superstition?
Is there not a wide contrast between the church of God as at the beginning, and a sect now? The church of God was composed of all true believers on earth, owning one Head alone, the Lord Jesus Christ, gathered to one center -Christ. A sect now does not own Christ as the only center and Head; if it did, it would at once cease to be a sect. But it owns a pope, an emperor, a king, a conference, a Wesley, a Calvin, or it may be an independent fragment of the church, owning for its head a minister over his members. But in all these there is the not holding the Head, Christ, as the only center. There is utter departure, in these and all other cases, from the true scriptural idea of the church.
Now, in these last days the Spirit of God has again recovered the truth of the peerless glory of Christ the Lord — the Head of the church, His body. It is as, when the sun shines forth, the stars disappear. Oh, shine forth, Thou bright and Morning Star, Thou Sun of Righteousness. The soul that knows that Holy, Holy, Holy One can allow no compeer. If there were ten thousand popes or queens as heads of men’s churches, they all disappear before Christ the Lord. It is not believers leaving the sects to join the Brethren; no, it is the inestimable privilege of being gathered from every false center to Christ. Thus, while the church held Christ to be the Head, how could any separate from Christ? And, more, while He was truly owned, there was the power of our Lord Jesus Christ in the church, to deal with evil, and “to put away from themselves that wicked person” (1 Cor. 5:4-134In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 9I wrote unto you in an epistle not to company with fornicators: 10Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:4‑13)). But to separate from Christ, and form a new body, was simply impossible.
But then another center — the pope — was set up, another head of the church; and then another head, the king; and what a king? And what a struggle betwixt these two heads — the pope and the king! Was not all now changed? and were not both equally wrong, and all wrong that followed? And is anything right, but Christ, the only Head and center of the church of God?’ Dr. Titcomb’s mistake is this; he reasons that because believers were not told to separate from what was right, therefore they ought not to separate from what is wrong. He does not make the least difference between the church of God, with Christ the Head, and a church of man, with a pope or a king for its head.
Separation from evil also is surely taught in Scripture, and holy discipline (1 Cor. 5; 2 Tim. 2:19-22; 3:1-519Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22)
1This know also, that in the last days perilous times shall come. 2For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5Having a form of godliness, but denying the power thereof: from such turn away. (2 Timothy 3:1‑5)). We bless God that we have now the privilege of owning Christ the Head of the church, His body, to the exclusion of all others. To have done so a little while ago, we should have been punished with a cruel death, either by the pope, or by the church for which the Doctor pleads.
But we must return to the alleged errors of these Brethren. “2. These Brethren say that it is unscriptural for any one man to be ordained as a stated minister or pastor over a congregation; and that, as all true believers are anointed with the Holy Spirit, any one who professes to speak with official authority in a congregation usurps the place of the Holy Ghost.”
We will take the first clause. We suppose what is meant is, one man ordained as THE stated minister, to the exclusion of all others; as a clergyman over a parish, or a minister over a congregation. Now Dr. T. knows, or ought to know, that no such person is found in the New Testament. Since the coming of the Holy Spirit at Pentecost we have no record of any one being ordained either to preach the gospel to the world, or to teach in the church of God. If there is, why did he not give us a single instance? If such a case could be found, Brethren would immediately bow to it, as to every tittle of the Word of God. Why should he again quote words as if they said so, when they say the contrary? In Paul’s journey we read, “And when they had ordained them elders in every church,” or in every assembly. Does ordaining elders, more than one, in every assembly prove that one man was ordained to be the minister or the clergyman’? Nay, does it not prove the opposite, that no one man in apostolic times could possibly be ordained to take such a place of pre-eminence? What were these elders, or bishops, in every assembly? for they are the same persons evidently. See Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5); “Elders” in verse 7, the same persons are called “bishops.” So in Acts 20, in verse 17 the apostle sends not for the elder, or minister, but for the elders of the church at Ephesus; these same persons are overseers in verse 28. Read 1 Peter 5:1-51The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3Neither as being lords over God's heritage, but being ensamples to the flock. 4And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. 5Likewise, 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 Peter 5:1‑5). It is plain they were aged men in the assembly, men of experience, able to shepherd, or rule, the assembly; as it says, “Likewise, ye younger, submit yourselves unto the elder.” This had nothing to do with the question of ministry in the word, as we learn by comparing this with chapter 4:10, 11. There it is not a question of elders, ordained or not ordained, but, “AS EVERY MAN hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. IF ANY MAN SPEAK, let him speak as the oracle of God; IF ANY MAN minister, let him do it as of the ability which God giveth,” etc. The same responsibility for every member of the body of Christ diligently to use the gift conferred, according as God hath dealt to every man the measure of faith, is taught in Romans 12:3-93For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 4For as we have many members in one body, and all members have not the same office: 5So we, being many, are one body in Christ, and every one members one of another. 6Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. 9Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. (Romans 12:3‑9); whether it be ministry, teaching, or exhortation. Can Dr. T. tell us how believers can obey this plain teaching — yea, these commands of Christ — where the world’s system appoints a clergyman to be the only man in and over a parish or assembly, and perhaps be not a Christian at all, excluding the exercise of every member of the body, or gift of Christ?
Now read carefully 1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7). Granted, as we have seen elders and bishops in the assembly are the same persons. Then let us again compare chapter 3 with chapter 5. Does not the latter mean those who are spoken of in the former? Just as we found in Peter, and everywhere. They were elderly Christian men of the qualities described in chapter 3, or how could the apostle thus contrast them with younger brethren? “Rebuke not an elder, but entreat him as a father, and the younger men as brethren” (vs. 1). Perhaps the Doctor will still insist that an elder, or bishop, is the same as a minister, or one who labors in the word and doctrine. Now, if he will examine the scriptures, he will assuredly find he is mistaken, as may be seen in the following verse: “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine” (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)). Does this not clearly prove one man might be an elder, and not labor in the word and doctrine, and another might? Elders were ordained by the apostles and their delegates. There is not one instance of a minister, in the sense of a laborer in the word and doctrine, ever being ordained. If there is, let Dr. T. produce the case. If there were a single case of such a minister being ordained over an assembly, to the exclusion of every man who may have received the gift, then clearly scripture would contradict itself, which is impossible. Therefore the Doctor must be utterly wrong, and the world’s system of church government which he defends. Those who minister the word are the gifts of the ascended Christ. (See Eph. 4:8-128Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: (Ephesians 4:8‑12)). These are responsible to Him to use the gift. (See 1 Peter 4:10, 1110As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. (1 Peter 4:10‑11); Rom. 12:3-93For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 4For as we have many members in one body, and all members have not the same office: 5So we, being many, are one body in Christ, and every one members one of another. 6Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. 9Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. (Romans 12:3‑9)). Yea, every member of the body is responsible to use whatever manifestation of the Spirit is conferred. (See 1 Cor. 12:4-114Now there are diversities of gifts, but the same Spirit. 5And there are differences of administrations, but the same Lord. 6And there are diversities of operations, but it is the same God which worketh all in all. 7But the manifestation of the Spirit is given to every man to profit withal. 8For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:4‑11)). It does not say the Spirit gives all the gifts to the one man. “But all these worketh that one and the selfsame Spirit, dividing to EVERY MAN severally as He will.” Is not this as true of the feeblest member of the body of Christ, as of even a Timothy, who received such an extraordinary gift? (1 Tim. 4:14; 1:1814Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14)
18This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest war a good warfare; (1 Timothy 1:18), etc.).
As to Brethren saying that elders, or shepherds, etc., were only meant to continue during the life of the apostles, all this is simply false. Brethren believe the church of God has all that the ascended Christ is pleased to give it, and His love to the church is infinite. He will give faithful pastors and teachers, and evangelists, to the end, and Brethren desire most gratefully to own such. These never were of men, or ordained by men, and never need be. Brethren do not believe there are any apostles now on earth to ordain elders (cp. Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)). Neither can they find a trace of apostolic succession in scripture. How gracious of our God and Father this is so; well did He know if there had been we must all have remained beneath the rule of Rome. If there be apostolic succession, is not Dr. T. rebelling against it? There could be no honest escape from Rome, therefore those that believe it are going back to her.
The Doctor may say, Then, if that be the case, any man who is a true Christian, and believes himself called of God, and full of love to souls, may ordain himself to the ministry. And, pray, is the church of God to submit to such, without even the official authority of the world’s bishops? This taunt is often thrown at such as desire to be wholly guided by the Word of God. Now, it is remarkable this is the very ordination we find in the apostolic church. “I beseech you, brethren, ye know the house of Stephanas... That they have addicted [or ordained] themselves to the ministry of the saints, that ye submit yourselves unto such, and to every one that helpeth with us, and laboreth” (1 Cor. 16:15-1615I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:15‑16)). This must also have been the case in the infant assembly in Thessalonica. Do we find a minister ordained over that young assembly? It had had the ministry of the apostle for three weeks, for he had to flee for his life. He sends Timothy to see how they do; and he says, “Wherefore comfort yourselves together, and edify ONE ANOTHER, even as ye do; and we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you,” etc. (1 Thess. 5:11-1311Wherefore comfort yourselves together, and edify one another, even as also ye do. 12And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:11‑13)). What a mercy it is to have such clear scriptures in these days of priestly pretensions! Thus, apart from all this world’s official authority, believers have now pretty much the same as in the beginning — the ascended Christ in heaven, and the Holy Spirit on earth. Christ still gives His gifts to the church. The Holy Spirit still uses whom He will. Brethren believe it is impossible to obey the Word of God, the commands of Christ, if they own the unscriptural idea of one man being ordained the sole minister over an assembly, or over a parish. For proof, read 1 Corinthians 14:29-3729Let the prophets speak two or three, and let the other judge. 30If any thing be revealed to another that sitteth by, let the first hold his peace. 31For ye may all prophesy one by one, that all may learn, and all may be comforted. 32And the spirits of the prophets are subject to the prophets. 33For God is not the author of confusion, but of peace, as in all churches of the saints. 34Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. 36What? came the word of God out from you? or came it unto you only? 37If 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. (1 Corinthians 14:29‑37), it being understood that this does not refer to preaching the gospel or giving a lecture, but to the assembly gathered, as such, for worship and edification.
We now come to “several very dangerous errors which these good, but misguided, Christians hold.”
1. “They say that it is useless for an unconverted person to pray to God.” Where do they say so? No answer. Brethren find in scripture that true prayer is a sign of life, as the Lord said to Ananias of Saul, “Behold he prayeth.” Still, is it not a serious thing for an unconverted man, living in sin, to say, “Our Father”? Ought he not to be warned? Who is his Father? Again, we visit a dying man; the clergyman has been (there) also. He has said prayers, and, as the authorized minister, he has told the man to pray. Not a word about the finished work of Christ on the cross; not a word about the free forgiveness of sins, and of eternal redemption; not a word about having or knowing that we have eternal life; not a word of the glad tidings of God’s love to poor sinners. Oh, how often this is the case! You bend over that dying man, with eternity before him, and a life of sins behind him, and gently say, “My dear old friend, what are you resting on for eternity?” And he replies, “I am praying.” There is not a thought in his poor dark soul of the finished work of Him who says, “Come unto Me, and I will give you rest.”
Oh, Dr. T., this is the cruel, cruel case with thousands. Is not this putting prayer in the place of Christ as much as if you deceived the dying man, by telling him that a little cake was God, and if he ate it he would be saved. It certainly was not the manner of the apostles, when preaching the gospel to the unconverted, to tell them to pray. Find an instance. The Doctor refers to Simon Magus, but he had professed to believe, and had been baptized. He had taken the place of a Christian.
Should Dr. T. have a case of Simony brought before him, for anything Brethren hold, be may properly use the very language of Peter to Simon Magus. No doubt it is dreadful, willful wickedness in one who professes to be a Christian.
Next dangerous error. “They say that real believers should never pray for the Holy Spirit. Can you think why? Because the Spirit has been already given them, and dwells in them.”
Let us take an illustration. A father gives his child a valuable book; if he reads and enjoys it, because he has it, instead of continually asking the father to give it, he is guilty of dangerous error. The Doctor must be hard up to find a fault.
Now, does the Doctor really believe in the personality and Godhead of the Holy Spirit? Does he believe that the Holy Spirit has been sent from heaven as promised? (John 14:16-26; 15:26, 27; 16:7-1516And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18I will not leave you comfortless: I will come to you. 19Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20At that day ye shall know that I am in my Father, and ye in me, and I in you. 21He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. 25These things have I spoken unto you, being yet present with you. 26But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:16‑26)
26But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27And ye also shall bear witness, because ye have been with me from the beginning. (John 15:26‑27)
7Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9Of sin, because they believe not on me; 10Of righteousness, because I go to my Father, and ye see me no more; 11Of judgment, because the prince of this world is judged. 12I have yet many things to say unto you, but ye cannot bear them now. 13Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14He shall glorify me: for he shall receive of mine, and shall show it unto you. 15All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. (John 16:7‑15)). That He is as truly with us now, and as truly a Person as Jesus was when in the midst of His disciples? Now, if one, say Peter, had prayed that Jesus might come, when He was there in their midst, would it not have been to deny that He was come in the flesh? Shocking unbelief! If we ask for the Holy Spirit now He has come, is it not to deny He has come; and therefore is it not also shocking unbelief? Perhaps the question put by Paul may be a most important one “Have ye received the; Holy Ghost since ye believed?” If Dr. Titcomb can say, I know that my sins are forgiven, that I am justified from all things, that I have peace with God through our Lord Jesus Christ, and that I have received the Holy Spirit — then how can he pray for any of these, any more than the child can pray for the book which his father has given him?
We now look at the next dangerous error. “They say [always, they say, without any proof] that no true believer ought to confess his sins, or ask pardon for them.” This has been denied so often, that it is sad, even for a bishop, to repeat such a deliberate falsehood. We trust he may be led to confess his sin of bearing false witness against his brethren; certainly he never can enjoy the blessedness of sins forgiven without confession. The scriptures teach, that while the adorable Lord has put away His people’s sins, so that they are never to be imputed to them (Heb. 1:33Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3)), yet they are actually forgiven us, when, through grace, we confess them. This has ever been God’s way of forgiveness. (Job 33:27, 2827He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; 28He will deliver his soul from going into the pit, and his life shall see the light. (Job 33:27‑28); Psa. 32:55I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah. (Psalm 32:5); Luke 15:21, 221And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. (Luke 15:21)
2And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. (Luke 15:2)2 John 1:99Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. (2 John 9)). The principle is evidently the same, whether when a sinner is first brought to God, or if we who are believers should sin. But the question is this — do we believe God? Forgiveness is preached to men, and God declares all who believe ARE justified from all things. The prodigal came to the Father, and he had nothing to bring but sins; and immediately on his confession, not giving him time to pray, the Father said, “Bring forth the best robe, and put it on him.” At once he is forgiven, and made fit for the Father’s presence. The Father’s house rings with joy.
Does the Doctor think it would have been better for him to remain outside, crying for mercy as “a miserable sinner”? There is nothing Brethren would press more than confession of sins to God; but let us also be assured of our Father’s forgiving love. We are told that the distributor of these tracts tells his people that they can never know that their sins are forgiven until just before they die. Surely this is not true, with the Bible in his hands! Were all the Roman believers just going to die when Paul wrote those precious words, “Being justified by faith, WE HAVE PEACE WITH GOD, through our Lord Jesus Christ”?
Now for the next dangerous error. “They say that all believers are so perfectly sanctified, that there can be no room for any growth in sanctification.” Simply false again! They hold both these truths. The scriptures teach distinctly that believers are sanctified by the will of God, through the offering of the body of Jesus Christ once, and that those who are thus sanctified are forever perfected — this being the work of the Lord Jesus. “For by one offering He hath perfected forever them that are sanctified (Heb. 10:10-1410By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:10‑14)). This is indeed the testimony of God, and Brethren believe God. Our sanctification, as it regards the work of Christ for us, is indeed as perfect as it ever can be. But scripture also speaks of the sanctification in us, our walk and ways being brought into more and more conformity to Christ. Brethren, with all Christians, believe this growth in practical holiness to be progressive. It is a pity the Doctor did not inquire, so as to have understood what he was writing about. No doubt great numbers will have been deceived by these untruths.
We now come to the next of their dangerous views. “They say that to preach the duty of repentance, or sorrow for sin, as necessary for salvation, is both legal and dangerous, inasmuch as it is putting something in the place of Christ.” This sentence seems to imply that Brethren do not preach repentance, but set it aside as a dangerous thing. Nothing could be more false, as every one knows who either reads their tracts or hears them preach. At the same time it must be remembered that forty years ago repentance was frequently put in the place of Christ; it was presented as something to be done by the dead sinner before he believed — as good works in man leading God to be gracious to him. And this kind of preaching hindered thousands of souls from enjoying peace with God, as they never knew when they had repented enough. Brethren saw that this view of repentance denied man’s total ruin in sin, and the perfect grace of God to him in that lost state. Now, in exposing this error, and presenting the truth that it is the goodness of God that leadeth to repentance, they may, like the pendulum, have swung toward the opposite extreme. The question is still, what is repentance? Is it merely sorrow for sin? The scripture says it is not, for the Corinthian Christians sorrowed to repentance. “For godly sorrow worketh repentance.” They believed the inspired message of the apostle, and this produced godly sorrow, which worked in them repentance. The Ninevites repented at the preaching of Jonah. Did they repent first, and then believe God? Let us see. “He cried, and said, Yet forty days, and Nineveh shall be overthrown. So the people of Nineveh BELIEVED GOD, and proclaimed a fast, and put on sackcloth,” etc. (Jonah 3:44And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. (Jonah 3:4)). Thus they first believed God, and then repented, and turned from their evil way. Was it not so at Pentecost? Did they not believe God that He had raised that very Jesus from the dead whom they had crucified, and had made Him both Lord and Christ? And they were cut to the heart. They were then told to repent.
It may be noticed that Job never repented until he saw God; and then what was his repentance? Nothing could make the subject more clear than this: he says, “Wherefore I abhor myself, and repent in dust and ashes” (Job 42). This is repentance. There will be sorrow for sins leading to it, and ever accompanying it, and confession of sins to God (Psa. 32). But repentance itself is both at conversion, and to the last chapter of the Christian’s life, that deep loathing of self — the judgment the new nature has of the old man, the utter abhorrence of all that is of the flesh — sins and sin. God by His Spirit works this true repentance in the soul in a variety of ways. No soul is ever saved without it; but so much, repentance is never put in scripture as the price of salvation. The more clearly we see God revealed in Christ, the brighter His glory who is the image of the invisible God is revealed to our souls—the more we know and believe the love that He hath to us; the deeper will be our unutterable abhorrence and judgment of self. And this is repentance. Thus repentance is not produced in the conscience so much by teaching how to repent, as by the full preaching of Christ. Truly, the writer can say this repentance is a far deeper work in his own soul than it was when he first believed, forty-six years ago. God only knows the sense the aged Christian has of his own vileness; but oh, the grace of God!
And Simon Magus, as we have seen, was a professor, and baptized. Brethren hold it to be quite right, when the gospel is preached, to tell that it is God’s command to all men everywhere to repent (Acts 16:3030And brought them out, and said, Sirs, what must I do to be saved? (Acts 16:30)). They count on God to give repentance. They would especially press on themselves, and all Christians, lowly dependence on God, great diligence in the confession of sins or failures, and constant self-judgment. Indeed, had any one amongst them — that is, those who have left sectarianism, and are gathered (together) to Christ, the center — written a tract, full of false statements against Christians, he never could enjoy their confidence, until he had repented and confessed his sins. No doubt these false statements please those who hate the Brethren, but do they please Him who says of all His brethren, “That the world may know that Thou hast sent Me, and hast loved them as Thou hast loved Me”? Blessed Jesus, teach us more of Thy blessed ways. Read John 15:99As the Father hath loved me, so have I loved you: continue ye in my love. (John 15:9). Oh, wondrous love!
We now come to the last charge of dangerous error. “They say that true believers are not now under the moral law as a rule of life. They hold that the resurrection-life of Christ is the only standard in the Christian dispensation; that the moral law was put away by Christ as binding on Christians; and that we are not ‘under the law’ in any sense, because we are wholly under grace. The Doctor then says, “Now it is quite true we are not under the law as a covenant of works.” But what is it else in scripture but a covenant of works? He then asks the Brethren, “Where do they find a text which proves that christian believers are not under the law as a rule of RENEWED LIFE?” We reply, Where does the Doctor find such a thought in the New Testament as renewed life? This is a fundamental, though common, mistake — the very root of Ritualism. When the gardener buds a rose on a briar, does be renew the life of the briar, or does he introduce a wholly new life and nature, namely, the rose? This is a feeble figure of the Christian. His old nature is the briar, his new nature the rose. There cannot be a greater mistake than to suppose that the new birth in scripture is the old nature renewed — the briar renewed. Whether it be by baptism, the incarnation of our blessed Lord, sacraments, or anything else, there is no such thought in scripture as renewed life in any way. “That which is born of the flesh, is flesh; and that which is born of the Spirit is spirit.” The very words of “our Lord Jesus.” As distinctly as that which is grown of the briar, is briar; and that which is grown of the rose, is rose. That sinful humanity could not be either renewed or engrafted, by the incarnation, is clear from 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). This error of “renewed life” is leading souls to Rome. The teaching of Christ is that man must be born wholly anew (John 3). Just as with the briar, it must have a wholly new rose-nature.
Now, does not every Christian find two natures in him, as distinct, though one person, as the two natures in that one stock rose? Where this important truth is not known, the Christian is full of perplexity and doubt. He says, After all my efforts after renewed life, and to keep the law as the rule of renewed life, I find such an evil nature in me that is not subject to the law of God; it must be sin, for whenever it acts, it sins (Rom. 7). He questions whether he can be a Christian at all, and may sink into such darkness as the person who says, he can never tell whether be is saved or not until just before he dies. The whole thing is utterly false. The scriptures, as well as experience, recognize two distinct natures in the Christian, as distinct as the two natures in the stock rose. If the briar sprouts, it is briar; if the rose blooms, it is rose. If the flesh is allowed to act, it is sin. And, more, if the briar does not sprout, it is briar; and if the flesh does not act, it is sin. “The flesh lusteth against the Spirit,” etc. (Gal. 5:1717For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Galatians 5:17)). It is blessedly true that the new man is renewed, just as the rose is renewed year by year. It is not renewed life, the life of the old man under law, but new life, even eternal life; for “He that hath the Son, hath life; and be that hath not the Son of God, hath not life.” What is the record of God — that He hath renewed our life? No; “This is the record, that God hath given to us eternal life, and this life is in His Son.” Read 1 John 5:10-1310He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11And this is the record, that God hath given to us eternal life, and this life is in his Son. 12He that hath the Son hath life; and he that hath not the Son of God hath not life. 13These 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 5:10‑13); John 3:3-8; 5:24; 10:27, 283Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7Marvel not that I said unto thee, Ye must be born again. 8The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:3‑8)
24Verily, 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; but is passed from death unto life. (John 5:24)
27My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. (John 10:27‑28).
Now, as there is no such thing as renewed life to put under law, what life is it the Doctor wishes to put under the law? Or what nature is it — the old, or is it the new? — flesh, or Spirit; briar, or rose? The old, or man in the flesh, has been put under law, from Moses to Christ, and there was no law found that could either renew or give life (Gal. 3:21-2521Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25But after that faith is come, we are no longer under a schoolmaster. (Galatians 3:21‑25)). If there had, righteousness would have been by the law (vs. 21). But all are concluded under sin.
If the Doctor does not understand the truth of the two natures, we will put the question in another form. Is the law for Christians as righteous men; or is it for the ungodly? He says it is for and binding on Christians. Paul says distinctly it is not. “Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly,” etc. Read 1 Tim. 1:8, 98But we know that the law is good, if a man use it lawfully; 9Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, (1 Timothy 1:8‑9). And, speaking on the practical walk of believers, he says, “For sin shall not have dominion over you; for ye are not under the law, but under grace (Rom. 6:1414For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:14)). Still, he maintains the truth, “that the law hath dominion over a man as long as he liveth” (Rom. 7:11Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? (Romans 7:1)). It was clearly given to man in the flesh. “For when we were in the flesh,” etc. How, then, are we believers delivered from the law? If we talk of renewed life, or reckon ourselves still alive in the flesh, we are not, and cannot be, delivered from it, for the law has dominion over a man as long as he lives (Rom. 7:44Wherefore, 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. (Romans 7:4)).
Will you now notice that the doctrine of scripture is the very opposite of Dr. Titcomb’s error? Dr. T. considers himself still alive, his life renewed, and therefore under law. The scripture not only teaches that Christ died for our sins, and was raised again for our justification — and thus we are justified by faith, and have peace with God — but that, as to sin, the root, we are accounted dead with Christ. “Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God in Jesus Christ our Lord (Rom. 6:1111Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:11)). This is God’s principle as to sin. Seek to live the life of the Rose — Christ. Do not allow a single sprout of the briar. Reckon yourselves dead to that, to sin. Beloved reader, study this principle, as unfolded in this chapter. Is it not the very place we take in the figure of baptism? As is shown, it is the very opposite of being under the law. Then, further, can a man be both under the law and married to Christ? or, in other words, can a Christian be both under Christ and the law? Read Romans 7:1-61Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2For 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. 3So 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. 4Wherefore, 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. 5For 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. 6But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. (Romans 7:1‑6). Is it possible for Dr. T. to be right? The apostle shows it is impossible, and he quotes the law of marriage to prove it. It is as impossible for a woman to be married to two husbands at the same time, as for a Christian to be married to the two husbands, Christ and the law.
Then how was a Jew, who had been married to the law, delivered from the first husband — the law? Of course if he as to the flesh still lives he could not, the law must still have dominion (vs. 1). What is the answer? “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 that is raised from the dead, that we should bring forth fruit unto God.” The law is not dead, or abrogated, but we are dead to it, by the body of Christ. If Dr. Titcomb can prove that this is not so, and that man’s life has been renewed by incarnation, infused into humanity; or by sacraments; then every word in the epistles will be found false. Men will be still alive, and therefore under the bondage of the law. For the very starting-point of Christianity is that the believer is accounted dead and risen with Christ; and by that death in Christ, and resurrection, delivered eternally from sin, and law. So that there is “now no condemnation to them that are in Christ Jesus.” “Knowing that our old man is crucified.” Not renewed. “For I through the law am dead to the law, that I might live to God.” Dead that I might live: not renewed that I might live. “I am crucified with Christ: nevertheless I live; yet not I [not I renewed], but Christ liveth in me” etc. (Gal. 2:19, 2019For I through the law am dead to the law, that I might live unto God. 20I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:19‑20)). Not I; but Christ. What a truth!
Have we accepted it? How blessed! Christ died for our sins: holy Substitute. Christ was raised for our justification — now the glorified representative. Our righteousness: He who knew no sin, made sin for us, that we might become the righteousness of God in Him. Yes, our sin, the very root was judged in that sacrifice for sin. Read 2 Corinthians 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); Romans 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3). How great the deliverance and eternal the redemption
We trust no reader will suppose the epistles speak of the ceremonial law merely. 2 Corinthians 7 is conclusive as to that. The law, means the law: “the ministration of death, written and engraved in stones” (2 Cor. 3:77But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: (2 Corinthians 3:7)). Is there any wonder then that the apostle should so vehemently denounce the doctrine defended by Dr. T.? Read Galatians 1:6-96I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8But 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. 9As 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. (Galatians 1:6‑9). This is the leaven which has now leavened the whole lump (Gal. 5:99A little leaven leaveneth the whole lump. (Galatians 5:9)).
To the Hebrews, the danger was the giving up Christ altogether, and going back to Judaism (Heb. 6; 10). The far greater danger to the whole church was seen in Galatia. The mixing up of both Christ and the law, just what man likes to do, this was to subvert the gospel. The very believing Jews had wholly given up the law as to righteousness; that they might be justified by Christ. The apostle himself could say, I am crucified with Christ. What could the law say to a dead man? He was dead to the law; Christ crucified, not the law, had been set forth before them. Surely then it was utterly senseless for them, having begun in the Spirit, to seek to be perfected by the works of the law. Read and study every verse in this epistle. Now if it were foolish in them, is it wise in Dr. T.? He would have us begin with Christ (at least I suppose so), and then be put under the bondage of the law! “Cast out the bondwoman and her son,” says the scripture. By no means, says Dr. T.; let both dwell together, Moses and Christ.
This brings us to an important point. If I am justified by faith, have peace with God, am dead with Christ, delivered from sin and law, born of the Spirit; have a new, yea eternal life: is this all I have for an holy life, practically, I mean, here below while in the body? No; I might have all this, and yet find Romans 7:7-237What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was 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. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (Romans 7:7‑23) to be my bitter experience. Yea, this really is the experience of every soul put under the law, and ignorant of deliverance through Christ in the power of the Spirit (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)). You notice, the Holy Spirit is not named while examining the condition of a quickened soul under law (Rom. 7). Why? Because, as we see in Galatians, the two things cannot go together. Now study Romans 8:2-172For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6For to be carnally minded is death; but to be spiritually minded is life and peace. 7Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8So then they that are in the flesh cannot please God. 9But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16The Spirit itself beareth witness with our spirit, that we are the children of God: 17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:2‑17). What a stupendous fact, God the Holy Spirit dwelling in us! “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Read Galatians 5:1818But if ye be led of the Spirit, ye are not under the law. (Galatians 5:18). “But if ye be led of the Spirit, ye are not under the law.” Then can Dr. T. be led of the Spirit in trying to put us under law? Read chapter 5:22 -24. These are the fruits of the Spirit dwelling in us. Is there any law against these? Now read the catalog of the works of the flesh (vss. 19-21). But the Spirit dwells in us, so that we may not fulfill the lust of the flesh. “What, know ye not that your body is the temple of the Holy Ghost, which is in you?” “Wherefore glorify God in your body.”
The believer has thus a new nature born of God that cannot practice sin (1 John 3:99Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. (1 John 3:9)). He has the Holy Spirit dwelling in him, infinite power to enable him to overcome the lusts of the flesh. The love of God shed abroad in his heart, the law of the Spirit of life in Christ Jesus fulfilling in him “all the righteous requirements of the law.”
Is the law of Moses then the Christian’s standard of holiness? No; while he owns the law is good, he says, “For me to live is Christ.” Christ’ is his standard. Jesus said, “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,” etc. That is surely a higher standard than the law given to Israel when Baalam was hired to curse them. Did He not give a new commandment? (John 13:3434A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. (John 13:34)). “A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love another.” Read also John 15:1212This is my commandment, That ye love one another, as I have loved you. (John 15:12). Again, “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 difference is this, the law was a perfect rule for man in the flesh. Man being a sinner, it became the righteous ministration of death (Rom. 7:8-188But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was 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. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. (Romans 7:8‑18); 2 Cor. 3:77But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: (2 Corinthians 3:7)). The believer is wholly delivered from it, by being dead to it in Christ. But he is also risen in (with) Christ; he has a new life, stands in a new creation, and relationship. “If any man be in Christ, he is a new creature” (2 Cor. 5:1717Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17)). And being now a son of God, the Spirit of God dwells in him (Gal. 4:6-76And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:6‑7)). Now he has thus a ministration suited to the new nature, and that far more glorious than the law; which was the ministration of death, which ministration is declared “abolished.” “How shall not the ministration of the Spirit be rather glorious?” (2 Cor. 3:8-188How shall not the ministration of the spirit be rather glorious? 9For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11For if that which is done away was glorious, much more that which remaineth is glorious. 12Seeing then that we have such hope, we use great plainness of speech: 13And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15But even unto this day, when Moses is read, the vail is upon their heart. 16Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:8‑18)). The scriptures teach, that if under law, sin has the mastery (Rom. 7). They also teach that “where the Spirit of the Lord is, there is liberty.” How suited, and how beautiful, this ministry of the Spirit! “But we all with open face beholding the glory of the Lord are changed into the same image from glory to glory, even as by the Spirit of the Lord.” Thus the Spirit sets Christ in glory before the church of God as the only standard, declaring the ministry of the law abolished for believers, as it could only condemn such poor things as we are. All this seems foolishness to the Bishop of Rangoon. He says, “How foolish then to say that the resurrection life of Christ is our only standard, and that we are not in any sense under the law.” Brethren do not say the resurrection life of Christ, but Christ Himself now glorified. This was not foolishness to the aged apostle John. What a contrast to this bishop! John says, “Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like Him; for we shall see Him as he is. And every man that hath this hope in him purifieth himself as He is pure” (1 John 3:2-32Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:2‑3)). Does not the Spirit use John to set the risen, glorified, and returning Jesus, before us as the true standard? Blessed yearning of the heart for that moment when we shall see Him as He is, and be like Him.
Let it not be supposed for a moment that this ministry and liberty of the Holy Spirit means license or antinomianism. It is a liberty from the power of sin, in grace, that more than fulfills the law. It is the power of divine love in the soul, that goes beyond the law as perfectly seen in the blessed Lord. Did the law command a man to die for his enemies? or even for his friends? And thus when speaking, not of righteousness before God, but righteous walk in the relationships amongst men; then very often that divine principle of love is shown, fulfilling not only the law, but goes as we shall see beyond it. Not seeing this, the Doctor has seized these passages to put the, believer under law, and so establish the dangerous leaven so strongly condemned in the Epistle to the Galatians.
You will see this distinctly if we look at the texts he now quotes. He gives Romans 13:99For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. (Romans 13:9) as proof that “the old moral law of Moses is still binding on Christian consciences.” Read the context. Is it not to show that he that loveth another hath fulfilled the law? He had already proved that Christians are not under the law (Rom. 6; 7). And yet he shows blessedly that though not under it, yet all these commandments are fulfilled by the power of divine love. “Love worketh no ill to his neighbor, therefore love is the fulfilling, of the law.” Now take Dr. Titcomb’s next quotation, Ephesians 6:1-31Children, obey your parents in the Lord: for this is right. 2Honor thy father and mother; (which is the first commandment with promise;) 3That it may be well with thee, and thou mayest live long on the earth. (Ephesians 6:1‑3). Read the context. The division of the chapters rather hides this. You will find from Ephesians 5 this exhortation to “walk in love.” Verse 2 takes the very love of Christ to the church as the only standard of love, in all these relationships — beginning with the love of the husband, and his duties to the wife. Carry this thought forward into Ephesians 6 and it will be found in harmony with the great principle, love is the fulfilling of the law. On the other hand, lay that law down as a rule, and place the believer under it, he is fallen from Christ. This is just what Dr. T. does.
The same remarks apply to the other texts he quotes. The few words in Galatians 5:66For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. (Galatians 5:6) answer them all, and show their true meaning. He will have the law to be the perfect standard of holiness, taking no notice of what the Lord says in Matthew 5:43-4843Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. 44But 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; 45That 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. 46For if ye love them which love you, what reward have ye? do not even the publicans the same? 47And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:43‑48). One would suppose he had never read this. Now a standard is that beyond which you are not expected to go. But the Christian is born of God, a child of God, and the love of God shed abroad in his heart by the Holy Spirit is expected in divine love to go beyond the law; therefore it (the law) cannot be said to be his standard. Take one out of the many scriptures. The law says, Thou shalt not steal. Man placed under this law became immediately excited to covet. There was the righteous standard, and its effect was to bring sin out, in transgression. Now what is expected of a Christian? “Let him that stole steal no more: but rather labor, working with his hands the thing which is good, that he may have to give to him that needeth” (Eph. 4:2828Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. (Ephesians 4:28)). The Bishop must be very dull if he cannot see that this goes far beyond his standard of holiness. Put him under law, of course the thief is cursed. By faith he can say, I have been crucified, executed, judged in the person of my blessed Substitute. In Him also I am alive, and now in the power of the Spirit he goes far, far beyond the law: though love is the fulfilling of the law.
We must notice one more text. He says, “Turn in the last place to 1 Corinthians 9:2121To 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 Corinthians 9:21) [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.] What can be clearer than this”? St. Paul says, “we are under the law... under the law to Christ.” Now is it fair for a Bishop who knows Greek, to write to Sunday-school teachers who may not know Greek, and tell them what he knows is not true? He knows Paul says no such thing. How could he when he says he became to them that were under law as under law, taking the ground distinctly that he was not personally under the law? He was not lawless, “but duly subject to Christ.” Dr. T. must well know that this is the meaning of the Greek. If Paul did say, We are under the law, would he not have contradicted the decision of the Holy Spirit on the very subject? (Acts 15:5 -285But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 6And the apostles and elders came together for to consider of this matter. 7And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9And put no difference between us and them, purifying their hearts by faith. 10Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15And to this agree the words of the prophets; as it is written, 16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18Known unto God are all his works from the beginning of the world. 19Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 22Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26Men that have hazarded their lives for the name of our Lord Jesus Christ. 27We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; (Acts 15:5‑28)). Would it not have flatly contradicted all that the Spirit had spoken on the subject by himself? (Rom. 6:1414For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:14); Gal. 2:15-21; 3:1-2515We who are Jews by nature, and not sinners of the Gentiles, 16Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18For if I build again the things which I destroyed, I make myself a transgressor. 19For I through the law am dead to the law, that I might live unto God. 20I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 21I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:15‑21)
1O 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? 4Have ye suffered so many things in vain? if it be yet in vain. 5He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? 6Even as Abraham believed God, and it was accounted to him for righteousness. 7Know ye therefore that they which are of faith, the same are the children of Abraham. 8And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9So then they which be of faith are blessed with faithful Abraham. 10For 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. 11But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12And the law is not of faith: but, The man that doeth them shall live in them. 13Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. 19Wherefore 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. 20Now a mediator is not a mediator of one, but God is one. 21Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25But after that faith is come, we are no longer under a schoolmaster. (Galatians 3:1‑25)). Was Abraham under the law four hundred and thirty years before it was given? Was Enoch two thousand before the law? Yet both walked with God. In conclusion; may we all be duly wholly subject to Christ, as He was subject in all things to the Father. We are sanctified unto the obedience of Christ. And the new man in Christ Jesus delights to own every word of God. If Enoch walked with God two thousand years before the law, surely we have power in Christ by the Spirit dwelling in us, to walk with God, even now eighteen hundred years after the law (Gal. 3:2424Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. (Galatians 3:24)). “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.”