SCRIPTURE STUDIES

VOLUME SIX - THE NEW CREATION

 STUDY III

THE CALL OF THE NEW CREATION

None but the “Called” Eligible — When This “Great Salvation” Call Began — A Call to Repentance not a Call to the Divine Nature — The Jewish Call — The Gospel Call — Why not Many “Great,” “Wise” or “Mighty” are called — Exaltation the Premium upon True Humility — Character a Condition of the Call — World During Millennium not to be Called, but Commanded — Time of Gospel Call Limited — The New Creation Called or Drawn by the Father — Christ Our Wisdom — Christ Our Justification — Actual and Reckoned Justification Differentiated — Does the “New Creation” Need Justification? — The Ground of Justification — Justification of the Ancient Worthies Different from Ours — Millennial Age Justification — Christ Made unto Us Sanctification — Sanctification During Millennial Age — Two Distinct Consecrations in Levitical Types — Neither had Inheritance in the Land — The Great Company — Sanctification of Two Parts — Man’s Part — God’s Part — Experiences Vary with Temperaments — Sanctification not Perfection nor Emotion — “Who Healeth All Thy Diseases” — Necessity of the Throne of Grace — How Justification Merges into Sanctification — Consecration since Close of the “High Calling” — The Church’s Salvation or Deliverance.

            OPPORTUNITY to become members of the New Creation and to participate in its possibilities, privileges, blessings and glories, was not thrown open to the world of mankind in general, but merely to a “called” class.  This is most distinctly set forth in the Scriptures.  Israel according to the flesh was called of the Lord to be his peculiar people, separate from the other peoples or nations of the earth: as it is written, “You only have I known [recognized] of all the families of the earth.” (Amos 3:2)  Israel’s calling, however, was not the “high calling” or “heavenly calling,” and consequently we find no mention of heavenly things in any of the promises pertaining to that people.  Their call was to a preparatory condition, which eventually made ready a remnant of that nation to receive and profit by the high [page 86] calling to the “great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.” (Heb. 2:3)  The terms of the high calling or heavenly calling are not, therefore, to be sought in the Old Testament but in the New; although, as the eyes of our understanding open to discern “the deep things of God,” we may see in his dealings and providences with fleshly Israel certain typical lessons profitable to the spiritual seed who have been called with a heavenly calling; because, as the Apostle points out to us, fleshly Israel and its laws and God’s dealings with it were shadows or types of the better things belonging to those who are called to membership in the New Creation. 

          Since in all things Christ was to have the pre-eminence in the divine plan, and it was thus necessary that he should be the first, the chief, the High Priest, who should become the leader of this New Creation of sons of God, the Captain of their salvation and their exemplar, after whose course they might pattern, in whose steps they might walk, we see a most satisfactory reason why the ancient worthies could have no part nor lot in this New Creation.  Our Lord’s words respecting John the Baptist attest this: “Verily I say unto you, among them that are born of women there hath not arisen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.” (Matt. 11:11)  Thus also the Apostle declares, while speaking in terms of highest praise of the faith and noble character of those brethren of the past dispensation—“God having provided some better thing for us, that they without us should not be made perfect.” Heb. 11:40 

          Besides, we are to remember that none can be called while still under condemnation on account of Adam’s sin. In order to be called to this “high calling,” it is necessary that justification from the Adamic sentence must first be secured, and this could not be granted even to fleshly Israel through the blood of bulls and goats, because these can never take away sin, and were merely types of the better sacrifices which do actually meet the demands of Justice [page 87] against our race.  Hence, it was not possible that the call should begin until after our Lord Jesus had given the price of redemption—“bought us with his own precious blood.” Even the Apostles were called and accepted to the New Creation only in a tentative manner until the Redeemer had given the price and had ascended up on high and had presented it on their behalf.  Then, and not until then, did the Father, on the day of Pentecost, directly recognize those believers and beget them by his holy Spirit to be “New Creatures.” True, our Lord said to the Pharisees during his ministry, “I am not come to call the righteous, but sinners to repentance.” (Matt. 9:13)  But we are to recognize a great difference between calling men to repentance and calling them to the high calling of the divine nature and joint-heirship with Christ.  No sinners are accepted to it; hence it is that we, being “by nature children of wrath,” all require first to be justified freely from all things by the precious blood of Christ. 

          It is in full accord with this that we read in the introduction to the Epistle to the Romans (1:7) that the epistle is addressed “to all that be in Rome, beloved of God, called to be saints”—called to be holy ones, partakers of the divine nature, etc.  The introduction to the Epistle to the Corinthians reads—“Unto 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.” (1 Cor. 1:2)  The exclusiveness of this call is still further emphasized in a succeeding verse (9), which declares the author of our calling; saying, “God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ, our Lord.”  This implies an association, oneness; and, hence, the thought is that the call is with a view to finding from amongst men some who shall become one with the Redeemer as New Creatures; joint-heirs with him of the glory, honor, and immortality accorded him as a reward of his faithfulness. 

          Here we are reminded of the Apostle’s words to the effect that we shall be made joint-heirs with Christ only upon certain [page 88] conditions, namely, “If so be that we suffer with him that we may be also glorified together.” (Rom. 8:17)  In the same chapter to the Corinthians (verse 24) the Apostle shows that the call he is discussing is not by any means the same call that was for a time confined to the Jews; and his words indicate, further, that not all are called.  He says, “Unto them which are called, both Jews and Greeks, Christ [is] the power of God and the wisdom of God”—though to the uncalled Jews he was the stumbling block and to the uncalled Greeks foolishness.  In his letter to the Hebrews (9:14,15) the Apostle points out that the call of this Gospel age could not be promulgated until first our Lord had by his death become “surety” for the New Covenant.  His words are, “For this cause he is the mediator of the New Testament [covenant], that by means of death, for the redemption of the transgressions that were under the first testament [Law Covenant], they which are called might receive the promise of eternal inheritance.” Heb. 7:22

Not Many Great, Wise or Learned Called

          We might naturally suppose that this special call, if restricted at all, would be restricted to the very finest specimens of the fallen race—the most noble, the most virtuous, the most talented; but the Apostle contradicts this thought, saying, “Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: that no flesh should glory in his presence.” (1 Cor. 1:26-29)  The reason for this condition of things the Apostle explains to be God’s intention that no man should be able to boast that he had in any sense or degree merited the great blessings to be conferred. The whole matter is intended to be both to angels [page 89] and to man an illustration of the power of God to transform characters from base and despised to noble and pure, not by force, but by the transforming power of the truth—working, in the called ones, through the promises and hopes set before them, both to will and to do his good pleasure.  This divine arrangement will result not only in the Father’s glory, but also in the humility and everlasting good of those whom he will bless.  We find, reiterated throughout the New Testament, various statements of the fact that this call and the salvation under it are not of man, nor by his power, but by the grace of God.  Nor is it difficult to see why the call is, as a rule, less attractive to the noble and more so to the ignorant. 

          Pride is an important element in the fallen nature, and must continually be reckoned with.  Those who are less fallen than the majority of their fellows and who are, therefore, more noble by nature than the average of their fellow creatures, are apt to realize this condition and to feel a certain amount of superiority and to pride themselves on it. Such, even if they are seeking the Lord and aspiring to his blessing and favor, would be inclined to expect that they would be received by the Lord upon some different basis from their more fallen, less noble fellows.  God’s standard, however, is perfection; and he declares that everything not up to that standard is condemned; and every condemned one is pointed to the same Redeemer and to the same sacrifice for sins, whether he has suffered much or comparatively less from the fall.  These conditions of acceptance were sure to be more attractive to the mean and more fallen members of the human family than to the more noble ones—the weak, the fallen ones, realizing the more keenly their need of a Savior, because they appreciate much more their own imperfections; while the less fallen, with a measure of self-satisfaction, are not much inclined to bow low before the cross of Christ, to accept justification as a free gift, and to approach upon this basis, and this alone, to the throne of heavenly grace to obtain mercy and find grace to help. [page 90] They are more inclined to lean to their own understanding, and to have that well-satisfied feeling which will hinder them from coming in by the low gate and narrow way. 

          God is evidently putting a premium upon humility in connection with all whom he invites to become members of this New Creation.  The Apostle points this out, saying, “Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time.” (1 Pet. 5:6)  Paul points them to the pattern, Christ Jesus—how he humbled himself and made himself of no reputation, seeking a lower nature and suffering death, even the death of the cross, etc.; on account of which obedience and humility God highly exalted him.  Then Peter points the lesson, saying, “God resisteth the proud and giveth grace to the humble.” (1 Pet. 5:5) Ye see your calling, brethren, how that not many great or wise or learned are called, but chiefly the poor of this world, rich in faith.  With the premium which God sets upon humility, there is also a premium which he sets upon faith.  He would have for New Creatures those who have learned to trust him implicitly, who accept his grace as sufficient for them, and in the strength which he supplies attain—as incidental to their exaltation—the victory to which he calls them.

Character, Nevertheless, a Condition of the Call

          Although God does not call the wise or the great or the learned, we are not to understand from this that his people are base or ignorant, in the sense of being evil or corrupt or debased.  On the contrary, the Lord sets the highest possible standard before those whom he calls; they are called to holiness, to purity, to faithfulness and to principles of righteousness—to an appreciation of these things in their own hearts and the showing forth of them in their lives to the glory of him who hath called them out of darkness into his marvelous light. (2 Pet. 1:3; 1 Pet. 2:9)  The world may know them according to the flesh only, and according to the flesh they may not be more noble or refined than others—frequently less so—but their acceptance with the Lord [page 91] is not according to the flesh, but according to the spirit, according to their minds, their intentions, their “hearts.” Consequently, from the moment they accept the grace of God in Christ and the forgiveness of their sins, and make a consecration of themselves to the Lord, they are counted as freed from those blemishes which were theirs naturally as children of Adam; they are counted as though their flesh were robed in the merits of Christ, hiding all of its defects.  It is the new mind, the new will, that is the “New Creature” accepted of God and called, and it alone is being dealt with. 

          True, the new mind as it develops will show itself to be noble, honorable, upright, and gradually it will come more and more to have power and control over the flesh, so that those who recognize not the New Creatures, even as they did not recognize the Lord, may ultimately come to marvel at their good works and holy living and spirit of a sound mind, though even these may at times be attributed by them to some ignoble motives.  And notwithstanding the gradual growth of the new mind more and more into harmony with the mind of the Lord, these may never get full control over the mortal bodies with which they are connected, although it will surely be their object and effort to glorify God in their bodies as well as in their spirits, their minds, which are his. 1 Cor. 6:20 

          Let us notice some of these specifications and limitations as respects character in the “New Creation.”  The Apostle’s exhortation to one of these called ones—but applicable to all of them—is, “Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called.” (1 Tim. 6:12) These New Creatures are not to expect to gain the victory and the great reward without a battle with the adversary, as well as with sin abounding in all their associations and the weakness of their own flesh, though the latter is covered by the merit of Christ’s righteousness under the terms of the Grace Covenant.  The Apostle again exhorts this class to “Walk worthy of God who hath called you unto his Kingdom and glory.” (1 Thess. 2:12)  The New Creature is not only to recognize his calling and its ultimate reward in the Kingdom [page 92] and glory, but he is to remember that in the present life he has become a representative of God and of his righteousness, and he is to seek to walk in accord therewith.  Thus we read, “As he that hath called you is holy, so be ye holy in all manner of conversation; because it is written, ‘Be ye holy; for I am holy.’“ (1 Pet. 1:15,16)  Again, in the same epistle (2:9) we read, “Ye should show forth the praises of him who hath called you out of darkness into his marvelous light.” 

          Spiritual Israelites of the New Creation were not put under bondage to specific laws, as were the fleshly Israelites; but were put under “the law of liberty,” that their love for the Lord might demonstrate itself, not only in respect to voluntarily avoiding the things recognized as disapproved of the Lord, but also in respect to voluntarily sacrificing human rights and interests in the service of truth and righteousness, for the Lord and for the brethren.  It is in accord with this that the Apostle declares “God hath not called us unto uncleanness but unto holiness.” (1 Thess. 4:7)  He declares again, “Ye have been called unto liberty, only use not liberty for an occasion to the flesh” (Gal. 5:13), an occasion to do evil: use your liberty rather in sacrificing present rights for the sake of the truth and its service—that thus you may be sacrificing priests of the royal priesthood who, by and by, shall reign in God’s Kingdom as joint-heirs with Christ to dispense divine blessings to the world. 

          Many are the scriptures that point out that the call to be “New Creatures” is a call to glory, honor and immortality (Phil. 3:14; 2 Pet. 1:3, etc.), but everywhere the Lord indicates that the path to this glory is a narrow one of trial, testing, sacrifice; so that only those who are begotten of his spirit, yea, filled with it, will be able to come off conquerors in the end and attain to the glorious things whereunto they are called, the way to which has been made possible to the called ones through him who has promised, “My grace is sufficient for you; for my strength is made perfect in your weakness.” 

          Nor are we to think of different calls, but are to remember [page 93] the declaration of the Apostle (Eph. 4:4), “Ye are called in one hope of your calling.”  It is a mistake, therefore, for any to think that they have any choice in this matter.  Indeed, so far as the world is concerned, in the next age there will be no call: God will not, during that age, be seeking to select a special class separate and distinct from others and to a special position.  Instead of calling the world during the Millennial age, the Lord will command them—command obedience to the laws and principles of righteousness; and every creature will be required (not requested) to render obedience to that Millennial government, otherwise he will receive stripes for his disobedience, and ultimately will be destroyed from amongst the people, as is written, “He that will not hear [obey] that prophet shall be cut off from amongst the people”—he shall die the Second Death, from which there will be no hope of recovery. 

          Neither is there a second call during this Gospel age, though, as we have previously seen, there is a second class of saved ones selected during this age—the Great Company (Rev. 7:9-14) “whose number no man knoweth, out of every nation and kindred and tongue,” who shall serve God in his temple and before the throne in contradistinction to the Bride, who will be in the throne and members, or living stones, of the temple.  But these of this second company have no separate and distinct call.  They might as easily, and with much more satisfaction, have attained to the glories of the divine nature had they rendered prompt and hearty obedience.  They do come off victors in the end, as is shown by the fact that to them are granted the palm branches; but their lack of zeal hindered them from being accepted as of the overcoming class, thus preventing their eternal joint-heirship and glory as participants in the New Creation, as well as depriving them of much of the joy and peace and satisfaction which belongs to the overcomers and is enjoyed by them even in this present life.  The place to which they will attain, as we have previously seen, will apparently be one similar in many respects to the estate or plane of the angels. [page 94]

          Another thought in connection with the call is that its time is limited, as the Apostle declares, “Now is the acceptable time; behold now is the day of salvation.”  “Today if ye will hear his voice harden not your hearts.” (2 Cor. 6:2; Heb. 3:15)  This acceptable day, or acceptable year or acceptable period or epoch, began with our Lord Jesus and his consecration.  He was called.  He took not the honor upon himself, and it has continued ever since—“No man taketh this honor unto himself.” (Heb. 5:4)  Bold indeed would be the man who would assume the right to a change of nature from human to divine, and from being a member of the family of Adam and joint-heir in his lost and forfeited estate, to being a joint-heir with Christ in all the riches and glory and honor of which he, in response to his call, became the rightful heir in perpetuity. 

          The close of this call, or “day of salvation,” or “acceptable time” will come no less certainly than it began.  A definite, positive number were ordained of God to constitute the New Creation, and so soon as that number shall be completed the work of this Gospel age will be finished.  We might observe also that as soon as the proper number shall have been called, the call itself must cease; because it would not be consistent for God to call even one individual more than he had predestinated, even though he foreknew how many of the called ones would fail of obedience, fail to make their calling and election sure, and, therefore, need to be replaced by others.  Consistency seems to demand that the Almighty shall not even seem to trifle with his creatures by extending a single invitation which could not be made good if accepted.  The Scriptures hold out the thought that for this limited, elect number of the Royal Priesthood a crown apiece has been provided; and that as each accepts the Lord’s call and makes his consecration under it, one of the crowns is set apart for him.  It is not, therefore, proper to suppose that the Lord would call any one who, on presenting himself and accepting the call, would need to be informed that no crown could be apportioned to him yet, but that he must wait until someone who would prove unfaithful [page 95] should forfeit his claim.  Our Lord’s exhortation, “Hold fast,...that no man take thy crown,” seems to imply not only the limited number of crowns, but that ultimately, in the end of this age, there would come a time when those who had not faithfully lived up to their covenant would be rejected, and that others at that time would be in waiting for their crowns. Rev. 3:11 

          To our understanding the general call to this joint-heirship with our Redeemer as members of the New Creation of God, ceased in 1881.  But we apprehend that a large number (in all the various denominations of Christendom—probably twenty or thirty thousand) who at that time had made full consecration of themselves, have not proven faithful to their covenant of self-sacrifice.  These, one by one, as their full measure of testing is reached, if found unfaithful, are rejected from fellowship in the called company—to the intent that others who meantime have consecrated, though not under the call, may be admitted to full relationship in this fellowship with Christ and his joint-heirs, that they, in turn, may stand their testing and, if found unworthy, be similarly rejected and their places be filled by still others who will be waiting in an attitude of consecration.  Evidently, by such arrangement, no necessity has existed for any general call since 1881.  Those now admitted can as well be granted their privileges and opportunities without coming under the general call or invitation which ceased in 1881—they are admitted on application, as opportunity permits, to fill up the places of those who are going out.  It is our expectation that this work of going out and coming in will continue until the last member of the new order of creation shall have been found worthy, and all the crowns everlastingly apportioned. 

          The Apostle declares, “Ye, brethren, are not in darkness, that that day should overtake you as a thief.” (1 Thess. 5:4) In harmony with all the various precedents of Scripture, we are inclined to believe that in this harvest time of the Gospel age a knowledge of the truth respecting the divine plan of the ages, and the presence of the Son of Man, and the [page 96] harvest work will be brought to the attention of all the Lord’s consecrated ones.  We apprehend that thus “present truth,” will be quite a testing or proof of proper heart conditions amongst the consecrated here, even as the message of our Lord’s presence and the harvest of the Jewish age served to test earthly Israel at the first advent.  It is a part of our expectation that those who in this time come to a clear knowledge of the truth and give evidence of sincerity of faith in the precious blood and the depth of their consecration to the Lord’s service, and who are granted a clear insight into the divine plan, should be considered as having this proof that they have been accepted with the Lord as prospective heirs with Christ Jesus, even though they consecrated since 1881.  If their consecration was made long ago, before the call ceased, we may understand that after so long a time they are coming into the proper attitude of consecration, and that, therefore, the knowledge of present truth has been granted to them as a blessing and as an evidence of their fellowship of spirit with the Lord.  If they were not amongst the consecrated in 1881, or before, the inference would be that they had now been accepted to association in the called class by being given the place of some one previously called, but who had proved himself lacking in zeal—neither cold nor hot—and therefore spewed out—to have his portion properly in the time of trouble coming, and there to learn valuable lessons under disciplines and chastisements which he should have learned from the Word of God, and to come up through a time of great tribulation to a place in the “Great Company,” whereas he should have come willingly and joyfully through tribulation to a place with Christ in the throne.

How God Calls

          “Of him are ye in Christ Jesus, who of God is made unto us wisdom and righteousness [justification] and sanctification and deliverance.” 1 Cor. 1:30

Christ Our Wisdom

          Wisdom is here given the first, and in that sense the most important, place amongst the steps of salvation.  The Wise [page 97] Man’s testimony agrees with this, saying, “Wisdom is the principal thing...with all thy getting get understanding.” However well disposed we may be, however weak or strong, wisdom is the prime essential to our taking the proper course.  And this is generally acknowledged amongst men. All of any intelligence are seeking for further knowledge and wisdom; even those who take the most foolish courses, as a rule take them in following paths which do not appear to them at the time to be unwise ones.  It was thus with mother Eve: she longed for knowledge, wisdom; and the very fact that the forbidden tree seemed to be a gateway to wisdom constituted her temptation to disobedience to her Creator.  How necessary then is a wise counselor to guide us in wisdom’s ways of pleasantness, and through her paths of peace. 

          And if mother Eve, even in her perfection, needed a wise guide, much more do we, her fallen, imperfect children, need such a guide.  Our Heavenly Father in calling us to membership in the New Creation foresaw all our needs: that our own wisdom would not be sufficient for us, and that the wisdom of the Adversary and his deluded followers would be exercised to our injury—to make light appear darkness and darkness appear light; hence the provision of our text that Christ should be our wisdom.  Before ever we come to God, before ever we receive the merit of the atonement or through it reach the relationship of sons, we need help, guidance, wisdom, the opening of the eyes of our understanding that we may discern the supply which God has provided in his Son. 

          In order to have a hearing ear for the wisdom that cometh from above, an earnest condition of heart is necessary. We must possess a measure of humility, else we will think of ourselves more highly than we ought to think, and will fail to discern our own weaknesses, blemishes, unworthiness, from the divine standpoint.  We need also to have a certain amount of honesty or candor—to be willing to admit, to acknowledge, the defects seen by the humble mind.  Looking from this standpoint, those who long for [page 98] righteousness and harmony with God are pointed by the Lord’s providences to Jesus as the Savior.  However imperfectly at first any may understand the philosophy of the atonement accomplished for us, they must at least grasp the fact that they “were by nature children of wrath even as others”—sinners; that Christ’s sacrifice was a righteous one and that God provided and accepted it on our behalf; that through his stripes we may be healed, through his obedience we may be accepted of the Father, our sins being reckoned as laid upon him and borne by him, and his righteousness and merit reckoned as applicable to us for a robe of righteousness.  We must see this—Christ must thus be made unto us wisdom—before we can act upon the knowledge, and by hearty acceptance of his merit be justified before the Father and accepted and sanctified, and, by and by, delivered and glorified.  But Christ does not cease to be our wisdom when the next step is taken, and he becomes our justification.  No: we still need him, as our Wisdom, our wise Counselor.  Under his guidance we need to see the wisdom of making a full consecration and the wisdom of following up that consecration in a life of sanctification, to the doing of the Father’s will.  In every step that we take wisdom is the principal thing; and all through the life of consecration, or sanctification, at every step of the journey to the Heavenly City, we need the wisdom which cometh from above, which the Apostle describes—“first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy.” (Jas. 3:17) Earthly wisdom operates along the lines of selfishness, self-will, self-esteem, self-righteousness, self-sufficiency; and, as the Apostle points out, these things lead to bitter envying and strife, because this wisdom, instead of being from above, is “earthly, sensual, devilish.”  The heavenly wisdom, on the contrary, is in harmony with the divine character of love, which “vaunteth not itself, is not puffed up, behaveth not itself unseemly, rejoiceth not in iniquity, but rejoiceth in the truth.” 

          There is order in the operation of this wisdom, too; for [page 99] while it takes hold upon all the conditions mentioned by the Apostle James above, there is a difference in the rank it assigns to each.  While the spirit of wisdom from above is peaceable—desires peace, and seeks to promote it—nevertheless it does not put peace first, but purity—“first pure, then peaceable.”  It is earthly wisdom which suggests “peace at any price,” and commands the conscience to be still that selfish peace may be promoted.  The wisdom that is pure is simple, is guileless, honorable, open: it loves the light; it is not of darkness, of sin, nor favorable to anything that needs to be hidden: it recognizes the hidden works as usually works of darkness, the secret things as usually evil things.  It is peaceable so far as would be consistent with honesty and purity; it desires peace, harmony, unity.  But since peace is not first, therefore it can only be morally at peace, and fully in harmony with those things which are honest, pure and good. 

          This heavenly wisdom is gentle—not coarse, rough, either in its plans or methods.  Its gentleness, nevertheless, follows its purity and peaceableness.  Those who possess it are not primarily gentle and then pure and peaceable, but first, or primarily pure, sanctified with the truth.  They are desirous of peace and disposed to promote it; therefore they are gentle and easy to be entreated.  But they can only be easily entreated in harmony with purity, peace and gentleness: they can not be easily entreated to assist in any evil work, for the spirit of heavenly wisdom forbids such a course. 

          Heavenly wisdom is full of mercy and good fruits: it rejoices in mercy, which it sees to be an essential element of the divine character it essays to copy.  Mercy and all good fruits of the holy Spirit of the Lord are sure to proceed from, and be thoroughly ripened and developed in, the heart which is illuminated with the wisdom from above; but this mercy, while taking hold of the ignorant and unintentional evildoers with sympathy and help, cannot have sympathy or affiliation with wilful wrongdoers, because the spirit of wisdom is not first mercy, but first purity.  Hence the mercy of this wisdom can only exercise itself fully toward unintentional or ignorant wrongdoers. [page 100]

          This heavenly wisdom is declared to be “without partiality.” Partiality would imply injustice; and the purity and peace and gentleness and mercy and the good fruits of the Spirit of wisdom from above lead us to be no longer respecters of persons, except as character demonstrates their real value.  The outward features of the natural man, the color of the skin, etc., are ignored by the Spirit of the Lord—the Spirit of wisdom which cometh from above: it is impartial and desires that which is pure, peaceable, gentle, true, wherever found and under whatever circumstances exhibited. 

          This wisdom from above is furthermore “without hypocrisy”—it is so pure, so peaceable, so gentle, so merciful toward all that there is no necessity for hypocrisy where it is in control.  But it is bound to be out of harmony, out of sympathy, out of fellowship with all that is sinful, because it is in fellowship, in sympathy with all that is pure or that is making for purity, peace and gentleness; and under such conditions there is no room for hypocrisy. 

          Heavenly wisdom in respect to all these matters God has given us through his Son—not only in the message of his redemptive work, but also in his exhibition of the graces of the Spirit and of obedience to the Father, thus instructing us both by word and example.  Moreover, this wisdom from above comes to us through the apostles, as Christ’s representatives, through their teachings—as well as through all those who have received this Spirit of wisdom from above, and who daily seek to let their light so shine as to glorify their Father in Heaven.

Christ Our Justification

          We have already, to some extent, discussed the atonement between God and man, in which our Lord Jesus was made unto all those who accept him Justification.*  But here we want to examine more particularly the meaning of this common word, Justification, which seems to be but imperfectly [page 101] understood by the majority of the Lord’s people. The primary thought in the word Justification is (1) justice, or a standard of right; (2) that something is out of accord with that standard—not up to its requirements; (3) the bringing of the person or thing that is deficient up to the proper or just standard.  An illustration of this would be a pair of balances or scales: on the one side a weight would represent Justice; on the other side something representing human obedience should be found of equal weight, to balance Justice.  This is more or less deficient in all, and the deficiency requires to be compensated for by having something added to it, in order to its justification or balancing. Applying this illustration more particularly, we see Adam as originally created, perfect; in harmony with God and obedient to him.  This was his right, proper, just condition, in which he should have continued.  But through sin he came under divine sentence and was straightway rejected, as being no longer up to the divine standard.  Since then his posterity, “born in sin and shapen in iniquity,” have come forth to life on a still lower plane than their father, Adam—still further from the standard required by divine Justice. This being conceded, it is useless for any of Adam’s posterity to ask the Creator for a fresh balancing, or trial, to see whether or not he could come up to the standard of infinite Justice.  We concede that such a trial would be absolutely useless; that if the perfect man by disobedience forfeited his standing, we who are imperfect, fallen, depraved, could have no hope of meeting the requirements of Justice, or of balancing ourselves, justifying ourselves, before God—“We have all sinned and come short of the glory of God” wherein our race was originally created, representatively, in father Adam. 

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*Vol. V, Chap. xv.

          If, then, we see that as a race, we are all unjust, all unrighteous, all imperfect, and if we see, too, that none can by any works meet the requirements of Justice, we see assuredly that “none could give to God a ransom for his brother.” (Psa. 49:7)  None could make up the deficiency for another, because not only has he no surplus of merit or [page 102] weight or virtue to apply to another, but he has not even enough for himself, “for all have sinned and come short.” We ask, therefore, Can God accept and deal with the unjust, the fallen ones—he who already has condemned them and declared them unworthy of his favor, and that they shall die as unworthy of life?  He shows us that he has a way of doing this—a way by which he may still be just and yet be the justifier of him that believeth in Jesus.  He shows that he has appointed Christ the Mediator of the New Covenant, and that Christ has bought the world with his own precious blood—sacrifice—and that in due time, during the Millennial age, Christ will take to himself his great power, and reign as the King of earth, and bless all the families of the earth with a knowledge of the truth and with an opportunity for restitution to the image of God as represented in father Adam—and fortified by the experiences of the fall and of the recovery.  This work of bringing back mankind to perfection will be the work of Justification—actually making perfect, as distinguished from our justification, a “justification by faith” imputed to the Church during the Gospel age.  Actual justification will start with the beginning of our Lord’s Millennial reign, and will progress step by step until “every man” shall have had the fullest opportunity for return to all that was lost through father Adam—with added experiences that will be helpful.  Thank God for that period of actual justification—actual making right—actual bringing of the willing and obedient of the race from imperfection to perfection—physically, mentally, morally! 

          But now we are specially considering the New Creation and what steps God has taken for the justification of this little class of humanity whom he has called to the divine nature and glory and immortality.  These, as well as the world, need justification, because by nature “children of wrath even as others”; because as God could not deal with the world while under sentence of death as sinners, neither could he deal on that basis with those whom he calls to be of the New Creation.  If the world must be justified—brought to perfection—before God can again be in harmony with [page 103] them, how could he fellowship the Church, accept her to joint-heirship with his Son, unless first justified?  It must be conceded that justification is a necessary prerequisite to our becoming New Creatures, but how can justification be effected for us?  Must we be restored to absolute, actual perfection—physically, mentally, morally?  We answer, No; God has not provided for us such an actual justification, but he has provided a justification of another kind, which in the Scriptures is designated, “justification by faith”—not an actual justification, but nevertheless vital.  God agrees that all those who during this period of the continuance of the reign of sin and death shall hear the message of his grace and mercy through Christ, and shall come so into accord with the wisdom from above that they will confess their wrong condition and, believing the Lord’s message will surrender themselves to him, repenting of sin and so far as possible make restitution for their wrong—these, instead of returning to actual human perfection, he will reckon as having their blemishes covered with Christ’s merit.  In dealing with them he will reckon them just or right, justifying them through faith. 

          This reckoned justification, or justification by faith, holds good so long as the faith continues and is backed by endeavors to do the Lord’s will.  (If faith and obedience cease, at once the justification ceases to be imputed.)  But faith-justification does not cease as the Sanctification work progresses.  It continues with us as New Creatures, not only covering us from the Adamic condemnation, but from all the weaknesses and imperfections of word, thought and deed which are ours through the weaknesses of the flesh, through heredity (not wilful).  It continues thus to cover the Lord’s people as New Creatures even to the end of their journey—through all the testings and trials necessary to them as candidates for, and probationary members of, the New Creation.  It is in line with this that the Apostle declares, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit”—notwithstanding the fact that the treasure of the [page 104] new nature is in an earthen vessel and that on this account there are continually unwilling blemishes, the least of which would condemn us as unworthy of the rewards of life everlasting on any plane were they not covered by the merits of our wedding garment, the robe of Christ’s righteousness, our imputed justification—justification by faith. We will need this justification, and it will continue to be our robe so long as we abide in Christ and are still in the flesh; but it will cease completely when our trial ends in our acceptance as overcomers and we are granted a share in the First Resurrection.  As the Apostle explains—it is sown in corruption, dishonor and weakness, but it will be raised in incorruption, in power, in glory, in full likeness to our Lord, the Quickening Spirit, who is the express image of the Father’s person.  When that perfection shall have been attained there will no longer be a necessity for an imputed righteousness, because we will then be actually righteous, actually perfect.  It matters not that the perfection of the New Creation will be on a higher plane than that of the world; i.e., so far as the justification is concerned it matters not; those who will receive God’s grace in restitution to human nature in perfection will be just or perfect when that work is completed; but perfect or right on a lower than spirit plane.  Those now called to the divine nature and justified by faith in advance, so as to permit their call and testing as sons of God, will not be actually justified or perfected until in the First Resurrection they attain that fulness of life and perfection in which there will be nothing of the present imperfection in any particular—the perfection now only reckoned or imputed to them.

The Cause or Ground of Our Justification

          Confusion has come to many minds on this subject by reason of neglect to compare the declarations of God’s Word.  Some, for instance, noting the Apostle’s expression that we are “justified by faith” (Rom. 5:1; 3:28; Gal. 3:24), hold that faith is so valuable in God’s sight that it covers our imperfections.  Others, noting the Apostle’s statement [page 105] that we are “justified by God’s grace” (Rom. 3:24; Titus 3:7), hold that God justifies or clears whomsoever he wills arbitrarily, irrespective of any quality or merit or faith or works which may be in them.  Still others note the Scriptural declaration that we are “justified by his blood” (Rom. 5:9; Heb. 9:14; 1 John 1:7), and reason from this that the death of Christ effected a justification for all men, irrespective of their faith and obedience.  And still others take the Scripture statement that Christ was “raised again for our justification” (Rom. 4:25), and, on the strength of this, claim that justification comes to us through the resurrection of Christ.  Still others, taking the Scripture which says “by works a man is justified” (Jas. 2:24), claim that after all is said and done our works decide the matter of favor or disfavor with God. 

          The fact of the matter is that these expressions are all true, and represent merely different sides of the one great question, just as a great building may be viewed from front, from rear, from the sides and from various angles.  In giving the above expressions, the apostles at different times were treating different phases of the subject.  It is for us to put all of these together and see in that combination the whole truth on the subject of justification. 

          First of all, we are justified by God’s grace.  There was no obligation upon our Creator to do anything whatever for our recovery from the just penalty which he had placed upon us.  It is of his own favor or grace that, foreseeing the fall even before our creation, he had compassion upon us, and in his plan provided for our redemption the Lamb slain before the foundation of the world.  Let us settle this question of our reconciliation to the Father—that it is all of his grace by whatever means he was pleased to bring it about.

          Secondly, we are justified by the blood of Christ—by his redemptive work, his death: that is to say, the Creator’s grace toward us was manifested in making this provision for us—that “Jesus Christ by the grace of God should taste death for every man,” and thus pay the penalty for Adam.  And [page 106] since the whole world came into condemnation through Adam, the ultimate effect will be the cancellation of the sin of the whole world.  Let us make sure of this point also, as of the first one, that God’s grace operates only through this one channel, so that “he that hath the Son hath life, and he that hath not the Son hath not life,” but continues under the sentence of death. 1 John 5:12 

          Thirdly, that Christ Jesus was raised from death for our justification is equally true; for it was a part of the divine plan, not only that Messiah should be the redeemer of the people, but that he should be the blesser or restorer of all desiring to return to harmony with the Father.  While, therefore, Jesus’ death was of primary importance as the basis of our reconciliation, he could never have been the channel for our blessing and restitution had he remained in death.  Hence the Father, who provided for his death as our redemptive price, provided also for his resurrection from the dead, that in due time he might be the agent for man’s justification—for humanity’s return to a right or just condition, in harmony with God. 

          Fourthly, we (the Church) are justified by faith in the sense that the Lord’s provision is not for an actual justification or restitution of any during this age, but for merely a reckoned, or faith restitution; and this, of course, can apply only to those who will exercise the faith.  Neither our faith nor our unbelief can have anything whatever to do with the divine arrangements which God purposed in himself and has been carrying forward and will accomplish in due time; but our participation in these favors proffered us in advance of the world does depend upon our faith.  During the Millennial age the lengths and breadths of the divine plan of salvation will be manifested to all—the Kingdom of God will be established in the world, and he who redeemed mankind, and who has been empowered to bless all with a knowledge of the truth, will actually justify, or restore to perfection, as many as desire and will accept the divine favor on the divine terms. 

          True, faith may even then be said to be essential to restitution [page 107] progress toward actual justification, for “without faith it is impossible to please God,” and because the restitution blessings and rewards will be bestowed along lines that will demand faith; but the faith that will then be required for progress in restitution will differ very much from the faith now required of those “called to be saints,” “joint-heirs with Jesus,” “New Creatures.”  When the Kingdom of God shall be in control and Satan bound and the knowledge of the Lord caused to fill the earth, these fulfilments of divine promises will be recognized by all, and thus sight or knowledge will grasp actually much that is now recognizable only by the eye of faith.  But faith will be needed, nevertheless, that they may go on unto perfection; and thus the actual justification obtainable by the close of the Millennium will be attained only by those who will persistently exercise faith and works.  Although of that time it is written, “The dead shall be judged out of the books according to their WORKS,” as in contradistinction to the present judgment of the Church “according to your FAITH,” yet their works will not be without faith, even as our faith must not be without works to the extent of our ability. 

          The Apostle’s declaration that God will justify the heathen through faith (Gal. 3:8), is shown by the context to signify that the reconciliation by restitution will not come as a result of the Law Covenant, but by grace under the terms of the New Covenant, which must be believed in, accepted and complied with by all who would benefit by it.  A difference between present and future justification, is that the consecrated of the present time are, upon the exercise of proper faith, granted instantly fellowship with the Father, through reckoned justification, by faith; whereas the exercise of obedient faith under the more favorable conditions of the next age will not bring reckoned justification at all, and will effect actual justification and fellowship with God only at the close of the Millennium.  The world in the interim will be in the hands of the great Mediator, whose work it will be to represent to them the divine will and to deal with them, correcting and restoring such as obey, until he shall [page 108] have actually justified them—at which time he will present them faultless before the Father, when about to deliver up his Kingdom to God, even the Father. 1 Cor. 15:24 

          Now the Lord is seeking for a special class to constitute his New Creation, and none have been called to that heavenly calling except such as have been brought to a knowledge of God’s grace in Christ, and been able to accept that divine arrangement by faith—to so fully trust in the grand outcome of God’s plan that their faith therein will influence and shape the course of their lives in the present time, and cause them to esteem the life to come as of such paramount value that, in comparison, the present life and its interests would appear to be but as loss and dross.  Exercising faith in this dark time, when the prevalence of evil seems to impugn the wisdom, love and power of the Creator, the Church are reckoned of God as though they had lived during the Millennial age and experienced its restitution to human perfection; and this reckoned standing is granted to the intent that they may present in sacrifice that human perfection to which, under divine arrangements, they would by and by attain—that they might thus present their bodies (reckonedly perfect) and all their restitution privileges, earthly hopes and aims and interests, a living sacrifice—exchanging these for the heavenly hopes and promises of the divine nature and joint-heirship with Christ, to which are attached, as proofs of our sincerity, conditions of suffering and loss as respects earthly interests and honors of man. 

          Fifthly, this class, now justified by its faith, must not expect to deny its faith by wilfully contrary works.  It must know that while God is graciously dealing with them from the standpoint of faith, not imputing their transgressions unto them, but counting them all met by their Redeemer at Calvary—not imputing their trespasses unto them, but dealing with them according to their spirit or will or intention, and not according to the flesh or actual performances—nevertheless, he will expect that the flesh will be brought into subjection to the new mind so far as possible, “so far as lieth in us,” and that it will cooperate in all good [page 109] works to the extent of its opportunity and possibilities.  In this sense and in this degree our works have to do with our justification—as corroborative testimony, proving the sincerity of our devotion.  Nevertheless, our judgment by the Lord is not according to works but according to faith: if judged according to our works we would all be found to “come short of the glory of God”; but if judged according to our hearts, our intentions, the New Creatures can be approved by the divine standard under the terms of the Grace Covenant, by which the merit of Christ’s sacrifice covers their unintentional blemishes.  And surely none could object to the Lord’s expecting us to bring forth such fruits of righteousness as may be possible for us under present imperfect conditions.  More than this he does not ask, and less than this we should not expect him to accept and reward. 

          As an illustration of this general operation of justification by grace, by the blood and through our faith, and the relationship of works to the same, consider the electric car service.  The one central powerhouse will to some extent illustrate the source of our justification—the grace of God. The wire which carries the current will imperfectly represent our Lord Jesus, the Father’s Agent in our justification; the cars will represent believers and the trolleys represent the faith which must be exercised and which must press against the wire.  (1) Everything is dependent upon the electric current.  (2) Next in importance is the wire which carries that current to us.  (3) Without the arm of faith to touch and press upon the Lord Jesus, the channel of our justification, we would receive no blessing.  (4) The blessing received by us from contact with the Lord Jesus would correspond to the lighting of the car with the electric current, indicating that the power is there and can be used; but (5) the motorman and his lever represent the human will, while (6) the motor itself represents our activities or energies under the power which comes to us through faith.  All of these powers in combination are necessary to our progress—that we may make the circuit and ultimately arrive at the car barns [page 110] which, in this illustration, would correspond to our place as the New Creation in our Father’s house of many mansions, or conditions for the many sons of many natures.

Justification and the Ancient Worthies

          Looking back, we can see from the apostolic record that in the remote past, before the precious blood had been given for our justification, there were ancient worthies—Enoch, Noah, Abraham, Isaac, Jacob, David, and various other holy prophets who were justified by faith.  Since they could not have had faith in the precious blood, what faith was it in them that justified them?  We answer as it is written: “They believed God and it was counted unto them for righteousness [justification].”  True, God did not reveal to them, as he has revealed to us, the philosophy of his plan, that we may see how he could be just and yet the justifier of him that believeth in Jesus; and, hence, they were not responsible for not believing what had not been revealed.  But they did believe what God had revealed, and that revelation contained all that we now have, only in a very condensed form, as an acorn contains an oak.  Enoch prophesied of the coming of Messiah and the blessings to result; Abraham believed God that his seed should be so greatly favored of God that through it all nations should be blessed.  This implied a resurrection of the dead, because many of the nations of the earth had already gone down into death.  Abraham believed that God was able to raise the dead—so much so that when he was tested he was willing even to part with Isaac, through whom the promise was to be fulfilled, accounting that God was able to raise him from death.  How distinctly he and others discerned the exact methods by which God would establish his Kingdom in the world and bring in everlasting righteousness by justifying as many as would obey the Messiah, we cannot definitely know; but we have our Lord’s own words for it, that Abraham, at least, with considerable distinctness, grasped the thought of the coming Millennial day, and, possibly, [page 111] also to some extent grasped the thought of the sacrifice for sins which our Lord was accomplishing when he said, “Abraham rejoiced to see my day, and he saw it and was glad.” John 8:56 

          All do not see distinctly the difference there was between the justification of Abraham and others of the past to fellowship with God before God had completed the ground of that fellowship in the sacrifice of Christ and the justification to life during this Gospel age.  There is quite a difference, however, between these blessings, though faith is necessary to both.  All were under sentence of death justly, and, hence, none could be counted free from that sentence, “justified to life” (Rom. 5:18), until after the great sacrifice for sins had been made by our Redeemer; as the Apostle declares, that sacrifice was necessary first in order “that God might be just” in the matter. (Rom. 3:26)  But Justice, foreseeing the execution of the redemptive plan, could make no objection to its announcement in advance merely, as an evidence of divine favor, to those possessing the requisite faith—justifying such to this degree and evidence of fellowship with God.

          The Apostle refers to “justification to life” (Rom. 5:18) as being the divine arrangement through Christ, which will be opened eventually to all men; and it is this justification to life that those who are called to the New Creation are reckoned to attain now, in advance of the world, by the exercise of faith—they realize a justification not only to terms of fellowship with God as his friends, and not aliens, strangers, foreigners, enemies, but additionally, it is possible for them by the same faith to grasp the restitution rights to life secured for them by the Redeemer’s sacrifice, and then to sacrifice those earth-life rights as joint-sacrificers and under-priests in association with the High Priest of our profession, Christ Jesus. 

          While the ancient worthies could come into harmony with God through faith in the operation of a plan not fully revealed to them and not even begun, it would appear that [page 112] it would be impossible for divine justice to go further than this with any until the atonement for sin had been actually effected by the sacrifice of Christ.  This is in full accord with the Apostle’s declaration that “God...provided some better thing for us [the Gospel Church, the New Creation], that they [the humble and faithful ancient worthies] without us should not be made perfect.” (Heb. 11:40)  It is in harmony also with our Lord’s declaration respecting John the Baptist that, although there had not arisen a greater prophet than he, yet, dying before the sacrifice of atonement had been actually completed, the least one in the Kingdom of heaven class, the New Creation, justified to life (after the sacrifice for sin had actually been made) and called to suffer and to reign with Christ, would be greater than he. Matt. 11:11 

          We have already noted the fact that Christ and the Church in glory will perform a justifying (restoring) work upon the world during the Millennial age, and that it will not be justification by faith (or reckonedly), as ours now is, but an actual justification—justification by works in the sense that although mixed with faith the final testing will be “according to their works.” (Rev. 20:12)  Now the New Creation must walk by faith and not by sight; and their faith is tested and required to “endure as seeing him who is invisible,” as believing things that, so far as outward evidences go, are improbable to the natural mind, unreasonable. And this faith, backed by our imperfect works, has the backing also of the Lord’s perfect works on our behalf, and is acceptable to God, on the principle that if under such imperfect conditions we strive, to the extent of our ability, to please the Lord, and so partake of the Spirit of Christ that we rejoice to suffer for righteousness’ sake, it is proof that under favorable conditions we would be surely no less loyal to principle.  When the knowledge of the Lord shall fill the whole earth, and the darkness and mists which now surround the Lord’s faithful shall have disappeared, and the great Sun of Righteousness be flooding the world with truth, with absolute knowledge of God, of his character, of [page 113] his plan—when men see the evidences of God’s favor and love and reconciliation through Christ in the gradual uplift which will come to all those who then seek harmony with him—when mental, physical and moral restitution will be manifest—then faith will be to a considerable extent different from the blind faith necessary now.  They will not then “see through a glass darkly [dimly]”; the eye of faith will not be strained to see evidences of the glorious things now in reservation for them that love God, for those glorious things will be more or less distinctly manifested to men.  While men will then believe God and have faith in him, there will be wide difference between thus believing the evidences of their senses and the faith which the New Creation must exercise now in respect to things which we see not.  The faith which God now seeks in his people is precious in his sight, and marks a small, peculiar class; therefore, he has placed such a premium, or reward, upon it.  When the Millennial age shall have been fully ushered in it will be impossible to doubt the general facts, and hence it would be out of order to continue to offer a special reward to those who will not doubt. 

          But although the knowledge of the Lord shall fill the whole earth, and there shall be no need to say to one’s neighbor, Know thou the Lord! nevertheless, there will be upon man a different test—not of faith but of works—of obedience; for “it shall come to pass that the soul that will not hear [obey] that prophet, shall be cut off from amongst the people.” (Acts 3:23)  It is during the present time of darkness as respects the fulfilment of the divine plan, when sin abounds and Satan is the prince of this world, that our Lord puts the premium upon faith; saying, “According to thy faith be it unto thee” (Matt. 9:29); and again, “This is the victory which overcometh the world, even your faith.” (1 John 5:4)  But respecting the world’s trial, or judgment in the Millennial age, or Day of Judgment, we read that all will be judged according to their works—backed by faith; according to their works it will be unto them, and they shall stand approved or disapproved at the close of the Millennial age. Rev. 20:12 [page 114]

          Justification, as we have already seen, signifies the bringing of the sinner into full accord with his Creator.  We nowhere read of the necessity for the sinner to be justified before Christ, but that through the merit of Christ he is to be justified before the Father, and it may help us to understand this entire subject to examine why this is so.  It is because the Creator stands as the representative of his own law, and because he placed father Adam and his race under that law in the beginning, declaring that their enjoyment of his favor and blessing and life everlasting was dependent upon obedience, and that disobedience would forfeit all these favors.  That position cannot be set aside.  Therefore, before mankind can have fellowship with God, and his blessing of life everlasting, they must in some manner get back into full accord with their Creator, and, hence, back to that perfection which will stand the full light of divine inspection and full test of obedience.  Thus the world, so to speak, lay beyond the reach of the Almighty—who purposely arranged his laws so they would be beyond the reach of Justice and make necessary his present plan of redemption and a restitution, or justification, or bringing back to perfection of the willing and obedient, through the Redeemer, who, meantime, would stand as their Mediator or go-between. 

          The Mediator, although perfect, had no law to maintain—had pronounced no sentence against Adam and his race which would hinder him from recognizing them and being merciful to their imperfections.  On the contrary, he bought the world in sin and imperfection, fully realizing its undone condition.  He takes mankind as he finds them, and during the Millennial age will deal with each individual of the world according to his own particular condition, having mercy upon the weak and requiring more of the stronger, thus adapting himself and the laws of his Kingdom to all the various peculiarities, blemishes, weaknesses, etc., as he finds them, for the “Father...hath committed all judgment unto the Son.” (John 5:22)  The Son will illustrate to mankind the perfect standard of the divine law to which they must eventually attain before they can be just [page 115] and acceptable in the sight of God—at the close of the Millennial age; but he will not insist upon that standard and hold that any who do not come up to it are violators of it, needing an appropriation of grace to cover every transgression, however unwilful and unintentional.  On the contrary, all this atonement for violations of God’s perfect and immutable law will be finished before he takes the reigns of government at all. 

          Christ has already given the price in his own sacrifice.  He already has graciously imputed that merit to the household of faith, and by the close of this Gospel age he will make definite application of the entire sin-offering on behalf of “all the people”—the whole world of mankind.  God has shown through the Day of Atonement type that it will be accepted, and that it will be as the result of that acceptance that Christ and his Church will then take over the government of the world under what might be termed martial law, or a despotic rule, which sets aside the ordinary laws and standards because of the exigencies of the case, and ministers law in a manner suited, not to those who are in a perfect, or right condition (as are the laws of Jehovah’s empire), but suited to the condition of rebellion and anarchy which has been produced in the world as a result of sin. This emergency dominion—in which the King will rule not only as king but also as judge and priest supreme—is designed, as we have just seen, to justify the world actually, not reckonedly, by works as the standard or final test—backed by faith.  This actual justification will be effected, not at the beginning of the Millennial reign, but as a result of the reign—at its close. 

          The justification by faith of the present time is with a view to permitting a few, whom God designed to call to his special service, to participate in the Abrahamic Covenant as the Seed of promise, as joint-sacrificers, and, hence, joint-heirs with Jesus.  Even with these God can make no direct contract, but, so to speak, even after they are justified through faith and by the merit of their Redeemer they are treated as incompetents and are informed that they are accepted only in the Beloved—in Christ—and all of their covenant [page 116] contracts to sacrifice, unless indorsed by him, would be of no validity. 

          How evident it is that the sole object of this Gospel age is to call out a little flock from mankind to constitute members of the New Creation, and that the arrangement to justify believers unto life, by faith, is with a view to giving them standing with God whereby they may enter into the covenant obligations required of candidates for the New Creation. As already noted, the condition upon which they will be accepted to the New Creation is that of self-sacrifice; and since God is unwilling to receive as a sacrifice anything that is blemished, we, as members of the blemished and condemned race, could not be acceptable until first we were actually justified from all sin; that thus, as the Apostle expresses it, we might “present our bodies living sacrifices, holy, acceptable to God, our reasonable service.” Rom. 12:1

The Tentatively Justified

          In view of this, what shall we say of those who come to the standpoint of faith in God and a measure of justification, and who, seeing that further progress in the Lord’s way means self-sacrifice, self-denial, etc., nevertheless hold back, declining to enter the strait gate and narrow way of so full a consecration—even unto death?  Shall we say that God is angry with them?  No: we must suppose that up to a certain point, progressing in the ways of righteousness, they were pleasing to God.  And that they receive a blessing, the Apostle seems to declare, saying:* “Being justified by faith, we have peace with God through our Lord Jesus Christ.” This peace implies some discernment of the divine plan in respect to the future blotting out of the sins of the believer (Acts 3:19); it implies also, a good degree of harmony with the principles of righteousness, for faith in Christ is always reformatory.  We rejoice with all who come thus far; we are glad that they have this advantage over the masses of mankind whom the god of this world hath thoroughly blinded, [page 117] and who, therefore, can not at the present time see and appreciate the grace of God in Christ.  We urge such to abide in God’s favor by going on to full obedience.

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*The author’s later thought is that this text may be considered as having reference to the vitally justified. 

“Receive Not the Grace of God in Vain”

          But however much we may rejoice with such, and however much peace and joy may come to such believers, seeking to walk in the way of righteousness but avoiding the narrow way of sacrifice, we must in candor point out that such “receive the grace of God in vain” (2 Cor. 6:1)—because the grace of God in the justification which they have received, was intended to be the stepping-stone to the still greater privileges and blessings of the high calling of the New Creation.  God’s grace is received in vain by such, because they do not use this grand opportunity, the like of which was never before offered to any, and, so far as the Scriptures indicate, will never again be offered.  They receive the grace of God in vain, because the opportunities of restitution which will be accorded to them in the coming age will be accorded to all of the redeemed race.  God’s grace in this age consists merely in the fact that they were made aware of his goodness in advance of the world, to the intent that through justification they might go on to the attainment of the call and to the sharing of the glorious prize to be given to the elect body of Christ, the Royal Priesthood. 

          Looking out over the nominal “Christian world,” it seems evident that the great mass even of the sincere believers have never gone beyond this preliminary step of justification: they have “tasted that the Lord is gracious,” and that has sufficed them.  They should, instead, by this taste have been fully awakened to a greater hungering and thirsting after righteousness, after truth, after further knowledge of the divine character and plan, after further growth in grace and knowledge and love, and the attainment of a further comprehension of the divine will concerning them, which we will consider next, under the head of Sanctification. 

          So far as we can discern, the advantage of the tentatively [page 118] justified refers merely to this present life, and the relief which they now feel in respect to God’s gracious character and his future dealings with them.  And yet their knowledge along these lines is so meager that they sometimes sing,

“Oft it causes anxious thought,
Am I his or am I not.”

          The fact is, that although Christ has been their wisdom up to the point of showing them their need of a Savior, and, further, of showing them something of the salvation provided in himself, yet it is not the divine plan that he should continue to be their wisdom and to guide them into “the deep things of God” except as they shall by consecration and devotion become followers in his footsteps.  The unconsecrated believer is in no sense whatever a New Creature, even though, seeing something of the ways of God and his requirements, he be seeking to live a moral, reasonable, honest life in the world.  He is still of the earth, earthy; he has never gone forward to exchange his human, earthly rights (secured through Jesus) for the heavenly things to which the Lord through his Sacrifice opened the door.  As in the type the Levites were not permitted to go into the Holy places of the Tabernacle or even to see the things therein, so in the antitype, unconsecrated believers are not allowed to enter the deep things of God or to see and appreciate their grandeurs, unless first they become members of the Royal Priesthood by a full consecration of themselves. 

          To expect special preference and favor at the Lord’s hand during the Millennial age because of having received his favor in the present life in vain would seem a good deal like expecting a special blessing because a previous blessing had been misused or little valued.  Would it not be in general keeping with the divine dealings in the past if we should find that some who have not been favored during this Gospel age would be granted the