IN fact, in treating of salvation as scripture teaches us. about it, we have need to mark the context, to understand in what sense the sacred writer is treating of it. We shall be saved from wrath through Christ-that is future; but we know it because we are now justified by His blood. (Rom. 5:99Much more then, being now justified by his blood, we shall be saved from wrath through him. (Romans 5:9).) Would any one aver that those now justified by the blood of Christ are in danger of everlasting perdition? We shall be saved by His life (that is, because He lives), and we know it, since we are already reconciled to God by the death of His Son. (Rom. 5:1010For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:10).) Are any reconciled to God in danger of being lost, and that forever? Does Mr. Sadler believe that? His teaching implies it. Then Timothy's salvation, we are told, is spoken of as in some sense conditional; and the scripture is quoted, " Take heed unto thyself, and unto the doctrine, continue in them: for in doing this, thou shalt both save thyself, and them that hear thee." (1 Tim. 4:1616Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee. (1 Timothy 4:16).) Now it is no use to quote one scripture to neutralize another, unless by the former God has canceled the latter. Timothy was directly told he was saved. (2 Tim. 1:99Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9).) Paul distinctly taught present salvation. (Rom. 7:2424O wretched man that I am! who shall deliver me from the body of this death? (Romans 7:24); Eph. 2:5,85Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5)
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8); Titus 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5).) And the clue to that which may seem to some contradictory, Peter furnishes, as we have already remarked. Salvation is both a present blessing and a future one, according as the soul's salvation, or deliverance of the person out of all troubles, or from sin, is the subject in hand. But it is not true that "salvation is now assigned us, but is capable of being forfeited by us" (p. 200). Nor were the Israelites brought into a state of conditional salvation by their baptism into-rather unto-(Eic) Moses, any more than that they were sustained in their state of salvation by the constant feeding on the manna (p. 204). "The Lord," we read, "saved Israel that day out of the hand.
of the Egyptians," as He had promised. " The Lord shall fight for you, and ye shall hold your peace." (Ex. 14:14,3014The Lord shall fight for you, and ye shall hold your peace. (Exodus 14:14)
30Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. (Exodus 14:30).) The salvation was effected by divine power, not by baptism unto Moses. The people, as a people, were redeemed, though the mass of them never entered the land. We shall not understand the teaching of Israel's history, unless we distinguish the national salvation from the condition of the individuals amongst them. So, if all Israel had been cut off, except Moses and his family, the promise to Abraham would still have been fulfilled, the nation would not have perished. The confounding the fortunes of the nation with that of the individuals is a fruitful source of mistakes, as his remarks about the manna skew. The manna sustained the physical life of the individual, but did nothing for the nation, as such, nor could it even ward off the approach of death, as the Lord reminded the Jews: " Your fathers did eat manna in the wilderness, and are dead." It did not sustain them in their state of salvation. The nation was elect and redeemed, but not every individual composing it.
Confusion indeed characterizes the book. There is confusion as to the scripture teaching about the olive-tree and the vine-tree (pp. 16, 17, 36, 55, &c.); between the church and the kingdom (p. 33); between being under the new covenant, and our enjoying the blessings of it (p. 40); between God imputing righteousness to us, and God's righteousness (pp. 59, 64); between justification and cleansing (p. 43); between justification and forgiveness (p. 48); between justification and the receiving the gift of the Holy Ghost (p. 26); and between union with Christ and being in Christ, and Christ in us (pp. 21, 22, 50, 72), &c. We have said enough to indicate to any intelligent student of the word, if our statements are correct, what a mass of confusion, on important doctrinal points, there is in this book of 367 pages.
A few words on the two trees may be of use, as the teaching about them concerns us all. The teaching about the olive-tree treats of what is dispensational, Gentiles, as such sharing in privileges to which once they were strangers. The teaching about the vine treats of true discipleship to produce fruitfulness for God. Israel and the Gentiles are concerned with the olive-tree, real saints and mere professors are illustrated by the vine. The root of the olive-tree is Abraham, the depositary of privileges on earth. The stem of the vine is Christ, by abiding in whom alone fruitfulness can be produced. From the branches of the vine fruitfulness is expected, whereas the branches of the olive-tree are viewed as partaking of the root and fatness of the tree. What the branches enjoy, is the teaching of the olive-tree; what the branches should be, is the teaching about the vine. The olive-tree is spoken of when Israel's rejection is the theme. The vine is brought in when fruitfulness for God on earth, and that during the Lord's absence, is insisted upon. To the olive-tree belong natural branches, which can be, and some of which have been, broken off, but yet may be grafted in again; meanwhile branches of a wild olive-tree have been grafted in in their stead. From the vine branches can be taken away, but there is no word of their being grafted in again, nor of any being substituted in their place.
Now how could we apply the olive-tree as a figure of the Lord Jesus Christ? How could we speak of natural branches of Christ, and of such, or any of them, being broken off for unbelief, and then, if repentant, being re-grafted in? Into what confusion do we get-to say the least of it-by such an interpretation, which must land us in one of two doctrinally false conclusions-either the denial of the spotless nature of the Lord Jesus Christ, or the denial of the consequences of the fall being shared in by all of Adam's race. How could there be unbelievers (for the branches are broken off because of unbelief), once naturally connected with Christ, as branches of a tree, partaking of its root and fatness? For the olive-tree, Mr. Sadler avers, is Christ. (P. 15.) Now all the natural branches of the olive-tree, it should be observed, are not broken off. Then, if the teaching of Mr. Sadler is true as he expresses it, " the wondrous inherence in Christ by the Spirit, St. Paul sets forth under the figure of the olive-tree" (p. 55), there are those who, as born into this world, were always children of God. In a word, the common condition of all men by the fall is denied, and the need of the death of Christ for all is set aside, for people could be vitally connected with Christ apart from any work in the soul. Now Mr. Sadler would surely reject such conclusions, yet, according to his teaching about the olive-tree, such are the only conclusions which can be drawn. Inconsistent, too, he is in his teaching on this head, for he dwells on the thought of the graft, but omits to take into account the natural branches.
Then, as to the vine, his teaching is at fault. He dwells on being in the vine-only once mentioned by the Lord-but forgets to emphasize the abiding in Christ (p. 16, 59), by which alone a branch can be fruitful. Being in the vine is not the same as being really in Christ, with which he confounds it. A branch in the vine, if unfruitful, will be taken away. The Lord Himself marks the importance of abiding in Him (John 15:22Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. (John 15:2)), for the vine and the branches are the figure of the Lord and His disciples on earth, illustrating thereby how they can be fruitful, and how nothing short of that will satisfy the husbandman. Judas was a branch in the vine. Was he ever really in Christ? Further, there is no thought in the passage of transference into it, only of being cast out of it. Nor does the figure of the vine teach anything about union with Christ, as Mr. Sadler would suppose. The vine treats of the fruitfulness of saints. Union with Christ, which is by the Spirit dwelling in us, makes us members of His body, not branches of the vine. Union with Christ is not taught in John's Gospel.
Then justification is not the same as forgiveness (p. 48), as Acts 13:38,3938Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39), which distinguishes them, clearly proves; nor is it synonymous with cleansing (p. 43), as 1 Cor. 6:1111And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11) shows; nor is it the reception of the spirit of God, as Mr. Sadler asserts. (P. 26.) Justification refers to the believer's standing before the throne. The gift of the Spirit is what he receives from God. Again, union with Christ, and being in Christ, and Christ. in us (pp. 21, 22, 50, 72), are quite distinct lines of teaching, though they are effected for the believer by the gift of the Holy Ghost. The former-union with Christ -is truth connected with the church of God; the latter -the being in Christ, and Christ in the believer-is an essential part of the gospel of God, as the Epistle to the Romans demonstrates. As united to Christ (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); vi. 17), we are members of His body, and so members one of another. As in Christ, and Christ in us, we have died to sin and to the world, and He is in us by the Spirit. Now, unless we have these truths distinct in our minds, teaching about them must be confused.
But is there no such thing as justification of life? Assuredly there is, but it has not to do with the believer's, standing before the throne. With this Mr. Sadler confounds it. " If justification," he writes, " be justification of life," &c. (P. 96.) Again, " Justification, if it be the bringing a man into Christ," &c. (P. 92.) Again, " He that hath the Son hath justification, because he that hath the Son hath life, and justification is justification of life." (P. 57.) Indeed, throughout this book the two, as the reader may see from the above quotations, are confounded. Now the believer's standing is treated of, and. definitely settled, ere justification of life is even mentioned. " We have access," we read, " by our Lord Jesus Christ into this grace wherein we stand." (Rom. 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2).) Here our standing is mentioned as settled on the ground of the atoning death of the Lord Jesus Christ, the believer being justified by God's grace (chap. 3. 24), on the principle of faith (chap. v. 1), and meritoriously by the blood of Christ. (Chapter 5:9.) With this, the first great section of the gospel of God, as set forth in the Romans, comes to a close. God's righteousness has been manifested in justifying the ungodly. How, then, should the justified one walk? and what is his condition in relation to sin, and to the law? On these questions the apostle next enters, thus carefully guarding against any antinomian tendencies which are to be found in the heart of man. This the second section of the gospel the Romans takes up, which commences at chapter 5. 12, and continues to chapter.8, 11. Here, treating of the doctrine of headship of race, the truth of being in Christ, and results from it, are taken up, and explained, and in this part of the epistle the term, justification of life (δικαίωσινζωῆς), is met with.
Now this has to do with our condition, as in connection with the Head of the race-Christ Jesus. The believer's condition is, that he is in Christ who is risen from the dead. His standing rests solely on the ground of the atoning death of Christ, and of His resurrection. All that gives him a place in righteousness before the throne of God-and his standing is that-is provided for by the sacrifice of our Lord Jesus Christ, on his behalf. The teaching about his state, or condition, and walk, is another line of things, and is connected with, and rests on, his being in Christ, and the correlative truth of Christ in him. This flows from the gift of the Holy Ghost, without which he cannot be in Christ, nor Christ in him. (Rom. 8:99But 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. (Romans 8:9).) The distinction between these parts of the gospel it is of great importance to understand. What• gives peace to the conscience, peace with God, is the divine testimony to the death and resurrection of the Lord Jesus Christ, as it directly concerns us. What can set free from the power of sin and the world, is truth connected with the believer's condition as in Christ, and Christ in him-the present condition of the Lord Jesus Christ as regards sin, He having died to it (Rom. 6:1010For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. (Romans 6:10)), being necessarily the condition of all those who are in Him. Thus the doctrine of headship, and the connection between the head and the race, come up; for the consequences of the act of obedience, or of disobedience, of the head affect every one ranged under that headship. So we read, " Therefore, as by one offense towards all men unto condemnation, so by one act of righteousness towards all men unto justification of life." Condemnation was the consequence, in which all were involved by the one offense of Adam; justification of life, that is, a righteous title to live, the opposite to condemnation, is the consequence which can flow to all by virtue of the one act of obedience unto death of the Lord Jesus Christ. So far the principle. But all are not saved. Hence the word proceeds, " for as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous."
Justification of life, then, is stated as showing the condition of the believer who is in Christ. It speaks of a condition in which he is, and not of his standing, nor indeed of a work in him, though closely connected with this last. But with Mr. Sadler all is confusion. Again, he writes that righteousness is not only imputed, but imparted, and this righteousness is Christ's righteousness which is ours; we partake of it because we partake of His nature. If we fall from Him we lose His righteousness. "His one righteousness is imputed to us, and imparted to us by one act of God, when we are first brought into Him, or when, after falling from Him, we are brought back again into Him." (P. 59.) Now Christ's righteousness is not imputed to us any more than God's righteousness, nor imparted to us either. God imputes to the believer righteousness, without works. But we read not of righteousness imparted, nor could the one righteousness of Christ (δικαίςμα, not δικαιοσίνη), that is, His one act of obedience, be imparted to any one. How impart to -us the Lord's act of obedience unto death?
The apostle's teaching on all this is clear and simple, when we take note of the context. But into what confusion may we get, if we do not keep the question of the believer's standing, as justified from all things, and so having a righteous title to stand before the throne, distinct from the question of practical righteousness, and of the truth of being in Christ, and Christ in us Mr. Sadler wants to press on us the importance of practical righteousness. We fully accept it. But we shall never promote practical righteousness in a scriptural way, which is the outflow of the divine nature within the believer, if we confound standing and state. We shall then be in danger of seeking to make good our standing by our state. What Mr. Sadler is anxious for-practical godliness-scripture insists upon. But to set the heart free for this, the believer must first know of his perfect and unalterable standing before the throne of God. It is in this order the gospel of God is presented to us. It is in this order we should present it to others. But this book,. entitled," Justification of Life," makes standing dependent. on walk (p. 59), and so confounds the two. C. E. S. (Concluded from page 216.)