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There
is a late creed comprising what is called " The
Fourfold Gospel." But since we read of nothing of the
kind in the old Bible, we may safely conclude that this is
"another gospel," a new arrangement. If we go
beyond the oft expressed twofold salvation of the Word, we
see no propriety in summing up the gospel in four special
gifts, since its divine mercies are, we may safely say, a
thousand fold, its blessings innumerable. But the great
object of the Savior's death is to save men from all sin.
And because sin exists in two forms, the word of God often
presents salvation as a twofold remedy for sin. And,
following the Word in this simple classification of its
saving power, we of course for the time being, confine
ourselves to the Scriptural method of deliverance from all
unrighteousness, without reference to the many other
precious gifts of divine grace that accompany salvation.
We have said that sin exists in two distinct forms. The
first is the actual commission of sins. All understand
that every willful act of disobedience to God's word is
sin. Hence it is written, "Sin is the transgression
of the law."—1 John 3:4. But again it is written,
"All unrighteousness is sin."—1 John 5: 17
Therefore if there is such a thing as an unrighteous
nature in fallen humanity, it is sin. That is sin in
nature; sin as a moral element, or bent to evil, back of,
and distinct from all sinful actions that arise from it.
This is a fact clearly taught in the Scriptures, and
consciously experienced in all unsanctified humanity. It
is said to be "sin that dwelleth in me."—Rom.
7: 17. Sin in "motion. " Ver. 5. " Sin
working death in me. " Ver. 13. Thus we see that sin
exists as an element of moral evil; as an indwelling,
moving' working force. The same is also called the
"body of sin," "the old man."—Rom.
6: 6. It is also denominated the "works of the
devil."—1 John 3: 8. This foe to the human soul is
infused in man's fallen nature. Eph. 2: 3. And is
hereditary from the fall of our race. Psa. 51: 5-7.
To meet and remove this twofold form of sin the Bible sets
before us a double remedy. It is anticipated in the Old
Testament. Thus saith the evangelistic prophet Isaiah, 61:
6, 7, "Ye shall eat the riches of the Gentiles, and
in their glory ye shall feast yourselves. For your shame
ye shall have double; and for confusion they shall rejoice
in their portion: therefore in their land they shall
possess the double: everlasting joy shall be unto
them."
Thus when the Gentiles were brought into the fold of
Christ, in the present more glorious dispensation, the
promise is that instead of our sins we shall "possess
the double,"—double salvation imparting ever
lasting joy. Thank God for a twofold salvation, removing
both sins committed, and sin inherited. A double measure
of divine grace, which saves to the uttermost from all
kinds of sins, and sin.
Looking to the Gospel era, it is said, "In that day
there shall be a fountain opened to the house of David and
to the inhabitants of Jerusalem for sin, and uncleanness.
"—Zech. 13: 1. Namely, to remit sins and cleanse
out indwelling unrighteousness.
In Isa. 25: 3, we read, " Thou wilt keep him in
perfect peace, whose mind is stayed on thee: because he
trusteth in thee." But instead of "perfect
peace'" the marginal reading is "peace,
peace." So also in Young's Translation. This is
prophetic of the twofold grace in its present reign of
Christ. Accordingly we open the New Testament and we read
that justification gives us "peace with God."
Rom. 5: 1 We also read that "The peace of God, which
passeth all understanding, shall keep your hearts and
minds through Christ Jesus."—Phil. 4: 7. The former
implies a surrender to God, and reconciliation to the
divine will, which comes through repentance, and is in
justification. The second, "the peace of God,"
comes through perfect consecration to God, and consists in
the holiness of God. The perfect tranquility that reigns
in a heart that is pure even as Christ is pure. So we have
peace—peace. Peace with God, and the holy peace of God.
"Therefore being justified by faith, we have peace
with God through our Lord Jesus Christ; by whom also we
have access by faith into this grace wherein we stand, and
rejoice in hope of the glory of God."— Rom. 5:1, 2.
Here are clearly taught two successive accesses through
Christ: first into justification; second, into the
standing, or stablishing grace; which is perfect heart
holiness. See 1 Thess. 3:13. And each time it is
distinctly said that we enter by faith. Therefore the
second grace, as well as justification the first, is not a
growth, a development of the first, nor by works, and
indeed' by no gradual process, but, being by faith, it is
grasped as an instantaneous gift from God, purifying the
heart by faith.
In the first chapter of the Romans, the apostle expresses
his solicitude for the advancement of the church to the
possession of this perfect salvation, says he longed to
see them and impart unto them the precious "spiritual
gift" that establishes the soul. Ver. 11. And this he
proposed to do by preaching unto them the "gospel of
Christ which is the power of God unto Salvation to every
one that believeth. For therein is the righteousness of
God revealed from faith to faith,."—Ver. 16, 17.
From the first plane of faith to the fulness.
Christ promised the church a fulness of joy. John 15: 11.
And John thus testifies concerning that grace: "And
of his fulness have we all received, and grace for grace
"—John 1:16. The preposition "for" has
the force of either because of or in order to. If we give
it the former application, this text teaches a measure of
divine grace received because of a former experience in
grace. If the latter, it shows a cardinal grace in order
to the reception of the fulness. So it matters not which
way we take it.
In exact harmony with this process of salvation, Paul
writes to Titus, saying, "Not by works of
righteousness which we have done, but according to his
mercy he saved us, by the washing of regeneration, and the
renewing of the Holy Spirit; which he shed on us
abundantly through Jesus Christ our Savior." —Tit.
3: 5, 6. This, it would seem, is too plain to need
comment. Salvation is in two measures; first,
regeneration, second, the renewal—of the soul in the
divine image, see Col. 3 :10,—by the sanctifying power
of the Holy Spirit.
The double cure for sin is also seen in 1 John 1: 9:
" If we confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us from all
unrighteousness. " This is a very precious and
comprehensive truth. It assures of pardon, first, then on
the same condition of confessing our state, we receive the
perfecting grace of God which sweeps out of our nature all
unrighteousness. That must necessarily include inbred
unrighteousness. This glorious gospel, we are happy to
testify is true. Praise the name of Jesus! We will
conclude by introducing one more of the precious couplets
that describe the twofold salvation of the Bible.
" But 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 Cor. 3: 18.
By the wonderful saving and transforming grace of God we
are changed from our sinful state into the very image of
God, yea, into the image of the glory of the Lord. But
this wonderful change is not wrought by a single touch of
divine power. First we must be raised from guilt and
shame, into the precious glory of justification; and from
that degree of glory we are changed into the fullness of
glory, into the very image of the glory of the Lord. And,
observe, this glory of the image of the Lord is not
received by a transition from earth to heaven, but it is
by the Spirit of the Lord. And he is the sanctifier. Rom.
15: 16.
So, dear reader, if you have been born of God, and your
soul is yet thirsting and longing for " more grace,
" that is just what God wants to give you. Jas. 4: 6.
Therefore consecrate your all forevermore to God, and on
the authority of his Word believe the very God of peace
sanctifies you wholly, through the precious blood of his
Son, and it shall be done. Amen.
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