on this subject as almost a philosophical expression of the truth, that though each of us may contribute to the moral influences of the world, yet all inherit evil, which has causes far back in the beginnings of the race? So that what has in later time come to be called 'original sin' is but a fact, most reasonably stated in the words, by one man sin entered'-(for a beginning it must have ¿q'náv had)—and so it passed on to all men,' each adding his own sinfulness.

ἐφ ̓ πάνω

τες ἥμερ

TOV.

But Pro

bution not

therefore a

course of deterioration.

Eph. iv.

6

Nor let us think for an instant that a probation of necessity in society is thus of necessity a course of deterioration; for, on the other hand, it is not conceivable that there could be any permanent elevation of a moral being apart from social conditions. The Apostle seeing this, re-asserts, at once, that which he more fully explains elsewhere, that there will be in the Gospel an order of social life; that we must have a law of influence of one member of the body on another, in the 'new creation in Christ Jesus,' as truly as in the old. To use for a moment, and extend, the Apostle's own figurative language, we are planted' by nature now as in the midst of a wild primæval forest of moral life-its decaying elements beneath and around, -its toppling branches still falling here and there,— some seared and perhaps yet stately monarchs of the wood overshadowing us, warning us, or even marring our own place. So in the new moral world, there must needs be a 'planting together' in Christ. By Him a new paradise of moral and spiritual life has made a beginning, and thus in the beautiful order

ch. vi. 3, 4, 5.

Iv.]

RENEWAL OF THE RACE, A DIVINE ACT.

of the garden which the Lord God has planted,' the trees of righteousness should grow together to an immortal life.

123

But the idea of a new order of social life into Social law of the which we are planted' implies a renewal of the race, future. and not merely the ethical advancement of the individual. For this, a Divine interference, a new act of 'power from on high,' is needed. The universal failure of the old-world probation evinces clearly enough the need of the new order of things, but does not show how the transition from the old humanity to the new is to be effected. For this could be no merely moral process; nor can it be for us in our present state to know all the secrets of the new creation, or indeed anything beyond the facts themselves.

this Re

our race in

To be transferred into another race, without losing Secret of our individuality, to be transplanted out of the old newal of Adam into the new Adam, is a Divine change for Christ is both soul and body, rescuing at length the soul hid in God, from sin and the body from death. God alone knows how sin can be extinguished in a soul, and death be reversed for our body. We are told that 'Christ died for our sins;' and the sacrament of His death is the monument of it set up on the night before He died, and standing 'till He comes.' There is no more assured fact in the history of the world than that He died and then returned from the grave to die no more,' and left the Eucharist to tell it. Now all that He so did in dying must needs have been in harmony with the essential truth of things; for it showed a power over death and evil. The

124

A MYSTERY OF GRACE, HIDDEN IN GOD. [LECT. Divine Father saw and accepted it all. That which Christ achieved in coming back to us from the grave Eph. i. 20. Was wrought in order to set our nature at God's right hand in the heavens; that is, transfer us into a higher race of human beings. But the explanation of these secrets of the invisible lies hid in God. The fact is all that is affirmed.

ch. vi. 5. as to the moral

sin and

death.

Christ united Himself to us then in His life and in His death. He sacrificed Himself for us, that He might raise us to a Divine communion with Himself, the Head of a higher race. Divine acts engraft us

into Him, and from Him we

receive power to become

victory over sons of God,' and are born again 'not of blood, nor of the will of the flesh nor of the will of man, but of God.' And at the last, Divine acts will recover our mortal bodies from the grave. For the Father 'hath given to the Son to have life in Himself,' and 'He quickeneth whom He will.'

The Sacri fice of Christ is glanced at in connexion with this.

Other and yet more wondrous thoughts flash for a moment across the Apostle's moral parallel which he is expounding as to the two races. And while he shows that as by one man sin entered' and ruin came on all, so by the righteousness of the one risen Lord' the free gift comes on all for the restoration of the moral life, the Dying of the second Adam is a dazzling mystery which reminds him of the mercy-seat' in the sanctuary within the veil, the sign that sin had been put away by God. We almost expect him to say something more here of that Sacrificial dying of the Son of God. But the time is not yet. 'Priest' and 'Sacrifice' for sin are

6

iv.]

S. PAUL'S SECOND THESIS.

125

not words that escape the Apostle here.

Only, 'He

gave Himself,' He laid down His life,' and

we

should lay down ours for the brethren;' and yet Rom. iii. propitiation is by His blood.'

25; V. 9, 18, 19

III.

tion hath

III. We have now before us the whole outline at least of the Apostle's view as to the universal sinfulness of man, its social as well as individual character, and the hope set before us of a Divine renewal in Christ Jesus, the Head of the new Creation of God.' But here S. Paul was met, after so many years' labour, by the fact that the promised renewal in righteousness after a heavenly image seemed as remote as ever from the millions of mankind. Few find it,'The elec had been the solemn word of the Lord Himself; obtained righteous'the election hath obtained it' is now the testimony nss in of his Apostle. Even Even among the Jews, his own The Second countrymen, with all their advantages, a minority Thesis only accepted his message. And he laments they Apostle. have not all obeyed the Gospel, as Esaias said;' and Rom.ix.29; 'if the Lord of Hosts had not left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.' And the 'Days were shortened' lest even their hearts should s. Matt. fail.

88

Christ:

x. 16.

xxiv. 22.

jection of

S. Paul's

Every day, indeed, it was becoming more appa- Jews' rerent that his 'kinsmen according to the flesh,' as he Christ, and touchingly calls the Jews, would nationally reject grief. Christ. The anathema' of the Synagogue had even pursued himself, while he in patriotic affection protested that he was willing to accept their anathema

personally, if that would pacify them, and the Gospel might be more acceptable from any other voice than his. Such was clearly his bearing, too, on first arriving in Rome. Not that the Jews were to suppose their national acceptance of Messiah to be a necessity, or in any way essential to the heavenly plan. Some of them, indeed, appeared to think so, and it seemed that the supposition was beginning to mislead many; and the Apostle proceeds therefore to explain to them the order of Providence concerning this, and the relation of Israel after the flesh' to the Gospel which he preached.

He conceded at once their high distinction as the people of God, the people of the covenant,' the children of adoption,' and possessors of the patriarchal 'promises,' 'the law' from heaven, the true pattern of worship, and the 'lineage of Messiah.' He granted that the Jews had been placed first in the plans of heaven from of old. Nationally they were 'God's people whom He foreknew.' Upon this then they naturally enquired, whether all this was to be set aside, so that, in contradiction to the perpetual promise' yet will I never forsake thee,' they were to be cast awayn? In rejecting, as S. Paul does at once, the supposition that God would cast away His people whom He foreknew,' he goes on to explain that they mistook the course of the heavenly plans, and misunderstood the result of the fact that so few of the Israelites now received the truth, and owned their Saviour.

It was no new thought to the Jews, that God is