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Page 1 of 113:3
@@@^@0@9Rom. 11:6 — “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.”@7@^We are called into the election of God, says the scripture, not because of any good works of our own, but through God’s grace. We are, therefore, invited to become Christians, the children of God, not because we deserve to be adopted by Him, but because of His favor toward us. Indeed, there is no other way by which we can be saved, for we all have sinned and, therefore, how can we be saved except He, through His grace, forgive us our sins and start us out anew? This is what is called a new birth, the sum of which is that we deserve no credit for coming into the household of God. The credit is His.
Genesis 9:16
@@@^@1Beans, Symbol Of grace @4118
Galatians 82:2
@@@^“I say then, Hath God cast away His people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away His people which He foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed Thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.
Genesis 118:3
@@@^Beans are just as widely and commonly used by all the people and all generations the same as wheat John Wesley, the third man on the stage of action as a great reformer, made the third step upward by teaching the doctrine of “Grace”, which was represented by the beans. All believe in grace. So much so, that men no longer fear God, and have declared His law void. He is too gracious, and too merciful, they say, and as we are under grace, God will do neither good nor evil. Thus, Christians these days have perverted its true meaning, even as they all love beans, and have perverted the proper name by calling them “pork and beans.” What more fitting symbol could have been chosen to represent the doctrine of grace than the one God has selected?
7:2
@@@^Thus it was that if God was then to save any one member of the nation He could do it only by offering another chance of “grace.” This time He gave the gift of His only Son, Jesus Christ, the Saviour upon Whom the iniquities of us all were laid. And hence, as mean and as wicked as were both Jew and Gentile, they were all invited to the greatest gift of “grace,” the grace which only the life of the Son of God can give. The Apostles themselves were not for any good deed of their own, but through this gift of “righteousness by grace,” privileged to partake of the “righteousness by faith.”
14:1
@@@^@0@9Verses 9, 10 — “And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his firstborn.”@7@^When God begins to destroy the nations, He will pour upon His saints the Spirit of grace, then will they really mourn for sinning against the Lord. It is because men do not now have that spirit that their personal feelings are so easily hurt for any little thing done against them. And since the Spirit of grace causes one to mourn not for self, it is understandable that to pity oneself, and to be hurt over what others do or say against him is a sure sign that rather than being imbued with the Spirit of grace, he is imbued with the spirit of the Devil, who is daily seeking to discourage and dishearten by pitying self. Remember that self-pity is outright self-defeat. Not one of us has ever been abused as was the Lord, and yet “self” in Him never was hurt.
8:1
@@@^“Grace” plus “faith,” plus “the righteousness of Christ,” are what earn eternal life.
Jude 56:7
@@@^DEMAND NOTES are payable when presented without grace, and bear legal interest after a demand, if not so written.
23:4
@@@^Our forefathers preferred deceit. We, though, ought to now gladly respond to Mercy’s plea, and thus obtain grace.
31:2
@@@^@1There is welcome for the sinner,@2And more graces for the good;@1There is mercy with the Saviour@2There is healing in His blood. @8
24:2
@@@^@1I have long withstood His grace,@1Long provoked Him to His face,@1Would not hearken to His calls,@1Grieved Him by a thousand falls. @8
Genesis 199:1
@@@^“@9It is difficult@7 for those who feel @9secure@7 in their @9attainments@7, and @9who@7 believe themselves to be rich in spiritual knowledge, to @9receive@7 the message which declares that @9they are deceived@7 and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are @9flattering@7 themselves that they are good Christians who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God, before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit… They think the testimony of the Spirit of God in reproof is uncalled for, or that it does not mean them. Such are in the greatest need of the grace of God and spiritual discernment, that they may discover their deficiency in spiritual knowledge . . . But the message of the True Witness reveals the fact that a terrible deception is upon our people, which makes it necessary to come to them with warnings, to break their spiritual slumber, and arouse them to decided action… Unbelief is closing their eyes, so that they are ignorant of their true condition. The True Witness thus describes their blindness: ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ .
4:3
@@@^Let us now for example go back to Noah’s day. Noah lived in an exceedingly wicked world, as you know. It was so wicked that, as merciful as God is, He could no longer contain Himself while the wickedness went on. At long last He commanded Noah to build an ark, and promised that all, whether righteous or wicked, who would go into the ark would find deliverance from the awful flood. Since they did not merit such a favor, they were, therefore, offered deliverance from the flood only through “righteousness of grace” — they were to be credited with righteousness and be given life which they did not merit. Thus we see “grace” taking occasion to save sinners even back in Noah’s day. And so, “where sin abounded, grace did much more abound.” Rom. 5:20.
5:1
@@@^In Abraham’s time, too, only about 400 years after the flood the world had sunk deep in idol worship, and God commanded Abraham to get out of his father’s house, out of his idolatrous country, and to go to another land, a land that was to be for his own and for God’s people only. And as any, good or bad, who joined Abraham and his God were as freely permitted to enter into the Promised Land as were the antediluvians permitted to enter the ark, they too, therefore, were given “righteousness by grace”; that is, they were privileged to take their stand for God with Abraham, and to share the blessings, but not because of any good works of theirs. Having endured to the end, Abraham, whose faith failed not, became the father of all who through “righteousness by grace” attain “righteousness by faith.” Hence you see that “righteousness by grace” starts us out into “righteousness by faith,” the reward of which is, “the righteousness of Christ.”
7:3
@@@^And so the unjust, the violators of the law of God, have always through “righteousness by grace” been invited to come into “righteousness by faith,” the only righteousness that actually receives the reward of “Christ’s righteousness” and of eternal life. “Now,” says Inspiration, “the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him.” Heb. 10:38. The just, you see, live by faith, but the unjust by grace. “Grace,” you note, is not the final touch of salvation.
8:2
@@@^The law, moreover, does not save. It condemns sin and upholds righteousness. “Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin.” Rom. 3:20. Being already a sinner, man is by the law condemned to death. Only by “grace,” therefore, can he be set free from the condemnation of the law. The sinner, consequently, is a law-breaker, and the righteous is a law-keeper. “Grace,” therefore, pardons the sinner, lets him out of prison, so to speak, and gives him another chance to overcome sin; but “faith” @9keeps@7 him free. The sum of the matter is this: “Righteousness through grace” is righteousness through pardon, while “righteousness through faith” is righteousness through behaving, and it is crowned with “the righteousness of Christ.”
8:3
@@@^To repeat: “Grace” pardons our sins and sets us free — gives us another chance to make life what it ought to be. Consequently, if you are under “grace” you are not under the law, for “grace” has made you free from the penalty which the law imposes.
8:4
@@@^Having failed to attain “righteousness by faith,” the Jews again fell from “grace”; and being by the law, condemned to eternal death, they were again given “grace” — a second chance — through the death of the Son of God. Those who availed themselves of the “grace,” came into the Christian church henceforth to remain free, and were to sin no more save through mistake, mishap, or through short-sightedness, sins of which we are forgiven if we do not continue therein.
11:1
@@@^@0@9Verses 4, 5 — “Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel.”@7@^To lay one’s iniquity upon someone else, is to free the sinner from the penalty which he deserves. It is an act which credits the sinner with “righteousness” which he has not earned, and this is what Inspiration calls “righteousness by grace.” Previously the iniquity of the Jews was laid upon Christ, and the nation was given a chance to step out of her death-cell, so to speak, and to stand free in Christ. Many, but not all, then availed themselves of this “righteousness by grace” and stepped into “righteousness by faith.” This same “grace,” you see, was again offered to the church in the sixteenth century, for to lay the iniquity of the house of Israel upon Ezekiel means practically the same as to lay the iniquity of us all upon Christ.
20:3
@@@^@0@9Verse 2 — “Thus saith the Lord, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.”@7@^The people who survive their captivity, are to find grace in the lands of the Gentiles — in “the wilderness,” away from the vineyard. (Since the Promised Land is the vineyard — Isaiah 5 — then what would the wilderness be but the lands of the Gentiles?) God’s people will find this grace at the time the Lord causes them to rest from their “sojourning” — after the “Judgment in the house of God” (1 Pet. 4:17) takes place.