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SALVATION INCLUDES A RIGHTEOUS STANDING
 Forgiveness is negative and is set forth in symbol:
"Take away the filthy garments" (Zech. 3:4).
Here iniquity is made to pass from the forgiven sinner.
"I will clothe thee with change of raiment."
Here, the sinner puts on the garment of salvation and the robe of righteousness, and all in the face of Satan, the accuser. So, in Romans 8:31-34
"If God be for us, who can be against us? He that spared not His own Son, but
delivered Him up for us all, how shall He not with Him also freely give us all
things? Who shall lay anything to the charge of God's elect? It is God that
justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is
risen again, Who is even at the right hand of God, Who also maketh intercession
for us."
Those who are justified by faith have access by faith into this grace wherein they "stand" (Rom. 5:1, 2). "No
condemnation," "no separation" (Rom. 8:1, 35). This is the positive aspect of salvation. Forgiveness - negative,
justification - positive. Sin "taken away," righteousness "imputed." So wonderful is this transaction that, though our space
is limited, we must give enough to consider this term "imputed." If we turn to Romans 4 we shall see how it is used in its two forms:
(1)To impute, logizomai. (2) To impute for, logizomai eis. The word is translated "count" verse 3, "reckoned" verses 4, 9,
10, "counted for" verse 5, "impute" verses 6, 8, 11, 22, 23, 24. Let us make sure that we can discern the passage where logizomai eis is used.
"Abraham believed God, and it was COUNTED unto him for righteousness" (Rom. 4:3).
"To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is COUNTED for righteousness" (Rom. 4:5).
"Faith was RECKONED to Abraham FOR righteousness" (Rom. 4:9).
Sin is a fact. Sin was not reckoned "for" anything. It was just "reckoned" or "imputed," but righteousness was not our
own doing, our faith in the finished work of Christ being "counted for" righteousness. Now all this would have been
impossible apart from the blessed fact contained in one other reference. The Lord Jesus Christ said:
"I say unto you, that this that is written must yet be accomplished in Me, And He was reckoned among the transgressors" (Luke 22:37).
This is a quotation from Isaiah 53:
"My RIGHTEOUS Servant (shall) justify many; for He (The Righteous) shall bear their (the unrighteous) iniquities . . . and He
(the Righteous) was numbered with the transgressors; and He bare the sin of many" (Isa. 53:11).
If God could thus act toward His beloved and sinless Son on our account then He can and will also act in grace and love to us the unworthy.
"For Christ also hath once suffered for sins, the JUST for the UNJUST, that He might bring us to God" (1 Pet. 3:18).
"For He Who knew no sin was made sin (or a sin offering) for us, that we might be made the righteousness of God in Him" (2 Cor. 5:21).
Once again, we must be content with this poor introduction to a mighty theme. May each reader be able to see for himself
his need, God's gracious provision, the justiffying of God as well as of man, and all through Him Who was
"Wounded for OUR transgressions, bruised for OUR iniquities; the chastisement of OUR peace was upon HIM; and with HIS stripes we are healed" (Isa. 53:5).
THE GIFT OF ETERNAL LIFE
"The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord" (Rom 6:23).
Perhaps the most loved, and often quoted text dealing with this gift of eternal life is John 3:16 which we touched upon
earlier. Eternal life is equated with immortality and embraces honour and glory in Romans 2:7 and 5:21.
"To them who . . . seek for glory and honour and immortality (God will grant) eternal life"
"That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord"
Here, the Apostle sums up his teaching concerning the first and last Adam (Rom. 5:12-21). Sin earns its WAGES, but
eternal life is the GIFT of God (Rom. 6:23). How is this life, this eternal life, entered and received?
"Verily, verily, I say unto you,
1. He that heareth My word, and
2. Believeth on Him that sent Me,
3. Hath everlasting life, and
4. Shall not come into condemnation; but
5. Is passed from death unto life" (John 5:24).
This life is hid with Christ in God, and though the outward man perish, the inward man is renewed from day to day, and
when Christ Who is our life shall be manifested, then we also shall be manifested with Him in glory (see 2 Cor. 4:16; Col. 3:1-4). This leads us to our fourth heading.
THE HOPE OF LIFE AND IMMORTALITY
"The first lie that the Bible records is found in the words of the Devil in Genesis 3:4, 'Ye shall not surely die.' And this initial
conceit, held up before the eyes of our first parents permeates Philosophy, Paganism, Theosophy, Spiritism, Protestantism and Popery."
The above quotation will be found in Volume 1 No. 9 of The Berean Expositor issued in February, 1911. We are writing the
present booklet fifty years afterward, during which time we have made a continuous study of the Scriptures, but can find
no reason to alter or mitigate the passage written so early, for the Devil's lie persists in unremitting insistence, in Book,
Hymn and Ideology. So inbred is the doctrine of "the immortality of the soul" in many children of God, that one we
questioned saw no apparent incongruity in advancing as a "proof" that the soul was immortal, the words of Ezekiel, "The
soul that sinneth it shall die!" It is assumed in the first instance that man alone is called a "living soul." And an appeal is
often made to Genesis 2:7 as a proof of this. A brother in the Lord approached a Bible book seller to see whether they
would stock or handle some of our publications. They refused. He said to the assistant who was dealing with this request:
"I see you have copies of the Septuagint on your shelves for sale. Well, in Genesis 1:20, 21, 24 and 2:7 you will see that
the same words are used of 'the moving creature that hath life,' 'every living creature that moveth including 'great whales,'
' the living creature' which included 'cattle and creeping thing' 'and man became a living soul,' namely psuche and zoe. Yet you refuse us for saying JUST THAT?"
This is true also of the original Hebrew, and the A.V. has placed in the margin of Genesis 1:20 "soul" but all to no purpose
for the Devil's lie "blinds the minds of them that believe not" even though they use the A.V. with its margin. Man sees in the
term "a living soul" a synonym for immortality; not so the inspired Apostle:
"There is a natural (psuchikon soul-ical) body, and there is a spiritual (pneumatikon) body. And so it is written, The first
man Adam was made a living soul; the last Adam was made a quickening Spirit (1 Cor. 15:44, 45).
In this self same chapter, and in continuation of the argument, the Apostle says:
"We shall not all sleep, but we shall all be changed . . for this corruptible must put on incorruption, and this mortal must put on immortality . . ." (1 Cor. 15:51-54).
So, Death will be swallowed up in victory, not because man inherently possesses an immortal soul, but because
immortality is entered only at resurrection. "Life and immortality" is brought to light "through the gospel" and through the Gospel only (2 Tim. 1:10).
Nephesh, the Hebrew word "soul" occurs 754 times in the Old Testament, and the equivalent Greek word psuche occurs
103 times in the New Testament. The astounding fact is that NOT ONCE in all 857 verses scattered throughout the whole
Bible is there found a statement which would lend the remotest coloring to the oft-repeated statement "the immortal soul" or
"the never-dying soul." We are fully aware that many make a last ditch stand at Mark 9:44
"Where their worm dieth not, and the fire is not quenched," but few realize that this is a quotation from Isaiah 66:24 where "carcasses of men" are the subject.*
(*For a more complete analysis, see the booklet "Hell or pure from the blood of all men")
It has not been our intention that an exhaustive treatment of salvation in all its aspects should be attempted, which must
include a careful study of O.T. types such as the Passover, the great offerings of Leviticus 1-5, the fasts and feasts of
Israel, and the many aspects of the sacrifice for sin made by our Saviour, variously spoken of as Redemption, Ransom,
Propitiation, Offering, and the unbroken insistence in Law, Prophets and Psalms, in Gospel, Acts, Epistles and Revelation,
that for sinners of whatever nationality, and under whatever dispensation they may be called, there is an unqualified reiteration of the principle supplied in Hebrews 9:22
"Without shedding of blood is no remission."
To set aside as obsolete, or unenlightened, or not being upon a high spiritual plane such insistence, is to set aside the
whole Book. Ephesians and Colossians are confessedly among the most spiritual of all books of the Bible, yet we do not read more than six verses in Ephesians before we read:
"In Whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace; wherein He hath abounded toward us."
To illustrate something of this abounding grace we conclude this booklet with a series of short studies which look at the redeemer's work from a number of angles.
CHRIST OUR SURETY
Genesis 43:1-10 and 44:18-34
Our readers are doubtless familiar with the passages referred to in our title, and it is our intention to examine them with
regard to their typical teaching. The action of Israel with regard to their Messiah is foreshadowed in this historic incident,
for Stephen, in Acts 7:51, referring to Israel as "Stiffnecked and uncircumcised in heart and ears," who always resisted
the Holy Ghost as their fathers did, says "The patriarchs, moved with envy, sold Joseph into Egypt; but God was with him . . . and at the SECIOND TIME Joseph was made known to his brethren" (Acts 7:9-13).
Hebrews 9:28, tells us that Christ will appear the SECOND TIME without sin unto salvation. When the Lord Jesus comes
again "They shall look upon Him whom they have pierced, and shall mourn" even as Joseph's brethren did when they
realized that they were in the presence of one who had been so ill-treated at their hands. We do not desire, however, to
emphasize the prophetic type so much as to draw attention to one of the sublimer truths of the doctrine of the Atonement which is herein typified, viz:
THE SURETYSHIP OF CHRIST
Genesis 43-9 "I will be surety for Him." What is the meaning of a surety? The Hebrew word comes from a word meaning
"to mix." At first sight this may not appear to throw much light upon the subject, but we believe it will, as we examine one
or two passages of Scripture. The Hebrew word for "evening" is literally "the mixture," for then the light and darkness
appear to mingle together. The same word supplies us with the "woof" (Lev. 13:48, etc.) in weaving the threads which
are intermixed with the warp in the production of the cloth. It further comes to mean "to mix or engage with others in
trading," and hence in turn comes to mean "a place for such intercourse" - "a market."
This helps us to see that the great underlying principle of Suretyship is to become so identified, or interwoven with the
cause of another, as to be treated in his room and stead, to be responsible for his debts and failures, to make good his
deficiencies; in short, to fulfil to the letter the wonderful doctrine enshrined in the theological term.
SUBSTITUTION
This responsibility is further emphasized by the words of Judah, "Of my hand shalt thou require him." For illustration read
Genesis 31:39 "That which was torn of beasts I brought not unto thee: I BARE THE LOSS of it; of my hand didst thou
REQUIRE IT." See also 2 Samuel 4:11. Judah further amplifies this by saying that should he fail in execution of his
suretyship "Then let me bear the blame for ever." The word rendered "blame" is translated "sin" 165 times in the Old
Testament. Hence, looking beyond Judah to the Anti-type, we see that if Christ our Surety failed in His work, He must be
still bearing sin - a dreadful thought - but, blessed be God, this was effectually disposed of by the resurrection, for "He
was delivered BECAUSE OF (not "for") our offences, and was raised again BECAUSE OF our justifying" Romans 4:25.
"Sin hath no more dominion over Him." The substitutionary character of the work of the Surety is further emphasized in
Genesis 44:33 "Let thy servant abide INSTEAD of the lad." Precious word "instead." "That One Who knew no sin was
made sin (and a sin offering) FOR US, or ON OUR BEHALF, with the object that we might become the righteousness of
God in Him" (2 Corinthians 5:21). Christ dying in my stead and raised from the dead is pledge of
IRREVERSIBLE SALVATION
Genesis 44:34 gives us a word which enables us to see that the step downward from Heaven's glory to Earth's shame,
taken by the Lord Jesus when He made our cause His own, is to be followed by a step upward from Earth's shame to
Heaven's glory WITH HIM. He who identified Himself with our sorrows has identified us with His joys. Oh, the wonder of it
all! Truly "By grace ye are saved;" truly (as one has put it) "The saved are in for favour."
Listen to Judah, but think of Christ, as he says, "How shall I ascend (literally) up to MY FATHER, and the lad be not WITH ME?"
How can Christ Who suffered, died, and rose again, ever be satisfied, until those for whom He became surety are safely by His side in the Father's home?
"With me." When we contemplate the ruin - our fall, our sin, our doom - what grace, what love, that He, the Spotless, Peerless, Son of God, should come down and identify Himself with us!
When we contemplate His glory, His fulness, His holiness, the wonders of the heavenly home, the light of His glorious
throne, the nearness to the Father, what transcendent grace and unspeakable mercy do we find in the Scripture which
tells us that, sinful by nature as we are, we shall, one day, reach the fruition of Redemption by finding ourselves placed securely for all Eternity 'WITH HIM."
Let it be repeated and emphasized unremittingly that all is of grace, that He 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 Age times" (2 Tim. 1:9.)
There are some who are so spiritual (?) that the doctrine of the Atoning Blood is repulsive to them. We can but pity them.
In the sight of God that blood is "precious." On the pages of Scripture we discover that through that Precious Blood we
have peace; we are justified; we are saved from wrath. We know Him, our great Surety, not only as the One Who died,
but as the One Who was raised from the dead to die no more. Still FOR US He lives; still FOR US He intercedes; soon we shall be manifested WITH HIM in glory.
May those who read these words be led to realize the blessedness of the truth contained in the type before us, and unflinchingly and unfalteringly hold fast the truth of
CHRIST OUR SURETY.
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CLEAN EVERY WHIT
HE NEEDETH NOT SAVE TO WASH HIS FEET
Some Thoughts on Sanctification from John 13
The thirteenth chapter of John's Gospel marks an important division. The first twelve chapters deal with the Lord's public
witness, with its reception on the part of the few and its rejection on the part of the many.
Chapter 1:11, says "He came unto His own, and His own received Him not."
Chapter 13:1 says "Having loved HIS OWN which were in the world, He loved them unto the end." "His own" of chapter 13
differ from those in chapter 1:11, for these had received Him, whilst His closing words in chapter 12:48-50, are concerning those who had rejected Him.
The incident that occupies the opening verses of chapter 13is well known to most of us, and we particularly wish to draw
attention to two of the impetuous remarks of Peter and the Lord's answers to them, for our own edification. The Lord, by
girding Himself with a towel, took the lowest place of all, that of a menial slave. Truly "He came not to be ministered unto,
but to minister and to give His life a ransom for many." It will be remembered that Luke 22:24 records at the Supper "There
was also a strife among them, which of them should be accounted the greatest." Possibly the fact that upon taking their
places for the Passover, some must necessarily have been found nearer, and some further from the Lord's Person than
others, may have caused this argument to have arisen. The Lord Jesus listened to their words, and in His marvellous love and condescension gave them an impressive rebuke by His lowly action.
Think for a moment of the utter depths brought out by reading verses three and four together. Though Jesus knew that the
Father had given all things into His Hands, and that He was COME FROM GOD (the Apostle) and WENT TO GOD (the Great
High Priest of our profession), yet "He riseth from supper, and LAID ASIDE His garments; and took a towel, and girded
Himself." He, "Who, being in the form of God, thought it not a thing to be grasped at to be equal with God; but made Himself
of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and being found in
fashion as a man, He humbled Himself, and became obedient unto death, even the death of the Cross" (Phil. 2:6-8).
It seems that no one had voluntreered to do the lowly office of washing the feet, and so the Lord Himself stoops down and
girds Himself; what a picture of His wonderful grace in our salvation. Not a sound is heard from any until the Lord reaches
Peter. He could not keep silent. "Lord, dost THOU wash MY feet? . . . Thou shalt never wash my feet!" The difference
between the unworthy Peter and the gracious Lord was too much for him; he felt, if others said nothing, he must. The
Lord Jesus pausing in His lowly work, looked at Peter and said "If I wash thee not, thou hast no part (no portion) WITH ME."
All Peter's qualms fled before the prospect of not having a part with his Beloved Master, and he more than undoes what he
had previously said, by exclaiming "Lord, not my feet only, but also my hands and my head," rather than forfeit a share
with Him. Again he has to learn the lesson of his own ignorance. This time he goes to the other extreme. The Lord
answers him with the words "He that hath been bathed (liloumenos) hath no necessity save to wash (nipsasthai) his feet but is clean every whit."
What lessons are here?
Do we not see that only those who have been washed by the Lord have any share with Him? May every reader know
the completeness of the cleansing ONCE and FOR EVER that results from the application of the Atoning Blood of Christ.
Peter's words "Not my feet only, but also my hands and my head" are echoed daily by many believers, who, seeing their
own unworthiness, belittle the fulness that is theirs in Christ and do not rest upon the gracious words that they are
"Accepted in the Beloved," that they are "Complete in Him." To such, the reply of the Lord may come with illuminating power, "He that hath been bathed is clean every whit."
Two most important aspects of sanctification are to be found in verse 10.
(1) "He that hath been bathed is clean every whit."
(2) "Nevertheless, such an one 'needs to wash his feet.'"
We are continually forgetting that these two go together. Not only are we "in Heavenly
places in Christ," but we are also still in the body on the earth. Some, realizing that the Scriptures teach that the believer is
"Complete in Christ," isolate and emphasize the first sentence "They are clean every whit." These either develop some
phase of sinless perfection or irresponsible license. They forget that there will be a continual need for those who are
clean "every whit" to wash their feet, the part that comes in contact with the earth, and associated with the Christian walk.
Others, realizing that since their conversion their feet have strayed from the path of truth, forget their unaltered and
unalterable perfectness in Christ, and so not only pray for the washing of their feet, but their head and their hands. They
forget that the Lord has forgiven us "ALL trespasses:" that He has made us "New creatures in Christ Jesus;" and that our
walk here below cannot alter our position in the heavenlies in Christ, but, rather, that our glorious position "there" should
influence our walk "here." The first class develop spiritual pride; the second, spiritual despair.
Let us remember the PERFECTNESS of His cleansing, but also the imperfectness of our walk as believers. We shall then,
like Paul, not only say "Oh wretched man that I am," but also "There is therefore NOW, (i.e. at the self same time) no condemnation to them which are in Christ Jesus."
"If we walk in the light, as He is in the light, we have fellowship one with another, AND the Blood of Jesus Christ His son
CLEANSETH us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we
confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that
we have not sinned, we make Him a liar, and His word is not in us. My little children, these things write I unto you, that ye
sin not, and if any man sin, we have an Advocate (Paraclete) with the Father, Jesus Christ the Righteous" (John 1:7-2:1).
PEACE WITH GOD
PEACE! What a word this is! How, like a balm, it soothes and mollifies. How often the Apostle was inspired in the opening
words of his Epistles to wish the saints "peace!"
Peace is one of the Lord's blessings for His people (Psa. 29:11). One of the titles of Christ that Isaiah early uses is "The
Prince of Peace." Again, it is in Isaiah that we read that comforting passsage, "Thou wilt keep him in perfect peace, whose
mind is stayed on Thee; because he trusteth in Thee. Trust ye in the Lord forever; for in the Lord Jehovah is the Rock of Ages" (Isa. 26:3, 4).
A most profitable study would be the consideration of the way in which this word is used by the Apostle Paul. In the
Epistle to the Romans, we find the word used more than in any other Epistle. There it occurs eleven times. Speaking of
man by nature the Apostle says "The way of peace have they not known" (Rom. 3:17) and he prefaces this with the
solemn words "Destruction and misery are in their ways." What a contrast - their ways and the way of peace!
When we look back upon these "ways," what grace, what love it must have been that set our feet in the "way of peace."
How accurate is the Scripture. "They are all gone out of the way" (The way of peace), singular, whereas "their ways"
are plural. Many are the ways of misery and enmity, but one way only is the way of peace. If we would inquire
concerning this way, we shall find it stated in chapter 5:1 "Being justified by faith, we have peace with God." The way of
peace is not paved with good resolutions; none enter there because they have turned over a new leaf; the entrance to this road which leads to life and glory is "Justification by Faith."
This takes us back again to Romans 3, and commencing at verse 23 we read "For all sinned (in the past) and are coming
short of the glory of God (in the present)." Here we have the hopeless and helpless condition of the unbeliever and
believer alike, in themselves. Notice the words "coming short," and the word "glory." Both are closely connected with the
thought of approval. God has a standard, but none have attained to it. Not till 4,000 years had rolled their course since the
creation of Adam, could the Heavens open upon One in Whom the Father was well-pleased (Matt. 3:17).
It is interesting to note that the word "well-pleased" (eudokeo) is connected with the word "glory" (doxa). The Lord Jesus
alone of all born of woman came up to the Divine Standard, all else have fallen short. In the case of candidates for
government posts, to "fall short" of the required height by half an inch disqualifies as much as a foot; degrees there may
be in sins, but not in sin - "ALL sinned and are coming short of the glory of God."
The sentence must not be finished here, for this has no word of peace for sinners. It continues, "Being justified freely by
His grace through the redemption that is in Christ Jesus." Ah! Here is the ground of my peace with God. There is no
interval between Romans 3:23 and 3:24; no room for improvement. At the same moment that the sinner is "coming short,
"that same moment he may be "justified." Romans 4:5 emphasizes the same blessed truth, "But to him that worketh not, but
believeth on Him that JUSTIFIETH THE UNGODLY, his faith is counted for "righteousness." Surely we can now appreciate the words of the Apostle when he says "justified freely."
The word "freely" is translated "without a cause" in John 15:25. Justified without a cause! Surely this is grace indeed,
and it is all "through the redemption that is in Christ Jesus." Here then is the ground of our peace; this is the "justification by
faith" which brings us "peace with God through our Lord Jesus Christ." This glorious truth is expanded in Colossians 1:20
-22, "And, having made PEACE THROUGH THE BLOOD OF HIS CROSS, by Him to reconcile all things unto Himself; by Him, I
say, whether they be things in earth, or things in heaven. And you, that were sometimes alienated and enemies (not
knowing peace) in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreprovable in His sight."
The peace, which is the blessed privilege of the believer here, is the anticipation of that final Dispensation of the
Reconciliation of all things, when sin and sorrow shall flee away, and peace, perfect peace, will reign and rule (Col 1:20; Eph. 1:10).
Not only is peace connected with the cross of Christ, it is vitally connected with His Resurrection. Romans 5:1 reads on
from Romans 4:24, 25 "Who was delivered because of (dia) our offences and was raised again because of (dia) our
justifying; therefore, being justified by faith, we have peace with God." There is, however something more to be learned
from this verse. The passage may read, "Therefore being justified by faith let us have peace with God." WE cannot "make
our peace" with God (as some erroneously speak), but we may be exhorted, upon the basis of the perfect justification that is ours in Christ, "By faith let us have peace with God!"
Why should anything come between now? Sin has been dealt with, the Sacrifice has been offered and accepted; "the
fruit of righteousness shall be peace," "righteousness and peace have kissed each other;" therefore, oh believer, enter by
faith into that peace which is yours. Let none say you nay, when the Lord says that the peace has been made by the blood of His cross.
Not only do we find peace through His blood, but we read the glorious words, "But now in Christ Jesus ye who sometimes
were far off are made nigh by the blood of Christ; for HE IS OUR PEACE." Let us dwell upon this (not doctrine merely, but
Christ Himself), HE is our peace. Well might the Apostle say, as the yearning of his heart, "To be found in Him."
If He is our peace, how well we can understand the power that binds together the "unity of the Spirit;" it is the "binding
together of THE PEACE." Man-made bonds cause friction, strife, division; the bond of peace never irritates, never chafes.
Oh to know its power more! When men say "peace," sudden destruction may be nearer, but when "the Lord giveth
quietness, who then can make trouble?" (Job 34:29). Let us notice the Lord's action as recorded in John 20:19, 20. "Then
. . . came Jesus and stood in the midst, and saith unto them, 'Peace be unto you,' and when He had so SAID, He SHOWED
unto them HIS HANDS and HIS SIDE. Then were the disciples glad, when they saw the Lord." The Saviour not only SAID peace, but He pointed to the ground of peace - the marks of Calvary, and a Risen Lord.
May we ever see that our peace takes its sole rise from this font of mercy. May we never lean for peace upon the
bruised reeds of man's "good works;" peace, true lasting peace, is found only by faith in the Lord, Who, for our sakes, died and rose again. This is "Peace with God."
We have given prominence in these pages to the great question of Justification and Righteousness. We take this
opportunity of presenting to the interested reader an outline that, if studied in relation to context and O.T. parellels, will, it is hoped, give a little light upon a most wondrous consequence of salvation.
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