The Spokane Chronicle, Saturday, March 23, 1918
John G. Lake, Overseer
This sermon was delivered in London, England, by Rev. John G. Lake at a conference of Church of England ministry, presided over by Ingram, Bishop of London, who said: "It contains the spirit of primitive christianity and reveals the distinction between the Christian soul fo the first and the twentieth century, the spirit of Christ dominion, by which primitive christianity attained its spiritual supremacy. It is one of the greatest sermons I have ever heard and I recommend its careful study by every priest."
"Mr. Lake has been invited to address us and has traveled 7000 miles to be here. A committee of the Church of England was sent to South Africa to investigate Mr. Lake, his work, his power, teaching and ministry and his presence here is the result of their satisfactory report."
Triune Salvation for Spirit, Soul and Body
Sermon Delivered at London, England, and Washington, D.C. by Rev. John G. Lake
Text: "I pray God your whole spirit and soul and body be preserved blameless (without defilement, corruption) unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."
In the beginning of all things, even before the creation of man at all, there was a condition in which all things that then existed were obedient to God. Angels were obedient to the Lord. But there came a time when angels themselves rebelled against the government of God. In Isaiah we read of satan being spoken of as "Lucifer, son of the morning." Again the word says in substance concerning him, "Wast thou not pure and holy until pride was found in thine heart?"
Now pride was the condition that generated in the angel, who was pure and holy and caused him thus to finally desire to be separated from God, and to rebel against him.
We usually have a misty thought in our minds when we think of God. It seems difficult to think of him as a being of substance. God is a spirit, but spirit is a materiality. And God himself is a materiality, a heavenly, not an earthly materiality. The form of angels is composed of a substance otherwise they would not be discernible. It is not an earthly substance or material, but a heavenly one.
As we think of the substance of which heavenly beings are composed, and of which God himself must necessarily be a composition, the mind settles on light and fire and spirit as a possibility.
There came a time when God made man. The word tells us "He formed man out of the dust of the ground." That is, he made man's body of the substance of the earth. Then the word tells us that God breathed into Adam the breath of life, and man became a living soul. He made man, the word says, "In his own image, in the image of God created he him." Not just in the form that God was, but God breathed into him his own self, his own being--that heavenly materiality of which God consisted. He inducted, breathed, himself into the man, and the man then became a composition of that heavenly substance or materiality, and earth or the substance of earth.
Adam was the created son of God. H was just like God. He was jus as pure as God was pure. God fellowshipped with with him. The word of God tells us that God came down into the garden in the cool of the day, and walked with Adam, and talked with Adam. There was a perfect fellowship between God and Adam. He was a sinless man. He could look right into the face of God, and his eyes nor his spirit did not draw back. The purity of God did not startle him. He was just as pure as God was pure. That was the original man.
Man being composed of God, of heaven, of a heavenly materiality, and his body of the earth being a sovereign like God, being on an equality with God in sinlessness, God treating him ion an equality and givinig him dominion over the earth, man was a reigning sovereign on the earth. Everything, all conditions, spiritual and physical, were subject to that God-man. The way of sin was this, that man chose to follow the inclinations of his earth-being, animal consciousness, or body, instead of the inclinations of his God-man, God-being, or spirit. The result was that because of the suggestion of satan there developed calls of the earth for the earthy. After a while he partook of things earthly, and beame earthly himself. Therefore the fall of man was his fall into himself. He fell into his own earthy self, out of his heavenly estate, and the separation was absolute and complete.
God had said, "In the day that thou sinnest, dying thou shalt die." That is, "in the day thou sinnest, partaking of that which is earthy, the conditions of the earth are those of decay. So death reigned from the time that sin came.
Now sickness is incipient death. Death is the result of sin. There is no sickness in God. There never was, there never will be, there never can be. There was no sickness in man, in the God-man, until such time as he became the earth-man. Until by the operation of will he sank into himself and became of the earth, earthy. Therefore, sin is the parent of sickness in that broad sense. Sickness is the result of sin. There could have been no sickness if there had been no sin.
Man having fallen into that condition and being separated from God, needed a redeemer. "Ye must be born again." Redemption was a necessity. God had to provide a means to get man back into the original condition in which he had once been. Now , one man can not save another man, because on man is of the earth, earthy, even as another is, and man in the natural can not save another. He can not elevate him into a spiritual condition, or put him in a spiritual condition that is not in himself.
Thus it became necessary for God, in order to redeem the race, to provide a means of reuniting God and man. So Jesus was born, just as Adam had been made. He was begotten of God. He was born of God, but he partook of the tendencies of the natural life and received his natural physical body through his mother, Mary. Now you see the Word of God speaks of the fist Adam, and the last Adam. They were both Adams. They both came to produce a race. The first Adam had fallen and sinned. Therefore, the race that was produced through him was a race of sinful people, with the same tendencies in their nature that his had.
Now the last Adam, Jesus, had no sin. He had exactly the same privilege that the first Adam had. He could have sinned if he chose to. Jesus was a man in this world, just as every man is. "He took not on Him the nature of angels, but he took on Him the seed of Abraham." He did not take upon himself a heavenly condition. He took upon himself the natural condition of the human family--fallen human nature.
But Jesus Christ triumphed over that condition of fallen human nature, and did not sin, though the Word of God emphasizes that "He was tempted in all points like as we are, yet without sin." and it goes on to say that, having been tempted, He is able to succor, or to save, or deliver, them that are tempted, having himself been tempted even as we were tempted. That is what makes him a sympathetic savior and Christ.
The purpose of Jesus in the world was to show us the Father. So Jesus came and committed himiself publicly at his baptism at the Jordan, before all the world, in these words, "Unto righteousness," to do all the will of God. He willed not to obey his own natural human will, but to do the will of the Father, and to be wholly and solely and entirely obedient to the will of God. He declared, "I came not to do mine own will, but the will of him that sent me."
When a Christian is born of God, and becomes a real Christian, he is made a Christ-man. If the world wants to see Jesus, it must look upon the Christian, who is the Christ-man, just as we who want to look upon the Father and understand Him, look upon the man Jesus, who was the embodiment of the Father. You see, everything that Jesus did was the will and word of the Father. So everything that the Christian does, if he is a real one, should be the will and word of Jesus Christ. The Christian commits himself just as entirely to the will of Jesus, and becomes a Christ-man, as Jesus committed Himself to the will of the Father, and became a God-man.
We have such a low standard of Christianity that it becomes accountable for all the shame and the sin and wickedness of the world. We think it is all right if we pattern after Jesus in a sort of way. We imitate Him, and we do the things that He did. That is, we outwardly do them. We perform kind acts and we do other things that we see that Jesus did, but the secret of Christianity is not in the doing. The secret is in being. It is being a possessor of the nature of Jesus Christ. In other words, it is being Christ in character, Christ in demonstration, Christ in agency of transmission. When a person gives himself to the lord and becomes a child of God, a Christian, he is a Christ-man. All that he does and all that he says from that time on should be the will and the words and the doings of Jesus, just as absolutely, just as entirely as He spoke and did the will of the Father.
Jesus gave us the secret of how to live that kind of a life. Jesus showed us that the only way to live that life was to commit oneself, as He did, to the will of God, and not walk in his own ways at all, but walk in God's ways. So the man who is going to be a Christ-man in the best sense, and let the world see Jesus, has got to walk in all the ways of Jesus, and imitate Him. He has got to be a Christ-man, a Christian, a Christ one.
Therefore, we see quickly that the things we do in our heart that are unlike God is because of this reason, that our inner being is not yet subject to the will of God. One of the places from where we take our low standard of Christian living is this, that we fail to recognize the trinity of our own being. Man is triune--body and soul and spirit--just the same as God is triune, being Father and Son and Holy Ghost.
Salvation begins at the point where we surrender our spirit to God. We surrender our spirit to God, and our names are written in heaven, and we receive the conscious knowledge of our sins being forgiven. It is a surrender of the spirit to God. God witnesses to our spirit that our sins are blotted out. The word, in the eighth of Romans, says, "His spirit beareth witness with our spirit that we are the children of God." That is the testimony of the spirit of God to our spirit, we are the children of God.
People wonder why, after having given their hearts go God, after having received a witness of the spirit, that they are troubled with evil desires and tempted in evil ways. You see our nature has three departments. I want you to see that the surrender of the spirit of is not all that he demands. God demands all of our being.
The mind is the soul, life, it continues, being of the earth, earthy, to do earthy things, until God does something to that mind, until we seek God for a new mind. Sanctification is the receiving from God of a new mind. It is a change of mind, just as there was a change of spirit, and the mind that formerly thought evil, that had wicked conceptions, becomes now the mind of Christ.
You see that is the point where there arises dissensions in various bodies. The church at large recognizes the salvation of the spirit. But they have not recognized the salvation of the mind from the power of sin, and that is why many church people will say there is no such thing as sanctification, etc.
Then there are various Christian bodies that believe in the power of God to sanctify the mind, just as the spirit is saved. When Wesley, in defining sanctification, defined it thus, "Possessing the mind of Christ, and all the mind of Christ." And an individual with all the mind of Christ can not have a thought that is not a Christ thought, no more than a spirit fully surrendered to God could have evil within it. It can not be there.
In later years, as the revelation by the spirit of God has gone on, man has begun to see that there is a deeper degree of salvation than these two. We are a triune being. And just as we needed salvation for the mind and spirit, so we have a body that needs conformity to God, and the whole question of physical healing, the redemption of the body, the possible translation, our resurrection, and all these questions, are included there.
Christ is a Savior of the whole man, of spirit, of soul, of body. Then Jesus committed himself unto all righteousness at the Jordan to his father. He committed his body just as he committed his mind and just as he committed his spirit. Christians have not been taught to commit their bodies to God, and therefore they feel justified in committing them to somebody else, or something else, rather than to God.
Now do you not see that in a whole salvation it is just as offensive to God to commit my body to the control of the human, or to another, as it would be to commit my spirit to another power for salvation? Salvation for my spirit can only come through Jesus, through the blood of Christ, through the receiving his spirit. Salvation form my natural thoughts and ways, and the operation of my natural mind, can only come through my natural mind being transformed unto the mind of Christ. Salvation for my body is found in just the same manner, by committing my body now and forever to God.
Nobody would think of sending to any other power than God for a remedy for the spirit. There is no other spirit that you could go to, unless it is the spirit of the world or the spirit of the devil, and you do not go to either of these for the healing of your spirit or mind.
The real Christian is a separated man. He is separated forever unto God in all the departments of his life, and so our body and our soul and our spirit are forever, committed to God. Therefore, from the day that I commit myself to God, my body is as absolutely in the hands of God as my spirit, or my mind (soul) is. I can go to no other power for help or healing, except to God. And that is what gives such tremendous force to such Scriptures as this, "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." That is the reason we read such examples as given in 2 Chron. 16, of Asa, the king of Israel, who in the thirty and ninth year of his reign became diseased in his feet, and in his disease he trusted no the Lord, but the physicians, and he died. He had been trusting God for many years. God had delivered him from the power of other armies, by taking his little, insignificant army and delivering the great armies into his hand. Now he becomes diseased in his feet, "but in his disease he trusted not the Lord, but the physicians," and that was the offense of Asa against God. In all other matters he trusted God, but here now he gets a disease in his feet, "and the disease was exceeding great," and instead of trusting God as in other matters, he sends for the arm of flesh, the physicians, to heal him, thereby offending God, and so God let him die, and his failure to trust God in his sickness is recorded against him.
The thing I want to leave in your minds is this, that an hundred-fold consecration to God takes the individual forever out of the hands of all but God. Do you no know that absolutely putting yourself into unity with God is the secret of the successful Christian life? That is the real secret of the successful Christian life.
We trust any department of our being to man, and ware week in that respect. One-third of our being is not committed to God. We trust our mind (soul) to man and our body to man, and two-thirds of being is out of the hand of god, and there remains only our spirit in tune with heaven. It ought not to be so. The committing of our whole being to the will of God is the mind of God. Blessed be his name.
Such a committment of our being to God puts us in this place, where just as God supplies health to our spirit and health to our soul, so we rest in God for him to supply health to our body. It is not healing, it is health. Healing is the removal of the disease that has come upon you, which is divine healing. But divine health is to live day by day and hour by hour in touch with God, so that the life of God flows into your body just as the life of God flows into your mind, or flows into your spirit.