Man living in the plane of selfishness and lust must be governed by the laws of that plane; he can be governed by no other. Hence the law of that plane of sensualism requiring “eye for eye,” “tooth for tooth,” “life for life,” etc., is a law of Divine appointment for that plane; and whoever descends into that plane of impulse, and lives there, becomes subject to its law. Having yielded himself servant to obey his selfishness and lust, he has become the subject of its laws. Having taken the sword, he is subject to its use. Having appealed to force, he must be sure to be on the strongest side, or he will be likely to be crushed. But while the law of selfishness and force is one of Divine appointment, in the sensual plane, it must not be understood as giving law to any other plane. If the law of “eye for eye,” “tooth for tooth,” etc., was applicable to the dispensation of sensualism, which the Mosaic represents, it does not follow that it is the true law of the Christian or Spiritual dispensation; and he who appeals to such laws of the Mosaic can have the benefit of them by containing under that kind of government. But he must remember, if he wishes to obtain the benefits of the Christian dispensation, he must “put away the old man with his deeds.” Hence, according to the teachings of Jesus, he who would become his disciple must rise above the plane of sensualism. The new law under which he was to come demanded that the law of force should be discontinued. If he would have the benefits of the kingdom of heaven, that is, of the government pertaining to the moral and spiritual plane, he must not resist evil by force; he must not smite back when smitten; he must not indulge in feelings of hatred or unkindness toward any one; he must love his enemies; bless them in the midst of their cursings. He must be pure in heart; he must hunger and thirst after righteousness; he must, in all things, be under the dominion of a love, pure, holy, and unselfish. Such a one would be freed from the law of sin and death; such a one would cease to be a debtor to the law of the first dispensation, and would be born into liberty, not into a liberty to do wrong, but a liberty which had respects to his purified affections. This will be understood by contrasting the principles of the two dispensations. The first governed by a force external to the subject, constraining him as a selfish being to do things not agreeable to him, thus bringing his will into subjection. The second governed by implanting the true affection within the subject, so that his delight was in the law, according to the inward man. Hence the new kingdom was to be “within.” The first was over man with force and fear; the second was to be within man with charity and love.