{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_25395/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_25395","id":"gutenberg_25395","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/25395","summary":null,"tags":["Category: Religion/Spirituality","Holy Spirit"],"text":"E-text prepared by Al Haines\n\n\n\nTranscriber's note:\n\n   Page numbers in this book are indicated by numbers enclosed in\n   curly braces, e.g. {99}.  They have been located where page\n   breaks occurred in the original book.  For its Scripture Index\n   and its General Index, a page number has been placed only at\n   the start of those sections.\n\n   Footnotes have been renumbered sequentially and moved to the\n   end of their respective chapters.  The book's Index has a\n   number of references to footnotes, e.g. the \"96 n.\" entry under\n   \"Assyrians.\"  In such cases, check the referenced page to see\n   which footnote(s) are relevant.\n\n   The Greek words in this e-book have been transliterated\n   according to Project Gutenberg's Greek How-To.  Such words are\n   indicated with surrounding underscores.  Underscores are also\n   used to indicate italicization of words, but in this e-book\n   such words are always English words.\n\n\n\n\n\nTHE MINISTRY OF THE SPIRIT\n\nby\n\nA. J. GORDON, D.D.\n\nWith an Introduction by Rev. F. B. Meyer\nMinister at Christ Church, London\n\n\n\n\n\n\n\nPhiladelphia\nAmerican Baptist Publication Society\n1420 Chestnut Street\n1894\n\nCopyright 1894 by the\nAmerican Baptist Publication Society\n\n\n\n\nTo the\n\nINHERITORS OF THE SPIRIT\n\n\n\n\n{vii}\n\nPREFACE\n\nIt is not claimed that in this little volume all has been said that\nmight be said upon the subject treated.  On the contrary, the writer\nhas proceeded upon the belief that the doctrine of the Holy Spirit can\nbe better understood by limiting the sphere of discussion, rather than\nby extending it to the largest bounds.  For finite beings, at least,\npresence is more intelligible than omnipresence.  So, though the\nsubject of this book is in itself profoundly mysterious, we have sought\nto simplify it by dwelling upon the time-ministry of the Holy Ghost\nwithout entering upon the consideration of his eternal ministry.  What\nthe Spirit did before the incarnation of Christ, and what he may do\nhereafter beyond the second advent of Christ, is a question hardly\ntouched upon in this volume.  We have sought rather to emphasize and to\nmagnify the great truth that the Paraclete is now present in the\nchurch: that we are living in the dispensation of the Spirit, with all\nthe unspeakable blessing for the church and for the world which this\neconomy provides.  Hence, as we speak of the ministry of Christ {viii}\nmeaning a service embraced within defined limits, so we name this\nvolume the \"Ministry of the Spirit,\" as referring to the work of the\nComforter extending from Pentecost to the end of this dispensation.\n\nHow deep a subject for a study!  What prayer more becoming for those\nentering upon it than the humble petition that the Spirit himself will\nteach us concerning the Spirit!  Deeply sensible of the imperfection of\nthis work, it is now committed to the use and blessing of that Divine\nPerson of the Godhead of whom it so unworthily speaks.\n\nA. J. G.\n\nBOSTON, Dec., 1894.\n\n\n\n\n{ix}\n\nINTRODUCTION\n\nIt is remarkable how many in these last days have been led to deal with\nthe sublime subject to which this treatise is devoted.  Without doubt\nthe mind of the church is being instructed, and her heart prepared for\na recognition of the indwelling, administration, and co-operation of\nthe blessed Paraclete, which has never been excelled in her history,\nand is fraught with the greatest promise both to her and to the world.\n\nEach of these treatises has brought out some new phase in respect to\nthe person or mission of the Holy Spirit, but I cannot recall one that\nis so lucid, so suggestive, so scriptural, so deeply spiritual as this,\nby my beloved friend, Dr. Gordon.  The chapters on the Embodying, the\nEnduement, and the Administration of the Spirit seem specially fresh\nand helpful.  But all is good, and deserving of prayerful perusal.  Let\nonly such truths be well wrought into the mental and spiritual\nconstitution {x} of God's servants, and there would be such a revival\nof pure and undefiled religion in the churches, and such marvelous\nresults through them on the world that the age would close with a\nworld-wide Pentecost.  And there are many symptoms abroad that this\nalso is in the purpose of God.  Nothing else can meet the deepest needs\nand yearnings of our time.\n\nChristianity is beset with three powerful currents, which insidiously\noperate to deflect her from her course.  Materialism, which denies or\nignores the supernatural, and concentrates its heed on ameliorating the\noutward conditions of human life; criticism, which is clever at\nanalysis and dissection, but cannot construct a foundation on which the\nreligious faculty may build and rest; and a fine literary taste, which\nhas greatly developed of late, and is disposed to judge of power by\nforce of words or by delicacy of expression.\n\nTo all of these we have but one reply.  And that is, not a system, a\ncreed, a church, but the living Christ, who was dead, but is alive\nforevermore, and has the keys to unlock all perplexities, problems, and\nfailures.  Though society could be {xi} reconstituted, and material\nnecessities be more evenly supplied, discontent would break out again\nin some other form, unless the heart were satisfied with his love.  The\ntruth which he reveals to the soul, and which is ensphered in him, is\nalone able to appease the consuming hunger of the mind for data on\nwhich to construct its answer to the questions of life and destiny and\nGod, which are ever knocking at its door for solution.  And men have\nyet to learn that the highest power is not in words or metaphors or\nbursts of eloquence, but in the indwelling and out-working of the Word,\nwho is the wisdom and the power of God, and who deals with regions\nbelow those where the mind vainly labors.\n\nJesus Christ, the ever-living Son of God, is the one supreme answer to\nthe restlessness and travail of our day.  But he cannot, he will not\nreveal himself.  Each person in the Holy Trinity reveals another.  The\nSon reveals the Father, but his own revelation awaits the testimony of\nthe Holy Ghost, which, though often given directly, is largely through\nthe church.  What we need then, and what the world is waiting for, is\nthe Son of God, borne witness to and revealed in all his radiant {xii}\nbeauty of the ministry of the Holy Spirit, as he energizes with and\nthrough the saints that make up the holy and mystical body, the church.\n\nIt is needful to emphasize this distinction.  In some quarters it seems\nto be supposed that the Holy Spirit himself is the solution of the\nperplexities of our time.  Now what we may witness in some coming age\nwe know not, but in this it is clear that God in the person of Christ\nis the one only and divine answer.  Here is God's yea and amen, the\nAlpha and Omega, sight for the blind, healing for the paralyzed,\ncleansing for the polluted, life for the dead, the gospel for the poor\nand sad and comfortless.  Now we covet the gracious bestowal of the\nSpirit, that he may take more deeply of the things of Christ, and\nreveal them unto us.  When the disciples sought to know the Father, the\nLord said, He that hath seen me hath seen the Father.  It is his glory\nthat shines on my face, his will that molds my life, his purpose that\nis fulfilled in my ministry.  So the blessed Paraclete would turn our\nthought and attention from himself to him, with whom he is One in the\nHoly Trinity, and whom he has come to reveal.\n\n{xiii}\n\nThroughout the so-called Christian centuries the voice of the Holy\nSpirit has borne witness to the Lord, directly and mediately.\nDirectly, in each widespread quickening of the human conscience, in\neach revival of religion, in each era of advance in the knowledge of\ndivine truth, in each soul that has been regenerated, comforted, or\ntaught.  Mediately his work has been carried on through the church, the\nbody of those that believe.  But, alas! how sadly his witness has been\nweakened and hindered by the medium through which it has come.  He has\nnot been able to do many mighty works because of the unbelief which has\nkept closed and barred those avenues through which he would have poured\nhis glad testimony to the unseen and glorified Lord.\n\nThe divisions of the church, her strife about matters of comparative\nunimportance, her magnification of points of difference, her\nmaterialism, her love of pelf and place and power, her accounting\nherself rich and increased in goods and needing nothing, when she was\npoor, and miserable, and blind, and naked--these things have not only\nrobbed her of her testimony, but have grieved and {xiv} quenched the\nHoly Spirit, and nullified his testimony.\n\nWe gladly hail the signs that this period of apathy and resistance is\ncoming to a close.  The Church which is in the churches is making\nherself felt, is arising from the dust and arraying herself in her\nbeautiful garments.  There is a widespread recognition of the unity of\nall who believe, together with an increasing desire to magnify the\npoints of agreement and minimize those of divergence.  The great\nconventions for the quickening of spiritual life on both sides of the\nAtlantic in which believers meet, irrespective of name or sect, are\ndoing an incalculable amount of good in breaking down the old lines of\ndemarcation, and making real our spiritual oneness.  The teaching of\nconsecration and cleanliness of heart and life is removing those\nobstacles that have restrained and drowned the Spirit's still small\nvoice.  The fuller's soap and the refiner's fire have been largely\nresorted to, with the best results.  And as believers have become more\nconsistent and devoted, they have grown increasingly sensitive to the\nindwelling, energy, and co-witness of the Holy Spirit.\n\n{xv}\n\nIf only this glorious movement is permitted to achieve its full\npurpose, the effect will be transcendently glorious.  The church will\nbecome as pliant to the Divine Tenant as the resurrection body of our\nLord to the impulse of his divine nature.  And so the Lord Jesus will\nincreasingly become the object of human hope, the center around which\nthe concentric circles of human life shall circle.\n\nThat the Lord Jesus should be thus magnified and glorified through the\nministry of the Holy Spirit, and with this end in view, that the hearts\nand lives of believers should be made more sensitive to and receptive\nof his blessed energy, this treatise has been prepared; and I add my\ntestimony to the beloved author's, that in the mouth of two witnesses,\nevery word may be established; and my prayer to his that the yea of the\nSpirit to the great voice of the gospel may be heard more mightily and\npersistently amongst us.\n\n\n\n\n{xvii}\n\nCONTENTS\n\n                                                               PAGE\n\nCHAPTER I.\n\nTHE AGE-MISSION OF THE SPIRIT.  INTRODUCTORY, . . . . . . . . .  11\n\n\nCHAPTER II.\n\nTHE ADVENT OF THE SPIRIT,  . . . . . . . . . . . . . . . . . .   17\n\n\nCHAPTER III.\n\nTHE NAMING OF THE SPIRIT,  . . . . . . . . . . . . . . . . . .   33\n\n\nCHAPTER IV.\n\nTHE EMBODYING OF THE SPIRIT, . . . . . . . . . . . . . . . . .   51\n\n\nCHAPTER V.\n\nTHE ENDUEMENT OF THE SPIRIT, . . . . . . . . . . . . . . . . .   65\n  1. Sealing; 2. Filling; 3. Anointing.\n\n\nCHAPTER VI.\n\nTHE COMMUNION OF THE SPIRIT, . . . . . . . . . . . . . . . . .   97\n  1. The Spirit of Life: Our Regeneration.\n  2. The Spirit of Holiness: Our Sanctification.\n  3. The Spirit of Glory: Our Transfiguration.\n\n\nCHAPTER VII.\n\nTHE ADMINISTRATION OF THE SPIRIT,  . . . . . . . . . . . . . .  127\n  1. In the Ministry and Government of the Church.\n  2. In the Worship and Service of the Church.\n  3. In the Missionary Enterprise of the Church.\n\n\nCHAPTER VIII.\n\nTHE INSPIRATION OF THE SPIRIT, . . . . . . . . . . . . . . . .  163\n\n\nCHAPTER IX.\n\nTHE CONVICTION OF THE SPIRIT,  . . . . . . . . . . . . . . . .  185\n  1. Of Sin; 2. Of Righteousness; 3. Of Judgment.\n\n\nCHAPTER X.\n\nTHE ASCENT OF THE SPIRIT,  . . . . . . . . . . . . . . . . . .  203\n\n\n\n\n{11}\n\nI\n\nTHE AGE-MISSION OF THE SPIRIT\n\n\n\n\n{12}\n\n\"It is evident that the present dispensation under which we are is the\ndispensation of the Spirit, or of the Third Person of the Holy Trinity.\nTo him in the Divine economy, has been committed the office of applying\nthe redemption of the Son to the souls of men by the vocation,\njustification, and salvation of the elect.  We are therefore under the\npersonal guidance of the Third Person, as truly as the apostles were\nunder the guidance of the Second.\"--_Henry Edward Manning_.\n\n\n\n\n\n\n\n\n{13}\n\nTHE AGE-MISSION OF THE SPIRIT--INTRODUCTORY\n\nIn some observations on the doctrine of the Spirit, which lie before us\nas we write, an eminent professor of theology remarks on the\ndisproportionate attention which has been given to the person and work\nof the Holy Spirit, as compared with that bestowed on the life and\nministry of Jesus Christ.  It is affirmed, moreover, that in many of\nthe works upon the subject now extant there is a lack of definiteness\nof impression which leaves much still to be desired in the treatment of\nthis subject.  These observations lead us to ask: Why not employ the\nsame method in writing about the Third Person of the Trinity as we use\nin considering the Second Person?  Scores of excellent lives of Christ\nhave been written; and we find that in these, almost without exception,\nthe divine story begins with Bethlehem and ends with Olivet.  Though\nthe Saviour lived before his incarnation, and continues to live after\nhis ascension, yet it gives a certain definiteness of impression to\nlimit one's view to his historic career, distinguishing his visible\nlife lived in time from his invisible life lived in eternity.\n\n{14}\n\nSo in considering the Holy Spirit, we believe there is an advantage in\nseparating his ministry in time from his ministry before and after,\nbounding it by Pentecost on the one side, and by Christ's second coming\non the other.  We have to confess that in many respects one of the best\ntreatises on the Spirit which we have found is by a Roman\nCatholic--Cardinal Manning.  Notwithstanding the papistical errors\nwhich abound in the volume, his general conception of the subject is in\nsome particulars admirable.  His treatise is called \"The Temporal\nMission of the Holy Ghost.\"  How much is suggested by this title!  Just\nas Jesus Christ had a time-ministry which he came into the world to\nfulfill, and having accomplished it returned to the Father, so the Holy\nSpirit, for the fulfillment of a definite mission, came into the world\nat an appointed time; he is now carrying on his ministry on earth, and\nin due time he will complete it and ascend to heaven again--this is\nwhat these words suggest, and what, as we believe, the Scriptures\nteach.  If we thus form a right conception of this present age-ministry\nof the Spirit, we have a definite view-point from which to study his\noperations in the ages past, and his greater mission, if there be such,\nin the ages to come.\n\nNow we conceive that the vagueness and mystery attaching in many minds\nto the doctrine of the Spirit, are due largely to a failure to\nrecognize his {15} time-ministry, distinct from all that went before\nand introductory to all that is to come after--a ministry with a\ndefinite beginning and a definite termination.  Certainly no one can\nread the farewell discourse of our Lord, as recorded by John, without\nbeing impressed with the fact that just as distinctly as his own advent\nwas foretold by prophets and angels, he now announces the advent into\nthe world of another, co-equal with himself, his Divine successor, his\nother self in the mysterious unity of the Godhead.  And moreover, it\nseems clear to us that he implied that this coming One was to appear\nnot only for an appointed work, but for an appointed period: \"He shall\ngive you another Comforter, that he may abide with you forever\"--_eis\nton aiona_.  If we translate literally and say \"_for the age_,\" it\nharmonizes with a parallel passage.  In giving the great commission,\nJesus says: \"And lo, I am with you alway, even _unto the end of the\nage_.\"  Here his presence by the Holy Ghost is evidently meant.  The\nperpetuity of that presence is guaranteed, \"with you all the days\"; and\nits bound determined, \"_unto the end of the age_.\"  Not that it need be\nargued that he shall not be here after this dispensation is finished;\nbut that there is such a thing as a temporal mission of the Holy Spirit\ndoes seem to be implied.  And a full study confirms the view.  The\npresent is the dispensation of {16} the Holy Ghost; the age-work which\nhe inaugurated on the day of Pentecost is now going on, and it will\ncontinue until the Lord Jesus returns from heaven, when another order\nwill be ushered in and another dispensational ministry succeed.\n\nIn the well-known work of Moberly, on \"The Administration of the Holy\nSpirit in the Body of Christ,\" the author divides the course of\nredemption thus far accomplished into these three stages: The first\nage, God the Father; the second age, God the Son; and the third age,\nGod the Holy Ghost.  This distribution seems to be correct, and so does\nhis remark upon the inauguration of the last of these periods on the\nday of Pentecost.  \"At that moment,\" he says, \"the third stage of the\ndevelopment [manifestation] of God for the restoration of the world\nfinally began, never to come to an end or to be superseded on earth\ntill the restitution of all things, when the Son of Man shall come\nagain in the clouds of heaven, in like manner as his disciples saw him\ngo into heaven.\"  And what shall be the next period, \"the age to come,\"\nwhose powers they have already tasted who have been \"made partakers of\nthe Holy Ghost\"?  This question need not be answered, as we have done\nall that is required, defined the age of the Spirit which constitutes\nthe field in which our entire discussion lies.\n\n\n\n\n{17}\n\nII\n\nTHE ADVENT OF THE SPIRIT\n\n\n\n\n{18}\n\n\"Therefore the Holy Ghost on this day--Pentecost--descended into the\ntemple of his apostles, which he had prepared for himself, as a shower of\nsanctification, appearing no more as a transient visitor, but as a\nperpetual Comforter and as an eternal inhabitant.  He came therefore on\nthis day to his disciples, no longer by the grace of visitation and\noperation, but by the very presence of his majesty.\"--_Augustine_.\n\n\n\n\n{19}\n\nII\n\nTHE ADVENT OF THE SPIRIT\n\n\"For _the Holy Ghost was not yet_,\" is the more than surprising saying of\nJesus when speaking of \"the Spirit which they that believe on him should\nreceive.\"  Had not the Spirit been seen descending upon Jesus like a dove\nat his baptism, and remaining on him?  Had he not been the divine agent\nin creation, and in the illumination and inspiration of the patriarchs\nand prophets and seers of the old dispensation?  How then could Jesus say\nthat he \"was not yet given,\" as the words read in our Common version?\nThe answer to this question furnishes our best point of departure for an\nintelligent study of the doctrine of the Spirit.  Augustine calls the day\nof Pentecost the \"_dies natalis_\" of the Holy Ghost; and for the same\nreason that the day when Mary \"brought forth her first-born son\" we name\n\"the birthday of Jesus Christ.\"  Yet Jesus had existed before he lay in\nthe cradle at Bethlehem; he was \"in the beginning with God\"; he was the\nagent in creation.  By him all things were.  But on the day of his birth\nhe became incarnate, that in the flesh he might fulfill his great {20}\nministry as the Apostle and High Priest of our confession, manifesting\nGod to men, and making himself an offering for the sins of the world.\nNot until after his birth in Bethlehem was Jesus in the world in his\nofficial capacity, in his divine ministry as mediator between man and\nGod; and so not till after the day of Pentecost was the Holy Spirit in\nthe world in his official sphere, as mediator between men and Christ.  In\nthe following senses then is Augustine's saying true, which calls\nPentecost \"the birthday of the Spirit\":\n\n1.  The Holy Spirit, from that time on, took up his residence on earth.\nThe Christian church throughout all this dispensation is the home of the\nSpirit as truly as heaven, during this same period, is the home of Jesus\nChrist.  This is according to that sublime word of Jesus, called by one\n\"the highest promise which can be made to man\": \"If a man love me he will\nkeep my words: and my Father will love him, and we will come unto him,\n_and make our abode with him_\" (John 14: 23).  This promise was fulfilled\nat Pentecost, and the first two Persons of the Godhead now hold residence\nin the church through the Third.  The Holy Spirit during the present time\nis in office on earth; and all spiritual presence and divine communion of\nthe Trinity with men are through him.  In other words, while the Father\nand the Son are visibly and personally in heaven, they are invisibly here\nin the {21} body of the faithful by the indwelling of the Comforter.  So\nthat though we affirm that on the day of Pentecost the Holy Spirit came\nto dwell upon earth for this entire dispensation, we do not imply that he\nthereby ceased to be in heaven.  Not with God, as with finite man, does\narrival in one place necessitate withdrawal from another.  Jesus uttered\na saying concerning himself so mysterious and seemingly contradictory\nthat many attempts have been made to explain away its literal and obvious\nmeaning: \"And no man hath ascended up to heaven but _he that came down\nfrom heaven, even the Son of man who is in heaven_\"--Christ on earth, and\nyet in glory; here and there, at the same time, just as a thought which\nwe embody in speech and send forth from the mind, yet remains in the mind\nas really and distinctly as before it was expressed.  Why should this\nsaying concerning our divine Lord seem incredible?  And as with the Son,\nso with the Spirit.  The Holy Ghost is here, abiding perpetually in the\nchurch; and he is likewise there, in communion with the Father and the\nSon from whom he proceeds, and from whom, as co-equal partner in the\nGodhead, he can never be separated any more than the sunbeam can be\ndissociated from the sun in which it has its source.\n\n2.  Again: The Holy Spirit, in a mystical but very real sense, became\nembodied in the church on the day of Pentecost.  Not that we would by any\n{22} means put this embodiment on the same plane with the incarnation of\nthe Second Person of the Trinity.  When \"the Word was made flesh and\ndwelt among us,\" it was God entering into union with sinless humanity;\nhere it is the Holy Spirit uniting himself with the church in its\nimperfect and militant condition.  Nevertheless, it is according to\nliteral Scripture that the body of the faithful is indwelt by the divine\nSpirit.  In this fact we have the distinguishing peculiarity of the\npresent dispensation.  \"For he dwelleth with you and _shall be in you_!\"\nsaid Jesus, speaking anticipatively of the coming of the Comforter; and\nso truly was this prediction fulfilled that ever after the day of\nPentecost the Holy Spirit is spoken of as being in the church.  \"_If so\nbe that the Spirit of God dwell in you_\" is the inspired assumption on\nwhich the deep teaching in Romans eighth proceeds.  All the recognition\nand deference which the disciples paid to their Lord they now pay to the\nHoly Spirit, his true vicar, his invisible self, present in the body of\nbelievers.  How artlessly and naturally this comes out in the findings of\nthe first council at Jerusalem: \"It seemed good _to the Holy Ghost and to\nus_\" runs the record; as though it had been said: \"Peter and James and\nBarnabas and Saul and the rest were present, and also just as truly was\nthe Holy Ghost.\"\n\nAnd when the first capital sin was committed in the church, in the\nconspiracy and falsehood {23} of Ananias and Sapphira, Peter's question\nis: \"Why hath Satan filled thine heart to lie to the Holy Ghost?\"  \"How\nis it that ye have agreed together to tempt the Holy Ghost?\"  Not only is\nthe personal presence of the Spirit in the body of believers thus\ndistinctly recognized, but he is there in authority and supremacy, as the\ncenter of the assembly.  \"Incarnated in the church!\" do we say?  We get\nthis conception by comparing together the inspired characterizations of\nChrist and of the church.  \"This temple\" was the name which he gave to\nhis own divine person, greatly to the scandal and indignation of the\nJews; and the evangelist explains to us that \"he spoke of the temple of\nhis body.\"  A metaphor, a type! do we say?  No!  He said so because it\nwas so.  \"The Word was made flesh and tabernacled among us, and we beheld\nhis glory\" (John 1: 14).  This is temple imagery.  \"Tabernacled\"\n(_eschenosen_) is the word used in Scripture for the dwelling of God with\nmen; and the temple is God's dwelling-place.  The \"glory\" harmonizes with\nthe same idea.  As the Shechinah cloud rested above the mercy-seat, the\nsymbol and sign of God's presence, so from the Holy of Holies of our\nblessed Lord's heart did the glory of God shine forth, \"the glory as of\nthe only begotten of the Father, full of grace and truth,\" certifying him\nto be the veritable temple of the Most High.\n\nAfter his ascension and the sending down of the {24} Spirit, the church\ntakes the name her Lord had borne before; she is the temple of God, and\nthe only temple which he has on earth during the present dispensation.\n\"Know ye not that ye are the temple of God, and that the Spirit of God\ndwelleth in you?\" asks the apostle.  This he speaks to the church in its\ncorporate capacity.  \"A holy temple in the Lord, in whom ye also are\n_builded together_ for a habitation of God through the Spirit,\" is the\nsublime description in the Epistle to the Ephesians.  It is enough that\nwe now emphasize the fact that the same language is here applied to the\nchurch which Christ applies to himself.  As with the Head, so with the\nmystical body; each is indwelt by the Holy Spirit, and thus is God in\nsome sense incarnated in both; and for the same reason.  Christ was \"the\nImage of the Invisible God\"; and when he stood before men in the flesh he\ncould say to them, \"He that hath seen me hath seen the Father.\"  Not\notherwise than through the incarnation, so far as we know, could the\nunknown God become known, and the unseen God become seen.  So, after\nChrist had returned to the Father, and the world saw him no more, he sent\nthe Paraclete to be incarnated in his mystical body, the church.  As the\nFather revealed himself through the Son, so the Son by the Holy Spirit\nnow reveals himself through the church; as Christ was the image of the\ninvisible God, so the church is appointed to be {25} the image of the\ninvisible Christ; and his members, when they are glorified with him,\nshall be the express image of his person.\n\nThis then is the mystery and the glory of this dispensation; not less\ntrue because mysterious; not less practical because glorious.  In an\nadmirable work on the Spirit, the distinction between the former and the\npresent relation of the Spirit is thus stated: \"In the old dispensation\nthe Holy Spirit wrought _upon_ believers, but did not in his person dwell\nin believers and abide permanently in them.  He appeared unto men; he did\nnot incarnate himself in man.  His action was intermittent; he went and\ncame like the dove which Noah sent forth from the ark, and which went to\nand fro, finding no rest; while in the new dispensation he dwells, he\nabides in the heart as the dove, his emblem, which John saw descending\nand alighting on the head of Jesus.  Affianced of the soul, the Spirit\nwent oft to see his betrothed, but was not yet one with her; the marriage\nwas not consummated until the Pentecost, after the glorification of Jesus\nChrist.\"[1]\n\n3.  A still more obvious reason why before the day of Pentecost it could\nbe said that \"the Holy Ghost was not yet,\" is contained in the words,\n\"_Because that Jesus was not yet glorified_.\"  In the order of the\nunfolding ages we see each of the persons of the Godhead in turn\nexercising an earthly {26} ministry and dealing with man in the work of\nredemption.  Under the law, God the Father comes down to earth and speaks\nto men from the cloud of Sinai and from the glory above the mercy-seat;\nunder grace, God the Son is in the world, teaching, suffering, dying, and\nrising again; under the dispensation of election and out-gathering now\ngoing on, the Holy Spirit is here carrying on the work of renewing and\nsanctifying the church, which is the body of Christ.  There is a\nnecessary succession in these Divine ministries, both in time and in\ncharacter.  In the days of Moses it might have been said: \"Christ is not\nyet,\" because the economy of God-Jehovah was not completed.  The law must\nfirst be given, with its sacrifices and types and ceremonies and shadows;\nman must be put on trial under the law, till the appointed time of his\nschooling should be completed.  _Then_ must Christ come to fulfill all\ntypes and terminate all sacrifices in himself; to do for us \"what the law\ncould not do in that it was weak through the flesh,\" and to become \"the\nend of the law for righteousness to every one that believeth.\"  When in\nturn Christ had completed his redemption-work by dying on the cross for\nour sins, and rising again from the dead for our justification, and had\ntaken his place at God's right hand for perpetual intercession, _then_\nthe Holy Ghost came down to communicate and realize to the church the\nfinished work of Christ.  {27} In a word, as God the Son fulfills to men\nthe work of God the Father, so God the Holy Ghost realizes to human\nhearts the work of God the Son.\n\nThere is a holy deference, if we may so say, between the Persons of the\nTrinity in regard to their respective ministries.  When Christ was in\noffice on earth, the Father commends us to him, speaking from heaven and\nsaying: \"This is my beloved Son, hear ye him\"; when the Holy Ghost had\nentered upon his earthly office, Christ commends us to him, speaking\nagain from heaven with sevenfold reiteration, saying: \"He that hath an\near, let him hear what _the Spirit_ saith unto the churches.\"[2]  As each\nPerson refers us to the teaching of the other, so in like manner does\neach in turn consummate the ministry of the other.  Christ's words and\nworks were not his own, but his Father's: \"The words which I speak unto\nyou I speak not of myself, but the Father that dwelleth in me he doeth\nthe works.\"[3]  The Spirit's teaching and communications are not his own,\nbut Christ's: \"Howbeit when he the Spirit of truth is come, he will guide\nyou into all truth; _for he shall not speak of himself; but whatsoever he\nshall hear that shall he speak_; and he will show you things to come.\"\n\"_He shall glorify me; for he shall receive of mine and show it unto\nyou._\"\n\nThis order in the ministries of the Persons of {28} the Godhead is so\nfixed and eternal that we find it distinctly foreshadowed even in the\ntypical teaching of the Old Testament.  Many speak slightingly of the\ntypes, but they are as accurate as mathematics; they fix the sequence of\nevents in redemption as rigidly as the order of sunrise and noontide is\nfixed in the heavens.  Nowhere in tabernacle or in temple, shall we ever\nfind the laver placed before the altar.  The altar is Calvary and the\nlaver is Pentecost; one stands for the sacrificial blood, the other for\nthe sanctifying Spirit.  If any high priest were ignorantly to approach\nthe brazen laver without first having come to the brazen altar, we might\nexpect a rebuking voice to be heard from heaven: \"Not yet the washing of\nwater\"; and such a saying would signify exactly the same as: \"Not yet the\nHoly Ghost.\"\n\nAgain, when the leper was to be cleansed, observe that the blood was to\nbe put upon the tip of his right ear, the thumb of his right hand, and\nthe great toe of his right foot; and then the oil was to be put upon the\nright ear, the right thumb, and the right foot--_the oil upon the blood\nof the trespass-offering_ (Lev. 14).  Never, we venture to say, in all\nthe manifold repetitions of this divine ceremony, was this order once\ninverted, so that the oil was first applied, and then the blood; which\nmeans, interpreting type into antitype, that it was impossible that\nPentecost could have preceded Calvary, or {29} that the outpouring of the\nSpirit should have anticipated the shedding of the blood.\n\nThen let us reflect, that not only the order of these two great events of\nredemption was fixed from the beginning, but their dates were marked in\nthe calendar of typical time.  The slaying of the paschal lamb told to\ngeneration after generation, though they knew it not, the day of the year\nand week on which Christ our Passover should be sacrificed for us.  The\npresentation of the wave sheaf before the Lord, \"_on the morrow after the\nSabbath_\"[1] had for long centuries fixed the time of our Lord's\nresurrection on the first day of the week.  And the command to \"count\nfrom the morrow after the Sabbath, from the day that ye brought the sheaf\nof the wave offering, _seven Sabbaths_,\"[4] determined the day of\nPentecost as the time of the descent of the Spirit.  We sometimes think\nof the disciples waiting for an indefinite period in that upper room for\nthe fulfillment of the promise of the Father; but the time had been fixed\nnot only with God in eternity, but in the calendar of the Hebrew ritual\nupon earth.  They tarried in prayer for ten days, simply because after\nthe forty days of the Lord's sojourn on earth subsequent to his\nresurrection, ten days remained of the \"seven Sabbaths\" period.\n\nTo sum up what we are saying: The Spirit of God is the successor of the\nSon of God in his {30} official ministry on earth.  Until Christ's\nearthly work for his church had been finished, the Spirit's work in this\nworld could not properly begin.  The office of the Holy Ghost is to\ncommunicate Christ to us--Christ in his entireness.  However perfectly\nthe photographer's plate has been prepared, there can be no picture until\nhis subject steps into his place and stands before him.  Our Saviour's\nredemptive work was not completed when he died on the cross, or when he\nrose from the dead, or even when he ascended from the brow of Olivet.\nNot until he sat down in his Father's throne, summing up all his ministry\nin himself,--\"I am he that liveth and was dead, and behold I am alive\nforevermore,\"--did the full Christ stand ready to be communicated to his\nchurch.[5]  By the first Adam's sin, God's communion with man through the\nHoly Ghost was broken, and their union ruptured.  When the second Adam\ncame up from his cross and resurrection, and took his place at God's\nright hand, there was a restoration of this broken fellowship.  Very\nbeautiful are {31} the words of our risen Lord as bearing on this point:\n\"I ascend to my Father and your Father, to my God and your God.\"[6]  The\nplace which the divine Son had won for himself in the Father's heart, he\nhad won for us also.  All of acceptance and standing and privilege which\nwas now his, was ours too, by redemptive right; and the Holy Ghost is\nsent down to confirm and realize to us what he had won for us.  Without\nthe expiatory work of Christ for us, the sanctifying work of the Spirit\nin us were impossible; and on the other hand, without the work of the\nSpirit within us, the work of Christ for us were without avail.\n\n\"_And when the day of Pentecost was fully come._\"  What these words mean\nhistorically, typically, and doctrinally, we are now prepared to see.\nThe true wave sheaf had been presented in the temple on high.  Christ the\nfirst-fruits, brought from the grave on \"the morrow after the Sabbath,\"\nor the first day of the week, now stands before God accepted on our\nbehalf; the seven Sabbaths from the resurrection day have been counted,\nand Pentecost has come.  Then suddenly, to those who were \"all of one\naccord in one place,\" \"there came a sound from heaven as of a rushing\nmighty wind, and it filled all {32} the house where they were sitting,\nand there appeared unto them cloven tongues, like as of fire, and sat\nupon each of them, and they were all filled with the Holy Ghost.\"  As the\nmanger of Bethlehem was the cradle of the Son of God, so was the upper\nroom the cradle of the Spirit of God; as the advent of \"the Holy Child\"\nwas a testimony that God had \"visited and redeemed his people,\" so was\nthe coming of the Holy Ghost.  The fact that the Comforter is here, is\nproof that the Advocate is there in the presence of the Father.  Boldly\nPeter and the other apostles now confront the rulers with their\ntestimony, \"Whom ye slew and hanged on a tree . . . Him hath God exalted\nwith his right hand to be a prince and a Saviour, to give repentance to\nIsrael and forgiveness of sins; and we are his witnesses of these things;\n_and so also is the Holy Ghost, whom God, hath given to them that obey\nhim_.\"  As the sound of the golden bells upon the high priest's garments\nwithin the Holiest gave evidence that he was alive, so the sound of the\nHoly Ghost, proceeding from heaven and heard in that upper chamber, was\nan incontestable witness that the great High Priest whom they had just\nseen passing through the cloud-curtain, entering within the veil, was\nstill living for them in the presence of the Father.  Thus has the \"_dies\nnatalis_,\" the birthday of the Holy Spirit, come; and the events of his\nearthly mission will now be considered in their order.\n\n\n\n[1] \"The Work of the Holy Spirit in Man,\" by Pastor Tophel, p. 32.\n\n[2] See epistles to the seven churches: Rev 2: 11.\n\n[3] John 14: 10.\n\n[4] Lev. 23: 11-16.\n\n[5] \"Christ having reached his goal, and not till then, bequeathes to his\nfollowers the graces that invested his earthly course; the ascending\nElijah leaves his mantle behind him.  It is only an extension of the same\nprinciple, that the declared office of the Holy Spirit being to complete\nthe image of Christ in every faithful follower by effecting in this world\na spiritual death and resurrection,--a point attested in every\nepistle,--_the image could not be stamped until the reality had been\nwholly accomplished; the Divine Artist could not fitly descend to make\nthe copy before the entire original had been provided_.\"--_Archer Butler_.\n\n[6] John 20: 17.  \"Because though he and the Father are one, and the\nFather his Father by the propriety of nature, to us God became a Father\nthrough the Son, not by right of nature, but by grace.\"--_Ambrose_.\n\n\n\n\n{33}\n\nIII\n\nTHE NAMING OF THE SPIRIT\n\n\n\n\n{34}\n\n\"The name Paraclete is applied to Christ as well as to the Spirit; and\nproperly: For it is the common office of each to console and encourage\nus and to preserve us by their defense.  Christ was their [the\ndisciples'] patron so long as he lived in the world; he then committed\nthem to the guidance and protection of the Spirit.  If any one asks us\nwhether we are not under the guidance of Christ, the answer is easy:\nChrist is a perpetual guardian, but not visibly.  As long as he walked\non the earth he appeared openly as their guardian: now he preserves us\nby his Spirit.  He calls the Spirit 'another Comforter,' in view of the\ndistinction which we observe in the blessings proceeding from\neach.\"--_John Calvin_.\n\n\n\n\n{35}\n\nIII\n\nTHE NAMING OF THE SPIRIT\n\nThe Son of God was named by the angel before he was conceived in the\nwomb: \"Thou shalt call his name Jesus, for he shall save his people\nfrom their sins.\"  Thus he came, not to receive a name, but to fulfill\na name already predetermined for him.  In like manner was the Holy\nGhost named by our Lord before his advent into the world: \"But when the\nParaclete is come, whom I will send unto you from the Father\" (John 15:\n26).  This designation of the Holy Spirit here occurs for the first\ntime--a new name for the new ministry upon which he is now about to\nenter.  The reader will find in almost any critical commentary\ndiscussions of the meaning of the word, and of the question of its\nright translation, whether by \"Comforter,\" or \"Advocate,\" or \"Teacher,\"\nor \"Helper.\"  But the question cannot be fully settled by an appeal to\nclassical or patristic Greek, for the reason, we believe, that it is a\ndivinely given name whose real significance must be made manifest in\nthe actual life and history of the Spirit.  The name is the person\nhimself, and only as we know the person can we interpret his name.  Why\n{36} attempt then to translate this word any more than we do the name\nof Jesus?  We might well transfer it into our English version, leaving\nthe history of the church from the Acts of the Apostles to the\nexperience of the latest saint to fill into it the great significance\nwhich it was intended to contain.  Certain it is that the language of\nthe Holy Ghost can never be fully understood by an appeal to the\nlexicon.  The heart of the church is the best dictionary of the Spirit.\nWhile all the before-mentioned synonyms are correct, neither one is\nadequate, nor are all together sufficient to bring out the full\nsignificance of this great name, \"The Paraclete.\"\n\nLet us consider, however, how much is suggested by the literal meaning\nof this word, \"the _Paracletos_\" and by all that our Lord says\nconcerning him in his last discourse.  \"To call to one's aid,\" is the\nmeaning of the verb, _parachaleo_, from which the name is derived.\nVery beautiful therefore is the word in its application to the\ndisciples of Christ at the time when the Spirit was given.  They had\nlost the visible presence of their Lord.  The sorrow of his removal\nfrom them through the cross and the sepulchre had after three days been\nturned into joy by his resurrection.  But now another separation had\ncome, in his departure to the Father after the cloud had received him\nout of sight.  In this last and longer bereavement, what should they\ndo?  Their beloved Master had told them beforehand {37} what to do.\nThey were to call upon the Father to send them One to fill the vacant\nplace, and he who should be sent would be the \"Paraclete,\" the \"one\ncalled to their help.\"[1]\n\nBut what deep questionings must have arisen in their hearts as they\nheard the Saviour's promise: \"If I go not away the Paraclete will not\ncome unto you; but if I depart I will send him unto you.\"  Did they\nbegin to ask whether the mysterious comer would be a \"person\"?\nImpossible to imagine.  For he was to take the place of that greatest\nof persons; to do for them even greater things than he had done; and to\nlead them into even larger knowledge than he had imparted.  The\ndiscussion of the personality of the Holy Ghost is so unnatural in the\nlight of Christ's last discourse that we studiously avoid it.  Let us\ntreat the question, therefore, from the point of view of Christ's own\nwords, and try to put ourselves under the impression which they make\nupon us.  To state the matter as simply and familiarly as possible:\nJesus is about to vacate his office on earth as teacher and prophet;\nbut before doing so he would introduce us to his successor.  As in a\ncomplex problem we seek to determine an unknown quantity by the known,\nso in this paschal discourse Jesus {38} aims to make us acquainted with\nthe mysterious, invisible coming personage whom he names the\n\"Paraclete\" by comparing him with himself, the known and the visible\none.  Collating his comparisons we may find in them several groups of\nseeming contradictions, and just such contradictions as we should\nexpect if this comer is indeed a person of the Godhead.  Of the coming\nParaclete then we find these intimations.[2]\n\n1.  He is another, yet the same: \"And I will pray the Father and he\nshall give you another Comforter\" (John 14: 16).  By the use of this\nexpression \"another\" our Lord distinguishes the Paraclete from himself,\nbut he also puts him on the same plane with himself.  For there is no\nparity or even comparison between a person and an influence.  If the\npromised visitor were to be only an impersonal emanation from God, it\nwould seem impossible that our Lord should have so co-ordinated him\nwith himself as to say: \"I go to be an Advocate for you in heaven (1\nJohn 2: 1), and I send another to be an Advocate for you on earth.\"\n\n{39}\n\nBut if Christ thus distinguishes the Comforter from himself, he also\nidentifies him with himself: \"I will not leave you orphans: _I will\ncome to you_\" (John 14: 18).  By common consent this promise refers to\nthe advent of the Spirit, for so the connection plainly indicates.  And\nyet almost in the same breath he says: \"The Comforter whom I will send\nunto you\" (John 14: 26).  Thus our Lord makes the same event to be at\nonce his coming and his sending; and he speaks of the Spirit now as his\nown presence, and now as his substitute during his absence.  So what\nmust we conclude but that the Paraclete is Christ's other self, a third\nPerson in that blessed Trinity of which he is the second.\n\n2.  The Paraclete is subordinate yet superior in his ministry to the\nchurch.  \"For he shall not speak of himself; but whatsoever he shall\nhear that shall he speak.  He shall glorify me; for he shall receive of\nmine and show it unto you\" (John 16: 13).\n\nWell may we mark the holy deference between the persons of the Trinity\nwhich is here pointed out.  Each receives from another what he\ncommunicates, and each magnifies another in his praises.  As Bengel\nconcisely states it: \"The Son glorifies the Father; the Spirit\nglorifies the Son.\"  What then is the office of the Holy Ghost, so far\nas we can interpret it, but that of communicating and applying the work\nof Christ to human hearts?  If he convinces of sin it is by exhibiting\nthe {40} gracious redemptive work of the Saviour and showing men their\nguilt in not believing on him.  If he witnesses to the penitent of his\nacceptance it is by testifying of the atoning blood of Jesus in which\nthat acceptance is grounded; if he regenerates and sanctifies the heart\nit is by communicating to it the life of the risen Lord.  Christ is\n\"all\" in himself, and through the Spirit \"in all\" those whom the Spirit\nrenews.  This reverent subjection of the earthly Comforter to the\nheavenly Christ contains a deep lesson for those who are indwelt by the\nSpirit[3] and makes them rejoice evermore to be witnesses rather than\noriginators.\n\nWith this subordination of the Holy Spirit to Christ, how is it yet\ntrue that such a great advantage was to accrue to the church by the\ndeparture of the Saviour and the consequent advent of the Spirit to\ntake his place?  That it would be so is what is plainly affirmed in the\nfollowing text: \"Nevertheless I tell you the truth.  It is expedient\nfor you that I go away: for if I go not away the Comforter will not\ncome unto you; but if I depart I will send him unto you\" (John 16: 7).\nIf the Spirit is simply the measure of the Son, his sole work being to\ncommunicate the work of the Son, what gain could there be in the\ndeparture of the one in order to {41} the coming of the other?  Would\nit not be simply the exchange of Christ for Christ?--his visible\npresence for his invisible?\n\nTo us the answer of this question is most obvious.  It was not the\nearthly Christ whom the Holy Ghost was to communicate to the church,\nbut the heavenly Christ,--the Christ re-invested with his eternal\npower, re-clothed with the glory which he had with the Father before\nthe world was, and re-endowed with the infinite treasures of grace\nwhich he had purchased by his death on the cross.  It is as though--to\nuse a very inadequate illustration--a beloved father were to say to his\nfamily: \"My children, I have provided well for your needs; but your\ncondition is one of poverty compared with what it may become.  By the\ndeath of a kinsman in my native country I have become heir to an\nimmense estate.  If you will only submit cheerfully to my leaving you\nand crossing the sea, and entering into my inheritance, I will send you\nback a thousand times more than you could have by my remaining with\nyou.\"  Only in the instance we are considering, Christ is the\n\"testator\" as well as the heir.  By his death the inheritance becomes\navailable, and when he had ascended into heaven he sent down the Holy\nSpirit to distribute the estate among those who were joint heirs with\nhim.  What this estate is, may be best summarized in two beautiful\nexpressions of frequent recurrence in the {42} epistles of Paul, \"The\nriches of his grace\" (Eph. 1: 7), and \"The riches of his glory\" (Eph.\n3: 16).  On the cross \"the riches of his grace\" was secured to us in\nthe forgiveness of sins; on the throne \"the riches of his glory\" was\nsecured to us in our being strengthened with all might by his Spirit in\nthe inner man; in the indwelling of Christ in our hearts by faith, and\nin our infilling with all the fullness of God.  The divine wealth only\nbecomes completely available on the death, resurrection, and ascension\nof our Lord; so that the Holy Spirit, the divine Conveyancer, had not\nthe full inheritance to convey till Jesus was glorified.\n\nObserve therefore, in the valedictory discourse of our Lord, the\nfrequent recurrence of the words: \"_Because I go to the Father_,\" one\nof the sayings which greatly perplexed his disciples.  In the light of\nall which Jesus says in this connection, let us see if its meaning may\nnot be clear to us.  \"If ye loved me ye would rejoice because I go unto\nthe Father; for the Father is greater than I\" (John 14: 28), he says in\nthe same connection.  We cannot here enter into the deep question of\nthe _kenosis_, or self-emptying of the Son of God in his incarnation.\nIt is enough that we follow the plain teaching of the Scripture, that\nthough \"being in the form of God, he counted it not a thing to be\ngrasped to be on an equality with God; but emptied himself, taking the\nform of a servant\" (Phil. 2: {43} 6, 7, R. V.).  What now does his\ngoing to the Father signify but a refilling with that of which he had\nbeen emptied, or a resumption of his co-equality with God?  The greater\nblessing which he could confer upon his church by his departure seems\nto lie in the fact of the greater power and glory into which he would\nenter by his enthronement at God's right hand.  As Luther pointedly\nputs it: \"Therefore do I go, he saith, where I shall be greater than I\nnow am, that is, to the Father, and it is better that I shall pass out\nof this obscurity and weakness into the power and glory in which the\nFather is.\"  In the light of this interpretation the meaning of our\nLord's words above quoted does not seem difficult.  The Paraclete was\nto communicate Christ to his church,--his life, his power, his riches,\nhis glory.  In his exaltation all these were to be very greatly\nincreased.  \"All things that the Father hath are mine\" (John 16: 15),\nhe says.  And though he had for a time voluntarily disinherited himself\nof his heavenly possessions, he is now to be repossessed of them.\n\"Therefore said I, that he shall take of mine and shall show it unto\nyou\" (16: 15).  Christ at God's right hand will have more to give than\nwhile on earth; therefore the church will have more to receive through\nthe Paraclete than through the visible Christ.  What obvious\nsignificance then do the following sayings from this farewell sermon of\nJesus have: \"Verily {44} verily, I say unto you, He that believeth on\nme the works that I do shall he do also; greater works than these shall\nhe do; _because I go unto the Father_\" (John 14: 12).  The earthly\nChrist is equal only to himself thus conditioned; and if the Holy\nSpirit shall communicate his power to his disciples, they will do the\nsame works that he does.  But the heavenly Christ is co-equal with the\nFather, therefore when he shall ascend to the Father, and the Spirit\nshall take of his and communicate to his church, it will do greater\nworks than these.  The stream of life, in other words, will have\ngreater power because of the higher source from which it proceeds.\nVery deep are the mysteries here considered, and we can only speak of\nthem in the light which we get by comparing Scripture with Scripture.\nDid the risen Christ breathe on his disciples and say to them: \"Receive\nye the Holy Ghost\"?[4]  \"It is enough, Lord, that we have received the\nSpirit from thee,\" they might well have said.  Yet it was not enough\nfor him to give; for looking on to the day of his enthronement, he\nsays: \"But when the Paraclete is come, whom I will send unto you from\nthe Father, even the Spirit of truth which proceedeth from the Father,\nhe shall testify of me\" (John 15: 26).  When Jesus hath ascended \"on\nhigh,\" then can the {45} Holy Ghost communicate \"the power from on\nhigh.\"  Therefore it is expedient that he go away.\n\nAs with the power which Christ was to impart to his church through the\nParaclete, so with the righteousness which he was both to impute and to\nimpart; its highest source must be found in heaven: \"And when he, the\nComforter, is come, he will convince the world of righteousness; . . .\nof righteousness _because I go to my father_, and ye see me no more\"\n(John 16: 8-10).  We may say truly that the righteousness of Christ was\nnot completely finished and authenticated till he sat down at the right\nhand of the majesty on high.  By his death he perfectly satisfied the\nclaims of a violated law, but this fact was not attested until the\ngrave gave back the certificate of discharge in his released and risen\nbody.  By his resurrection he was \"declared to be the Son of God in\npower, according to the Spirit of holiness\" (Rom. 1: 4).  But the fact\nwas not fully verified till God had \"set him at his own right hand in\nthe heavenly places, far above all principality, and power, and might,\nand dominion, and every name that is named\" (Eph. 1: 20, 2l).  Now in\nhis consummated glory he is prepared to be \"made wisdom, and\nrighteousness, and sanctification, and redemption\" to his people.  He\nwho had been \"manifest in the flesh\" that he might be made sin for us,\nwas now \"justified in the Spirit\" and \"received up into glory,\" that he\nmight be made {46} righteousness to us, and that \"we might be made the\nrighteousness of God in him.\"  Christ's coronation, in a word, is the\nindispensable condition to our justification.  Till he who was made a\ncurse for us is crowned with glory and honor we cannot be assured of\nour acceptance with the Father.[5]  How deep the current of thought\nwhich flows through this narrow channel--\"Because I go to the Father.\"\n\n3.  The Paraclete teaches only the things of Christ; yet teaches more\nthan Christ taught: \"I have yet many things to say unto you, but ye\ncannot bear them now.  Howbeit when he the Spirit of truth is come, he\nwill guide you into all the truth\" (John 16: 12, 13).  It is as though\nhe had said: \"I have brought you a little way in the knowledge of my\ndoctrine; he shall bring you all the way.\"  One reason for this saying\nseems plain: The teaching of Jesus during his earthly ministry waited\nto be illumined by a light not risen--the light of the cross, the light\nof the sepulchre, the light of the ascension.  Therefore until these\nevents had come to pass, Christian doctrine was undeveloped, and could\nnot be fully communicated to the disciples of Christ.  But this is not\nall.  The \"because I go to the Father\" still gives the key to our\nLord's meaning.  \"But what things {47} soever he shall hear, these\nshall he speak, and he shall declare unto you things to come\" (John 16:\n13, R. V.).  Very wonderful is this hint of the mutual converse of the\nGodhead, so that the Paraclete is described as listening while he\nleads, as having an ear in heaven attentive to the converse of the\nFather and the glorified Son, while he extends an unseen guidance to\nthe flock on earth, communicating to them what he has heard from the\nFather and the Son.  And we may reverently ask, Has not the glorified\nChrist more of knowledge and revelation to communicate than he had in\nthe days of his humiliation?  Of \"the things to come\" has he not\nsecrets to impart which hitherto may have been hidden in the counsels\nof the Father?  To take a single illustration from the words of Christ.\nSpeaking of his second advent, he says: \"But of that day or that hour\nknoweth no one, not even the angels in heaven, neither the Son, but the\nFather\" (Mark 13: 32[6]).  It is best that we should interpret these\nwords frankly, and instead of saying, with some, that he did not know\nin the sense that he was not permitted to disclose, admit it possible\nthat while in his humiliation and under the veil of his incarnation,\nthis secret was hidden from his eyes.\n\nBut is it not presumptuous for us to reason, that {48} therefore he\ndoes not now know the day of his coming?  How constantly is that text\nquoted as a decisive and final prohibition of all inquiry into the\nproximate time of our Lord's return in glory.  But they who so use this\nsaying simply remand us to the childhood of the church, to the\nspiritual nonage of the ante-Pentecostal days.  Have we forgotten that\nsince our Lord ascended to the Father he has given us a further\nrevelation, that wondrous book of the Apocalypse, which opens and\ncloses with a beatitude upon those who read and faithfully keep the\nwords of this prophecy?  And one characteristic feature of this book is\nits chronological predictions concerning the time of the end, its\nmystical dates, which have led many sober searchers of the word of God\nto inquire diligently \"what and what manner of time\" the Spirit did\nsignify in giving us these way-marks in the wilderness.  This being so,\nwe may ask: If we are not irreverent in concluding with many devout\nexpositors that our Saviour meant what he said in declaring that he did\n\"not yet\" know the time of his advent, are we presumptuous in taking\nliterally the opening words of the Apocalypse?: \"The Revelation of\nJesus Christ, which God gave unto him, to show unto his servants the\nthings which must shortly come to pass.\"  It was because of his going\nunto the Father that greater works and greater riches were to attend\nthe church after Pentecost.  Why may we not assign to the same {49}\ncause also the fuller revelation of the future and the leading into\ncompleter truth concerning the blessed hope of the church?  In other\nwords, if we may think of Christ as entering into larger revelation as\nhe returns to the glory which he had with the Father must we not think\nof larger communications of truth by the blessed Paraclete?\n\nHave we not learned something of the nature and offices of the Spirit\nby this study of his new name, and of all that the departing Lord says\nin the wondrous discourse wherein he introduces him to his disciples?\nAt least the study should enable us to distinguish two inspired terms\nwhich have been needlessly confounded by not a few writers, viz.: the\nwords \"_Paraclete_,\" and \"_Parousia_.\"  The latter word, which\nconstantly occurs in Scripture as describing our Lord's second coming,\nhas been applied in several learned works to the advent of the Holy\nSpirit; and since Christ came in the person of the Spirit, it has been\nargued that the Redeemer's promised advent in glory has already taken\nplace.  But this is to confuse terms whose use in Scripture marks them\nas clearly distinct.  Observe their difference: In the Paraclete,\nChrist comes spiritually and invisibly; in the Parousia, he comes\nbodily and gloriously.  The advent of the Paraclete is really\nconditioned on the Saviour's personal departure from his people: \"If I\ngo not away the Paraclete will not come to you\" (John 16: 7).  {50} The\nParousia, on the other hand, is only realized in his personal return to\nhis people: \"For what is our hope or joy or crown of rejoicing?  Are\nnot even ye in the _presence_ of our Lord Jesus Christ _at his\ncoming_?\" (1 Thess. 2: 19.)  The Paraclete attends the church in the\ndays of her humiliation; the Parousia introduces the church into the\nday of her glory.  In the Paraclete, Christ came to dwell with the\nchurch on earth: \"I will not leave you orphans; I will come to you\"\n(John 14: 18).  In the Parousia, Christ comes to take the church to\ndwell with himself in glory: \"I will come again and receive you unto\nmyself; that where I am there ye may be also\" (John 14: 3).  Christ\nprayed on behalf of his bereaved church for the coming of this\nParaclete: \"And I will pray the Father and he shall give you another\nParaclete.\"  The Holy Spirit now prays with the pilgrim-church for the\nhastening of the Parousia.  \"And the Spirit and the bride say, Come\"\n(Rev. 22: 17).  These two can only be understood in their mutual\nrelations.  Christ, who gave the new name to the Holy Spirit, can best\ninterpret that name to us by making us acquainted with himself.  May\nthat name be for us so real a symbol of personal presence that while\nstrangers and pilgrims in the earth we may walk evermore \"in the\n_paraclesis_ of the Holy Ghost\" (Acts 9:31).\n\n\n\n[1] The word _parakletor_ is used in the Septuagint (Job 16:2) with the\nmeaning of \"_Comforter_,\" and the term _parakletos_ occurs in the\nTalmud, signifying \"_Interpreter_.\"\n\n[2] The most obvious reason for concluding that the Holy Spirit is a\nperson is that he performs actions and stands in relations which belong\nonly to a person, e. g.: _He speaks_ (Acts 1: 16); _he works miracles_\n(Acts 2: 4; 8: 39); _he sets ministers over churches_ (Acts 20: 28);\n_he commands and forbids_ (Acts 8: 29; 11: 12; 13: 2; 16: 6, 7); _he\nprays for us_ (Rom. 8: 26); _he witnesses_ (Rom. 8: 16); _he can be\ngrieved_ (Eph. 4: 30); _he can be blasphemed_ (Mark 3: 29); _he can be\nresisted_ (Acts 7: 51, etc).\n\n[3] If the Holy Spirit may not speak of himself as preacher, how canst\nthou draw thy preaching out of thyself--out of thine head or even out\nof thine heart.--_Pastor Gossner_.\n\n[4] Let it be observed that in this communication of the risen Christ\nit is not said, \"Receive ye _the_ Holy Ghost\"--the article being\nsignificantly omitted--_Labete Pneuma agion_ (John 20: 22).\n\n[5] How righteous must he be, who will go to the Father from the cross\nand the grave!  Thus will the Holy Spirit convince the world that he is\na righteous man, and truly righteous for man.--_Roos_.\n\n[6] \"Neither the Son\": \"It is more than _neither_; it is _not yet the\nSon_,\" says Morrison the commentator.\n\n\n\n\n{51}\n\nIV\n\nTHE EMBODYING OF THE SPIRIT\n\n\n\n\n{52}\n\n\"But now the Holy Ghost is given more perfectly, for he is no longer\npresent by his operation as of old, but is present with us so to speak,\nand converses with us in a substantial manner.  For it was fitting\nthat, as the Son had conversed with us in the body, the spirit should\nalso come among us in a bodily manner.\"--_Gregory Nazianzen_.\n\n\n\n\n{53}\n\nIV\n\nTHE EMBODYING OF THE SPIRIT\n\n\"The church, which is his body,\" began its history and development at\nPentecost.  Believers had been saved, and the influences of the Spirit\nhad been manifested to men in all previous dispensations from Adam to\nChrist.  But now an _ecclesia_, an outgathering, was to be made to\nconstitute the mystical body of Christ, incorporated into him the Head\nand indwelt by him through the Holy Ghost.  The definition which we\nsometimes hear, that a church is \"a voluntary association of believers,\nunited together for the purposes of worship and edification\" is most\ninadequate, not to say incorrect.  It is no more true than that hands\nand feet and eyes and ears are voluntarily united in the human body for\nthe purposes of locomotion and work.  The church is formed from within;\nChrist present by the Holy Ghost, regenerating men by the sovereign\naction of the Spirit, and organizing them into himself as the living\ncenter.  The Head and the body are therefore one, and predestined to\nthe same history of humiliation and glory.  And as they are one in\nfact, so are they one in name.  He whom God anointed and filled with\nthe Holy Ghost {54} is called \"the Christ,\" and the church, which is\nhis body and fullness, is also called \"the Christ.\"  \"For as the body\nis one, and hath many members, and all the members of that one body,\nbeing many, are one body, _so also is the Christ_\" (1 Cor. 12: 12).\nHere plainly and with wondrous honor the church is named _o Christos_,\ncommenting upon which fact Bishop Andrews beautifully says: \"Christ is\nboth in heaven and on earth; as he is called the Head of his church, he\nis in heaven; but in respect of his body which is called Christ, he is\non earth.\"\n\nSo soon as the Holy Ghost was sent down from heaven this great work of\nhis embodying began, and it is to continue until the number of the\nelect shall be accomplished, or unto the end of the present\ndispensation.  Christ, if we may say it reverently, became mystically a\nbabe again on the day of Pentecost, and the hundred and twenty were his\ninfantile body, as once more through the Holy Ghost he incarnated\nhimself in his flesh.  Now he is growing and increasing in his members,\nand so will he continue to do \"till we all come in the unity of the\nfaith and of the knowledge of the Son of God unto a perfect man, unto\nthe measure of the stature of fullness of Christ.\"  Then the Christ on\nearth will be taken up into visible union with the Christ in heaven,\nand the Head and the body be glorified together.  Observe how the\nhistory of the church's formation, as recorded in the Acts, harmonizes\nwith {55} the conception given above.  The story of Pentecost\nculminates in the words, \"and the same day there were added about three\nthousand souls\" (Acts 2: 41).  Added to whom? we naturally ask.  And\nthe King James translators have answered our question by inserting in\nitalics \"to them.\"  But not so speaks the Holy Ghost.  And when, a few\nverses further on in the same chapter, we read: \"And the Lord added to\nthe church daily such as should be saved,\" we need to be reminded that\nthe words \"to the church\" are spurious.  All such glosses and\ninterpolations have only tended to mar the sublime teaching of this\nfirst chapter of the Holy Spirit's history.  \"And believers were the\nmore added _to the Lord_\" (Acts 5: 14.) \"And much people were added\n_unto the Lord_\" (Acts 11: 24.) This is the language of\ninspiration--Not the mutual union of believers, but their divine\nco-uniting with Christ; not voluntary association of Christians, but\ntheir sovereign incorporation into the Head and this incorporation\neffected by the Head through the Holy Ghost.\n\nIf we ask concerning the way of admission into this divine _ecclesia_,\nthe teaching of Scripture is explicit: \"For in one Spirit were we all\nbaptized into one body\" (1 Cor. 12: 13).  The baptism in water marks\nthe formal introduction of the believer into the church; but this is\nthe symbol, not the substance.  For observe the identity of form\nbetween the ritual {56} and the spiritual.  \"I indeed baptize you in\nwater,\" . . . said John, \"but he that cometh after me . . . shall\nbaptize you in the Holy Ghost and in fire\" (Matt. 3: 11).  As in the\none instance the disciple was submerged in the element of water, so in\nthe other he was to be submerged in the element of the Spirit.  And\nthus it was in actual historic fact.  The upper room became the\nSpirit's baptistery, if we may use the figure.  His presence \"filled\nall the house where they were sitting,\" and \"they were all filled with\nthe Holy Ghost.\"  The baptistery would never need to be re-filled, for\nPentecost was once and for all, and the Spirit then came to abide in\nthe church perpetually.  But each believer throughout the age would\nneed to be infilled with that Spirit which dwells in the body of\nChrist.  In other words, it seems clear that the baptism of the Spirit\nwas given once for the whole church, extending from Pentecost to\nParousia.  \"There is one Lord, one faith, one baptism\" (Eph. 4: 5).  As\nthere is one body reaching through the entire dispensation, so there is\n\"one baptism\" for that body given on the day of Pentecost.  Thus if we\nrightly understand the meaning of Scripture it is true, both as to time\nand as to fact, that \"in one Spirit we were all baptized into one body,\nwhether Jews or Greeks, whether bond or free.\"\n\nThe typical foreshadowing, as seen in the church in the wilderness, is\nvery suggestive at this point: \"Moreover, brethren, I would not that ye\nshould be {57} ignorant, how that all our fathers were under the cloud\nand all passed through the sea; and were all baptized unto Moses in the\ncloud and in the sea\" (1 Cor. 10: 1).  Baptized _into_ Moses by their\npassage through the sea, identified with him as their leader, and\ncommitted to him in corporate fellowship; even so were they also\nbaptized into Jehovah, who in the cloud of glory now took his place in\nthe midst of the camp and tabernacled henceforth with them.  The type\nis perfect as all inspired types are.  The antitype first appears in\nChrist our Lord, baptized in water at the Jordan, and then baptized in\nthe Holy Ghost which \"descended from heaven like a dove and abode upon\nhim.\"  Then it recurred again in the waiting disciples, who besides the\nbaptism of water, which had doubtless already been received, now were\nbaptized \"in the Holy Ghost and in fire.\"  Henceforth they were in the\ndivine element, as their fathers had been in the wilderness, \"not in\nthe flesh but _in the Spirit_\" (Rom. 8: 9); called \"to live according\nto God _in the Spirit_\" (1 Peter 4: 6); to \"walk _in the Spirit_\" (Gal.\n5: 25); \"praying always with all prayer and supplication _in the\nSpirit_\" (Eph. 6: 18).  In a word, on the day of Pentecost the entire\nbody of Christ was baptized into the element and presence of the Holy\nGhost as a permanent condition.  And though one might object that the\nbody as a whole was not yet in existence, we reply that neither was the\ncomplete church in {58} existence when Christ died on Calvary, yet all\nbelievers are repeatedly said to have died with him.\n\nTo change the figure of baptism for a moment to another which is used\nsynonymously, that of the anointing of the Spirit, we have in Exodus a\nbeautiful typical illustration of our thought.  At Aaron's consecration\nthe precious ointment was not only poured upon his head, but ran down\nin rich profusion upon his body and upon his priestly garments.  This\nfact is taken up by the psalmist when he sings: \"Behold how good and\npleasant it is for brethren to dwell together in unity.  It is like the\nprecious ointment upon the head that ran down upon the beard, even\nAaron's beard, that went down to the skirts of his garments\" (Ps. 133:\n1, 2).  Of our great High Priest we read: \"How God anointed Jesus of\nNazareth with the Holy Ghost and with power\" (Acts 10: 38).  But it was\nnot for himself alone but also for his brethren that he obtained this\nholy unction.  He received that he might communicate.  \"Upon whom thou\nshalt see the Spirit descending and remaining on him, the same is he\nthat baptizeth in the Holy Ghost\" (John 1: 33).  And now we behold our\nAaron, our great High Priest, who has passed through the heavens, Jesus\nthe Son of God, standing in the holiest in heaven.  \"Thou didst love\nrighteousness and didst hate iniquity,\" is the divine encomium now\npassed upon him, \"therefore God, thy God, anointed thee with the oil of\ngladness {59} above thy fellows\" (Heb. 1: 9).  He, the _Christos_, the\nAnointed, stands above and for the _Christoi_, his anointed brethren,\nand from him the Head, the unction of the Holy Ghost descended on the\nday of Pentecost.  It was poured in rich profusion upon his mystical\nbody.  It has been flowing down ever since, and will continue to do so\ntill the last member shall have been incorporated with himself, and so\nanointed by the one Spirit into the one body, which is the church.\n\nIt is true that in one instance subsequent to Pentecost the baptism in\nthe Holy Ghost is spoken of.  When the Spirit fell on the house of\nCornelius, Peter is reminded of the word of the Lord, how that he said:\n\"John indeed baptized in water, but ye shall be baptized in the Holy\nGhost\" (Acts 11: 16).  This was a great crisis in the history of the\nchurch, the opening of the door of faith to the Gentiles, and it would\nseem that these new subjects of grace now came into participation of an\nalready present Spirit.  Yet Pentecost still appears to have been the\nage-baptism of the church.  As Calvary was once for all, so was the\nvisitation of the upper room.\n\nConsider now that, as through the Holy Ghost we become incorporated\ninto the body of Christ, we are in the same way assimilated to the Head\nof that body, which is Christ.  An unsanctified church dishonors the\nLord, especially by its incongruity.  A noble head, lofty-browed and\nintellectual, upon a {60} deformed and stunted body, is a pitiable\nsight.  What, to the angels and principalities who gaze evermore upon\nthe face of Jesus, must be the sight of an unholy and misshapen church\non earth, standing in that place of honor called \"his body.\"\nPhotographing in a sentence the _ecclesia_ of the earliest centuries,\nProfessor Harnack says: \"_Originally the church was the heavenly bride\nof Christ, and the abiding place of the Holy Spirit_.\"  Let the reader\nconsider how much is involved in this definition.  The first and most\nsacred relation of the body is to the head.  Watching for the return of\nthe Bridegroom induces holiness of life and conduct in the bride; and\nthe supreme work of the Spirit is directed to this end, that \"He may\nestablish our hearts unblamable in holiness before God our Father, at\nthe coming of our Lord Jesus Christ with all his saints\" (1 Thess. 3:\n13).  In accomplishing this end he effects all other and subordinate\nends.  The glorified Christ manifests himself to man through his body.\nIf there is a perfect correspondence between himself and his members,\nthen there will be a true manifestation of himself to the world.[1]\nTherefore does the Spirit abide in the body, that the body may be\n\"inChristed,\" to {61} use an old phrase of the mystics; that is,\nindwelt by Christ and transfigured into the likeness of Christ.  Only\nthus, as \"a chosen generation, a royal priesthood, a holy nation, a\npeculiar people,\" can it \"shew forth the virtues of him who has called\nus out of darkness into his marvelous light.\"  And who is the Christ\nthat is thus to be manifested?  From the throne he gives us his name:\n\"I am he that liveth and was dead, and behold I am alive for evermore\"\n(Rev. 1: 18).  Christ in glory is not simply what he is, but what he\nwas and what he is to be.  As a tree gathers up into itself all the\ngrowths of former years, and contains them in its trunk, so Jesus on\nthe throne is all that he was and is and is to be.  In other words, his\ndeath is a perpetual fact as well as his life.\n\nAnd his church is predestined to be like him in this respect, since it\nnot only heads up in him, as saith the apostle, that ye \"may grow up\ninto him in all things which is the Head, even Christ,\" but also bodies\nitself forth from him, \"from whom the whole body, fitly joined together\nand compacted by that which every joint supplieth, . . . maketh\nincrease of the body\" . . . (Eph. 4: 16).  If the church will literally\nmanifest Christ, then she must be both a living and a dying church.  To\nthis she is committed in the divinely given form of her baptism.  \"Know\nye not that so many of us as were baptized into Jesus Christ were\nbaptized into his {62} death; therefore we were buried with him by\nbaptism into death, that like as Christ was raised up from the dead by\nthe glory of the Father, even so we also should walk in newness of\nlife\" (Rom. 6: 3, 4).  And the baptism of the Holy Ghost into which we\nhave been brought is designed to accomplish inwardly and spiritually\nwhat the baptism of water foreshadows outwardly and typically, viz., to\nreproduce in us the living and the dying of our Lord.\n\nFirst, the living.  \"For the law of the Spirit of life in Christ Jesus\nhath made me free from the law of sin and death\" (Rom. 8: 2).  That is,\nthat which has been hitherto the actuating principle within us, viz.,\nsin and death, is now to be met and mastered by another principle, the\nlaw of life, of which the Holy Spirit of God is the author and\nsustainer.  As by our natural spirit we are connected with the first\nAdam, and made partakers of his fallen nature, so by the Holy Spirit we\nare now united with the second Adam, and made partakers of his\nglorified nature.  To vivify the body of Christ by maintaining its\nidentity with the risen Head is, in a word, the unceasing work of the\nHoly Ghost.\n\nSecondly, the dying of our Lord in his members is to be constantly\neffected by the indwelling Spirit.  The church, which is the fullness\nof him that \"filleth all in all,\" completes in the world his {63}\ncrucifixion as well as his resurrection.  This is certainly Paul's\nprofound thought, when he speaks of filling up \"that which is behind of\nthe afflictions of Christ in my flesh, for his body's sake, which is\nthe church\" (Col. 1: 24).  In other words, the church, as the\ncomplement of her Lord, must have a life experience and a death\nexperience running parallel.\n\nIt is remarkable how exact is this figure of the body, which is\nemployed to symbolize the church.  In the human system life and death\nare constantly working together.  A certain amount of tissue must die\nevery day and be cast out and buried, and a certain amount of new\ntissue must also be created and nourished daily in the same body.\nArrest the death-process, and it is just as certain to produce disorder\nas though you were to arrest the life-process.  Literally is this true\nof the corporate body also.  The church must die daily in fulfillment\nof the crucified life of her Head, as well as live daily in the\nmanifestation of his glorified life.  This italicised sentence, which\nwe take from a recent book, is worthy to be made a golden text for\nChristians: \"_The Church is Christian no more than as it is the organ\nof the continuous passion of Christ_.\"  To sympathize, in the literal\nsense of suffering with our sinning and lost humanity, is not only the\nduty of the church, but the absolutely essential condition to her true\nmanifestation of her Lord.  A {64} self-indulgent church disfigures\nChrist; an avaricious church bears false witness against Christ; a\nworldly church betrays Christ, and gives him over once more to be\nmocked and reviled by his enemies.\n\nThe resurrection of our Lord is prolonged in his body, as we all see\nplainly.  Every regeneration is a pulse-beat of his throne-life.  But\ntoo little do we recognize the fact that his crucifixion must be\nprolonged side by side with his resurrection.  \"If any man will come\nafter me let him deny himself and take up his cross daily and follow\nme.\"  The church is called to live a glorified life in communion with\nher Head, and a crucified life in her contact with the world.  And the\nHoly Spirit dwells evermore in the church to effect this twofold\nmanifestation of Christ.  \"But God be thanked, that ye have obeyed from\nthe heart that pattern of doctrine to which ye were delivered,\" writes\nthe apostle (Rom. 6: 17).  The pattern, as the context shows, is Christ\ndead and risen.  If the church truly lives in the Spirit, he will keep\nher so plastic that she will obey this divine mold as the metal\nconforms to the die in which it is struck.  If she yields to the sway\nof \"the spirit that now worketh in the children of disobedience,\" she\nwill be stereotyped according to the fashion of the world, and they\nthat look upon her will fail to see Christ in her.\n\n\n\n[1] \"The Holy Spirit not only dwells in the church as his habitation,\nbut also uses her as the living organism whereby he moves and walks\nforth in the world, and speaks to the world and acts upon the world.\nHe is the soul of the church which is Christ's body.\"--_Bishop Webb,\nThe Presence and Office of the Spirit_, p. 47.\n\n\n\n\n{65}\n\nV\n\nTHE ENDUEMENT OF THE SPIRIT\n\n\n\n\n{66}\n\n\"To the disciples, the baptism of the Spirit was very distinctly not\nhis first bestowal for regeneration, but the definite communication of\nhis presence in power of their glorified Lord.  Just as there was a\ntwo-fold operation of the one Spirit in the Old and New Testaments, of\nwhich the state of the disciples before and after Pentecost was the\nstriking illustration, so there may be, and in the great majority of\nChristians is, a corresponding difference of experience. . .  When once\nthe distinct recognition of what the indwelling of the Spirit was meant\nto bring is brought home to the soul, and it is ready to give up all to\nbe made partaker of it, the believer may ask and expect what may be\ntermed a baptism of the Spirit.  Praying to the Father in accordance to\nthe two prayers in Ephesians, and coming to Jesus in the renewed\nsurrender of faith and obedience, he may receive such an inflow of the\nHoly Spirit as shall consciously lift him to a different level from the\none on which he has hitherto lived.\"--_Rev. Andrew Murray_.\n\n\n\n\n{67}\n\nV\n\nTHE ENDUEMENT OF THE SPIRIT\n\nWe have maintained in the previous chapter that the baptism in the Holy\nGhost was given once for all on the day of Pentecost, when the\nParaclete came in person to make his abode in the church.  It does not\nfollow therefore that every believer has received this baptism.  God's\ngift is one thing; our appropriation of that gift is quite another\nthing.  Our relation to the second and to the third persons of the\nGodhead is exactly parallel in this respect.  \"God so loved the world\nthat he _gave_ his only begotten Son\" (John 3: 16).  \"But as many as\n_received him_ to them gave he the right to become the children of God,\neven to them that believe on his name\" (John 1: 12).  Here are the two\nsides of salvation, the divine and the human, which are absolutely\nco-essential.\n\nThere is a doctrine somewhat in vogue, not inappropriately denominated\nredemption by incarnation, which maintains that since God gave his Son\nto the world, all the world has the Son, consciously or unconsciously,\nand that therefore all the world will be saved.  It need not be said\nthat a true evangelical teaching must reject this theory as utterly\n{68} untenable, since it ignores the necessity of individual faith in\nChrist.  But some orthodox writers have urged an almost identical view\nwith respect to the Holy Ghost.  They have contended that the enduement\nof the Spirit is \"not any special or more advanced experience, but\nsimply the condition of every one who is a child of God\"; that\n\"believers converted after Pentecost, and living in other localities,\nare just as really endowed with the indwelling Spirit as those who\nactually partook of the Pentecostal blessing at Jerusalem.\"[1]\n\nOn the contrary, it seems clear from the Scriptures that it is still\nthe duty and privilege of believers to receive the Holy Spirit by a\nconscious, definite act of appropriating faith, just as they received\nJesus Christ.  We base this conclusion on several grounds.  Presumably\nif the Paraclete is a person, coming down at a certain definite time to\nmake his abode in the church, for guiding, teaching, and sanctifying\nthe body of Christ, there is the same reason for our accepting him for\nhis special ministry as for accepting the Lord Jesus for his special\nministry.  To say that in receiving Christ we necessarily received in\nthe same act the gift of the Spirit, seems to confound what the\nScriptures make distinct.[2]  For it is as sinners that we accept {69}\nChrist for our justification, but it is as sons that we accept the\nSpirit for our sanctification: \"And because ye are sons, God hath sent\nforth the Spirit of his Son into your hearts, crying Abba, Father\"\n(Gal. 4: 6).  Thus, when Peter preached his first sermon to the\nmultitude after the Spirit had been given, he said: \"Repent and be\nbaptized, every one of you, in the name of Jesus Christ, for the\nremission of sins, and ye shall receive the gift of the Holy Ghost\"\n(Acts 2: 38).\n\nThis passage shows that logically and chronologically the gift of the\nSpirit is subsequent to repentance.  Whether it follows as a necessary\nand inseparable consequence, as might seem, we shall consider later.\nSuffice that this point is clear, so clear that one of the most\nconservative as well as ablest writers on this subject, in commenting\non this text in Acts, says: \"Therefore it is evident that the reception\nof the Holy Ghost, as here spoken of, has nothing whatever to do with\nbringing men to believe and repent.  It is a subsequent operation; it\nis an additional and {70} separate blessing; it is a privilege founded\non faith already actively working in the heart. . .  I do not mean to\ndeny that the gift of the Holy Ghost may be practically on the same\noccasion, but never in the same moment.  The reason is quite simple\ntoo.  The gift of the Holy Ghost _is grounded on the fact that we are\nsons by faith in Christ, believers resting on redemption in him_.\nPlainly, therefore, it appears that the Spirit of God has already\nregenerated us.\"[3]\n\nNow, as we examine the Scriptures on this point, we shall see that we\nare required to appropriate the Spirit as sons, in the same way that we\nappropriated Christ as sinners.  \"As many as received him, even to them\nthat believe on his name,\" is the condition of becoming sons, as we\nhave already seen, receiving and believing being used as equivalent\nterms.  In a kind of foretaste of Pentecost, the risen Christ, standing\nin the midst of his disciples, \"breathed on them and said, Receive ye\nthe Holy Ghost.\"  The verb is not passive, as our English version might\nlead us to suppose, but has here as generally an active signification,\njust as in the familiar passage in Revelation: \"Whosoever will, let him\n_take_ the water of life freely.\"  Twice in the Epistle to the\nGalatians the possession of the Holy Ghost is put on the same grounds\nof active {71} appropriation through faith: \"Received ye the Spirit by\nthe works of the law or by the hearing of faith?\" (3: 2).  \"That ye\nmight receive the promise of the Spirit through faith\" (3: 14).  These\ntexts seem to imply that just as there is a \"faith toward our Lord\nJesus Christ\" for salvation, there is a faith toward the Holy Ghost for\npower and consecration.\n\nIf we turn from New Testament teaching to New Testament example we are\nstrongly confirmed in this impression.  We begin with that striking\nincident in the nineteenth chapter of Acts.  Paul, having found certain\ndisciples at Ephesus, said unto them: \"Did ye receive the Holy Ghost\nwhen ye believed?  And they said unto him, Nay; we did not so much as\nhear whether there is a Holy Ghost.\"  This passage seems decisive as\nshowing that one may be a disciple without having entered into\npossession of the Spirit as God's gift to believers.  Some admit this,\nwho yet deny any possible application of the incident to our own times,\nalleging that it is the miraculous gifts of the Spirit which are here\nunder consideration, since, after recording that when Paul had laid his\nhands upon them and \"the Holy Ghost came upon them,\" it is added that\n\"they spake with tongues and prophesied.\"  All that need be said upon\nthis point is simply that these Ephesian disciples, by the reception of\nthe Spirit, came into the same condition with the upper-room disciples\nwho {72} received him some twenty years before, and of whom it is\nwritten that \"they were all filled with the Holy Ghost and began to\nspeak with other tongues as the Spirit gave them utterance.\"  In other\nwords, these Ephesian disciples on receiving the Holy Ghost exhibited\nthe traits of the Spirit common to the other disciples of the apostolic\nage.\n\nWhether those traits--the speaking of tongues and the working of\nmiracles--were intended to be perpetual or not we do not here discuss.\nBut that the presence of the personal Holy Spirit in the church was\nintended to be perpetual there can be no question.  And whatsoever\nrelations believers held to that Spirit in the beginning they have a\nright to claim to-day.  We must withhold our consent from the\ninconsistent exegesis which would make the water baptism of the\napostolic times still rigidly binding, but would relegate the baptism\nin the Spirit to a bygone dispensation.  We hold indeed, that Pentecost\nwas once for all, but equally that the appropriation of the Spirit by\nbelievers is always for all, and that the shutting up of certain great\nblessings of the Holy Ghost within that ideal realm called \"the\napostolic age,\" however convenient it may be as an escape from fancied\ndifficulties, may be the means of robbing believers of some of their\nmost precious covenant rights.[4]  Let us {73} transfer this incident\nof the Ephesian Christians to our own times.  We need not bring forward\nan imaginary case, for by the testimony of many experienced witnesses\nthe same condition is constantly encountered.  Not only individual\nChristians, but whole communities of disciples are found who have been\nso imperfectly instructed that they have never known that there is a\nHoly Spirit, except as an influence, an impersonal something to be\nvaguely recognized.  Of the Holy Ghost as a Divine Person, dwelling in\nthe church, to be honored and invoked and obeyed and implicitly\ntrusted, they know nothing.  Is it conceivable that there could be any\ndeep spiritual life or any real sanctified energy for service in a\ncommunity like this?  And what should a well-instructed teacher or\nevangelist do, on discovering a church or an individual Christian in\nsuch a condition?  Let us turn to another passage of the Acts for an\nanswer: \"Now when the apostles which were at Jerusalem heard that\nSamaria had received the word of God they sent unto them Peter and\nJohn, who when they were come down prayed for them that they might\nreceive the Holy Ghost; for as yet he had fallen upon none of them;\nonly they were baptized in the name {74} of the Lord Jesus.  Then laid\nthey their hands on them and they received the Holy Ghost\" (Acts 8:\n14-17).\n\nHere were believers who had been baptized in water.  But this was not\nenough.  The baptism in the Spirit, already bestowed at Pentecost, must\nbe appropriated.  Hear the prayer of the apostles \"that they might\nreceive the Holy Ghost.\"  Such prayer we deem eminently proper for\nthose who today may be ignorant of the Comforter.  And yet such prayer\nshould be followed by an act of believing acceptance on the part of the\nwilling disciple: \"O Holy Spirit, I yield to thee now in humble\nsurrender.  I receive thee as my Teacher, my Comforter, my Sanctifier,\nand my Guide.\"  Do not testimonies abound on every hand of new lives\nresulting from such an act of consecration as this, lives full of peace\nand power and victory among those who before had received the\nforgiveness of sins but not the enduement of power?\n\nWe conceive that the great end for which the enduement of the Spirit is\nbestowed is our qualification for the highest and most effective\nservice in the church of Christ.  Other effects will certainly attend\nthe blessing, a fixed assurance of our acceptance in Christ, and a holy\nseparateness from the world; but these results will be conducive to the\ngreatest and supreme end, our consecrated usefulness.\n\n{75}\n\nLet us observe that Christ, who is our example in this as in all\nthings, did not enter upon his ministry till he had received the Holy\nGhost.  Not only so, but we see that all his service from his baptism\nto his ascension was wrought in the Spirit.  Ask concerning his\nmiracles, and we hear him saying: \"I by the Spirit of God cast out\ndevils\" (Matt. 12: 28).  Ask concerning that decease which he\naccomplished at Jerusalem, and we read \"that he through the eternal\nSpirit offered himself without spot unto God\" (Heb. 9: 14).  Ask\nconcerning the giving of the great commission, and we read that he was\nreceived up \"after that he through the Holy Ghost had given\ncommandments unto the apostles\" (Acts 1: 2).  Thus, though he was the\nSon of God, he acted ever in supreme reliance upon him who has been\ncalled the \"Executive of the Godhead.\"\n\nPlainly we see how Christ was our pattern and exemplar in his relation\nto the Holy Spirit.  He had been begotten of the Holy Ghost in the womb\nof the virgin, and had lived that holy and obedient life which this\ndivine nativity would imply.  But when he would enter upon his public\nministry, he waited for the Spirit to come upon him, as he had hitherto\nbeen in him.  For this anointing we find him praying: \"Jesus also being\nbaptized and praying, the heaven was opened, and the Holy Ghost\ndescended in a bodily shape like a {76} dove upon him\" (Luke 3: 22).\nHad he any \"promise of the Father\" to plead, as he now asked the\nanointing of the Spirit, if as we may believe this was the subject of\nhis prayer?  Yes; it had been written in the prophets concerning the\nrod out of the stem of Jesse: \"And the Spirit of the Lord shall rest\nupon him; the spirit of wisdom and understanding, the spirit of counsel\nand might, the spirit of knowledge and of the fear of the Lord\" (Isa.\n11: 2).  \"The promise of the seven-fold Spirit,\" the Jewish\ncommentators call it.  Certainly it was literally fulfilled upon the\nSon of God at the Jordan, when God gave him the Spirit without measure.\nFor he who was now baptized was in turn to be baptizer.  \"Upon whom\nthou shalt see the Spirit descending, and remaining on him, the same is\nhe which baptizeth with the Holy Ghost\" (John 1: 33).  \"I indeed\nbaptize you in water unto repentance: but he that cometh after me is\nmightier than I . . . he shall baptize you in the Holy Ghost and in\nfire\" (Matt. 3: 11, R. V.).  And now being at the right hand exalted,\nand having \"the seven spirits of God\" (Rev. 3: 3), the fullness of the\nHoly Ghost, he will shed forth his power upon those who pray for it,\neven as the Father shed it forth upon himself.\n\nLet us observe now the symbols and descriptions of the enduement of the\nSpirit which are applied equally to Christ and to the disciples of\nChrist.\n\n{77}\n\n1.  _The Sealing of the Spirit_.  We hear Jesus saying to the multitude\nthat sought him for the loaves and fishes, \"Labor not for the meat\nwhich perisheth, but for that meat which endureth unto eternal life,\nwhich the Son of man shall give unto you, _for him hath God the Father\nsealed_\" (John 6: 27).  This sealing must evidently refer back to his\nreception of the Spirit at the Jordan.  One of the most instructive\nwriters on the Hebrew worship and ritual tells us that it was the\ncustom for the priest to whom the service pertained, having selected a\nlamb from the flock, to inspect it with the most minute scrutiny, in\norder to discover if it was without physical defect, and then to seal\nit with the temple seal, thus certifying that it was fit for sacrifice\nand for food.  Behold the Lamb of God presenting himself for inspection\nat the Jordan!  Under the Father's omniscient scrutiny he is found to\nbe \"a lamb without blemish and without spot.\"  From the opening heaven\nGod gives witness to the fact in the words: \"This is my beloved Son in\nwhom I am well pleased,\" and then he puts the Holy Ghost upon him, the\ntestimony to his sonship, the seal of his separation unto sacrifice and\nservice.\n\nThe disciple is as his Lord in this experience.  \"In whom having also\nbelieved ye were sealed with the Holy Spirit of promise\" (Eph. 1: 13).\nAs always in the statements of Scripture, this {78} transaction is\nrepresented as subsequent to faith.  It is not conversion, but\nsomething done upon a converted soul, a kind of crown of consecration\nput upon his faith.  Indeed the two events stand in marked contrast.\nIn conversion the believer receives the testimony of God and \"sets his\nseal to that God is true\" (John 3: 33).  In consecration God sets his\nseal upon the believer that he is true.  The last is God's \"Amen\" to\nthe Christian, verifying the Christian's \"Amen\" to God.  \"Now he, which\nestablisheth us with you in Christ, and anointed us, is God; _who also\nsealed us_ and gave us the earnest of the Spirit in our hearts\" (2 Cor.\n1: 21, 22).\n\nIf we ask to what we are committed and separated by this divine\ntransaction, we may learn by studying the church's monograph, if such\nwe may name what is brought out in a mysterious passage in one of the\npastoral epistles.  In spite of the defection and unbelief of some, the\napostle says: \"Nevertheless the foundation of God standeth sure, having\nthis seal.\"  Then he gives us the two inscriptions on the seal: \"The\nLord knoweth them that are his\"; and, \"Let every one that nameth the\nname of the Lord depart from unrighteousness\" (2 Tim. 2: 19)--Ownership\nand holiness.  When we receive the gift of the Holy Spirit it is that\nwe may count ourselves henceforth and altogether Christ's.  If any\nshrink from this devotement, how can he {79} have the fullness of the\nSpirit?  God cannot put his signature upon what is not his.  Hence, if\nunder the sway of a worldly spirit we withhold ourselves from God and\ninsist on self-ownership, we need not count it strange if God withholds\nhimself from us and denies us the seal of divine ownership.  God is\nvery jealous of his divine signet.  He graciously bestows it upon those\nwho are ready to devote themselves utterly and irrevocably to his\nservice, but he strenuously withholds it from those who, while\nprofessing his name, are yet \"serving divers lusts and pleasures.\"\nThere is a suggestive passage in the Gospel of John which, translated\nso as to bring out the antitheses which it contains, reads thus: \"Many\ntrusted in his name, beholding the signs which he did; but Jesus did\nnot trust himself to them\" (John 2: 23, 24).  Here is the great\nessential to our having the seal of the Spirit.  Can the Lord trust us?\nNay; the question is more serious.  Can he trust himself to us?  The\nHoly Spirit, which is his signet ring, can he commit it to our use for\nsigning our prayers and for certifying ourselves, and his honor not be\ncompromised?\n\nThe other inscription on the seal is: \"Let every one that nameth the\nname of the Lord depart from unrighteousness.\"[5]  The possession of\nthe Spirit {80} commits us irrevocably to separation from sin.  For\nwhat is holiness but an emanation of the Spirit of holiness who dwells\nwithin us?  A sanctified life is therefore the print or impression of\nhis seal: \"He can never own us without his mark, the stamp of holiness.\nThe devil's stamp is none of God's badge.  Our spiritual extraction\nfrom him is but pretended unless we do things worthy of so illustrious\nbirth and becoming the honor of so great a Father.\"  The great office\nof the Spirit in the present economy is to communicate Christ to his\nchurch which is his body.  And what is so truly essential of Christ as\nholiness?  \"In him is no sin; whosoever abideth in him sinneth not.\"\nThe body can only be sinless by uninterrupted communion with the Head;\nthe Head will not maintain communion with the body except it be holy.\n\nThe idea of ownership, just considered, comes out still further in the\nwords of the apostle: \"And grieve not the Spirit of God in whom ye were\nsealed unto the day of redemption\" (Eph. 4: 30).  The day of redemption\nis at the advent of our Lord in glory, when he shall raise the dead and\ntranslate the living.  Now his own are in the world, but the world\nknows them not.  But he has put his mark and secret sign upon them, by\nwhich he shall recognize them at his coming.  In that great quickening,\nat the Redeemer's advent, the Holy Spirit will be the seal by which the\nsaints will be recognized, {81} and the power through which they will\nbe drawn up to God.  \"If the Spirit that raised up Jesus dwell in you\"\n(Rom. 11: 9), is the great condition of final quickening.  As the\nmagnet attracts the particles of iron and attaches them to itself by\nfirst imparting its own magnetism to them, so Christ, having given his\nSpirit to his own, will draw them to himself through the Spirit.  We\nare not questioning now that all who have eternal life dwelling in them\nwill share in the redemption of the body; we are simply entering into\nthe apostle's exhortation against grieving the Spirit.  We must fear\nlest we mar the seal by which we were stamped, lest we deface or\nobscure the signature by which we are to be recognized in the day of\nredemption.[6]\n\nIn a word the sealing is the Spirit himself, now received by faith and\nresting upon the believer, with all the results in assurance, in joy,\nand in {82} empowering for service, which must follow his unhindered\nsway in the soul.  Dr. John Owen, who has written more intelligently\nand more exhaustively on this subject than any with whom we are\nacquainted, thus sums up the subject: \"If we can learn aright how\nChrist was sealed, we shall learn how we are sealed.  The sealing of\nChrist by the Father is the communication of the Holy Spirit in\nfullness to him, authorizing him unto and acting his divine power in\nall the acts and duties of his office, so as to evidence the presence\nof God with him and approbation of him.  God's sealing of believers\nthen is his gracious communication of the Holy Spirit unto them so to\nact his divine power in them as to enable them unto all the duties of\ntheir holy calling, evidencing them to be accepted with him both for\nthemselves and others, and asserting their preservation unto eternal\nlife.\"[7]\n\n2.  _The Fullness of the Spirit_.  Immediately upon his baptism we\nread: \"And Jesus, full of the Holy Spirit, returned from the Jordan and\nwas led by the Spirit into the wilderness\" (Luke 4: 1).  The same\nrecord is made concerning the upper-room, disciples, immediately after\nthe descent of the Spirit: \"And they were all filled with the Holy\nSpirit\" (Acts 2: 4).  What is here spoken of seems nothing different\nfrom what in other Scriptures is {83} called the reception of the\nSpirit.  It is a transaction that may be repeated, and will be if we\nare living in the Spirit.  But it is clearly an experience belonging to\none who has already been converged.  This comes out very plainly in the\nlife of Paul.  If according to the opinion quoted in the early part of\nthis chapter, the reception of the Spirit is associated always and\ninseparably with conversion, one will reasonably ask, why a conversion\nso marked and so radical as that of the apostle to the Gentiles need be\nfollowed by such an experience as that named in Acts 9: 17: \"And\nAnanias departed and entered into the house, and laying his hands on\nhim, said Brother Saul, the Lord, even Jesus who appeared unto thee in\nthe way which thou earnest, hath sent me that thou mightest receive thy\nsight and be filled with the Holy Ghost.\"  We seem to have a clear\nallusion here to that which so constantly appears in Scripture, both in\ndoctrine and in life, a divine something distinct from conversion and\nsubsequent to it, which we have called the reception of the Spirit.\n\"The enduement of power\" we may well name it; for observe how\nconstantly throughout the book of Acts mighty works and mighty\nutterances are connected with this qualification.  \"Then Peter, _filled\nwith the Holy Ghost_, said unto them\" (Acts 4: 8), is the preface to\none of the apostle's most powerful sermons.  \"And they were _all filled\nwith the Holy Ghost_, and they spake the {84} word with boldness\" (Acts\n4: 31), is a similar record.  And they chose Stephen, a man _full_ of\nfaith and _of the Holy Ghost_, the narrative runs, regarding the choice\nof deacons in Acts 6: 5.  \"And he, being _full of the Holy Ghost_,\" is\nthe keynote to his great martyr-sermon.  This infilling of the Spirit\nmarks a decisive and most important crisis in the Christian life,\njudging from the story of the apostle's conversion, to which we have\njust referred.\n\nBut, as we have intimated, we are far from maintaining that this is an\nexperience once for all, as the sealing seems to be.  As the words\n\"regeneration\" and \"renewal\" used in Scripture mark respectively the\nimpartation of the divine life as a perpetual possession and its\nincrease by repeated communications, so in our sealing there is a\nreception of the Spirit once for all, which reception may be followed\nby repeated fillings.  It is reasonable to conclude this since our\ncapacity is ever increasing and our need constantly recurring,\naccording to the beautiful saying of Godet: \"Man is a vessel destined\nto receive God, a vessel which must be enlarged in proportion as it is\nfilled and filled in proportion as it is enlarged.\"\n\nAnd yet we confess here to a degree of uncertainty as to the use of\nterms, and as to whether the two now under consideration are identical.\nWe may well pause therefore and lift a prayer, that since \"we have\nreceived not the spirit of {85} the world but the Spirit which is of\nGod, that we might know the things which are freely given to us of\nGod,\" this blessed Revelator and Interpreter may not only reveal to us\nour privilege and inheritance in the Holy Ghost, but teach us to name\nand distinguish the terms by which it is conveyed.\n\nWhile the fact of which we are speaking seems undoubted, the exposition\nof it is far from being easy.  Therefore we should attach no little\nvalue to a consensus of opinion on this subject from those who have\nthought most carefully and searched most prayerfully concerning it\nThis is our apology for the multiplied quotations which we are\nintroducing into this chapter, believing that the Holy Spirit is most\nlikely to interpret himself through those who most honor him in seeking\nhis guidance and illumination.\n\nIn a recent work upon this subject, in which careful scholarship and\nspiritual insight seem to be well united, the author thus states his\nconclusions: \"It seems to me beyond question, as a matter of experience\nboth of Christians in the present day and of the early church, as\nrecorded by inspiration, that in addition to the gift of the Spirit\nreceived at conversion, there is another blessing corresponding in its\nsigns and effects to the blessing received by the apostles at\nPentecost--a blessing to be asked for and expected by Christians still,\nand to be described in language similar to that employed {86} in the\nbook of the Acts.  Whatever that blessing may be, it is in immediate\nconnection with the Holy Ghost; and one of the terms by which we may\ndesignate it is 'to be filled with the Spirit.'  As with the early\nChristians so with us now, the filling comes when there is special need\nfor it. . .  And there is an occasion when that blessing comes to a man\nfor the first time.  That first time is a spiritual crisis from which\nhis future spiritual life must be dated.  There may be a question as to\nwhat it is to be called, or at least by what name in Scripture we are\nauthorized to call it. . .  Whether consciously or not, it is to the\nfact of the Holy Spirit's coming in new power to the soul that all new\nlife is due; and the more that this is consciously understood the more\nis the Holy Ghost in his due place in our hearts.  It is only when he\nis consciously accepted in all his power that we can be said to be\neither 'baptized' or 'filled' with the Holy Ghost.  I should like to\nadd that it is possible to maintain that God from the first offered to\nhis own people a higher position in this matter than they have\ngenerally been able to occupy, in that the fullness of the Spirit was\nand is offered to each soul at conversion; and that it is only from\nwant of faith that subsequent outpourings of the Holy Ghost become\nneedful.\"[8]\n\n{87}\n\nThat the filling of the Spirit belongs to us as a covenant privilege\nseems to be clear from the exhortation in the Epistle to the Ephesians,\nwhich is confessedly of universal application: \"Be not drunken with\nwine, wherein is excess, but be filled with the Spirit\" (Eph. 5: 18).\nThe passive verb employed here is suggestive.  The surrendered will,\nthe yielded body, the emptied heart, are the great requisites to his\nincoming.  And when he has come and filled the believer, the result is\na kind of passive activity, as of one wrought upon and controlled\nrather than of one directing his own efforts.  Under the influence of\nstrong drink there is an outpouring of all that the evil spirit\ninspires--frivolity, profanity, and riotous conduct.  \"Be\nGod-intoxicated men,\" the apostle would seem to say; \"let the Spirit of\nGod so control you that you shall pour yourself out in psalms and hymns\nand spiritual songs.\"  If such divine enthusiasm has its perils, we\nbelieve that they are less to be dreaded than that \"moderatism\" which\nmakes the servants of God satisfied with the letter of Scripture if\nonly that letter be skillfully and scientifically handled, rather than\ngiving the supreme place to the Spirit as the inspirer and motor of all\nChristian service.\n\n3.  _The Anointing of the Spirit_.  After the baptism and temptation we\nfind our Lord appropriating to himself the words of the prophet, as he\nread them in the synagogue of Nazareth: {88} \"The Spirit of the Lord is\nupon me, because he hath anointed me to preach good tidings to the\npoor\" (Luke 4: 18).  Twice in the Acts there is a reference to this\nimportant event in similar terms: \"Thy holy servant Jesus, whom thou\ndidst anoint\" (Acts 4: 27, R. V.).  \"Jesus of Nazareth, how that God\nanointed him with the Holy Ghost and with power\" (Acts 10: 38).  And as\nwith the Lord so with his disciples: \"Now he that establisheth us with\nyou in Christ, and anointed us, is God\" (2 Cor. 1: 21, R. V.).\n\nA student of the Scriptures need not be told how closely the ceremony\nof anointing was related to all important offices and ministries of the\nservants of Jehovah under the old covenant.  The priest was anointed\nthat he might be holy unto the Lord (Lev. 8: 12).  The king was\nanointed that the Spirit of the Lord might rest upon him in power (1\nSam. 16: 15).  The prophet was anointed that he might be the oracle of\nGod to the people (1 Kings 19: 16).  No servant of Jehovah was deemed\nqualified for his ministry without this holy sanctifying touch laid\nupon him.  Even in the cleansing of the leper this ceremony was not\nwanting.  The priest was required to dip his right finger in the oil\nthat was in his left hand and to put it upon the tip of the right ear,\nupon the thumb of the right hand, and upon the great toe of the right\nfoot of him that was to be cleansed, the oil \"_upon {89} the blood of\nthe trespass-offering_\" (Lev. 14: 17).  Thus with divine accuracy did\neven the types foretell the two-fold provision for the Christian life,\ncleansing by the blood and hallowing by the oil--justification in\nChrist, sanctification in the Spirit.\n\nIf we ask now what this anointing is, the reply is obviously the Holy\nSpirit himself.  As before he was the seal attesting us, so now he is\nthe oil sanctifying us--the same gift described by different symbols.\nAnd as it was the Aaron who had been the first anointed who was\nqualified to anoint others, so with our great High Priest.  It is he\nwithin the veil who gives the Spirit unto his own, that he may qualify\nthem to be \"an elect race, a royal priesthood, a holy nation, a people\nfor God's own possession\" (1 Peter 2: 9, R. V.).  \"But ye have an\nanointing from the Holy One, and ye know all things\" (1 John 2: 20).\nChrist in the New Testament is constantly called \"the Holy One.\"  And\nbecause the Spirit was sent to communicate him to the people, they are\nmade partakers of his knowledge as well as of his holiness.  If it\nshould be said that this unction of which John speaks is miraculous,\nthe divine illumination of evangelists and prophets who were\ncommissioned to be the vehicles of inspired Scripture, we must call\nattention to other passages which connect the knowledge of God with the\nHoly Ghost.  \"For who among men knoweth the things of a man save the\nspirit of a man which {90} is in him; even so the things of God none\nknoweth save the Spirit of God\" (1 Cor. 2: 11, R. V.).  The horse and\nhis rider may see the same magnificent piece of statuary in the park;\nthe one may be delighted with it as a work of human genius, but upon\nthe dull eye of the other it makes no impression, and for the reason\nthat it takes a human mind to appreciate the work of the human mind.\nLikewise only the Spirit of God can know and make known the thoughts\nand teachings and revelations of God.  This seems to be the meaning of\nJohn in his discourse concerning the divine unction: \"But the anointing\nwhich ye have received of him abideth in you, and ye need not that any\nman teach you; but as the same anointing teacheth you of all things\" (1\nJohn 2: 27).\n\nIn nothing does the enduement of the Spirit more distinctly manifest\nitself than in the fine discernment of revealed truth which it imparts.\nAs in service, the contrast between working in the power of the Spirit\nand in the energy of the flesh is easily discernible, even more clearly\nin knowledge and teaching is the contrast between the tuition of\nlearning and the intuition of the Spirit.  While we should not\nundervalue the former, it is striking to note how the Bible puts the\nweightier emphasis on the latter; so that really the unspiritual hearer\nis to be accounted less blameworthy for not discerning the truth than\nthe intellectual preacher is for {91} expecting him to do so.  When,\nfor example, one attempts with the utmost learning to convince an\nunbeliever of the deity of Christ and fails, the word of Scripture to\nhim is: \"No man is able to say 'Lord Jesus' save in the Holy Ghost\" (1\nCor. 12: 3).\n\nThe Spirit of Jesus can alone reveal to men the lordship of Jesus, and\nthis key of knowledge the Holy Ghost will never put into the hand of\nany man however learned.  As it is written that Christ is the \"raying\nforth\" of the Father's glory, and \"the express image of his person\"\n(Heb. 1: 3), thus by a beautiful figure reminding us that as we can\nonly see the sun in the rays of the sun, so we can only know God in\nJesus Christ, who is the manifestation of God.  It is so likewise\nbetween the second and third Persons of the Trinity.  Christ is the\nimage of the invisible God; the Holy Ghost is the invisible image of\nChrist.  As Jesus manifested the Father outwardly, the Spirit manifests\nJesus inwardly, forming him within us as the hidden man of the heart,\nimaging him to the spirit by an interior impression which no\nintellectual instruction, however diligent, can effect.\n\nIn his profound discourse concerning the \"unction\" and accompanying\nillumination, John was only expounding by the Spirit what Jesus had\nsaid before his departure: \"Howbeit, when he the Spirit of truth is\ncome, he will guide you into all {92} truth; he shall glorify me; for\nhe shall receive of mine and shall show it unto you\" (John 16: 13).\n\"The Spirit of truth\"--How much instruction and suggestion is conveyed\nby this term!  As he is called \"the Spirit of Christ,\" as revealing\nChrist in his suffering and glory, so he is called \"the Spirit of\ntruth,\" as manifesting the truth in all its depths and heights.  As\nimpossible as it is that we should know the person of Christ without\nthe Spirit of Christ who reveals him, so impossible it is that we\nshould know the truth as it is in Jesus without the Spirit of truth who\nis appointed to convey it.  \"The Spirit of truth whom the world cannot\nreceive\" (John 14: 17)--We must come to Christ before the Spirit can\ncome to us.  \"The Spirit of truth which proceedeth from the Father\"\n(John 15: 26)--He can only teach us in intelligent sonship to cry\n\"Abba, Father.\"  \"The Spirit of truth . . . shall guide you into all\ntruth\" (John 16: 13).  Divine knowledge is all and altogether in his\npower to communicate, and without his illumination it must be hidden\nfrom our understanding.\n\nThus we have had the enduement of the Spirit presented to us under\nthree aspects--sealing, filling, and anointing--all of which terms, so\nfar as we can understand, signify the same thing--the gift of the Holy\nGhost appropriated through faith.  Each of these terms is connected\nwith some special {93} Divine endowment--the seal with assurance and\nconsecration; the filling with power; and the anointing with knowledge.\nAll these gifts are wrapt up in the one gift in which they are\nincluded, and without whom we are excluded from their possession.\n\nWhile thus we conclude that it is a Christian's privilege and duty to\nclaim a distinct anointing of the Spirit to qualify him for his work,\nwe would be careful not to prescribe any stereotyped exercises through\nwhich one must necessarily pass in order to possess it.  It is easy to\ncite cases of decisive, vivid, and clearly marked experience of the\nSpirit's enduement, as in the lives of Dr. Finney, James Brainard\nTaylor, and many others.  And instead of discrediting these\nexperiences--so definite as to time and so distinct as to accompanying\ncredentials--we would ask the reader to study them, and observe the\nremarkable effects which followed in the ministry of those who enjoyed\nthem.  The lives of many of the co-laborers with Wesley and Whitefield\ngive a striking confirmation of the doctrine which we are defending.\nYears of barren ministry, in which the gospel was preached with\northodox correctness and literary finish, followed, after the Holy\nSpirit had been recognized and appropriated, by evangelistic pastorates\nof the most fervent type, such is the history of not a few of these\nmighty men of God.\n\n{94}\n\nLet not this great subject be embarrassed by too minute theological\ndefinitions on the one hand, nor by the too exacting demand for\nstriking spiritual exercises on the other, lest we put upon simple\nsouls a burden greater than they can bear.  Nevertheless we cannot\nemphasize too strongly the divine crisis in the soul which a full\nreception of the Holy Ghost may bring.  \"My little children, of whom I\ntravail in birth again until Christ be formed in you\" (Gal. 4: 19),\nwrites the apostle to those who had already believed on the Son of God.\nWhatever he may have meant in this fervent saying, we doubt not that\nthe deepest yearning of the Spirit is for the informing of Christ in\nthe heart, in order to that outward conformity to Christ which is the\nsupreme end of Christian nurture.  If we conceive of the Christian life\nas only a gradual growth in grace, is there not danger that we come to\nregard this growth as both invisible and inevitable, and so take little\nresponsibility for its accomplishment?  Let the believer receive the\nHoly Ghost by a definite act of faith for his consecration, as he\nreceived Christ by faith for his justification, and may he not be sure\nthat he is in a safe and scriptural way of acting?  We know of no\nplainer form of stating the matter than to speak of it as a simple\nacceptance by faith, the faith which is\n\n  An affirmation and an act,\n  Which bids eternal truth be present fact.\n\n\n{95}\n\nIt is a fact that Christ has made atonement for sin; in conversion\nfaith appropriates this fact in order to our justification.  It is a\nfact that the Holy Ghost has been given; in consecration faith\nappropriates this fact for our sanctification.  One who writes upon\nthis subject with a scholarship evidently illuminated by a deep\nspiritual tuition, says: \"If a reference to personal experience may be\npermitted, I may indeed here 'set my seal.'  Never shall I forget the\ngain to conscious faith and peace which came to my own soul, not long\nafter a first decisive and appropriating view of the crucified Lord as\nthe sinner's sacrifice of peace, from a more intelligent and conscious\nhold upon the living and most gracious personality of the Spirit\nthrough whose mercy the soul had got that blessed view.  It was a new\ndevelopment of insight into the love of God.  _It was a new contact as\nit were with the inner and eternal movements of redeeming goodness and\npower, a new discovery in divine resources._\"[9]\n\nWell is our doctrine described in these italicised words: \"_A contact\nwith the inner movements of Divine power_.\"  The energy of the Spirit\nappropriated, even as with uplifted finger the electric car touches the\ncurrent which is moving just above it in the wire and is borne\nirresistibly on by it.--Thus does the power which is eternally for us\nbecome a power within us; the law of Sinai, with {96} its tables of\nstone, is replaced by \"the law of the Spirit of life\" in the fleshly\ntables of the heart; the outward commandment is exchanged for an inward\ndecalogue; hard duty by holy delight, that henceforth the Christian\nlife may be \"all in Christ, by the Holy Spirit, for the glory of God.\"\n\n\n\n[1] Rev. E. Boys, \"Filled with the Spirit,\" p. 87.\n\n[2] It is assumed by some that because those that walked with Christ of\nold received the baptism of the Holy Ghost and fire at Pentecost, more\nthan eighteen hundred years ago, therefore all believers now have\nreceived the same.  As well might the apostles, when first called, have\nconcluded that because at his baptism the Spirit like a dove rested\nupon Christ, therefore they had equally received the same blessing.\nSurely the Spirit has been given and the work in Christ wrought for\nall; but to enter into possession, to be enlightened and made partakers\nof the Holy Ghost, there must be a personal application to the Lord,\netc.--_Andrew Jukes_, \"_The New Man_.\"\n\n[3] William Kelly, \"Lectures on the New Testament Doctrine of the Holy\nSpirit,\" p. 161.\n\n[4] It is a great mistake into which some have fallen, to suppose that\nthe results of Pentecost were chiefly miraculous and temporary.  The\neffect of such a view is to keep spiritual influences out of sight; and\nit will be well ever to hold fast the assurance that a wide, deep, and\nperpetual spiritual blessing in the church is that which above all\nthings else was secured by the descent of the Spirit after Christ was\nglorified.--_Dr. J. Elder Cumming_, \"_Through the Eternal Spirit_.\"\n\n[5] It will be observed that the inscription on the seal is\nsubstantially the same as that upon the forehead of the High Priest,\n[Hebrew characters]--HOLINESS TO THE LORD (Exod. 39: 30).\n\n[Transcriber's note: I have not attempted to insert the transliterated\nHebrew characters in the above footnote.  As best my research can tell\nme, they are, from left to right, H (het, hei), V/O/U (vav), H (het,\nhei), Y (yod, yud), L (lamed), a blank space, S/Sh (shin), D (dalet) or\nR (resh, reish), and Q (qof/kuf).]\n\n[6] The allusion to the seal as a pledge of purchase would be\npeculiarly intelligible to the Ephesians, for Ephesus was a maritime\ncity, and an extensive trade in timber was carried on there by the\nshipmasters of the neighboring ports.  The method of purchase was this:\nThe merchant, after selecting his timber, stamped it with his own\nsignet, which was an acknowledged sign of ownership.  He often did not\ncarry off his possession at the time; it was left in the harbor with\nother floats of timber; but it was chosen, bought, and stamped; and in\ndue time the merchant sent a trusty agent with the signet, who finding\nthat timber which bore a corresponding impress, claimed and brought it\naway for the master's use.  Thus the Holy Spirit impresses on the soul\nnow the image of Jesus Christ; and this is the sure pledge of the\neverlasting inheritance.--_E. H. Bickersteth, \"The Spirit of Life,\" p.\n176_.\n\n[7] John Owen, D. D., \"Discourse Concerning the Spirit,\" pp. 406, 407.\n\n[8] \"Through the Eternal Spirit,\" by James Elder Cumming, D.D., pp.\n146, 147.\n\n[9] \"_Veni Creator Spiritus_,\" by Principal H. C. G. Moule, p. 13.\n\n\n\n\n{97}\n\nVI\n\nTHE COMMUNION OF THE SPIRIT\n\n\n\n\n{98}\n\n\"In his intimate union with his Son, the Holy Spirit is the unique\norgan by which God wills to communicate to man his own life, the\nsupernatural life, the divine life--that is to say, his holiness, his\npower, his love, his felicity.  To this end the Son works outwardly,\nthe Holy Spirit inwardly.\"--_Pastor G. F. Tophel_.\n\n\n\n\n\n\n{99}\n\nVI\n\nTHE COMMUNION OF THE SPIRIT\n\nThe familiar benediction which invokes upon us the \"communion of the\nHoly Ghost\" has probably a deeper meaning in it than has generally been\nrecognized.  The word \"communion\"--_choinonia_--signifies the having in\ncommon.  It is used of the fellowship of believers one with another,\nand also of their mutual fellowship with God.  The Holy Spirit dwelling\nin us is the agent through whom this community of life and love is\neffected and maintained.  \"And truly our fellowship,\" says John, \"is\nwith the Father and with his Son Jesus Christ\" (1 John 1: 3).  But this\nhaving in common with the first two persons of the Godhead were only\npossible through the communion of the Holy Ghost, the third person.  In\nhis promise of the Comforter, Jesus said: \"He shall take of mine and\nshow it unto you.\"  As the Son while on earth communicated to men the\nspiritual riches of the invisible Father, so the Spirit now\ncommunicates to us the hidden things of the invisible Son; and if we\nwere required to describe in a word the present office-work of the Holy\nGhost, we should say that it is to make true _in_ us that which is\nalready true _for_ us in {100} our glorified Lord.  All light and life\nand warmth are stored up for us in the sun; but these can only reach us\nthrough the atmosphere which stands between us and that sun as the\nmedium of communication; even so in Christ are \"hidden all the\ntreasures of wisdom and knowledge,\" and by the Holy Spirit these are\nmade over to us.  It will be our endeavor in this chapter to count up\nour hid treasures in Christ, and to consider the Spirit in his various\noffices of communication.\n\n1.  _The Spirit of Life: Our Regeneration_.  Not until our Lord took\nhis place at God's right hand did he assume his full prerogative as\nlife-giver to us.  He was here in the flesh for our death; he took on\nhim our nature that he might in himself crucify our Adam-life and put\nit away.  But when he rose from the dead and sat down on his Father's\nthrone, he became the life-giver to all his mystical body, which is the\nchurch.  To talk of being saved by the earthly life of Jesus is to know\nChrist only \"after the flesh.\"  True, the apostle says that \"being\nreconciled\" by Christ's death, \"much more being reconciled we shall be\nsaved by his life.\"  But he here refers plainly to his glorified life.\nAnd Jesus, looking forward to the time when he should have risen from\nthe dead, says: \"Because I live, ye shall live also.\"  Christ on the\nthrone is really the heart of the church, and every regeneration is a\npulse-beat of that heart in souls begotten from above {101} through the\nHoly Spirit.  The new birth therefore is not a change of nature as it\nis sometimes defined; it is rather the communication of the Divine\nnature, and the Holy Spirit is now the Mediator through whom this life\nis transmitted.  If we take our Lord's words to Nicodemus: \"Except a\nman be born again he cannot see the kingdom of God,\" and press the\n\"again\" _anothen_ back to its deepest significance, it becomes very\ninstructive.  \"Born _from above_,\" say some.  And very true to fact is\nthis saying.  Regeneration is not our natural life carried up to its\nhighest point of attainment, but the Divine life brought down to its\nlowest point of condescension, even to the heart of fallen man.  John,\nin speaking of Jesus as the life-giver, calls him \"_he that cometh from\nabove_\" (3: 31); and Jesus, in speaking to the degenerate sons of\nAbraham, says: \"Ye are _from beneath_, I am _from above_\" (John 8: 23).\nIt has been the constant dream and delusion of men that they could rise\nto heaven by the development and improvement of their natural life.\nJesus by one stroke of revelation destroys this hope, telling his\nhearer that unless he has been begotten of God who is above as truly as\nhe has been begotten of his father on earth, he cannot see the kingdom\nof God.\n\nOthers make these words of our Lord signify \"born _from the\nbeginning_.\"  There must be a resumption of life _de novo_, a return to\nthe original {102} source and fountain of being.  To find this it is\nnot enough that we go back to the creation-beginning revealed in\nGenesis; we must return to the precreation-beginning revealed in John,\nthe book of re-genesis.  In the opening of Genesis we find Adam,\ncreated holy, now fallen through temptation, his face averted from God\nand leading the whole human race after him into sin and death.  In the\nopening of the Gospel of John we find the Son of God in holy fellowship\nwith the Father.  \"In the beginning was the Word, and the Word was\ntoward God\", _pros ton theon_--not merely proceeding from God, but\ntending toward God by eternal communion.  Conversion restores man to\nthis lost attitude: \"Ye turned to God, _pros ton theon_, from idols to\nserve the living and true God\" (1 Thess. 1: 9).  Regeneration restores\nman to his forfeited life, the unfallen life of the Son of God, the\nlife which has never wavered from steadfast fellowship with the Father.\n\"I give unto them eternal life,\" says Jesus.  Is eternal life without\nend?  Yes; and just as truly without beginning.  It is uncreated being\nin distinction from all-created being; it is the I-am life of God in\ncontrast to the I-become life of all human souls.  By spiritual birth\nwe acquire a divine heredity as truly as by natural birth we acquire a\nhuman heredity.\n\nIn the condensed antithesis with which our Lord concludes his demand\nfor the new birth, we have both the philosophy and the justification of\nhis {103} doctrine: \"That which is born of the flesh is flesh, and that\nwhich is born of the Spirit is spirit.  Marvel not that I say unto you,\nYe must be born anew\" (John 3: 7, R. V.).  By no process of evolution,\nhowever prolonged, can the natural man be developed into the spiritual\nman; by no process of degeneration can the spiritual man deteriorate\ninto the natural man.  These two are from a totally different stock and\norigin; the one is from beneath, the other is from above.  There is but\none way through which the relation of sonship can be established, and\nthat is by begetting.  That God has created all men does not constitute\nthem his sons in the evangelical sense of that word.  The sonship on\nwhich the New Testament dwells so constantly is based absolutely and\nsolely on the experience of the new birth, while the doctrine of\nuniversal sonship rests either upon a daring denial or a daring\nassumption--the denial of the universal fall of man through sin, or the\nassumption of the universal regeneration of man through the Spirit.  In\neither case the teaching belongs to \"another gospel,\" the recompense of\nwhose preaching is not a beatitude but an anathema.[1]\n\nThe contrast between the two lives and the way {104} in which the\npartnership--the _choinonia_--with the new is effected, is told in that\ndeep saying of Peter: \"Whereby he hath granted us his precious and\nexceeding great promises; that through these ye may become\npartakers--_choinonia_--of the divine nature, having escaped from the\ncorruption which is in the world by lust\" (2 Pet. 1: 4, R. V.).  Here\nare the two streams of life contrasted:\n\n1.  The corruption in the world through lust.\n\n2.  The Divine nature which is in the world through the incarnation.\n\nHere is the Adam-life into which we are brought by natural birth; and\nover against it the Christ-life into which we are brought by spiritual\nbirth.  From the one we escape, of the other we partake.  The source\nand issue of the one are briefly summarized: \"Lust when it hath\nconceived bringeth forth sin, and sin when it is finished bringeth\nforth death.\"  The Jordan is a fitting symbol of our natural life,\nrising in a lofty elevation and from pure springs, but plunging\nsteadily down till it pours itself into that Dead Sea from which there\nis no outlet: To be taken out of this stream and to be brought into the\nlife which flows from the heart of God is man's only hope of salvation.\nAnd the method of effecting this transition is plainly stated, \"through\nthese,\" or by means of the precious and exceeding great promises.  As\nin grafting, the old and degenerate stock must first be cut off and\nthen the new inserted, so {105} in regeneration we are separated from\nthe flesh and incorporated by the Spirit.  And what the scion is in\ngrafting, the word or promise of God is in regeneration.  It is the\nmedium through which the Holy Spirit is conveyed, the germ cell in\nwhich the Divine life is enfolded.  Hence the emphasis which is put in\nScripture upon the appropriation of divine truth.  We are told that \"of\nhis own will begat he us _with the word of truth_\" (James 1: 18).\n\"Having been begotten again, not of corruptible seed but of\nincorruptible, _through the word of God_, which liveth and abideth\" (1\nPeter 1: 23, R. V.).\n\nVery deep and significant, therefore, is the saying of Jesus in respect\nto the regenerating power of his words, in the sixth chapter of the\nGospel of John; He emphasizes the contrariety between the two natures,\nthe human and the divine, saying: \"It is the Spirit that quickeneth,\nthe flesh profiteth nothing.\"  And then he adds: \"The words which I\nhave spoken unto you are spirit and life.\"  As God in creation breathed\ninto man the breath of life and he became a living soul, so the Lord\nJesus by the word of his mouth, which is the breath of life, recreates\nman and makes him alive unto God.  And not life only, but likeness as\nwell, is thus imparted.  \"So God created man in his own image; in the\nimage of God created he him,\" is the simple story of the origin of an\ninnocent race.  Then follows the temptation and the fall, and then the\nstory of the {106} descent of a ruined humanity: \"And Adam begot a son\nin his own likeness, after his image.\"\n\nAnd yet how wide the gulf between these two origins.  The notion is\npersistent and incurable in the human heart, that whatever variation\nthere may have been from the original type, education and training can\nreshape the likeness of Adam to the likeness of God.  \"As the twig is\nbent the tree is inclined,\" says the popular proverb.  True; but though\na crooked sapling may be developed into the upright oak, no bending or\nmanipulation can ever so change the species of the tree as to enable\nmen to gather grapes of thorns or figs of thistles.  Here again the\ndualism of Jesus Christ's teaching is distinctly recognized.  \"A good\ntree cannot bring forth evil fruit, neither can a corrupt tree bring\nforth good fruit.\"  And what is the remedy for a corrupt tree?  The\ncutting off of the old and the bringing in of a new scion and stock.\nThe life of God can alone beget the likeness of God; the divine type is\nwrapped up in the same germ which holds the Divine nature.  Therefore\nin regeneration we are said to have \"put on the new man who is renewed\nin knowledge _after the image of him that created him_\" (Col. 3: 10),\nand \"which _after God_ hath been created in . . . true holiness\" (Eph.\n4: 24).\n\nIn a word, the lost image of God is not restamped upon us, but renewed\nwithin us.  Christ our life was \"begotten of the Holy Ghost,\" and he\nbecame {107} the fount and origin of life henceforth for all his\nchurch.  This communication of the divine life from Christ to the soul\nthrough the Holy Spirit is a hidden transaction, but so great in its\nsignificance and issues that one has well called it \"the greatest of\nall miracles.\"  As in the origin of our natural life we are made in\nsecret and curiously wrought, much more in our spiritual.  But the\nissue has to do with the farthest eternity.  \"As when the Lord was born\nthe world still went on its old way, little conscious that one had come\nwho should one day change and rule all things, so when the new man is\nframed within, the old life for a while goes on much as before; the\ndaily calling, and the earthly cares, and too often old lusts and\nhabits also, still engross us; a worldly eye sees little new, while yet\nthe life which shall live forever has been quickened within and a new\nman been formed who shall inherit all.\"[2]\n\n2.  _The Spirit of Holiness: Our Sanctification_.  \"According to the\nSpirit of holiness\" Christ \"was declared to be the Son of God in power\nby the resurrection from the dead\" (Rom. 1: 4).  How striking the\nantithesis between our Lord's two natures, as revealed in this passage,\nSon of David as to the flesh, Son of God as to the Spirit.  And \"as he\nis so are we in this world.\"  We who are regenerate have two natures,\nthe one derived from Adam, the other {108} derived from Christ, and our\nsanctification consists in the double process of mortification and\nvivification, the deadening and subduing of the old and the quickening\nand developing of the new.  In other words, what was wrought in Christ\nwho was \"put to death in the flesh but quickened in the spirit\" is\nrewrought in us through the constant operation of the Holy Ghost, and\nthus the cross and the resurrection extend their sway over the entire\nlife of the Christian.  Consider these two experiences.\n\nMortification is not asceticism.  It is not a self-inflicted\ncompunction, but a Christ-inflicted crucifixion.  Our Lord was done\nwith the cross when on Calvary he cried: \"It is finished.\"  But where\nhe ended each disciple must begin: \"If any man will come after me let\nhim deny himself and take up his cross and follow me.  For whosoever\nwill save his life shall lose it, and whosoever will lose his life for\nmy sake shall find it\" (Matt. 16: 24, 25).  These words, so constantly\nrepeated in one form or another by our Lord, make it clear that the\ndeath-principle must be realized within us in order that the\nlife-principle may have final and triumphant sway.  It is to this truth\nwhich every disciple is solemnly committed in his baptism: \"Know ye not\nthat so many of us as were baptized into Christ were baptized into his\ndeath?  Therefore we were buried with him by baptism into death, that\nlike as Christ was raised up from the dead by {109} the glory of the\nFather, even so we also should walk in newness of life\" (Rom. 6: 3, 4).\nBaptism is the monogram of the Christian; by it every believer is\nsealed and certified as a participant in the death and life of Christ;\nand the Holy Spirit has been given to be the Executor of the contract\nthus made at the symbolic grave of Christ.\n\nIn considering the great fact of the believer's death in Christ to sin\nand the law, we must not confound what the Scriptures clearly\ndistinguish.  There are three deaths in which we have part:\n\n1.  _Death in sin, our natural condition_.\n\n2.  _Death for sin, our judicial condition_.\n\n3.  _Death to sin, our sanctified condition_.\n\n1.  _Death in sin_.  \"And you . . . who were dead in trespasses and\nsins,\" \"And you being dead in your sins\" (Eph. 2: 1; Col. 2: 13).  This\nis the condition in which we are by nature, as participants in the fall\nand ruin into which the transgression of our first parents has plunged\nthe race.  It is a condition in which we are under moral insensibility\nto the claims of God's holiness and love; and under the sentence of\neternal punishment from the law which we have broken.  In this state of\ndeath in sin Christ found the whole world when he came to be our\nSaviour.\n\n2.  _Death for sin_.  \"Wherefore, my brethren, ye also are become dead\nto the law by the body of Christ\" (Rom. 7: 4).  This is the condition\ninto {110} which Christ brought us by his sacrifice upon the cross.  He\nendured the sentence of a violated law on our behalf, and therefore we\nare counted as having endured it in him.  What he did for us is\nreckoned as having been done by us: \"Because we thus judge, that one\ndied for all, therefore all died\" (2 Cor. 5: 14, R. V.).  Being one\nwith Christ through faith, we are identified with him on the cross: \"I\nhave been crucified with Christ\" (Gal. 2: 20, R. V.).  This condition\nof death for sin having been effected for us by our Saviour, we are\nheld legally or judicially free from the penalty of a violated law, if\nby our personal faith we will consent to the transaction.\n\n3.  _Death to sin_.  \"Even so reckon ye also yourselves to be dead unto\nsin, but alive unto God in Christ Jesus\" (Rom. 6: 11, R. V.).  This is\nthe condition of making true in ourselves what is already true for us\nin Christ, of rendering practical what is now judicial; in other words,\nof being dead to the power of sin in ourselves, as we are already dead\nto the penalty of sin through Jesus Christ.  As it is written in the\nEpistle to the Colossians: \"For ye died,\" judicially in Christ,\n\"mortify\"--make dead practically--\"therefore your members which are\nupon the earth\" (Col. 3: 2, 5, R. V.).  It is this condition which the\nHoly Spirit is constantly effecting in us if we will have it so.  \"If\nye through the Spirit do mortify the deeds of the body {111} ye shall\nlive\" (Rom. 8: 13).  This is not self-deadening, as the Revised Version\nseems to suggest by its decapitalizing of the word \"Spirit.\"  Self is\nnot powerful enough to conquer self, the human spirit to get the\nvictory over the human flesh.  That were like a drowning man with his\nright hand laying hold on his left hand, only that both may sink\nbeneath the waves.  \"Old Adam is too strong for young Melancthon,\" said\nthe Reformer.  It is the Spirit of God overcoming our fleshly nature by\nhis indwelling life, on whom is our sole dependence.  Our principal\ncare therefore must be to \"walk in the Spirit\" and \"be filled with the\nSpirit,\" and all the rest will come spontaneously and inevitably.  As\nthe ascending sap in the tree crowds off the dead leaves which in spite\nof storm and frost cling to the branches all winter long, so does the\nHoly Ghost within us, when allowed full sway, subdue and expel the\nremnants of our sinful nature.\n\nOne cannot fail to see that asceticism is an absolute inversion of the\nDivine order, since it seeks life through death instead of finding\ndeath through life.  No degree of mortification can ever bring us to\nsanctification.  We are to \"put off the old man with his deeds.\"  But\nhow?  By \"putting on the new man who is renewed in knowledge after the\nimage of him that created him.\"  \"For the law of the Spirit of life in\nChrist Jesus hath made me free from the law of sin and death\" (Rom. 8:\n2), {112} writes Paul.  It is a pointed statement of the case which one\nmakes in describing the transition from the old to the new in his own\nexperience, from the former life of perpetual defeat to the present\nlife of victory through Christ.  \"Once it was a constant breaking off,\nnow it is a daily bringing in,\" he says.  That is, the former striving\nwas directed to being rid of the inveterate habits and evil tendencies\nof the old nature--its selfishness, its pride, its lust, and its\nvanity.  Now the effort is to bring in the Spirit, to drink in his\ndivine presence, to breathe, as a holy atmosphere, his supernatural\nlife.  The indwelling of the Spirit can alone effect the exclusion of\nsin.  This will appear if we consider what has been called \"the\nexpulsive power of a new affection.\"  \"Love not the world, neither the\nthings that are in the world,\" says the Scripture.  But all experience\nproves that loving not is only possible through loving, the worldly\naffection being overcome by the heavenly.\n\nAnd we find this method clearly exhibited in the word.  \"The love of\nthe Spirit\" (Rom. 15: 30) is given us for overcoming the world.  The\ndivine life is the source of the divine love.  Therefore \"the love of\nGod is shed abroad in our hearts by the Holy Ghost which is given unto\nus.\"  Because we are by nature so wholly without heavenly affection,\nGod, through the indwelling Spirit, gives us his own love with which to\nlove himself.  Herein {113} is the highest credential of discipleship:\n\"By this shall all men know that ye are my disciples, if ye have love\none to another\" (John 13: 35).  As Christ manifested to the world the\nlove of the Father, so are we to manifest the love of Christ--a\nmanifestation, however, which is only possible because of our\npossessorship of a common life.  As one has truly said concerning our\nSaviour's command to his disciples to love one another: \"It is a\ncommand which would be utterly idle and futile were it not that he, the\never-loving One, is willing to put his own love within me.  The command\nis really no more than to be a branch of the true vine.  I am to cease\nfrom my own living and loving, and yield myself to the expression of\nChrist's love.\"\n\nAnd what is true of the love of Christ is true of the likeness of\nChrist.  How is the likeness acquired?  Through contemplation and\nimitation?  So some have taught.  And it is true, if only the\nindwelling Spirit is behind all, beneath all, and effectually operative\nin all.  As it is written: \"But we all with unveiled face, reflecting\nas a mirror the glory of the Lord, are transformed into the same image\nfrom glory to glory, even as from the Lord, the Spirit\" (2 Cor. 3: 18,\nR. V.).  It is only the Spirit of the Lord dwelling within us that can\nfashion us to the image of the Lord set before us.  Who is sufficient\nby external imitation of Christ to become {114} conformed to the\nlikeness of Christ?  Imagine one without genius and devoid of the\nartist's training sitting down before Raphael's famous picture of the\nTransfiguration and attempting to reproduce it.  How crude and\nmechanical and lifeless his work would be!  But if such a thing were\npossible that the spirit of Raphael should enter into the man and\nobtain the mastery of his mind and eye and hand, it would be entirely\npossible that he should paint this masterpiece; for it would simply be\nRaphael reproducing Raphael.  And this in a mystery is what is true of\nthe disciple filled with the Holy Ghost.  Christ, who is \"the image of\nthe invisible God,\" is set before him as his divine pattern, and Christ\nby the Spirit dwells within him as a divine life, and Christ is able to\nimage forth Christ from the interior life to the outward example.\n\nOf course likeness to Christ is but another name for holiness, and\nwhen, at the resurrection, we awake satisfied with his likeness (Ps.\n17: 15), we shall be perfected in holiness.  This is simply saying that\nsanctification is progressive and not, like conversion, instantaneous.\nAnd yet we must admit the force of what a devout and thoughtful writer\nsays as to the danger of regarding it as _only_ a gradual growth.  If a\nChristian looks upon himself as \"a tree planted by the rivers of water\nthat bringeth forth his fruit in his season,\" he judges rightly.  But\nto conclude therefore that his growth will be as {115} irresistible as\nthat of the tree, coming as a matter of course simply because he has by\nregeneration been planted in Christ, is a grave mistake.  The disciple\nis required to be consciously and intelligently active in his own\ngrowth, as a tree is not, \"to give all diligence to make his calling\nand election sure.\"  And when we say \"active\" we do not mean\nself-active merely, for \"which of you by being anxious can add one\ncubit unto his stature?\" asks Jesus (Matt. 6: 27, R. V.).  But we must\nsurrender ourselves to the divine action by living in the Spirit and\npraying in the Spirit and walking in the Spirit, all of which\nconditions are as essential to our development in holiness, as the rain\nand the sunshine are to the growth of the oak.  It is possible that\nthrough a neglect and grieving of the Spirit a Christian may be of\nsmaller stature in his age than he was in his spiritual infancy, his\nprogress being a retrogression rather than an advance.  Therefore in\nsaying that sanctification is progressive let us beware of concluding\nthat it is inevitable.\n\nMoreover, as candid inquirers, we must ask what of truth and of error\nthere may be in the doctrine of \"instantaneous sanctification,\" which\nmany devout persons teach and profess to have proved.  If the\nconception is that of a state of sinless perfection into which the\nbeliever has been suddenly lifted and of deliverance from a sinful\nnature which has been suddenly eradicated, we must {116} consider this\ndoctrine as dangerously untrue.  But we do consider it possible that\none may experience a great crisis in his spiritual life, in which there\nis such a total self-surrender to God and such an infilling of the Holy\nSpirit, that he is freed from the bondage of sinful appetites and\nhabits, and enabled to have constant victory over self, instead of\nsuffering constant defeat.  In saying this, what more do we affirm than\nis taught in that scripture: \"Walk in the Spirit and ye shall not\nfulfill the lust of the flesh\" (Gal. 5: 16).\n\nDivine truth as revealed in Scripture seems often to lie between two\nextremes.  It is emphatically so in regard to this question.  What a\nparadox it is that side by side in the Epistle of John we should have\nthe strongest affirmation of the Christian's sinfulness: \"If we say\nthat we have no sin we deceive ourselves, and the truth is not in us\";\nand the strongest affirmation of his sinlessness: \"Whosoever is born of\nGod doth not commit sin, for his seed remaineth in him, and he cannot\nsin because he is born of God\" (1 John 1: 8; 3: 9).  Now heresy means a\ndividing or choosing, and almost all of the gravest errors have arisen\nfrom adopting some extreme statement of Scripture to the rejection of\nthe other extreme.  If we regard the doctrine of sinless perfection as\na heresy, we regard contentment with sinful imperfection as a greater\nheresy.  And we gravely fear that many Christians make the {117}\napostle's words, \"If we say we have no sin we deceive ourselves,\" the\nunconscious justification for a low standard of Christian living.  It\nwere almost better for one to overstate the possibilities of\nsanctification in his eager grasp after holiness, than to understate\nthem in his complacent satisfaction with a traditional unholiness.\nCertainly it is not an edifying spectacle to see a Christian worldling\nthrowing stones at a Christian perfectionist.\n\nWhat then would be a true statement of the doctrine which we are\nconsidering, one which would embrace both extremes of statement as they\nappear in the Epistle of John?  _Sinful in self, sinless in Christ_--is\nour answer: \"In him is no sin; whosoever abideth in him sinneth not\" (1\nJohn 3: 5, 6).  If through the communication of the Holy Spirit the\nlife of Christ is constantly imparted to us, that life will prevail\nwithin us.  That life is absolutely sinless, as incapable of defilement\nas the sunbeam which has its fount and origin in the sun.  In\nproportion to the closeness of our abiding in him will be the\ncompleteness of our deliverance from sinning.  And we doubt not that\nthere are Christians who have yielded themselves to God in such\nabsolute surrender, and who through the upholding power of the Spirit\nhave been so kept in that condition of surrender, that sin has not had\ndominion over them.  If in them the war between the flesh and the\nspirit has not been forever ended, there has {118} been present victory\nin which troublesome sins have ceased from their assaults, and \"the\npeace of God\" has ruled in the heart.\n\nBut sinning is one thing and a sinful nature is another; and we see no\nevidence in Scripture that the latter is ever eradicated completely\nwhile we are in the body.  If we could see ourselves with God's eye, we\nshould doubtless discover sinfulness lying beneath our most joyful\nmoments of unsinning conduct, and the stain of our old and fallen\nnature so discoloring our whitest actions as to convince us that we are\nnot yet faultless in his presence.  Only let us gladly emphasize this\nfact, that as we inherit from Adam a nature incapable of sinlessness,\nwe inherit from Christ a nature incapable of sinfulness.  Therefore, it\nis written: \"Whosoever is born of God cannot sin, for his seed\nremaineth in him.\"  It is not the nature of the new nature to sin; it\nis not the law of \"the law of the Spirit of life\" to transgress.  For\nthe new-born man to do evil is to transgress the law of his nature as\nbefore it was to obey it.  In a word, before our regeneration we lived\nin sin and loved it; since our regeneration we may lapse into sin but\nwe loathe it.\n\n3.  _The Spirit of Glory: Our Transfiguration_.  \"The Spirit of glory\nand of God resteth upon you,\" writes Peter (1 Peter 4: 14).  Let us\nrecall this apostle's habit of dividing the stages of redemption into\nthese two, \"the sufferings of Christ and the {119} glory that should\nfollow,\" in which he seems to conceive of our Lord's mystical body, the\nchurch, as passing through and reproducing the twofold experience of\nits Head, in humiliation and in subsequent exaltation.  Even in the\ntime of her humiliation she has the Spirit of glory abiding on her, as\nthe cloud of glory rested down upon the tabernacle in the wilderness\nduring all the pilgrimage of the children of Israel.  And is not\nPeter's saying the same as Paul's, in his picture of the suffering\ncreation: \"But ourselves also, which have the first-fruits of the\nSpirit, even we ourselves groan within ourselves, waiting for the\nadoption, to wit, the redemption of our body\" (Rom. 8: 23).  Not yet\nhave we reached the consummation of our hope, at the \"appearing of the\nglory of our great God and Saviour Jesus Christ\" (Titus 2: 13, R. V.);\nbut the Spirit, through whose inworking power this great change is to\nbe wrought, already dwells in us, giving us by his present quickening\nthe pledge and earnest of our final glory.  And so we read in another\nScripture: \"But if the Spirit of him that raised up Jesus from the dead\ndwell in you, he that raised up Christ from the dead shall also quicken\nyour mortal bodies by his Spirit that dwelleth in you\" (Rom. 8: 11).\nIt is not our dead bodies which are here spoken of as the objects of\nthe Spirit's quickening, but our mortal bodies--bodies liable to death\nand doomed to death if the Lord {120} tarry, but not yet having\nexperienced death.  Hence the quickening referred to has to do rather\nwith the vivifying of the living saints than the resurrection of the\ndead saints.\n\nOf course the consummation of this vivifying is at the Lord's coming,\nwhen those who have died shall be raised, and those who are alive shall\nbe transfigured; but because of the Spirit of life dwelling in us, who\nshall say that the process has not even now begun?  To explain: \"Behold\nI shew you a mystery,\" says Paul; \"we shall not all sleep, but we shall\nall be changed, in a moment, in the twinkling of an eye, at the last\ntrump\" (1 Cor. 15: 51, 52).  That is, as at Christ's coming the dead\nsaints will be raised, so the living saints will be translated without\nseeing death.  A change will come to them, so far as we can understand,\nlike that which came to Jesus at his resurrection--the body glorified,\nall of mortal and earthly belonging to it by nature eliminated in an\ninstant, and the Holy Ghost so completely transforming and\nimmortalizing it that it shall become perfectly fashioned to the\nlikeness of Christ's glorified body.  But having the Spirit dwelling in\nus we have, even now, the first-fruits of this transformation in the\ndaily renewing of our inward man, in the helping and healing and\nstrengthening which sometimes comes to our bodies through the hidden\nlife of the Holy Ghost.  Sanctification is progressive, waiting to be\n{121} consummated in the future; so is glorification in some sense\nprogressive, since by the presence of the Spirit we already have the\nearnest of the glory that is to be.  As Edward Irving beautifully\nstates it, condensing his language: \"As sickness is sin apparent in the\nbody, the presentiment of death, the forerunner of corruption, and as\ndisease of every kind is mortality begun, so the quickening of our\nmortal bodies by the inward inspiration of the Spirit is the\nresurrection forestalled, redemption anticipated, glory begun in our\nhumiliation.\"\n\nWhen is sanctification completed?  At death, is the answer which we\nfind given in some creeds and manuals of theology.  This may be true;\nbut we say it not, because the Scripture saith it not.  So far as we\ncan infer from the word of God the date of our sanctification or\nperfection in holiness is definitely fixed at the appearing of the Lord\n\"a second time without sin unto salvation.\"  Our sanctification, now\ngoing on, is glory begun in us; our glorification then ushered in will\nbe glory completed in us.  The Spirit of glory now working in us brings\nforward and already works within us the beginning of the perfect life.\nBecause we have been made \"partakers of the Holy Ghost\" we have thereby\n\"tasted the powers of the age to come\" (Heb. 6: 4, 5, R. V.), that age\nof complete deliverance from sin and sickness and death.  But at most\nwe have only tasted as yet; we have not {122} drunk fully into the\nfountain of immortal life.  It is at Christ's advent that this blessed\nconsummation is fixed: \"To the end he may establish your hearts\nunblamable in holiness before our God and Father _at the coming of our\nLord Jesus with all his saints_\" (1 Thess. 3: 13, R. V.).  Not simply\nblameless but faultless, seems to be the condition here foretold, since\nit is unblamable in the sphere and element of holiness.\n\nAnd with this agrees another text in the same epistle: \"And the God of\npeace himself sanctify you wholly; and may your spirit and soul and\nbody be preserved entire without blame _at the coming of our Lord Jesus\nChrist_\" (1 Thess. 5: 23, R. V.).  The time appointed for the\nconsummation of this blameless wholeness is at the Saviour's advent in\nglory.  And how suggestive the order maintained in naming the threefold\nman: \"Your spirit, soul, and body.\"  Our sanctification moves from\nwithin outward.  It begins with the spirit, which is the holy of\nholies; the Spirit of God acting first on the spirit of man in renewing\ngrace, then upon the soul, till at last it reaches the outer court of\nthe body, at the resurrection and translation.  When the body is\nglorified, then only will sanctification be consummated, for then only\nwill the whole man, spirit, soul, and body, have come under the\nSpirit's perfecting power.\n\nWe may see the difference between progressive {123} sanctification and\nperfected sanctification, or glorification, by comparing familiar\ntexts.  One already has been quoted in this chapter: \"We all, beholding\nas in a glass the glory of the Lord, are changed into the same image\nfrom glory to glory, even as by the Spirit of the Lord\" (2 Cor. 3: 18).\nHere are degrees of progress \"from glory to glory,\" and it is a\nprogress in the glorified life--gradual conformity to the Lord of\nglory, through successive stages of glory, effected by the Spirit of\nglory.  The word-painting of the passage inevitably associates it in\nour thought with the great transfiguration experience of our Lord, when\nby a kind of rapture he was for a little while taken out of \"this\npresent evil age\" (Gal. 1: 4), and translated into \"the age to come,\"\nand made to taste of its powers as \"he appeared in glory\" (Heb. 6: 5,\nR. V.).  So says the apostle: \"Be not fashioned _according to this\nage_, but be ye transformed by the renewing of your minds\" (Rom. 12: 2,\nR. V.).  That is, by his inward transformation the Holy Spirit is to be\ndaily repeating in us the Lord's glorification, separating us from the\npresent age of sin and death and assimilating us to the age to come,\nwith its resurrection triumph and its perfected restoration to God,\nwhen we shall be presented \"faultless before the presence of his glory\nwith exceeding joy\" (Jude 24).  This is our step-by-step advancement\ninto a predestined inheritance; and it must for the present be {124}\nstep by step.  \"Of his fullness have all we received,\" but we can\nappropriate that fullness only \"grace by grace\" (John 1: 16).  Of his\nrighteousness we have all been made partakers, but we only advance in\nits possession \"from faith to faith\" (Rom. 1: 17).  Even in passing\nthrough the valley of Baca we can make it a place of springs, going\n\"from strength to strength\" as we appear \"before God in Zion\" (Ps. 84:\n6).  Thus our growth in grace is our glory begun; but the progress is\nlike the artist's slow and patient perfecting of his picture.  Turn now\nto another statement: \"We know that if he shall be manifested we shall\nbe like him, for we shall see him even as he is\" (1 John 3: 2, R. V.).\nWhatever difficulty may arise from another translation of this passage,\none thought seems to be taught in the entire connection, viz., that the\nunveiled manifestation of God will bring the full perfection of his\nsaints.  Thus Alford sums up the meaning of the passage.  As the\nbeliever, having by a knowledge of God been regenerated, \"becomes more\nand more like God, having his seed in him, so the full and perfect\naccomplishment of this knowledge in the actual fruition of God himself\nmust of necessity bring with it entire likeness to God.\"  In a word, it\nseems to us that the sanctification taking place at the manifestation\nof our incarnate Lord will be as the instantaneous photograph compared\nwith the Spirit's slow and patient limning of the {125} image of Christ\nin our present state.  \"In a moment, in the twinkling of an eye,\" \"we\nshall be changed\" (1 Cor. 15: 52).  Then the glorified body and the\nglorified spirit, long divorced by sin, will be remarried.  So long as\nthis twain are separated by death, or are at war in our present earthy\nlife, our perfection in holiness were impossible.\n\nIt is because the resurrection and translation of the saints are\ninstantaneous that we affirm sanctification to be instantaneous at the\ncoming of the Lord.  The Scripture is always harmonious with itself,\nhowever widely separated the writers of its books by time or distance.\nDavid struck the same joyful note with John, though the learned may\ninsist that he did not know of the resurrection.  \"As for me, I shall\nbehold thy face in righteousness\"--the seeing him as he is and being\nmade fit to see him.  \"I shall be satisfied when I awake in thy\nlikeness\"--the conformity to the Divine image at the instant sound of\nthe resurrection trump.  (Ps. 17: 15.) Perhaps we may conjecture\nwherein will consist the perfection of the resurrection state.  We may\nfind it in that one saying: \"It is raised a spiritual body\" (1 Cor. 15:\n44).  _Now_, how often the body dominates the spirit, making it do what\nit would not; but _then_, the spirit will dominate the body, making it\ndo as it will.  In a house divided against itself there can be neither\nperfection nor peace.  Such is the condition in our present state {126}\nof humiliation.  And not the body alone, but the immaterial within us\nmay be at war with the divine.  What does the Apostle Jude mean in his\ndescription of certain who separated themselves, saying that they are\n\"sensual, having not the Spirit\" (Jude 19).  The soul, the middle\nfactor in the man, if we may say so, instead of being in alliance with\nour higher nature, the spirit, takes sides with the lower, the flesh,\nso that instead of being spiritual we become \"earthly, sensual,\ndevilish\" (James 3: 15).  The whole man must be presented blameless at\nthe coming of the Lord before we can enter upon a state of blessed\nperfection.  Our spirit must not only rule our soul and our body, but\nboth these must be subject to the Holy Spirit of God.  Dimly and\nimperfectly do we thus image to ourselves the perfection of our\n\"spiritual body.\"  Now the body bears the spirit, a slow chariot, whose\nwheels are often disabled, and whose swiftest motion is but labored and\ntardy.  Then the spirit will bear the body, carrying it as on wings of\nthought whithersoever it will.  The Holy Ghost, by his divine inworking\nwill, has completed in us the Divine likeness, and perfected over us\nthe Divine dominion.  The human body will now be in sovereign\nsubjection to the human spirit, and the human spirit to the divine\nSpirit, and God will be all and in all.\n\n\n\n[1] Milton probably gives the true genesis of this doctrine in these\nwords, which he puts into the mouth of Satan:\n\n  \"The son of God I also am or was;\n  And if I was, I am; relation stands;\n  All men are sons of God.\"\n\n[2] Andrew Jukes, \"The New Man,\" p. 53.\n\n\n\n\n{127}\n\nVII\n\nTHE ADMINISTRATION OF THE SPIRIT\n\n\n\n\n{128}\n\n\"The Holy Ghost from the day of Pentecost has occupied an entirely new\nposition.  The whole administration of the affairs of the Church of\nChrist has since that day devolved upon him. . .  That day was the\ninstallation of the Holy Spirit as the Administrator of the Church in\nall things, which office he is to exercise according to circumstances\nat his discretion.  It is as vested with such authority that he gives\nhis name to this dispensation. . .  There is but one other great event\nto which the Scripture directs us to look, and that is the second\ncoming of the Lord.  Till then we live in the Pentecostal age and under\nthe rule of the Holy Ghost.\"--_James Elder Cumming, D. D._\n\n\n\n\n{129}\n\nVII\n\nTHE ADMINISTRATION OF THE SPIRIT\n\nThe Holy Spirit, as coming down to fill the place of the ascended\nRedeemer, has rightly been called \"The Vicar of Jesus Christ.\"  To him\nthe entire administration of the church has been committed until the\nLord shall return in glory.  His oversight extends to the slightest\ndetail in the ordering of God's house, holding all in subjection to the\nwill of the Head, and directing all in harmony with the divine plan.\nHow clearly this comes out in that passage in the twelfth chapter of\nFirst Corinthians.  As in striking a series of concentric circles there\nis always one fixed center holding each circumference in defined\nrelation to itself, so here we see all the \"diversities of\nadministrations\" determined by the one Administrator, the Holy Ghost.\n\"Varieties of gifts, but _the same Spirit_\"; \"diversities of working,\nbut _the same God_\"; different words \"according to _the same Spirit_\";\n\"gifts of faith _in the same Spirit_\"; \"gifts of healing _in the one\nSpirit_\"; miracles, prophecies, tongues, interpretations, \"but all\nthese worketh the _one and the same Spirit_, dividing to each one\nseverally as he will.\"  Whether the authority of this one ruling {130}\nsovereign Holy Ghost be recognized or ignored determines whether the\nchurch shall be an anarchy or a unity, a synagogue of lawless ones or\nthe temple of the living God.\n\nWould one desire to find the clue to the great apostasy whose dark\neclipse now covers two-thirds of nominal Christendom, here it is--the\nrule and authority of the Holy Spirit ignored in the church; the\nservants of the house assuming mastery and encroaching more and more on\nthe prerogatives of the Head, till at last one man sets himself up as\nthe administrator of the church, and daringly usurps the name of \"The\nVicar of Christ.\"  When the Spirit of the Lord, speaking by Paul, would\npicture the mystery of lawlessness and the culmination of apostasy, he\ngives us a description which none should misunderstand: \"So that he, as\nGod, sitteth in the temple of God, shewing himself that he is God\" (2\nThess. 2: 4).  What is the temple of God?  The church without a\nquestion: \"Know ye not that ye are the temple of God, and that the\nSpirit of God dwelleth in you?\" (1 Cor. 3: 16).  Whose prerogative is\nit to sit there?  The Holy Ghost's, its ruler and administrator, and\nhis alone.\n\nWhen Christ, our Paraclete with the Father, entered upon his ministry\non high, we are told more than a score of times that he \"sat down at\nthe right hand of God.\"  Henceforth heaven is his official seat, until\nhe returns in power and great glory.  {131} When he sent down another\nParaclete to abide with us for the age, he took his seat in the church,\nthe temple of God, there to rule and to administer till the Lord\nreturns.  There is but one \"Holy See\" upon earth: that is, the seat of\nthe Holy One in the church, which only the Spirit of God can occupy\nwithout the most daring blasphemy.  It becomes all true believers to\nlook well to that picture of one \"sitting in the temple of God,\" and to\nread the lesson which it teaches.  We may have no temptation toward the\npapacy, which thrusts a man into the seat of the Holy Ghost,[1] or\ntoward clerisy which obtrudes an order of ecclesiastics--archbishops,\ncardinals, and archdeacons into that sacred place; but let us remember\nthat a democracy may be guilty of the same sin as a hierarchy, in\nsettling solemn issues by a \"show of hands,\" instead of prayerfully\nwaiting for the guidance of the Holy Spirit, in substituting the voice\nof a {132} majority for the voice of the Spirit.  Of course, in\nspeaking thus we concede that the Holy Spirit makes known his will in\nthe voice of believers, as also in the voice of Scripture.  Only there\nmust be such prayerful sanctifying of the one and such prayerful search\nof the other, that in reaching decisions in the church there may be the\nsame declaration as in the first Christian council: \"It seemed good to\nthe Holy Ghost and to us\" (Acts 15: 28).\n\nIn some very profound teaching in 2 Cor. 3 we seem to have a hint as to\nhow we hear the voice of the Lord in guiding the affairs of the church.\nThere, the administration (_diachonia_) of the Spirit is distinctly\nspoken of in contrast with the administration of the law.  Its\ndeliverances are written \"not with ink, not in tables of stone, but in\nthe tables that are the hearts of flesh, with the Spirit of the living\nGod\" (R. V.).  There must be a sensitive heart wherein this handwriting\nmay be inscribed; an unhindering will through which he may act.  \"Where\nthe Spirit of the Lord is, there is liberty,\" it is written in the same\npassage; liberty for God to speak and act as he will through us, which\nbegets loyalty; not liberty for us to act as we will, which begets\nlawlessness.\n\nTo us there is something exceedingly suggestive in the teaching of the\nLord's post-ascension gospel, the Revelation, on this point.  The\nepistles to the {133} seven churches we hold, with many of the best\ncommentators, to be a prophetic setting forth of the successive stages\nof the church's history--its declines and its recoveries, its failures\nand its repentances, from ascension to advent.  And because the bride\nof Christ is perpetually betrayed into listening to false teachers and\nsurrendering to the guidance of evil counsellors, the Lord is\nconstantly admonishing her to heed the voice of her true Teacher and\nGuide, the Holy Ghost.  How forcibly this admonition is introduced into\nthe great Apocalyptic drama!  As in the opening of the successive\nseals, representing the judgments of God upon apostate Christendom, the\ncry is repeated, \"Come\"!  \"Come\"!  \"Come\"!  \"Come\"!  (Rev. 6)--as\nthough the church under chastisement would repeatedly relearn the\nadvent prayer which her Lord put into her mouth in the beginning: \"Even\nso, come, Lord Jesus,\" so at each stage of the church's backsliding a\nvoice is heard from heaven saying: \"He that hath an ear, let him hear\nwhat the Spirit saith unto the churches.\"  It is the admonition \"of him\nthat hath the seven spirits of God,\" seven times addressed to his\nchurch throughout her earthly history, calling her to return from her\nfalse guides and misleading teachers, and to listen to the voice of her\ntrue Counsellor.\n\nFrom this general statement of the administration of the Holy Spirit\nlet us now descend to the {134} particular acts and offices in which\nthis authority is exercised.\n\n1.  _The Holy Spirit in the ministry and government of the church_.  In\nspeaking to the elders of Ephesus Paul says: \"Take heed unto\nyourselves, and to all the flock in the which the Holy Ghost hath made\nyou bishops, to feed the church of God\" (Acts 20: 28, R. V.).  Clearly\nin the beginning bishops or pastors were given by the Spirit of God,\nnot by the suffrages of the people.  The office and its incumbent were\nalike by direct divine appointment.  We find this distinctly set forth\nin the Epistle to the Ephesians: \"When he ascended on high, he led\ncaptivity captive, and gave gifts unto men. . .  And he gave some to be\napostles; and some, prophets; and some, evangelists; and some, pastors\nand teachers; for the perfecting of the saints, unto the work of\nministering, unto the building up of the body of Christ\" (Eph. 4: 8-12,\nR. V.).  The ascent of the Lord and the descent of the Spirit are here\nexhibited in their necessary relation.  In the one event Christ took\nhis seat in heaven as \"Head over all things to his church\"; in the\nother the Holy Ghost came down to begin the work of \"building up the\nbody of Christ.\"  Of course it is the Head who directs the construction\nof the body, as being \"fitly framed together it groweth into a holy\ntemple in the Lord\"; and it is the Holy Ghost who superintends this\nconstruction since \"we are {135} builded together for an habitation of\nGod in the Spirit.\"  Therefore all the offices through which this work\nis to be carried on were appointed by Christ and instituted through the\nSpirit whom he sent down.  Suppose now that men invent offices which\nare not named in the inspired list, and set up in the church an order\nof popes and cardinals, archbishops and archdeacons?  Is it not a\npresumption, the worst fruit of which is not alone that it introduces\nconfusion into the body of Christ, but that it begets insubordination\nto the rule of the Holy Ghost?  But suppose, on the other hand, that we\nsacredly maintain those offices of the ministry which have been\nestablished for permanent continuance in the church, and yet take it\nupon us to fill these according to our own preference and will; is this\nany less an affront to the Spirit?\n\nDoubtless the mistakes of God's servants, as given in Scripture are as\ntruly designed for our instruction and admonition as their obedient\nexamples.  We think we do not err in finding such a recorded warning in\nthe opening chapter of the Acts of the Apostles.  A vacancy had\noccurred in the apostolate.  Standing up in the upper room, amidst the\nhundred and twenty, Peter boldly affirmed that this vacancy must be\nfilled, and of the men who had companied with them during the Lord's\nearthly ministry, \"one must be ordained to be a witness with us of his\nresurrection.\"  But the {136} disciples had hitherto had no voice in\nchoosing apostles.  The Lord had done this of his own sovereign will:\n\"Have I not chosen you twelve?\"  Now he had gone away into heaven, and\nhis Administrator had not yet arrived to enter upon his office-work.\nSurely if the divine order was to be, that having \"ascended on high\" he\nwas \"to give some apostles,\" it were better to await the coming of the\nParaclete with his gifts.  Not only so, but we are persuaded that, with\nChrist departed and the Holy Spirit not yet come, a valid election of\nan apostle were impossible.  But in spite of this, a nomination was\nmade; prayer was offered in which the Lord was asked to indicate which\nof the candidates he had chosen; and then a vote having been taken,\nMatthias was declared elected.  Is there any indication that this\nchoice was ever ratified by the Lord?  On the contrary, Matthias passes\ninto obscurity from this time, his name never again being mentioned.\nSome two years subsequent, the Lord calls Saul of Tarsus; he is sealed\nwith his Spirit, and certified by such evident credentials of the\nDivine appointment that he boldly signs himself \"Paul, an apostle, _not\nof men, neither by man, but by Jesus Christ and God the Father_\" (Gal.\n1: 1).\n\nWe believe that the apostolic office has passed away, the qualification\ntherefor, that of having been a witness of the Lord's resurrection,\nbeing now impossible.  But the office of pastor, elder, bishop, or\n{137} teacher of the flock still remains.  And the divine plan is that\nthis office should be filled, just as in the beginning, by the\nappointment of the Holy Ghost.  Nor can we doubt that if there is a\nprayerful waiting upon him for guidance, and a sanctified submission to\nhis will when it is made known, he will now choose pastors and set them\nover their appointed flocks just as manifestly as he did in the\nbeginning.  Very beautiful is the picture in Revelation of the\nglorified Lord, moving among the candlesticks.  There are \"seven golden\ncandlesticks\" now, not one only as in the Jewish temple.  The Church of\nGod is manifold, not a unit.[2]  He who \"walketh in the midst of the\nseven golden candlesticks\" \"holdeth the seven stars in his right hand.\"\nThese stars are \"the angels of the seven churches\"--their ministers or\nbishops as generally understood.  The Lord holds them in his right\nhand.  Does he not require us to ask of him alone for their bestowal?\nYes.  \"Pray ye therefore the Lord of the harvest, that he would send\nforth laborers into his harvest\" (Luke 10: 2).  There is no intimation\nin Scripture that we are to apply anywhere but to him for the ministry\nof his church.  Does he not give {138} such ministry, and he alone?\nYes.  \"When he ascended on high . . . he gave some . . . pastors and\nteachers.\"  And now, speaking to the church in Ephesus, the elders of\nwhich, chosen by the Holy Ghost, Paul had so affectionately exhorted,\nhe is seen in the attitude of Chief-shepherd and Bishop--giving pastors\nwith his own hand; placing them with his own right hand, and warning\nthe church that though they have tried and rejected false apostles,\nthey have nevertheless left their \"first love.\"  Significant word!  On\nthis love our Lord conditioned the indwelling of the Father and of the\nSon through the Holy Spirit (John 14: 23).  Losing this the peril\nbecomes imminent that the candlestick may be removed out of its place;\nand so the warning is solemnly announced: \"He that hath an ear, let him\nhear what the Spirit saith unto the churches.\"  Without the Spirit the\ncandlestick can shed forth no light, and loses its place of testimony.\n\nDead churches, whose witness has been silenced, whose place has been\nvacated, even though the lifeless form remains, have we not seen such?\nAnd what is the safeguard against them, if not that found in the\napostle's warning: \"Quench not the Spirit?\"  The voice of the Lord must\nbe heard in his church, and to the Holy Ghost alone has been committed\nthe prerogative of communicating that voice.  Is there any likelihood\nthat that voice will be heard when the king or prime minister of a\ncivil {139} government holds the sole function of appointing the\nbishops, as in the case of State churches?  Is there any certainty of\nit when an archbishop or bishop puts pastors over flocks by the action\nof his single will?  We may congratulate ourselves that we are neither\nin a State church nor under an episcopal bishop; but there are methods\nof ignoring or repressing the voice of the Holy Ghost, which though\nsimpler and far less apparent than those just indicated, are no less\nviolent.  The humble and godly membership of the little church may turn\nto some pastor, after much prayer and waiting on God for the Spirit's\nguidance, and the signs of the divine choice may be clearly manifest;\nwhen some pulpit committee, or some conclave of \"leading brethren,\"\nvetoes their action on the ground, perchance, that the candidate is not\npopular and will not draw.  Alas! for the little flock so lorded over\nthat the voice of the Holy Ghost cannot be heard.\n\nAnd majorities are no more to be depended upon than minorities, if\nthere is in both cases a neglect of patient and prolonged waiting upon\nthe Lord to know his will.  Of what value is a \"show of hands\" unless\nhis are stretched out \"who holdeth the seven stars in his right hand?\"\nOf what use is a _viva voce_ choice, except the living voice of Christ\nbe heard speaking by his Spirit?  One may object that we are holding up\nan ideal which is impossible to be realized.  It is a difficult ideal\nwe admit, as {140} the highest attainments are always difficult; but it\nis not an impossible one.  It is easier to recite our prayers from a\nbook than to read them from the tables of a prepared heart, where the\nfinger of the Spirit has silently written them; but the more difficult\nway is the more acceptable way to him who seeks for worshipers who\n\"worship in Spirit and in truth.\"  It is easier to get \"the sense of\nthe meeting\" in choosing a pastor than to learn \"the mind of the\nSpirit\" by patient tarrying and humble surrender to God; but the more\nlaborious way will certainly prove the more profitable way.  The\nfailure to take this way is, we are persuaded, the cause of more decay\nand spiritual death in the churches than we have yet imagined.  From\nthe watch-tower where we write we can look out on half a score of\nchurches on which \"Ichabod\" has been evidently written, and the glory\nof which has long since departed.  They were founded in prayer and\nconsecration, \"to serve the living and true God, and to wait for his\nSon from heaven.\"  Why has their light been extinguished, though the\nlampstand which once bore it still remains, adorned and beautified with\nall that the highest art and architecture can suggest?  Their history\nis known to him who walks among the golden candlesticks.  What violence\nmay have been done, by headstrong self-will, to him who is called \"the\nSpirit of counsel and might\"?  What rejection of the truth which he,\n\"the Spirit {141} of truth,\" has appointed for the faith of God's\nchurch till at last the word has been spoken: \"Ye do always resist the\nHoly Ghost; as your fathers did, so do ye.\"  Is it only Jewish\nworshipers to whom these words apply?  Is it only a Jewish temple of\nwhich this sentence is true: \"Behold your house is left unto you\ndesolate\"?  The Spirit will not be entirely withdrawn from the body of\nChrist indeed, but there is the Church, and there are churches.  A man\nmay yet live and breathe when cell after cell has been closed by\ncongestion till at last he only inhales and exhales with a little\nportion of one lung.  Let him that readeth understand.\n\nThe Spirit is the breath of God in the body of his church.  While that\ndivine body survives and must, multitudes of churches have so shut out\nthe Spirit from rule and authority and supremacy in the midst of them\nthat the ascended Lord can only say to them: \"Thou hast a name to live\nand art dead.\"  In a word, so vital and indispensable is the ministry\nof the Spirit, that without it nothing else will avail.  Some trust in\ncreeds, and some in ordinances; some suppose that the church's security\nlies in a sound theology, and others locate it in a primitive\nsimplicity of government and worship; but it lies in none of these,\ndesirable as they are.  The body may be as to its organs perfect and\nentire, wanting nothing; but simply because the Spirit has been {142}\nwithdrawn from it, it has passed from a church into a corpse.  As one\nhas powerfully stated it: \"When the Holy Spirit withdraws, . . . he\nsometimes allows the forms which he has created to remain.  The oil is\nexhausted, but the lamp is still there; prayer is offered and the Bible\nread; church-going is not given up, and to a certain degree the service\nis enjoyed; in a word religious habits are preserved, and like the\ncorpses found at Pompeii, which were in a perfect state of preservation\nand in the very position in which death had surprised them, but which\nwere reduced to ashes by contact with the air, so the blast of trial,\nof temptation, or of final judgment will destroy these spiritual\ncorpses.\"[3]\n\n2.  _The Holy Spirit in the Worship and Service of the Church_.  Is\nthere anything, from highest to lowest, which we are called to do in\nconnection with the worship of God's house, of which the Holy Spirit is\nnot the appointed agent?  Believers are the instruments indeed through\nwhich he acts; but they have no function apart from his inspiration and\nguidance, any more than the organ-pipe has without the wind, which\nbreathing through it causes it to resound.  To make this clear, we may\nconsider the several parts of the service of the church as we are\naccustomed to participate in it, and observe their relation to the\ndivine Administrator.\n\n{143}\n\n(1) Preaching is by general consent an important factor of the work of\nthe ministry, both for the pastor and for the evangelist.  In what\nconsists its inspiration and authority?  We \"have preached the gospel\nunto you _with the Holy Ghost sent down from heaven_\" (1 Peter 1: 12),\nis Peter's simple story of the apostolic method.  And the words direct\nour thought to the Spirit not as instrumental but as inspiring.  \"_In\nthe Holy Ghost_,\" the words mean literally.  The true preacher does not\nsimply use the Spirit; he is used by the Spirit.  He speaks as one\nmoving in the element and atmosphere of the Holy Ghost, and mastered by\nhis divine power.\n\nIn this fact the sermon differs immeasurably from the speech, and the\npreacher from the orator.  How distinctly Paul emphasizes this contrast\nin his letter to the Corinthians (1 Cor. 2: 4).  The sole substance of\nhis preaching he declares to be \"Jesus Christ and him crucified,\" and\nthe sole inspiration of his preaching, the Holy Ghost: \"And my speech\nwas not with enticing words of man's wisdom, but in demonstration of\nthe Spirit and power.\"  What did good Philip Henry mean by his resolve\n\"to preach Christ crucified in a crucified style\"?  More perhaps than\nhe thought or knew.  \"He shall testify of me,\" is Jesus' saying\nconcerning the promised Paraclete.  The Comforter bears witness to the\nCrucified.  No other theme in the pulpit can be sure of commanding his\nco-operation.  {144} Philosophy, poetry, art, literature, sociology,\nethics, and history are attractive subjects to many minds, and they who\nhandle such themes in the pulpit may set them forth with alluring words\nof human genius; but there is no certainty that the Holy Ghost will\naccompany their presentation with his divine attestation.  The\npreaching of the Cross, in chastened simplicity of speech, has the\ndemonstration of the Spirit pledged to it, as no secular, or moral, or\neven formal religious discourse has.  And when Paul writes to the\nThessalonians: \"Our gospel came not unto you in word only, but also _in\npower and in the Holy Ghost_, and in much assurance\" (1 Thess. 1: 5),\nwe need only to be reminded that \"our gospel\" meant but one thing to\nPaul, the setting forth of Jesus Christ crucified in the midst of the\npeople, and we have found the secret of evangelical power.  Ought it\nnot therefore to be the supreme question with the preacher, what themes\ncan assuredly command the witness of the Holy Spirit, rather than what\ntopics will enlist the attention of the people?  Let us set the popular\npreacher and the apostolic preacher side by side, and consider whose\nreward we would choose, universal admiration or \"God also bearing\nwitness, both with signs and wonders and with divers miracles, and\n_gifts of the Holy Ghost_, according to his will\" (Heb. 2: 4)--the\nsermon greeted with applause and the clapping of hands, or \"_the word\nreceived with joy of {145} the Holy Ghost_\" (1 Thess. 1:\n6)?--admiration of the preacher possessing all who listen to the\ndiscourse, or \"_the Holy Ghost fell on all them which heard the word_\"\n(Acts 10: 44)?  Language cannot express the vital moment of the\nquestion which we are here discussing.  Our generation is rapidly\nlosing its grip upon the supernatural; and as a consequence the pulpit\nis rapidly dropping to the level of the platform.  And this decline is\ndue, we believe, more than anything else, to an ignoring of the Holy\nSpirit as the supreme inspirer of preaching.  We wish to see a great\norator in the pulpit, forgetting that the least expounder of the word,\nwhen filled with the Holy Ghost, is greater than he.  We want the\ngospel, forsooth; but in the strenuous demand that it be set forth\naccording to the \"spirit of the age\" we ignore the supremacy of the\n\"Spirit of God.\"  And the method of discourse soon tells upon the\nmatter.  We cannot very long have the truth in the pulpit after we have\nlost \"the Spirit of truth\" therefrom.  \"When one possesses not the\nwhole of life,\" says Vinet, \"he possesses not the whole of truth.\"\n\nIn all that we have said we do not ignore the human element in\npreaching, nor undervalue good learning and sanctified mental training,\nas a furnishing for this high office.  We only emphasize the extreme\nperil of making that supreme which God has made subordinate.  As it is\ngenius which raises the great {146} painter or poet far above the\ncommon man, so it is the Holy Spirit which lifts the preacher far above\nthe man of genius.  A gifted artist spoke wisely when one, thinking\nonly of the implements of his profession, asked, \"With what do you mix\nyour paints?\"  \"With brains, sir,\" he replied.  The preacher who\nbrought three thousand to believe on a crucified Christ, under a single\nsermon, anticipated the question of those who, with an eye upon the\nmere human accessories of his sermon, might ask after the secret of his\npower; and he unfolds that secret in a single terse sentence: \"With the\nHoly Ghost sent down from heaven.\"\n\n(2) Prayer is a most vital element in the worship of God's church.\n\"Lord, teach us how to pray, as John also taught his disciples.\"  Jesus\ncomplied literally with this request of his followers.  As John, under\nthe law, could only give rules and rudiments, not yet having come to\nthe dispensation of grace and of the Spirit, so did Jesus give a form\nof prayer, a lesson in the \"technique of worship.\"  But only when he\nreaches the eve of his passion, when he announces the coming of the\nComforter, does he lead his disciples into the heart and mystery of the\ngreat theme, teaching them to pray as John _could not_ have taught his\ndisciples.  \"Hitherto ye have asked nothing in my name,\" said Jesus, in\nhis paschal discourse.  But now that he was about to enter into his\nmediatorial office at God's right {147} hand, and to send forth the\nComforter into the midst of his disciples, this joyful privilege was to\nbe accorded to him: \"Whatsoever ye shall ask the Father _in my name_ he\nwill give it you\"[4] (1 John 16: 23).  The words are equivalent to \"_in\nme_.\"  The thought is not surely that of using the name of Jesus as a\npassword or as a talisman, but of entering into his person and\nappropriating his will; so that when we pray, it shall be as though\nJesus himself stood in God's presence and made intercession.  Nor is it\n\"as though\"--it is the literal fact.  We become identified with Christ\nthrough the Spirit, now sent down, and his will is wrought within us by\nthe Holy Ghost, so that to ask what we desire of him is to ask what he\ndesires for us.  We are inwilled by his will, because inspired by his\nSpirit, who lives and breathes within us.  Therefore we may know that\nwe are always heard, since we are in him who can boldly say to the\nFather: \"I know that thou always hearest me.\"  It is Christ's\nmediatorship with the Father, and the Holy Ghost's mediatorship with\nus, that gives us this high privilege of praying in the name of Jesus,\nas it is written: \"For through him we both have access _in one Spirit_\nunto the Father.\"\n\nWhen therefore, under the fuller development of {148} doctrine as found\nin the epistles, we read of \"praying always with all prayer and\nsupplication _in the Spirit_\" (Eph. 6: 18), and of \"praying in the Holy\nGhost\" (Jude 20), it is simply an admonition to use our privilege of\nasking in the name of Jesus.  For to be in the Spirit is to be in\nChrist, united to his person, identified with his will, invested with\nhis righteousness, so that we are as he is before the Father.\n\nIn that fullest exposition of the doctrine of the Spirit, given in the\neighth of Romans, we see clearly that the ministry of the Comforter\nconsists in his effectuating in us that which Christ is accomplishing\nfor us on the throne.  Especially is this true of prayer.  In the\nEpistle to the Hebrews we read: \"Wherefore also he is able to save to\nthe uttermost them that draw near to God through him, _seeing he ever\nliveth to make intercession for them_\" (Heb. 7: 25, R. V.).  In the\nEpistle to the Romans we read: \"And in like manner the Spirit also\nhelpeth our infirmity; for we know not how to pray as we ought, but\n_the Spirit himself maketh intercession for us_ with groanings which\ncannot be uttered; and he that searcheth the hearts knoweth what is the\nmind of the Spirit, because he maketh intercession for the saints\naccording to the will of God\" (Rom. 8: 26, 27, R. V.).  These passages,\nread together, clearly show the Spirit doing the same thing _in_ us\nwhich Christ in heaven {149} is doing _for_ us.  And, moreover, they\nreveal to us the method of the glorified Christ in helping those who\nknow not what to pray for as they ought, teaching them, not by an\noutward form, but by an inward guidance.  Indeed, the prayer inspired\nby the Holy Spirit is often so deep that it cannot be expressed in\nformal words, but reaches the ear of the Father only in unspeakable\nyearnings, in unuttered groanings.  The keynote of all true\nintercession is the will of God.  In the disciples' prayer, as taught\nthem by the Master, this note is distinctly sounded: \"Thy will be done\non earth as in heaven.\"  In the Saviour's garden-prayer it is heard\nagain, as with strong crying and tears the Son of God exclaims: \"Not my\nwill but thine be done\"; and in the revelation of the doctrine of\nprayer through an inspired apostle we read: \"If we ask anything\naccording to his will he heareth us.\"  It is the Spirit's deepest work\nin the believer to attune his mind to this exalted key, as he \"maketh\nintercession for the saints _according to the will of God_.\"  There is\na promise which all disciples love to quote for their assurance in\nprayer: \"If two of you shall agree on earth as touching anything that\nthey shall ask, it shall be done for them of my Father which is in\nheaven\" (Matt. 18: 19).  The word translated \"agree\" is a very\nsuggestive one.  It is, _sympsonesosin_, from which our word \"symphony\"\ncomes.  If two shall _accord_ {150} or _symphonize_ in what they ask,\nthey have the promise of being heard.  But, as in tuning an organ all\nthe notes must be keyed to the standard pitch, else harmony were\nimpossible, so in prayer.  It is not enough that two disciples agree\nwith each other; they must both accord with a Third--the righteous and\nholy Lord--before in the scriptural sense they can agree in\nintercession.  There may be agreement which is in most sinful conflict\nwith the divine will: \"How is it that ye have agreed together\n[_synepsonethe_, the same word] to tempt the Spirit of the Lord?\" asks\nPeter (Acts 5: 9).  Here is mutual accord, but guilty discord with the\nHoly Ghost.  On the contrary it is the Spirit's ministry to attune our\nwills to the Divine; thus only can there be praying in the Holy Ghost.\n\nWe cannot therefore emphasize too strongly the administration of the\nSpirit in directing the worship of God's house.  The use of liturgical\nforms is a relapse into legalism, a consent to be taught to pray as\n\"John taught his disciples.\"  True, there may be extemporaneous forms\nas well as written forms, praying by rote as well as praying by the\nbook.  Against both habits we simply interpose the higher teaching of\nthe Spirit, as belonging especially to this dispensation, in which the\nFather seeketh worshipers who \"worship in Spirit and in truth.\"  To\npray rightly is the highest of all attainments.  And it is so because\nthe secret lies {151} between these two opposites; a spirit supremely\nactive while supremely passive, a heart prevailing with God because\nprevailed over by God.  \"O Lord,\" says a high saint, \"my spirit was\nlike a harp this morning, making melody before thee, since thou didst\nfirst tune the instrument by the Holy Spirit, and then didst choose the\npsalm of praise to be played thereon.\"  Most solemn and suggestive\nwords these have always seemed: \"The Father seeketh such to worship\nhim.\"  Amid all the repetition of forms and the chanting of liturgies,\nhow earnestly the Most High searches after the spiritual worshiper,\nwith a heart inwardly retired before God, with a spirit so sensitive to\nthe hidden motions of the Holy Ghost that when the lips speak they\nshall utter the effectual inwrought prayer that availeth much!\n\nIf any shall interpose the objection that what we are saying is too\nhigh to be practical, it may be well to confirm our position by the\nwitness of experience.  We are not speaking of pulpit prayers\nespecially, in what we have said.  The universal priesthood of\nbelievers, which the Scriptures so plainly teach, constitutes the\nground for common intercession, for \"the praying one for another\" which\nis the distinctive feature of the Spirit's dispensation  The prayer\nmeeting, therefore, in which the whole body of believers participate,\nprobably comes nearer the pattern of primitive Christian {152} worship\nthan any other service which we hold.  To apply our principle here,\nthen, what method is found most satisfactory?  Shall the service be\narranged beforehand, this one selected to pray, and that one to exhort;\nand during the progress of the worship, shall such a one be called up\nto lead the devotions, and such a one to follow?  In a word, shall the\nservice be mapped out in advance and manipulated according to the\ndictates of propriety and fitness as it goes on?  One, after many years\nof experience, can bear emphatic testimony to the value of another\nway--that of magnifying the office of the Holy Spirit as the conductor\nof the service, and of so withholding the pressure of human hands in\nthe assembly that the Spirit shall have the utmost freedom to move this\none to pray and that one to witness, this one to sing and that one \"to\nsay amen at our giving of thanks,\" according to his own sovereign will.\nHere we speak not theoretically but experimentally.  The fervor and\nspirituality and sweet naturalness of the latter method has been\ndemonstrated beyond a peradventure, and that too, after an extended\ntrial of both ways, the first in ignorance of a better way, with\nconstant labor and worry and fret, and the last with inexpressible ease\nand comfort and spiritual refreshment.  Honor the Holy Ghost as Master\nof assemblies; study much the secret of surrender to him; cultivate a\nquick ear for hearing his inward voice and a ready tongue {153} for\nspeaking his audible witness; be submissive to keep silence when he\nforbids as well as to speak when he commands, and we shall learn how\nmuch better is God's way of conducting the worship of his house than\nman's way.[5]\n\n(3) The service of song in the house of the Lord is another element of\nworship whose relation to the Spirit needs to be strongly emphasized.\nSpiritual singing has a divinely appointed place in the church of\nChrist.  Church music, in the ordinary sense of that phrase, has no\nsuch place, but is a human invention which custom has, with many,\nunhappily elevated into an ordinance.  We often quote the exhortation\nof the apostle: \"Be filled with the Spirit,\" without marking the\npractical service with which this fullness stands immediately\nconnected: \"Speaking to yourselves in psalms and hymns and spiritual\nsongs, singing and making melody in your heart to the Lord\" (Eph. 5:\n19).  As immediately as prayer is connected with the Holy Ghost in this\nsame epistle: \"Praying at all seasons _in the Spirit_\"; and our\nedification in the church: \"Builded {154} together _in the Spirit_\"\n(Eph. 2: 22, R. V.); and our spiritual energizing: \"Strengthened with\npower _through his Spirit_\" (Eph. 3: 16, R.  V.); and our approach to\nGod, \"Access _in one Spirit_ unto the Father\" (2: 18, R. V.), so\nintimately is the worship of praise here connected with the Holy Ghost\nand made dependent on his power.  Therefore it would seem too obvious\nto need arguing, that an unregenerate person is disqualified from\nministering in the service of song in God's house.  Scripturally this\nseems incontestable; and as to the teaching of experience, we should\nhardly know how to name any custom which has brought a sorer blight\nupon the life of the church, or a heavier repression upon its spiritual\nenergy, than the habit, now so general, of introducing unsanctified,\nunconverted, and even notoriously worldly persons into the choirs of\nthe churches.\n\nNow the teaching of the text just cited is decisive, not only against\nsuch performers in choirs, but against the choirs themselves, if by the\nlatter term is meant certain ones employed to dispense music for the\ndelectation of the congregation.  For observe how distinctly the mutual\nand inter-congregational character of Christian singing is here pointed\nout: \"Speaking _to one another_ in psalms and hymns and spiritual\nsongs.\"  The one feature of the worship of the church, which\ndistinguishes it radically and totally from that of the {155} temple,\nis that it is mutual.  Under the law there were priests and Levites to\nminister and people to be ministered to; under the gospel there is a\nuniversal spiritual priesthood, in which all minister and all are\nministered to.  Every act of service belonging to the Christian church\nis so described.  There must be prayer, and the exhortation is, \"Pray\n_one for another_\" (James 5: 16).  There must be confession, and the\ninjunction is: \"Confess your sins _one to another_\" (James 5: 16, R.\nV.).  There must be exhortation, and the command is: \"Exhort one\nanother\" (Heb. 3: 13).  There must be love, and we are enjoined to\n\"love _one another_\" (1 Peter 1: 22).  There must be burden-bearing,\nand the exhortation is: \"Bear ye _one another's_ burdens\" (Gal. 6: 2).\nThere must be comforting, and the command is: \"Wherefore comfort _one\nanother_\" (1 Thess. 4: 18).  So with the worship of song.  Its\nreciprocal character is emphasized, not only in the passage just\nquoted, but also in the Epistle to the Colossians: \"Teaching and\nadmonishing _one another_ in psalms and hymns and spiritual songs\"\n(Col. 3: 16).  This is according to the clearly defined method of the\nSpirit in this dispensation.  He establishes our fellowship with the\nHead of the church, and through him with one another.  All blessing in\nthe body is mutual, and the worship which is ordained to maintain and\nincrease that blessing is likewise mutual.\n\n{156}\n\nAs now the Spirit is the inspirer and director of the worship of God's\nchurch, he must have those who have been renewed and are indwelt by\nhimself as the instruments through whom he acts; and by a teaching of\nScripture too clear to be misunderstood all others are disqualified.\nHow distinctly is this shown even in the types and symbols of the old\ndispensation.  The holy anointing enjoined in Exodus for Aaron and his\nsons, is confessedly a type of the unction of the Holy Ghost.  And mark\nthe rigid and sacred limitations in its use: \"And thou shalt anoint\nAaron and his sons, and consecrate them that they may minister unto me\nin the priest's office.  And thou shalt speak unto the children of\nIsrael, saying: This shall be a holy anointing oil unto me throughout\nyour generation.  Upon man's flesh it shall not be poured; neither\nshall ye make any other like it, after the composition of it; it is\nholy, and shall be holy unto you; whosoever compoundeth any like it, or\nwhoso putteth any of it upon a stranger, shall even be cut off from his\npeople\" (Exod. 30: 30-33).\n\nNow, of these minute directions and prescribed transactions we may say\nconfidently that \"they happened unto them for ensamples and they are\nwritten for our admonition, upon whom the ends of the world [ages] are\ncome\" (1 Cor. 10: 11).  The three rigid prohibitions here named touch\njust the errors which are most characteristic of the present {157}\ngeneration.  \"_Upon man's flesh it shall not be poured_\"; honoring the\nnatural man, and exalting human nature into that place which belongs\nonly to the regenerate.  This is the error of those who believe in the\nuniversal sonship of the race, and call the carnal man divine.\n\"_Whosoever putteth any of it upon a stranger._\"  This is the sin of\nthose who thrust into the ministry and service of the church persons\nwho have never by the new birth through the Spirit been brought into\nthe family of God, into the household of faith.  \"_Whosoever\ncompoundeth any like it._\"  This is the artificial imitation of the\nSpirit's offices and ministration.  Let the Christian reader pause and\nponder well this last prohibition.  In the story of the primitive\nchurch sample sins are given for our warning, as well as specimen\ngraces for our emulation.  One such sin, so subtle, so dangerous, and\nso constantly recurring in Christian history, having taken the name of\nits first author and being called \"simony,\" has been handed down from\ngeneration to generation.  \"Because thou hast thought that the gift of\nGod can be purchased with money\" is the solemn indictment against one\nwho had purposed to buy the power of the Holy Ghost.  Many desire the\ngifts of the Spirit who little care for the Spirit himself.  Divine\nmusic is greatly coveted.  Why not, with our thousands of gold, buy\nthis spiritual luxury?  Bring the singing men and singing women from\nthe {158} opera and from the concert hall; bid them compound a potion\nof sanctuary music, which shall entrance all ears and draw to the\nchurch those who could not be drawn thither by the plain attractions of\nthe Cross.  But what is the exhortation of Scripture?  \"By him\ntherefore let us offer the sacrifice of praise to God continually, that\nis, the fruit of our lips, giving thanks to his name\" (Heb. 13: 15).\nThis kind of sacrifice costs--earnest prayer, deep communion, and the\nfullness of the Spirit; but no sum of gold, however large, is adequate\nfor its purchase, nor can any musician's art, however ingenious,\nimitate it.  Is there no approach to the sin of simony in those\nchurches which spend thousands yearly in artistic music?  And is not\nthis attempted purchase of the Holy Ghost closely linked with the other\nsin of robbing God, considering how this lavish expenditure on\nartificial worship is almost always accompanied with meagre giving for\nthe carrying out of the Great Commission?  Our conclusion is, that the\nservice of song has been committed to the church, and to the church\nalone, under the guidance of the Holy Spirit.  Some of her number may\nbe appointed to lead this service, if they themselves are under the\nleadership of the Spirit.  But the church cannot commit this divine\nministry to unsanctified hireling minstrels, without affront to the\nSpirit of God and serious peril to her own communion with God.\n\n{159}\n\nIf again any object that we are setting up an exaggerated and\nimpossible ideal, let the voice of experience be heard in evidence.\nLet pastors be called to testify of the added blessing and fervor which\nhave come to their sanctuaries when this ideal has been approximately\nrealized.  Let history repeat its story of song driven in times of\napostasy into some narrow stall of the church, and into the hands of a\nfew trained monopolists of worship; and then, in eras of revival, of\nthe bursting of the barriers and the people of God seizing once more\ntheir defrauded heritage and breaking forth, a great multitude, into\n\"hallelujahs of the heart.\"  The annals of the Lollards, and of the\nLutherans, and of the Wesleyans, and of the Salvationists bear\nharmonious witness on this point, and are deeply instructive.\n\n3.  _The Holy Spirit in the Missions of the Church_.  In the Gospels\nwhich contain the story of Christ's earthly life we have the record of\nthe giving of the Great Commission: \"Go ye into all the world and\npreach the gospel to every creature.\"  In the Acts, which contains the\nstory of the life of the Spirit, we have the promise of the coming of\nthe Executor of that Commission: \"But ye shall receive power when the\nHoly Ghost is come upon you; and ye shall be my witnesses, both in\nJerusalem and in Judea and Samaria, and unto the uttermost part of the\nearth\" (Acts 1: 8, R. V.).  Nowhere is the hand {160} of the Spirit\nmore distinctly seen than in the origination and superintendence of\nmissions.  The field is the world, the sower is the disciple, and the\nseed is the word.  The world can only be made accessible through the\nSpirit--\"When he is come he will convict the world of sin\"; the sower\nis energized only through the Spirit--\"Ye shall receive the power of\nthe Holy Ghost coming upon you\"; and the seed is only made productive\nthrough the quickening of the Spirit--\"He that soweth unto the Spirit\nshall of the Spirit reap eternal life\" (Gal. 6: 8, R. V.).  In the\nsimple story of the primitive mission, as recorded in the thirteenth of\nActs, we see how every step in the enterprise was originated and\ndirected by the presiding Spirit.  We observe this:\n\n(1) In the selection of missionaries: \"_The Holy Ghost_ said, Separate\nme Barnabas and Saul for the work whereunto I have called them\" (13: 2).\n\n(2) In their thrusting forth into the field: \"So they, being sent forth\nby the _Holy Ghost_, departed unto Seleucia\" (13: 4).\n\n(3) In empowering them to speak: \"Then Saul, who also is called Paul,\nfilled with the _Holy Ghost_, said\" (13: 9).\n\n(4) In sustaining them in persecution: \"And the disciples were filled\nwith joy and with the _Holy Ghost_\" (13: 52).\n\n(5) In setting the Divine seal upon their {161} ministry among the\nGentiles: \"And God, which knoweth the hearts, bare them witness, giving\n_them the Holy Ghost_, even as he did unto us\" (15: 8).\n\n(6) In counseling in difficult questions of missionary policy: \"It\nseemed good _to the Holy Ghost_ and to us\" (15: 28).\n\n(7) In restraining the missionaries from entering into fields not yet\nappointed by the Lord: They \"were forbidden of the _Holy Ghost_ to\npreach the gospel in Asia. . .  They assayed to go into Bithynia but\n_the Spirit suffered them not_\" (16: 6, 7).\n\nVery striking is this record of the ever-present, unfailing, and minute\ndirection of the Holy Ghost in all the steps of this divine enterprise.\n\"But this was in apostolic days,\" it will be said.  Yes; but the\npromise of the Spirit is that \"He shall abide with you for the age.\"\nUnless the age has ended he is still here, and still in office, and\nstill entrusted with the responsibility of carrying out that work which\nis dearest to the heart of our glorified Lord.  Who can say that there\nis not need in these days of a return to primitive methods and of a\nresumption of the Church's primitive endowments?  The Holy Spirit is\nnot straitened in himself, but only in us.  If the Church had faith to\nlean less on human wisdom, to trust less in prudential methods, to\nadminister less by mechanical {162} rules, and to recognize once more\nthe great fact that, having committed to her a supernatural work, she\nhas appointed for her a supernatural power, who can doubt that the\ngrinding and groaning of our cumbrous missionary machinery would be\nvastly lessened, and the demonstration of the Spirit be far more\napparent?\n\n\n\n[1] Of course Catholic writers claim that the pope is the \"Vicar of\nChrist\" only as being the mouth-piece of the Holy Ghost.  But the\nSpirit has been given to the church as a whole, that is to the body of\nregenerated believers, and to every member of that body according to\nhis measure.  The sin of sacerdotalism is, that it arrogates for a\nusurping few that which belongs to every member of Christ's mystical\nbody.  It is a suggestive fact that the name _kleros_, which Peter\ngives to the church as the \"flock of God,\" when warning the elders\nagainst being _lords over God's heritage_, now appears in\necclesiastical usage as the _clergy_, with its orders of pontiff and\nprelates and lord bishops, whose appointed function it is to exercise\nlordship over Christ's flock.\n\n[2] By the candlesticks being seven instead of one, as in the\ntabernacle, we are taught that whereas in the Jewish dispensation,\nGod's visible church was one, in the Gentile dispensation there are\nmany visible churches; and that Christ himself recognizes them\nalike.--_Canon Garratt, \"Commentary on the Revelation,\" p. 32._\n\n[3] \"The Work of the Holy Spirit in Man,\" by Pastor G. F. Tophel, p. 66.\n\n[4] It was impossible up to the time of the glorification of Jesus to\npray to the Father in his name.  It is a fullness of joy peculiar to\nthe dispensation of the Spirit to be able to do so.--_Alford_.\n\n[5] It were well for us to give more heed to the voice of Christian\nhistory as related to such questions as these.  The rise of \"sporadic\nsects\" like the \"Quietists,\" the \"Mystics,\" the \"Friends,\" and the\n\"Brethren,\" with their emphasis on \"the still voice\" and \"the inward\nleading,\" is very suggestive.  If we may not go so far as some of these\ngo in the insistence on speaking only as sensibly moved by the Spirit\nwe may be admonished of the hard, artificial man-made worship which\nmade their protest necessary.\n\n\n\n\n{163}\n\nVIII\n\nTHE INSPIRATION OF THE SPIRIT\n\n\n\n\n{164}\n\n\"Have you visited the Cathedral of Freyburg, and listened to that\nwonderful organist, who with such enchantment draws the tears from the\ntraveler's eyes while he touches, one after another, his wonderful\nkeys, and makes you hear by turns the march of armies upon the beach,\nor the chanted prayer upon the lake during the tempest, or the voices\nof praise after it is calm?  Well, thus the Eternal God, embracing at a\nglance the key-board of sixty centuries, touches by turns, with the\nfingers of his Spirit, the keys which he had chosen for the unity of\nhis celestial hymn.  He lays his left hand upon Enoch, the seventh from\nAdam, and his right hand on John, the humble and sublime prisoner of\nPatmos.  From the one the strain is heard: 'Behold the Lord cometh with\nten thousand of his saints'; from the other: 'Behold he cometh with\nclouds.'  And between the notes of this hymn of three thousand years\nthere is eternal harmony, and the angels stoop to listen, the elect of\nGod are moved, and eternal life descends into men's souls.\"--_Gaussen's\nTheopneustia_.\n\n\n\n\n{165}\n\nVIII\n\nTHE INSPIRATION OP THE SPIRIT\n\nInspiration signifies inbreathing.  Both the scribe and the Scripture,\nboth the man of God and the word of God were divinely inbreathed.  In\nthat memorable meeting of the risen Lord and his disciples within the\nclosed doors, we read that \"_He breathed on them_ and saith unto them,\nReceive ye the Holy Ghost; whosesoever sins ye forgive, they are\nforgiven unto them; whosesoever sins ye retain, they are retained\"\n(John 20: 22, R. V.).  Well may the question of the scribes concerning\nJesus now arise in our hearts concerning his disciples: \"Who can\nforgive sins but God only?\"  And the answer should be: \"True; God alone\ncan forgive sins.  And it is only because the Spirit of God, who is\nGod, is in the apostles, endowing them with his divine prerogatives,\nthat they are able to exercise this high authority.\"\n\nWe are persuaded, however, that this commission was not given to all\nChristians, though all have the Spirit.  In a note in Olshausen's\nCommentary the matter seems to be correctly stated: \"To the apostles\nwas granted the power, absolute and unconditioned, of binding and\nloosing, just as to them was {166} given the power of publishing truth\nunmixed with error.  For _both_ they possessed miraculous spiritual\nendowments.\"  Only we should say \"sovereign\" rather than \"miraculous\"\nendowments.  \"_The Spirit breatheth where he wills_, and thou hearest\nhis voice,\" said Jesus.[1]  While miraculous gifts were not confined to\nthe apostles, Christ may have committed to these, and to these alone,\nthe sovereign prerogative of forgiving sins; gifts of healing, on the\nother hand, the working of miracles, prophecy, the discerning of\nspirits, and tongues, being distributed throughout the church; \"but all\nthese worketh one and the same Spirit, dividing to each one severally\neven _as he will_\" (1 Cor. 12: 11, R. V.).  In a word, the action of\nthe Holy Ghost was supremely sovereign in the assignment of spiritual\noffices, and when Jesus breathed on his apostles the Holy Ghost, and\ngave them authority {167} to remit sins, he separated them unto a\nprerogative of which others, indwelt by the same Spirit, might have\nknown nothing.  It is very generally held that the order of apostles\nceased with the death of those who had seen the Lord and companied with\nhim until the day that he was received up.  But the reason for this\ncessation has been too little considered.  May we not believe that the\napostles and their companions were commissioned to speak for the Lord\nuntil the New Testament Scriptures, his authoritative voice, should be\ncompleted?  If so, in the apostolate we have a provisional inspiration;\nin the gospel a stereotyped inspiration; the first being endowed with\nauthority _ad interim_ to remit sins, and the second having this\nauthority _in perpetuam_.  The New Testament, as the very mouthpiece of\nthe Lord, pronounces forgiveness upon all in every generation who truly\nrepent and believe on the Son of God; and preachers in every age, with\nthe Bible in their hand, are authorized to do the same declaratively.\nBut when it is urged, as by Catholic writers, that this infallibility\nfor teaching and absolution, which was committed to the apostles, has\ndescended through a succession of ministers called the clergy, the\nanswer seems to be, that this authority has not been perpetuated in any\nbody of men apart from the Scriptures, but was transferred to the New\nTestament and lodged there for all time.  Historically, at least, it\nseems to have been {168} the fact, that as the apostles and prophets of\nthe new dispensation disappeared, the Gospels and Epistles took their\nplace, and that henceforth the divine authoritative voice of the Spirit\ncould be distinctly recognized only in the written word.  As coal has\nbeen called \"fossil sunlight,\" so the New Testament may be called\nfossil inspiration, the supernatural illumination which fell upon the\napostles being herein stored up for the use of the church throughout\nthe ages.[2]\n\n\"All Scripture is given by inspiration of God\n[_theopneustos_--God-breathed], and is profitable for doctrine, for\nreproof, for correction, for instruction in righteousness\" (3 Tim. 3:\n16).  As the Lord breathed the Spirit into certain men, and thereby\ncommitted to them his own prerogative of forgiving sin, so he breathed\nhis Spirit into certain books and endowed them with his infallibility\nin teaching truth.  God did not choose to inspire all good books,\nthough he has chosen to\n\n{169} inbreathe one book, thereby separating it and setting it apart\nfrom all other books.[3]  The phrase, \"the Bible is simply literature,\"\nwhich some are using to-day, as a suggestion against bibliolatry, is\nnot true.  Literature is the letter; Scripture is the letter inspired\nby the Spirit.  What Jesus said in justification of his doctrine of the\nnew birth is equally applicable to the doctrine of inspiration: \"That\nwhich is born of the flesh is flesh, and that which is born of the\nSpirit is spirit.\"  Educate, develop, and refine the natural man to the\nhighest possible point, and yet he is not a spiritual man till, through\nthe new birth, the Holy Ghost renews and indwells him.  So of\nliterature; however elevated its tone, however lofty its thought, it is\nnot Scripture.  Scripture is literature indwelt by the Spirit of God.\nThe absence of the Holy Ghost from any writing constitutes the\nimpassable gulf between it and Scripture.  Our Lord, in speaking of his\nown doctrine, uses the same language, to show its separateness from\ncommon teaching which he employs above to mark the distinction of the\nnew man.  He says: \"It is the Spirit that quickeneth; the flesh\nprofiteth nothing; _the words that I have spoken unto {170} you are\nspirit and are life_\" (John 6: 63, R. V.).  Words they were, and in\nthat respect, literature; but words divinely inbreathed and therefore\nScripture.  In fine, the one fact which makes the word of God a unique\nbook, standing apart in solitary separateness from all other writings,\nis that which also parts off the man of God from common men--the\nindwelling of the Holy Ghost.  Therefore we may say truly of the Bible,\nnot merely that it _was_ inspired, but it _is_ inspired; that the Holy\nGhost breathes within it, making it not only authoritative in its\ndoctrine but life-giving in its substance, so that they who receive its\npromises by faith \"have been begotten again, not of corruptible seed,\nbut of incorruptible, through the word of God which liveth and abideth\"\n(1 Peter 1: 23, R. V.).\n\nThus far in this volume we have been dwelling upon the various works\nand offices of the Paraclete.  Now we come to consider that the Holy\nSpirit not only acts but speaks.  Let us listen to the repeated\naffirmations of this fact.  Seven times our glorified Lord says,\nspeaking in the Apocalypse: \"He that hath an ear, let him hear what\n_the Spirit saith unto_ the churches\" (Rev. 2: 7).  The Paraclete on\nearth answers to the Paraclete above, so that to the voice from Heaven\nsaying: \"Write, blessed are the dead which die in the Lord from\nhenceforth,\" the response is heard: \"_Yea, saith the Spirit_, that they\nmay rest from their labors,\" etc. (Rev. 14: 13).  {171} This accords\nwith the general tenor of Scripture as to its own Author.  In referring\nto the Old Testament, Peter says: \"This Scripture must needs have been\nfulfilled, _which the Holy Ghost by the mouth of David spake before_\nconcerning Judas, which was guide to them that took Jesus\" (Acts 1:\n16).  And again: \"David himself _said by the Holy Ghost_\" (Mark 12:\n36), our Lord thus plainly recognizing the voice of the Spirit in the\nvoice of the psalmist.  So again: \"_The Spirit of the Lord spake by\nme_, and his word was in my tongue.  The God of Israel said, the Rock\nof Israel spake to me\" (2 Sam. 23: 2, 3), and \"Wherefore as _the Holy\nGhost saith_, To-day if ye will hear his voice\" (Heb. 3: 7).\n\nAnd what is it to speak?  Is it not to express thought in language?\nThe difference between thinking and saying is simply the difference of\nwords.  Therefore, if the Holy Ghost \"_saith_,\" we are to find in the\n_words_ of Scripture the exact substance of what he saith.  Hence\nverbal inspiration seems absolutely essential for conveying to us the\nexact thought of God.  And while many affect to ridicule the idea as\nmechanical and paltry, the conduct and method of scholars of every\nshade of belief show how generally it is accepted.  For, why the minute\nstudy of the _words_ of Scripture carried on by all expositors, their\nsearch after the precise shade of verbal significance, their attention\nto the {172} minutest details of language, and to all the delicate\ncoloring of mood and tense and accent?  The high scholars who speak\nlightly of the theory of literal inspiration of the Scriptures by their\nmethod of study and exegesis are they who put the strongest affirmation\non the doctrine which they deny.  Then we cannot forget what we imply\nwhen we say that language is the expression of thought.  Words\ndetermine the size and shape of ideas.  As exactly as the coin answers\nto the die in which it is struck, does the thought answer to the word\nby which it is uttered.  Vary the language by the slightest\nmodification, and you by so much vary the thought.\n\nAs ultra spiritualism interprets Paul's words \"_a spiritual body_,\" to\nmean a ghost, when the accent is as strongly on the _soma_ as on the\n_pneumatichon_, his real thought evidently being that of a _body\nspiritualized_; so some, remembering that \"the letter killeth,\" would\netherealize Scripture by telling us that the divine idea is the chief\nthing, and the language quite secondary.  But wisely and well has\nMartin Luther reminded us that \"Christ did not say of his Spirit, but\nof his _words_, they are spirit and life.\"\n\nTo deny that it is the Holy Ghost who speaks in Scripture, is an\nintelligible position; but admitting that _he speaks_, we can only\nunderstand his thoughts by listening to his words.  True, he may beget\nwithin us emotions too deep for expression, as when {173} \"The Spirit\nhimself maketh intercession for us with groanings which cannot be\nuttered\" (Rom. 8: 26).  But the idea which is really intelligible is\nthe idea that is embodied in speech.  For finite minds, at least, words\nare the measure of comprehensible thoughts.  Evidently Jesus claims for\nhis teaching not only inspiration, but verbal inspiration, when he says\nthat his _words_ are \"spirit and life.\"  And to this agrees the saying\nof Paul, in speaking of the inspiration of the Holy Ghost: \"But God\nhath revealed them unto us by his Spirit: for the Spirit searcheth all\nthings, yea, the deep things of God.  For what man knoweth the things\nof man, save the spirit of man which is in him? even so the things of\nGod knoweth no man, but the Spirit of God.  Now we have received, not\nthe spirit of the world, but the Spirit which is of God, that we might\nknow the things which are freely given to us of God, which things also\nwe speak, _not in the words which man's wisdom teacheth, but which the\nHoly Ghost teacheth_, comparing spiritual things with spiritual\" (1\nCor. 2: 10-13).\n\nAnd what if one objects that this theory makes inspiration purely\nmechanical, and turns the writers of Scripture into stenographers,\nwhose office is simply to transcribe the words of the Spirit as they\nare dictated?  It must be confessed that there is much in Scripture to\nsupport this view of the case.  Should we see a student who, having\ntaken down {174} the lecture of a profound philosopher, was now\nstudying diligently to comprehend the sense of the discourse which he\nhad written, we should understand simply that he was a pupil and not a\nmaster; that he had nothing to do with originating either the thoughts\nor the words of the lecture, but was rather a disciple whose province\nit was to understand what he had transcribed, and so be able to\ncommunicate it to others.  And who can deny that this is the exact\npicture of what we have in the following passage from Scripture: \"Of\nwhich salvation the prophets have inquired and searched diligently, who\nprophesied of the grace that should come unto you, _searching what, or\nwhat manner of time the Spirit of Christ which was in them did signify,\nwhen it testified beforehand the sufferings of Christ and the glory\nthat should follow_; unto whom it was revealed,\" etc. (1 Peter 1: 10,\n11).  Here were inspired writers, studying the meaning of what they\nthemselves had written.  If they were prophets on the manward side,\nthey were evidently pupils on the Godward side.  With all possible\nallowance for the human peculiarities of the writers, they must have\nbeen reporters of what they heard, rather than the formulators of that\nwhich they had been made to understand.  How nearly this also describes\nthe attitude of Christ,--a hearer that he might be a teacher: \"All\nthings that I have heard of my Father I have made known unto you\" (John\n15: 15); {175} a reporter that he might be a revealer: \"I have given\nunto them _the words_ which thou gavest me\" (John 17: 8).\n\nIn these days scholars are very jealous for the human element in\ninspiration; but the sovereign element is what most impresses the\ndiligent student of this subject.  \"The Spirit breatheth where he\nwills.\"  Concerning regeneration by the Holy Ghost, we are carefully\ntold that it is \"not of the will of the flesh, nor _of the will of\nman_, but of God\"; and concerning inspiration by the Spirit, the\nteaching is equally explicit: \"For no prophecy ever came _by the will\nof man_, but men spake from God, being moved by the Holy Ghost\" (2\nPeter 1: 21, R. V.).\n\nThe style of Scripture is, no doubt, according to the traits and\nidiosyncracies of the several writers, as the light within the\ncathedral takes on its various hues from passing through the stained\nwindows; but to say that the thoughts of the Bible are from the Spirit,\nand the language from men, creates a dualism in revelation not easy to\njustify; so that we must quote with entire approval the words of an\neminent writer upon this subject: \"The opinion that the subject-matter\nalone of the Bible proceeded from the Holy Spirit, while its language\nwas left to the unaided choice of the various writers, amounts to that\nfantastic notion which is the grand fallacy of many theories of\ninspiration; namely, that two spiritual agencies were in operation, one\nof which {176} produced the phraseology in the outward form, while the\nother created within the soul the conceptions and thoughts of which\nsuch phraseology was the expression.  The Holy Spirit, on the contrary,\nas the productive _principle_, embraces the entire activity of those\nwhom he inspires, rendering their language the _word of God_.\"[4]\n\nIf it be urged that the quotations which the New Testament makes from\nthe Old are rarely _ipsissima verba_, the language being in many\ninstances greatly changed, it should be noted in reply how significant\neven these changes often are.  If the Holy Spirit directed in the\nwriting of both books, he would have a sovereign right to alter the\nphraseology, if need be, from the one to the other.  In the opinion of\nmany scholars the change of \"the Redeemer shall come _to_ Zion, and\nunto them that turn from transgression in Jacob,\" in Isa. 59: 20, to\n\"There shall come _out_ of Zion the Deliverer,\" in Rom. 11: 26, is an\ninspired and intentional change.[5]  So of the citation from Amos 9:\n11, \"In that day will I raise up the tabernacle that is fallen,\" as\ngiven in Acts 15:16, \"After these things I will return, and I will\nbuild again the tabernacle of David which is fallen\"; the modification\nof the language seems designed, in order to make clear its significance\nin its present setting.  Many other examples might be given of {177} a\nreshaping of his own words by the divine Author of Scripture.  On the\nother hand, the constant recurrence of the same words and phrases in\nbooks of the Bible most widely separated in the time and circumstances\nof their composition, strongly suggests identity of authorship amid the\nvariety of penmanship.  The individuality of the writers was no doubt\npreserved, only that their individuality was subordinated to the\nsovereign individuality of the Holy Spirit.  It is with the written\nword as with the incarnate Word.  Because Christ is divine, he is more\ntruly human than any whom the world has ever seen; and because the\nBible is supernatural, it is natural as no other book which was ever\nwritten; its divinity lifts it above those faults of style which are\nthe fruits of self-consciousness and ambition.  Whether we read the Old\nTestament story of Abraham's servant seeking a bride for Isaac, or the\nNew Testament narrative of the walk of the risen Christ with his\ndisciples to Emmaus, the inimitable simplicity of the diction would\nmake us think that we were listening to the dialect of the angels who\nnever sinned in thought, and therefore cannot sin in style, did we not\nknow rather that it is the phraseology of the Holy Spirit.[6]\n\n{178}\n\nAn eminent German theologian has written a sentence so profoundly\nsignificant that we here reproduce it in Italics: \"_We can in fact\nspeak with good reason of a language of the Holy Ghost.  For it lies in\nthe Bible plainly before our eyes, how the Divine Spirit, who is the\nagent of revelation, has fashioned for himself a quite peculiar\nreligious dialect out of the speech of that people which forms its\ntheatre._\"[7]  So true do we hold this saying to be, that it seems to\nus quite impossible that the exact meaning of many of the terms of the\nNew Testament Greek should be found in a Lexicon of classic Greek.\nThough the verbal form is the same in both, the inbreathed spirit may\nhave imparted such new significance to old words, that to employ a\nsecular dictionary for translating the sacred oracles, were almost like\ncalling an unregenerate man to interpret the mysteries of the\nregenerate life.  Do we not know how modern progress and discovery have\neven put new meanings into many English words, so that one must be in\n\"the spirit of the age\" in order to comprehend them?[8]  Thus {179}\nlikewise, even in the work of verbal criticism, it is essential that\none possess the spirit of Christ in order to translate the words of\nChrist.\n\nAs to the question of the \"inerrancy of Scripture,\" as the modern\nphrase is, we may well pass by many minor arguments, and emphasize the\none great reason for holding this view, viz.: If it is God the Holy\nGhost who speaks in Scripture, then the Bible is the word of God, and\nlike God, infallible.  A recent brilliant writer has challenged us to\nshow where the Bible anywhere calls itself \"The word of God.\"[9]  The\nmost elementary student of the subject can, with the aid of a\nconcordance, easily point out the passages which so describe it.  But\nwe dwell on the fact that is not only called _o logos tou theon_, \"_the\nWord of God_,\" but _ta logia tou theou_, \"_the oracles of God_.\"  This\ncollective name of the Scriptures is most significant.  We need not\ninquire of the heathen as to the meaning which they put upon the words\nas the authoritative utterances of their gods; let the usage of\nScripture make its own impression: \"What advantage then hath the Jew?\nor what is the profit of circumcision?  Much every way; first of all,\nthat they were intrusted with _the oracles of God_\" (Rom. 3: 2, R.\nV.).[10]\n\nThis comprehensive expression is very helpful {180} to our faith.  When\ncritics are assailing the books of the Old Testament in detail, the\nHoly Spirit authenticates them for us in their entirety.  As Abigail\nprayed for a soul \"bound in the bundle of life\" with the Lord, so here\nan apostle gives us the books of the Law and the Prophets and the\nPsalms bound together in one bundle of inspired authority.  Stephen, in\nlike manner, speaks of his nation as \"those who received the _lively\noracles_ (of God) to give unto us\" (Acts 7: 38); and Peter says, \"If\nany man speak let him speak as _the oracles of God_\" (1 Peter 4: 11).\nAnd not only this; the same apostles who submitted to the authority of\nthe Old Testament as the oracles of God, themselves claimed to write as\nthe oracles of God in the New Testament.  \"If any man,\" says Paul,\n\"think himself to be a prophet or spiritual, let him acknowledge that\nthe things that I write unto you are the _commandments of the Lord_\" (1\nCor. 14: 37).  \"We are of God,\" writes John.  \"He that knoweth God\nheareth us; he that is not of God heareth not us\" (1 John 4: 16).\nThese claims are too great to be put forth concerning fallible\nwritings.  Admitting their premises, the Jews were right in charging\nJesus with blasphemy, in that being a man {181} he made himself God.\nIf Christ is not God, he is not even a good man.  And if the Scriptures\nare not inerrant, they are worse than errant; since, being literature,\nthey make themselves the word of God.\n\nAnd what if it be said that there are irreconcilable contradictions in\nthis book which calls itself the oracles of God?  Two things may be\nsaid: First, it should be expected that under \"the scientific method\"\nsuch contradictions should appear and constantly multiply.  The Bible\nis a sensitive plant, which shuts itself up at the touch of mere\ncritical investigation.  In the same paragraph in which it claims that\nits very words are the words of the Holy Spirit, it repudiates the\nscientific method as futile for the understanding of those words: \"Eye\nhath not seen, nor ear heard,\"--and insists on the spiritual method as\nalone adequate,--\"but God hath revealed them unto us by his Spirit\" (1\nCor. 2: 9, 10).  Not only does the Bible not yield roses to the critic,\nit yields the thorns and briars of hopeless contradiction.  \"_Intellige\nut credos verbum meum_,\" said Augustine to the rationalists of his day,\n\"_sed crede ut intelligas verbum Dei_.\"  \"Understand my word, that you\nmay believe it; believe God's word, that you may understand it.\"  Faith\nholds not only the keys of all the creeds, but of all the\ncontradictions.  He who starts out and proceeds under the conviction\nthat the Bible is the {182} infallible word of God, will find\ndiscrepancies constantly turning into unisons under his study.  And\nthis remark leads to the second observation: that the contradictions of\nman may really be the harmonies of God.  An uncultivated listener,\nhearing an oratorio of one of the great masters, would detect discords\nagain and again in the strains; and as a matter of fact, what are\ncalled \"accidentals\" in music are discords, but discords inserted to\nheighten the harmony.  Thus, as one after another of the alleged\ndiscrepancies of Scripture having been noted and made to jar upon the\near have then been reconciled, with what an emphatic and heightened\nharmony have the words of the psalmist, speaking by the Holy Ghost,\nfallen on our ear: \"The law of the Lord is perfect, converting the\nsoul; the testimony of the Lord is sure, making wise the simple\"!\nThere seems to the critic to be historic error in the statement of\nStephen that Jacob was buried at Sychem (Acts 7: 16) instead of in the\nfield of Machpelah before Mamre, as recorded in Gen. 50: 13, just as it\nwas once thought that Luke had made a mistake, not to be explained\naway, in his reference to Cyrenius in chapter 2: 1, 2.  But as the\nlatter contradiction has disappeared, only confirming the veracity of\nScripture by the investigation which it has called forth, so may the\nformer.  And so also with such alleged discrepancies as that between\nthe record in {183} one place that King Solomon had four thousand\nstalls for horses, and in another forty thousand; or that of the\nstatement in one passage that King Josias began to reign at eight years\nof age, and in another, at eighteen.  What if we freely admit that we\ncannot reconcile these statements?  That does not prove that they are\nnot reconcilable.  The history of solved contradictions has certainly\nshown this, that as \"the foolishness of God is wiser than men, and the\nweakness of God stronger than men,\" so the discords of God are more\nharmonious than men.\n\nWe may say, in closing this chapter, that almost the highest proof of\nthe infallibility of Scripture is the practical one, that we have\nproved it so; that as the coin of the State has always been found able\nto buy the amount represented on its face, so the prophecies and the\npromises of Holy Scripture have yielded their face value to those who\nhave taken pains to prove them.  If they have not always done so, it is\nprobable that they have not yet matured.  Certainly there are\nmultitudes of Christians who have so far proved the veracity of\nScripture that they are ready to trust it without reserve in all that\nit pledges for the world yet unseen and the life yet unrealized.\n\"Believe that thou mayest know,\" then, is the admonition which\nScripture and history combine to enforce.  In the farewell of that rare\nsaint, Adolph Monod, these golden words occur: {184} \"When I shall\nenter the invisible world, I do not expect to find things different\nfrom what the word of God represented them to me here.  The voice I\nshall then hear will be the same I now hear upon the earth, and I shall\nsay, 'This is indeed what God said to me; _and how thankful I am that I\ndid not wait till I had seen in order to believe_.'\"\n\n\n\n[1] John 3: 8.  \"The wind bloweth where it listeth.\"  Without\npronouncing dogmatically, it must be said that the translation of\nBengel and some others--\"_The Spirit breatheth where he wills, and thou\nhearest his voice_\"--has reasons in its favor which are well-nigh\nirresistible; _e.g._, If _to pneuma_ here is the _wind_, it has one\nmeaning in the first part of the sentence and another meaning in the\nsecond; and that meaning too, one which it bears in no other instance\nof the more than two hundred and seventy uses of the word in the New\nTestament.  It is not the word used in Acts 2: 2, as might be expected\nif it signified wind.  Then it seems unnatural to ascribe volition to\nthe wind, _thelei_.  On the contrary, if the words apply to the Spirit,\nthe saying is in entire harmony with other Scriptures, which affirm the\nsovereignty of the Holy Ghost in regeneration (John 1: 13) and in the\ncontrol and direction of those who are the subjects of the new birth (2\nCor. 12: 4-11).\n\n[2] The proof that the inspiration of the apostles and scribes of the\nNew Testament was not transmitted to successors is thus stated by\nNeander: \"A phenomenon singular in its kind is the striking difference\nbetween the writings of the apostles and those of the apostolic\nfathers, so nearly their contemporaries.  In other instances\ntransitions are wont to be gradual, but in this instance we observe a\nsudden change.  There is no gentle gradation here, but all at once an\nabrupt transition from one style of language to another--a phenomenon\nwhich should lead us to acknowledge the fact of a special agency of the\nDivine Spirit in the souls of the apostles and of a new creative\nelement in the first period.\"--_Church History_, II., 405.\n\n[3] There are the strongest reasons for rejecting the rendering of this\npassage as given in the Revised Version: \"_Every Scripture inspired of\nGod is also profitable_\", etc.  The reader will find the objections to\nthis rendering powerfully and conclusively set forth in Tregelles on\nDaniel.  Note, p. 267.\n\n[4] Lee on the \"Inspiration of the Holy Scripture,\" pp. 32, 33.\n\n[5] See Lange's \"Commentary\" _in loco_.\n\n[6] I am satisfied only with the style of Scripture.  My own style and\nthe style of all other men cannot satisfy me.  If I read only three or\nfour verses I am sure of their divinity on account of their\ninimitableness.  _It is the style of the heavenly court.--Oetinger_.\n\n[7] Rothe, \"Dogmatics,\" p. 238.\n\n[8] For example, Shakespeare, and Milton, and Dryden, employ the words\n\"car\" and \"engine\" and \"train\" in their writings; but living before the\nage of steam and railways they knew nothing of the meaning which these\nterms convey to us.  And it is possible that Homer and Plato knew as\nlittle of the meaning of such words as _aion_ and _parakletos_, as\nfound in the revelation of Jesus Christ, by whom \"the ages were framed\"\nand the Comforter sent down.\n\n[9] Dr. R. F. Horton, in \"_Verbum Dei_.\"\n\n[10] The apostle in calling the Old Testament Scriptures the \"oracles\nof God,\" clearly recognizes them as divinely inspired books.  The\nJewish church was the trustee and guardian of these oracles till the\ncoming of Christ.  Now the Scriptures of the Old and New Testament are\ncommitted to the guardianship of the Christian Church.--_Dr. Philip\nSchaff_.\n\n\n\n\n{185}\n\nIX\n\nTHE CONVICTION OF THE SPIRIT\n\n\n\n\n{186}\n\n\"The Comforter in every part of his threefold work glorifies Christ.  In\nconvincing of sin he convinces us of the sin of not believing on Christ.\nIn convincing us of righteousness, he convinces us of the righteousness\nof Christ, of that righteousness which was made manifest in Christ going\nto the Father, and which he received to bestow on all such as should\nbelieve in him.  And lastly, in convincing of judgment, he convinces us\nthat the prince of the World was judged in the life and by the death of\nChrist.  Thus throughout, Christ is glorified; and that which the\nComforter shows to us relates in all its parts to the life and work of\nthe incarnate Son of God.\"--_Julius Charles Hare_.\n\n\n\n\n{187}\n\nIX\n\nTHE CONVICTION OF THE SPIRIT\n\n\"And when he is come _he will convict the world in respect of sin, and of\nrighteousness, and of judgment_\" (John 16: 8, R. V.).  It is too large a\nconclusion which many seem to draw from these words, that since the day\nof Pentecost the Spirit has been universally diffused in the world,\ntouching hearts everywhere, among Christians and heathen, among the\nevangelized and the unevangelized alike, and awakening in them a sense of\nsin.  Does not our Lord say in this same discourse concerning the\nComforter: \"_Whom the world cannot receive_, because it seeth him not\nneither knoweth him\"? (John 14: 17)  With these words should be\nassociated the limitation which Jesus makes in the gift of the Paraclete:\n\"If I depart I will send him _unto you_.\"  Christ's disciples were to be\nthe recipients and distributors of the Holy Ghost, and his church the\nmediator between the Spirit and the world.  \"And when he is come (to you)\nhe will reprove the world.\"  And to complete the exposition, we may\nconnect this promise with the Great Commission, \"Go ye into _all the\nworld_ and preach the gospel to every creature,\" and conclude that when\nthe {188} Lord sends his messengers into the world, the Spirit of truth\ngoes with them, witnessing to the message which they bear, convincing of\nthe sin which they reprove, and revealing the righteousness which they\nproclaim.  We are not clear to affirm that the conviction of the Spirit\nhere promised goes beyond the church's evangelizing, though there is\nevery reason to believe that it invariably accompanies the faithful\npreaching of the word.\n\nIt will help us then to a clear conception of the subject, if we consider\nthe Spirit of truth as sent _unto the Church_, testifying _of Christ_,\nand bringing conviction _to the world_.\n\nAs there is a threefold work of Christ, as prophet, priest, and king, so\nthere is a threefold conviction of the Spirit answering thereto: \"And he,\nwhen he is come, will convict the world in respect of sin and of\nrighteousness and of judgment; of sin, because they believe not on me; of\nrighteousness, because I go to the Father and ye behold me no more; of\njudgment, because the prince of this world hath been judged\" (John 16:\n8-12, R. V.).  It is concerning the testimony of Christ as he spake to\nmen in the days of his flesh; and concerning the work of Christ now\ncarried on in his intercession at God's right hand; and concerning the\nsentence of Christ when he shall come again to be our judge, that this\nwitness of the Spirit has to do.\n\n\"_He shall convince the world of sin._\"  Why is he {189} needed for this\nconviction since conscience is present in every human breast, and is\ndoing his work so faithfully?  We reply: Conscience is the witness to the\nlaw; the Spirit is the witness to grace.  Conscience brings legal\nconviction; the Spirit brings evangelical conviction; the one begets a\nconviction unto despair, the other a conviction unto hope.\n\n\"_Of sin, because they believe not on me,_\" describes the ground of the\nHoly Spirit's conviction.  The entrance of Christ into the world rendered\npossible a sin hitherto unknown: \"If I had not come and spoken unto them,\nthey had not had sin; but now they have no cloak for their sin\" (John 15:\n22).  Evil seems to have required the presence of incarnate goodness, in\norder to its fullest manifestation.  Hence the deep significance of the\nprophecy spoken over the cradle of Jesus: \"Behold this child is set for\nthe fall and rising again of many in Israel; and for a sign which shall\nbe spoken against, _that the thoughts of many hearts may be revealed_\"\n(Luke 2: 34, 35).  All the most hideous sins of human nature came out\nduring the betrayal and trial and passion of our Lord.  In that \"hour and\npower of darkness\" these sins seem indeed to have been but imperfectly\nrecognized.  But when the day of Pentecost had come, with its awful\nrevealing light of the Spirit of truth, then there was great contrition\nin Jerusalem--a contrition the sting of {190} which we find in the charge\nof Peter: \"Jesus of Nazareth, whom ye have taken and by wicked hands have\ncrucified and slain.\"  Was not that deep conviction, following the gift\nof the Spirit, in which three thousand were brought to repentance in a\nsingle day, a conviction of sin because they had not believed on Christ?\n\nFor our reproof the Holy Ghost presents another side of the same fact,\ncalling us to repentance, not for having taken part in crucifying Christ,\nbut for having refused to take part in Christ crucified; not for having\nbeen guilty of delivering him up to death, but for having refused to\nbelieve in him who was \"delivered for our offenses and raised again for\nour justification.\"  Wherever, by the preaching of the gospel, the fact\nof Christ having died for the sins of the world is made known, this guilt\nbecomes possible.  The sin of disbelieving on Christ is, therefore, the\ngreat sin now, because it summarizes all other sins.  He bore for us the\npenalties of the law; and thus our obligation, which was originally to\nthe law, is transferred to him.  To refuse faith in him, therefore, is to\nrepudiate the claims of the law which he fulfilled and to repudiate the\ndebt of infinite love which, by his sacrifice, we have incurred.\nNevertheless, the Spirit of truth brings home this sin against the Lord,\nnot to condemn the world, but that the world through him might be saved.\nIn a word, as has been well said, \"it is not {191} the sin-question but\nthe Son-question\" which we really raise now in preaching the gospel.\n\"Christ having perfectly satisfied God about sin, the question now\nbetween God and your heart is: Are you perfectly satisfied with Christ as\nthe alone portion of your soul?  Christ has settled every other to the\nglory of God.\"  In dealing with the guilty Jews, it was the historical\nfact which the Holy Ghost urged for their conviction: \"Ye denied the Holy\nOne and the Just, and killed the Prince of Life\" (Acts 3: 14, 15).  In\ndealing with us Gentiles, it is rather the theological or evangelical\nfact: \"Christ also hath once suffered for sins, the just for the unjust,\nthat he might bring us to God\" (1 Peter 3: 18), and you are condemned\nthat you have not believed on him and confessed him as Saviour and Lord.\nIt is the same sin in the last instance, but viewed upon its reverse\nside, if we may say it.  In the one case it is the guilt of despising and\nrejecting the Son of God; in the other, it is the guilt of not believing\nin him who was despised and rejected of men.  Yet if submissively yielded\nto, the Spirit will lead us from this first stage of revelation to the\nsecond, since what Andrew Fuller said of the doctrines of theology is\nequally true of the convictions of the Spirit, that \"they are united\ntogether like chain-shot, so that whichever one enters the heart the\nother must certainly follow.\"\n\n\"_Of righteousness, because I go to the Father and {192} ye see me no\nmore._\"  Not until he had been seated in the heavenly places had Christ\nperfected righteousness for us.  As he was \"delivered for our offenses\nand raised again for our justification,\" so must he be enthroned for our\nassurance.  It is necessary to see Jesus standing at the right hand of\nGod, in order to know ourselves \"accepted in the Beloved.\"  How beautiful\nthe culmination of Isaiah's passion-prophecy wherein, accompanying the\npromise that \"he shall bear the sin of many,\" is the prediction that \"by\nhis knowledge _shall my righteous servant justify many_\"!  But he must be\nshown to be righteous, in order that he may justify; and this is what his\nexaltation does.  \"It was the proof that him whom the world condemned,\nGod justified--that the stone which the builders rejected, God made the\nHeadstone of the corner--that him whom the world denied and lifted up on\na cross of shame in the midst of two thieves, God accepted and lifted up\nin the midst of the throne.\"[1]\n\nThe words \"and because ye see me no more,\" which have perplexed the\ncommentators, seem to us {193} to give the real clue to the meaning of\nthe whole passage.  So long as the High Priest was within the veil, and\nunseen, the congregation of Israel could not be sure of their acceptance.\nHence the eager anxiety with which they waited his coming out, with the\nassurance that God had received the propitiation offered on their behalf.\nChrist, our great High Priest, has entered into the Holy of Holies by his\nown blood.  Until he comes forth again at his second advent, how can we\nbe assured that his sacrifice for us is accepted?  We could not be,\nunless he had sent out one from his presence to make known this fact to\nus.  And this is precisely what he has done in the gift of the Holy\nGhost.  \"Who being the brightness of his glory, and the express image of\nhis person, and upholding all things by the word of his power, when he\nhad by himself purged our sins, he sat down on the right hand of the\nMajesty on high\" (Heb. 1: 3).  There he will remain throughout the whole\nduration of the great day of atonement, which extends from ascension to\nadvent.  But in order that his church may have immediate assurance of\nacceptance with the Father, through his righteous servant, he sends forth\nthe Paraclete to certify the fact; and the presence of the Spirit in the\nmidst of the church is proof positive of the presence of Jesus in the\nmidst of the throne; as is said by Peter on the day of {194} Pentecost;\n\"Therefore being by the right hand of God exalted, and having received of\nthe Father the promise of the Holy Ghost, he hath shed forth this which\nye now see and hear\" (Acts 2: 33).\n\nNow the Lord's words seem plain to us.  Because he ascends to the Father,\nto be seen no more until his second coming, the Spirit meantime comes\ndown to attest his presence and approval with the Father as the perfectly\nrighteous One.  How clearly this comes out in Peter's defense before the\nCouncil: \"The God of our fathers raised up Jesus, whom ye slew and hanged\non a tree.  Him hath God exalted with his right hand to be a Prince and a\nSaviour, for to give repentance to Israel and forgiveness of sins; and we\nare witnesses of these things, _and so also is the Holy Ghost_, whom God\nhath given to them that obey him\" (Acts 5: 30-32).  Why this two-fold\nwitness?  The reason is obvious.  The disciples could bear testimony to\nthe crucifixion and resurrection of Christ, but not to his enthronement;\nthat event was beyond the ken of human vision; and so the Holy Ghost, who\nhad been cognizant of that fact in heaven, must be sent down as a\njoint-witness with the apostles, that thus the whole circle of\nredemption-truth might be attested.  Therein was the promise of Jesus in\nhis last discourse literally fulfilled: \"But when the Comforter is come,\nwhom I will send unto you from the Father, even the Spirit of truth which\n{195} proceedeth from the Father, he shall testify of me; and ye also\nshall bear witness, because ye have been with me from the beginning\"\n(John 15: 26, 27).\n\nAs we have said, it is not only the enthronement of Christ in righteous\napproval with the Father that must be certified, but the acceptance of\nhis sacrificial work as a full and satisfying ground of our\nreconciliation with the Father.  And the Spirit proceeding from God is\nalone competent to bear to us this assurance.  Therefore in the Epistle\nto the Hebrews, after the reiterated statement of our Lord's exaltation\nat the right hand of God, it is added: \"For by one offering he hath\nperfected forever them that are sanctified, _whereof the Holy Ghost is\nalso a witness to us_\" (Heb. 10: 14, 15).  In a word, he whom we have\nknown on the cross as \"the Lamb of God that taketh away the sins of the\nworld,\" must now be known to us on the throne as \"_the Lord our\nrighteousness_.\"  But though the angels and the glorified in heaven see\nJesus, once crucified, now \"made both Lord and Christ,\" we see him not.\nTherefore it is written that \"no man can say Jesus is Lord, _but in the\nHoly Spirit_\" (1 Cor. 12: 3, R. V.).  So also we are told that \"if any\nman sin we have a _Paraclete_ with the Father, Jesus Christ the\nrighteous\" (1 John 2: 1); but we can only know Christ as such through\nthat \"other Paraclete\" sent forth from the Father.  It was promised that\n\"when he, the Spirit of truth, is come, he shall {196} not speak from\nhimself; but what things soever he shall hear, these shall he speak\"\n(John 16: 13, R. V.).  Hearing the ascriptions of worthiness lifted up to\nChrist in heaven, and beholding him who was made a little lower than the\nangels for the suffering of death, now \"crowned with glory and honor,\" he\ncommunicates what he sees and hears to the church on earth.  Thus, as he\nin his earthly life, through his own outshining and self-evidencing\nperfection, \"was justified in the spirit\"; so we, recognizing him\nstanding for us in glory, and now \"of God made unto us righteousness,\"\nare also \"justified in the name of the Lord Jesus _and by the Spirit of\nour God_\" (1 Cor. 6: 11).\n\nThus, though unseen by the church during all the time of his\nhigh-priestly ministry, our Lord has sent to his church one whose office\nit is to bear witness to all he is and all he is doing while in heaven,\nthat so we may have \"boldness and access with confidence by the faith of\nhim,\" and that so we may come boldly to the throne of grace, \"the Holy\nGhost this signifying\"--what he could not under the old covenant--\"that\nthe way into the holiest of all\" (Heb. 9: 8) has been made manifest.\n\nAnd yet--strange paradox--in this identical discourse in which Jesus\nspeaks to his disciples of seeing him no more, he says: \"Yet a little\nwhile and the world seeth me no more, _but ye see me_; because I live ye\nshall live also\" (John 14: 19); words {197} which by common consent refer\nto the same time of Christ's continuance within the veil.  But it is now\nby the inward vision, which the world has not, that they are to behold\nhim.  And they are to behold him _for the world_, since Christ said of\nhim: \"Whom the _world cannot receive, because_ it seeth him not, neither\nknoweth him.\"  And yet it is \"to _convince the world_\" \"of sin and of\nrighteousness and of judgment\" that the Spirit was to be sent.  How shall\nwe make it plain?  When the sun retires beyond the horizon at night, the\nworld, our hemisphere, sees him no more; yet the moon sees him, and all\nnight long catches his light and throws it down upon us.  So the world\nsees not Christ in the gracious provisions of redemption which he holds\nfor us in heaven, but through the illumination of the Comforter the\nchurch sees him; as it is written: \"Eye hath not seen, nor ear heard,\nneither have entered into the heart of man the things which God hath\nprepared for them that love him; _but God hath revealed them unto us by\nhis Spirit_\" (1 Cor. 2: 9, 10).  And the Church seeing these things,\ncommunicates what she sees to the world.  Christ is all and in all; and\nthe Spirit receives and reflects him to the world through his people.\n\n  The moon above, the church below,\n    A wondrous race they run;\n  But all their radiance, all their glow,\n    Each borrows of its sun.\n\n\n{198}\n\n\"_Of judgment, because the prince of this world is judged._\"  Here, we\nbelieve, is a still farther advance in the revelation of the gospel, and\nnot a retreat to the doctrine of a future judgment, as some would teach.\nFor we repeat our conviction, that in this entire discourse the Holy\nSpirit is revealed to us as an evangel of Grace, and not as a sheriff of\nthe Law.  Hear the Apostle Peter once more, as, pointing to him who had\nbeen raised from the dead and seated in the heavenlies, he says: \"By him\nevery one that believeth is justified from all things from which ye could\nnot be justified by the law of Moses\" (Acts 13: 39, R. V.).\nJustification, in the evangelical sense, is but another name for judgment\nprejudged and condemnation ended.  In the enthroned Christ every question\nabout sin is answered, and every claim of a violated law is absolutely\nmet; and though there is no abatement in the demands of the decalogue,\nyet because \"Christ has become the end of the law for righteousness to\nevery one that believeth,\" now \"_grace reigns through righteousness_ unto\neternal life by Jesus Christ our Lord.\"  Strange paradox set forth in\nIsaiah's passion psalm: \"_By his stripes we are healed,_\" as though it\nwere told us that sin's smiting had procured sin's remission.  And so it\nis.  If the Holy Spirit shows us the wounds of the dying Christ for\ncondemning us, he immediately shows us the wounds of the exalted Christ\nfor comforting us.  {199} His glorified body is death's certificate of\ndischarge, the law's receipt in full, assuring us that all the penalties\nof transgression have been endured, and the Sin-bearer acquitted.\n\nThe meaning of this last conviction seems plain therefore: \"_Of judgment,\nbecause the prince of this world is judged._\"  Recall the words of Jesus\nas he stood face to face with the cross: \"Now is the judgment of this\nworld; now shall the prince of this world be cast out\" (John 12: 31).\n\"The accuser of the brethren\" is at last non-suited and ejected from\ncourt.  The death of Christ is the death of death, and of the author of\ndeath also.  \"That through death he might destroy him that hath the power\nof death, that is, the devil; and deliver them who, through fear of\ndeath, were all their lifetime subject to bondage\" (Heb. 2: 14, 15).  If\nthe relation of Satan to our judgment and condemnation is mysterious,\nthis much is clear, from this and several passages, that Christ by his\ncross has delivered us from his dominion.  We must believe that Jesus\nspoke the literal truth when he said: \"Verily, verily, I say unto you, he\nthat heareth my word and believeth him that sent me, hath eternal life,\n_and cometh not into judgment_, but hath passed out of death into life\"\n(John 5: 24, R. V.).  On the cross Christ judged sin and acquitted those\nwho believe on him; and in heaven he defends them against every re-arrest\nby a violated law.  {200} \"There is therefore now no condemnation to them\nthat are in Christ Jesus\" (Rom. 8: 1).  Thus the threefold conviction\nbrings the sinner the three stages of Christ's redemptive work, past\njudgment and past condemnation into eternal acceptance with the Father.\n\nIn striking antithesis with all this, we have an instance in the Acts of\nthe threefold conviction of conscience, when Paul before Felix \"reasoned\nof _righteousness, and temperance, and the judgment to come_\" (Acts 24:\n25).  Here the sin of a profligate life was laid bare as the apostle\ndiscoursed of chastity; the claims of righteousness were vindicated, and\nthe certainty of coming judgment exhibited; and with the only effect that\n\"Felix trembled.\"  So it must ever be under the convictions of\nconscience,--compunction but not peace.  We have also an instructive\ncontrast exhibited in Scripture, between the co-witness of the Spirit and\nthe co-witness of conscience.  \"_The Spirit himself beareth witness_\n(_summarturei_) that we are the children of God\" (Rom.  8: 16).  Here is\nthe assurance of sonship, with all the divine inward persuasion of\nfreedom from condemnation which it carries.  On the other hand is the\nconviction of the heathen, who have only the law written in their hearts:\n\"_Their conscience bearing witness_ (_summarturouses_), their thoughts\none with another accusing, or else excusing them, in the day when God\nshall judge the secrets of men\" {201} (Rom. 2: 15, 16).  Conscience can\n\"accuse,\" and how universally it does so, abundant testimony of Christian\nmissionaries shows; and conscience can \"excuse,\" which is the method that\nguilty thoughts invariably suggest; but _conscience cannot justify_.\nOnly the Spirit of truth, whom the Father hath sent forth into the world,\ncan do this.  The work of the two witnesses may be thus set in contrast:\n\n  _Conscience Convinces_--        _The Comforter Convinces_--\n  Of sin committed;               Of sin committed;\n  Of righteousness impossible;    Of righteousness imputed;\n  Of judgment accomplished.       Of judgment impending.\n\n\nHappily these two witnesses may be harmonized, as they are by that\natonement which reconciles man to himself, as well as reconciles man to\nGod.  Very significantly does the Epistle to the Hebrews, in inviting our\napproach to God make, as the condition of that approach, the \"having our\nhearts _sprinkled from an evil conscience_.\"  As the High Priest carried\nthe blood into the Holy of Holies in connection with the old\ndispensation, so does the Spirit take the blood of Christ into the inner\nsanctuary of our spirit in the more wondrous economy of the new\ndispensation, in order that he may \"cleanse your conscience from dead\nworks to serve the living God\" (Heb. 9: 14).  Blessed is the man who is\nthus made at one with himself while made at one with God, so that he can\nsay: \"I say the truth in Christ, I lie not, _my conscience also {202}\nbearing me witness in the Holy Ghost_\" (Rom. 9: 11).  The believer's\nconscience dwelling in the Spirit, even as his life is \"hid with Christ\nin God,\" both having the same mind and bearing the same testimony--this\nis the end of redemption and this is the victory of the atoning blood.\n\n\n\n[1] For as the ministry of Enoch was sealed by his reception into heaven,\nand as the ministry of Elijah was also abundantly proved by his\ntranslation, so also the righteousness and innocence of Christ.  But it\nwas necessary that the ascension of Christ should be more fully attested,\nbecause upon his righteousness, so fully proved by his ascension, we must\ndepend for all our righteousness.  For if God had not approved him after\nhis resurrection, and he had not taken his seat at his right hand, we\ncould by no means be accepted of God.--_Cartwright_.\n\n\n\n\n{203}\n\nX\n\nTHE ASCENT OF THE SPIRIT\n\n\n\n\n{204}\n\n\"The Apostle Paul evidently saw the redemption of the bodies of the\nsaints and their manifestation as the sons of God and with them the\nredemption of the whole creation from its present bondage to be the\ncomplete harvest of the Spirit, whereof the church doth now possess\nonly the first-fruits, that is, the first ripe grains which could be\nformed into a sheaf and presented in the temple as a wave-offering unto\nthe Lord.  'That Holy Spirit of Promise which is the earnest of our\ninheritance,' saith the same apostle--the earnest, like the\nfirst-fruit, being only a part of that which is to be earned . . . yet\na sufficient surety that the whole shall in the fullness of the times,\nbe likewise ours.\"--_Edward Irving_.\n\n\n\n\n{205}\n\nX\n\nTHE ASCENT OF THE SPIRIT\n\n\"He that descended is the same also that ascended up far above all\nheavens.\"  So writes the apostle concerning the Paraclete who is now\nwith the Father, \"Jesus Christ the righteous\" (Eph. 4: 9).  And what is\ntrue of the one is true of that \"other Paraclete,\" the Holy Ghost, who\nwas sent down to abide with us during this age.  When he has\naccomplished his temporal mission in the world he will return to heaven\nin the body which he has fashioned for himself--that \"one new man,\" the\nregenerate church, gathered out from both Jews and Gentiles during this\ndispensation.  For what is the rapture of the saints predicted by the\napostle when, at the sound of the trumpet and the resurrection of the\nrighteous dead, \"we which are alive and remain shall be caught up\ntogether with them in the clouds to meet the Lord in the air?\" (1\nThess. 4: 17).  It is the earthly Christ rising to meet the heavenly\nChrist; the elect church, gathered in the Spirit and named _o\nchristos_, (1 Cor. 12: 12,) taken up to be united in glory with\n\"Christ, the Head of the church, himself the Saviour of the body\" {206}\n(Eph. 5: 23, R. V.).  In the council at Jerusalem this is announced as\nthe distinctive work of the Spirit in this dispensation \"to gather out\n_a people for his name_.\"  It was not by accident and as a term of\nderision that the first believers received their name; but \"the\ndisciples were divinely called _Christians_ first in Antioch\" (Acts 11:\n26).  This was the name pre-ordained for them, that \"honorable name\" by\nwhich they are called (James 2: 7).  When, therefore, this\nout-gathering shall have been accomplished, and _the people for his\nname_ shall be completed, they will be translated to be one with him in\nglory, as they were one with him in name, the Head taking the body to\nhimself, \"as Christ also, the church\" (Eph. 5: 29).  And this\ntranslation of the church is to be effected by the Holy Spirit who\ndwells in her.  \"But if the Spirit of him that raised up Jesus from the\ndead dwell in you, he that raised up Christ from the dead shall also\nquicken your mortal bodies by his Spirit that dwelleth in you\" (Rom. 8:\n11).  It is not by acting upon the body of Christ from without, but by\nenergizing it from within, that the Holy Ghost will effect its\nglorification.  In a word, the Comforter, who on the day of Pentecost,\ncame down to form a body out of flesh, will at the _Parousia_ return to\nheaven in that body, having fashioned it like unto the body of Christ,\nthat it may be presented to him \"not having spot, or wrinkle, or any\nsuch thing, . . . holy {207} and without blemish\" (Eph. 5: 27).  Is it\nmeant to be implied in what is here said that the Comforter is to leave\nthe world at the time of the advent, to return no more?  By no means.\nAnd yet what is meant needs to be very explicitly set forth.\n\nA very able writer on the doctrine of the Spirit makes this remark, so\nstriking and yet so true that we have put it in italics: \"_As Christ\nshall ultimately give up his kingdom to the Father_ (1 Cor. 15: 24-28),\n_so the Holy Ghost shall give up his administration to the Son, when he\ncomes in glory and all his holy angels with him_.\"[1]  The church and\nthe kingdom are not identical terms, if we mean by the kingdom the\nvisible reign and government of Jesus Christ on earth.  In another\nsense they are identical.  As the King, so the kingdom.  The King is\npresent now in the world, only invisibly and by the Holy Spirit; so the\nkingdom is now present invisibly and spiritually in the hearts of\nbelievers.  The King is to come again visibly and gloriously; so shall\nthe kingdom appear visibly and gloriously.  In other words, the kingdom\nis already here in mystery; it is to be here in manifestation.  Now the\nspiritual kingdom is administered by the Holy Ghost, and it extends\nfrom Pentecost to _Parousia_.  At the _Parousia_--the appearing of the\nSon of Man in glory--when he shall take unto himself his great power\nand reign (Rev. 11: 17), when he who has {208} now gone into a far\ncountry, to be invested with a kingdom, shall return and enter upon his\ngovernment (Luke 19: 15), then the invisible shall give way to the\nvisible; the kingdom in mystery shall emerge into the kingdom in\nmanifestation, and the Holy Spirit's administration shall yield to that\nof Christ.\n\nHere our discussion properly ends, since the age-ministry of the Holy\nSpirit terminates with the return of Jesus Christ in glory.  But there\nis an \"age to come\" (Heb. 6: 5), succeeding \"the present evil age\"\n(Gal. 1: 4), and we may, in closing, take a glimpse at that for the\nlight which it may throw upon the present dispensation.\n\nWhat significance has the phrase, \"_the first-fruits of the Spirit_,\"\nwhich several times occurs in the New Testament?  The first-fruits is\nbut a handful compared with the whole harvest; and this is what we have\nin the gift of \"the Holy Spirit of promise, _which is the earnest of\nour inheritance until the redemption of the purchased possession_\"\n(Eph. 1: 13, 14).  The harvest, to which all the first-fruits look\nforward, is at the appearing of the Lord.  Christ, by his rising from\nthe dead, became \"_the first-fruits of them that slept_\" (1 Cor. 15:\n20).  The full harvest, of course, is at the advent, when \"they that\nare Christ's at his coming\" shall be raised up (1 Cor. 15: 23).  So of\nthe Holy Ghost.  We have all the Spirit, but _not all of the Spirit_.\nAs a person of {209} the God-head, he is here in his entirety; but as\nto his ministry, we have as yet but a part or earnest of his full\nblessing.  To make this statement plain, let us observe that the work\nof the Holy Spirit, during this entire dispensation, is elective.  He\ngathers from Jew and Gentile the body of Christ, the _ecclesia_, the\ncalled-out.  This is his peculiar work in this gospel age.  In a word,\nthe present is the age of election, and not of universal ingathering.\n\nBut is this all we have to hope for?  Let the word of God answer.\nPaul, in considering the hope of Israel, says that there is at this\npresent time \"_a remnant according to the election of grace_\"; and a\nlittle farther on he declares that in connection with the coming of the\nDeliverer \"_all Israel shall be saved_\" (Rom. 11: 5, 26).  Here is an\nelective out-gathering, and then a universal in-gathering; or, as the\napostle sums it up in this same chapter: \"_If the first-fruits be holy,\nso also the lump_.\"  On the other hand, James, speaking by the Holy\nGhost concerning the Gentiles, says first that \"God did visit the\nGentiles _to take out of them a people for his name_,\" and \"after this\nwill I return,\" etc., \"that the residue of men might seek after the\nLord, and _all the Gentiles upon whom my name is called, saith the\nLord_\" (Acts 15: 14, 17).  Here, again, is first an elective\nout-gathering and then a total in-gathering.\n\n{210}\n\nNow, by looking at other scriptures, it seems clear that the Holy\nSpirit is the divine agent in both these redemptions, the partial and\nthe total.  If we refer to Joel's great prophecy: \"_I will pour out my\nSpirit upon all flesh_,\" and then to Peter's reference to the same, as\nrecorded in the Acts, we are led to ask, Was this prediction completely\nfulfilled on the day of Pentecost?  Clearly not.  Peter, with inspired\naccuracy, says: \"_This is that which was spoken by the prophet Joel_,\"\nwithout affirming that herein the prophecy of Joel was entirely\nfulfilled.  Turning back to the prediction itself, we find that it\nincludes within its sweep \"the great and the terrible day of the Lord,\"\nand the \"bringing again of the captivity of Judah and Jerusalem\" (Joel\n2: 31; 3: 1), events which are clearly yet future.  If again we examine\nthe vivid prophecy of Israel's conversion, we observe that their\nlooking upon him whom they pierced, and mourning for him, follows the\nprediction: \"And I will pour upon the house of David, and upon the\ninhabitants of Jerusalem the Spirit of grace and supplication\" (Zech.\n12: 10).  So in the picture of the desolations of Jerusalem, as they\nhave actually existed during the present age, the prophet represents\nthis judgment of thorns and briars and forsaken palaces and desertion\nof population, as continuing \"_until the Spirit be poured upon us from\non high_\" (Isaiah 32: 15).\n\nIndeed the Scriptures seem to be harmonious in {211} their teaching\nthat, after the present elective work of the Spirit has been completed,\nthere will come a time of universal blessing, when the Spirit shall\nliterally be \"poured out upon all flesh\"; when \"that which is perfect\nshall come\" and \"that which is in part shall be done away.\"\n\nThus in the doctrine of the Spirit there is a constant reference to the\nfinal consummation.  \"The Holy Spirit of God, in whom ye were sealed\n_unto the day of redemption_,\" says Paul (Eph. 4: 30).  Again:\n\"Ourselves also which have the first-fruits of the Spirit, even we\nourselves, groan within ourselves, waiting for the adoption, to wit,\n_the redemption of our body_\" (Rom. 8: 23).\n\nAll which the Comforter has yet brought us, or can now bring us, is\nonly the first sheaf of the great harvest of redemption which awaits us\non our Lord's return.  \"Ye have received _the Spirit of adoption_,\nwhereby we cry Abba, Father\" (Rom. 8: 15); but for the adoption itself\nwe wait; sons of God already by birth from above, we with the whole\ncreation yet wait for \"_the manifestation of the sons of God_\" (Rom. 8:\n19).\n\nTo his tender exhortation to be patient until the coming of the Lord,\nwhich James writes in the first chapter of his epistle, there is added\nthe suggestive illustration: \"Behold the husbandman waiteth for the\nprecious fruit of the earth, being patient over it until it receive the\nearly and latter rain.\" {212} As in husbandry the one rain belonged to\nthe time of sowing, and the other to the time of harvest, so in\nredemption the early rain of the Spirit was at Pentecost, the latter\nrain will be at the Parousia; the one fell upon the world as the first\nsowers went forth into the world to sow, the other will accompany \"the\nharvest which is the end of the age,\" and will fructify the earth for\nthe final blessing of the age to come, bringing repentance to Israel\nand the remission of sins, \"that the times of refreshing may come from\nthe presence of the Lord, and that he may send Jesus Christ, before\nappointed for you, whom the heavens must receive until the times of the\nrestitution of all things\" (Acts 3: 19-21).\n\n\n\n[1] \"Through the Eternal Spirit,\" by Elder Cumming, D. D., p. 185.\n\n\n\n\n{213}\n\n  SCRIPTURE INDEX\n\n\n                                             PAGE\n\n  Genesis 50: 13 . . . . . . . . . . . . . .  182\n\n  Exodus 30: 30-33 . . . . . . . . . . . . .  156\n\n  Leviticus 14 . . . . . . . . . . . . . . .   28\n  Leviticus 23: 11-16  . . . . . . . . . . .   29\n  Leviticus 8: 12  . . . . . . . . . . . . .   88\n  Leviticus 14: 17 . . . . . . . . . . . . .   89\n\n  1 Samuel 16: 15  . . . . . . . . . . . . .   88\n\n  2 Samuel 23: 2, 3  . . . . . . . . . . . .  171\n\n  1 Kings 19: 16 . . . . . . . . . . . . . .   88\n\n  Psalms 133: 1, 2 . . . . . . . . . . . . .   58\n  Psalms 17: 15  . . . . . . . . . . . . . .  114\n  Psalms 84: 6 . . . . . . . . . . . . . . .  124\n  Psalms 17: 16  . . . . . . . . . . . . . .  125\n\n  Isaiah 11: 2 . . . . . . . . . . . . . . .   76\n  Isaiah 59: 20  . . . . . . . . . . . . . .  176\n  Isaiah 32: 15  . . . . . . . . . . . . . .  210\n\n  Joel 2: 31 . . . . . . . . . . . . . . . .  210\n  Joel 3: 1  . . . . . . . . . . . . . . . .  210\n\n  Amos 9: 11 . . . . . . . . . . . . . . . .  176\n\n  Zechariah 12: 10 . . . . . . . . . . . . .  210\n\n  Matthew 3: 11  . . . . . . . . . . . . . .   56\n  Matthew 12: 28 . . . . . . . . . . . . . .   75\n  Matthew 3: 11, R. V. . . . . . . . . . . .   76\n  Matthew 16: 24, 25 . . . . . . . . . . . .  108\n  Matthew 6: 27, R. V. . . . . . . . . . . .  115\n  Matthew 18: 19 . . . . . . . . . . . . . .  149\n\n  Mark 13: 32  . . . . . . . . . . . . . . .   47\n  Mark 12: 36  . . . . . . . . . . . . . . .  171\n\n  Luke 3: 22 . . . . . . . . . . . . . . . .   76\n  Luke 4: 1  . . . . . . . . . . . . . . . .   82\n  Luke 4: 18 . . . . . . . . . . . . . . . .   88\n  Luke 10: 2 . . . . . . . . . . . . . . . .  137\n  Luke 2: 1, 2 . . . . . . . . . . . . . . .  182\n  Luke 2: 34, 35 . . . . . . . . . . . . . .  189\n  Luke 19: 15  . . . . . . . . . . . . . . .  208\n\n  John 14: 23  . . . . . . . . . . . . . . .   20\n  John 1: 14 . . . . . . . . . . . . . . . .   23\n  John 20: 17  . . . . . . . . . . . . . . .   31\n  John 15: 26  . . . . . . . . . . . . . . .   35\n  John 14: 16  . . . . . . . . . . . . . . .   38\n  John 14: 18; 14: 26; 16: 13  . . . . . . .   39\n  John 16: 7 . . . . . . . . . . . . . . . .   40\n  John 14: 28  . . . . . . . . . . . . . . .   42\n  John 16: 15  . . . . . . . . . . . . . . .   43\n  John 14: 12; 15: 26  . . . . . . . . . . .   44\n  John 16: 8-10  . . . . . . . . . . . . . .   45\n  John 16: 12, 13  . . . . . . . . . . . . .   46\n  John 16: 13, R. V. . . . . . . . . . . . .   47\n  John 16: 7 . . . . . . . . . . . . . . . .   49\n  John 14: 18; 14: 3 . . . . . . . . . . . .   50\n  John 1: 33 . . . . . . . . . . . . . . . .   58\n  John 3: 16; 1: 12  . . . . . . . . . . . .   67\n  John 1: 33 . . . . . . . . . . . . . . . .   76\n  John 6: 27 . . . . . . . . . . . . . . . .   77\n  John 3: 33 . . . . . . . . . . . . . . . .   78\n  John 2: 23, 24 . . . . . . . . . . . . . .   79\n\n  John 16: 13; 14: 17; 15: 26; 16: 13  . . .   92\n  John 3: 31; 8: 23  . . . . . . . . . . . .  101\n  John 3: 7, R. V. . . . . . . . . . . . . .  103\n  John 13: 35. . . . . . . . . . . . . . . .  113\n  John 1: 16 . . . . . . . . . . . . . . . .  124\n  John 14: 23  . . . . . . . . . . . . . . .  138\n  John 16: 23  . . . . . . . . . . . . . . .  147\n  John 20: 22, R. V. . . . . . . . . . . . .  165\n  John 6: 63, R. V.  . . . . . . . . . . . .  170\n  John 15: 15; 17: 8 . . . . . . . . . . . .  175\n  John 16: 8, R. V.; 14: 17  . . . . . . . .  187\n  John 16: 8, R. V.  . . . . . . . . . . . .  188\n  John 15: 22  . . . . . . . . . . . . . . .  189\n  John 15: 26, 27  . . . . . . . . . . . . .  195\n  John 16: 13, R. V.; 14: 19 . . . . . . . .  196\n  John 12: 31; 5: 24, R. V.  . . . . . . . .  199\n\n  Acts 9: 31 . . . . . . . . . . . . . . . .   50\n  Acts 2: 41; 5: 14; 11: 24  . . . . . . . .   55\n  Acts 10: 38  . . . . . . . . . . . . . . .   58\n  Acts 11: 16  . . . . . . . . . . . . . . .   59\n  Acts 2: 38 . . . . . . . . . . . . . . . .   69\n  Acts 8: 14-17  . . . . . . . . . . . . . .   74\n  Acts 1: 2  . . . . . . . . . . . . . . . .   75\n  Acts 2: 4  . . . . . . . . . . . . . . . .   82\n  Acts 9: 17; 4: 8 . . . . . . . . . . . . .   83\n  Acts 4: 31; 6: 5 . . . . . . . . . . . . .   84\n  Acts 4: 27, R. V.; 10: 38  . . . . . . . .   88\n  Acts 15: 28  . . . . . . . . . . . . . . .  132\n  Acts 20: 28, R. V. . . . . . . . . . . . .  134\n  Acts 10: 44  . . . . . . . . . . . . . . .  145\n  Acts 5: 9  . . . . . . . . . . . . . . . .  150\n  Acts 1: 8, R. V. . . . . . . . . . . . . .  159\n  Acts 13: 2; 13: 4; 13: 9; 13: 52 . . . . .  160\n  Acts 15: 8; 15: 28; 16: 6, 7 . . . . . . .  161\n  Acts 1: 16 . . . . . . . . . . . . . . . .  171\n  Acts 15: 16  . . . . . . . . . . . . . . .  176\n  Acts 7: 38 . . . . . . . . . . . . . . . .  180\n  Acts 7: 16 . . . . . . . . . . . . . . . .  182\n  Acts 3: 14, 15 . . . . . . . . . . . . . .  191\n  Acts 2: 33; 5: 30-32 . . . . . . . . . . .  194\n  Acts 13: 39, R. V. . . . . . . . . . . . .  198\n  Acts 24: 25  . . . . . . . . . . . . . . .  200\n  Acts 11: 26  . . . . . . . . . . . . . . .  206\n  Acts 15: 14, 17  . . . . . . . . . . . . .  209\n  Acts 3: 19 . . . . . . . . . . . . . . . .  212\n\n  Romans 1: 4  . . . . . . . . . . . . . . .   45\n  Romans 8: 9  . . . . . . . . . . . . . . .   57\n  Romans 6: 3, 4; 8: 2 . . . . . . . . . . .   62\n  Romans 6: 17 . . . . . . . . . . . . . . .   64\n  Romans 11: 9 . . . . . . . . . . . . . . .   81\n  Romans 1: 4  . . . . . . . . . . . . . . .  107\n  Romans 6: 3, 4; 7: 4 . . . . . . . . . . .  109\n  Romans 6: 11, R. V.  . . . . . . . . . . .  110\n  Romans 8: 13; 8: 2 . . . . . . . . . . . .  111\n  Romans 15: 30  . . . . . . . . . . . . . .  112\n  Romans 8: 23; 8: 11  . . . . . . . . . . .  119\n  Romans 12: 2, R. V.  . . . . . . . . . . .  123\n  Romans 1: 17 . . . . . . . . . . . . . . .  124\n  Romans 8: 26, 27, R. V.  . . . . . . . . .  148\n  Romans 8: 26 . . . . . . . . . . . . . . .  173\n  Romans 11: 26  . . . . . . . . . . . . . .  176\n  Romans 3: 2, R. V. . . . . . . . . . . . .  179\n  Romans 8: 1; 8: 16 . . . . . . . . . . . .  200\n  Romans 2: 15, 16 . . . . . . . . . . . . .  201\n  Romans 9: 11 . . . . . . . . . . . . . . .  202\n  Romans 8: 11 . . . . . . . . . . . . . . .  206\n  Romans 11: 6, 26 . . . . . . . . . . . . .  209\n  Romans 8: 23; 8: 15; 8: 19 . . . . . . . .  211\n\n  1 Corinthians 12: 12 . . . . . . . . . . .   54\n  1 Corinthians 12: 13 . . . . . . . . . . .   55\n  1 Corinthians 10: 1  . . . . . . . . . . .   57\n  1 Corinthians 2: 11, R. V. . . . . . . . .   90\n  1 Corinthians 12: 3  . . . . . . . . . . .   91\n  1 Corinthians 15: 51, 52 . . . . . . . . .  120\n  1 Corinthians 15: 52; 15: 44 . . . . . . .  125\n  1 Corinthians 3: 16  . . . . . . . . . . .  130\n  1 Corinthians 2: 4 . . . . . . . . . . . .  143\n  1 Corinthians 10: 11 . . . . . . . . . . .  156\n  1 Corinthians 12: 11, R. V.  . . . . . . .  166\n  1 Corinthians 2: 10-13 . . . . . . . . . .  173\n  1 Corinthians 14: 37 . . . . . . . . . . .  180\n  1 Corinthians 2: 9, 10 . . . . . . . . . .  181\n  1 Corinthians 12: 3, R. V. . . . . . . . .  195\n  1 Corinthians 6: 11  . . . . . . . . . . .  196\n  1 Corinthians 2: 9, 10 . . . . . . . . . .  197\n  1 Corinthians 12: 12 . . . . . . . . . . .  205\n  1 Corinthians 15: 24-28  . . . . . . . . .  207\n  1 Corinthians 15: 20; 15: 23 . . . . . . .  208\n\n  2 Corinthians 1: 21, 22  . . . . . . . . .   78\n  2 Corinthians 1: 21, R. V. . . . . . . . .   88\n  2 Corinthians 5: 14, R. V. . . . . . . . .  110\n  2 Corinthians 3: 18, R. V. . . . . . . . .  113\n  2 Corinthians 3: 18  . . . . . . . . . . .  123\n  2 Corinthians 3: . . . . . . . . . . . . .  132\n\n  Galatians 5: 25  . . . . . . . . . . . . .   57\n  Galatians 4: 6 . . . . . . . . . . . . . .   69\n  Galatians 3: 2; 3: 14  . . . . . . . . . .   71\n  Galatians 4: 19  . . . . . . . . . . . . .   94\n  Galatians 2: 20, R. V. . . . . . . . . . .  110\n  Galatians 5: 16  . . . . . . . . . . . . .  115\n  Galatians 1: 14  . . . . . . . . . . . . .  123\n  Galatians 1: 1 . . . . . . . . . . . . . .  136\n  Galatians 6: 2 . . . . . . . . . . . . . .  155\n  Galatians 6: 8, R. V.  . . . . . . . . . .  160\n  Galatians 1: 4 . . . . . . . . . . . . . .  208\n\n  Ephesians 1: 7; 3: 16  . . . . . . . . . .   42\n  Ephesians 1: 20, 21  . . . . . . . . . . .   45\n  Ephesians 4: 5 . . . . . . . . . . . . . .   56\n  Ephesians 6: 18  . . . . . . . . . . . . .   57\n  Ephesians 4: 16  . . . . . . . . . . . . .   61\n  Ephesians 1: 13  . . . . . . . . . . . . .   77\n  Ephesians 4: 30  . . . . . . . . . . . . .   80\n  Ephesians 5: 18  . . . . . . . . . . . . .   87\n  Ephesians 4: 24  . . . . . . . . . . . . .  106\n  Ephesians 2: 1 . . . . . . . . . . . . . .  107\n  Ephesians 4: 8-12, R. V. . . . . . . . . .  134\n  Ephesians 6: 18  . . . . . . . . . . . . .  148\n  Ephesians 5: 19  . . . . . . . . . . . . .  153\n  Ephesians 2: 22, R. V.; 3: 16, R. V.;\n            2: 18, R. V. . . . . . . . . . .  154\n  Ephesians 4: 9 . . . . . . . . . . . . . .  205\n  Ephesians 5: 23; 5: 29 . . . . . . . . . .  206\n  Ephesians 5: 27  . . . . . . . . . . . . .  207\n  Ephesians 1: 13, 14  . . . . . . . . . . .  208\n  Ephesians 4: 30  . . . . . . . . . . . . .  211\n\n  Philippians 2: 6, 7, R. V. . . . . . . . 42, 43\n\n  Colossians 1: 24 . . . . . . . . . . . . .   63\n  Colossians 3: 10 . . . . . . . . . . . . .  106\n  Colossians 2: 13 . . . . . . . . . . . . .  107\n  Colossians 3: 2, 5, R. V.  . . . . . . . .  110\n  Colossians 3: 16 . . . . . . . . . . . . .  155\n\n  1 Thessalonians 2: 19  . . . . . . . . . .   50\n  1 Thessalonians 3: 13  . . . . . . . . . .   60\n  1 Thessalonians 1: 9 . . . . . . . . . . .  102\n  1 Thessalonians 5: 23, R. V. . . . . . . .  122\n  1 Thessalonians 1: 5 . . . . . . . . . . .  144\n  1 Thessalonians 1: 6 . . . . . . . . . . .  145\n  1 Thessalonians 4: 18  . . . . . . . . . .  155\n  1 Thessalonians 4: 17  . . . . . . . . . .  205\n\n  2 Thessalonians 2: 4 . . . . . . . . . . .  130\n\n  2 Timothy 2: 19  . . . . . . . . . . . . .   78\n  2 Timothy 3: 16  . . . . . . . . . . . . .  168\n\n  Titus 2: 13, R. V. . . . . . . . . . . . .  119\n\n  Hebrews 1: 9 . . . . . . . . . . . . . . .   59\n  Hebrews 9: 14  . . . . . . . . . . . . . .   75\n  Hebrews 1: 3 . . . . . . . . . . . . . . .   91\n  Hebrews 6: 4, 5, R. V. . . . . . . . . . .  121\n  Hebrews 6: 5, R. V.  . . . . . . . . . . .  123\n  Hebrews 2: 4 . . . . . . . . . . . . . . .  144\n  Hebrews 7: 25, R. V. . . . . . . . . . . .  148\n  Hebrews 3: 13  . . . . . . . . . . . . . .  155\n  Hebrews 3: 15  . . . . . . . . . . . . . .  158\n  Hebrews 3: 7 . . . . . . . . . . . . . . .  171\n  Hebrews 1: 3 . . . . . . . . . . . . . . .  193\n  Hebrews 10: 14, 15 . . . . . . . . . . . .  195\n  Hebrews 9: 8 . . . . . . . . . . . . . . .  196\n  Hebrews 2: 14, 15  . . . . . . . . . . . .  199\n  Hebrews 9: 14  . . . . . . . . . . . . . .  201\n  Hebrews 6: 5 . . . . . . . . . . . . . . .  208\n\n  James 1: 18  . . . . . . . . . . . . . . .  105\n  James 3: 15  . . . . . . . . . . . . . . .  126\n  James 6: 16; 5: 16, R. V . . . . . . . . .  155\n  James 2: 7 . . . . . . . . . . . . . . . .  206\n\n  1 Peter 4: 6 . . . . . . . . . . . . . . .   57\n  1 Peter 2: 9, R. V.  . . . . . . . . . . .   89\n  1 Peter 1: 23, R. V. . . . . . . . . . . .  105\n  1 Peter 4: 14  . . . . . . . . . . . . . .  118\n  1 Peter 1: 12  . . . . . . . . . . . . . .  143\n  1 Peter 1: 22  . . . . . . . . . . . . . .  155\n  1 Peter 1: 23, R. V. . . . . . . . . . . .  170\n  1 Peter 1: 11  . . . . . . . . . . . . . .  174\n  1 Peter 4: 11  . . . . . . . . . . . . . .  180\n  1 Peter 3: 18  . . . . . . . . . . . . . .  191\n\n  2 Peter 1: 4, R. V.  . . . . . . . . . . .  104\n  2 Peter 1: 21, R. V. . . . . . . . . . . .  175\n\n  1 John 2: 1  . . . . . . . . . . . . . . .   38\n  1 John 2: 20 . . . . . . . . . . . . . . .   89\n  1 John 2: 27 . . . . . . . . . . . . . . .   90\n  1 John 1: 3  . . . . . . . . . . . . . . .   99\n  1 John 1: 8, 3: 9  . . . . . . . . . . . .  116\n  1 John 3: 5, 6 . . . . . . . . . . . . . .  117\n  1 John 3: 2, R. V. . . . . . . . . . . . .  124\n  1 John 4: 16 . . . . . . . . . . . . . . .  180\n  1 John 2: 1  . . . . . . . . . . . . . . .  195\n\n  Jude 1: 24 . . . . . . . . . . . . . . . .  123\n  Jude 1: 19 . . . . . . . . . . . . . . . .  126\n  Jude 1: 20 . . . . . . . . . . . . . . . .  148\n\n  Revelation 22: 17  . . . . . . . . . . . .   50\n  Revelation 1: 18 . . . . . . . . . . . . .   61\n  Revelation 3: 3  . . . . . . . . . . . . .   76\n  Revelation 6 . . . . . . . . . . . . . . .  133\n  Revelation 2: 7; 14: 13  . . . . . . . . .  170\n  Revelation 11: 17  . . . . . . . . . . . .  207\n\n\n\n\n{217}\n\n  GENERAL INDEX\n\n\n                                                         PAGE\n\n  Adam: fall of  . . . . . . . . . . . . . . . . . . . .  102\n    child of . . . . . . . . . . . . . . . . . . . . . .  106\n    nature derived from  . . . . . . . . . . . . . . . .  107\n    inheritance from . . . . . . . . . . . . . . . . . .  118\n  Adam life: birth into  . . . . . . . . . . . . . . . .  104\n  Adolph Monod: farewell of  . . . . . . . . . . . . . .  184\n  Age of the Spirit: defined . . . . . . . . . . . . . .   16\n  Age-work: continuance of . . . . . . . . . . . . . . .   16\n  Ambrose: observation of  . . . . . . . . . . . . . . .   31\n  Ananias and Sapphira: sin of . . . . . . . . . . . . 22, 23\n  Andrews, Bishop: beautiful words of  . . . . . . . . .   54\n  Anointing: Importance of . . . . . . . . . . . . . . 88, 89\n    examples of  . . . . . . . . . . . . . . . . . . . .   89\n  Ante-Pentecostal days: spiritual nonage of . . . . . .   48\n  Apostles: Matthias chosen by . . . . . . . . . . . . .  136\n    prerogatives of  . . . . . . . . . . . . . . . . . .  166\n    order of, ceased . . . . . . . . . . . . . . . . . .  167\n  Asceticism: inversion of divine order  . . . . . . . .  111\n  Augustine: quotation from  . . . . . . . . . . . . . .   18\n    calls Pentecost  . . . . . . . . . . . . . . . . . .   19\n    saying of true . . . . . . . . . . . . . . . . . . .   20\n    replies to rationalists  . . . . . . . . . . . . . .  181\n\n  Baptism: a monogram  . . . . . . . . . . . . . . . . .  109\n  Baptized: into Moses . . . . . . . . . . . . . . . . .   57\n  Bengel: statement of . . . . . . . . . . . . . . . . .   39\n  Bible: Holy Ghost breathes within it . . . . . . . . .  170\n    divine author of . . . . . . . . . . . . . . . . . .  177\n    infallibility of . . . . . . . . . . . . . . . . . .  179\n    a sensitive plant  . . . . . . . . . . . . . . . . .  181\n  Bickersteth, E. H.: quotation from . . . . . . . . . .   81\n  Boys, E.: extract from . . . . . . . . . . . . . . . .   68\n  Butler, Archer: quotation from . . . . . . . . . . . .   30\n\n  Calvary: typology of . . . . . . . . . . . . . . . . .   28\n    once for all . . . . . . . . . . . . . . . . . . . .   59\n  Calvin, John; quotation from . . . . . . . . . . . . .   34\n  Canon Garratt: excerpt from  . . . . . . . . . . . . .  137\n  Cartwright: extract from . . . . . . . . . . . . . . .  192\n  Choirs: composed of  . . . . . . . . . . . . . . . . .  164\n  Christ: life of  . . . . . . . . . . . . . . . . . . .   14\n    on earth . . . . . . . . . . . . . . . . . . . . . .   21\n    inspired characterizations of  . . . . . . . . . . .   23\n    image of . . . . . . . . . . . . . . . . . . . . . .   24\n    fulfills all types   . . . . . . . . . . . . . . . .   26\n    our Passover . . . . . . . . . . . . . . . . . . . .   29\n    earthly work of, completed . . . . . . . . . . . . .   30\n    ready to be communicated . . . . . . . . . . . . . .   30\n    expiatory work of  . . . . . . . . . . . . . . . . .   31\n    accepted by God  . . . . . . . . . . . . . . . . . .   31\n    foretells Comforter  . . . . . . . . . . . . . . . .   39\n    the testator . . . . . . . . . . . . . . . . . . . .   41\n    indwelling of  . . . . . . . . . . . . . . . . . . .   42\n    generosity of  . . . . . . . . . . . . . . . . . . .   43\n    earthly--equal to  . . . . . . . . . . . . . . . . .   44\n    power to impart  . . . . . . . . . . . . . . . . . .   45\n    coronation of  . . . . . . . . . . . . . . . . . . .   46\n    prayers of . . . . . . . . . . . . . . . . . . . . .   50\n    mystical body of . . . . . . . . . . . . . . . . . .   53\n    present by . . . . . . . . . . . . . . . . . . . . .   53\n    visible union of . . . . . . . . . . . . . . . . . .   54\n    manifestation of . . . . . . . . . . . . . . . . . .   60\n    indwelt by . . . . . . . . . . . . . . . . . . . . .   61\n    description of . . . . . . . . . . . . . . . . . . .   61\n    vivifying power of . . . . . . . . . . . . . . . . .   62\n    disfigured . . . . . . . . . . . . . . . . . . . . .   64\n    twofold manifestation of . . . . . . . . . . . . . .   64\n    faith of, ignored  . . . . . . . . . . . . . . . . .   68\n    our justification  . . . . . . . . . . . . . . . . .   69\n    effective service for  . . . . . . . . . . . . . . .   74\n    example in all things  . . . . . . . . . . . . . . .   75\n    our pattern  . . . . . . . . . . . . . . . . . . . .   75\n    endued by the Spirit . . . . . . . . . . . . . . . .   76\n    possessed by . . . . . . . . . . . . . . . . . . . .   77\n    holiness essential to  . . . . . . . . . . . . . . .   80\n    draws to himself . . . . . . . . . . . . . . . . . .   81\n    justification in . . . . . . . . . . . . . . . . . .   89\n    the Holy One . . . . . . . . . . . . . . . . . . . .   89\n    deity of . . . . . . . . . . . . . . . . . . . . . .   91\n    image of God . . . . . . . . . . . . . . . . . . . .   91\n    conformity to  . . . . . . . . . . . . . . . . . . .   94\n    made atonement . . . . . . . . . . . .   . . . . . .   95\n    treasure hidden in . . . . . . . . . . . . . . . . .  100\n    the heart of the church  . . . . . . . . . . . . . .  100\n    begotten by Holy Ghost . . . . . . . . . . . . . . .  106\n    origin of life . . . . . . . . . . . . . . . . . . .  107\n    nature derived from  . . . . . . . . . . . . . . . .  108\n    came as Saviour  . . . . . . . . . . . . . . . . . .  109\n    efficacy of his sacrifice  . . . . . . . . . . . . .  110\n    victory through  . . . . . . . . . . . . . . . . . .  111\n    manifested love of . . . . . . . . . . . . . . . . .  113\n    pattern of God . . . . . . . . . . . . . . . . . . .  114\n    imparting life . . . . . . . . . . . . . . . . . . .  117\n    inheritance from . . . . . . . . . . . . . . . . . .  118\n    official seat of . . . . . . . . . . . . . . . . . .  130\n    bride of, betrayed . . . . . . . . . . . . . . . . .  133\n    living voice of  . . . . . . . . . . . . . . . . . .  139\n    identification with  . . . . . . . . . . . . . . . .  147\n    helping us to pray . . . . . . . . . . . . . . . . .  149\n    attitude of, described . . . . . . . . . . . . . . .  174\n    divinity of  . . . . . . . . . . . . . . . . . . . .  177\n    spirit of, necessary . . . . . . . . . . . . . . . .  179\n    threefold work of  . . . . . . . . . . . . . . . . .  188\n    died for the sins of the world . . . . . . . . . . .  190\n    satisfied God  . . . . . . . . . . . . . . . . . . .  191\n    perfected righteousness  . . . . . . . . . . . . . .  192\n    our High Priest  . . . . . . . . . . . . . . . . . .  193\n    resurrection of  . . . . . . . . . . . . . . . . . .  194\n    enthronement of  . . . . . . . . . . . . . . . . . .  193\n    lifted to heaven . . . . . . . . . . . . . . . . . .  196\n    continuance of within the veil . . . . . . . . . . .  197\n    not seen by the world  . . . . . . . . . . . . . . .  197\n    reflected by the Spirit  . . . . . . . . . . . . . .  197\n    answers all questions  . . . . . . . . . . . . . . .  198\n    death of . . . . . . . . . . . . . . . . . . . . . .  199\n    judged sin on the cross  . . . . . . . . . . . . . .  199\n    redemptive work of . . . . . . . . . . . . . . . . .  200\n    administration of  . . . . . . . . . . . . . . . . .  208\n    the first-fruits . . . . . . . . . . . . . . . . . .  208\n  Christ-life: spiritual birth into  . . . . . . . . . .  104\n  Christian Church: home of the Spirit . . . . . . . . .   20\n  Christian doctrine: undeveloped  . . . . . . . . . . .   46\n  Christian life: crisis in  . . . . . . . . . . . . . .   84\n    a gradual growth . . . . . . . . . . . . . . . . . .   94\n    possibilities of . . . . . . . . . . . . . . . . . .   96\n  Christians: good text for  . . . . . . . . . . . . . .   63\n    ignorance of . . . . . . . . . . . . . . . . . . . .   73\n    privilege of . . . . . . . . . . . . . . . . . . . .   93\n    belief of  . . . . . . . . . . . . . . . . . . . . .  117\n    possessors of the Spirit . . . . . . . . . . . . . .  165\n    prove veracity of Scripture  . . . . . . . . . . . .  183\n    divine naming of . . . . . . . . . . . . . . . . . .  206\n  Church: first capital sin of . . . . . . . . . . . . .   22\n    temple of God  . . . . . . . . . . . . . . . . . . .   24\n    image of . . . . . . . . . . . . . . . . . . . . . .   25\n    greater riches for . . . . . . . . . . . . . . . . .   48\n    history of begun . . . . . . . . . . . . . . . . . .   53\n    definition of  . . . . . . . . . . . . . . . . . . .   53\n    formation of . . . . . . . . . . . . . . . . . . . .   54\n    introduction into  . . . . . . . . . . . . . . . . .   55\n    unsanctified, sometimes  . . . . . . . . . . . . . .   59\n    to be like Jesus . . . . . . . . . . . . . . . . . .   61\n    appellation of . . . . . . . . . . . . . . . . . . .   62\n    complement of her Lord . . . . . . . . . . . . . . .   68\n    disfigures Christ  . . . . . . . . . . . . . . . . .   64\n    Paraclete abides in  . . . . . . . . . . . . . . . .   68\n    effective service in . . . . . . . . . . . . . . . .   74\n    monograph of . . . . . . . . . . . . . . . . . . . .   78\n    Christ the heart of  . . . . . . . . . . . . . . . .  100\n    the temple of God  . . . . . . . . . . . . . . . . .  130\n    guidance of the Lord for . . . . . . . . . . . . . .  132\n    is manifold  . . . . . . . . . . . . . . . . . . . .  137\n    dead yet living  . . . . . . . . . . . . . . . . . .  138\n    appointments in State  . . . . . . . . . . . . . . .  139\n    Spirit withdrawn from  . . . . . . . . . . . . . . .  141\n    feature of worship in  . . . . . . . . . . . . . . .  154\n    service of, described  . . . . . . . . . . . . . . .  155\n    fellowship with Head of  . . . . . . . . . . . . . .  155\n    requirements of  . . . . . . . . . . . . . . . .  161,162\n    Spirit sent unto . . . . . . . . . . . . . . . . . .  188\n    communications of to the world . . . . . . . . . . .  197\n    translation of . . . . . . . . . . . . . . . . . . .  206\n  Comforter: another given . . . . . . . . . . . . . . .   15\n    indwelling of  . . . . . . . . . . . . . . . . . . .   21\n    coming of  . . . . . . . . . . . . . . . . . . . . .   22\n    presence of  . . . . . . . . . . . . . . . . . . . .   32\n    foretold by Christ . . . . . . . . . . . . . . . . .   39\n    reverent subjection of . . . . . . . . . . . . . . .   40\n    ignorant of  . . . . . . . . . . . . . . . . . . . .   74\n    Jesus' promise of  . . . . . . . . . . . . . . . . .   99\n    witness of the . . . . . . . . . . . . . . . . . . .  143\n    sending of the . . . . . . . . . . . . . . . . . . .  147\n    ministry of the  . . . . . . . . . . . . . . . . . .  148\n    return of to heaven  . . . . . . . . . . . . . . . .  206\n    consolation of . . . . . . . . . . . . . . . . . . .  211\n  Communion: significance of . . . . . . . . . . . . . .   99\n    through Holy Spirit  . . . . . . . . . . . . . . . .  107\n  Conscience: definition and work of . . . . . . . . . .  189\n    accusing power of  . . . . . . . . . . . . . . . . .  201\n  Conversion: definition of  . . . . . . . . . . . . . .   78\n  Course of redemption: Moberly's divisions  . . . . . .   16\n  Cross: plain attractions of  . . . . . . . . . . . . .  158\n  Cumming, J. Elder: quotation from  . . . . . . . . . 72, 73\n    excerpt from . . . . . . . . . . . . . . . . . . . 85, 86\n    quotation from . . . . . . . . . . . . . . . . . 128, 207\n\n  Day of Pentecost: Holy Spirit embodied\n          in the church at . . . . . . . . . . . . . . .   21\n  Death: division of . . . . . . . . . . . . . . . . . .  109\n  Disciple: requirements of  . . . . . . . . . . . . . .  115\n  Dispensation: mystery and glory of . . . . . . . . . .   25\n  Divine love: source of . . . . . . . . . . . . . . . .  112\n  Divine ministries: succession of . . . . . . . . . . .   26\n\n  Ephesians: description in  . . . . . . . . . . . . . .   24\n  Exodus; typical illustration of  . . . . . . . . . . .   58\n\n  Father: Jesus' return to . . . . . . . . . . . . . . .   14\n  Felix: reference to  . . . . . . . . . . . . . . . . .  200\n  Fuller, Andrew: statement of . . . . . . . . . . . . .  191\n\n  Gaussen's Theopneustia: quotation from . . . . . . . .  164\n  Gentiles: door opened to . . . . . . . . . . . . . . .   59\n  God: omnipresence of . . . . . . . . . . . . . . . . .   21\n    union of, to humanity  . . . . . . . . . . . . . . .   22\n    indwelling with men  . . . . . . . . . . . . . . . .   23\n    becomes known  . . . . . . . . . . . . . . . . . . .   24\n    emanation from . . . . . . . . . . . . . . . . . . .   38\n    witness of . . . . . . . . . . . . . . . . . . . . .   77\n    withholding from . . . . . . . . . . . . . . . . . .   79\n    claims of  . . . . . . . . . . . . . . . . . . . . .  109\n    Christ, pattern of . . . . . . . . . . . . . . . . .  114\n    total surrender to . . . . . . . . . . . . . . . . .  116\n    action of Spirit of  . . . . . . . . . . . . . . . .  122\n    manifestation of . . . . . . . . . . . . . . . . . .  124\n    all in all . . . . . . . . . . . . . . . . . . . . .  126\n    created all men  . . . . . . . . . . . . . . . . . .  103\n    communion with, imperiled  . . . . . . . . . . . . .  158\n  Godet: beautiful words of  . . . . . . . . . . . . . .   84\n  Godhead: mysterious unity of . . . . . . . . . . . . .   15\n    persons of . . . . . . . . . . . . . . . . . . . . .   20\n    co-equal partner in  . . . . . . . . . . . . . . . .   21\n    earthly ministry of  . . . . . . . . . . . . . . . .   25\n    distinctly foreshadowed  . . . . . . . . . . . . . .   28\n    Paraclete a member of  . . . . . . . . . . . . . . .   38\n    mutual converse of . . . . . . . . . . . . . . . . .   47\n    our relations to . . . . . . . . . . . . . . . . . .   67\n    executive of . . . . . . . . . . . . . . . . . . . .   75\n  God-Jehovah: economy of, incomplete  . . . . . . . . .   26\n  God's communion: broken and restored . . . . . . . . .   30\n  Great Commission: meagre giving for the  . . . . . . .  158\n    record of giving of the  . . . . . . . . . . . . . .  159\n  Gregory Nazianzen: quoted  . . . . . . . . . . . . . .   52\n\n  Hare, Julius Charles: extract from . . . . . . . . . .  186\n  Harnack, Prof.: statement of . . . . . . . . . . . . .   60\n  Heresy: meaning of . . . . . . . . . . . . . . . . . .  116\n  Holiness: explanation of . . . . . . . . . . . . . . .   80\n    synonymous name for  . . . . . . . . . . . . . . . .  114\n  Holy Ghost: \"dies natalis\" of  . . . . . . . . . . . .   19\n    personality of . . . . . . . . . . . . . . . . . . .   37\n    office of  . . . . . . . . . . . . . . . . . . . . .   39\n    work of  . . . . . . . . . . . . . . . . . . . . . .   41\n    communicates power . . . . . . . . . . . . . . . . .   44\n    great work of begun  . . . . . . . . . . . . . . . .   54\n    statement of . . . . . . . . . . . . . . . . . . . .   55\n    all filled with  . . . . . . . . . . . . . . . . . .   56\n    baptized in  . . . . . . . . . . . . . . . . . . . .   57\n    unction of . . . . . . . . . . . . . . . . . . . . .   59\n    incorporation into body of Christ through  . . . . .   59\n    baptism of the . . . . . . . . . . . . . . . . . . .   62\n    unceasing work of  . . . . . . . . . . . . . . . . .   62\n    view of, urged . . . . . . . . . . . . . . . . . . .   68\n    possession of  . . . . . . . . . . . . . . . . . . .   70\n    faith toward . . . . . . . . . . . . . . . . . . . .   71\n    traits of  . . . . . . . . . . . . . . . . . . . . .   72\n    blessings of . . . . . . . . . . . . . . . . . . . .   72\n    ignorance regarding  . . . . . . . . . . . . . . . .   73\n    Christ begotten by . . . . . . . . . . . . . . . . .   75\n    fullness of  . . . . . . . . . . . . . . . . . . . .   76\n    incidents regarding  . . . . . . . . . . . . . . . 83, 84\n    inheritance in . . . . . . . . . . . . . . . . . . .   85\n    the gift of  . . . . . . . . . . . . . . . . . . . .   92\n    crisis brought by a full reception of  . . . . . . .   94\n    has been given . . . . . . . . . . . . . . . . . . .   95\n    present office-work of . . . . . . . . . . . . . . .   99\n    operation of . . . . . . . . . . . . . . . . . . . .  108\n    hidden life of . . . . . . . . . . . . . . . . . . .  120\n    completed in us  . . . . . . . . . . . . . . . . . .  126\n    the one Administrator  . . . . . . . . . . . . . . .  129\n    prerogative of . . . . . . . . . . . . . . . . . . .  130\n    insubordination to . . . . . . . . . . . . . . . . .  135\n    appoints leaders . . . . . . . . . . . . . . . .  136,137\n    elders chosen by . . . . . . . . . . . . . . . . . .  138\n    ignoring voice of  . . . . . . . . . . . . . . . . .  139\n    preaching in the . . . . . . . . . . . . . . . . . .  143\n    inspiration of, ignored  . . . . . . . . . . . . . .  145\n    God's interpreter  . . . . . . . . . . . . . . . . .  147\n    prayer in the  . . . . . . . . . . . . . . . . . . .  150\n    office of, magnified . . . . . . . . . . . . . . . .  152\n    unction of . . . . . . . . . . . . . . . . . . . . .  156\n    attempted purchase of  . . . . . . . . . . . . . . .  158\n    minute directions of . . . . . . . . . . . . . . . .  161\n    action of, supreme . . . . . . . . . . . . . . . . .  166\n    renewing power of  . . . . . . . . . . . . . . . . .  169\n    breathes within the Bible  . . . . . . . . . . . . .  170\n    position regarding . . . . . . . . . . . . . . . . .  172\n    testimony of Paul to . . . . . . . . . . . . . . . .  173\n    regeneration by  . . . . . . . . . . . . . . . . . .  175\n    David's words concerning . . . . . . . . . . . . . .  182\n    disciples, recipients of . . . . . . . . . . . . . .  187\n    presentation of  . . . . . . . . . . . . . . . . . .  190\n    the gift of the  . . . . . . . . . . . . . . . . . .  193\n    sent by the Lord . . . . . . . . . . . . . . . . . .  196\n    temporal mission of  . . . . . . . . . . . . . . . .  205\n    administration of  . . . . . . . . . . . . . . . . .  207\n    age-ministry of, terminates  . . . . . . . . . . . .  208\n  Holy Spirit: lack of attention to  . . . . . . . . . .   13\n    consideration of . . . . . . . . . . . . . . . . . .   14\n    best treatise on . . . . . . . . . . . . . . . . . .   14\n    age-ministry of  . . . . . . . . . . . . . . . . . .   14\n    vagueness of doctrine of . . . . . . . . . . . . . .   14\n    Jesus' presence by . . . . . . . . . . . . . . . . .   15\n    temporal mission of  . . . . . . . . . . . . . . . .   15\n    dispensation of  . . . . . . . . . . . . . . . . . .   16\n    made partakers of  . . . . . . . . . . . . . . . . .   16\n    came into the world  . . . . . . . . . . . . . . . .   20\n    resides on earth . . . . . . . . . . . . . . . . . .   20\n    abides perpetually in church . . . . . . . . . . . .   21\n    deference paid to  . . . . . . . . . . . . . . . . .   22\n    indwelling of  . . . . . . . . . . . . . . . . . . .   24\n    Son revealed by  . . . . . . . . . . . . . . . . . .   24\n    relation of stated by Tophel . . . . . . . . . . . .   25\n    descent of . . . . . . . . . . . . . . . . . . . . .   26\n    commended by Christ  . . . . . . . . . . . . . . . .   27\n    office of  . . . . . . . . . . . . . . . . . . . . .   30\n    sent down  . . . . . . . . . . . . . . . . . . . . .   31\n    filled with  . . . . . . . . . . . . . . . . . . . .   32\n    a witness  . . . . . . . . . . . . . . . . . . . . .   32\n    \"dies natalis\" of  . . . . . . . . . . . . . . . . .   32\n    named by our Lord  . . . . . . . . . . . . . . . . .   35\n    subordination to . . . . . . . . . . . . . . . . . .   40\n    distributes the estate . . . . . . . . . . . . . . .   41\n    the divine Conveyancer . . . . . . . . . . . . . . .   42\n    communicates power . . . . . . . . . . . . . . . . .   44\n    advent of  . . . . . . . . . . . . . . . . . . . . .   49\n    prays with church  . . . . . . . . . . . . . . . . .   50\n    history of . . . . . . . . . . . . . . . . . . . . .   55\n    union through  . . . . . . . . . . . . . . . . . . .   62\n    duty to receive  . . . . . . . . . . . . . . . . . .   68\n    personality of . . . . . . . . . . . . . . . . . . .   72\n    ignorance regarding  . . . . . . . . . . . . . . . .   73\n    reception of gift of . . . . . . . . . . . . . . . .   78\n    our signet ring  . . . . . . . . . . . . . . . . . .   79\n    will be the seal . . . . . . . . . . . . . . . . . .   80\n    interprets himself . . . . . . . . . . . . . . . . .   85\n    is the anointing . . . . . . . . . . . . . . . . . .   89\n    recognition of . . . . . . . . . . . . . . . . . . .   93\n    agent for  . . . . . . . . . . . . . . . . . . . . .   99\n    power of . . . . . . . . . . . . . . . . . . . . . .  101\n    conveyance of  . . . . . . . . . . . . . . . . . . .  105\n    the Executor . . . . . . . . . . . . . . . . . . . .  109\n    subdues sinful nature  . . . . . . . . . . . . . . .  111\n    subjection to  . . . . . . . . . . . . . . . . . . .  126\n    designation of . . . . . . . . . . . . . . . . . . .  129\n    guidance of  . . . . . . . . . . . . . . . . . . . .  131\n    administration of  . . . . . . . . . . . . . . . . .  133\n    in church service  . . . . . . . . . . . . . . . . .  142\n    witness of . . . . . . . . . . . . . . . . . . . . .  144\n    supremacy of . . . . . . . . . . . . . . . . . . . .  146\n    prayer inspired by . . . . . . . . . . . . . . . . .  149\n    in missions of the church  . . . . . . . . . . . . .  159\n    acts and speaks  . . . . . . . . . . . . . . . . . .  170\n    directing power of . . . . . . . . . . . . . . . . .  176\n    sovereign individuality of . . . . . . . . . . . . .  177\n    inimitableness of  . . . . . . . . . . . . . . . . .  177\n    authenticates books for us . . . . . . . . . . . . .  180\n    ground of conviction of  . . . . . . . . . . . . . .  189\n    an evangel of grace  . . . . . . . . . . . . . . . .  198\n    imparts to us  . . . . . . . . . . . . . . . . . . .  198\n    church translated by . . . . . . . . . . . . . . . .  206\n    Person of the Godhead  . . . . . . . . . . . . . . .  209\n    work of, elective  . . . . . . . . . . . . . . . . .  209\n    a divine agent . . . . . . . . . . . . . . . . . . .  210\n  Human system: life and death . . . . . . . . . . . . .   63\n\n  Inspiration: significance of . . . . . . . . . . . . .  165\n    gospel a stereotyped . . . . . . . . . . . . . . . .  167\n    Scripture given by . . . . . . . . . . . . . . . . .  168\n    verbal, essential  . . . . . . . . . . . . . . . . .  171\n    Jesus claims verbal  . . . . . . . . . . . . . . . .  173\n    of the Holy Ghost  . . . . . . . . . . . . . . . . .  173\n    of Scripture writers . . . . . . . . . . . . . .  173,174\n  Irving, Edward: beautiful statement of . . . . . . . .  121\n    quotation from . . . . . . . . . . . . . . . . . . .  204\n  Isaiah: passion-prophecy of  . . . . . . . . . . . . .  192\n    reference to . . . . . . . . . . . . . . . . . . . .  198\n\n  James: words of  . . . . . . . . . . . . . . . . . . .  209\n    exhortation of . . . . . . . . . . . . . . . . . . .  211\n  Jesus: surprising saying of  . . . . . . . . . . . . .   19\n    pre-existence of . . . . . . . . . . . . . . . . . .   19\n    agent in creation  . . . . . . . . . . . . . . . . .   19\n    birth of . . . . . . . . . . . . . . . . . . . . . .   20\n    sublime word of  . . . . . . . . . . . . . . . . . .   20\n    mysterious saying of . . . . . . . . . . . . . . . .   21\n    not yet glorified  . . . . . . . . . . . . . . . . .   25\n    paschal talk of  . . . . . . . . . . . . . . . . . .   38\n    atoning blood of . . . . . . . . . . . . . . . . . .   89\n    farewell sermon of . . . . . . . . . . . . . . . .  43,44\n    teaching of  . . . . . . . . . . . . . . . . . . . .   46\n    parousia of  . . . . . . . . . . . . . . . . . . . .   49\n    All in all . . . . . . . . . . . . . . . . . . . . .   61\n    replies of . . . . . . . . . . . . . . . . . . . . .   75\n    full of the Spirit . . . . . . . . . . . . . . . . .   82\n    spirit of  . . . . . . . . . . . . . . . . . . . . .   91\n    significant saying of  . . . . . . . . . . . . . . .  105\n    question of  . . . . . . . . . . . . . . . . . . . .  115\n    scribes' question concerning . . . . . . . . . . . .  165\n    words of concerning Spirit . . . . . . . . . . . . .  166\n    doctrine of  . . . . . . . . . . . . . . . . . . . .  169\n    claims of  . . . . . . . . . . . . . . . . . . . . .  173\n    charged with blasphemy . . . . . . . . . . . . . . .  180\n    limitation of  . . . . . . . . . . . . . . . . . . .  187\n    prophecy at birth of . . . . . . . . . . . . . . . .  189\n    literal fulfillment of promise of  . . . . . . . . .  194\n    strange paradox of . . . . . . . . . . . . . . . . .  196\n    words of at the cross  . . . . . . . . . . . . . . .  199\n    spake literal truth  . . . . . . . . . . . . . . . .  199\n    government of  . . . . . . . . . . . . . . . . . . .  207\n  Jesus Christ: ministry of  . . . . . . . . . . . . . .   13\n    time-ministry of . . . . . . . . . . . . . . . . . .   14\n    gives Great Commission . . . . . . . . . . . . . . .   15\n    dualism of teaching of . . . . . . . . . . . . . . .  106\n  Jews: charge of against Jesus  . . . . . . . . . . . .  180\n    denial of  . . . . . . . . . . . . . . . . . . . . .  191\n    church gathered from the . . . . . . . . . . . . . .  205\n  John: mentioned  . . . . . . . . . . . . . . . . . . .  180\n  Jordan: symbolism of . . . . . . . . . . . . . . . . .  104\n  Jukes, Andrew: extract from  . . . . . . . . . . . . 68, 69\n    excerpt from . . . . . . . . . . . . . . . . . . . .  107\n\n  Kelly, William: observation of . . . . . . . . . . . 69, 70\n\n  Lee, Inspiration of the Holy Scriptures:\n        quotation from . . . . . . . . . . . . . . .  175,176\n  Leper: cleansing of  . . . . . . . . . . . . . . . . .   28\n  Lord: farewell discourse of  . . . . . . . . . . . . .   15\n    question concerning  . . . . . . . . . . . . . . . .   21\n    deference paid to  . . . . . . . . . . . . . . . . .   22\n    glory shines forth from  . . . . . . . . . . . . . .   23\n    presentation of sheaf  . . . . . . . . . . . . . . .   29\n    words of risen . . . . . . . . . . . . . . . . . . .   31\n    named the Holy Ghost . . . . . . . . . . . . . . . .   35\n    words of concerning \"Paracletos\" . . . . . . . . . .   36\n    Paraclete distinct from  . . . . . . . . . . . . . .   38\n    speaks concerning Spirit . . . . . . . . . . . . . .   39\n    valedictory discourse of . . . . . . . . . . . . . .   42\n    return of to glory . . . . . . . . . . . . . . . . .   48\n    dying of . . . . . . . . . . . . . . . . . . . . . .   62\n    complement of the church . . . . . . . . . . . . . .   63\n    resurrection of  . . . . . . . . . . . . . . . . . .   64\n    advent of  . . . . . . . . . . . . . . . . . . . . .   80\n    appropriating to himself . . . . . . . . . . . . . .   87\n    assumed prerogative of . . . . . . . . . . . . . . .  100\n    words of to Nicodemus  . . . . . . . . . . . . . . .  101\n    antithesis of two natures in . . . . . . . . . . . .  107\n    constant words of  . . . . . . . . . . . . . . . . .  108\n\n    fashioned to image of  . . . . . . . . . . . . . . .  113\n    mystical body of . . . . . . . . . . . . . . . . . .  119\n    coming of  . . . . . . . . . . . . . . . . . . . . .  120\n    experience of  . . . . . . . . . .   . . . . . . . .  123\n    guiding the church . . . . . . . . . . . . . . . . .  132\n    post-ascension gospel of . . . . . . . . . . . . . .  132\n    ascent of  . . . . . . . . . . . . . . . . . . . . .  134\n    calls Saul of Tarsus . . . . . . . . . . . . . . . .  136\n    power of . . . . . . . . . . . . . . . . . . . . . .  137\n    conditions imposed by  . . . . . . . . . . . . . . .  138\n    voice of heard in church . . . . . . . . . . . . . .  138\n    commission to speak for  . . . . . . . . . . . . . .  167\n    Spirit breathed by . . . . . . . . . . . . . . . . .  168\n    testimony of . . . . . . . . . . . . . . . . . . . .  169\n    Apocalyptic words of . . . . . . . . . . . . . . . .  170\n    Abigail's prayer to  . . . . . . . . . . . . . . . .  180\n    words of, concerning Comforter . . . . . . . . . . .  187\n    messengers sent by . . . . . . . . . . . . . . . . .  188\n    a sin against the  . . . . . . . . . . . . . . . . .  190\n    exaltation of  . . . . . . . . . . . . . . . . . . .  195\n    sent the Holy Ghost  . . . . . . . . . . . . . . . .  196\n    harvest at return of . . . . . . . . . . . . . . . .  211\n  Luther: pointed statement of . . . . . . . . . . . . .   43\n    wise words of  . . . . . . . . . . . . . . . . . . .  172\n\n  Manning, Henry E.: quotation from  . . . . . . . . . .   12\n    best treatise from . . . . . . . . . . . . . . . . .   14\n  Master: instructions of to disciples . . . . . . . . 36, 37\n  Method: that employed in writing . . . . . . . . . . .   14\n  Milton: quotation from . . . . . . . . . . . . . . . .  103\n  Ministry: of Jesus . . . . . . . . . . . . . . . . . .   20\n  Moberly: divisions of  . . . . . . . . . . . . . . . .   16\n    quotation from . . . . . . . . . . . . . . . . . . .   16\n  Morrison: comment of . . . . . . . . . . . . . . . . .   47\n  Moule, H. C. G.: excerpt from  . . . . . . . . . . . .   95\n  Murray, Andrew: quotation from . . . . . . . . . . . .   66\n\n  Neander, Church History: excerpt from  . . . . . . . .  168\n  New birth: definition of . . . . . . . . . . . . . . .  101\n    acquirement of . . . . . . . . . . . . . . . . . . .  102\n  New Testament Scriptures:\n        authoritative voice of the Lord  . . . . . . . .  167\n\n  Old Testament: words of Peter concerning . . . . . . .  170\n    as oracles of God  . . . . . . . . . . . . . . . . .  180\n  Olshausen's Commentary: note from  . . . . . . . . 165, 166\n  Owen, John: summing up of  . . . . . . . . . . . . . .   82\n\n  Paraclete: sent by Christ  . . . . . . . . . . . . . .   24\n    meaning of . . . . . . . . . . . . . . . . . . . . .   35\n    attributes of  . . . . . . . . . . . . . . . . . . .   38\n    conclusion regarding . . . . . . . . . . . . . . . .   39\n    duties of  . . . . . . . . . . . . . . . . . . . . .   43\n    teaching of  . . . . . . . . . . . . . . . . . . . .   46\n    difference of  . . . . . . . . . . . . . . . . . . .   49\n    realization of . . . . . . . . . . . . . . . . . . .   50\n    question and answer of . . . . . . . . . . . . . . .  170\n    related to limitation of Jesus . . . . . . . . . . .  187\n    certifies to . . . . . . . . . . . . . . . . . . . .  193\n    with the Father  . . . . . . . . . . . . . . . . . .  195\n    statement concerning . . . . . . . . . . . . . . . .  205\n  Parousia: Lord's second coming . . . . . . . . . . . .   49\n    introduces the church  . . . . . . . . . . . . . . .   50\n  Paschal lamb: typology of  . . . . . . . . . . . . . .   29\n  Paul: epistles of  . . . . . . . . . . . . . . . . . 41, 42\n    words of . . . . . . . . . .  71, 111, 112, 120, 180, 211\n    exponent of  . . . . . . . . . . . . . . . . . . . .   83\n    subject of preaching of  . . . . . . . . . . . . . .  143\n    work of  . . . . . . . . . . . . . . . . . . . . . .  144\n    words of, interpreted  . . . . . . . . . . . . . . .  172\n    testimony of . . . . . . . . . . . . . . . . . . . .  173\n    words of, before Felix . . . . . . . . . . . . . . .  200\n    observation of . . . . . . . . . . . . . . . . . . .  209\n  Pentecost: work inaugurated at . . . . . . . . . . . .   16\n    styled \"dies natalis\"  . . . . . . . . . . . . . . .   19\n    promise fulfilled at . . . . . . . . . . . . . . . .   20\n    impossible precedence of . . . . . . . . . . . . . .   28\n    typology of  . . . . . . . . . . . . . . . . . . . .   28\n    predetermined  . . . . . . . . . . . . . . . . . . .   29\n    has come . . . . . . . . . . . . . . . . . . . . . .   31\n    church began its history at  . . . . . . . . . . . .   53\n    story of . . . . . . . . . . . . . . . . . . . . . .   55\n    body of Christ baptized at . . . . . . . . . . . . .   57\n    Holy Ghost descended at  . . . . . . . . . . . . . .   59\n    foretaste of . . . . . . . . . . . . . . . . . . . .   70\n    once for all . . . . . . . . . . . . . . . . . . . .   72\n  Persons of the Trinity: deference of . . . . . . . . .   27\n  Peter: question of . . . . . . . . . . . . . . . . . .   23\n    bold testimony of  . . . . . . . . . . . . . . . . .   32\n    deep saying of . . . . . . . . . . . . . . . . . . .  104\n    statement of . . . . . . . . . . . . . . . . . . . .  118\n    reference of to Old Testament  . . . . . . . . . . .  171\n    talk of, on Pentecost  . . . . . . . . . . . . . . .  194\n    defense of . . . . . . . . . . . . . . . . . . . . .  194\n    words of . . . . . . . . . . . . . . . . . . . . . .  198\n    inspired saying of . . . . . . . . . . . . . . . . .  210\n    Prayer: a vital element  . . . . . . . . . . . . . .  146\n    in the name of Jesus . . . . . . . . . . . . . . . .  147\n    high ground regarding  . . . . . . . . . . . . . . .  151\n    connected with Holy Ghost  . . . . . . . . . . . . .  153\n    Preaching: importance of . . . . . . . . . . . . . .  143\n    of the cross . . . . . . . . . . . . . . . . . . . .  144\n    the inspiration of . . . . . . . . . . . . . . . . .  145\n\n  Redemption by Incarnation: doctrine of in vogue  . . .   67\n  Regeneration: what is it?  . . . . . . . . . . . . . .  101\n    power of . . . . . . . . . . . . . . . . . . . . . .  102\n    examples of  . . . . . . . . . . . . . . . . . . . .  106\n  Resurrection: time fixed for . . . . . . . . . . . . .   29\n  Romans eighth: deep teachings of . . . . . . . . . . .   22\n  Roos: quotation from . . . . . . . . . . . . . . . . .   46\n  Rothe, Dogmatics: excerpt from . . . . . . . . . . . .  178\n\n  Salvation: two sides to  . . . . . . . . . . . . . . .   67\n  Sanctification: continuous . . . . . . . . . . . . . .  121\n    instantaneousness of . . . . . . . . . . . . . . . .  125\n  Saul of Tarsus: sealed with the Spirit . . . . . . . .  136\n  Saviour: lived before incarnation  . . . . . . . . . .   13\n    redemptive work of, completed  . . . . . . . . . . .   30\n    promise of . . . . . . . . . . . . . . . . . . . . .   37\n    follow teachings of  . . . . . . . . . . . . . . . .   42\n    and a comparison . . . . . . . . . . . . . . . . . .   44\n    departure of, conditioning . . . . . . . . . . . . .   49\n  Scriptures: teaching of  . . . . . . . . . . . . . . .   14\n    confounding of . . . . . . . . . . . . . . . . . . .   68\n    examined, regarding  . . . . . . . . . . . . . . . .   70\n    given by inspiration . . . . . . . . . . . . . . . .  168\n    definition of  . . . . . . . . . . . . . . . . . . .  169\n    minute study of  . . . . . . . . . . . . . . . . . .  171\n    literal inspiration of . . . . . . . . . . . . . . .  172\n    the style of . . . . . . . . . . . . . . . . . . . .  175\n    divine Author of . . . . . . . . . . . . . . . . . .  177\n    alleged discrepancies of . . . . . . . . . . . . . .  182\n    veracity of, confirmed . . . . . . . . . . . . . . .  182\n    infallibility of . . . . . . . . . . . . . . . . . .  183\n    contrast exhibited in  . . . . . . . . . . . . . . .  200\n    harmony of . . . . . . . . . . . . . . . . . . . . .  211\n  Shechinah: resting-place of  . . . . . . . . . . . . .   23\n  Son of God: naming of  . . . . . . . . . . . . . . . .   35\n    self-emptying of . . . . . . . . . . . . . . . . . .   42\n  Sonship: doctrine of . . . . . . . . . . . . . . . . .  103\n  Spirit; descending on Jesus  . . . . . . . . . . . . .   19\n    study of doctrine of . . . . . . . . . . . . . . . .   19\n    indwelling of  . . . . . . . . . . . . . . . . . . .   22\n    sending down of  . . . . . . . . . . . . . . . . . .   24\n    teaching of  . . . . . . . . . . . . . . . . . . . .   27\n    typology of  . . . . . . . . . . . . . . . . . . . .   29\n    work of, begun . . . . . . . . . . . . . . . . . . .   30\n    history of . . . . . . . . . . . . . . . . . . . . .   35\n    best dictionary of . . . . . . . . . . . . . . . . .   36\n    promise of advent of . . . . . . . . . . . . . . . .   39\n    the measure of the Son . . . . . . . . . . . . . . .   40\n    signified time . . . . . . . . . . . . . . . . . . .   48\n    nature and offices of  . . . . . . . . . . . . . . .   49\n    influence of, manifested . . . . . . . . . . . . . .   53\n    baptistery of  . . . . . . . . . . . . . . . . . . .   56\n    baptism of . . . . . . . . . . . . . . . . . . . . .   56\n    walk in  . . . . . . . . . . . . . . . . . . . . . .   57\n    praying in . . . . . . . . . . . . . . . . . . . . .   57\n    fell on house of Cornelius . . . . . . . . . . . . .   59\n    supreme work of  . . . . . . . . . . . . . . . . . .   60\n    the indwelling of  . . . . . . . . . . . . . . . . .   62\n    enduement of . . . . . . . . . . . . . . . . . . . 68, 76\n    gift subsequent to . . . . . . . . . . . . . . . . .   69\n    appropriation of . . . . . . . . . . . . . . . . . .   70\n    God's gift . . . . . . . . . . . . . . . . . . . . .   71\n    reception of . . . . . . . . . . . . . . . . . . . .   71\n    traits of  . . . . . . . . . . . . . . . . . . . . .   72\n    baptism in . . . . . . . . . . . . . . . . . . . . .   74\n    Christ waited for  . . . . . . . . . . . . . . . . .   75\n    anointing of . . . . . . . . . . . . . . . . . . . .   76\n    sealing of the . . . . . . . . . . . . . . . . . . 77, 81\n    possession of  . . . . . . . . . . . . . . . . . . 79, 80\n    great office of  . . . . . . . . . . . . . . . . . .   80\n    fullness of  . . . . . . . . . . . . . . . . . . . .   82\n    reception of . . . . . . . . . . . . . . . . . . . .   83\n    infilling of . . . . . . . . . . . . . . . . . . . .   84\n    supreme place of . . . . . . . . . . . . . . . . . .   87\n    anointing of . . . . . . . . . . . . . . . . . . . .   87\n    sanctification in  . . . . . . . . . . . . . . . . .   89\n    of God . . . . . . . . . . . . . . . . . . . . . . .   90\n    manifestation of . . . . . . . . . . . . . . . . . .   90\n    appellations of  . . . . . . . . . . . . . . . . . .   92\n    Christian's privilege in . . . . . . . . . . . . . .   93\n    illustrations of enduement of  . . . . . . . . . . .   93\n    yearning of  . . . . . . . . . . . . . . . . . . . .   94\n    energy of  . . . . . . . . . . . . . . . . . . . . .   95\n    communicates to us . . . . . . . . . . . . . . . . .   99\n    life by  . . . . . . . . . . . . . . . . . . . . . .  100\n    incorporation by . . . . . . . . . . . . . . . . . .  105\n    of holiness  . . . . . . . . . . . . . . . . . . . .  107\n    supremacy of . . . . . . . . . . . . . . . . . . . .  111\n    effects exclusion of sin . . . . . . . . . . . . . .  112\n    behind all . . . . . . . . . . . . . . . . . . . . .  113\n    surrender to . . . . . . . . . . . . . . . . . . . .  115\n    of glory . . . . . . . . . . . . . . . . . . . . . .  118\n    change wrought by  . . . . . . . . . . . . . . . . .  119\n    working in us  . . . . . . . . . . . . . . . . . . .  121\n    perfecting power of  . . . . . . . . . . . . . . . .  122\n    descent of . . . . . . . . . . . . . . . . . . . . .  134\n    power of, ignored  . . . . . . . . . . . . . . . . .  140\n    is the breath of God . . . . . . . . . . . . . . . .  141\n    dispensation of the  . . . . . . . . . . . . . . . .  146\n    doctrine of the  . . . . . . . . . . . . . . . . . .  148\n    deepest work of  . . . . . . . . . . . . . . . . . .  149\n    ministry of  . . . . . . . . . . . . . . . . . . . .  150\n    strengthening power of . . . . . . . . . . . . . . .  154\n    access by, unto the Father . . . . . . . . . . . . .  154\n    method of  . . . . . . . . . . . . . . . . . . . . .  155\n    inspirer of worship  . . . . . . . . . . . . . . . .  156\n    imitation of . . . . . . . . . . . . . . . . . . . .  157\n    story of . . . . . . . . . . . . . . . . . . . . . .  159\n    directing enterprises  . . . . . . . . . . . . . 160, 161\n    Christians possessors of . . . . . . . . . . . . . .  165\n    Jesus' words concerning  . . . . . . . . . . . . . .  166\n    authoritative voice of . . . . . . . . . . . . . . .  168\n    intercedes for us  . . . . . . . . . . . . . . . . .  173\n    thoughts regarding . . . . . . . . . . . . . . . . .  175\n    of Christ necessary  . . . . . . . . . . . . . . . .  179\n    universal diffusion of . . . . . . . . . . . . . . .  187\n    conviction of  . . . . . . . . . . . . . . . . . . .  188\n    sent unto the church . . . . . . . . . . . . . . . .  188\n    the witness to grace . . . . . . . . . . . . . . . .  189\n    proceeds from God  . . . . . . . . . . . . . . . . .  195\n    sent to convince the world . . . . . . . . . . . . .  197\n    reflects Christ  . . . . . . . . . . . . . . . . . .  197\n    co-witness of  . . . . . . . . . . . . . . . . . . .  200\n    distinctive work of  . . . . . . . . . . . . . . . .  206\n    elective work of, completed  . . . . . . . . . . . .  211\n  Stephen: words of  . . . . . . . . . . . . . . . . . .  180\n    error in statement of  . . . . . . . . . . . . . . .  182\n  Streams of life: two contrasted  . . . . . . . . . . .  104\n\n  Testimonies: of new life . . . . . . . . . . . . . . .   74\n  Tophel, Pastor: quotation from . . . . . . . . . . . .   25\n    excerpt from . . . . . . . . . . . . . . . . . . . .   98\n    criticism of . . . . . . . . . . . . . . . . . . . .  142\n  Types: accuracy of . . . . . . . . . . . . . . . . . .   28\n    foretell accurately  . . . . . . . . . . . . . . . .   89\n\n  Webb, Bishop: extract from . . . . . . . . . . . . . .   60\n  Word of God: a unique book . . . . . . . . . . . . . .  170\n    infallible . . . . . . . . . . . . . . . . . . . . .  182","title":"The Ministry of the Spirit","tradition":"scripture-revelation","translated_text":null,"word_count":67261}