If it be urged that the quotations which the New Testament makes from

the Old are rarely _ipsissima verba_, the language being in many

instances greatly changed, it should be noted in reply how significant

even these changes often are. If the Holy Spirit directed in the

writing of both books, he would have a sovereign right to alter the

phraseology, if need be, from the one to the other. In the opinion of

many scholars the change of "the Redeemer shall come _to_ Zion, and

unto them that turn from transgression in Jacob," in Isa. 59: 20, to

"There shall come _out_ of Zion the Deliverer," in Rom. 11: 26, is an

inspired and intentional change.[5] So of the citation from Amos 9:

11, "In that day will I raise up the tabernacle that is fallen," as

given in Acts 15:16, "After these things I will return, and I will

build again the tabernacle of David which is fallen"; the modification

of the language seems designed, in order to make clear its significance

in its present setting. Many other examples might be given of {177} a

reshaping of his own words by the divine Author of Scripture. On the

other hand, the constant recurrence of the same words and phrases in

books of the Bible most widely separated in the time and circumstances

of their composition, strongly suggests identity of authorship amid the

variety of penmanship. The individuality of the writers was no doubt

preserved, only that their individuality was subordinated to the

sovereign individuality of the Holy Spirit. It is with the written

word as with the incarnate Word. Because Christ is divine, he is more

truly human than any whom the world has ever seen; and because the

Bible is supernatural, it is natural as no other book which was ever

written; its divinity lifts it above those faults of style which are

the fruits of self-consciousness and ambition. Whether we read the Old

Testament story of Abraham's servant seeking a bride for Isaac, or the

New Testament narrative of the walk of the risen Christ with his

disciples to Emmaus, the inimitable simplicity of the diction would

make us think that we were listening to the dialect of the angels who

never sinned in thought, and therefore cannot sin in style, did we not

know rather that it is the phraseology of the Holy Spirit.[6]

{178}

An eminent German theologian has written a sentence so profoundly

significant that we here reproduce it in Italics: "_We can in fact

speak with good reason of a language of the Holy Ghost. For it lies in

the Bible plainly before our eyes, how the Divine Spirit, who is the

agent of revelation, has fashioned for himself a quite peculiar

religious dialect out of the speech of that people which forms its

theatre._"[7] So true do we hold this saying to be, that it seems to

us quite impossible that the exact meaning of many of the terms of the

New Testament Greek should be found in a Lexicon of classic Greek.

Though the verbal form is the same in both, the inbreathed spirit may

have imparted such new significance to old words, that to employ a

secular dictionary for translating the sacred oracles, were almost like

calling an unregenerate man to interpret the mysteries of the

regenerate life. Do we not know how modern progress and discovery have

even put new meanings into many English words, so that one must be in

"the spirit of the age" in order to comprehend them?[8] Thus {179}

likewise, even in the work of verbal criticism, it is essential that

one possess the spirit of Christ in order to translate the words of

Christ.

As to the question of the "inerrancy of Scripture," as the modern

phrase is, we may well pass by many minor arguments, and emphasize the

one great reason for holding this view, viz.: If it is God the Holy

Ghost who speaks in Scripture, then the Bible is the word of God, and

like God, infallible. A recent brilliant writer has challenged us to

show where the Bible anywhere calls itself "The word of God."[9] The

most elementary student of the subject can, with the aid of a

concordance, easily point out the passages which so describe it. But

we dwell on the fact that is not only called _o logos tou theon_, "_the

Word of God_," but _ta logia tou theou_, "_the oracles of God_." This

collective name of the Scriptures is most significant. We need not

inquire of the heathen as to the meaning which they put upon the words

as the authoritative utterances of their gods; let the usage of

Scripture make its own impression: "What advantage then hath the Jew?

or what is the profit of circumcision? Much every way; first of all,

that they were intrusted with _the oracles of God_" (Rom. 3: 2, R.

V.).[10]

This comprehensive expression is very helpful {180} to our faith. When

critics are assailing the books of the Old Testament in detail, the

Holy Spirit authenticates them for us in their entirety. As Abigail

prayed for a soul "bound in the bundle of life" with the Lord, so here

an apostle gives us the books of the Law and the Prophets and the

Psalms bound together in one bundle of inspired authority. Stephen, in

like manner, speaks of his nation as "those who received the _lively

oracles_ (of God) to give unto us" (Acts 7: 38); and Peter says, "If

any man speak let him speak as _the oracles of God_" (1 Peter 4: 11).

And not only this; the same apostles who submitted to the authority of

the Old Testament as the oracles of God, themselves claimed to write as

the oracles of God in the New Testament. "If any man," says Paul,

"think himself to be a prophet or spiritual, let him acknowledge that

the things that I write unto you are the _commandments of the Lord_" (1

Cor. 14: 37). "We are of God," writes John. "He that knoweth God

heareth us; he that is not of God heareth not us" (1 John 4: 16).

These claims are too great to be put forth concerning fallible

writings. Admitting their premises, the Jews were right in charging

Jesus with blasphemy, in that being a man {181} he made himself God.

If Christ is not God, he is not even a good man. And if the Scriptures

are not inerrant, they are worse than errant; since, being literature,

they make themselves the word of God.

And what if it be said that there are irreconcilable contradictions in

this book which calls itself the oracles of God? Two things may be

said: First, it should be expected that under "the scientific method"

such contradictions should appear and constantly multiply. The Bible

is a sensitive plant, which shuts itself up at the touch of mere

critical investigation. In the same paragraph in which it claims that

its very words are the words of the Holy Spirit, it repudiates the

scientific method as futile for the understanding of those words: "Eye

hath not seen, nor ear heard,"--and insists on the spiritual method as

alone adequate,--"but God hath revealed them unto us by his Spirit" (1

Cor. 2: 9, 10). Not only does the Bible not yield roses to the critic,

it yields the thorns and briars of hopeless contradiction. "_Intellige

ut credos verbum meum_," said Augustine to the rationalists of his day,

"_sed crede ut intelligas verbum Dei_." "Understand my word, that you

may believe it; believe God's word, that you may understand it." Faith

holds not only the keys of all the creeds, but of all the

contradictions. He who starts out and proceeds under the conviction

that the Bible is the {182} infallible word of God, will find

discrepancies constantly turning into unisons under his study. And

this remark leads to the second observation: that the contradictions of

man may really be the harmonies of God. An uncultivated listener,

hearing an oratorio of one of the great masters, would detect discords

again and again in the strains; and as a matter of fact, what are

called "accidentals" in music are discords, but discords inserted to

heighten the harmony. Thus, as one after another of the alleged

discrepancies of Scripture having been noted and made to jar upon the

ear have then been reconciled, with what an emphatic and heightened

harmony have the words of the psalmist, speaking by the Holy Ghost,

fallen on our ear: "The law of the Lord is perfect, converting the

soul; the testimony of the Lord is sure, making wise the simple"!

There seems to the critic to be historic error in the statement of

Stephen that Jacob was buried at Sychem (Acts 7: 16) instead of in the

field of Machpelah before Mamre, as recorded in Gen. 50: 13, just as it

was once thought that Luke had made a mistake, not to be explained

away, in his reference to Cyrenius in chapter 2: 1, 2. But as the

latter contradiction has disappeared, only confirming the veracity of

Scripture by the investigation which it has called forth, so may the

former. And so also with such alleged discrepancies as that between

the record in {183} one place that King Solomon had four thousand

stalls for horses, and in another forty thousand; or that of the

statement in one passage that King Josias began to reign at eight years

of age, and in another, at eighteen. What if we freely admit that we

cannot reconcile these statements? That does not prove that they are

not reconcilable. The history of solved contradictions has certainly

shown this, that as "the foolishness of God is wiser than men, and the

weakness of God stronger than men," so the discords of God are more

harmonious than men.

We may say, in closing this chapter, that almost the highest proof of

the infallibility of Scripture is the practical one, that we have

proved it so; that as the coin of the State has always been found able

to buy the amount represented on its face, so the prophecies and the

promises of Holy Scripture have yielded their face value to those who

have taken pains to prove them. If they have not always done so, it is

probable that they have not yet matured. Certainly there are

multitudes of Christians who have so far proved the veracity of

Scripture that they are ready to trust it without reserve in all that

it pledges for the world yet unseen and the life yet unrealized.

"Believe that thou mayest know," then, is the admonition which

Scripture and history combine to enforce. In the farewell of that rare

saint, Adolph Monod, these golden words occur: {184} "When I shall

enter the invisible world, I do not expect to find things different

from what the word of God represented them to me here. The voice I

shall then hear will be the same I now hear upon the earth, and I shall

say, 'This is indeed what God said to me; _and how thankful I am that I

did not wait till I had seen in order to believe_.'"

[1] John 3: 8. "The wind bloweth where it listeth." Without

pronouncing dogmatically, it must be said that the translation of

Bengel and some others--"_The Spirit breatheth where he wills, and thou

hearest his voice_"--has reasons in its favor which are well-nigh

irresistible; _e.g._, If _to pneuma_ here is the _wind_, it has one

meaning in the first part of the sentence and another meaning in the

second; and that meaning too, one which it bears in no other instance

of the more than two hundred and seventy uses of the word in the New

Testament. It is not the word used in Acts 2: 2, as might be expected

if it signified wind. Then it seems unnatural to ascribe volition to

the wind, _thelei_. On the contrary, if the words apply to the Spirit,

the saying is in entire harmony with other Scriptures, which affirm the

sovereignty of the Holy Ghost in regeneration (John 1: 13) and in the

control and direction of those who are the subjects of the new birth (2

Cor. 12: 4-11).

[2] The proof that the inspiration of the apostles and scribes of the

New Testament was not transmitted to successors is thus stated by

Neander: "A phenomenon singular in its kind is the striking difference

between the writings of the apostles and those of the apostolic

fathers, so nearly their contemporaries. In other instances

transitions are wont to be gradual, but in this instance we observe a

sudden change. There is no gentle gradation here, but all at once an

abrupt transition from one style of language to another--a phenomenon

which should lead us to acknowledge the fact of a special agency of the

Divine Spirit in the souls of the apostles and of a new creative

element in the first period."--_Church History_, II., 405.

[3] There are the strongest reasons for rejecting the rendering of this

passage as given in the Revised Version: "_Every Scripture inspired of

God is also profitable_", etc. The reader will find the objections to

this rendering powerfully and conclusively set forth in Tregelles on

Daniel. Note, p. 267.

[4] Lee on the "Inspiration of the Holy Scripture," pp. 32, 33.

[5] See Lange's "Commentary" _in loco_.

[6] I am satisfied only with the style of Scripture. My own style and

the style of all other men cannot satisfy me. If I read only three or

four verses I am sure of their divinity on account of their

inimitableness. _It is the style of the heavenly court.--Oetinger_.

[7] Rothe, "Dogmatics," p. 238.

[8] For example, Shakespeare, and Milton, and Dryden, employ the words

"car" and "engine" and "train" in their writings; but living before the

age of steam and railways they knew nothing of the meaning which these

terms convey to us. And it is possible that Homer and Plato knew as

little of the meaning of such words as _aiôn_ and _paraklêtos_, as

found in the revelation of Jesus Christ, by whom "the ages were framed"

and the Comforter sent down.

[9] Dr. R. F. Horton, in "_Verbum Dei_."

[10] The apostle in calling the Old Testament Scriptures the "oracles

of God," clearly recognizes them as divinely inspired books. The

Jewish church was the trustee and guardian of these oracles till the

coming of Christ. Now the Scriptures of the Old and New Testament are

committed to the guardianship of the Christian Church.--_Dr. Philip

Schaff_.

{185}

IX

THE CONVICTION OF THE SPIRIT

{186}

"The Comforter in every part of his threefold work glorifies Christ. In

convincing of sin he convinces us of the sin of not believing on Christ.

In convincing us of righteousness, he convinces us of the righteousness

of Christ, of that righteousness which was made manifest in Christ going

to the Father, and which he received to bestow on all such as should

believe in him. And lastly, in convincing of judgment, he convinces us

that the prince of the World was judged in the life and by the death of

Christ. Thus throughout, Christ is glorified; and that which the

Comforter shows to us relates in all its parts to the life and work of

the incarnate Son of God."--_Julius Charles Hare_.

{187}

IX

THE CONVICTION OF THE SPIRIT

"And when he is come _he will convict the world in respect of sin, and of

righteousness, and of judgment_" (John 16: 8, R. V.). It is too large a

conclusion which many seem to draw from these words, that since the day

of Pentecost the Spirit has been universally diffused in the world,

touching hearts everywhere, among Christians and heathen, among the

evangelized and the unevangelized alike, and awakening in them a sense of

sin. Does not our Lord say in this same discourse concerning the

Comforter: "_Whom the world cannot receive_, because it seeth him not

neither knoweth him"? (John 14: 17) With these words should be

associated the limitation which Jesus makes in the gift of the Paraclete:

"If I depart I will send him _unto you_." Christ's disciples were to be

the recipients and distributors of the Holy Ghost, and his church the

mediator between the Spirit and the world. "And when he is come (to you)

he will reprove the world." And to complete the exposition, we may

connect this promise with the Great Commission, "Go ye into _all the

world_ and preach the gospel to every creature," and conclude that when

the {188} Lord sends his messengers into the world, the Spirit of truth

goes with them, witnessing to the message which they bear, convincing of

the sin which they reprove, and revealing the righteousness which they

proclaim. We are not clear to affirm that the conviction of the Spirit

here promised goes beyond the church's evangelizing, though there is

every reason to believe that it invariably accompanies the faithful

preaching of the word.

It will help us then to a clear conception of the subject, if we consider

the Spirit of truth as sent _unto the Church_, testifying _of Christ_,

and bringing conviction _to the world_.

As there is a threefold work of Christ, as prophet, priest, and king, so

there is a threefold conviction of the Spirit answering thereto: "And he,

when he is come, will convict the world in respect of sin and of

righteousness and of judgment; of sin, because they believe not on me; of

righteousness, because I go to the Father and ye behold me no more; of

judgment, because the prince of this world hath been judged" (John 16:

8-12, R. V.). It is concerning the testimony of Christ as he spake to

men in the days of his flesh; and concerning the work of Christ now

carried on in his intercession at God's right hand; and concerning the

sentence of Christ when he shall come again to be our judge, that this

witness of the Spirit has to do.

"_He shall convince the world of sin._" Why is he {189} needed for this

conviction since conscience is present in every human breast, and is

doing his work so faithfully? We reply: Conscience is the witness to the

law; the Spirit is the witness to grace. Conscience brings legal

conviction; the Spirit brings evangelical conviction; the one begets a

conviction unto despair, the other a conviction unto hope.

"_Of sin, because they believe not on me,_" describes the ground of the

Holy Spirit's conviction. The entrance of Christ into the world rendered

possible a sin hitherto unknown: "If I had not come and spoken unto them,

they had not had sin; but now they have no cloak for their sin" (John 15:

22). Evil seems to have required the presence of incarnate goodness, in

order to its fullest manifestation. Hence the deep significance of the

prophecy spoken over the cradle of Jesus: "Behold this child is set for

the fall and rising again of many in Israel; and for a sign which shall

be spoken against, _that the thoughts of many hearts may be revealed_"

(Luke 2: 34, 35). All the most hideous sins of human nature came out

during the betrayal and trial and passion of our Lord. In that "hour and

power of darkness" these sins seem indeed to have been but imperfectly

recognized. But when the day of Pentecost had come, with its awful

revealing light of the Spirit of truth, then there was great contrition

in Jerusalem--a contrition the sting of {190} which we find in the charge

of Peter: "Jesus of Nazareth, whom ye have taken and by wicked hands have

crucified and slain." Was not that deep conviction, following the gift

of the Spirit, in which three thousand were brought to repentance in a

single day, a conviction of sin because they had not believed on Christ?

For our reproof the Holy Ghost presents another side of the same fact,

calling us to repentance, not for having taken part in crucifying Christ,

but for having refused to take part in Christ crucified; not for having

been guilty of delivering him up to death, but for having refused to

believe in him who was "delivered for our offenses and raised again for

our justification." Wherever, by the preaching of the gospel, the fact

of Christ having died for the sins of the world is made known, this guilt

becomes possible. The sin of disbelieving on Christ is, therefore, the

great sin now, because it summarizes all other sins. He bore for us the

penalties of the law; and thus our obligation, which was originally to

the law, is transferred to him. To refuse faith in him, therefore, is to

repudiate the claims of the law which he fulfilled and to repudiate the

debt of infinite love which, by his sacrifice, we have incurred.

Nevertheless, the Spirit of truth brings home this sin against the Lord,

not to condemn the world, but that the world through him might be saved.

In a word, as has been well said, "it is not {191} the sin-question but

the Son-question" which we really raise now in preaching the gospel.

"Christ having perfectly satisfied God about sin, the question now

between God and your heart is: Are you perfectly satisfied with Christ as

the alone portion of your soul? Christ has settled every other to the

glory of God." In dealing with the guilty Jews, it was the historical

fact which the Holy Ghost urged for their conviction: "Ye denied the Holy

One and the Just, and killed the Prince of Life" (Acts 3: 14, 15). In

dealing with us Gentiles, it is rather the theological or evangelical

fact: "Christ also hath once suffered for sins, the just for the unjust,

that he might bring us to God" (1 Peter 3: 18), and you are condemned

that you have not believed on him and confessed him as Saviour and Lord.

It is the same sin in the last instance, but viewed upon its reverse

side, if we may say it. In the one case it is the guilt of despising and

rejecting the Son of God; in the other, it is the guilt of not believing

in him who was despised and rejected of men. Yet if submissively yielded

to, the Spirit will lead us from this first stage of revelation to the

second, since what Andrew Fuller said of the doctrines of theology is

equally true of the convictions of the Spirit, that "they are united

together like chain-shot, so that whichever one enters the heart the

other must certainly follow."

"_Of righteousness, because I go to the Father and {192} ye see me no

more._" Not until he had been seated in the heavenly places had Christ

perfected righteousness for us. As he was "delivered for our offenses

and raised again for our justification," so must he be enthroned for our

assurance. It is necessary to see Jesus standing at the right hand of

God, in order to know ourselves "accepted in the Beloved." How beautiful

the culmination of Isaiah's passion-prophecy wherein, accompanying the

promise that "he shall bear the sin of many," is the prediction that "by

his knowledge _shall my righteous servant justify many_"! But he must be

shown to be righteous, in order that he may justify; and this is what his

exaltation does. "It was the proof that him whom the world condemned,

God justified--that the stone which the builders rejected, God made the

Headstone of the corner--that him whom the world denied and lifted up on

a cross of shame in the midst of two thieves, God accepted and lifted up

in the midst of the throne."[1]

The words "and because ye see me no more," which have perplexed the

commentators, seem to us {193} to give the real clue to the meaning of

the whole passage. So long as the High Priest was within the veil, and

unseen, the congregation of Israel could not be sure of their acceptance.

Hence the eager anxiety with which they waited his coming out, with the

assurance that God had received the propitiation offered on their behalf.

Christ, our great High Priest, has entered into the Holy of Holies by his

own blood. Until he comes forth again at his second advent, how can we

be assured that his sacrifice for us is accepted? We could not be,

unless he had sent out one from his presence to make known this fact to

us. And this is precisely what he has done in the gift of the Holy

Ghost. "Who being the brightness of his glory, and the express image of

his person, and upholding all things by the word of his power, when he

had by himself purged our sins, he sat down on the right hand of the

Majesty on high" (Heb. 1: 3). There he will remain throughout the whole

duration of the great day of atonement, which extends from ascension to

advent. But in order that his church may have immediate assurance of

acceptance with the Father, through his righteous servant, he sends forth

the Paraclete to certify the fact; and the presence of the Spirit in the

midst of the church is proof positive of the presence of Jesus in the

midst of the throne; as is said by Peter on the day of {194} Pentecost;

"Therefore being by the right hand of God exalted, and having received of

the Father the promise of the Holy Ghost, he hath shed forth this which

ye now see and hear" (Acts 2: 33).

Now the Lord's words seem plain to us. Because he ascends to the Father,

to be seen no more until his second coming, the Spirit meantime comes

down to attest his presence and approval with the Father as the perfectly

righteous One. How clearly this comes out in Peter's defense before the

Council: "The God of our fathers raised up Jesus, whom ye slew and hanged

on a tree. Him hath God exalted with his right hand to be a Prince and a

Saviour, for to give repentance to Israel and forgiveness of sins; and we

are witnesses of these things, _and so also is the Holy Ghost_, whom God

hath given to them that obey him" (Acts 5: 30-32). Why this two-fold

witness? The reason is obvious. The disciples could bear testimony to

the crucifixion and resurrection of Christ, but not to his enthronement;

that event was beyond the ken of human vision; and so the Holy Ghost, who

had been cognizant of that fact in heaven, must be sent down as a

joint-witness with the apostles, that thus the whole circle of

redemption-truth might be attested. Therein was the promise of Jesus in

his last discourse literally fulfilled: "But when the Comforter is come,

whom I will send unto you from the Father, even the Spirit of truth which

{195} proceedeth from the Father, he shall testify of me; and ye also

shall bear witness, because ye have been with me from the beginning"

(John 15: 26, 27).

As we have said, it is not only the enthronement of Christ in righteous

approval with the Father that must be certified, but the acceptance of

his sacrificial work as a full and satisfying ground of our

reconciliation with the Father. And the Spirit proceeding from God is

alone competent to bear to us this assurance. Therefore in the Epistle

to the Hebrews, after the reiterated statement of our Lord's exaltation

at the right hand of God, it is added: "For by one offering he hath

perfected forever them that are sanctified, _whereof the Holy Ghost is

also a witness to us_" (Heb. 10: 14, 15). In a word, he whom we have

known on the cross as "the Lamb of God that taketh away the sins of the

world," must now be known to us on the throne as "_the Lord our

righteousness_." But though the angels and the glorified in heaven see

Jesus, once crucified, now "made both Lord and Christ," we see him not.

Therefore it is written that "no man can say Jesus is Lord, _but in the

Holy Spirit_" (1 Cor. 12: 3, R. V.). So also we are told that "if any

man sin we have a _Paraclete_ with the Father, Jesus Christ the

righteous" (1 John 2: 1); but we can only know Christ as such through

that "other Paraclete" sent forth from the Father. It was promised that

"when he, the Spirit of truth, is come, he shall {196} not speak from

himself; but what things soever he shall hear, these shall he speak"

(John 16: 13, R. V.). Hearing the ascriptions of worthiness lifted up to

Christ in heaven, and beholding him who was made a little lower than the

angels for the suffering of death, now "crowned with glory and honor," he

communicates what he sees and hears to the church on earth. Thus, as he

in his earthly life, through his own outshining and self-evidencing

perfection, "was justified in the spirit"; so we, recognizing him

standing for us in glory, and now "of God made unto us righteousness,"

are also "justified in the name of the Lord Jesus _and by the Spirit of

our God_" (1 Cor. 6: 11).

Thus, though unseen by the church during all the time of his

high-priestly ministry, our Lord has sent to his church one whose office

it is to bear witness to all he is and all he is doing while in heaven,

that so we may have "boldness and access with confidence by the faith of

him," and that so we may come boldly to the throne of grace, "the Holy

Ghost this signifying"--what he could not under the old covenant--"that

the way into the holiest of all" (Heb. 9: 8) has been made manifest.

And yet--strange paradox--in this identical discourse in which Jesus

speaks to his disciples of seeing him no more, he says: "Yet a little

while and the world seeth me no more, _but ye see me_; because I live ye

shall live also" (John 14: 19); words {197} which by common consent refer

to the same time of Christ's continuance within the veil. But it is now

by the inward vision, which the world has not, that they are to behold

him. And they are to behold him _for the world_, since Christ said of

him: "Whom the _world cannot receive, because_ it seeth him not, neither

knoweth him." And yet it is "to _convince the world_" "of sin and of

righteousness and of judgment" that the Spirit was to be sent. How shall

we make it plain? When the sun retires beyond the horizon at night, the

world, our hemisphere, sees him no more; yet the moon sees him, and all

night long catches his light and throws it down upon us. So the world

sees not Christ in the gracious provisions of redemption which he holds

for us in heaven, but through the illumination of the Comforter the

church sees him; as it is written: "Eye hath not seen, nor ear heard,

neither have entered into the heart of man the things which God hath

prepared for them that love him; _but God hath revealed them unto us by

his Spirit_" (1 Cor. 2: 9, 10). And the Church seeing these things,

communicates what she sees to the world. Christ is all and in all; and

the Spirit receives and reflects him to the world through his people.

The moon above, the church below,

A wondrous race they run;

But all their radiance, all their glow,

Each borrows of its sun.

{198}

"_Of judgment, because the prince of this world is judged._" Here, we

believe, is a still farther advance in the revelation of the gospel, and

not a retreat to the doctrine of a future judgment, as some would teach.

For we repeat our conviction, that in this entire discourse the Holy

Spirit is revealed to us as an evangel of Grace, and not as a sheriff of

the Law. Hear the Apostle Peter once more, as, pointing to him who had

been raised from the dead and seated in the heavenlies, he says: "By him

every one that believeth is justified from all things from which ye could

not be justified by the law of Moses" (Acts 13: 39, R. V.).

Justification, in the evangelical sense, is but another name for judgment

prejudged and condemnation ended. In the enthroned Christ every question

about sin is answered, and every claim of a violated law is absolutely

met; and though there is no abatement in the demands of the decalogue,

yet because "Christ has become the end of the law for righteousness to

every one that believeth," now "_grace reigns through righteousness_ unto

eternal life by Jesus Christ our Lord." Strange paradox set forth in

Isaiah's passion psalm: "_By his stripes we are healed,_" as though it

were told us that sin's smiting had procured sin's remission. And so it

is. If the Holy Spirit shows us the wounds of the dying Christ for

condemning us, he immediately shows us the wounds of the exalted Christ

for comforting us. {199} His glorified body is death's certificate of

discharge, the law's receipt in full, assuring us that all the penalties

of transgression have been endured, and the Sin-bearer acquitted.

The meaning of this last conviction seems plain therefore: "_Of judgment,

because the prince of this world is judged._" Recall the words of Jesus

as he stood face to face with the cross: "Now is the judgment of this

world; now shall the prince of this world be cast out" (John 12: 31).

"The accuser of the brethren" is at last non-suited and ejected from

court. The death of Christ is the death of death, and of the author of

death also. "That through death he might destroy him that hath the power

of death, that is, the devil; and deliver them who, through fear of

death, were all their lifetime subject to bondage" (Heb. 2: 14, 15). If

the relation of Satan to our judgment and condemnation is mysterious,

this much is clear, from this and several passages, that Christ by his

cross has delivered us from his dominion. We must believe that Jesus

spoke the literal truth when he said: "Verily, verily, I say unto you, he

that heareth my word and believeth him that sent me, hath eternal life,

_and cometh not into judgment_, but hath passed out of death into life"

(John 5: 24, R. V.). On the cross Christ judged sin and acquitted those

who believe on him; and in heaven he defends them against every re-arrest

by a violated law. {200} "There is therefore now no condemnation to them

that are in Christ Jesus" (Rom. 8: 1). Thus the threefold conviction

brings the sinner the three stages of Christ's redemptive work, past

judgment and past condemnation into eternal acceptance with the Father.

In striking antithesis with all this, we have an instance in the Acts of

the threefold conviction of conscience, when Paul before Felix "reasoned

of _righteousness, and temperance, and the judgment to come_" (Acts 24:

25). Here the sin of a profligate life was laid bare as the apostle

discoursed of chastity; the claims of righteousness were vindicated, and

the certainty of coming judgment exhibited; and with the only effect that

"Felix trembled." So it must ever be under the convictions of

conscience,--compunction but not peace. We have also an instructive

contrast exhibited in Scripture, between the co-witness of the Spirit and

the co-witness of conscience. "_The Spirit himself beareth witness_

(_summarturei_) that we are the children of God" (Rom. 8: 16). Here is

the assurance of sonship, with all the divine inward persuasion of

freedom from condemnation which it carries. On the other hand is the

conviction of the heathen, who have only the law written in their hearts:

"_Their conscience bearing witness_ (_summarturousês_), their thoughts

one with another accusing, or else excusing them, in the day when God

shall judge the secrets of men" {201} (Rom. 2: 15, 16). Conscience can

"accuse," and how universally it does so, abundant testimony of Christian

missionaries shows; and conscience can "excuse," which is the method that

guilty thoughts invariably suggest; but _conscience cannot justify_.

Only the Spirit of truth, whom the Father hath sent forth into the world,

can do this. The work of the two witnesses may be thus set in contrast:

_Conscience Convinces_-- _The Comforter Convinces_--

Of sin committed; Of sin committed;

Of righteousness impossible; Of righteousness imputed;

Of judgment accomplished. Of judgment impending.

Happily these two witnesses may be harmonized, as they are by that

atonement which reconciles man to himself, as well as reconciles man to

God. Very significantly does the Epistle to the Hebrews, in inviting our

approach to God make, as the condition of that approach, the "having our

hearts _sprinkled from an evil conscience_." As the High Priest carried

the blood into the Holy of Holies in connection with the old

dispensation, so does the Spirit take the blood of Christ into the inner

sanctuary of our spirit in the more wondrous economy of the new

dispensation, in order that he may "cleanse your conscience from dead

works to serve the living God" (Heb. 9: 14). Blessed is the man who is

thus made at one with himself while made at one with God, so that he can

say: "I say the truth in Christ, I lie not, _my conscience also {202}

bearing me witness in the Holy Ghost_" (Rom. 9: 11). The believer's

conscience dwelling in the Spirit, even as his life is "hid with Christ

in God," both having the same mind and bearing the same testimony--this

is the end of redemption and this is the victory of the atoning blood.

[1] For as the ministry of Enoch was sealed by his reception into heaven,

and as the ministry of Elijah was also abundantly proved by his

translation, so also the righteousness and innocence of Christ. But it

was necessary that the ascension of Christ should be more fully attested,

because upon his righteousness, so fully proved by his ascension, we must

depend for all our righteousness. For if God had not approved him after

his resurrection, and he had not taken his seat at his right hand, we

could by no means be accepted of God.--_Cartwright_.

{203}

X

THE ASCENT OF THE SPIRIT

{204}

"The Apostle Paul evidently saw the redemption of the bodies of the

saints and their manifestation as the sons of God and with them the

redemption of the whole creation from its present bondage to be the

complete harvest of the Spirit, whereof the church doth now possess

only the first-fruits, that is, the first ripe grains which could be

formed into a sheaf and presented in the temple as a wave-offering unto

the Lord. 'That Holy Spirit of Promise which is the earnest of our

inheritance,' saith the same apostle--the earnest, like the

first-fruit, being only a part of that which is to be earned . . . yet

a sufficient surety that the whole shall in the fullness of the times,

be likewise ours."--_Edward Irving_.

{205}

X

THE ASCENT OF THE SPIRIT

"He that descended is the same also that ascended up far above all

heavens." So writes the apostle concerning the Paraclete who is now

with the Father, "Jesus Christ the righteous" (Eph. 4: 9). And what is

true of the one is true of that "other Paraclete," the Holy Ghost, who

was sent down to abide with us during this age. When he has

accomplished his temporal mission in the world he will return to heaven

in the body which he has fashioned for himself--that "one new man," the

regenerate church, gathered out from both Jews and Gentiles during this

dispensation. For what is the rapture of the saints predicted by the

apostle when, at the sound of the trumpet and the resurrection of the

righteous dead, "we which are alive and remain shall be caught up

together with them in the clouds to meet the Lord in the air?" (1

Thess. 4: 17). It is the earthly Christ rising to meet the heavenly

Christ; the elect church, gathered in the Spirit and named _o

christos_, (1 Cor. 12: 12,) taken up to be united in glory with

"Christ, the Head of the church, himself the Saviour of the body" {206}

(Eph. 5: 23, R. V.). In the council at Jerusalem this is announced as

the distinctive work of the Spirit in this dispensation "to gather out

_a people for his name_." It was not by accident and as a term of

derision that the first believers received their name; but "the

disciples were divinely called _Christians_ first in Antioch" (Acts 11:

26). This was the name pre-ordained for them, that "honorable name" by

which they are called (James 2: 7). When, therefore, this

out-gathering shall have been accomplished, and _the people for his

name_ shall be completed, they will be translated to be one with him in

glory, as they were one with him in name, the Head taking the body to

himself, "as Christ also, the church" (Eph. 5: 29). And this

translation of the church is to be effected by the Holy Spirit who

dwells in her. "But if the Spirit of him that raised up Jesus from the

dead dwell in you, he that raised up Christ from the dead shall also

quicken your mortal bodies by his Spirit that dwelleth in you" (Rom. 8:

11). It is not by acting upon the body of Christ from without, but by

energizing it from within, that the Holy Ghost will effect its

glorification. In a word, the Comforter, who on the day of Pentecost,

came down to form a body out of flesh, will at the _Parousia_ return to

heaven in that body, having fashioned it like unto the body of Christ,

that it may be presented to him "not having spot, or wrinkle, or any

such thing, . . . holy {207} and without blemish" (Eph. 5: 27). Is it

meant to be implied in what is here said that the Comforter is to leave

the world at the time of the advent, to return no more? By no means.

And yet what is meant needs to be very explicitly set forth.

A very able writer on the doctrine of the Spirit makes this remark, so

striking and yet so true that we have put it in italics: "_As Christ

shall ultimately give up his kingdom to the Father_ (1 Cor. 15: 24-28),

_so the Holy Ghost shall give up his administration to the Son, when he

comes in glory and all his holy angels with him_."[1] The church and

the kingdom are not identical terms, if we mean by the kingdom the

visible reign and government of Jesus Christ on earth. In another

sense they are identical. As the King, so the kingdom. The King is

present now in the world, only invisibly and by the Holy Spirit; so the

kingdom is now present invisibly and spiritually in the hearts of

believers. The King is to come again visibly and gloriously; so shall

the kingdom appear visibly and gloriously. In other words, the kingdom

is already here in mystery; it is to be here in manifestation. Now the

spiritual kingdom is administered by the Holy Ghost, and it extends

from Pentecost to _Parousia_. At the _Parousia_--the appearing of the

Son of Man in glory--when he shall take unto himself his great power

and reign (Rev. 11: 17), when he who has {208} now gone into a far

country, to be invested with a kingdom, shall return and enter upon his

government (Luke 19: 15), then the invisible shall give way to the

visible; the kingdom in mystery shall emerge into the kingdom in

manifestation, and the Holy Spirit's administration shall yield to that

of Christ.

Here our discussion properly ends, since the age-ministry of the Holy

Spirit terminates with the return of Jesus Christ in glory. But there

is an "age to come" (Heb. 6: 5), succeeding "the present evil age"

(Gal. 1: 4), and we may, in closing, take a glimpse at that for the

light which it may throw upon the present dispensation.

What significance has the phrase, "_the first-fruits of the Spirit_,"

which several times occurs in the New Testament? The first-fruits is

but a handful compared with the whole harvest; and this is what we have

in the gift of "the Holy Spirit of promise, _which is the earnest of

our inheritance until the redemption of the purchased possession_"

(Eph. 1: 13, 14). The harvest, to which all the first-fruits look

forward, is at the appearing of the Lord. Christ, by his rising from

the dead, became "_the first-fruits of them that slept_" (1 Cor. 15:

20). The full harvest, of course, is at the advent, when "they that

are Christ's at his coming" shall be raised up (1 Cor. 15: 23). So of

the Holy Ghost. We have all the Spirit, but _not all of the Spirit_.

As a person of {209} the God-head, he is here in his entirety; but as

to his ministry, we have as yet but a part or earnest of his full

blessing. To make this statement plain, let us observe that the work

of the Holy Spirit, during this entire dispensation, is elective. He

gathers from Jew and Gentile the body of Christ, the _ecclesia_, the

called-out. This is his peculiar work in this gospel age. In a word,

the present is the age of election, and not of universal ingathering.

But is this all we have to hope for? Let the word of God answer.

Paul, in considering the hope of Israel, says that there is at this

present time "_a remnant according to the election of grace_"; and a

little farther on he declares that in connection with the coming of the

Deliverer "_all Israel shall be saved_" (Rom. 11: 5, 26). Here is an

elective out-gathering, and then a universal in-gathering; or, as the

apostle sums it up in this same chapter: "_If the first-fruits be holy,

so also the lump_." On the other hand, James, speaking by the Holy

Ghost concerning the Gentiles, says first that "God did visit the

Gentiles _to take out of them a people for his name_," and "after this

will I return," etc., "that the residue of men might seek after the

Lord, and _all the Gentiles upon whom my name is called, saith the

Lord_" (Acts 15: 14, 17). Here, again, is first an elective

out-gathering and then a total in-gathering.

{210}

Now, by looking at other scriptures, it seems clear that the Holy

Spirit is the divine agent in both these redemptions, the partial and

the total. If we refer to Joel's great prophecy: "_I will pour out my

Spirit upon all flesh_," and then to Peter's reference to the same, as

recorded in the Acts, we are led to ask, Was this prediction completely

fulfilled on the day of Pentecost? Clearly not. Peter, with inspired

accuracy, says: "_This is that which was spoken by the prophet Joel_,"

without affirming that herein the prophecy of Joel was entirely

fulfilled. Turning back to the prediction itself, we find that it

includes within its sweep "the great and the terrible day of the Lord,"

and the "bringing again of the captivity of Judah and Jerusalem" (Joel

2: 31; 3: 1), events which are clearly yet future. If again we examine

the vivid prophecy of Israel's conversion, we observe that their

looking upon him whom they pierced, and mourning for him, follows the

prediction: "And I will pour upon the house of David, and upon the

inhabitants of Jerusalem the Spirit of grace and supplication" (Zech.

12: 10). So in the picture of the desolations of Jerusalem, as they

have actually existed during the present age, the prophet represents

this judgment of thorns and briars and forsaken palaces and desertion

of population, as continuing "_until the Spirit be poured upon us from

on high_" (Isaiah 32: 15).

Indeed the Scriptures seem to be harmonious in {211} their teaching

that, after the present elective work of the Spirit has been completed,

there will come a time of universal blessing, when the Spirit shall

literally be "poured out upon all flesh"; when "that which is perfect

shall come" and "that which is in part shall be done away."

Thus in the doctrine of the Spirit there is a constant reference to the

final consummation. "The Holy Spirit of God, in whom ye were sealed

_unto the day of redemption_," says Paul (Eph. 4: 30). Again:

"Ourselves also which have the first-fruits of the Spirit, even we

ourselves, groan within ourselves, waiting for the adoption, to wit,

_the redemption of our body_" (Rom. 8: 23).

All which the Comforter has yet brought us, or can now bring us, is

only the first sheaf of the great harvest of redemption which awaits us

on our Lord's return. "Ye have received _the Spirit of adoption_,

whereby we cry Abba, Father" (Rom. 8: 15); but for the adoption itself

we wait; sons of God already by birth from above, we with the whole

creation yet wait for "_the manifestation of the sons of God_" (Rom. 8:

19).

To his tender exhortation to be patient until the coming of the Lord,

which James writes in the first chapter of his epistle, there is added

the suggestive illustration: "Behold the husbandman waiteth for the

precious fruit of the earth, being patient over it until it receive the

early and latter rain." {212} As in husbandry the one rain belonged to

the time of sowing, and the other to the time of harvest, so in

redemption the early rain of the Spirit was at Pentecost, the latter

rain will be at the Parousia; the one fell upon the world as the first

sowers went forth into the world to sow, the other will accompany "the

harvest which is the end of the age," and will fructify the earth for

the final blessing of the age to come, bringing repentance to Israel

and the remission of sins, "that the times of refreshing may come from

the presence of the Lord, and that he may send Jesus Christ, before

appointed for you, whom the heavens must receive until the times of the

restitution of all things" (Acts 3: 19-21).

[1] "Through the Eternal Spirit," by Elder Cumming, D. D., p. 185.

{213}

SCRIPTURE INDEX

PAGE

Genesis 50: 13 . . . . . . . . . . . . . . 182

Exodus 30: 30-33 . . . . . . . . . . . . . 156

Leviticus 14 . . . . . . . . . . . . . . . 28

Leviticus 23: 11-16 . . . . . . . . . . . 29

Leviticus 8: 12 . . . . . . . . . . . . . 88

Leviticus 14: 17 . . . . . . . . . . . . . 89

1 Samuel 16: 15 . . . . . . . . . . . . . 88

2 Samuel 23: 2, 3 . . . . . . . . . . . . 171

1 Kings 19: 16 . . . . . . . . . . . . . . 88

Psalms 133: 1, 2 . . . . . . . . . . . . . 58

Psalms 17: 15 . . . . . . . . . . . . . . 114

Psalms 84: 6 . . . . . . . . . . . . . . . 124

Psalms 17: 16 . . . . . . . . . . . . . . 125

Isaiah 11: 2 . . . . . . . . . . . . . . . 76

Isaiah 59: 20 . . . . . . . . . . . . . . 176

Isaiah 32: 15 . . . . . . . . . . . . . . 210

Joel 2: 31 . . . . . . . . . . . . . . . . 210

Joel 3: 1 . . . . . . . . . . . . . . . . 210

Amos 9: 11 . . . . . . . . . . . . . . . . 176

Zechariah 12: 10 . . . . . . . . . . . . . 210

Matthew 3: 11 . . . . . . . . . . . . . . 56

Matthew 12: 28 . . . . . . . . . . . . . . 75

Matthew 3: 11, R. V. . . . . . . . . . . . 76

Matthew 16: 24, 25 . . . . . . . . . . . . 108

Matthew 6: 27, R. V. . . . . . . . . . . . 115

Matthew 18: 19 . . . . . . . . . . . . . . 149

Mark 13: 32 . . . . . . . . . . . . . . . 47

Mark 12: 36 . . . . . . . . . . . . . . . 171

Luke 3: 22 . . . . . . . . . . . . . . . . 76

Luke 4: 1 . . . . . . . . . . . . . . . . 82

Luke 4: 18 . . . . . . . . . . . . . . . . 88

Luke 10: 2 . . . . . . . . . . . . . . . . 137

Luke 2: 1, 2 . . . . . . . . . . . . . . . 182

Luke 2: 34, 35 . . . . . . . . . . . . . . 189

Luke 19: 15 . . . . . . . . . . . . . . . 208

John 14: 23 . . . . . . . . . . . . . . . 20

John 1: 14 . . . . . . . . . . . . . . . . 23

John 20: 17 . . . . . . . . . . . . . . . 31

John 15: 26 . . . . . . . . . . . . . . . 35

John 14: 16 . . . . . . . . . . . . . . . 38

John 14: 18; 14: 26; 16: 13 . . . . . . . 39

John 16: 7 . . . . . . . . . . . . . . . . 40

John 14: 28 . . . . . . . . . . . . . . . 42

John 16: 15 . . . . . . . . . . . . . . . 43

John 14: 12; 15: 26 . . . . . . . . . . . 44

John 16: 8-10 . . . . . . . . . . . . . . 45

John 16: 12, 13 . . . . . . . . . . . . . 46

John 16: 13, R. V. . . . . . . . . . . . . 47

John 16: 7 . . . . . . . . . . . . . . . . 49

John 14: 18; 14: 3 . . . . . . . . . . . . 50

John 1: 33 . . . . . . . . . . . . . . . . 58

John 3: 16; 1: 12 . . . . . . . . . . . . 67

John 1: 33 . . . . . . . . . . . . . . . . 76

John 6: 27 . . . . . . . . . . . . . . . . 77

John 3: 33 . . . . . . . . . . . . . . . . 78

John 2: 23, 24 . . . . . . . . . . . . . . 79

John 16: 13; 14: 17; 15: 26; 16: 13 . . . 92

John 3: 31; 8: 23 . . . . . . . . . . . . 101

John 3: 7, R. V. . . . . . . . . . . . . . 103

John 13: 35. . . . . . . . . . . . . . . . 113

John 1: 16 . . . . . . . . . . . . . . . . 124

John 14: 23 . . . . . . . . . . . . . . . 138

John 16: 23 . . . . . . . . . . . . . . . 147

John 20: 22, R. V. . . . . . . . . . . . . 165

John 6: 63, R. V. . . . . . . . . . . . . 170

John 15: 15; 17: 8 . . . . . . . . . . . . 175

John 16: 8, R. V.; 14: 17 . . . . . . . . 187

John 16: 8, R. V. . . . . . . . . . . . . 188

John 15: 22 . . . . . . . . . . . . . . . 189

John 15: 26, 27 . . . . . . . . . . . . . 195

John 16: 13, R. V.; 14: 19 . . . . . . . . 196

John 12: 31; 5: 24, R. V. . . . . . . . . 199

Acts 9: 31 . . . . . . . . . . . . . . . . 50

Acts 2: 41; 5: 14; 11: 24 . . . . . . . . 55

Acts 10: 38 . . . . . . . . . . . . . . . 58

Acts 11: 16 . . . . . . . . . . . . . . . 59

Acts 2: 38 . . . . . . . . . . . . . . . . 69

Acts 8: 14-17 . . . . . . . . . . . . . . 74

Acts 1: 2 . . . . . . . . . . . . . . . . 75

Acts 2: 4 . . . . . . . . . . . . . . . . 82

Acts 9: 17; 4: 8 . . . . . . . . . . . . . 83

Acts 4: 31; 6: 5 . . . . . . . . . . . . . 84

Acts 4: 27, R. V.; 10: 38 . . . . . . . . 88

Acts 15: 28 . . . . . . . . . . . . . . . 132

Acts 20: 28, R. V. . . . . . . . . . . . . 134

Acts 10: 44 . . . . . . . . . . . . . . . 145

Acts 5: 9 . . . . . . . . . . . . . . . . 150

Acts 1: 8, R. V. . . . . . . . . . . . . . 159

Acts 13: 2; 13: 4; 13: 9; 13: 52 . . . . . 160

Acts 15: 8; 15: 28; 16: 6, 7 . . . . . . . 161

Acts 1: 16 . . . . . . . . . . . . . . . . 171

Acts 15: 16 . . . . . . . . . . . . . . . 176

Acts 7: 38 . . . . . . . . . . . . . . . . 180

Acts 7: 16 . . . . . . . . . . . . . . . . 182

Acts 3: 14, 15 . . . . . . . . . . . . . . 191

Acts 2: 33; 5: 30-32 . . . . . . . . . . . 194

Acts 13: 39, R. V. . . . . . . . . . . . . 198

Acts 24: 25 . . . . . . . . . . . . . . . 200

Acts 11: 26 . . . . . . . . . . . . . . . 206

Acts 15: 14, 17 . . . . . . . . . . . . . 209

Acts 3: 19 . . . . . . . . . . . . . . . . 212

Romans 1: 4 . . . . . . . . . . . . . . . 45

Romans 8: 9 . . . . . . . . . . . . . . . 57

Romans 6: 3, 4; 8: 2 . . . . . . . . . . . 62

Romans 6: 17 . . . . . . . . . . . . . . . 64

Romans 11: 9 . . . . . . . . . . . . . . . 81

Romans 1: 4 . . . . . . . . . . . . . . . 107

Romans 6: 3, 4; 7: 4 . . . . . . . . . . . 109

Romans 6: 11, R. V. . . . . . . . . . . . 110

Romans 8: 13; 8: 2 . . . . . . . . . . . . 111

Romans 15: 30 . . . . . . . . . . . . . . 112

Romans 8: 23; 8: 11 . . . . . . . . . . . 119

Romans 12: 2, R. V. . . . . . . . . . . . 123

Romans 1: 17 . . . . . . . . . . . . . . . 124

Romans 8: 26, 27, R. V. . . . . . . . . . 148

Romans 8: 26 . . . . . . . . . . . . . . . 173

Romans 11: 26 . . . . . . . . . . . . . . 176

Romans 3: 2, R. V. . . . . . . . . . . . . 179

Romans 8: 1; 8: 16 . . . . . . . . . . . . 200

Romans 2: 15, 16 . . . . . . . . . . . . . 201

Romans 9: 11 . . . . . . . . . . . . . . . 202

Romans 8: 11 . . . . . . . . . . . . . . . 206

Romans 11: 6, 26 . . . . . . . . . . . . . 209

Romans 8: 23; 8: 15; 8: 19 . . . . . . . . 211

1 Corinthians 12: 12 . . . . . . . . . . . 54

1 Corinthians 12: 13 . . . . . . . . . . . 55

1 Corinthians 10: 1 . . . . . . . . . . . 57

1 Corinthians 2: 11, R. V. . . . . . . . . 90

1 Corinthians 12: 3 . . . . . . . . . . . 91

1 Corinthians 15: 51, 52 . . . . . . . . . 120

1 Corinthians 15: 52; 15: 44 . . . . . . . 125

1 Corinthians 3: 16 . . . . . . . . . . . 130

1 Corinthians 2: 4 . . . . . . . . . . . . 143

1 Corinthians 10: 11 . . . . . . . . . . . 156

1 Corinthians 12: 11, R. V. . . . . . . . 166

1 Corinthians 2: 10-13 . . . . . . . . . . 173

1 Corinthians 14: 37 . . . . . . . . . . . 180

1 Corinthians 2: 9, 10 . . . . . . . . . . 181

1 Corinthians 12: 3, R. V. . . . . . . . . 195

1 Corinthians 6: 11 . . . . . . . . . . . 196

1 Corinthians 2: 9, 10 . . . . . . . . . . 197

1 Corinthians 12: 12 . . . . . . . . . . . 205

1 Corinthians 15: 24-28 . . . . . . . . . 207

1 Corinthians 15: 20; 15: 23 . . . . . . . 208

2 Corinthians 1: 21, 22 . . . . . . . . . 78

2 Corinthians 1: 21, R. V. . . . . . . . . 88

2 Corinthians 5: 14, R. V. . . . . . . . . 110

2 Corinthians 3: 18, R. V. . . . . . . . . 113

2 Corinthians 3: 18 . . . . . . . . . . . 123

2 Corinthians 3: . . . . . . . . . . . . . 132

Galatians 5: 25 . . . . . . . . . . . . . 57

Galatians 4: 6 . . . . . . . . . . . . . . 69

Galatians 3: 2; 3: 14 . . . . . . . . . . 71

Galatians 4: 19 . . . . . . . . . . . . . 94

Galatians 2: 20, R. V. . . . . . . . . . . 110

Galatians 5: 16 . . . . . . . . . . . . . 115

Galatians 1: 14 . . . . . . . . . . . . . 123

Galatians 1: 1 . . . . . . . . . . . . . . 136

Galatians 6: 2 . . . . . . . . . . . . . . 155

Galatians 6: 8, R. V. . . . . . . . . . . 160

Galatians 1: 4 . . . . . . . . . . . . . . 208

Ephesians 1: 7; 3: 16 . . . . . . . . . . 42

Ephesians 1: 20, 21 . . . . . . . . . . . 45

Ephesians 4: 5 . . . . . . . . . . . . . . 56

Ephesians 6: 18 . . . . . . . . . . . . . 57

Ephesians 4: 16 . . . . . . . . . . . . . 61

Ephesians 1: 13 . . . . . . . . . . . . . 77

Ephesians 4: 30 . . . . . . . . . . . . . 80

Ephesians 5: 18 . . . . . . . . . . . . . 87

Ephesians 4: 24 . . . . . . . . . . . . . 106

Ephesians 2: 1 . . . . . . . . . . . . . . 107

Ephesians 4: 8-12, R. V. . . . . . . . . . 134

Ephesians 6: 18 . . . . . . . . . . . . . 148

Ephesians 5: 19 . . . . . . . . . . . . . 153

Ephesians 2: 22, R. V.; 3: 16, R. V.;

2: 18, R. V. . . . . . . . . . . 154

Ephesians 4: 9 . . . . . . . . . . . . . . 205

Ephesians 5: 23; 5: 29 . . . . . . . . . . 206

Ephesians 5: 27 . . . . . . . . . . . . . 207

Ephesians 1: 13, 14 . . . . . . . . . . . 208

Ephesians 4: 30 . . . . . . . . . . . . . 211

Philippians 2: 6, 7, R. V. . . . . . . . 42, 43

Colossians 1: 24 . . . . . . . . . . . . . 63

Colossians 3: 10 . . . . . . . . . . . . . 106

Colossians 2: 13 . . . . . . . . . . . . . 107

Colossians 3: 2, 5, R. V. . . . . . . . . 110

Colossians 3: 16 . . . . . . . . . . . . . 155

1 Thessalonians 2: 19 . . . . . . . . . . 50

1 Thessalonians 3: 13 . . . . . . . . . . 60

1 Thessalonians 1: 9 . . . . . . . . . . . 102

1 Thessalonians 5: 23, R. V. . . . . . . . 122

1 Thessalonians 1: 5 . . . . . . . . . . . 144

1 Thessalonians 1: 6 . . . . . . . . . . . 145

1 Thessalonians 4: 18 . . . . . . . . . . 155

1 Thessalonians 4: 17 . . . . . . . . . . 205

2 Thessalonians 2: 4 . . . . . . . . . . . 130

2 Timothy 2: 19 . . . . . . . . . . . . . 78

2 Timothy 3: 16 . . . . . . . . . . . . . 168

Titus 2: 13, R. V. . . . . . . . . . . . . 119

Hebrews 1: 9 . . . . . . . . . . . . . . . 59

Hebrews 9: 14 . . . . . . . . . . . . . . 75

Hebrews 1: 3 . . . . . . . . . . . . . . . 91

Hebrews 6: 4, 5, R. V. . . . . . . . . . . 121

Hebrews 6: 5, R. V. . . . . . . . . . . . 123

Hebrews 2: 4 . . . . . . . . . . . . . . . 144

Hebrews 7: 25, R. V. . . . . . . . . . . . 148

Hebrews 3: 13 . . . . . . . . . . . . . . 155

Hebrews 3: 15 . . . . . . . . . . . . . . 158

Hebrews 3: 7 . . . . . . . . . . . . . . . 171

Hebrews 1: 3 . . . . . . . . . . . . . . . 193

Hebrews 10: 14, 15 . . . . . . . . . . . . 195

Hebrews 9: 8 . . . . . . . . . . . . . . . 196

Hebrews 2: 14, 15 . . . . . . . . . . . . 199

Hebrews 9: 14 . . . . . . . . . . . . . . 201

Hebrews 6: 5 . . . . . . . . . . . . . . . 208

James 1: 18 . . . . . . . . . . . . . . . 105

James 3: 15 . . . . . . . . . . . . . . . 126

James 6: 16; 5: 16, R. V . . . . . . . . . 155

James 2: 7 . . . . . . . . . . . . . . . . 206

1 Peter 4: 6 . . . . . . . . . . . . . . . 57

1 Peter 2: 9, R. V. . . . . . . . . . . . 89

1 Peter 1: 23, R. V. . . . . . . . . . . . 105

1 Peter 4: 14 . . . . . . . . . . . . . . 118

1 Peter 1: 12 . . . . . . . . . . . . . . 143

1 Peter 1: 22 . . . . . . . . . . . . . . 155

1 Peter 1: 23, R. V. . . . . . . . . . . . 170

1 Peter 1: 11 . . . . . . . . . . . . . . 174

1 Peter 4: 11 . . . . . . . . . . . . . . 180

1 Peter 3: 18 . . . . . . . . . . . . . . 191

2 Peter 1: 4, R. V. . . . . . . . . . . . 104

2 Peter 1: 21, R. V. . . . . . . . . . . . 175

1 John 2: 1 . . . . . . . . . . . . . . . 38

1 John 2: 20 . . . . . . . . . . . . . . . 89

1 John 2: 27 . . . . . . . . . . . . . . . 90

1 John 1: 3 . . . . . . . . . . . . . . . 99

1 John 1: 8, 3: 9 . . . . . . . . . . . . 116

1 John 3: 5, 6 . . . . . . . . . . . . . . 117

1 John 3: 2, R. V. . . . . . . . . . . . . 124

1 John 4: 16 . . . . . . . . . . . . . . . 180

1 John 2: 1 . . . . . . . . . . . . . . . 195

Jude 1: 24 . . . . . . . . . . . . . . . . 123

Jude 1: 19 . . . . . . . . . . . . . . . . 126

Jude 1: 20 . . . . . . . . . . . . . . . . 148

Revelation 22: 17 . . . . . . . . . . . . 50

Revelation 1: 18 . . . . . . . . . . . . . 61

Revelation 3: 3 . . . . . . . . . . . . . 76

Revelation 6 . . . . . . . . . . . . . . . 133

Revelation 2: 7; 14: 13 . . . . . . . . . 170

Revelation 11: 17 . . . . . . . . . . . . 207

{217}

GENERAL INDEX

PAGE

Adam: fall of . . . . . . . . . . . . . . . . . . . . 102

child of . . . . . . . . . . . . . . . . . . . . . . 106

nature derived from . . . . . . . . . . . . . . . . 107

inheritance from . . . . . . . . . . . . . . . . . . 118

Adam life: birth into . . . . . . . . . . . . . . . . 104

Adolph Monod: farewell of . . . . . . . . . . . . . . 184

Age of the Spirit: defined . . . . . . . . . . . . . . 16

Age-work: continuance of . . . . . . . . . . . . . . . 16

Ambrose: observation of . . . . . . . . . . . . . . . 31

Ananias and Sapphira: sin of . . . . . . . . . . . . 22, 23

Andrews, Bishop: beautiful words of . . . . . . . . . 54

Anointing: Importance of . . . . . . . . . . . . . . 88, 89

examples of . . . . . . . . . . . . . . . . . . . . 89

Ante-Pentecostal days: spiritual nonage of . . . . . . 48

Apostles: Matthias chosen by . . . . . . . . . . . . . 136

prerogatives of . . . . . . . . . . . . . . . . . . 166

order of, ceased . . . . . . . . . . . . . . . . . . 167

Asceticism: inversion of divine order . . . . . . . . 111

Augustine: quotation from . . . . . . . . . . . . . . 18

calls Pentecost . . . . . . . . . . . . . . . . . . 19

saying of true . . . . . . . . . . . . . . . . . . . 20

replies to rationalists . . . . . . . . . . . . . . 181

Baptism: a monogram . . . . . . . . . . . . . . . . . 109

Baptized: into Moses . . . . . . . . . . . . . . . . . 57

Bengel: statement of . . . . . . . . . . . . . . . . . 39

Bible: Holy Ghost breathes within it . . . . . . . . . 170

divine author of . . . . . . . . . . . . . . . . . . 177

infallibility of . . . . . . . . . . . . . . . . . . 179

a sensitive plant . . . . . . . . . . . . . . . . . 181

Bickersteth, E. H.: quotation from . . . . . . . . . . 81

Boys, E.: extract from . . . . . . . . . . . . . . . . 68

Butler, Archer: quotation from . . . . . . . . . . . . 30

Calvary: typology of . . . . . . . . . . . . . . . . . 28

once for all . . . . . . . . . . . . . . . . . . . . 59

Calvin, John; quotation from . . . . . . . . . . . . . 34

Canon Garratt: excerpt from . . . . . . . . . . . . . 137

Cartwright: extract from . . . . . . . . . . . . . . . 192

Choirs: composed of . . . . . . . . . . . . . . . . . 164

Christ: life of . . . . . . . . . . . . . . . . . . . 14

on earth . . . . . . . . . . . . . . . . . . . . . . 21

inspired characterizations of . . . . . . . . . . . 23

image of . . . . . . . . . . . . . . . . . . . . . . 24

fulfills all types . . . . . . . . . . . . . . . . 26

our Passover . . . . . . . . . . . . . . . . . . . . 29

earthly work of, completed . . . . . . . . . . . . . 30

ready to be communicated . . . . . . . . . . . . . . 30

expiatory work of . . . . . . . . . . . . . . . . . 31

accepted by God . . . . . . . . . . . . . . . . . . 31

foretells Comforter . . . . . . . . . . . . . . . . 39

the testator . . . . . . . . . . . . . . . . . . . . 41

indwelling of . . . . . . . . . . . . . . . . . . . 42

generosity of . . . . . . . . . . . . . . . . . . . 43

earthly--equal to . . . . . . . . . . . . . . . . . 44

power to impart . . . . . . . . . . . . . . . . . . 45

coronation of . . . . . . . . . . . . . . . . . . . 46

prayers of . . . . . . . . . . . . . . . . . . . . . 50

mystical body of . . . . . . . . . . . . . . . . . . 53

present by . . . . . . . . . . . . . . . . . . . . . 53

visible union of . . . . . . . . . . . . . . . . . . 54

manifestation of . . . . . . . . . . . . . . . . . . 60

indwelt by . . . . . . . . . . . . . . . . . . . . . 61

description of . . . . . . . . . . . . . . . . . . . 61

vivifying power of . . . . . . . . . . . . . . . . . 62

disfigured . . . . . . . . . . . . . . . . . . . . . 64

twofold manifestation of . . . . . . . . . . . . . . 64

faith of, ignored . . . . . . . . . . . . . . . . . 68

our justification . . . . . . . . . . . . . . . . . 69

effective service for . . . . . . . . . . . . . . . 74

example in all things . . . . . . . . . . . . . . . 75

our pattern . . . . . . . . . . . . . . . . . . . . 75

endued by the Spirit . . . . . . . . . . . . . . . . 76

possessed by . . . . . . . . . . . . . . . . . . . . 77

holiness essential to . . . . . . . . . . . . . . . 80

draws to himself . . . . . . . . . . . . . . . . . . 81

justification in . . . . . . . . . . . . . . . . . . 89

the Holy One . . . . . . . . . . . . . . . . . . . . 89

deity of . . . . . . . . . . . . . . . . . . . . . . 91

image of God . . . . . . . . . . . . . . . . . . . . 91

conformity to . . . . . . . . . . . . . . . . . . . 94

made atonement . . . . . . . . . . . . . . . . . . 95

treasure hidden in . . . . . . . . . . . . . . . . . 100

the heart of the church . . . . . . . . . . . . . . 100

begotten by Holy Ghost . . . . . . . . . . . . . . . 106

origin of life . . . . . . . . . . . . . . . . . . . 107

nature derived from . . . . . . . . . . . . . . . . 108

came as Saviour . . . . . . . . . . . . . . . . . . 109

efficacy of his sacrifice . . . . . . . . . . . . . 110

victory through . . . . . . . . . . . . . . . . . . 111

manifested love of . . . . . . . . . . . . . . . . . 113

pattern of God . . . . . . . . . . . . . . . . . . . 114

imparting life . . . . . . . . . . . . . . . . . . . 117

inheritance from . . . . . . . . . . . . . . . . . . 118

official seat of . . . . . . . . . . . . . . . . . . 130

bride of, betrayed . . . . . . . . . . . . . . . . . 133

living voice of . . . . . . . . . . . . . . . . . . 139

identification with . . . . . . . . . . . . . . . . 147

helping us to pray . . . . . . . . . . . . . . . . . 149

attitude of, described . . . . . . . . . . . . . . . 174

divinity of . . . . . . . . . . . . . . . . . . . . 177

spirit of, necessary . . . . . . . . . . . . . . . . 179

threefold work of . . . . . . . . . . . . . . . . . 188

died for the sins of the world . . . . . . . . . . . 190

satisfied God . . . . . . . . . . . . . . . . . . . 191

perfected righteousness . . . . . . . . . . . . . . 192

our High Priest . . . . . . . . . . . . . . . . . . 193

resurrection of . . . . . . . . . . . . . . . . . . 194

enthronement of . . . . . . . . . . . . . . . . . . 193

lifted to heaven . . . . . . . . . . . . . . . . . . 196

continuance of within the veil . . . . . . . . . . . 197

not seen by the world . . . . . . . . . . . . . . . 197

reflected by the Spirit . . . . . . . . . . . . . . 197

answers all questions . . . . . . . . . . . . . . . 198

death of . . . . . . . . . . . . . . . . . . . . . . 199

judged sin on the cross . . . . . . . . . . . . . . 199

redemptive work of . . . . . . . . . . . . . . . . . 200

administration of . . . . . . . . . . . . . . . . . 208

the first-fruits . . . . . . . . . . . . . . . . . . 208

Christ-life: spiritual birth into . . . . . . . . . . 104

Christian Church: home of the Spirit . . . . . . . . . 20

Christian doctrine: undeveloped . . . . . . . . . . . 46

Christian life: crisis in . . . . . . . . . . . . . . 84

a gradual growth . . . . . . . . . . . . . . . . . . 94

possibilities of . . . . . . . . . . . . . . . . . . 96

Christians: good text for . . . . . . . . . . . . . . 63

ignorance of . . . . . . . . . . . . . . . . . . . . 73

privilege of . . . . . . . . . . . . . . . . . . . . 93

belief of . . . . . . . . . . . . . . . . . . . . . 117

possessors of the Spirit . . . . . . . . . . . . . . 165

prove veracity of Scripture . . . . . . . . . . . . 183

divine naming of . . . . . . . . . . . . . . . . . . 206

Church: first capital sin of . . . . . . . . . . . . . 22

temple of God . . . . . . . . . . . . . . . . . . . 24

image of . . . . . . . . . . . . . . . . . . . . . . 25

greater riches for . . . . . . . . . . . . . . . . . 48

history of begun . . . . . . . . . . . . . . . . . . 53

definition of . . . . . . . . . . . . . . . . . . . 53

formation of . . . . . . . . . . . . . . . . . . . . 54

introduction into . . . . . . . . . . . . . . . . . 55

unsanctified, sometimes . . . . . . . . . . . . . . 59

to be like Jesus . . . . . . . . . . . . . . . . . . 61

appellation of . . . . . . . . . . . . . . . . . . . 62

complement of her Lord . . . . . . . . . . . . . . . 68

disfigures Christ . . . . . . . . . . . . . . . . . 64

Paraclete abides in . . . . . . . . . . . . . . . . 68

effective service in . . . . . . . . . . . . . . . . 74

monograph of . . . . . . . . . . . . . . . . . . . . 78

Christ the heart of . . . . . . . . . . . . . . . . 100

the temple of God . . . . . . . . . . . . . . . . . 130

guidance of the Lord for . . . . . . . . . . . . . . 132

is manifold . . . . . . . . . . . . . . . . . . . . 137

dead yet living . . . . . . . . . . . . . . . . . . 138

appointments in State . . . . . . . . . . . . . . . 139

Spirit withdrawn from . . . . . . . . . . . . . . . 141

feature of worship in . . . . . . . . . . . . . . . 154

service of, described . . . . . . . . . . . . . . . 155

fellowship with Head of . . . . . . . . . . . . . . 155

requirements of . . . . . . . . . . . . . . . . 161,162

Spirit sent unto . . . . . . . . . . . . . . . . . . 188

communications of to the world . . . . . . . . . . . 197

translation of . . . . . . . . . . . . . . . . . . . 206

Comforter: another given . . . . . . . . . . . . . . . 15

indwelling of . . . . . . . . . . . . . . . . . . . 21

coming of . . . . . . . . . . . . . . . . . . . . . 22

presence of . . . . . . . . . . . . . . . . . . . . 32

foretold by Christ . . . . . . . . . . . . . . . . . 39

reverent subjection of . . . . . . . . . . . . . . . 40

ignorant of . . . . . . . . . . . . . . . . . . . . 74

Jesus' promise of . . . . . . . . . . . . . . . . . 99

witness of the . . . . . . . . . . . . . . . . . . . 143

sending of the . . . . . . . . . . . . . . . . . . . 147

ministry of the . . . . . . . . . . . . . . . . . . 148

return of to heaven . . . . . . . . . . . . . . . . 206

consolation of . . . . . . . . . . . . . . . . . . . 211

Communion: significance of . . . . . . . . . . . . . . 99

through Holy Spirit . . . . . . . . . . . . . . . . 107

Conscience: definition and work of . . . . . . . . . . 189

accusing power of . . . . . . . . . . . . . . . . . 201

Conversion: definition of . . . . . . . . . . . . . . 78

Course of redemption: Moberly's divisions . . . . . . 16

Cross: plain attractions of . . . . . . . . . . . . . 158

Cumming, J. Elder: quotation from . . . . . . . . . 72, 73

excerpt from . . . . . . . . . . . . . . . . . . . 85, 86

quotation from . . . . . . . . . . . . . . . . . 128, 207

Day of Pentecost: Holy Spirit embodied

in the church at . . . . . . . . . . . . . . . 21

Death: division of . . . . . . . . . . . . . . . . . . 109

Disciple: requirements of . . . . . . . . . . . . . . 115

Dispensation: mystery and glory of . . . . . . . . . . 25

Divine love: source of . . . . . . . . . . . . . . . . 112

Divine ministries: succession of . . . . . . . . . . . 26

Ephesians: description in . . . . . . . . . . . . . . 24

Exodus; typical illustration of . . . . . . . . . . . 58

Father: Jesus' return to . . . . . . . . . . . . . . . 14

Felix: reference to . . . . . . . . . . . . . . . . . 200

Fuller, Andrew: statement of . . . . . . . . . . . . . 191

Gaussen's Theopneustia: quotation from . . . . . . . . 164

Gentiles: door opened to . . . . . . . . . . . . . . . 59

God: omnipresence of . . . . . . . . . . . . . . . . . 21

union of, to humanity . . . . . . . . . . . . . . . 22

indwelling with men . . . . . . . . . . . . . . . . 23

becomes known . . . . . . . . . . . . . . . . . . . 24

emanation from . . . . . . . . . . . . . . . . . . . 38

witness of . . . . . . . . . . . . . . . . . . . . . 77

withholding from . . . . . . . . . . . . . . . . . . 79

claims of . . . . . . . . . . . . . . . . . . . . . 109

Christ, pattern of . . . . . . . . . . . . . . . . . 114

total surrender to . . . . . . . . . . . . . . . . . 116

action of Spirit of . . . . . . . . . . . . . . . . 122

manifestation of . . . . . . . . . . . . . . . . . . 124

all in all . . . . . . . . . . . . . . . . . . . . . 126

created all men . . . . . . . . . . . . . . . . . . 103

communion with, imperiled . . . . . . . . . . . . . 158

Godet: beautiful words of . . . . . . . . . . . . . . 84

Godhead: mysterious unity of . . . . . . . . . . . . . 15

persons of . . . . . . . . . . . . . . . . . . . . . 20

co-equal partner in . . . . . . . . . . . . . . . . 21

earthly ministry of . . . . . . . . . . . . . . . . 25

distinctly foreshadowed . . . . . . . . . . . . . . 28

Paraclete a member of . . . . . . . . . . . . . . . 38

mutual converse of . . . . . . . . . . . . . . . . . 47

our relations to . . . . . . . . . . . . . . . . . . 67

executive of . . . . . . . . . . . . . . . . . . . . 75

God-Jehovah: economy of, incomplete . . . . . . . . . 26

God's communion: broken and restored . . . . . . . . . 30

Great Commission: meagre giving for the . . . . . . . 158

record of giving of the . . . . . . . . . . . . . . 159

Gregory Nazianzen: quoted . . . . . . . . . . . . . . 52

Hare, Julius Charles: extract from . . . . . . . . . . 186

Harnack, Prof.: statement of . . . . . . . . . . . . . 60

Heresy: meaning of . . . . . . . . . . . . . . . . . . 116

Holiness: explanation of . . . . . . . . . . . . . . . 80

synonymous name for . . . . . . . . . . . . . . . . 114

Holy Ghost: "dies natalis" of . . . . . . . . . . . . 19

personality of . . . . . . . . . . . . . . . . . . . 37

office of . . . . . . . . . . . . . . . . . . . . . 39

work of . . . . . . . . . . . . . . . . . . . . . . 41

communicates power . . . . . . . . . . . . . . . . . 44

great work of begun . . . . . . . . . . . . . . . . 54

statement of . . . . . . . . . . . . . . . . . . . . 55

all filled with . . . . . . . . . . . . . . . . . . 56

baptized in . . . . . . . . . . . . . . . . . . . . 57

unction of . . . . . . . . . . . . . . . . . . . . . 59

incorporation into body of Christ through . . . . . 59

baptism of the . . . . . . . . . . . . . . . . . . . 62

unceasing work of . . . . . . . . . . . . . . . . . 62

view of, urged . . . . . . . . . . . . . . . . . . . 68

possession of . . . . . . . . . . . . . . . . . . . 70

faith toward . . . . . . . . . . . . . . . . . . . . 71

traits of . . . . . . . . . . . . . . . . . . . . . 72

blessings of . . . . . . . . . . . . . . . . . . . . 72

ignorance regarding . . . . . . . . . . . . . . . . 73

Christ begotten by . . . . . . . . . . . . . . . . . 75

fullness of . . . . . . . . . . . . . . . . . . . . 76

incidents regarding . . . . . . . . . . . . . . . 83, 84

inheritance in . . . . . . . . . . . . . . . . . . . 85

the gift of . . . . . . . . . . . . . . . . . . . . 92

crisis brought by a full reception of . . . . . . . 94

has been given . . . . . . . . . . . . . . . . . . . 95

present office-work of . . . . . . . . . . . . . . . 99

operation of . . . . . . . . . . . . . . . . . . . . 108

hidden life of . . . . . . . . . . . . . . . . . . . 120

completed in us . . . . . . . . . . . . . . . . . . 126

the one Administrator . . . . . . . . . . . . . . . 129

prerogative of . . . . . . . . . . . . . . . . . . . 130

insubordination to . . . . . . . . . . . . . . . . . 135

appoints leaders . . . . . . . . . . . . . . . . 136,137

elders chosen by . . . . . . . . . . . . . . . . . . 138

ignoring voice of . . . . . . . . . . . . . . . . . 139

preaching in the . . . . . . . . . . . . . . . . . . 143

inspiration of, ignored . . . . . . . . . . . . . . 145

God's interpreter . . . . . . . . . . . . . . . . . 147

prayer in the . . . . . . . . . . . . . . . . . . . 150

office of, magnified . . . . . . . . . . . . . . . . 152

unction of . . . . . . . . . . . . . . . . . . . . . 156

attempted purchase of . . . . . . . . . . . . . . . 158

minute directions of . . . . . . . . . . . . . . . . 161

action of, supreme . . . . . . . . . . . . . . . . . 166

renewing power of . . . . . . . . . . . . . . . . . 169

breathes within the Bible . . . . . . . . . . . . . 170

position regarding . . . . . . . . . . . . . . . . . 172

testimony of Paul to . . . . . . . . . . . . . . . . 173

regeneration by . . . . . . . . . . . . . . . . . . 175

David's words concerning . . . . . . . . . . . . . . 182

disciples, recipients of . . . . . . . . . . . . . . 187

presentation of . . . . . . . . . . . . . . . . . . 190

the gift of the . . . . . . . . . . . . . . . . . . 193

sent by the Lord . . . . . . . . . . . . . . . . . . 196

temporal mission of . . . . . . . . . . . . . . . . 205

administration of . . . . . . . . . . . . . . . . . 207

age-ministry of, terminates . . . . . . . . . . . . 208

Holy Spirit: lack of attention to . . . . . . . . . . 13

consideration of . . . . . . . . . . . . . . . . . . 14

best treatise on . . . . . . . . . . . . . . . . . . 14

age-ministry of . . . . . . . . . . . . . . . . . . 14

vagueness of doctrine of . . . . . . . . . . . . . . 14

Jesus' presence by . . . . . . . . . . . . . . . . . 15

temporal mission of . . . . . . . . . . . . . . . . 15

dispensation of . . . . . . . . . . . . . . . . . . 16

made partakers of . . . . . . . . . . . . . . . . . 16

came into the world . . . . . . . . . . . . . . . . 20

resides on earth . . . . . . . . . . . . . . . . . . 20

abides perpetually in church . . . . . . . . . . . . 21

deference paid to . . . . . . . . . . . . . . . . . 22

indwelling of . . . . . . . . . . . . . . . . . . . 24

Son revealed by . . . . . . . . . . . . . . . . . . 24

relation of stated by Tophel . . . . . . . . . . . . 25

descent of . . . . . . . . . . . . . . . . . . . . . 26

commended by Christ . . . . . . . . . . . . . . . . 27

office of . . . . . . . . . . . . . . . . . . . . . 30

sent down . . . . . . . . . . . . . . . . . . . . . 31

filled with . . . . . . . . . . . . . . . . . . . . 32

a witness . . . . . . . . . . . . . . . . . . . . . 32

"dies natalis" of . . . . . . . . . . . . . . . . . 32

named by our Lord . . . . . . . . . . . . . . . . . 35

subordination to . . . . . . . . . . . . . . . . . . 40

distributes the estate . . . . . . . . . . . . . . . 41

the divine Conveyancer . . . . . . . . . . . . . . . 42

communicates power . . . . . . . . . . . . . . . . . 44

advent of . . . . . . . . . . . . . . . . . . . . . 49

prays with church . . . . . . . . . . . . . . . . . 50

history of . . . . . . . . . . . . . . . . . . . . . 55

union through . . . . . . . . . . . . . . . . . . . 62

duty to receive . . . . . . . . . . . . . . . . . . 68

personality of . . . . . . . . . . . . . . . . . . . 72

ignorance regarding . . . . . . . . . . . . . . . . 73

reception of gift of . . . . . . . . . . . . . . . . 78

our signet ring . . . . . . . . . . . . . . . . . . 79

will be the seal . . . . . . . . . . . . . . . . . . 80

interprets himself . . . . . . . . . . . . . . . . . 85

is the anointing . . . . . . . . . . . . . . . . . . 89

recognition of . . . . . . . . . . . . . . . . . . . 93

agent for . . . . . . . . . . . . . . . . . . . . . 99

power of . . . . . . . . . . . . . . . . . . . . . . 101

conveyance of . . . . . . . . . . . . . . . . . . . 105

the Executor . . . . . . . . . . . . . . . . . . . . 109

subdues sinful nature . . . . . . . . . . . . . . . 111

subjection to . . . . . . . . . . . . . . . . . . . 126

designation of . . . . . . . . . . . . . . . . . . . 129

guidance of . . . . . . . . . . . . . . . . . . . . 131

administration of . . . . . . . . . . . . . . . . . 133

in church service . . . . . . . . . . . . . . . . . 142

witness of . . . . . . . . . . . . . . . . . . . . . 144

supremacy of . . . . . . . . . . . . . . . . . . . . 146

prayer inspired by . . . . . . . . . . . . . . . . . 149

in missions of the church . . . . . . . . . . . . . 159

acts and speaks . . . . . . . . . . . . . . . . . . 170

directing power of . . . . . . . . . . . . . . . . . 176

sovereign individuality of . . . . . . . . . . . . . 177

inimitableness of . . . . . . . . . . . . . . . . . 177

authenticates books for us . . . . . . . . . . . . . 180

ground of conviction of . . . . . . . . . . . . . . 189

an evangel of grace . . . . . . . . . . . . . . . . 198

imparts to us . . . . . . . . . . . . . . . . . . . 198

church translated by . . . . . . . . . . . . . . . . 206

Person of the Godhead . . . . . . . . . . . . . . . 209

work of, elective . . . . . . . . . . . . . . . . . 209

a divine agent . . . . . . . . . . . . . . . . . . . 210

Human system: life and death . . . . . . . . . . . . . 63

Inspiration: significance of . . . . . . . . . . . . . 165

gospel a stereotyped . . . . . . . . . . . . . . . . 167

Scripture given by . . . . . . . . . . . . . . . . . 168

verbal, essential . . . . . . . . . . . . . . . . . 171

Jesus claims verbal . . . . . . . . . . . . . . . . 173

of the Holy Ghost . . . . . . . . . . . . . . . . . 173

of Scripture writers . . . . . . . . . . . . . . 173,174

Irving, Edward: beautiful statement of . . . . . . . . 121

quotation from . . . . . . . . . . . . . . . . . . . 204

Isaiah: passion-prophecy of . . . . . . . . . . . . . 192

reference to . . . . . . . . . . . . . . . . . . . . 198

James: words of . . . . . . . . . . . . . . . . . . . 209

exhortation of . . . . . . . . . . . . . . . . . . . 211

Jesus: surprising saying of . . . . . . . . . . . . . 19

pre-existence of . . . . . . . . . . . . . . . . . . 19

agent in creation . . . . . . . . . . . . . . . . . 19

birth of . . . . . . . . . . . . . . . . . . . . . . 20

sublime word of . . . . . . . . . . . . . . . . . . 20

mysterious saying of . . . . . . . . . . . . . . . . 21

not yet glorified . . . . . . . . . . . . . . . . . 25

paschal talk of . . . . . . . . . . . . . . . . . . 38

atoning blood of . . . . . . . . . . . . . . . . . . 89

farewell sermon of . . . . . . . . . . . . . . . . 43,44

teaching of . . . . . . . . . . . . . . . . . . . . 46

parousia of . . . . . . . . . . . . . . . . . . . . 49

All in all . . . . . . . . . . . . . . . . . . . . . 61

replies of . . . . . . . . . . . . . . . . . . . . . 75

full of the Spirit . . . . . . . . . . . . . . . . . 82

spirit of . . . . . . . . . . . . . . . . . . . . . 91

significant saying of . . . . . . . . . . . . . . . 105

question of . . . . . . . . . . . . . . . . . . . . 115

scribes' question concerning . . . . . . . . . . . . 165

words of concerning Spirit . . . . . . . . . . . . . 166

doctrine of . . . . . . . . . . . . . . . . . . . . 169

claims of . . . . . . . . . . . . . . . . . . . . . 173

charged with blasphemy . . . . . . . . . . . . . . . 180

limitation of . . . . . . . . . . . . . . . . . . . 187

prophecy at birth of . . . . . . . . . . . . . . . . 189

literal fulfillment of promise of . . . . . . . . . 194

strange paradox of . . . . . . . . . . . . . . . . . 196

words of at the cross . . . . . . . . . . . . . . . 199

spake literal truth . . . . . . . . . . . . . . . . 199

government of . . . . . . . . . . . . . . . . . . . 207

Jesus Christ: ministry of . . . . . . . . . . . . . . 13

time-ministry of . . . . . . . . . . . . . . . . . . 14

gives Great Commission . . . . . . . . . . . . . . . 15

dualism of teaching of . . . . . . . . . . . . . . . 106

Jews: charge of against Jesus . . . . . . . . . . . . 180

denial of . . . . . . . . . . . . . . . . . . . . . 191

church gathered from the . . . . . . . . . . . . . . 205

John: mentioned . . . . . . . . . . . . . . . . . . . 180

Jordan: symbolism of . . . . . . . . . . . . . . . . . 104

Jukes, Andrew: extract from . . . . . . . . . . . . 68, 69

excerpt from . . . . . . . . . . . . . . . . . . . . 107

Kelly, William: observation of . . . . . . . . . . . 69, 70

Lee, Inspiration of the Holy Scriptures:

quotation from . . . . . . . . . . . . . . . 175,176

Leper: cleansing of . . . . . . . . . . . . . . . . . 28

Lord: farewell discourse of . . . . . . . . . . . . . 15

question concerning . . . . . . . . . . . . . . . . 21

deference paid to . . . . . . . . . . . . . . . . . 22

glory shines forth from . . . . . . . . . . . . . . 23

presentation of sheaf . . . . . . . . . . . . . . . 29

words of risen . . . . . . . . . . . . . . . . . . . 31

named the Holy Ghost . . . . . . . . . . . . . . . . 35

words of concerning "Paracletos" . . . . . . . . . . 36

Paraclete distinct from . . . . . . . . . . . . . . 38

speaks concerning Spirit . . . . . . . . . . . . . . 39

valedictory discourse of . . . . . . . . . . . . . . 42

return of to glory . . . . . . . . . . . . . . . . . 48

dying of . . . . . . . . . . . . . . . . . . . . . . 62

complement of the church . . . . . . . . . . . . . . 63

resurrection of . . . . . . . . . . . . . . . . . . 64

advent of . . . . . . . . . . . . . . . . . . . . . 80

appropriating to himself . . . . . . . . . . . . . . 87

assumed prerogative of . . . . . . . . . . . . . . . 100

words of to Nicodemus . . . . . . . . . . . . . . . 101

antithesis of two natures in . . . . . . . . . . . . 107

constant words of . . . . . . . . . . . . . . . . . 108

fashioned to image of . . . . . . . . . . . . . . . 113

mystical body of . . . . . . . . . . . . . . . . . . 119

coming of . . . . . . . . . . . . . . . . . . . . . 120

experience of . . . . . . . . . . . . . . . . . . 123

guiding the church . . . . . . . . . . . . . . . . . 132

post-ascension gospel of . . . . . . . . . . . . . . 132

ascent of . . . . . . . . . . . . . . . . . . . . . 134

calls Saul of Tarsus . . . . . . . . . . . . . . . . 136

power of . . . . . . . . . . . . . . . . . . . . . . 137

conditions imposed by . . . . . . . . . . . . . . . 138

voice of heard in church . . . . . . . . . . . . . . 138

commission to speak for . . . . . . . . . . . . . . 167

Spirit breathed by . . . . . . . . . . . . . . . . . 168

testimony of . . . . . . . . . . . . . . . . . . . . 169

Apocalyptic words of . . . . . . . . . . . . . . . . 170

Abigail's prayer to . . . . . . . . . . . . . . . . 180

words of, concerning Comforter . . . . . . . . . . . 187

messengers sent by . . . . . . . . . . . . . . . . . 188

a sin against the . . . . . . . . . . . . . . . . . 190

exaltation of . . . . . . . . . . . . . . . . . . . 195

sent the Holy Ghost . . . . . . . . . . . . . . . . 196

harvest at return of . . . . . . . . . . . . . . . . 211

Luther: pointed statement of . . . . . . . . . . . . . 43

wise words of . . . . . . . . . . . . . . . . . . . 172

Manning, Henry E.: quotation from . . . . . . . . . . 12

best treatise from . . . . . . . . . . . . . . . . . 14

Master: instructions of to disciples . . . . . . . . 36, 37

Method: that employed in writing . . . . . . . . . . . 14

Milton: quotation from . . . . . . . . . . . . . . . . 103

Ministry: of Jesus . . . . . . . . . . . . . . . . . . 20

Moberly: divisions of . . . . . . . . . . . . . . . . 16

quotation from . . . . . . . . . . . . . . . . . . . 16

Morrison: comment of . . . . . . . . . . . . . . . . . 47

Moule, H. C. G.: excerpt from . . . . . . . . . . . . 95

Murray, Andrew: quotation from . . . . . . . . . . . . 66

Neander, Church History: excerpt from . . . . . . . . 168

New birth: definition of . . . . . . . . . . . . . . . 101

acquirement of . . . . . . . . . . . . . . . . . . . 102

New Testament Scriptures:

authoritative voice of the Lord . . . . . . . . 167

Old Testament: words of Peter concerning . . . . . . . 170

as oracles of God . . . . . . . . . . . . . . . . . 180

Olshausen's Commentary: note from . . . . . . . . 165, 166

Owen, John: summing up of . . . . . . . . . . . . . . 82

Paraclete: sent by Christ . . . . . . . . . . . . . . 24

meaning of . . . . . . . . . . . . . . . . . . . . . 35

attributes of . . . . . . . . . . . . . . . . . . . 38

conclusion regarding . . . . . . . . . . . . . . . . 39

duties of . . . . . . . . . . . . . . . . . . . . . 43

teaching of . . . . . . . . . . . . . . . . . . . . 46

difference of . . . . . . . . . . . . . . . . . . . 49

realization of . . . . . . . . . . . . . . . . . . . 50

question and answer of . . . . . . . . . . . . . . . 170

related to limitation of Jesus . . . . . . . . . . . 187

certifies to . . . . . . . . . . . . . . . . . . . . 193

with the Father . . . . . . . . . . . . . . . . . . 195

statement concerning . . . . . . . . . . . . . . . . 205

Parousia: Lord's second coming . . . . . . . . . . . . 49

introduces the church . . . . . . . . . . . . . . . 50

Paschal lamb: typology of . . . . . . . . . . . . . . 29

Paul: epistles of . . . . . . . . . . . . . . . . . 41, 42

words of . . . . . . . . . . 71, 111, 112, 120, 180, 211

exponent of . . . . . . . . . . . . . . . . . . . . 83

subject of preaching of . . . . . . . . . . . . . . 143

work of . . . . . . . . . . . . . . . . . . . . . . 144

words of, interpreted . . . . . . . . . . . . . . . 172

testimony of . . . . . . . . . . . . . . . . . . . . 173

words of, before Felix . . . . . . . . . . . . . . . 200

observation of . . . . . . . . . . . . . . . . . . . 209

Pentecost: work inaugurated at . . . . . . . . . . . . 16

styled "dies natalis" . . . . . . . . . . . . . . . 19

promise fulfilled at . . . . . . . . . . . . . . . . 20

impossible precedence of . . . . . . . . . . . . . . 28

typology of . . . . . . . . . . . . . . . . . . . . 28

predetermined . . . . . . . . . . . . . . . . . . . 29

has come . . . . . . . . . . . . . . . . . . . . . . 31

church began its history at . . . . . . . . . . . . 53

story of . . . . . . . . . . . . . . . . . . . . . . 55

body of Christ baptized at . . . . . . . . . . . . . 57

Holy Ghost descended at . . . . . . . . . . . . . . 59

foretaste of . . . . . . . . . . . . . . . . . . . . 70

once for all . . . . . . . . . . . . . . . . . . . . 72

Persons of the Trinity: deference of . . . . . . . . . 27

Peter: question of . . . . . . . . . . . . . . . . . . 23

bold testimony of . . . . . . . . . . . . . . . . . 32

deep saying of . . . . . . . . . . . . . . . . . . . 104

statement of . . . . . . . . . . . . . . . . . . . . 118

reference of to Old Testament . . . . . . . . . . . 171

talk of, on Pentecost . . . . . . . . . . . . . . . 194

defense of . . . . . . . . . . . . . . . . . . . . . 194

words of . . . . . . . . . . . . . . . . . . . . . . 198

inspired saying of . . . . . . . . . . . . . . . . . 210

Prayer: a vital element . . . . . . . . . . . . . . 146

in the name of Jesus . . . . . . . . . . . . . . . . 147

high ground regarding . . . . . . . . . . . . . . . 151

connected with Holy Ghost . . . . . . . . . . . . . 153

Preaching: importance of . . . . . . . . . . . . . . 143

of the cross . . . . . . . . . . . . . . . . . . . . 144

the inspiration of . . . . . . . . . . . . . . . . . 145

Redemption by Incarnation: doctrine of in vogue . . . 67

Regeneration: what is it? . . . . . . . . . . . . . . 101

power of . . . . . . . . . . . . . . . . . . . . . . 102

examples of . . . . . . . . . . . . . . . . . . . . 106

Resurrection: time fixed for . . . . . . . . . . . . . 29

Romans eighth: deep teachings of . . . . . . . . . . . 22

Roos: quotation from . . . . . . . . . . . . . . . . . 46

Rothe, Dogmatics: excerpt from . . . . . . . . . . . . 178

Salvation: two sides to . . . . . . . . . . . . . . . 67

Sanctification: continuous . . . . . . . . . . . . . . 121

instantaneousness of . . . . . . . . . . . . . . . . 125

Saul of Tarsus: sealed with the Spirit . . . . . . . . 136

Saviour: lived before incarnation . . . . . . . . . . 13

redemptive work of, completed . . . . . . . . . . . 30

promise of . . . . . . . . . . . . . . . . . . . . . 37

follow teachings of . . . . . . . . . . . . . . . . 42

and a comparison . . . . . . . . . . . . . . . . . . 44

departure of, conditioning . . . . . . . . . . . . . 49

Scriptures: teaching of . . . . . . . . . . . . . . . 14

confounding of . . . . . . . . . . . . . . . . . . . 68

examined, regarding . . . . . . . . . . . . . . . . 70

given by inspiration . . . . . . . . . . . . . . . . 168

definition of . . . . . . . . . . . . . . . . . . . 169

minute study of . . . . . . . . . . . . . . . . . . 171

literal inspiration of . . . . . . . . . . . . . . . 172

the style of . . . . . . . . . . . . . . . . . . . . 175

divine Author of . . . . . . . . . . . . . . . . . . 177

alleged discrepancies of . . . . . . . . . . . . . . 182

veracity of, confirmed . . . . . . . . . . . . . . . 182

infallibility of . . . . . . . . . . . . . . . . . . 183

contrast exhibited in . . . . . . . . . . . . . . . 200

harmony of . . . . . . . . . . . . . . . . . . . . . 211

Shechinah: resting-place of . . . . . . . . . . . . . 23

Son of God: naming of . . . . . . . . . . . . . . . . 35

self-emptying of . . . . . . . . . . . . . . . . . . 42

Sonship: doctrine of . . . . . . . . . . . . . . . . . 103

Spirit; descending on Jesus . . . . . . . . . . . . . 19

study of doctrine of . . . . . . . . . . . . . . . . 19

indwelling of . . . . . . . . . . . . . . . . . . . 22

sending down of . . . . . . . . . . . . . . . . . . 24

teaching of . . . . . . . . . . . . . . . . . . . . 27

typology of . . . . . . . . . . . . . . . . . . . . 29

work of, begun . . . . . . . . . . . . . . . . . . . 30

history of . . . . . . . . . . . . . . . . . . . . . 35

best dictionary of . . . . . . . . . . . . . . . . . 36

promise of advent of . . . . . . . . . . . . . . . . 39

the measure of the Son . . . . . . . . . . . . . . . 40

signified time . . . . . . . . . . . . . . . . . . . 48

nature and offices of . . . . . . . . . . . . . . . 49

influence of, manifested . . . . . . . . . . . . . . 53

baptistery of . . . . . . . . . . . . . . . . . . . 56

baptism of . . . . . . . . . . . . . . . . . . . . . 56

walk in . . . . . . . . . . . . . . . . . . . . . . 57

praying in . . . . . . . . . . . . . . . . . . . . . 57

fell on house of Cornelius . . . . . . . . . . . . . 59

supreme work of . . . . . . . . . . . . . . . . . . 60

the indwelling of . . . . . . . . . . . . . . . . . 62

enduement of . . . . . . . . . . . . . . . . . . . 68, 76

gift subsequent to . . . . . . . . . . . . . . . . . 69

appropriation of . . . . . . . . . . . . . . . . . . 70

God's gift . . . . . . . . . . . . . . . . . . . . . 71

reception of . . . . . . . . . . . . . . . . . . . . 71

traits of . . . . . . . . . . . . . . . . . . . . . 72

baptism in . . . . . . . . . . . . . . . . . . . . . 74

Christ waited for . . . . . . . . . . . . . . . . . 75

anointing of . . . . . . . . . . . . . . . . . . . . 76

sealing of the . . . . . . . . . . . . . . . . . . 77, 81

possession of . . . . . . . . . . . . . . . . . . 79, 80

great office of . . . . . . . . . . . . . . . . . . 80

fullness of . . . . . . . . . . . . . . . . . . . . 82

reception of . . . . . . . . . . . . . . . . . . . . 83

infilling of . . . . . . . . . . . . . . . . . . . . 84

supreme place of . . . . . . . . . . . . . . . . . . 87

anointing of . . . . . . . . . . . . . . . . . . . . 87

sanctification in . . . . . . . . . . . . . . . . . 89

of God . . . . . . . . . . . . . . . . . . . . . . . 90

manifestation of . . . . . . . . . . . . . . . . . . 90

appellations of . . . . . . . . . . . . . . . . . . 92

Christian's privilege in . . . . . . . . . . . . . . 93

illustrations of enduement of . . . . . . . . . . . 93

yearning of . . . . . . . . . . . . . . . . . . . . 94

energy of . . . . . . . . . . . . . . . . . . . . . 95

communicates to us . . . . . . . . . . . . . . . . . 99

life by . . . . . . . . . . . . . . . . . . . . . . 100

incorporation by . . . . . . . . . . . . . . . . . . 105

of holiness . . . . . . . . . . . . . . . . . . . . 107

supremacy of . . . . . . . . . . . . . . . . . . . . 111

effects exclusion of sin . . . . . . . . . . . . . . 112

behind all . . . . . . . . . . . . . . . . . . . . . 113

surrender to . . . . . . . . . . . . . . . . . . . . 115

of glory . . . . . . . . . . . . . . . . . . . . . . 118

change wrought by . . . . . . . . . . . . . . . . . 119

working in us . . . . . . . . . . . . . . . . . . . 121

perfecting power of . . . . . . . . . . . . . . . . 122

descent of . . . . . . . . . . . . . . . . . . . . . 134

power of, ignored . . . . . . . . . . . . . . . . . 140

is the breath of God . . . . . . . . . . . . . . . . 141

dispensation of the . . . . . . . . . . . . . . . . 146

doctrine of the . . . . . . . . . . . . . . . . . . 148

deepest work of . . . . . . . . . . . . . . . . . . 149

ministry of . . . . . . . . . . . . . . . . . . . . 150

strengthening power of . . . . . . . . . . . . . . . 154

access by, unto the Father . . . . . . . . . . . . . 154

method of . . . . . . . . . . . . . . . . . . . . . 155

inspirer of worship . . . . . . . . . . . . . . . . 156

imitation of . . . . . . . . . . . . . . . . . . . . 157

story of . . . . . . . . . . . . . . . . . . . . . . 159

directing enterprises . . . . . . . . . . . . . 160, 161

Christians possessors of . . . . . . . . . . . . . . 165

Jesus' words concerning . . . . . . . . . . . . . . 166

authoritative voice of . . . . . . . . . . . . . . . 168

intercedes for us . . . . . . . . . . . . . . . . . 173

thoughts regarding . . . . . . . . . . . . . . . . . 175

of Christ necessary . . . . . . . . . . . . . . . . 179

universal diffusion of . . . . . . . . . . . . . . . 187

conviction of . . . . . . . . . . . . . . . . . . . 188

sent unto the church . . . . . . . . . . . . . . . . 188

the witness to grace . . . . . . . . . . . . . . . . 189

proceeds from God . . . . . . . . . . . . . . . . . 195

sent to convince the world . . . . . . . . . . . . . 197

reflects Christ . . . . . . . . . . . . . . . . . . 197

co-witness of . . . . . . . . . . . . . . . . . . . 200

distinctive work of . . . . . . . . . . . . . . . . 206

elective work of, completed . . . . . . . . . . . . 211

Stephen: words of . . . . . . . . . . . . . . . . . . 180

error in statement of . . . . . . . . . . . . . . . 182

Streams of life: two contrasted . . . . . . . . . . . 104

Testimonies: of new life . . . . . . . . . . . . . . . 74

Tophel, Pastor: quotation from . . . . . . . . . . . . 25

excerpt from . . . . . . . . . . . . . . . . . . . . 98

criticism of . . . . . . . . . . . . . . . . . . . . 142

Types: accuracy of . . . . . . . . . . . . . . . . . . 28

foretell accurately . . . . . . . . . . . . . . . . 89

Webb, Bishop: extract from . . . . . . . . . . . . . . 60

Word of God: a unique book . . . . . . . . . . . . . . 170

infallible . . . . . . . . . . . . . . . . . . . . . 182