AND when we come to the eight passages brought for ward in support of the term " state," we must confess to being more than astonished. In not one instance, as the simple reader would surely have expected to have found, is the word " state " represented in the original, either in the Hebrew or in the Greek, nor are the word or words, so rendered in these passages, even similarly rendered into English in the other instances in which they occur in the originals. It is painful to think of the intense occupation of mind, for intention to mislead we cannot suppose, that could have cited these eight passages in support of the definition of the term " state," that it is sought to establish, as that with which " the scriptural use of the term state is seen to agree."
We think many of our readers will be unable to refrain from asking themselves the question, Did the writer not know that they were not represented in the original? and, if he did not, was he not in good faith bound to have made a thorough investigation of the real value of these terms before, in so dogmatic and critical a manner, making statements that so fundamentally affect the blessing of souls? Is there not a moral wrong in this way of dealing with divine truth, that quotes, as scripture, words for which there is no equivalent in the original, and even calls special attention to the word " state " by putting it into italics, while the actual word or words in the phrase which are represented in the original are left in ordinary type. Why was not " royal," the word actually in the original, put in italics as well as the word " state"? Why not for the same reason, " low," and "former," and " last," and " low," and " your," and " in whatsoever... I am "?
We should not have felt it needful to have written in this way were it not for the ostensibly critical character of the tract, and for, to say the least, the one-sided way in which criticism has been carried out. Had it been even said, " and with this the scriptural use of the term state (as given in our English bible) is seen to agree," there would have been less to complain of. Any way, we think we are justified in stating, as the result of our investigation of the subject, that there is no true verbal basis whatever in scripture for the distinction sought to be established between Christian " standing " and " state in accordance with the respective definitions given to these terms.
As to the definitions themselves we have no hesitation in saying, that we believe they are the human expression of the writer's own conception of Christian standing and state, and have neither the direct nor indirect support of scripture. Where does scripture state that Christian standing " is the title and ability, through grace, for a fallen undone creature to be before the throne of God without judgment overtaking him"? Where, that Christian state is " what the person is, or the circumstances in which he is"? He may attempt to make " the grace wherein we stand " answer to the one; and " in Christ " represent the other, and thus dividing and defining them build a system of theology on the difference between Christian standing and Christian state, but the word of God by the Spirit of God, we are bold to say, will give him no support in doing this, and the only effect for himself, and those who adopt his views, will be to take the eye off Christ, and put the conscience outside the direct action of the word of God.
The word of God brings Christ before our souls, and, call it " standing " or call it " state," tells us that He " was delivered for our offenses, and was raised again for our justification," that " being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into the grace wherein we stand;" " There is therefore no condemnation to them that are im Christ Jesus;" " of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification and
redemption;" " as in Adam all die so in Christ shall all be made alive;" " if any man be in Christ he is a new creation;" " he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him;" " blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in the heavenlies in Christ, according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love ' having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace wherein he hath made us accepted in the beloved; in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;" " and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness of God by faith;" " giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, the forgiveness of sins;" " and ye are complete in Him, which is the head of all principality and power;" " this is the true grace of God wherein ye stand;" and " herein is love with us made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world."
Oh! how far better is it to feed in the rich and ample pastures of God's own blessed word, and there learn what, in virtue of Christ's work on the cross, He has made us before Himself, in and through Christ, in unchangeable and unvarying blessedness, than to wander in the cold and narrow fields of human definitions, human reasonings, and human forms of expression in the search to find a " standing " here, and a " state " there.
We have been in the habit of speaking of " our standing," and of " our state," meaning by the one, all that God. has made in eternal and unalterable blessing in Christ, and by the other, the practical answer in our soul's experience and our walk to this standing, hence a state varying and changing with ourselves; and to the use of these terms, in the well-established and familiar ways to which we have been long accustomed, we may well and safely adhere, but this is not to divide our actual and /unchanging blessing in Christ into two distinct parts, and, by doing so, change the true force of these terms in a way that loses to the soul the simplicity and solidity of what is meant by " our standing," and the practical effect for the conscience of what is meant when we speak of " our state." C.W.
(To be continued, the Lord willing.)
(Continued from page 260.)
UNREVISED NOTES OF READINGS ON THE GOSPEL OF JOHN WITH J. N. D. IN DUBLIN, 1880.
We have been speaking, up till now, of the divine nature of Christ, now we get (ver. 29) His work. We have His work in two characters: He is the Lamb of God that takes away sin; and He baptizes with the Holy Ghost.
First, He is " the Lamb of God, which taketh away the sin of the world "-note, not sins. " Behold the Lamb of God," that is God's lamb, what specially appertains to God Himself—" the Lord's lot." He takes away the sin of the world, not here the sinner's sins, but the sin of the whole world; this will be the new heaven and new earth, where there will be no sign or trace of sin. We have had an innocent world, and a sinful world, then we shall have a righteous world depending on God's Lamb. God's Lamb He is in every sense: thank God He has borne our sins, too! but here it is abstract. God's Lamb is from, God, according to God, and for God. In the very place of sin He has perfectly glorified all that God is-" God is glorified in him; if God be glorified in him in himself, and shall straightway glorify him"-without waiting for the day of the glory with men. According to the thought of chapter xiii., He goes at once into the glory of God. " I have glorified thee on the earth," He says, and as a consequence He goes back as Man into the glory He had with the Father before the world was.
As the Lamb of God, Christ perfectly glorifies God in John 13; as the Son, He perfectly glorifies the Father in John 14
It is a wonderful thing the cross; there, and there only, was God fully glorified. Where do we find the love of God in all its fullness? At the cross: " Hereby perceive we the love, because he laid down his life for us." Where do we find perfect righteousness against sin? At the cross: " He made him to be sin, for us, who knew no sin, that we might be made the righteousness of God in him." Where do we find absolute obedience? At the cross, where Christ was before God in the very place of sin: " obedient unto death, even the death of the cross." Where was the majesty of God fully vindicated? Nowhere but at the cross: "For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings." The more we look into the cross-and we must come to it first as poor sinners that need salvation-the more we shall wonder at God's love. We get in the cross man in absolute hatred to God and all the power of Satan; Man, much more than man, in absolute obedience; and God in perfect righteousness against sin. All man was in goodness in Christ; all man was in badness; and all God was in love and righteousness, came out at the cross. Every question of good and evil was settled at the cross. The new heaven and new earth are founded on it. Though all our blessing is wrapped up in it, " God's Lamb " is for God's glory-for Himself and according to what He is,
It is a blessed thing to study what Christ was clown here, not that we can ever fathom it. What a wonderful thing that He could say, " Therefore doth my Father love me, because I lay down my life to take it again "He could give a motive to God. As to comforters he had none; He went through all sorts of trials, denial, conflicts with Satan, and yet see what His spirit was in going through it all-how perfect in obedience. It is profitable indeed for us to eat His flesh and drink His blood. Look at the perfectness of the Lord, in another way, in Gethsemane: He was sweating great drops of blood when He was only even thinking of the cross, and yet He can go to His disciples and speak to them just as quietly and gently as if nothing was the matter, and then go back again and pray. We get possessed with things, they overwhelm us, but it was never so with Christ, they never took Him out of Himself, so to speak, though He suffered as no one else could suffer. We see nothing but perfectness in Him. There is nothing like it-of course there is not, but it is well to behold it, and have it always before our eyes.
Second, He is " He which baptiseth with the Holy Ghost." Here, first, we have Christ marked out by God Himself-by the Father: " Upon whom thou shalt see the Spirit descending and remaining on him;" and then we get Him as the One who communicates the Holy Ghost to us: " The same is he which baptiseth with the Holy Ghost;" and in this connection we have: " For him hath God the Father sealed" (John 6:2727Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (John 6:27)); " How God anointed Jesus of Nazareth with the Holy Ghost and hath power." (Acts 10:2828And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean. (Acts 10:28).) Both the expressions, " sealed " and " anointed," are used as to Christ. The character of all the life of Christ here on earth was by the power of the Holy Ghost: " If I cast out devils by the Spirit of God then the kingdom of God is come unto you" (John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39)); " After that he, through the Holy Ghost, had given commandment unto the apostle he had chosen." (Acts 1:22Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: (Acts 1:2).)
Then, after His ascension, He received the Holy Ghost a second time, not for Himself, but for others: " Therefore being by the right hand of God, exalted, and having received the Holy Ghost, he hath shed forth this, which ye now see and hear." (Acts 2:3333Therefore 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).) This answers to John 7:39: " But this spake he of the Spirit, which they that believe him should receive; for the Holy Ghost was not yet given because that Jesus was not yet glorified;" the Holy Ghost, as personally present in believers on earth, did not then exist.
Thus, first, we get Christ Himself anointed and sealed, as perfect Man; and then, having wrought redemption, which brings us unto His own place-" Because as he is so are we in this world " (1 John 4:1717Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. (1 John 4:17))He gives us, from the glory where He now is consequent upon His work at the cross, the Holy Ghost, so that we are consciously in it. The Holy Ghost is given, notice, to those that " believe;" this is not the quickening power of the Holy Ghost, but what follows the place we are in through faith: " And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." (Gal. 4:66And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6).) Not only are we sons " by faith in Christ Jesus " (Gal. 3:2626For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26)), but, through the Holy Ghost, we have the consciousness of being sons.
By Christ's death everything as to man's relationship with God is changed; the veil was rent from top to bottom; Man-much more than a man-has entered the holiest, and, consequent on His entering there in the virtue of His sacrifice for us, the Holy Ghost has come down to give us the consciousness of our place before God, and with this He is the Spirit of Sonship; He sheds abroad the love of God in our hearts; and He is the earnest of the glory, which we have not yet got. Hence the possession of the, Holy Ghost is what characterizes the Christian: " Now if any man have not the Spirit of Christ, he is none of his." (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9).)
The Holy Ghost has always quickened souls, from Adam on, but that is a very different thing to what we have here Christ as Man-having wrought redemption through His death, having gone through judgment for us, having been made sin for us, having taken His place as Man at the right hand of God-sending the Holy Ghost to dwell in believers; so that, "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." (1 Cor. 15:4848As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. (1 Corinthians 15:48).) There was no accomplished redemption, and no man in heaven to be revealed in the Old Testament.
As a child of Adam I am washed and forgiven; but what place have I got? Suppose I owed a million and it was paid for me, and that was all, I might starve afterward. There is the work of Christ as regards our old state; all has been totally put away, both sins and sin-" Christ died for our sins according to the scriptures " (1 Cor. 15:33For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3)), this takes away the fruits-" In that he died he died unto sin once " (Rom. 6:1010For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. (Romans 6:10)), and we have died with Him, this takes away the tree for faith: then as to the place we have got, we find its full character in Ephesians, where Christ is not looked at as the quickening Son of God, but as Man dead, and then when God raises Him from the dead, He raises us with Him-the same power takes Him and us up together.
The Christian is a person whose body is the temple of the Holy Ghost; who looks back and sees by divine teaching the value of redemption, and who, possessing the Holy Ghost as the earnest, looks on to the glory he has not yet got. He is not in the flesh; Paul says, " when we were in the flesh " (Rom. 7:55For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. (Romans 7:5)), and " ye are not in the Spirit, if so be that the Spirit of God dwell in you." (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9).) In Rom. 7, after the first few verses, the man, as in the flesh, is still weighing his place with God by what he is himself, like the prodigal son before he had met his father-" make me as one of thy hired servants " (Luke 15), reasoning from himself to what his father might be; not from what his father was, as he knew after he had met him. God puts us into Christ, and gives us the Holy Ghost to give us the consciousness of it-" Of him are ye in Christ Jesus;" " for all the promises of God in him are yea, and in him Amen, unto the glory
of God by us." (2 Cor. 1:2020For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. (2 Corinthians 1:20).) " Us " is always the word of the Holy Ghost. The difference between " anointing " and " sealing; " is, that anointing is the figure of our receiving the Holy Ghost, and sealing that we belong to God. Sealing is for the individual-I am sealed for myself, you for yourself; but as there is only one Holy Ghost in that way we are one -"For by one Spirit are we all baptized into one body." (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13).)
In Rom. 8 we get three characters of the Holy Ghost: He is "the Spirit of God," in contrast with the flesh; " the Spirit of Christ," as that by which Christ as Man walked, and which forms our characters; and " the Spirit of him that raised up Jesus from the dead," as the power by which our bodies will be raised.
" If any man have not the Spirit of Christ he is none of his," means, we are not Christ's till we have got it; we may be on the way. The operation of the Spirit in quickening is one thing, but that my body is the temple of the Holy Ghost is another, and much lost sight of. When the blood was put on the lintels God had really taken the Israelites in hand, and they were safe; saved is a much stronger word than safe. If I am saved I have got out of the flesh into Christ: " There is no condemnation to them which are in Christ Jesus;" we do not get salvation till Romans viii. This alters everything. When the blood was on the lintels God's character was that of judge: He did not come into them; and this was mercy. At the Red Sea He became their Savior: and the Israelites " saw the salvation of Jehovah," as those who had passed out of the condition to which judgment and all the power of Satan attached.
Christ was delivered for our offenses; this clears the as a child of Adam, and in that state it is mercy securing me for the judgment of God. "In Christ" I am before God in Christ's place of acceptance and blessing.
The natural order of blessing, so to speak, is what we find in Acts 2:38: " Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sills, and ye shall receive the gift of the Holy Ghost." The only thing that hinders the reception of the Holy Ghost is the want of simple faith in the work of Christ. The moment the Holy Ghost is received the soul cries, "Abba Father." If any one can cry " Abba, Father," he has the Holy Ghost; he has the known place of relationship with God as a son.
(To be continued, the Lord willing.)
(Continued from page 266.)
THE HISTORICAL BASIS AND INTEGRITY OF THE NEW TESTAMENT. THE FIRST SYRIAC VERSION.
Turning now to the churches of the East, we come to the version which is the most venerable of all translations of the New Testament, the Peshito Syriac, belonging, it is considered, to the second century. The primitive version contained all the books now received except Jude, Second Peter, Second and Third John, and the Apocalypse, which last would seem to have been added to it in. the sixth century. We shall revert to this when speaking of the Nestorians.
Having thus glanced at the Canon in the second-as regards the West, some way into the third-century, the reader needs to keep in mind the result of our inquiry. The seven following books have remained subject of some merely local doubt: Hebrews, James, Second Peter, Second and Third John, Jude and Revelation. Of these the Eastern Churches-of which the Syriac was typical -embraced Hebrews and James in their acknowledged collection; the Western, Second and Third John,* Jude and Revelation. Second Peter alone everywhere continued to lack recognition.
ORIGEN.
Biblical study made great strides through the great.
If we may believe these two Epistles formed one book, as in the " Muratorian Fragment."
gift for work of this kind which displayed itself in the celebrated Origen. lie was born about A.D. 136 at Alex- andria. After having been connected with the Academy -there, he devoted himself to the collation of the texts of Greek versions of the Old Testament with a persevering ardor that calls for our admiration. Greatly, however, must we regret that the spiritual instinct he undoubtedly possessed, or pious sentiment by which he was governed, was not proof against the influence the Alexandrian Bible had upon Christians of that age. In respect of the difference between a divine and human book of the Jewish dispensation, we find his testimony, whether in Eusebius's Eccl. Hist. (bk. vi.) or in Origen's extant works, far from satisfactory.
(Continued from page 274.)