N. Well, Mrs. James, good evening. I suppose James will be here.
Mrs. James. He will; for he went to see Bill M., and they will come, I expect, together. Sit down, sir, if you please. They will soon be here; and the two gentlemen will, too, I suppose.
N. Well, Mrs. James, and what do you say to what you have heard?
Mrs. James. I am very thankful for my husband, and for Bill M. It would have been a great grief if James had been led away from the truth. I could only look up that he might be kept. But to think of his being led into what I knew was false; and then the children! It was terrible! but God is very gracious. I was astonished at some things I heard; and it is a sorrowful thing to think that what the blessed Lord planted so fair and lovely by His Spirit, should have become so awfully corrupt. But I think, sir, when persons have known redemption and forgiveness themselves, and rest in Christ, they do not want all this. They have found a sure resting-place themselves in the work and Person of the Lord Jesus Christ -- can cry, Abba Father, in the consciousness of the present grace wherein they stand. They know that what they have got is the eternal grace and truth which came by Jesus Christ, who loved us and gave Himself for us; they trust that love; they have known and believed the love that God has to them: and their spirits are at rest in the love and favour of God. And I have found that these Romanists (but I do not say but some of them love Christ) are for slaving to gain His favour, and by penances, as if God wanted to torment them; and prayers, as if praying was not a delight and comfort, and none like it; and, after all, it ends in absolution and purgatory. It is not Christianity in which by divine love and God's righteousness we are reconciled to God and have peace. They seem never to have real peace. Satisfied some are, but no true peace with God, or they could not want to be working so to make it, seeing that Christ has died for us and we know God's love.
N. It is most true; still I do not doubt that some of them love the Lord. There is piety, but no knowledge of redemption.
Mrs. James. I see some of them pious, but their piety is all mixed up with looking to the Virgin, who is not God, and never died for us, and of course could not; and to penances, and mortifying the body, and voluntary humility, as you know the scripture says, sir. Their piety is not true Christian grace and happiness, any more than their doctrines are Christian. I never saw one that had the liberty of the Spirit; and pretending still again to offer Christ must keep them there. They do not know what it is to believe that God has said "their sins and iniquities will I remember no more," because of Christ's precious offering of Himself, by which He has perfected for ever them that are sanctified. It is a blessing to think what the love of God has been to us.
N. And is, Mrs. James: we dwell in it; at least that is the Christian's abode, even here below.
N. But you are right; "He that believeth on the Son of God hath the witness in himself." Well, we must pray for them, and that the word may be blessed to them; for it is sorrowful to think that the pious ones you speak of should be kept from the blessed liberty of divine favour in which Christ set us in Himself, and which we enjoy through the Holy Ghost. The last point you referred to is the one we are to take up this evening. But it is true that when a person really knows redemption, Romanism is at once to them a fable, and the very denial of Christianity; but how many pious persons, and not only among Romanists, but Protestants though mercifully preserved, who do not know redemption! I do not mean they deny it, perhaps have professedly no other hope, but who do not know it so as to possess its present peaceful effect by faith. How many there are who truly own Christ to be the Saviour, who think it presumptuous to be assured of forgiveness and salvation! Yet, Scripture is plain enough. In that day, when the Comforter would be come, they should know, it is written, they were in Christ and Christ in them. How can they cry, Abba Father, which is what distinguishes the Christian state, if they do not know they are children?
But here are your husband and Bill M. Good evening.
James and Bill M. Good evening, sir. I see the gentlemen are not here, so we are not too late.
N. We were speaking, while waiting for you all, of the assurance of salvation, or at least had got on that point, when you came in.
N. Well M., it is the plain privilege of every simple believer. It is written, "He that believeth on the Son hath everlasting life"; and again, "By him, all that believe are justified from all things."
Bill M. Well, I suppose then, I do not believe, for I cannot say that I have everlasting life, nor that I am justified.
N. Your conclusion is not just. Do you not believe in your heart that the blessed Jesus is the Son of God?
Bill M. That I surely do; that is not what I doubt, but I do not know I have any part with Him; and the more I see the blessedness of it, and the more I know myself, the more I doubt.
N. All this searching of heart is very useful; but, as to the truth, you see, God has pronounced in your case. You believe on the Son, and the word of God declares that whoever believes on Him has eternal life and is justified.
Bill M. I see; at least in my mind, I see it clear.
N. What we are going to speak of may clear it up still more for you; still it must be a faith wrought by God in your soul. This doctrine of justification by faith was just what was brought out at the Reformation; and indeed they went too far then, so as yet to cloud it a little. They held that personal assurance of one's own salvation alone was justifying faith, and that is just what your reply amounted to; and this was condemned by the Council of Trent, as the vain confidence of the heretics. But this was the believing something about oneself, not about Christ; whereas Scripture presents Christ as the object of faith, and tells us judicially that he who believes on Him is justified. But Christ, not our own justification, is the object of faith, and we know it when we submit to God's judgment about it, instead of forming our own about our state, which must leave us in doubt. And we have to be humbled, and, as to this, emptied of self and self-righteousness in its subtler forms, to bow to God's way of justifying.
Bill M. But it is said somewhere we are to examine ourselves whether we are in the faith.
N. The words are there; but it is only half a sentence, and cutting off the first half entirely changes the sense. The whole sentence is, "Since ye seek a proof of Christ speaking in me, ... examine yourselves whether ye be in the faith; prove your own selves." "Since ye seek a proof of Christ speaking in me" is an unfinished sentence; and before concluding it, there is a parenthesis which is evidently such, and then the original sentence is concluded with "examine yourselves," etc., as already quoted. And the apostle immediately appeals to their certainty that they were Christians to shew their folly in questioning his apostleship. "Know ye not your own selves, how that Christ dwells in you except ye be reprobates?" How did he come there, if Christ had not spoken in him, for he had been the means of their conversion? Paul had been proving he was an apostle, which the false Judaising teachers had called in question, because he was not ordained and sent by Peter and the others. Paul appeals to his miracles and labour amongst them, and every other proof of his apostleship. And at last, reproaching them for their folly, says, "If I am not an apostle, how are you Christians? 'Since ye seek a proof of Christ speaking in me, examine yourselves.' If Christ did not speak by me you are not Christians, for, as he says, I have begotten you all by the gospel." It was an unanswerable argument to them. They denied their own Christianity if they denied his apostleship.
James. I see plain enough; I never noticed that. Why, Bill, it is no precept to examine ourselves at all, but to them a confounding proof he was an apostle.
N. It is all well to examine if we are walking up to it; but that is another thing. But tell me, M., how should you like your children to inquire if they were your children?
Bill M. Nay, that would never do.
N. Surely not. It would be ruinous. But if they were to examine themselves, and judge themselves as to whether they were dutiful children, walking up to the place and duty of children?
Bill M. I wish they always did.
N. We see the difference clearly; and the latter is all right, provided it is done because we are children, and in the true confidence of a child in his father's love. We all pass through the other; and it is very natural, when we are in earnest, till we see redemption clearly; because we are inquiring what we are for God, not believing what He has been and what He has done for us. Now judging ourselves as to holiness of walk and living to Christ is all very right; but if I connect this with my acceptance, I have not learned God's love to me when a sinner, nor the efficacy of that work in the value of which I stand before God. It is in principle self-righteousness, though very useful to make us find we cannot make out any true righteousness. So the prodigal talks of being a hired servant before he met his father; once there and the father on his neck, that was all over; his place depended on what his father was for him, not what he was for his father; his fitness to go in was the best robe -- Christ. Yet he was going right from the time he came to himself. Never forget, M., that our duties flow from the place we are already in. The duties are not the means of winning it, for they are not duties till you are in it. You cannot have the duties of a servant to me, because you are not such. Your children are bound to obey you, because they are your children.
Bill M. That is plain, but we have a deal to get rid of.
N. Get Christ as a Saviour and you get power too, and liberty from sin: "Sin shall not have dominion over you, for ye are not under law, but under grace."
But here are these gentlemen. Good evening, Mr. R. good evening, Mr. D.
N. We were waiting your arrival, and have not entered on our subject, but were speaking of the peace we have through Christ.
R. We are about the hour fixed, I think. Peace is a happy thing no doubt, but we must take care we do not deceive ourselves. Presumption is a dangerous thing, and we may most easily deceive ourselves. "No man knoweth love or hatred by all that is before him."
N. Assuredly we may deceive ourselves, and there are cases where warning may be timely; but that is the comfort of resting on God's word. This cannot deceive us. Your quotation from Ecclesiastes has no application to our Christian place. "Hereby know we love that he laid down his life for us." Do we not know evil in the world's rejection of him, man's hatred against God? We know perfect love, and alas! perfect hatred in the cross. To say nothing of our own enjoyment of it, it is monstrous to apply this to the gospel or to the Christian. John says, "we have known and believed the love God hath to us." "God hath commended his love to us, that while we were yet sinners Christ died for us"; surely we ought to believe in it. Ecclesiastes takes up what is done under the sun -- whether mortal man can find satisfying happiness here, and learns that all is vanity and vexation of spirit. It is not the revelation of grace in the Son of God.
James. Pray be seated, gentlemen. We are all anxious to hear you on the subjects you spoke of. Bill M. knows more about it than I do; but we are both glad to hear what you have to say, and to know the truth.
Bill M. I should above all, if you are so kind, desire to hear about the Mass. It was made so much of with me, and seems the great point with the Catholics. They go to hear Mass, and say it brings people out of purgatory, and is for the remission of sins. I shall be glad to hear about transubstantiation, but this is a darker matter for me, which I do not much understand. But everything was made of the Mass with me; and if there is still a sacrifice for the remission of sins, it is a wonderful thing and no one should despise it. I see a great deal more than I did of the good of Christ's one sacrifice, but about the Mass I am not clear.
N. If these gentlemen have no objection, then, we will begin with the Mass, and speak of transubstantiation afterwards. "He goes to Mass" is the very definition of a Roman Catholic, so to say. I do not think, important as it may be and is, it will keep us very long.
R. I have no objection, nor I suppose Mr. D. either.
N. Well then, we will take up the doctrine of the Mass; we have ample authority as to the Roman Catholic doctrine on the subject, but we had better let Mr. R. make his own statement.
R. We must approach so holy and solemn a subject with reverence, but the proofs of the truth of it are as simple as they are strong. No religion in the world was ever without a sacrifice, and when men left the true God to worship idols, they still kept up this thought, identified, as it is, with the instincts of human nature, and sanctioned by the revelation of God, beginning with Abel, who was surely taught of God as to it, and developed in the sacrifices commanded to be offered under the law. It is impossible to believe that Christians -- the true religion of God -- should be left without any. Moreover it is contrary to the plain revelation of prophecy. Malachi declares as plainly as words can express it, "From the rising of the sun to the going down of the same my name is great among the Gentiles; and in every place there is a sacrifice, and there is offered to my name a clean oblation." This is express. So we find in Genesis 14 that Melchisedec brought forth bread and wine, and (or indeed for) he was priest of the most high God. And Christ is a priest for ever after the order of Melchisedec; so that bread and wine in connection with priesthood according to the order of Melchisedec is fully confirmed. I might adduce 1 Corinthians 10 where we read, "Ye cannot drink the chalice of the Lord and the chalice of devils; you cannot be partakers of the table of the Lord and of the table of devils," etc. Now the table of devils was their altar; hence we must clearly conclude that what is called the Lord's table is also an altar. This makes the institution of it by the Lord very plain which took place on the word,, "This do": in which the sacrifice was instituted, and they were consecrated priests with the command to offer it: for "doing" is a sacrificial word. We have also the uniform testimony of the Fathers from Justin Martyr, Clemens Alexandrinus, Cyprian, all of whom speak of this sacrifice and in the strongest terms. And it is not merely Catholics, but the whole professing church has accepted it -- Greeks and all sects which have sprung up -- outside the pale of the church.
N. Well, Mr. R., you have fairly given the proofs alleged by Bellarmine, and even the Catechism of the Council of Trent. Milner does but repeat the same more briefly. One would say, he felt weak on the point. He refers back to what he had said in his letter on the means of sanctity as a motive for being brief -- a convenient cover for having little to say, if people do not refer to the letter; for there he has said nothing at all, save quoting Malachi, the universal resource, and the words of institution which he does in this letter on the Mass. Again Dr. Milner's definition of a sacrifice is clearly false and poor. He says, "it is an offering up and immolation of a living animal or other sensible thing to God in testimony that He is the master of life and death, the Lord of us and of all things." Now, not to say that there were sacrifices which were not of living or sensible things under the law, as the meat offering, and confining myself to what was sacrifice in the full sense of it, all that he speaks of leaves out the question of sin altogether. The majesty of God is owned as having power over life and death, but upon the face of his definition no thought of sacrifice for sin has any place. The Council of Trent gives us no definition of sacrifice, but states pretty fully its doctrine of the Mass: only that the church has a visible sacrifice to represent Christ's bloody sacrifice, and that was to be permanent (Sess. 20, cap. 2), referring to the institution of the Lord's supper and Malachi's prophecy.
Into what is said of the sacrifice of the Mass itself, I will go fully though briefly. I only note here how the idea of sacrifice is lost in its true value. Bellarmine's definition is "an external oblation made to God alone, which in acknowledgment of human infirmity and profession of the divine majesty, the object of the senses and permanent, by a lawful minister, is by a mystic rite consecrated and transmuted" (Bell. de Sacr. Euch. 10 Lib. 5, cap. 2, 26 ) This would lead us very little to a just thought of the sacrifice of Christ. The Catechism of the Council of Trent, De Eucharistia Sacramento, cap. 4, 71, gives its being offered to God as the essential difference between sacrament and sacrifice in the Eucharist. But leaving these generalities, valuable only as shewing the vagueness and unsatisfactoriness of the Roman Catholic idea of a sacrifice, I turn to that on which it is precise enough, the sacrifice of the Mass. That is a propitiatory sacrifice available for the sins not only of the living but of the dead -- truly propitiatory. (Conc. Trid. Sess. 22, 2 ) Christ is unbloodily immolated there. The decree of the Council, after grossly misapplying Hebrews 4: 16, which speaks of Christ's priesthood in heaven, not of sacrifice, adds, "for by the offering of him [Christ] the Lord is appeased granting grace and the gift of penitence, forgives crimes and sins, even very great ones [ingentia]: for it is one and the same victim, the same one now offering by the ministry of priests, who then offered himself on the cross, the manner of offering alone being different. Wherefore it is rightly offered according to the traditions of the apostles, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are alive, but also for the dead in Christ not yet fully purged." So in the Catechism of the Council of Trent somewhat more fully (Part 2 De Eu. Sacr. 76 ) "The Mass is and ought to be considered one and the same sacrifice with that of the cross, for the victim is one and the same ... . The bloody and unbloody are not two but only one victim whose sacrifice is daily renewed in the Eucharist ... . The priest is also one and the same, Christ the Lord." And alleges as proof that the priest does not say 'This is Christ's body,' but 'This is my body.'" It is a truly propitiatory sacrifice by which God is appeased and rendered propitious to us ... . For so delighted is the Lord with the odour of this victim, that, bestowing on us the gifts of grace and repentance, He pardons our sins. Hence this usual prayer of the church 'as often as the commemoration of this victim is celebrated, so often is the work of our salvation being done.'"
It is even more distinct in expression than the Council of Trent. Its benefits extend "to all the faithful whether living with us on earth, or already numbered with those who are dead in the Lord, but whose sins have not yet been fully expiated." This is very plain. Christ offers Himself visibly, permanently, or renewedly (both expressions are used); often, daily renewed, is the expression in the Catechism. This sacrifice, offered by Christ, appeases God, is propitiation for the sins of the living and of the dead in Christ when they are not fully purged, says the Council of Trent; 'expiated,' says the Catechism of the Council of Trent, 'confers pardon of sins,' besides many other graces.
Does Christianity recognise this? It not only does not do so, but with diligent care expressly denies it in every part. It is instituted, we are told, that the church might have a perpetual sacrifice by which our sins might be expiated and our heavenly Father turned from wrath to mercy. Let me make a remark in passing that the statement that the priest's saying 'This is my body' shews he represents Christ is a mere fallacy. It is in the Mass a recital of what Christ said at the last supper. The canon of the Mass says, "who" (Jesus Christ) "the day before he suffered took bread in his holy and venerable hands ... saying, Take and eat all of this, for this is my body." They are clearly and only the words of Christ the day before He suffered.
To clear my way I would say that sacrifice lies at the basis of all relationship of man with God. But at the same time such an expression as turning our heavenly Father from wrath by it is not by itself a true or scriptural way of putting it; though Protestant confessions have continued it on from Rome. God is a righteous Judge, and the atonement was absolutely necessary that grace might reign through righteousness. But the origin and source of all is left out in this statement. God so loved the world that He gave His only begotten Son. The Son of man must be lifted up, the holy victim be offered up. But where to find it? The love of God saw us all lost sinners, and did not spare His own Son for us. Christ "through the eternal Spirit offered himself up without spot to God"; nay, in the same love, said, "Lo, I come to do thy will, O God." But if righteousness required the propitiation, love provided the victim. Grace reigns through righteousness unto eternal life through Jesus Christ our Lord." And this changes the whole character of the gospel; God's love was the source and origin of it all, though it became God to make the Captain of our salvation perfect through suffering. As the apostle John states it, "But we have seen and do testify that the Father sent his Son to be the Saviour of the world." The Father's wrath indeed is not a scriptural expression at all; God's wrath is. A Father is the Father of His children.
That the heathen took up sacrifice from corrupted traditions of the truth and the necessity of the human heart, I believe with Mr. R., and do not doubt that Abel's offering was by God's will, for Abel we are told offered it by faith; Hebrews 11. That in Christianity there is a sacrifice, I admit as truth and vital truth, the basis of our relationship with God, as what I need for my own salvation. Indeed, I do not doubt a moment that all other sacrifices from Abel on rested on divine and divinely taught reference to this, the heathen sacrifice, being corruptly derived from this original source, connected with false ideas of God, namely, that the gods were hating and jealous beings who had to be won, a thought which still exists in corrupted Christianity.
But you will remark, Mr. R., that the early sacrifices were bloody sacrifices. The law, in special figures of Christ, introduced meat-offerings along with these, and most interesting is the instruction they afford; but what was essential was that death and the shedding of blood should come in, because therein man owned that sin and death by sin had come in, and that only by the death of another could man come to God. Abel came with this; Cain with what cost him far more toil and labour, but which did not own sin and death, and separation-from God, and was rejected with his offering. What first effectually covered man's nakedness was that God clothed him with the skins of slain beasts. Man's state in sin, death, and separation from God was owned, and met. This (which is of the essence of the one true sacrifice and carefully set forth in the earliest types to which you and I both refer, as making the essential difference of what was necessary and acceptable to God, as all their sacrifices, and peremptorily the difference of Cain and Abel's demonstrate) is wholly left out in Milner's and Bellarmine's definition of a sacrifice. When we remember what the sacrifice of the Mass is, it is not difficult to understand why. If death and the shedding of blood be essential to an acceptable sacrifice, the Mass, avowedly an unbloody sacrifice, and so called, is not really one at all. A commemoration or memorial of such it may be, but not itself such. It fails in what is essential, and, I must add, denies the whole true ground of relationship with God; it legitimates Cain's sacrifice which God rejected.
Bill M. That is true, though I believe we must have the death and blood-shedding of Christ itself for forgiveness. How dark one is in one's thoughts!
R. But the blood is consecrated apart, expressly to shew forth the shedding of the blood.+
Bill M. To shew it forth, it may be; but you do not mean to say, sir, that there is a real shedding of the blood of Christ.
R. Not materially, of course. It is an unbloody sacrifice, and so the church teaches.
Bill M. Then I do not see what it is worth. But I should let Mr. N. go on. I beg pardon for interrupting.
N. You are quite free, M. I am glad you noticed this truth distinctly. As to its being commemoration of the sacrifice of Christ, and I will add, of Himself, giving Himself in love, and a blessed one too -- this is surely true and held by all Christians; but the seventy-ninth Article of the Catechism of the Council of Trent is precise on the other doctrine. "It is not a mere commemoration of the sacrifice of the cross, but also a truly propitiatory sacrifice." It is propitiation and remission without blood-shedding. We have seen it is a propitiatory sacrifice for the sins of the living, and for those of the dead in Christ not expiated; appeases God and obtains pardon; is daily renewed, Christ Himself being the offerer. Now what does Scripture say? It declares positively and in formal terms that there is no more sacrifice for sin. The whole Romanist system is founded on, has its practical existence from, that which is formally denied by the word of God.
+Milner, Letter 39.
N. But I must be more precise. We are told that it is the same Christ that offered Himself upon the cross that offers Himself daily in a renewed sacrifice. I read in the word of God -- I quote your own translation (Hebrews 9: 25-27) "Nor yet that he should offer himself often ... for then he ought to have suffered often from the beginning of the world; but now once at the end of ages he hath appeared for the destruction of sin by the sacrifice of himself." You tell us that the sacrifice is renewedly offered, permanently in the church. The word says (Hebrews 9: 28), "So also Christ was offered once to exhaust the sins of many; the second time he shall appear without sin to them that expect him unto salvation": and again (chapter 10: 18), "Now where there is a remission of these [sins], there is no more an oblation for sins." And He gives the blessed reason in chapter 10: 14; "For by one oblation he has perfected for ever them that are sanctified." The word of God teaches that by His one oblation He has exhausted the sins of many, and appears the second time to take them to glory; and that the sins being remitted, there is no more oblation. You tell me there is, and that for the remission of sins, and truly propitiatory. If we take your translation -- "exhaust the sins of many" -- it makes it still more clear, that if exhausted, they cannot be brought up again against the Christian, or any other sacrifice be needed. You tell me that it is an unbloody sacrifice, that blood is not shed there. The word tells me (Hebrews 9: 22) that "without shedding of blood there is no remission." That is, in every point the word of God teaches me the exact contrary of what Rome teaches, and teaches too in what is the centre and substance of all her worship.
Bill M. Well, Mr. R., I am astonished. This Mass was their great subject with me, besides the church; and I see the word of God condemns it altogether, and I see too that the abiding efficacy of Christ's blessed work is in question.
R. But Mr. N. interprets the Scriptures, and we are not capable of doing that; we must learn what the church teaches from it, and in all ages it has held that the Eucharist was an offering made to God.
N. Excuse me, Mr. R., I do not interpret at all; I set your authorised statements in simple juxtaposition with your own scriptures.
They say Christ does not offer Himself often. You say He does.
They say that there is no more oblation for sin. You say there is.
They say that without shedding of blood there is no remission. You say that it is an unbloody sacrifice, but there is remission.
I need no interpretation; the statements contradict one another. A great deal more might be said, were I to reason and expound; for Hebrews 9 and 10 discuss the point fully, and elaborately, and blessedly, I will add, for us; but it is not necessary. These chapters insist, all their reasonings for blessing and for judgment are founded, on Christ's offering being one only, and once for all, never to be repeated. Nothing can be stronger or plainer. Either the Scriptures are false, which God forbid, or the Romish religion is, in the very heart and foundation of its worship, and of its teaching on the foundation of all our hopes, the work of Christ.
Bill M. Sure it is not interpreting, Mr. R. Teaching is not wanted. If the word of God says Christ is not to offer Himself often, and you say, He is and does, both cannot be true. It is plain enough how the matter stands. I was somewhat puzzled about the church, but this is plain enough. But what it is to be ignorant of the word of God! But then, to be sure, my soul was not right with God. I do not say I am all right now, but this about the Mass is clear enough.
D. But it is a commemorative sacrifice or offering.
N. You forget, Mr. D., that we have seen that the Catechism of the Council of Trent, the highest possible authority, tells us that it is not a mere commemorative sacrifice, but a truly propitiatory one. The Mass is a denial of the abiding value of Christ's work once for all and completely accomplished and accepted of God, so that He sits at the right hand of God, when, as the Rhemish Testament expresses it, He had been once offered to exhaust the sins of many.
James. But what do the Roman Catholics say to this, sir?
N. The Council of Trent and the Catechism of the Council of Trent prudently say nothing; they are wholly silent as to it. Bellarmine however takes up the objection as to Christ's not offering Himself again; he replies that He was not to do so in the way of dying, coming out of heaven and dying again, and that the apostle refers to this, for he says, "Then must he often have suffered." But this wholly misrepresents the apostle's argument; he does not say He was not to offer Himself in a bloody way, so as to suffer, but that He was not to offer Himself often, for then He must have suffered often. It is an additional proof. The apostle had no idea of an offering of Christ without suffering. His statement is that He was not to offer Himself often; for that if He did He must suffer: the strongest possible testimony against the Mass. To the point of no remission without blood-shedding, he replies, That speaks of Jewish sacrifices. But to what purpose is the apostle using the witness of these sacrifices? In themselves he declares the blood of bulls and of goats could never take away sins, and makes the general and absolute statement that there is no remission of sins without blood-shedding, and applies it to Christ, saying that He has suffered once for all, and gone into heaven itself, not with blood of others, but by His own blood entered in once into the holies, having obtained eternal redemption; Hebrews 9: 22-25.
Dr. Milner states that the apostle is barely proving to the Hebrews how infinitely superior the sacrifice of Christ is to those of the Mosaic law, particularly from the circumstance which he repeats in different forms, namely, that there was a necessity of their sacrifices being often repeated, which after all could not of themselves, and independently of the One they prefigured, take away sin, whereas the latter, namely, Christ's death on the cross, obliterated at once the sins of those who availed themselves of it.
Bill M. But that is just a proof that it had not to be repeated. Ah! it is all plain enough.
N. He adds that this does not militate against the Mass, because it is the same as to the victim and as to the priest, the manner only being different.
Bill M. But even so it is repeated, and according to them has need to be repeated, only in a manner that takes away its reality, for there is no suffering for sin, no blood-shedding. I see through it all. But it is awful to think they should have invented it.
N. It is awful, but I do not know that we can charge them with inventing it all at once. The Fathers, so-called, though often falsely quoted as to this, used the most glowing language as to the Eucharist, and talked of tremendous mysteries, to act on the superstition of the people who had no real faith. So soon as the full efficacy of the sacrifice of the blessed Lord was lost to the church's faith, and the testimony that all sins were put away from him that believed by the sacrifice, they were obliged, even for those who really loved the Lord, to have some means of quieting the conscience. Persons of severe habits of mind allowed no known forgiveness after baptism; others allowed it once. The church, with growing superstition, provided means for it in a system which gradually developed itself, as the Eucharist turned into the Mass, and absolution. Then purgatory was invented, at least its first germ, in the seventh century. The Mass was not fully developed till a great deal later; but when once perfect acceptance in Christ was unknown, souls could not find rest, and sought it in superstitious observances, and heathenism was deliberately introduced into Christendom. I have said, "Lost to the church's faith"; but the language is not exact: the church never had it since the apostles. In the word our acceptance is clear enough; many a poor soul whose record is on high may have enjoyed it; but in the history of the church our full acceptance in Christ is never found.
N. What I mean is very simple. The apostle Paul tells us that the mystery of iniquity did already work. He tells us too, that as soon as he was gone, both from within and from without the evil would break in, or develop itself. And it is a matter of historical fact, that truth such as Hebrews 9 and 10 afford us, to go no farther, and true faith in the presence of the Holy Ghost were never found in the historical church. Objective truths (and I fully admit their importance), what we may call orthodoxy, were maintained, taking the history as a whole; but the relationships of a true believer with God as perfected in Christ, and the sealing with the Holy Ghost which gave him to know it, and his place as a son with the Father, and the union of true believers with Christ as members of His body, is not found in church history. For example, take Hebrews 10, to which we have referred. The worshippers once purged having no more conscience of sins, that Christ is for ever+ at the right hand of God because by one offering He hath perfected for ever++ them that are sanctified through the offering of His body once for all; not like the Jewish priests, who stood, as priests do now, to offer often because the work was never really done; the consciousness that we are in Christ and Christ in us, by the Comforter given to us, of which we are assured by the Lord Himself in John 14, "In that day ye shall know that I am in my Father, and ye in me, and I in you": and blessed it is to know that we are perfected for ever in Christ, and in Him; and in Him our being sons with the Father, and that He is gone to His Father and our Father, His God and our God: all this is lost, never found in church history, but a system of ceremonies to make good the loss of it. In Scripture it is plain enough.
+eis to dienekes, uninterruptedly.
++Ditto
D. But is it not dangerous to say, however sincere, that we are perfected for ever?
N. Is it not so written in the word? Is it not very presumptuous to say that what God says is dangerous for the soul? That sinful man will abuse every favour God has given him if he trusts his own heart is quite true; but it is not in denying the truth he is secure. We are sanctified by the truth. One truth too guards another, and, remark, every one who professes to be a Christian professes to be perfected for ever, unless he makes a gospel for himself; for Christ's gospel so speaks. Indeed, Dr. Milner, in terms, is forced to admit it; he says, as we have seen, "Whereas the latter," namely, Christ's death on the cross, "obliterated at once the sins of those who availed themselves of it." Now every true Christian has, and every professing Christian professes to have, availed himself of it.
R. But he must use the means the church affords.
N. I fully admit, and am thankful that God has furnished us with means, as prayer, and the word, and the ministry, the Lord's supper, and fasting if rightly used; but these add nothing to the value of Christ's work; and you will please to remark that Dr. Milner says -- is obliged, in commenting on Hebrews 9 and 10, to say -- "Obliterated at once"; but if so, it is all settled, and the conscience purged, and if I am to believe the word of God, we are sanctified to God, by His offering, and perfected for ever. Remark another thing; there can be no spiritual affections without this. How can I feel as a child and a son if I do not know whether I am one or not? How even can I be thankful for acceptance before God, if I do not know whether I am accepted? But however this may be, the Mass is formally condemned by Hebrews 9 and 10 There is no more oblation for sin. Allow me, Mr. R., to ask you, Does Christ die in the sacrifice of the Mass?
N. Surely not; He dieth no more. But then your Mass sacrifice is of no worth at all, for to redeem and put away sin He poured out His soul unto death; He made His soul an offering for sin; and He does no such thing in the Mass. It is utterly without value. There is, says Scripture, of necessity the death of the testator. I need hardly insist on the death of Christ being the ground and basis of all hope and of the very essence of His sacrifice; Isaiah 53: 10-12; Hebrews 9. Is Christ made sin for us now in the Mass?
R. No, He cannot now; He is in glory. That was on the cross.
N. Then the Mass is no true sacrifice. It is Christ being made sin for us that gives the sacrifice its value, that we may be the righteousness of God in Him. The cross alone is a true sacrifice. Does Christ bear our sins in the Mass?
R. That cannot take place now; He sits on the right hand of God.
N. Then the Mass is no true sacrifice, and can procure no true remission. It is by bearing our sins in His own body on the tree, that He has obtained forgiveness, and has obliterated them at once, as Dr. Milner says. Again, you admit that it is an unbloody sacrifice; that there is no shedding of blood in the Mass.
R. It may be mystically figured in pouring the wine into the cup; but we all own there is no actual shedding of His blood.
N. "Mystically figured" we shall not quarrel about. We all own the blessed value of it as a memorial and commemoration, but if there be not, as you admit, and it is evident, the Mass is nothing worth -- gives no remission of sins nor makes peace with God; for without shedding of blood there is no remission; and He has made peace by the blood of His cross; Colossians 1: 20 Thank God, He has made it. Further, is Christ made a curse in the Mass?
R. He cannot be made a curse now.
N. Then it is no redemption from the curse, for that is by His being made a curse for us -- another thing that is so wholly and evidently wanting that I do not ask you about it, but yet is essential to the true sacrifice. There is no redemption in the Mass; for we have redemption through His blood: and if Christ were put to death in the Mass -- and the thought would be absurd and blasphemous as a present thing -- where is resurrection? As a memorial, I need not bring that in; I commemorate His sacrifice consummated in His death; but if you will have it a real sacrifice, there is no resurrection, and we are yet in our sins. The whole thing is false. Not one element of true sacrifice, the sacrifice of the cross, is there. No death, no blood-shedding, no curse, no cup to drink, no bearing of sins, no being made sin, no suffering the just for the unjust, no forsaking of God -- not one single element of what makes the wondrous cross of the blessed Saviour an accomplishment of redemption, on which our salvation rests secure -- a perfect and finished atonement through which we have remission, and a perfectly purged conscience, and acceptance with God. It is a mere return to the repetition of Jewish sacrifices, which proved that nothing was really done, only denying thereby that Christ's work is accomplished, instead of pointing to it, as those sacrifices did. If a sacrifice is still needed, the work of redemption is not accomplished. It is only a vain delusion to say it is the same, it is a repetition, not a thing done once for all, as the Epistle to the Hebrews insists, and is not the same in a single element which gives value to a sacrifice, which makes it true and really such. That is found in the cross and in the cross only.
But allow me to ask you another question, since we are speaking of the value of the sacrifice, Is it not your doctrine that the body, blood, soul and divinity are in the one species, as you call it -- what I should call the bread, but which you, of course, would no longer call such after the words 'This is my body' are pronounced over it -- but in the one kind? and that it is on the ground that it is so in the body, that you declare the communicants at large lose nothing by not having the cup, because the blood is in what you hold to be the body -- a whole Christ, as you would say -- or what is called the doctrine of concomitancy?
N. But then, if He be a whole Christ, there is no redemption or remission; for, for this the shedding of His blood was needed. "Except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit." A whole Christ is the perfect blessed Son of God even if in humiliation on earth, but there is no redemption while He is such. And further, if the pouring the wine into the cup figures the shedding of the blood, how have you the blood still in the body in the one species of bread?
D. But is not this somewhat sophistical?
N. No, Mr. D.; it is merely exposing the sophistry which is found in the attempt to reconcile what is utterly false in every respect, and to satisfy those whom the system you now delight in deprives of half the institution of Christ, and persuade them they have still all. What is false will never stand examination, though it may puzzle. You speak of sophistry because you have no answer.
R. But we do not deny it is a memorial.
N. It cannot be a memorial if it be the thing itself. And you make it a true propitiatory sacrifice, denying that Christ finished this, and that it was done once for all.
D. But why cannot we consider it as offered to God so as to present to Him, and call to mind what Christ once did?
N. Then do not call it a true propitiatory sacrifice, but call to mind to whom? If it call it to mind to us, it is all well, we do it in remembrance. But such a view gives wholly false thoughts of God as forgetful (God, forgetful!) of Christ's work, or an unpropitiated God who has need to be put in mind of what has been done to appease Him; and also sets aside other parts of truth. For Scripture speaks of the efficacy of that blood being always under God's eye within the veil, and Christ always appearing in the presence of God for us; so that the eternal efficacy of the one sacrifice is always before God. And explain it as you will, it is a repetition of the sacrifice, if it is a sacrifice at all, as if the value of Christ's sacrifice were not so present to God. But more than this: the offering to God, though needed, is not the sacrifice properly; the Roman Catholic definitions deny, by omission, what is essential. Christ did offer Himself through the eternal Spirit to God as a victim, but then when the spotless Lamb had thus given Himself to God for this purpose in endless love, God made Him to be sin for us who knew no sin: that was not His offer of Himself, but God making good that for which He offered Himself. The Lord hath laid on Him our iniquity. He offered Himself spotless to God, and God laid the iniquity on Him; 2 Corinthians 5: 21; Isaiah 53: 6. We may look at it as a whole, but when Scripture takes up the question distinctly, it does not confound these two things. Even the Greek words are different: prosphero and anaphero. The first part is Christ offered Himself, prosenegke; secondly, He bore the sins as a victim, and was sacrificed as on the altar -- bore the sins there, anenegke. Commonly the Roman Catholic doctors confound these to save the credit of the Mass, but usually they in general take up the first part only, and so really does Bellarmine in his definition, leaving all the true sacrificial part out. Subsequently Bellarmine, feeling the difficulty, treats the question of death when offered: I will speak of it in a moment. Dr. Milner uses the word "immolation," but then it is only to own God's title over life and death; no question of sin is raised in it.
D. But what do you say then to those passages to which Mr. R. already referred, as for example, Malachi?
N. Let us take the passage: "For from the rising of the sun even to the going down of the same my name shall be great among the Gentiles, and in every place incense shall be offered unto my name and a pure offering; for my name shall be great among the heathen, saith Jehovah of hosts." Is that fulfilled? Is Jehovah's name great from one end of the earth to the other? Has not the great mass of the world remained, and do not some three-quarters of it still remain, heathen? Your prophecy, according to your own interpretation of it, is not fulfilled. It is vain to allege that the gospel went out into all the world, as the Fathers sometimes do. In a certain sense nobody denies it; but the essence of the prophecy is, not that it should go forth, but that Jehovah's name should be great everywhere among the Gentiles, and this is not so: no pure offering is offered.
N. That is no answer; but who told you it will be? That this prophecy will be fulfilled, I am fully assured, but that is another thing from saying it refers to the Mass, for it is not true in fact as to that. Nor is that all; do you own that we Protestants have a pure offering?
N. Then here is a very large part indeed of Christendom where you would say it had been, where it is not. And the Greeks?
R. Well, they are nearer, but they are heretical as to the Holy Ghost and are in schism.
N. And Mahometans in Asia and Africa, where once there were numerous churches?
R. They of course have nothing to say to it.
N. Your pure offering then has largely lost ground.
D. But there it is in the prophecy, and you profess to receive the Scriptures.
D. That Jehovah's name will be great among the Gentiles everywhere and a pure offering offered.
N. That I fully believe. But that it is the Mass is another question. Of that it is not true, the limits even of Christendom have receded. Nor is there the slightest ground for saying that the spread of the gospel will accomplish this work. "When thy judgments are in the earth," says Isaiah, "the inhabitants of the world will learn righteousness," Isaiah 26: 9. And Zephaniah is as plain as possible. "Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey; for my determination is to gather the nations, that I may assemble the kingdoms to pour upon them mine indignation, even all my fierce anger; for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent." I might multiply quotations, but it would be going too far. These shew distinctly that it is when God's judgments are executed on the earth that the universal blessing will take place. The Son of man will gather out of His kingdom "all things that offend, and them that do iniquity." It is Jehovah's power in judgment, not the Father's sending the Son in grace, which sets the world as such right. It is the most gratuitous notion, without any ground whatever, that the pure offering to Jehovah is the Mass. It is neither true in fact, nor according to the statement of Scripture. That an offering of heart, and mind, and praise to God, and worship exists wherever grace works, is true, but the application of the prophecy of Malachi to the Mass has no ground whatever.
D. And what do you say to partaking of the table of devils and table of the Lord? The table of devils was clearly an altar, and so must the table of the Lord be.
N. I reply to these arguments as you all allege them, but they are really only a proof of how little you have to say for your doctrine. You all quote the same texts, because there is nothing else, and prove there is nothing really to plead for your cause, if that could be, against the positive statement of the Epistle to the Hebrews, which formally contradicts your doctrine. The table was in no case an altar, neither with heathens, Jews, nor Christians. The altar was the place of sacrifice and offering; the table the place where they ate, in certain offerings not wholly burnt, a part of the animal which had been offered: but they never did so at the altar. Sacrifice and feasting were never the same; but feasting on what was a part of the animal offered, when done with knowledge, identified him who did so with the altar where the other part was offered. Hence the apostle expressly puts the case of being invited to a feast; in such case what was put on the table they were to eat without any question for conscience' sake; if it was said this was offered to idols they were not to eat, for that would practically, at any rate in the mind of him who said it, identify them with the idol. But that did not make the table an altar. Take the Roman Catholic system: -- the people eat of the wafer. That identifies them with the altar; but their place is not at the altar at all. The table is not the altar in any case; the case actually put by the apostle is a common meal; but if it was said, This is offered to idols, then he did not eat, because the animal of which he ate had been offered to the idol, and part sacrificed actually to it. The table was not the altar, but what he ate identified him with the idol; and the table at which he sat covered with idol meat was figuratively the table of demons. If he sat at meat in the temple, the case was more apparent; but even then they did not eat off the altar, but of the meat offered to the idol on it; and that is the ground the apostle takes. It is the communion of the body of Christ, the communion of the blood of Christ; it is not where it was eaten, but what it was which was in question. Take the offering of Christ; did they eat where He was offered? Eating of the altar is not eating off it, as if the table was an altar. We own an altar spiritually, but it was where Christ was really offered once for all: feeding on Him by faith does identify us with that. Bellarmine himself says he does not urge Hebrews 13: 10, because many Catholics take the altar there for the cross. But if this be so, eating of the altar does not mean that the person eats off it so that the table is an altar. We eat of what was on the cross, but not off it as a table. The whole thought is false.
As to Melchisedec, if the bread and wine were an offering to God, a priestly service, is it not strange that the Epistle to the Hebrews makes not the slightest allusion to it? And though Christ be priest after the order of Melchisedec, when the word speaks of the exercise of Christ's priesthood, it is uniformly a comparison with what Aaron did, and the Jewish sacrifices. In the Old Testament there is not the most distant hint of his offering to God. Melchisedec was a priest on his throne on earth, not a sufferer on the cross; there was no death in his case, but a testimony that he lives. He brings forth the bread and wine, but bringing forth is no offering. You are obliged to say with Bellarmine, We must suppose that he did so, admitting he brought it out to Abraham to eat, but that he must be supposed to have offered it first. In the account, they cannot deny, there is no trace of it. Now Melchisedec is a figure of Christ when He takes to Him His great power, and reigns as king of righteousness over the earth. Now He exercises His priesthood after the similitude of Aaron in the holy place-heaven itself as Hebrews teaches us -- which Melchisedec does not at all. But when Christ takes His own throne, it is He who has suffered and offered the one sacrifice, and therefore, as Melchisedec, He has none to offer; He confers the blessing contained in the revelation of the Most High God, possessor of heaven and earth, on those who belong to Him and have conquered. As Melchisedec, He has no sacrifice to offer, because this has been done once for all. Now His service is different; He is gone within the veil, not without blood, and there, we know, sits on the Father's throne, at the right hand of God till His enemies be made His footstool. Then the rod of His power will go out of Sion. But His present exercise of priesthood is not according to Melchisedec, as the Epistle to the Hebrews fully shews.
I add that Bellarmine's statement, that Judges 6: 18, 19, shews that the Hebrew word used for brought forth signifies priestly offering, has no foundation. Gideon brought out meat, and broth, and cakes, and Jehovah turned it by His power into a sacrifice; but the word does not mean "offering"; habi does, because it is the opposite to this word. Yatsa is "brought out"; bo is "brought in or nigh." The last is used for bringing up to be a sacrifice, which means the contrary to bringing forth (yatsa). But on their own shewing there is no statement of any offering in Melchisedec bringing forth bread and wine, because they are forced to suppose that the offering had been made before it was brought forth. All this, as I have said, I have answered because it is alleged; but it is a mere lame attempt to get up some evidence out of nothing by far-fetched reasoning, the difficulty of answering being, that there is no tangible reason for it -- nothing really to answer. I rest on the great fact that the Epistle to the Hebrews, and the truth of Christianity, deny and reject altogether the whole doctrine of the Mass.
But let me ask you, Mr. R., where does the sacrifice take place in the Mass?
R. I am not a theologian, and it may be somewhat difficult to answer. But our teachers do not enter on that in their ordinary instruction, but speak of its value and blessing. Some attribute it to the priest's consumption of it in eating it.
N. And can you really believe that the priest's eating the wafer is the real propitiatory sacrifice of Christ so as to obtain remission of sins?
James. But do they really say that, sir? Well, I could not have believed it. It is a strange system.
Bill M. Well! I am confounded: to liken that to Christ's dying when He had offered Himself up to God for a blessed saving sacrifice! It is horrible to think.
N. Mr. R. however is right; they do say that. Bellarmine holds it; others, owning it as a probable opinion, seek in another part of the Mass the true point of sacrifice.
James. But there is no such difficulty in finding a sacrifice in the blessed Lamb of God. He offered Himself without spot to God, and bore our sins, and was made a curse for us, and died. And then we know His sacrifice is accepted, for He is risen and gone to sit down at God's right hand. All is plain there.
N. Because it is a sacrifice: but they are thoroughly puzzled to make one out of the Mass. But why, Mr. R., if this be so, is not the people's eating it a sacrifice?
R. Well, the priest does it as part of his sacerdotal office, which the people cannot do. But, as you have read Bellarmine, you will know what he says as to it.
N. Well, he is greatly at a loss; he admits bread and wine are offered, first, as such, but offered to be changed; but then the difficulty arises, that they are not yet Christ at all. However, not to follow all his reasoning, he makes three acts which constitute the Mass a sacrifice: first, what is common is consecrated; secondly, it is offered to God as placed upon the altar; and then adapted to change and destruction which is necessary to a sacrifice, only here done sacramentally and under the form of bread. The priest's eating it answers to the burning of the burnt offering. The first offering is necessary to the integrity, but not to its essence; so of the consecration; for the Lord in the institution never so offered, nor is the breaking either. But its consumption by the priest is its essence, though not its whole essence. The consecration alone cannot be it, as then mere bread would be sacrifice, not Christ. Still the consecration is essential to the sacrifice, though destruction being necessary, the priest's eating it is what properly constitutes it a sacrifice. His commentator tells us the opinion of two consumptions or destructions is probable, but the other opposite opinion more probable: that is, that what makes the real essence for Bellarmine is not so at all, but the consecration only. Who could think that all this wretched cavilling was the sacrifice of the blessed Son of God, He Himself offering it? But it is of importance in order to shew that they do not know themselves how to find any truth or reality in it.
The learned editor of the Venetian edition of the works of Gregory the Great, after the Benedictines of St. Maur, published with the permission and privilege of the superior authorities, has another system in his Isagoge (9, B. 169 c., 3, 15, 16), and one that shews more reverence at least. He says that the offering may be of a victim to be immolated, or that has been immolated, confounding the bringing the victim up to be a victim, and the actual offering when slain, on the altar. He holds that Christ offered Himself to God at the institution of the Supper, and was an actual victim on the cross. Now He is offered, though still alive, like the scapegoat, as one who has been slain as a victim. The slaying is thus on the cross; the Mass only an offering. Others, he says, put the force of the sacrifice on the slaying of the victim; we in the offering of a victim slain or to be slain. They will have sacrifice to be instituted as a declaration of God's supreme dominion over His creatures; we to represent Christ's death. Surely he has more truth here. Milner takes the other view, but his illustration from the scapegoat is unhappy, because he goes away with his sins on him. Did Christ do that after being a victim? For so he takes it in connection with the goat, whose blood was put on the mercyseat. The editor of Gregory closes by saying whichever opinion seems the truer and stronger to maintain the Catholic dogma against the innovators, let each follow, mindful of that word, in what is necessary unity; in doubtful liberty; in all charity. But this is a poor uncertainty to get forgiveness and grace by, the evident effect of trying to make a sacrifice of what is not one, resulting too in making uncertain altogether what it consists in. In this writer's case, the consumption on the altar being the only true offering after being slain, this second offering after being slain cannot take place now. It is really mere remembrance. Indeed he says pretty nearly as much (c. 12, page 168) There is a sufficiently plain testimony moreover, of the representative nature of our sacrifice in those words of Christ, "As oft as ye shall do these things, do it in remembrance of me"; and he adds a good deal more, that in doing this continually in commemoration of that (the bloody sacrifice), we confess by act that Christ is entered once into the holy place, eternal redemption being found.
R. But these are individual opinions, not the church's teaching.
N. Be it so; but when the church has taught it is a truly propitiatory sacrifice, her ablest children cannot find what the sacrifice consists in, because there is none there. It is killing under the form of bread, killing being necessary to sacrifice, but no real killing there. It is a striking proof of the falseness of the whole thing. Bellarmine felt the difficulty, for if consecration were the sacrifice, then bread was what was offered, as is evident, though they think consecration turns it into the body and blood; but then it must be that first to be sacrificed I so he will have it to be essentially the priest's eating it, though consecration be essential to it.
D. But do not you think we may treat it with more reverence?
N. The truth of Christ's sacrifice with the profoundest and Christ-adoring reverence. But treat what with reverence? The Mass, or Christ's sacrifice on the cross? I am citing what they say. What they say of the Mass, and the utter irreverence of it, the moment we think of the cross of the blessed Lord, is just the proof how utterly distant it is from and opposed to the blessed sacrifice once offered there. As a sacrifice it has no relationship with or resemblance to it. You deceive people by identifying them, and desiring for the blasphemous fable of the Mass, as you once professed to think it, the reverence with which the sacrifice of the blessed Saviour should be spoken of. And I shew you that their language as to the Mass is irreverent folly instead of being the sacrifice of Christ. Just think of the priest's chewing the wafer being Christ's giving up His blessed life as a sacrifice for sin. I am almost ashamed to put them in the same sentence.
James. I wonder such reasoning does not open their eyes. I should think it ridiculous folly if it was not so shocking. But people do not know these things.
N. It is astonishing it does not open them. But we must make allowance for the effect of education, and the fact that all their own importance is connected with it. All worship the wafer, but the more ignorant know nothing of the theological explanations given. In a country where I have known the effect of the system well, it is a common expression, "You would not fear the man that can make God?"
R. But you do not attribute that to Roman Catholics in general.
N. I should attribute it as an effect to the doctrine they teach. It is with the unlettered the natural expression of their belief that the priest by the word, "This is my body," turns the bread and wine into the body and blood, soul, and divinity of Jesus Christ. But I confine myself to the sacrifice itself at present.
Bill M. Of course they look at it so. How could they sacrifice Jesus Christ, if it was not Himself that was there?
James. Well, I am glad I was kept from such unholy notions.
Bill M. But you know nothing of all this when you are brought in. It is only, Hear the church, and you have a sacrifice and get forgiveness of your sins; and the Protestant has none. And when you do not know that you are forgiven and accepted, that is a comfort. But we will let these gentlemen go on.
James. I understand well what you mean. It all depends on knowing the value of the blessed work of Christ. But you are right; we will let these gentlemen proceed. Mr. D. was ready to say something.
D. I was only going to say that it is the uniform testimony of the Fathers that there is a permanent sacrifice in the church, and that the Eucharist is that sacrifice.
N. Have you ever examined them for yourself?
D. I have looked at some, but they are quoted by all who have treated the subject.
N. No doubt. I attach no importance whatever to the statements of the Fathers. No one can have read them, or studied the history of the church, but must know, if he knows the truth at all, how early the truth was lost. If he takes for granted that they have the truth, of course he will receive what they say, if he can receive nonsense and contradictions. But the apostle John warns us to hold fast to what was from the beginning, and that they clearly were not. He tells us that they who are of God hear them (the apostles). You say they were nearer the apostles, and so must be nearer the truth, as they were nearer the source. But we have the apostles and the source itself, and do not want to know what was nearer or farther.
R. But there is the interpretation of the Scriptures, which too are in dead languages.
N. And there is the interpretation of the Fathers, which are in the same dead languages. For example, on this very subject your most learned men, who quote and read the Fathers, cannot tell what the essence of the sacrifice is in the Mass. But I will refer to them simply because they quoted them. And if we wait on God He will help us to understand His own word, but not mere uninspired writings of men. In these discourses to the people they do speak in the most florid terms, somewhat later indeed, of this tremendous mystery. And they speak generally of the sacrifice, and refer to the passage in Malachi; but it is far from true that they had the thought of a proper sacrifice in the Mass. It was the custom to bring offerings of bread and wine, etc., which were then used for the service or otherwise, as for the poor; and this is constantly spoken of as the sacrifice, which is quite another matter; and the whole service is spoken of in terms which deny the Roman Catholic interpretation of its meaning.
Milner is bold enough to quote Justin Martyr, which, if I mistake not, Bellarmine is too wise to do. Milner refers to his dialogue with Trypho the Jew; but there, after referring to the sacrifice of the great day of atonement among the Jews, and the Lord's coming when rejected, and His coming again when the Jews will own Him -- for this Justin held very positively+ -- he adds, "And the offering of fine flour, which was ordained to be offered for those to be purified from the leprosy, was a type of the bread of the Eucharist, which Jesus Christ our Lord ordained to be celebrated for a commemoration of the sufferings which He suffered for the purging of the souls of men from all iniquity; and that at the same time we may give thanks to God, that He has created the world, and all that is in it for man's sake."++ Again, in the same dialogue, "It appears that this prophecy (Isaiah), concerning the bread which our Christ taught us to offer (poiein+++), for a commemoration of His taking a body on account of those who believe on Him, for whose sake also He became a sufferer, and concerning the cup which He taught us to offer,++++ giving thanks for a commemoration of His blood."
+He says all orthodox Christians did.
++Dial. c. Tr. 259, 260
+++Poiein I have translated "offer," to leave no handle; but it is used for any celebration of a feast, or ceremony for the dead of any kind, to keep a feast, to have an entertainment, dinner, etc. It was celebrated for a commemoration.
++++Ditto
But we have Justin's sober account of their Sunday Service, Ap. 2, page 97, Colonia, 1686: "When the prayers are finished, we salute each other with mutual kisses; then bread and a cup of water and wine mixed [with it]+ is offered to him who presides among the brethren; and having received these, he sends up praise and glory to the Father of all things through the name of the Son and of the Spirit, and then makes long thanksgiving that He has counted us worthy of these things Himself. And having finished the prayers and the thanksgiving, all the people present assent, saying, Amen ... . And the president having given thanks, and all the people assented, those who are called deacons among us give to each of those present to partake of the bread for which thanksgiving has been made, and of the wine and water, and carry of them away to those not present. And this nourishment is called by us Eucharist (thanksgiving)." Then after saying it was only given to Christians, he says, "For we do not take it as common bread or common drink; but even as by the word of God, Jesus Christ our Saviour being made flesh, had both flesh and blood for our salvation, so the nourishment for which by the word of prayer which is from Him, thanks are given, from which by change our flesh and blood are nourished, we have been taught to be the flesh and blood of that incarnate Jesus." He then repeats the account of the service: "that they meet, read the Scriptures, and the president preaches; after that we all rise together and offer prayers; and as we have related, the prayers being over, bread is offered, and wine and water, and the president according to his ability sends up prayers and thanksgiving; and the people assenting, say, Amen. And the distribution and reception of those things for which thanksgiving is offered, takes place with each, and it is sent to those not present by the deacons." Now there is not a trace of a sacrifice or the offering of anything to God, except bread and wine, and that by the people. not for them. It is not a question of doctrine, but recounting to the Emperor what passed at their meetings.
+Kramatos which means wine and water or some other thing mixed, but as water is mentioned I put wine.
So Irenaeus. Lib. 4, 18 (34 Old Editions). God is no appeased by a sacrifice -- we offer to God the first fruits of His creatures. And he then declares, that they are not common bread and wine, but composed of two things, the earthly and heavenly. Now that superstition as to ordinances sprang up rapidly in the church, I not only admit but insist on. But God not being appeased by a sacrifice, offering the first fruits of His creatures, and the Eucharist being composed of two things, sets aside the Mass and transubstantiation too. The conclusion Irenaeus draws from it is, that our bodies, being nourished by it, will rise. But the notion of a propitiatory sacrifice in the Mass is not to be traced in him or in Justin. From this last Father I must quote another passage which is positive to this purpose. He quotes the prophet, saying, God would not receive the sacrifices of the Israelites dwelling in Jerusalem, but did accept the prayers of the dispersed, and calls these prayers sacrifices. He had declared that God accepted no sacrifices but from His priests, and that Christians were the true priestly race, as God declared, referring to Malachi's prophecy, and that they offer the sacrifices in His name which Christ taught them -- the bread and wine of the Eucharist. I Then, after saying the prayers of the dispersion were agreeable when the sacrifices at Jerusalem were not, he adds, God accepts and calls their prayers sacrifices. When therefore prayers and thanksgivings are made by those worthy, I also say, they are the only perfect and acceptable ones to God. For these alone also Christians have received to offer (poiein), and in memory of them dry and moist nourishment wherein also are commemorated the sufferings which God suffered by God Himself. The last phrase is of a singular structure (en e kai tou pathous o peponthe di autou o theos tou theou memnetai).+ But it does not affect our question. If the Eucharist were a propitiatory sacrifice in which Christ Himself, "His bones and sinews," is offered by Himself, it is impossible Justin could thus speak of it. All Christians, priests; bread and wine the things offered; prayers and thanksgivings, the only true sacrifices acceptable to God, and in the Eucharist a commemoration of the sufferings which Christ suffered: no one who believed in the doctrine of the Mass could write thus. All Christians priests to offer bread and wine; then prayers and thanksgivings offered the only true and acceptable sacrifices; and these prayers God calls sacrifices. He is applying Malachi's prophecy. The sacrifices of blood in Jerusalem God had not accepted, but their prayers and thanksgivings He did, and so of those offered by Christians at the thanksgiving of bread and the cup (epi te Eicharistia). These statements of Justin Martyr and Irenaeus do not agree with the doctrine of the Mass as a propitiatory sacrifice -- could not have been used if that had been believed.
+Dial. c. Te.: 345.
Cyprian affords us little help. He uses sacrifice for what the people bring as gifts. (De Op. et El. Pearson, 204.) He says they offered sacrifices for martyrs after their death (seemingly an allusion to heathen celebrations), and in a letter to Caecilius shewing that there must be wine, not merely water. It does not seems to be His blood, he says, if it be water, and wine be wanting; he refers to Psalm 110, and says, Who is so great a priest of the Most High as our Lord Jesus Christ who offered a sacrifice to God the Father, and offered the same that Melchisedec had offered, that is, bread and wine, namely, His body and blood. Here then is no reference to the Eucharist, but to what Christ offered. And, again, Nor is anything else done by us than what the Lord before did for us, that the cup which is offered in commemoration of Him is offered mixed with wine. No trace of any propitiatory offering, nor even of transubstantiation. (Ep. to Caecil.: 64. Pearson, 148, 9)
As to Tertullian, whom Cyprian owned as his master, he knows nothing of such sacrifices as the Mass. In his treatise against the Jews (5), in his book against Marcion (3, 22; 4, 1), in the last referring as all do to Malachi, he insists that it is by praise, simple prayer out of a pure heart, spiritual sacrifices, that Christian and true sacrifice is offered to God, and that in contrast with any external carnal sacrifice. So to Scapula he answers the charge of not sacrificing for the Emperor, that they did it as God had commanded them to sacrifice with a pure prayer to their God and his.
I will only quote one more, because he comes considerably later -- Eusebius. Wherever the Fathers are speaking of the contrast of heathenism or Judaism with Christianity, they reject the material sacrifices of blood and incense, and insist on what is spiritual. Eusebius, in doing this, and after largely insisting on Christ's sufferings and being made a curse, and quoting Moses and the apostle in the Galatians, and that He thus offered to His Father for our salvation a wonderful sacrifice and most excellent victim, adds, "He instituted a commemoration for us to be offered instead of a sacrifice to be offered to God continually," mnemes anti thusias to theo dienekos prospherein, and subsequently, after quoting Malachi, as usual, states that Christians offer sweet incense and sacrifice to God, but in a new way, according to the new covenant, prayers, hymns, self-consecration in holiness, quoting the Old Testament to prove they were better taught as they were, that they were more grateful to God than a great number of victims with blood and smoke and odour of fat, repeatedly saying it was a commemoration of Christ's sacrifice which He had instituted. The passage is too long to quote. It is found in Dem. Ev. lib. 1, at the end (page 38-40, Paris ed. 1628).
Now I do not quote these Fathers to prove any point of doctrine whatever; I would not do so for any consideration. We must have what was from the beginning, the word of God. I quote them to shew that the assertion that the Fathers held the Mass as a propitiatory sacrifice is historically not true. But I will now also refer to a proof of the use of sacrifice applied to what the people brought which may seem strange -- the Canon of the Mass which originates with the great pope Gregory, famous in such matters. You will see from it at once, that the offering of the people before the service is called 'offering' and 'victim' even, as we have seen it called 'offering' in the Fathers, and the bread and wine called 'creatures' after consecration, as they also do.
The priest with various rubrical directions begins by begging the Father that He will "accept and bless these gifts, these offerings (munera), these holy pure sacrifices which in the first place we offer to thee for thy holy Catholic church," etc. Then for the living -- naming the objects of the Mass, and all who stand around, etc. -- "for whom we offer to thee, or who offer to thee this sacrifice of praise for themselves, and all theirs for the redemption of their souls for the hope of salvation," etc. And further on: "this oblation of our service, but also of all thy family, we beseech thee, O Lord, that appeased thou mayest receive and dispose our days in peace, and snatch us from eternal damnation," etc. Then, "which oblation, O God, we beseech thee, thou mayest deign in all things to make blessed, imputed (adscriptum), sanctioned, reasonable, acceptable: [he makes the sign of the cross once on the victim (hostiam) and once on the cup], that it may become to us the body and blood of thy most beloved Son!" And then follows the prayer of consecration and the consecrating words, "This is my body," but as recited or said by Christ at the time of institution. And then the cup.
Thus we have the clear testimony that what are called gifts, oblations, and so offered and in the Rubric or direction to the priest, victim (hostia) is so called before it is consecrated, and the offering of the people (omnium circumstantium) referred to; and it is called, as by the Fathers, a sacrifice of praise. Further, after consecration, it is said, "Whence, O Lord, remembering the passion, resurrection, and glorious ascension into heaven of Jesus Christ thy Son our Lord, we thy servants offer to thy illustrious Majesty of thy gifts and bestowings a pure victim, a holy victim, an immaculate victim, the holy bread of eternal life, and the cup of perpetual salvation." Then, "on which deign to look with a propitious and serene countenance, and accept, as thou deignedst to accept the gifts of thy righteous servant Abel, and the sacrifice of our patriarch Abraham, and the holy sacrifice, the immaculate victim, which thy high priest Melchisedec offered to thee." Then he prays that the offerings may be carried by the hands of God's holy angel to the altar on high, etc., and at the close: "by whom (our Lord Christ), thou, O Lord, ever createst, sanctifiest, vivifiest, blessest, and bestowest on us all these good things." And in saying this he makes at each of the three last words the sign of the cross on the host (hostiam) and the cup. Now the elements are positively called bread and the cup after consecration, and I ask if they really believed that it was Christ offering Himself, could they pray that God would deign to accept it as a pure and immaculate victim, and deign to look on it with a propitious and serene countenance as He had deigned to accept Abel's sacrifice? Could a believer thus speak of the acceptance of Christ's sacrifice when He offered Himself, or is it still in question? And further, at the end speaking of the host and cup, he says that God by Christ creates, sanctifies, vivifies, blesses and gives us all these good things, clearly holding the bread and wine still as creatures given of God.
The ancient form which is all confusion by the growing superstition which made the elements after consecration to be Christ's body and blood, but preserved the forms which treated them as bread and wine and as offered by the people,+ is turned into blasphemy by using language quite appropriate as applied to God's creatures created by Jesus Christ as if it referred to the Lord Jesus Christ Himself. God by Jesus Christ creates, sanctifies, vivifies, blesses and gives to us all these things. Can that apply to Christ Himself? Yet, according to the modern doctrine of the Mass, nothing else is there. The preservation of the old form which treats them as bread and wine still shews the modern doctrine to be as modern as it is false.
It is evident that the Roman Canon of the Mass bears tokens of an earlier doctrine and usage on the subject, inasmuch as before consecration the priest offers it for the holy Catholic church; then speaks, in the commemoration for the living, of sacrifice of praise; and then, after the commemoration of the dead saints, prays that the Lord appeased may accept the oblation, and that He would deign to make it blessed and acceptable, that it may become to them the body and blood of His most beloved Son. Then he recites Christ's act and words, "for this is my body," and then adores the host, then consecrates the cup adding several words to what Christ said, and adores it, and then offers the host, but calling it God's gift -- de tuis donis et datis, and then, strange to say, begs God may deign to regard it with a propitious and serene countenance, and accept it as God did Abel's, which, if they believed it to be really Christ, would be nonsense or a blasphemy; and then prays that it may be carried by the hand of God's holy angel to His altar on high in sight of His divine Majesty.
+It is curious enough too that the Canon of the Mass, in speaking of the cup, says (following the Vulgate), not 'is poured out,' but 'shall be poured out,' referring to the sacrifice as a yet unaccomplished thing. 'There was no need so to put it according to the Greek. It is simply 'poured out,' or 'being poured out'; but Jerome has given it historically, having no idea of sacrifice in the institution save as it referred to the cross.
But there is more than this, though this still shews marks of the corruption of a more ancient system which did not view the offerings in the same light. The Roman Mass stands alone among all liturgies. None attributes the transubstantiation, or whatever it is called, for the word though now used and the doctrine generally believed is not a formal doctrine of the Eastern creed, nor the word acknowledged in their symbols, indeed it seems many still reject the doctrine -- we can speak of that when we come to the question; but the Canon, so-called, of all other masses or liturgies is wholly different in principle. What they hold to be the consecrating words are entirely absent from the Roman Mass, and approach nearer to more ancient doctrine. The Greeks say it is absurd to suppose that the mere recital of Christ's words as spoken by Him can make the change -- that there must be a positive looking to God to do it. So that after saying, "Take, eat: this is my body which is broken for you, and distributed for the remission of sins," and "this is my blood of the New Testament which is shed for you, and for many, for the remission of sins," and subsequently saying, "In behalf of all and for all we offer thee thine own of thine own," and in that called of St. James, "We offer thee, O Lord, this tremendous and unbloody sacrifice" -- they pray God to "send down the Holy Ghost ... and make this bread the precious body of thy Christ ... and that which is in the cup the precious blood of thy Christ, changing them by the Holy Ghost, so that they may be," etc.
I have chiefly copied St. Chrysostom's, so-called, but all are substantially alike. The change is professedly made by the invocation of the Holy Ghost, not by the words of institution, which have been already pronounced when they pray it may be changed. This invocation, which is found in all liturgies, is wholly absent from the Roman Mass.
It is sorrowful to think of the degradation to which, by the superstition of east and west, the blessed commemoration of the Lord's precious sacrifice has been reduced. In the modern service in Russia they prepare the bread and wine in a side chamber and on a separate table. They have a loaf or loaves, and a spear with a cross generally at the handle; the loaves are prepared with a certain seal or stamp upon them; the priest thrusts the spear into the right side of the seal, saying, "He was led as a lamb to the slaughter"; then into the upper part and into the lower with other words; then into the right side, saying, "For his life is taken from the earth"; then the deacon turning the loaf up says, "Slay, sir," and he slays it crosswise, saying, "The Lamb of God is slain"; then again turning it on the upper side, reciting what the soldier did; then mixes the water and wine, reciting John's account of the blood and water coming out of His side. Thus the elements are prepared; then with a procession they are carried to the altar; and the rest of the service already alluded to -- invoking the Holy Ghost to make it Christ's body -- goes on. They have no difficulty at any rate where to find the slaying of the victim, and at least have it accomplished before the memory of it is celebrated. For if it be a now living Christ, the slaying Him afterwards by the priests eating the consecrated host, as Bellarmine states, is a perfect monstrosity. How either, degrading and degraded as it all is, can be called worshipping "in spirit and in truth," is hard for any to understand. But in the Greek form the whole must be taken as a shadow, for the Christ they thus profess to slay in figure is not yet, by the epiklesis, or invocation of the Holy Ghost, trans-elemented into the body of Christ. But how poor, when spirituality is gone, is the effort to work up by superstition some forms of imitative service!
D. But this is not the Catholic service.
N. No, it is not. There it is done by chewing it in the priest's mouth. While deepening the darkness of superstition where blindly followed, it produces disgust and irreverence where it is honestly inquired into: as to spirituality of thought or worship, that I cannot say it has destroyed, it has no pretension to it.
R. I do not deny I am perplexed. It is clear the principles of the Roman Canon, and the more ancient ones of St. Chrysostom and St. James, are essentially different; the absence of the invocation of the Holy Ghost, whatever its effect, and which it cannot be denied was of very early date, is a very serious point. I am not of course a Greek and always took for granted they were wrong and schismatic, but thought that on this point they were substantially the same as we were, and so Roman Catholic writers declare and Dr. Milner would make us believe; but there is force in the objection of the Greeks, that the recital of the words of Christ can hardly operate such a change. And, as I have said, the invocation was ancient. But long habit and religious authority are hard to break with, and it is a solemnising thought that we receive Christ.
N. If it was His dwelling in the heart by faith, feeding on Him spiritually, nothing more precious or important: but I cannot think the mere physical receiving what is material can add anything to what is spiritual. His words are spirit and life. But this we must look further into in speaking of transubstantiation, though it is hard to separate the two subjects.
R. Yes; they run into one another.
Bill M. But is all this pretended slaying of Christ before all the people, sir, among the Greeks?
N. No, that goes on in a kind of side chapel. It is shewn to the people when it has been consecrated on the great altar, as it is after consecration in the Roman Mass, as you know. And masses can be said without their being there at all.
James. Well, I certainly had not a thought of such unholy acting like a play. I do not know which is worst, Greek or Roman, but I am sure neither of them is of God. There is nothing of the simplicity that is in Christ. And it is quite clear that a real living Christ, glorified now, cannot even in a figure be sacrificed.
D. But allow me to repeat, Mr. N., that the Greek service (which I admit, though originally more simple and pure, is stuffed with a vast deal of unprofitable dialogue and ceremonies) is not the Roman Mass.
N. Quite true; I do not adduce it, of course, as such, but it -- and not the Greek only, but all other liturgies, and they are more ancient than the Roman Mass -- condemns the Roman Mass in the very essence of its doctrine and structure. The words of Christ at the institution of the last supper do not, according to these liturgies, transubstantiate the bread and wine; that is subsequently sought in the invocation of the Holy Ghost. And you must remark here, that I am not setting one liturgy against another as better or worse one than another. What I say is, that all the ancient liturgies, called by the names of St. James, St. Mark, St. Chrysostom, St. Basil, and others derived from them, all entirely condemn the Canon of the Roman Mass; so that, if these are right, that is, the universal liturgical tradition -- and there is little doubt that these in some form or other were the origin of the Roman liturgy itself -- there has never been a really consecrated host in any Roman Catholic Mass at all. If transubstantiation were true, there has been none, no true body and blood of Christ.
R. What do you mean? what a strange statement!
N. It is very simple. That to which all ancient liturgical services attribute the consecration and change in the elements is not in the Roman service at all: the invocation of the Holy Ghost. And Rome is quite aware of this, for, when she has won some who had these ancient liturgies, she has changed her services. The Maronite service I do not know; but for the Abyssinians and Armenians, she has changed them, and not gained much that I see after all. She has retained the invocation of the Holy Ghost for them -- I suppose not to scandalise them, and in the Abyssinian has added 'consecrated.' Instead of saying, 'make this bread the body of Christ,' she says, 'make this consecrated bread the body of Christ.' But this makes the matter worse, because it is avowing that what she calls consecrating, all she has in her own Mass, leaves the bread still not the body of Christ. It has still to be made so, so that in her service it is never made so at all. In the Armenian she has been a little bolder, and, instead of 'make this bread the body,' says, 'make this bread, to wit (videlicet) the body of Christ to be,' etc., for blessing, that is, to the communicants. But further, this change by the invocation of the Spirit is according to patristic tradition also, though the Father's use of it denies transubstantiation altogether. We have seen Irenaeus declaring that after the invocation there were two things, earthly and heavenly, denying positively transubstantiation, but making the change he did believe in, the consequence of the invocation. I rest my faith wholly on Scripture, but the antiquity you so rest in, in its ancient liturgical services, condemns this Roman Mass. If we are to believe Gregory the Great, the only prayer at consecration was the Lord's prayer. The Roman Catholic commentators seek to get rid of this, but so he says.+
R. It is very perplexing, and tends to make one doubt of everything.
+"Mos apostolorum fuit ut ad ipsam solummodo orationem [dominicam] oblationis nostram consecrarent." Ed. Ven 1771 Vol 8, 56, Ad. Joh. Epis. Syracusanum. Lib. 9, let. 12 (64 Ac.).
N. To doubt of what rests on tradition, but it does not touch what was from the beginning, the inspired word of God able to make us wise unto salvation. There we have divine authority and divine certainty, the truth itself; not human traditions. It is a common effect of gross superstition connected with the profession of Christianity, and all taken as true together, that when the falseness and absurdity of the superstition, of what man has added, is seen, all is rejected together. Infidelity is its natural fruit when the mind begins to work. The word has never had its just authority, and men do not separate what is human and divine. Without the word man believes as he has been taught, that Jesus is God, and that the wafer is the body, blood, soul, and divinity of Jesus Christ. He finds the latter a delusion and, not resting on the word which teaches one and not the other, but as to both alike on human tradition, he throws up both and is an infidel.
When we examine the question of transubstantiation, we shall see that the most famous doctors of the church denied that doctrine five centuries later, and that it was never settled as a defined doctrine till 1215, nine centuries later, so that the Mass was impossible. For if the element be not really the body of Christ, such a sacrifice is impossible. I rest on what is said in Hebrews 9 and 10, which chapters not only teach what is inconsistent with it, but formally contradict it in every part. That Christianity has a sacrifice is a fundamental truth, but that Epistle teaches that it was one, only one, offered once for all upon the cross, never to be repeated, and its not being so repeated essential to its nature and value.
Bill M. Well, what do you say, Mr. R.? For me I confess it is plain enough that, if there was to be no more sacrifice for sins, the Mass cannot be true. What made me like it was that there was forgiveness and a present offering one could think of as offered when we were uneasy in our consciences. But I see God will have us not get our consciences made easy from time to time; but come to Christ and have all we are and have done manifested in God's sight, and be reconciled to Him through that one sacrifice Christ has made of Himself in wonderful grace on the cross. It goes a deal deeper into one's soul in the conviction of sin. Of the peace that follows I cannot say much yet, but I see the word of God speaks of it plain enough, and I hope I will find it; but I know that sin is a very different thing when you have to bring it all out before God, and get cleansed there, and when you get your conscience quieted by absolution and receiving at the Mass. It is another thing to be a sinner before God.
James. What to me is so dreadful is that the blessed efficacy of Christ's sacrifice is set aside -- that which was done once for all at such infinite cost and suffering to Himself, the dreadful cup He had to drink, and the truth that it is done and finished once for all, and accepted of God, so that He sits at God's right hand when He had made purification for our sins and obtained eternal redemption. They may talk about its being the same sacrifice repeated; but then it is not finished and complete; something more is needed to put away sins. To have a sacrifice for sins still is to say the whole work is not finished on the cross; and it unsettles too all our peace before God. And Christ cannot suffer now. It denies the efficacy of the cross and Christ's glory in it, and the sure foundation of our peace and rest, and God's glory too, for all is still unfinished. And what is said in the Hebrews is plain enough. I wonder how persons calling themselves Christians could dare to go so plainly against God's word.
D. You seem to make nothing of the teaching of the church, but take your own crude and rash opinions as a warrant for a dangerous self-confidence.
James. Excuse me, sir. I do not take up any opinion at all. I trust God's word as the truth through grace. An opinion is brought to me which contradicts it, and I do not receive it. As to confidence, such grace as was shewn in the gift of God's blessed Son does give confidence in God, and the work of Christ when believed in, gives peace to the conscience. Confidence in myself would, I know, be as wrong as it would be foolish and dangerous; but it is not in myself, but in God's love and His word, and the work that Christ has accomplished. Will you forgive a poor man if he asks you humbly, Have you got this peace? "He that believeth on the Son of God hath the witness in himself."
D. I am not accustomed to give an account of my own feelings. The privileges and graces given to the church, I know, are very great, and so wonderful that I feel it presumptuous to appropriate them to myself; but I trust, being found within her pale, I shall have the benefit of the grace conferred upon her through His sacraments and the promises made to her. God alone knows how far we have profited by them, and the day of judgment will make all manifest.
N. But this is an unhappy state of uncertainty, Mr. D. How can you invite others to come to Christ and they shall have rest, when you have not rest yourself? Either (and God forbid such a thought!) what Christ has said is not true, or you have never come to Him. And Scripture is quite plain, saying, "We have not received the spirit of bondage again to fear, but the Spirit of adoption, crying, Abba Father." The Spirit of adoption, which is the practical condition of the Christian, cannot exist if I do not know I am a child. In your state you cannot say, Abba Father. I speak only from what you say yourself. "I write unto you, little children," says the apostle John, "because your sins are forgiven you for his name's sake."
D. What do you mean? that I cannot preach the truth if I am not sure of my salvation?
N. You cannot preach the gospel as Scripture presents it, and the Lord Himself. You may repeat the words, but you can announce the gospel with no personal consciousness that it is true, so as to preach it yourself with conviction, so as to have truth and heart in your preaching.
D. But I am not preaching to heathens, but to Christians.
N. I admit the difference, and in some respects important difference; but they, or at any rate the mass of them, and yourself too, have not peace, have not the rest of heart and conscience which Christ promises. Neither you nor they are where the gospel sets a man, where it has put James, and, thank God, many others who have found what Paul declares to be true, "Being justified by faith we have peace with God through our Lord Jesus Christ, by whom we have access into this grace [or favour], wherein we stand." Besides, let me ask you, Can the church answer for you in the last day?
D. No; but in following her directions, I shall be able to do so.
N. Have you followed her directions hitherto?
D. Well, we follow badly the blessed guidance that is for us; still I have as far as I could, faithfully done so, and hope to be able to do so.
N. And if you were taken away now, you do not know if you would be accepted or not; and when once you leave this, the church can do no more. It has not given you peace, and purged your conscience here, and cannot answer for you there. Conscience must be individual, pardon must be individual, a new life must be individual. Each one must give an account of himself to God individually; and a church and its system which quiets the conscience here, but gives no peace, nor purges it, and cannot answer for us there, is a poor substitute for the perfect and ever-subsisting efficacy of Christ's one sacrifice, by which the believing soul born of God has peace and constant peace. The conscience, really purged before God, and receiving the Holy Ghost, walks in joy, possessing a power in a living Christ, which destroys the dominion of sin. Do not suppose I think the true doctrine as to the church of no moment. It is most blessed and important; but the word of God always puts the individual relationship with God and the Father first, and then the truth as to the church after; because my personal relationship with God must be settled, bringing me into the privilege of a son, before I enter on our union with Christ, or God's ways in dwelling in the assembly by the Holy Ghost. And your doctrine of the Mass sets aside the full abiding efficacy of Christ's blood, hides the love of God, brings uncertainty into the conscience, and fear into the heart; denies the most precious truth of God, and just gives the carnal mind quietness from time to time, without being really turned to God, leaving the heart practically in the world where it was; takes peace from the believer, and gives a quiet conscience to the unbeliever in heart, who has no thought of walking with God. I do not seek to use hard words, but Masses, as you have acknowledged, are really blasphemous fables and dangerous deceits. There is no sacrifice of Christ but one, and once for all.
R. I do not complain of your language, because I know it is only a quotation from the Articles of the Established Church. But do you not think this confidence you speak of is dangerous? Does it not tend to destroy humility?
N. We spoke a little of that already; still it is so common an objection that I still reply. I know your teachers do and must object to it. It would take the whole matter out of their hands; people would not want them. But a vast body of Protestants too resist it.
But I take the matter up broadly, and say, The scripture never recognises a person uncertain of his salvation as in a Christian state. Certainty or uncertainty has nothing to do with humility. If it be uncertain whether a child be really the child of his parent, this has nothing to do with his humility; he may not have the shadow of a question as to his being such, and be a humble obedient child. But true divinely given certainty brings us into the place of humility, because, where real, it brings us into the presence of God through the rent veil of Christ's sufferings to walk in the light as God is in the light. There we feel our own utter nothingness, how far we are from having reached the mark; and all is seen in that light. Yet we have confidence, because grace has brought us there, and we know God is love and loves us infinitely. It is said, the love wherewith He loves Jesus, and that He accepts us because of, and by, and according to, the value of the perfect work of Jesus, who appeared once in the end of the world to put away sin by the sacrifice of Himself. Through His offering we have no more conscience of sins -- perfected for ever as to acceptance by His one offering. The Lord has given us the picture of this uncertain state in the prodigal son. When he had not yet met his father, though his heart was turned by grace towards him, he says, "Make me as one of thy hired servants." There was no certainty or enjoyment of the relationship. When he met his father, there was no such word uttered. What his father was to him was known because he had met him; the thought of being treated as a servant only proved he had not met him yet. There is a new nature in him who is born of God which loves holiness, but there is no true development of holy affections until we are at peace with God. And the Mass denies the ground of our relationship with Him, the holy and righteous God, and the true scripturally revealed value of Christ's work.
R. Well, Mr. N., you have given me something to think of. I see some have a peace I have not. I do not profess to be convinced, but certainly Hebrews 9 and 10, to a plain mind make the doctrine of the Mass extremely difficult to receive. But Protestants I meet have not that peace which such a statement, if believed, would seem to give. I do not mean now careless men of the world, but serious men. It is a serious thing to give up the doctrine and authority of the church. But I have got subjects for inquiry.
N. Be assured, dear sir, in looking to the Lord, He will give you light and understanding; only give His word its just authority, I entreat you. We own it all, you as well as we, as God's word; and let men say or claim what they may, if God has spoken, we are responsible to hear and bow to what He says. He, though patient in grace, will hold us responsible for it when He judges the secrets of men's hearts, when no priest or church will be of any avail.
R. But we are taught to bow to and avail ourselves of them here.
N. But they cannot answer for you there; and if God has certainly spoken, and in grace too, we are bound to hear. It is true that multitudes of Protestant Christians have not, nay reject that peace; but I do not ask you to listen to them, but to the word of God itself.
R. We have not touched on transubstantiation yet, which is indeed closely connected with our present subject; and I have been sufficiently interested in what has passed to be glad to enter on that too if it were possible. I really desire to know the truth.
N. I do not doubt it in the least. I think our friends here who first led us into all these questions desire to hear it too; and I dare say James will still let us make his house our place of meeting.
James. With pleasure, sir, and much obliged to you for coming: and Bill M. of course may be here, and will, I know, wish it.
N. Well, then, it is understood.
R. I will now then say, Good evening: and we are much obliged to James for his kindly receiving us.
James. It is quite a pleasure to me. Good evening, sir.
R. Mr. D., I suppose, is coming. I wish you all good evening. Good evening, sir.
Bill M. I see more into all than ever I did, and what true Christianity is -- how Christ has made peace by the blood of His cross; But I dare not say much yet.
N. Carry it all to the Lord, M. There it will all be clear with Him.
Bill M. But many pious people do not see all this clear. I did not see it at all, or so understand it, for I was not pious before I turned Roman Catholic. But I did not hear of it either.
N. No, as Mr. R. said, many, even pious, Protestants do not-at all see the holy place where grace has set them. Hence too, they are so mixed up with the world. But, thank God, it is clear in the word: only divine teaching must be there to possess it really. But now I too must say, Good evening.
James and Bill M. Good evening, sir.
Bill M. Well, Jim, what do you say to all we have heard? What I think I feel most is, how awfully I was in the dark, and how sad to think how little the true love of God and work of Christ is known and preached! And glad I am to have heard what I have. I think it is over with the Mass, and all that belongs to it, for me.
James. Well, Bill, I am thankful more than I can tell you, having found peace with God and the salvation of His grace, and surely sovereign grace to me, has brought; thankful too, to have escaped the snare I was just falling into. And it is such a comfort too in the house, and my missus was sorely tried about it. And now we can get on happily together, and look to God together for the children. I do not mind so much now about the rest, because I am all clear myself, but glad to hear.
Bill M. I do not so much mind either; but then it is a great thing with the Catholics, and very hard to get them out of it, because they think it is the very body and blood of Christ; and when they receive, that they receive that, and that they are all perfect-like. So I shall be glad to hear. But now, Good night.
There are some subjects difficult to establish in mere ordinary statement, because their proof results not from palpable evidences of facts, or positive testimony cognisable by sense or intellect, but from characteristic exhibition; the apprehension of which implies both capacity for understanding its nature, and habitual exercise on the subject before us. The perception, however, of them may be conducive to a fuller entering on the whole scope of truth and its order. It is the peculiar character of minds of power (communicative power) in natural subjects to seize the prominent features which may act on the mind of others, in introducing the perception of or controlling the mind to subjection to these points as manifested truth; associating their minds with the principles of truth. In spiritual subjects, it is the object of much distinct converse in them to be able to present them primarily and vividly, so as to lead the way to fuller investigation of the divine mind.
The expression of one's own thoughts, and the acting so as to awaken similar thoughts in others, I find by experience to be two very different things; and the latter to be a rarer and more self-denying attainment than the other. By God's Spirit alone can it be done in power. I find myself utterly deficient in this power, and I feel that I must charge upon myself failure in spirituality in respect to this. I am led into this by an effort to present some thoughts, the result of habitual reference to the subject, which have grown up in my mind, strengthened after their first suggestion, not by an elaborately attempted proof, but by the continual development of them in subjects to which they refer -- the best proof I find in scriptural subjects, and one to me the least communicable to others. But I shall state, as simply as I can, the thoughts, and leave their development where chiefly they will be found of value in the daily course of Christian reading.
I allude to this -- I believe that the Gospels are by no means mere concurrent and coincident testimonies to Christ, and valuable simply as corroborative one of the other. Of course they are so, nor do I despise this positive help to the acknowledgement of the instrument and standard of faith -- the written word. But the believer, acknowledging this as his foundation, seeks for the enlargement of heart which the fuller and more complete apprehension of that word may give him. I believe them to be (recognised as true and all bearing witness to the same great facts, and shewing thus their unity) the testimony of the Holy Ghost to distinct characters, in which the one Person they bear record of was revealed, and which He filled. All fulness dwelt in Him, not only of the Godhead bodily as to His Person, but the accomplishment of every character in which He could meet the requisition of God from man, and man's necessities, or satisfy the testimony of the Holy Ghost in the word of old, as exhibiting the divine glory. He came in "by the door," so that to Him the porter should open; and thus He became "the door," the only door in or out, to all else.
Now the Gospels generally fill up their peculiar place in their witness in this respect; they fill up the place of representing Jesus from His birth to the resurrection, sealed by His ascension into heaven, wherein He became properly the last Adam -- the spring from which all the ministration of the living word flowed, and on which it was established -- and the testimony of the righteousness of God set forth as His glory to be revealed. That is, all that Jesus was, is that which will be exhibited in glory: we see its substance, its texture, the beautiful order of all its filaments in His unglorified state; yet is He none of these things which He is meant to be, that is -- save to faith. The glory exhibits it to the world. The artist skilled in the composition of the structure can see the exquisiteness of its parts -- the nicely adapted arrangement of the materials -- the perfect wisdom with which it is composed. Its presenting as a whole to the world will give the whole result externally.
He was the Son of man in all the varied moral truth which that name conveys; He will be the Son of man in glory. He was the Messiah in all the requisitions and gifts which had been appointed, and even recorded by prophets; He will be Messiah in the reign of His glory. He was the Son of God in His Person, as conversant in the world; He will appear in His glory as Son. As the potter's work goes in with all with which it will come out, yet would the eye unpractised see nothing of its beauty -- none but the potter could see it; so none but one eye, and those taught of Him, can see the exquisite beauty which was in all this fulness of Jesus, or understand the beauty and glory and true majesty, in which He shall be revealed when every eye shall see Him. They "saw no beauty in him that they should desire him"; yet He was but cast into the fire that He might come forth to their astonishment with all the beauty which God could set upon Him -- "his Father's glory and his own" -- the glory of administered power, in the glory, the results of grace -- "to be glorified in his saints, and admired in all them that believed." Nothing can exceed the delight and profit I apprehend, through perception and connection of this glory of what Jesus was, in the veiled perhaps, but heightened and beauteous order of all His character in grace, with the glory in which it shall be revealed in the day of His appearing to His saints and the excellency of His kingdom.
The testimony and ministrations founded on these great truths, as building the church upon them belong to the Epistles and the subsequent contents of the New Testament, and not to the Gospels, whose office it is to state the facts, and develop in conversations the universal truths on which it is founded.
Now, there are three great characters besides His personal biography, in which the Lord is set forth: as the Messiah; as the Second Man known in the moral character of the divine nature which God required, the Last Adam; and, which is the climax of them all, His personal glory from which all flows as Son of God. First, His character properly Jewish; secondly, that in which it was co-extensive with the term man, and applied itself to this as coming from the hands of God; thirdly, that in which it was paramount to either, His personal association with the Father of glory as the Son of God, in which the value was attached to the others; and the power of quickening, in which alone they could have unity, was established and verified.
This, I say (as establishing promises, exhibiting grace, and founding the stability of both, in the Person of Him in whom they were fulfilled, with the personal grace and graciousness of His conversation and ministry in the world) forms the respective subjects, more especially of the four Gospels. We find them exhibited in John 11 and 12; that is, the Saviour exercised or owned in them by His power and the ordering of the divine counsels on His rejection by the Jews. Chapter 11 exhibits His resurrection power after that rejection "for the glory of God, and that the Son of God should be glorified thereby"; chapter 12, His kingship over the Jews as the Son of David, and, secondly, His headship over the Gentiles, His standard of conversion and attractive power in death, in that which took place in the desire of the Greeks to see Jesus.
Of the first of these characters which I have mentioned, Messiah, the Lord's connection with the Jews, Matthew is the appointed witness. Of course, the same truths are recognised everywhere. Luke exhibits our Lord in His converting character, and detecting in moral principles the inconsistency of man's estate with the divine character. John eminently presents Him in His Person and Sonship. Matthew, as fulfilling the law and the promises, "the minister [as the apostle speaks] of the circumcision for the truth of God"; Luke, as a witness of what is in man, and of the openness of the Father's house, and the love of the Father's heart to them that return, to the returning prodigal, "that the Gentiles should glorify God for his mercy"; John tells us that "In the beginning was the Word, and the Word was with God, and was God ... and the Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth." I believe the notice of this conduces exceedingly to the understanding of the different Gospels.
The evidences of it are some of them obvious, others more from use. We have one immediate one in the genealogies traced up in Matthew, to the sources of Jewish dispensation, David and Abraham; in Luke, to Adam, the Son of God. Again, if anyone will compare the first two chapters of Matthew and Luke, they will see how completely the one is appropriately Jewish; the other presents us with the child,+ one who "grew in wisdom and stature, and in favour with God and man."
Another thing is remarkable; it will be found on examination, that, except in the positive necessary facts of His birth and death, Luke states circumstances, not according to their chronological order, but according to their moral connection; hence affording a most important link of interpretation. This is so, not merely in unconnected facts, where it is obvious, but even in the temptation in the wilderness. The sermon on the Mount, the character of the parables, of which Matthew 13 and Luke 15 may be taken as the types, all confirm and illustrate the position I am taking; and this is the real interpretation of the different language used in parallel passages. In one, the Holy Ghost preserved what bore upon the subject of one Gospel; in the other, what bore upon that of the other, and gave what the church needed, and God pleased: if all had been given, "the world could not have contained the books." The whole of Luke 7 and 8 illustrate in a string of circumstances the moral application of facts. A comparison of the closing scenes of our Lord's intercourse with His disciples and the Jews, and the prophecies consequent thereupon, further remarkably illustrate the difference.
+Till His birth, however, there is no allusion to anything but Jewish hopes; the passage which seems so is a mistranslation -- "to you and all people" should be "to you and to all the people," Luke 2: 10.
In Matthew is given the full development of Jewish dispensation, and this so much so, that I could not apply any of the statements in Matthew 24 or the like to Gentile circumstances; whereas Luke explicitly opens the door, and brings them into the scene, as may be seen in the close of chapter 21 Whence also, I believe He introduces "all the trees," the fig-tree being the specific emblem of the Jewish corporate nationality. The close of the Gospel of John is equally distinct, or more evidently so in its character. But I do not feel in this synoptical view, that I need enter into any explanation of the Gospel of John. It is evident upon the face of it, that the Person of our Lord, as paramount to dispensation, though as coming subject to it, is its declaration.
The Gospel of Mark I believe to be the declaration of the personal ministry of our Lord, "the beginning of the gospel of Jesus Christ, the Son of God," and the circumstances of that ministry, to trace from circumstance to circumstance the character of minister in our Lord, His personal character, not in broad facts or prophecies the Messiahship, the faithful and true Witness, the Lord from heaven, the Son of God, one with the Father, but He who was all these become the patient considerate Servant, in actual ministry of those with whom He was conversant. Hence it commences with His ministry or baptism, giving no account of His birth.
When I retrace at all the enjoyment which I have had through the Spirit of grace, and of God, in that from which these observations are drawn, the studying our Lord in them, I am doubly conscious how little they can in any sort convey to another the resources of that enjoyment; nor indeed can this be. All I can hope is, that they may be the instruments of leading the minds of others into the same sources or streams, in which the infinitude, the unspeakable infinitude, of divine grace flows from and in Him in whom they are all concentrated, and concentrated for us, even Jesus the Lord, in whom "dwelt all the fulness of the Godhead bodily." It is in communion with Him in the word, that these blessings are found; and communion whose depth, whose height, is never reached, but the fulness is ours, and that in the very peaceful strength in which He has adapted Himself to us. May He open our mouths in the understanding of His praise. It is this, after the establishment of our faith in the great truths of the Epistles, explanatory truths, that leads us back to the Gospels, to enter into and dwell upon the blessedness and fulness of Him in whom all the truths have their centre and accomplishment.
While my own mind rests specially on the Gospels in this view, as illustrating the Person of our Lord, I add at the wish of some a short synoptical view of the books of the whole New Testament, which will, at the same time, strengthen and confirm the remarks I have made upon the Gospels. It appears to me to be a presenting of Christ, the subject-matter of the faith which is in Christ Jesus, from His incarnation, which associates Him with David, and Abraham, and Adam, and presents Him as the substantiation of the mind of God, of which they are but prefigurements, though real ones, to the time when He shall return again -- His second coming, when He shall illustrate all that He is in power. Hence, in the Gospels, we have all that He was traced to Adam, David, Abraham, the Word of God, and shewn forth in ministry with the great facts on which the testimony of the gospel was founded.
In the Acts we have the founding of the church of Christ, stating His resurrection and ascension, on which the Jewish and Gentile church is built, the outpouring of the Holy Spirit -- the Acts not of the apostles, but of the apostles Peter and Paul (though recognising of course the others, particularly those who seemed to be pillars), that is, of the apostles of the circumcision and uncircumcision the ordering of the church by the deacons; the subministration by evangelists, deacons "who have purchased to themselves a good degree and great boldness in Christ Jesus"; the general diffusion of the word of the gospel by all the faithful preaching (Acts 8: 4); and the foundation of the Gentile church, more peculiarly so called, on the ascended glory of Christ, that it might be "Christ in them the hope of glory," with the ordering by the Spirit of all their labours.
We have, then, in the Epistles, the ordering and care of the church and churches of Christ thus planted, in their various necessities, arising from the weakness of men, and permitted thus to arise that we, "upon whom the ends of the world are come," might have the answer, the rescript of God upon the case. In the Epistle to the Galatians, we have the great basis laid of justification by faith, and its connected doctrines, to the exclusion of all judaising to such an end. In the Romans we have a whole body of divinity in the way of dispensation, justly coming first, to chapter 8, developing all that was short of "no condemnation" -- stating the whole of the Christian position in chapter 8, on the basis of thanksgiving for Christ; and from chapter 9 out, tracing the positive dispensations of God ordered beforehand, and resulting therefrom, closing with practice and a resume of the whole dispensation. In the two Epistles to the Corinthians we have the internal order and management of a church by the Spirit of God in the apostle. It would appear as if there had been no elders, that we might have direct from the apostle the arrangements necessary and pleasing to God for the purposes of the divine order; at least, elders do not at all appear throughout the books, but the directions are immediate to the church. I think this a remarkable and singular providence; to us at least it is so, and worthy of notice. For surely no goodness and provision for our weakness and folly is singular with God; boundless, multiplied, have they been. There are some who would despise it, as of little or no profit for the purpose for which it is given. What else is it for? I can conceive nothing more base than, having by perverseness disabled one's self from the use of means which God has provided, to turn round and say the means are deficient, without a symptom of humiliation for the real cause.
The Ephesians and Colossians bear many stamps of identity of purpose, but they are very beautifully distinct. They both follow up the dispensation into its fulness; but the Ephesians views it in the glory, the conferred or predestinated glory of the body -- the Son's; the Colossians looks at the fulness of the Head of the body, as constituting that, through which the whole is brought into this order in and by the Head. The Philippians I would give as depicting the affectionate interchange of love in the intercourse between the parental apostle and his beloved and attached churches. Thus he unfolds his hopes, for in this way does the doctrine come out, and leads them in the same healthful train, opening the blessed truths to them, and so of his estate and thoughts of theirs.
The two to the Thessalonians are the building of the church in the great doctrine of the Lord's second coming, as an immediate and protracted expectation and hope, and the result of this special apprehension of it in the very healthful state of the church. These epistles afford very full doctrine on the subject, and guard against the only prejudices which the vanity or wit of man could form out of it or abuse. I need hardly say, that Timothy and Titus are the ordering of the church, as to its government and management by those set over it in the Lord (justly coming last with others first), the character of those appointed, and the use and service of such a ministry specially in guarding against evil, with all the absolute or external arrangements of the ministry and its dependencies, and the manner of using it. Its importance will be fully noticed by the service it is applied to, and its abuse at the present day. Its uniformity of character is given by adding the Epistle to Titus, and variety of use according to the circumstances in which it is placed. In Philemon we have the evidence of that minuteness of care, apostolic care, which recognises the ordering of an individual's concerns, and what would now be so multifariously despised -- the church in a house.
The Epistle to the Hebrews is an instruction to the church, not an apostolic address to a church as such, of the way in which the types of the Old Testament were fulfilled in Christ, and how He was the Apostle and High Priest of our profession, answering to Moses and Aaron, but after another order; and how, consequently in this also (as with the saints of old) it was a dispensation of faith, and we must therefore go "forth without the camp," as well as be strangers in the world, while Christ is on high. I should feel gratified at some other occasion, to enter more in detail into the structure of this beautiful and instructive Epistle, but would not do it now. Thus we see how the church, being built and ordered by a wise master builder under Jesus, closed by this important testimony to the Hebrews, carrying forth the principle of faith to them and bringing in all the value of their ministrations to us in Jesus as that principle of faith.
We have, however, some further developments of the mind of God before we close, but by other hands, that these pillars might all prop up the beauteous arc of God's canopy of heaven over the church, the shield of order and of beauty. The Epistle of James is the order of righteousness, the test of church order as a moral question, the statement of practical wisdom and righteousness, with a "Shew me." This is the church's part. "The Lord knoweth them that are his" the other side of the seal, not the sovereign claim and authority, but the order and recognition of His power and character. "Let everyone that nameth the name of the Lord depart from iniquity." This latter part James the just administers in its principles; and the principle of its application "shew me," first in purity, secondly in goodness or mercy; while the sovereignty of the Lord is fully recognised and declared. It is then church righteousness and order, I mean in its principles. This fully explains the reasoning of the Epistle, and the comparison with the reasoning of the apostle Paul; one giving the root, the other, the manifestation. If taken not as acts of faith, the works James refers to were bad works -- one the slaying a man's son, the other betraying a person's country.
Peter's Epistles, or to speak more properly, the instruction of the Holy Ghost by him, gives us further light. They shew, though there is but one body in glory, the continuing care in ministration of the gracious and unchanging God over the Jews, the strangers scattered, for such are the persons addressed in the first Epistle, the parepidemois diasporas among the Gentiles, where they thought our Lord spoke of going and losing Himself. His great thesis is the resurrection, and leading the believing Jews in this to their right place in faith, and shewing the appearing again of Jesus to be the great time of bringing in the promises by it; that the remnant were the chosen people who had not stumbled at the stumbling-stone, but had, according to the word of the Lord testifying of His own resurrection in Psalm 34, "tasted that the Lord is gracious"; identifying Jesus and Jehovah the stone of stumbling, but of preservation, Jehovah tsabaoth otho but l'miqdash -- the Lord of Hosts Himself but for a sanctuary. The whole of the Epistle is addressed to the Jews, or rather to the two houses of Israel or their remnant, and pleads the resurrection and patience. The order and dispensation and the parenthetical character of this are very distinctly drawn in from verses 10-13 inclusive, of chapter 1. The second Epistle, though savouring of that character of ministry in all its motives and arguments, is general in its address "to them that have obtained like precious faith with us," more particularly however embracing Israel in the apostle's mind, as we may see in chapter 3: 1. It declares the judgment on apostasy, stating the adequacy of supply or the means of preservation in the memorial of the written word, founded on the faith of the seen and coming Jesus, and the instruments of that apostasy, false prophets and teachers, the character of it, and the remedy in that great subject which he had presented before them -- the coming of the Lord, which is here presented to the apostates in the character of judgment, "the day of the Lord." And he exhorts them to diligence, that they may be found of Him coming, to be in that day without spot and blameless.
In the deeply interesting Epistle of John we have the intrinsic evidences of the power of Christianity as flowing from God; its essential and internal abiding character; our strength in it, as giving fellowship with the Father and with His Son Christ Jesus; and hence in the knowledge of His love, or rather of love, by that which has brought us into this fellowship, security against the haughty assumption of antichristian seduction, in the assurance which flows from that fellowship, and is conscious that it is already in that which is falsely assumed to be presented, or which we may be charged with being without; while this, characteristically presented in its necessary fruits, guards against deception on the one side and the other. This is effected (first no declaring its source in chapter 1) by the two personal evidences, He laid down His life, "by his Spirit dwelling in us"; and external, as a guard against the assumption of others and the denial of our own righteousness, by keeping His commandments, and loving brethren. The unity of the testimony to Christ's glory, in the Spirit, the water, and the blood, is there stated; and the internal and external witness distinguished: one, the blessing of the believer; the other, the condemnation of the world; closing with the general contrast "we are of God, and the whole world lieth en to ponero." "We know that the Son of God is come, and He hath given us an understanding": the next point is, "to know him that is true"; and the next, "we are in him that is true, even his Son Jesus Christ our Lord." He is the "true God and eternal life." Amen. All else is but "Little children, keep yourselves from idols."
How blessed is the testimony that in Jesus we are in the true God, and -- which is our interest, and blessing, and everlasting comfort in it -- eternal life in Him! In Jesus we have eternal life, and in association with Him are thus capacitated for understanding and enjoying all that is in Him the Lord and true God. In the second and third Epistles we have the individual, living, and faithful care of the Spirit in the apostle against any falling into the seduction of losing the true doctrine of Christ: whoever fails here, that is, abides not here, has not God; and direction for the uncompromising boldness in rejection of such as partake of his evil deeds; the direction being, in the one, not to receive seducers, or we are partakers of them; in the other, to receive faithful witnesses of truth, because in them we are partakers in the truth. Both rest on this, "walking in the truth"; they are the details of Christianity, such as develop themselves in service.
Jude returns to the apostasy, but in a more generic character, that is, in its principle, tracing it as developed from Cain; its address, therefore, is universal. Further, all ungodliness is shewn to be apostasy in character; while the force of it through false teachers is shewn in 2 Peter 2. The Epistle, though short, is full of depth and beauty of moral power, though severe as needing it in its character. Nevertheless nothing can be more full of gracious beauty than the directions for our portion, till the mercy comes which holiness is taught to expect; for as the Lord's first coming is grace to sinners, so His second is glory to saints, and destruction to all those who have heard and known not His name. The Lord hasten it in its day, and us to it!
How fitly the Revelation fills this up and closes this book, I need hardly say. The apostasy has been shewn previously to have come in, the tares sown among the wheat. This closed the care of apostolic ministry, and fitted in, as it were, to the great final apostasy. The Lord is therefore shewn at once judging in the midst of the churches; and in His own immortality of glory and holiness on His Father's throne, in the intermediate time, governing till He comes forth in His power, and ordering all things for His church; making "all things work together for good to them that love God, to them that are the called according to his purpose"; ending with the perfection of the blissful state, the heavenly Jerusalem come down, and the joy of the whole earth thus blessed in communion with it, sorrow gone from before the presence of God, where it never can abide, when He comes forth in power; and in power He does then come forth, and no evil remains before Him. Meanwhile the church is comforted with seeing the Lord cognisant of all the troubles and circumstances through which she is to pass, and is ready to join in the cry of the apostle with which he closes the book of God's testimony, "Even so, come Lord Jesus." The first part of the book gives the care of the Lord; the second, the character of the apostasy, and of course how it resulted in judgment. Thus the dealing begins with judgment at the house of God, and ends with judgment on the ungodly and sinners -- two distinct classes; and then blessing from Him from whom the book, the testimony came. I do feel, in writing thus rapidly (I trust for the profit of the church), the extreme solemnity of the truths, thus by the mercy of our God brought before us, that we might enjoy the blessings which are their result. To Him whose it is be all the glory and praise; and may He keep us, adding of His grace in our ways, "that an abundant entrance may be ministered to us into the everlasting kingdom of our Lord and Saviour Jesus Christ."
There are one or two remarks I would make in addition to this brief and hasty review of the bearings of the parts of this blessed book. I have given it because I believe it shews its perfectness and its adequacy, in answer to the lies and blasphemies which would denounce its imperfection; though, I am well assured, it will be understood and rested on by none who are not taught by the Spirit of God. I would remark then, first, the circumstance of the distinction between the epistles to individuals and to churches, "mercy" being always added in the address to individuals. The church is set in mercy, for it is looked at and known only as so addressed in the mercy of God. The individual is the daily subject of mercy to all his imperfectness and weakness, and is kept only by it.
Further, it will be found that the title given to the churches, when churches are addressed, is accordant to the subject of the Epistle, and the aspect in which it presents the church. Thus, to the Thessalonians, it is the church "in God the Father," because it is addressed in the full liberty and hope of sons, as waiting for the glory, in the coming of the Son of God, of the Father's house as sons. The Ephesians and Colossians, "the saints and faithful in Christ Jesus," as rightly holding the Head, and united to Him in one body, and in the hope of the glory of Him the Head -- their Head; therefore in Christ Jesus especially, whence all their fulness flowed, as all fulness dwelt in Him. Nor are they therefore called the church, but viewed as saints, and faithful in that position or common connection with all the saints, as the Head of all, and parts of one body which should form the whole mystical man over all things, even as "all the fulness of the Godhead was in him bodily." In Philippians, we find "Paul and Timotheus to all the saints in Christ Jesus, which are at Philippi, with the bishops and deacons"; the comprehensiveness of that general affection which we have shewn therein. In the reproving Epistle to the Galatians we have simply "the churches of Galatia."
In the Epistles to the Corinthians, when the order and conduct which became the church as a "church of God" is entered into at large, this is the title given to it; and I must remark here that the church is never called in Scripture the church of Christ. I am not questioning ta ema panta sa, kai ta sa ema, but the only passage in which it is at all so spoken of is "on this rock I will build My church," which is clearly outward profession and confession of the truth; and hence, though it may be in given times pure, the church of Christ is known by its profession of Christianity, that is, of the Person of the Lord Jesus Christ, the Son of the living God. But this has nothing to do with the church of God. The church of God will be within that confession,+ but the church of God is that for which the Lord Christ, the Lamb of God, gave Himself, purchased with His own blood, and shall be presented faultless in the presence of His glory. Now this may be encumbered with many outward circumstances, but judgment is applied to it as to the church of God; and hence the address I believe in the Corinthians: nor can spiritual judgment apply itself to any else, when the church is so mixed up as to render the separation of them impossible. Where there is not energy of the Spirit, and spiritual life to throw off the evil as a distinct thing, judgment is impossible; it cannot be addressed as being, nor is it at all, a church of God; it may come under the general designation as a part of the church of Christ, which is the subject of judgment in other sort, and excision in its external character; though the gates of Hades shall never prevail against it, as they did not against that on which it is founded, because the living resurrection Lord shall catch the children out of the judgment which He shall then exercise on him that has the power of death and his companions, into the glory that shall appear in Him and with Him, and their life shall be the rather in glory -- life indeed. Then it is the church lives indeed in resurrection, proving more abundantly than ever, that the gates of Hades shall not prevail against the children of the living God -- believers in Christ the Son of the living God. The opening of the Epistle to the Romans opens itself in the fullest manner, and indeed is a remarkable and beautiful illustration of that on which we are speaking; for every part and order of the dispensation is brought out, and fixed in its resulting and proper power, on those addressed in the opening part of this Epistle. The truth of Jewish, and power of Gentile or resurrection character, is addressed to, and finds its application in, all at Rome "called," etc. I have been, perhaps, too long on this, as I only throw it out as a hint.
+[The author would not now speak of the church of Christ as within the church of God, which is rather the last generic expression and embraces not only the body of Christ for which Christ gave Himself, but the house of God where His Spirit dwells. -- Ed.]
Though I do not say that the order of the Epistles is divine, I do not mean to break it by speaking of the Galatians first, for I believe it to be most providentially perfect: I merely alluded to it as containing a first principle. In order, Romans and Corinthians most suitably come first.
It is evidently an all-important question, Have we a revelation from God? a communication of His thoughts on which we can rely? Is there nothing certain, nothing certainly known, nothing which enables me to say, I have God's truth? Have I from God such a revelation of His mind as is authentic and authoritative, such that I can know from Himself what God is?
I cannot trust in man. Man who has not had such a revelation is lost in what degrades human nature. I cannot trust the church or doctors. They too have their history, and what a history it is! -- and, in these days they are a reed which, if a man lean on it, breaks and pierces the hand. Where am I to turn to be able to say, Here I have the truth I can love and rest on? Here is what God has given me from Himself? To have this I must have two things: a revelation from God; if every man is a liar, here is truth. But I must have it also communicated authentically to be able to reckon it. It is a matter of fact that men have not known God, nor His character without a revelation. Universal heathenism, civilised and uncivilised, is the witness of it. They have not liked retaining Him in their knowledge when He was revealed to them. It is no use telling me that the worship of Lingam and Yoni, of cats and monkeys and fetishes, is a true knowledge of God. It may prove that man wants a God, that he cannot help having one; but, if so, that he cannot find Him, or will not have Him.
The case then stands thus: I look all around to find God and His truth. The heathen cannot point Him out; I cannot find man among them that is not degraded. He deifies his passions and adds degradation to them.
I am told perhaps, But Plato, does he tell us nothing of God? Well, if I leave the universal heathenism, and enclose myself in the narrow groves of the academy, I find one who teaches the grossest communism, women and all, and makes men and women a mere stock for breeding human beings for the republic, and holds that the supreme God can have no direct communication with the creature; but that it must be by demons, and mediately, perhaps, the logos. He was, with the Rabbinical Jews, strange to say, the inventor of purgatory. The later forms of it brought in Arianism. I cannot find it among Mahometans, nor their paradise of Houris above and the sword below. The Koran, which is on the face of it a wretched imposition -- revelations invented for the occasion that called for them -- the Koran or the sword is not a revelation of God, save as a judicial scourge of Christendom. The Jews cannot tell me of God, cast out from Him according to their own scriptures. Am I to learn it in the intrigues of the Jesuits, rendering every nation under heaven restless? or in the infallibility of the Pope, which nobody, but grossly ignorant partisans, believes and history gives the lie to? Am I to worship the golden idols of the mother of God set up on steeples and highways where there is power to do so? Is this to be my resting-place?
+A Review of Professor Smith's Article 'Bible,' in the 'Encyclopedia Britannica,' ninth edition.
Shall I turn to Protestants? But the mass of teachers amongst them are infidels in most parts. Perhaps I may have the choice of Puseyism or liberalism, or countless opinions and heresies which contradict and destroy each other. Am I told that there is a real consent in the evangelical creeds? I do not quite admit it; Luther did not think so. They all agree in one thing -- baptismal regeneration. But if I inquire whether the teachers believe in the formularies they sign -- not one of them: they are obsolete. What am I to do? Say with Pilate, What is truth? and wash my hands in despair and give up Christ to His enemies? But we have the word of God to rest on.
Ah, here there is something -- God worthily revealed. But -- "the most unkindest cut of all" -- it is not, I am now told, the word of God. It is a compilation of various traditions and documents some seven or eight centuries after it professes to be written, drawn God knows whence (only not from Him), and by God knows whom; partly a law produced some seven or eight hundred years after it professed to be written, with some of its documents recognised as already existent, perhaps, at that date; professed prophecies put together by some compiler frequently under some name they do not belong to; a long conflict having subsisted between the moral element and the ceremonial or priestly, but the former got the victory in Ezra's time, but only then, though they never had the law as it is till Josiah's time! and yet, strange to say, they got the victory only to fix the nation in ceremonialism and the authority of priestly tradition in which it had never been before! Besides the two chief documents, however, from which the early history is compiled, and other parts suited to them by the compiler, another author has been discovered whose writings are intermingled with the two chief ones, and whose object is to attach importance to the progenitors of northern Israel. Prophets claim an intuition coming from God; still their great object was not future events.
Such are the scriptures. They are, if we are to believe these learned men, not the word of God, but an uncertain compilation flowing from the progress of Israel's history, partly from priests, under whom the laws grew up, never complete till Ezra, partly from prophets contending with their principles (not, mind, with their sins against God or their breaches of the law, it was not formed yet), partly from lay life in the midst of the people. These are the factors (that is the word) of the Old Testament. As to the New: well, four epistles may be Paul's, the expression of the higher spiritual life in the Christian; the rest spurious or doubtful, and much of it comparatively a modern attempt to reconcile the Pauline and Petrine factions in the church, or a late fruit of Alexandrian philosophy and reveries or Jewish symbolism.
It is no great wonder if a very large body of the French Protestant clergy declared they would sign nothing, no apostles' creed, nor anything else; they supposed men would have to believe something, but they did not know what it was yet; and the poor laity, not so learned, but more of babes, said, as I know them to have done, "Pourtant, si nous sommes des Chretiens, il nous faut un Christ quelconque" (Well, but if we are Christians, we must have some kind of Christ). Such is the point to which what is called the church has brought us. Not now priestly ceremonies and traditions combated and corrected by prophets professing divine intuition, but priestly and ecclesiastical ceremonies and traditions bringing weariness to the spirit (where it does not rush to popery as a refuge), merging into heartless and flippant infidelity, living in a speculative pseudo-historical outside, without one spiritual apprehension of the divine substance of what lies at their door and before their heart -- speculations which last some twenty years or so, first Paulus' gross denial of miracles and resurrection, then Strauss with his mythical Christ, and then Baur and the Tubingen school, the false speculative fancies of which are already judged and given up;+ and now the later forms of these and De Wette and the like, warmed up anew for Scotland; as the English in such things generally do when they have passed their day in their native country.
+That I may not be thought from scriptural prejudice to overstate the judgment formed on Baur's theory, I may refer to a laudatory article on Baur in the columns of the "Encyclopedia Britannica," in which the article of Professor Smith which has given rise to these remarks is found. "Unhappily," so the article closes, "his own opinions were influenced, not merely by his study of facts, but by a great speculative system which dominated his intelligence and prevented him from seeing," etc.
It is admitted that Professor Smith has exaggerated what a child may see in Scripture, and, I add, through ignorance of Scripture not understood it, and that his system as to the books of the New Testament cannot hold water. I shall be told that for all this Astruc's theory and Baur's reasoning have produced an immense effect. They have, in those not taught of God; not in substituting any certain system, but in turning lifeless dogmatism into speculative infidelity and scepticism.
And where is the word of God? Where it always was, as light is in the sun. Men may have found olive leaves, and these be broken up into small patches of light, or hang over the spots in a way not to be explained. It may be found that the spots are coincident with auroras and magnetic disturbances; but those who have eyes walk, as they ever did, in its full and clear divinely-given light. It shines as it ever did, and the entering in of the word gives light and understanding to the simple. They have a nature that can estimate it in the true character God gave it, which these learned men have not; for He hides these things from the wise and prudent, and reveals them unto babes. "They shall be all taught of God," is the declaration of the Lord and the prophet for those who can hear.
That the Old Testament scriptures were collected into their present form a good while before the Lord was on earth, no one is interested in contesting; indeed, far from it, for Christ owns the divisions which now exist. Attributed to the great Sanhedrim, on (it is said) insufficient ground, or referred to Ezra, they were at any rate so collected; though Mr. Smith slurs it quickly over to refer to doubts as to Esther. Josephus is very express. There are not, he tells us, a multitude of books, but just twenty-two: that they had histories and writings after Artaxerxes, but these had not the same authority, they were not tested by prophets. That the books were collected, we can thank God for. Whether the history of Ruth be connected with Judges, or the Lamentations with Jeremiah, or relegated to the Ketubim, is of no sort of consequence. Their place in the history is plain upon the face of them. It is not to the believer a question who wrote Ruth. He receives them as the word of -- God. God is their author. It is, as Matthew expresses it, upo Kuriou dia tou prophetou -- of the Lord by the prophet. It is also true that, in collecting the books, short notes may have been added, such as, There they are to this day, or other brief note of the kind. Such there are, interesting as divinely-given history, but in no way affecting the revelation. The book clearly shews that as a whole it is inspired and ordered in its structure by God; and when all this was done to make it a whole, this divine ordering of God's hand and wisdom may be in such notes as elsewhere. The question is, Is this book given to us of God as a revelation, given to us as it is? Is what is in it revealed of God, or man's thoughts?
The book professes to be an account of all God's ways from the creation (and even in purpose before it) till the Lord comes, and even to the end of time, till God can say gegone, It is done; I am Alpha and Omega, the beginning and the ending. It professes further to give us a revelation of the Father in the Son. Is this immense undertaking a revelation of God? or a development of national life in a little petty nation, for our learned men can see no more? No man hath seen God at any time: the only-begotten Son, who is in the bosom of the Father, He hath declared Him. Is this a revelation of God or not? That is, is the account I have of it of God, as God has given it to us? for otherwise it is no revelation to me or to anyone else.
Serious questions these: the very undertaking proves its source. Had man done it, what should we have had? What have we outside this wondrous book? Their theory is, it is an imposture; for giving statements hundreds of years later than their alleged date, as if all were written by inspiration at that date is an imposition, and this from a nation constantly running into idolatry, and condemned by the book! And further (can any but learned men be blessed with such credulity?) persuading the people whom the forgers were condemning by it, that they had always had this law as a law from God Himself, when, if these doctors and the Josiah theory be true, they never had had it at all, it was brand new, or some old traditions furbished up from different old documents for the occasion; and remark further -- for this we must now look into -- that Christ and His apostles either from God confirmed the delusion, or deceived the people, and all those they taught, on purpose! That an imposture, moreover, is the holiest production that ever appeared in the world, bearing to every one that has any moral sensibilities a divine stamp upon it, which nothing else in the world has! Credat Judaeus Apelles. As Rousseau said, It would have been a greater miracle for man to invent such a life as Christ's, than to be it.
I will touch on some of the grounds they build their theory on; but I first turn to the book itself. First of all, it is treated as a whole by Christ and His apostles as having a well-known and specific character. "The scripture cannot be broken," John 10: 35. "Then opened he their understanding, that they should understand the scriptures," Luke 24: 45. "Search the scriptures," John 5: 39. They were a recognised collection which the Lord owned; and, yet more precisely, owned as we have them now and the Jews had them then. "All things must be fulfilled which are written in the Law of Moses, and in the Prophets and in the Psalms, concerning me." Here is the Torah, Nebiim, and the Ketubim -- the three divisions which the Jews distinguish by the Gradus Mosaicus, Gradus Propheticus, and the Bath-Kol: in the two first, authorised by Numbers 12: 6-8; the latter human, in which their idea is that the writer, though inspired, expressed the sentiments animating his own mind, not knowing that all that was contained in it was the mind of the Holy Ghost; which is doubtless true often in such books as the Psalms.
Christ owned, then, what we call the Old Testament, and owned it as we and the Jews have it. But He goes farther; He owns them according to their present character and authors. "Did not Moses give you the law, and yet none of you keepeth the law?" (John 7: 19.) "Moses, therefore, gave you circumcision, not because it is of Moses, but of the fathers" (verse 22). There is one that accuseth you, even Moses in whom ye trust; for had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" (John 5: 45-47). "If he called them gods, unto whom the word of God came, and the scripture cannot be broken," chapter 10: 35. This alludes to the Judges being called Elohim in Hebrew; they shall bring him to the "judges" being very commonly Elohim, god or gods." Abraham said unto him, They have Moses and the prophets, let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead," Luke 16: 29-31. How true it has been with these poor Jews and these unhappy infidels! Christianity and the resurrection of the Lord are of no avail if Moses and the prophets are not believed, and believed in their writings, for surely they had them. "He wrote of me. If ye believe not his writings, how shall ye believe my words?"
Remark further here that Septuagint translations, the "Compiler's" additions, and all that these speculators allege, were there then the same as now, the same collection, the collection as we have it; and Christ owned and insisted on the authority of that, and that as being Moses' writings.
But further, after His resurrection, not even when dealing with Jews who owned them, but of and from Himself for His disciples, the risen Lord, "beginning at Moses and all the prophets, expounded to them in all the scriptures the things concerning himself," Luke 24: 27. Think of the risen Christ expounding to His disciples a set of ill-compiled and contradictory old documents, pretended to be Moses and the prophets! But this is not all; they will say perhaps -- for what will the folly of learned infidelity not say? -- they were only the things concerning Himself which He selected. "These are the words which I spake unto you while I was with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning me. Then opened he their understanding that they might understand the Scriptures, and said unto them, Thus it is written." Ah! the written word is what He valued. Only just think of the risen Lord opening with divine power His disciples' understanding to understand a spurious compilation professing to be written by Moses and others! That He should do so that we might understand the divine word, we can well conceive, and, if taught of God, we know the need of it; but to do it for an imposition, pretending to be what it is not, an infidel speculator alone would believe. But the "unjust knoweth no shame."
Again, the Lord recognises the prophets as we have seen, and specifies the one most called in question, Daniel, "the abomination of desolation spoken of by Daniel the prophet." The reading is called in question in Mark, but not in Matthew, and the reading in Mark confirms the genuineness in Matthew, and further recognises the commandments as given by Moses to be spoken by God: for God commanded saying, Honour thy father and thy mother (Matthew 15: 4); and again Isaiah (verse 7), Well did Esaias prophesy concerning you, saying. This is in the first part. But He takes up also the second part of the "Great Unnamed." There was delivered to Him the book of the prophet Esaias, and when He had opened the book He found the place where it was written (ah! that is the word), The Spirit of the Lord is upon me ... . And He began to say, This day is this scripture fulfilled in your ears. He was content to accept it as Isaiah, and affirms, what is of far more importance, and only really so, that it was of God Himself; Luke 4: 17-21. In the same chapter He authenticates the books of Kings and the history of Elijah and Elisha. He indirectly authenticates again the last part Or Isaiah (Luke 7: 27) in the prophecy of John Baptist; Isaiah 40: 3. I need hardly quote more passages.
The discourses, life, and outgoings of the Lord's soul, though going necessarily far beyond it, and shewing it was to be set aside, as under the old covenant, for the accomplishment of far more glorious counsels, that the law and the prophets were until John, since then the kingdom of heaven was preached -- the whole discourses and life of Jesus, I repeat, if the Gospels be read in simplicity of heart will be found interwoven with the truth of the law and the prophets as they are presented to us in ordinary Bibles, authenticating them as they are, so that you must tear away all the revelation of Christ in them to remove the authority of the law and the prophets. He did not come to destroy, but to fulfil them. Fulfil what? A poor compilation of Ezra's time, or fragmentary documents made up by man, gradually grown up into a law unknown at the beginning? or the word of God given by inspiration to Moses and those whom Jehovah had sent? He was born in Bethlehem, because by God's will the prophet had said so. He dies, because if not, how then shall the Scriptures be fulfilled that thus it must be? Till heaven and earth passed, not one jot or one tittle would in anywise pass from the law till all be fulfilled.
I may turn then to the servants of Christ when He had been rejected, the apostles and writers of the New Testament. The apostles, those authorised and sent by Him to announce Christian truth, and inspired by the Holy Ghost for this service, and the other inspired writers of the New Testament affirm, or which in a certain aspect is stronger, assume, everywhere that the Old Testament, as we and the Jews (enemies of Christianity, but in this witnesses with it) have it, is an inspired record, written by those to whom it is ascribed, and given of God. I can understand that the Baurs and Smiths (who, as rocks that, originating nothing, can only repeat a sound) echo them, thinking themselves more competent to tell us what Christianity and the truth is than Christ and His apostles. I have met such, men who did not scruple to say so, though checked somewhat by the scandal so speaking of Christ gave; I have met them in Europe and the United States; but all are not quite fit for that yet. Such thoughts are soon sunk in the deep sea of lifeless infidelity.
Let us inquire then what the apostles or others do say. And first I will take what are called the great Epistles of Paul, what Baur takes as the sure ground of historical Christianity. To begin with the Romans, though chronologically the last of the four, Paul, he tells us, was separated to the gospel of God which He had promised before by the prophets in the holy Scriptures, concerning His Son Jesus Christ our Lord, made of the seed of David according to the flesh. Here holy Scriptures, holy writings, are owned; the prophets are God's prophets; and the whole system announced by them of the promise to the seed of David running through the prophetic writings and Psalms, from Samuel and all the prophets, is fully and clearly owned. Paul founds his own teaching on them, aiding of course the fact of the resurrection. What advantage had the Jews? Much every way, but chiefly what? That unto them were committed the oracles of God. Such were these holy writings. The special blessing, and they had many, was that they had the oracles of God. Poor Paul! to be so dark, untaught, as I have heard such say, by modern science. But what was the force of this? Man's unbelief could not make the faith of God of none effect. These oracles were so thoroughly of God that His faithfulness was involved in them, in making them good. But He shews Jews and Gentiles all under sin. How is that? It is written; chapter 3: 10. The Psalms and Isaiah are warrant for the assertion, and as to the text, the "Great Unnamed" has the passage; Isaiah 59. It may be wearisome to quote so many texts; yet they shew that it was not a mere quotation to support a point, but that the apostles lived in, and based their teaching on, what modern rationalists deny.
What (Romans 4) saith the scripture? Abraham believed God, etc. Here Genesis is authenticated as the scripture, the word of God. Next David describeth the blessedness of this man. Here the Psalms are authenticated. Again, in chapter 5: 14, it is Genesis 5. Death reigned from Adam to Moses. This was until the law. Here the whole history of Genesis as to the fall of Adam under a law as to the forbidden fruit, no law till Moses, but death reigning by Adam's fall, then the law being given by Moses changing the ground on which man stood, not as to sin and death, but as to transgression, when there was (as in the two cases of Adam and Moses) an actual law, is treated not merely as a Jehovistic or Elohistic fragmentary compilation, but as God's account of man's whole moral standing with Himself till grace was rejected in the gospel, prophesied of indeed, but now actually meeting man's need as taught by the apostle in this Epistle, which, precious as it is, it is not my business to enter into now.
I pass over some passages confirmatory of this use of the Old Testament, and stop for a moment at chapter 9. Here Israel are dear to him as having law and promises, and even Christ as concerning the flesh. But where was all this shewn to be so when they were a rejected people? Not as though the word of God had taken none effect; and then all the history of Genesis is treated as the word of God, and the account in Exodus is cited, first, as declaring that God spoke to Moses, and then as to the history of Pharaoh. And here it is as Scripture says it. This is for Paul the same as God saying it. Next Hosea is cited as the word of God. "He saith in Osee." Esaias also crieth, quoted as of the same authority as God speaking in Osee: and this estimate of Scripture we shall find uniform. If he quotes the law (chapter 10), Moses describeth the righteousness which is of the law. And here note Deuteronomy is quoted as what Moses says. For the learned men this is the Deuteronomic law first recognised by Jeremiah in Josiah's time! Perhaps from the latest hand of all, at least if we are to believe Graf. But farther it appears that the "Great Unnamed" was for Paul Isaiah himself. For Esaias saith, Lord, who hath believed our report? (Isaiah 53). Then Deuteronomy is again quoted as written by Moses, and the "Great Unnamed" again as Esaias, who is very bold; Isaiah 65. Then we have the book of Kings authenticated; Romans 11. God has not cast away His people. How can I know this is God's mind? Wot ye what the scripture saith of Elias? ... But what saith the answer of God unto him? I can reckon on the scripture as giving me God's mind and purpose. So if Israel be blinded for a time it is written (chapter 11: 8), quoting Deuteronomy 29: "And David saith": so the Psalms were a true testimony of God to what was going to happen. Again in Romans 15 we find Deuteronomy quoted as "He"; that is, in the formula of quotation, the scripture is God speaking. The Psalms and Isaiah himself are quoted as the word of God.
In Corinthians, a book of church details, the quotations are not so many, but it shews that Scripture is taken for granted as divine. The law is the law of Moses (chapter 9: 9); and this is God's mind, taken for granted as being so. "Doth God take care for oxen?" What Moses taught was what God taught. The history of the Exodus and the wilderness was God's history of His people, and His dealings with them recorded for our instruction; 1 Corinthians 10: 1-14. Again (chapter 11: 9), the creation of Adam and Eve (Genesis 2) is quoted as a divine account sufficient to build moral duties on. In chapter 15: 54, 55, Isaiah and another of the prophets are quoted as fulfilled in resurrection. In 2 Corinthians 3 the account of Moses veiling his face is quoted from Exodus as shewing the true character of the law, and Israel's state.
Galatians gives us the same testimony. Take chapter 3. The Pentateuch is referred to as a sure and certain testimony for faith, and Scripture spoken of as God Himself, being His word. "The scripture foreseeing that God would justify the heathen through faith," than which nothing can be stronger as to the inspired apostle's estimate of it. Nor is this all. The teaching of Genesis, and promises there made and confirmed (Genesis 12 and 22), and the history of Mount Sinai, are taken in their order as the basis of God's ways. A promise made unconditionally could not be disannulled or modified by additions 430 years after, and all this identified with its fulfilment in Christ in due time. The place the law holds in God's ways, and the epochs of it, are made the basis of his argument, and of the true character of Christianity. The promise was what God gave, Christ was its fulfilment, the law came in between, 430 years after the promise, added because of transgressions, till the Seed should come to whom the promise was made. What for the rationalist is an uncertain compilation of uncertain fragments, the development of national life, is for the inspired apostle the orderly revelation, as it is given in our Bibles, of God's ways, His own revelation of them historically, so as to form the basis of the true character of Christianity which was in question among the Galatians. The accounts of Hagar and Sarah are for him sure ground to stand upon. Nor has he ever any other thought. If he answers to King Agrippa, he spoke none other things than those which the prophets, and Moses in the law, did say should come. Finally, we find in 2 Timothy 3 a formal testimony to the holy Scriptures, when the church should have the form of godliness and deny the power, with the direct declaration that all Scripture was given by inspiration of God.
John gives us the formal testimony that the law was given by Moses; and John the Baptist's declaration, quoting the latter part of Isaiah as being of him, and himself the fulfilment of it, as a sure prophecy, and of God. "Moses in the law and the prophets did write" is recorded as a known and received truth; the Psalms equally so. In chapter 2 "the zeal of thine house hath eaten me up." Moses lifted up the serpent in the wilderness; chapter 3. What Moses gave (the manna) was not the true bread from heaven; where Exodus and the Psalms are alike authenticated. "It is written in the prophets" is sufficient for the Lord Himself; not a bone was broken, that the scripture might be fulfilled; and His side was pierced that another scripture might be fulfilled, quoting Isaiah. They shall look on Him whom they have pierced; chapter 19.
Peter on the day of Pentecost rests on the authority of Joel, of David in Psalm 16; Acts 2. Moses it was who promised the prophet like himself; chapter 3. Yea, Samuel and all the prophets had spoken of those days, and all the holy prophets are brought in declaring the future blessing that was to come, the heavens receiving Jesus till then. Psalm 2 was being fulfilled; chapter 4: 25.
Peter formally declares that the Spirit of Christ was in the prophets, who studied their own prophecies to know what He (1 Peter 1: 11) did signify in them, and quotes Isaiah, what is contained in the scripture, as of sure authority, warranting what was going on; chapter 2: 6. He accepts the account of the flood in Noah; chapter 3: 20.
The Gospel of Matthew, which specially presents Christ to us as the Messiah of the promises, Emmanuel, on His rejection, the substitution of the kingdom in mystery (chapter 13), the church (chapter 16), the kingdom in glory (chapter 17), bases, I may say, all its statements on the testimonies of the old prophets. Christ is Son of David, Son of Abraham. So numerous are the quotations that I can only notice the formal character of them, and one or two in particular. The formal character is spoken of (upo) the Lord by (dia) the prophet, a definite assertion of their true character. He quotes some as giving the events happening, ina "in order that" the prophecy might be fulfilled, opos "so that" there was a fulfilment, tote "then" when it is only a case in point. The latter part of Isaiah is "Esaias the prophet."
I need hardly quote more from the writers of the New Testament, besides a multitude of allusions in those I have referred to, to shew that Christ and the apostles accepted the Bible as we have it (I mean the collection of the books of the Old Testament as a whole) as of divine authority, as the word of God, inspired, and of absolute authority with them. It is that by which the Lord overcame Satan, to which Satan resorted to cover his guile. Man had to live by every word which proceeded out of the mouth of God.+ Such is Scripture to the believer by its own intrinsic authority, and the words of Christ and the apostles carry an evidence which no cavils of infidelity can shake, while they call themselves Christians: and the authority of Christ Himself and of the apostles weighs more than the speculations of men, based by each on some new fancy of his own, and though helping on infidelity as it passed and the ruin of man's hopes, passing away with the influence -of the mental energy which created it. I only, in addition, beg my reader to remark that these quotations authenticate the writings and the writers, and the writings as being those of the writer whose name they bear, as well as the truths contained in them as given of God, and that with the authority of Christ and His apostles.
We are left then, according to this system, with no certainty at all as to any truth of God. Objectors have subtilly spoken of authority, but there is no certainty. Not even the statements of the Lord Jesus and the apostles give us any; and, if not, these are uncertain and unauthoritative too, and we are left to the dark mists of infidelity and a world which has historically proved itself wicked and blind, without one sure communication from God.
+This, as all the Lord's replies to Satan, is quoted from Deuteronomy, as the word of God -- words proceeding out of God's mouth, sufficient for Him, and sufficient to leave Satan without reply.
Before I turn to the more interesting and instructive proofs of the unity of the Old Testament from internal proofs, it may be well to consider for a little the article which gives occasion to these comments. It seems to me slovenly both in substance and in form. On the latter I need not dwell; but when a writer tells us of Jesus speaking of the new dispensation founded on His death as a New Covenant, citing 2 Corinthians 11: 25, I am justified in saying it is slovenly. I thought this might be a misprint, but I really cannot make out to what he refers. No scripture ever calls this dispensation a new, or the new covenant, though we get all the blessing of it spiritually. Christ's blood in the institution of the Lord's supper is called the blood of the new covenant; and Paul (2 Corinthians 3) says He was a minister of the new covenant, not of the letter but of the Spirit. But this does not call for protracted notice.
But, though the writer speaks of Genesis, having lost sight of the divinely-given use of the Old Testament, all resolves itself into the development of a little nation, with a national God, and more or less priestly superstition. But in Genesis we have the history of the world from the creation to Israel's going down into Egypt and his death, with all the great principles of God's relationship with man, except what are properly dispensational. There is not the law, nor the church, the two great subjects of God's ways afterwards for heaven and on earth. But leaving them aside, you have all the great root-principles of man's state and relationship with God, and in promise the cradle of all his hopes. Of these we must expect no trace in these heartless systems, but Elohistic and Jehovistic fragments, and interweaving by a compiler, one referring to the priestly party in Israel, the other not; why put together by the compilers, we are not told; but of the state and interests of man, or the glory and purposes of God -- though both, as we have seen, are fully wrought into the New Testament as the basis of eternal truth -- no hint, no trace. Man fallen, a world judged (a story to which Christ sets His seal), Christ promised, Israel's hopes founded, and their apostasy, and God's deliverance of them foretold, all in vain. Grace and judgment, and all God's ways, Christ promised and come and unfolding them, as did also the apostles, in all their momentous bearings, must give way to Ewald's "Geschichte," and Mr. Newman's "Hebrew Monarchy," and Baur, and Hupfeld, and Mr. Smith, in speculations which only shew they can see nothing where God has, in its germ, laid down everything that casts light upon a ruined world (for a ruined world it is), and God's dealings in grace with it.
But it is only fair to shew that the statements are slovenly: perhaps flimsy or superficial would be a more correct word. The theory is that there was a gradual development of the law. From Joshua to Samuel national feeling was much weaker than tribal jealousy. That there was a general dissolution, through idolatry and all seeking their own, is true, and Ephraim claimed a place hardly owned by others; but this broke out far worse afterwards even in David's time, and after Solomon's death divided the kingdom.
During the time of the Judges, we are told, the sanctuary and priesthood of the ark was the chief centre of monotheism. Of course it was at all times; there could be no other. There was no mercy-seat but there; there could be no day of atonement without it. Samuel, it is said, was by education a priest; but it was as prophet, not as priest, he accomplished his work. He never was a priest, and could execute no priestly office. Afterwards, to shew the progress, we are told that he fully sanctioned Exodus 20: 24, and did not act on Deuteronomy 33: 19. All this is utter neglect of both the letter and the mind of Scripture. There was no sanctuary at all during Samuel's activity. A tremendous judgment had fallen on Israel. Jeremiah refers to it (chapter 7) as prognostic of what would happen to Jerusalem.
There are three offices, as is often said, through which God has to do with His people -- prophet, priest, and king. The priesthood, which was set to guide even Joshua, had utterly failed. Eli died broken-hearted, his two sons slain, and the ark of God taken. There was no restoration of the ark till the king restored it, though God sustained His own glory. The link of the people with God on the ground of their own responsibility, with priestly mediation, was entirely broken: no day of atonement, it could not be; Ichabod was written on it all. God had "delivered his strength into captivity; his glory into the enemy's hand." But a prophet is sovereign interference, and God could not be debarred this, and He had prepared Samuel as He had prepared Moses. Samuel maintained the worship of Jehovah as an acknowledged prophet and judge. But as a system the people failed here too, and demanded a king; and God gave them a king in His anger, and took him away in His wrath. Then God by Samuel called David, who became king and brought back the ark, but to Zion, not to the tabernacle; which was no longer at Shiloh, but at Gibeon, without any ark or mercy-seat at all; it was not owned by David. Solomon went there; but David, guided as he was and taught of God, placed singers at the ark to say "His mercy endureth for ever."
In spite of all their sins, power in grace had wrought restoration. The record is repeated in Nehemiah of the same faithfulness of God, and in the closing psalms, predictive of Israel's future blessing, prepared to be sung with greater testimony to its truth than ever, after Jerusalem has received at the hand of the Lord double for all her sins (Isaiah 40: 2), and that in the kingly power of Christ in grace. Hence, in Hebrews Zion is contrasted with Sinai, the place of the law and the old covenant. Such is the scriptural statement of the matter. The thoughts about Samuel and the difference of the altars overlooks the whole real history of Israel at that time. Samuel acted with prophetic authority when there was no ark, and the whole priestly order was judicially set aside. The prophets did refer to the moral state of the people largely, but prophesied of a Messiah to come and grace for Israel and a new covenant. But God owned no covenant as the old covenant, but what He had made with Israel in coming out of Egypt. This is what is expressly referred to.
There is no thought of a development of religious ordinances from a relatively crude and imperfect state. The prophets recalled Israel to a well-known system: but it will be found that the blessings and judgments in Judah, which still owned the temple and Jehovah, were invariably dependent on the conduct of the king, under whom they were placed, and on whose conduct blessing or the contrary depended. We are told, indeed, that the proof of the development view "cannot here be reproduced." It is a pity: still the author does his best. I only remark that, while there was progressive prophetic light, the kings ordered the details of priestly service, as David did, and was inspired for it. As a system, the headship of the priest was given up in Shiloh, though not their exclusive service. We are told that the prophets, when they failed to produce immediate reformation, began from the eighth century, if not earlier, to commit their oracles to writing. Reformation of what? Who were these prophets? The eighth century was Hezekiah's reign. This was about four hundred years from Samuel. There were from time to time prophets who gave warnings; but what reformation were they attempting? All this is fable. David set up the new system, and "Solomon built him a house." Ten tribes went off because of the folly of the king, had no priests but false ones, and afterwards two most remarkable prophets, who wrought miracles authenticating their mission; which the Jewish ones did not, because Jehovah was publicly owned, and the whole system they recalled Israel to was fixed long ago, and owned by the people. The reforming prophets from Samuel to the eighth century is a fancy of the writer's. The former prophets (Samuel, and Kings) give us the history, and this was what God meant them to do. That they were the chroniclers is often repeated and easily shewn.
But to return to inquire for the proofs of the development of crude ordinances: if I read Exodus and Leviticus, they may be wise or not, yet they are not crude but elaborately detailed, and, if true at all, framed according to a pattern shewn on the mount. If they were not established by Moses, the whole history is a fable, utterly false from beginning to end; for "Jehovah said unto Moses" is the emphatic authority, save a few to Aaron, where it was special priestly service in what was established; and, I ask, was the pattern shewn on the mount a crude thing, to be developed by Moses? But the proofs -- An altar of earth or unhewn stone is commanded, if they made one (Exodus 20), and this Samuel did when there was no priestly service and Shiloh was judged, and so did Elijah when Israel had left the temple. It guarded against idolatrous imagery. But we are reminded that God was to put His name in one place, according to Deuteronomy, and so He did, and faithful kings were constantly destroying the high places (for planting trees was equally forbidden), thinking to bring back things to order, not to make progress or develop. In Exodus 20 He speaks of recording His name in a place, and there He would meet them -- blessed promise! But the next thing in the same book is the history of the tabernacle, to which in the wilderness they were bound to bring every animal they killed in the camp or out of the camp, under pain of death; and in the same Jehovistic account, if you will have it so, they are to appear before Jehovah at the three great feasts. Talking of development as to this is really nonsense: the earthen altar is the first ordinance given -- a development, I suppose, of the crude details of the tabernacle given after; and then we jump to Samuel!
The quotation of Deuteronomy 33 is a prophecy of the last days of Israel in the blessing of Moses, the man of God. Even so they call the people to the mountain. What mountain? There they shall offer sacrifices of righteousness. Why should it not be the mountain of Jehovah's house established on the top of the mountains? This is a prophecy for the last days too. In Deuteronomy we have the three great feasts, and their going to the appointed place obligatory, and images and groves forbidden -- all Jehovistic. The full directions as to going to the place where God had set His name are in Deuteronomy 12, when the Lord should have given them rest, and what they might eat at home and what not. But this had been even more strictly imposed in the camp, because in the land the distance might be too great, an altar of brass being made in the same book and place according to the pattern shewn on the mount.
Deuteronomy is a peculiar book, penned evidently for the confusion that might be found in Israel when scattered about the land. The Levites hold a much more considerable place, and the people. The Levites are not priests, as the article says, but the priests are very rarely mentioned, and provision made for this state of things, yet anything but development of ordinances. It is for the land entirely; Exodus and Leviticus, with very rare exceptions, exclusively for the wilderness. Probably, from what Amos and Stephen say, not one sacrifice, unless the regular daily ones, was ever offered. The history, though doubtless their duty then, is one of types, and written for our instruction, on whom the ends of the world are come; and though this be said of their history, yet the types of the sacrifices and the like are precious to every one that knows Christ. He knows Christ, our Passover, is sacrificed for us; he knows what Pentecost prefigured; and if intelligent in the things of God, what Tabernacles are too, not yet fulfilled; but to these things I will revert. Thank God, they were perfect at first, and only properly so then. All was made according to the pattern shewn to Moses on the mount. Rationalists may despise the New Testament too, and despise Alexandrian Epistles to the Hebrews; but we have not yet learnt that the most wonderful display of grace, holiness, and wisdom, wrought into a whole that none can rend, is only an imposture.
But the other proofs? -- Ezekiel's temple. This is instruction for the restoration, not the historical one. Then instead of Jehovah-Shammah and the prince, they were miserable captives to the kings God had set over them in His anger; at least so Nehemiah thought. It is prophecy for a time after Gog is destroyed, so that all the nations may know that Jehovah is Israel's God, who had led them into captivity, and brought them out, and left none of them there at all. For there will be such days, let rationalists think what they like. It is a prophecy; in nothing an historic proof of any development made after the Exodus. When Ezra fixed the legal state of Israel, he did not fix Ezekiel's temple. This is really child's-play, fit only for rationalists. This, the writer tells us, is his "clearest proof," unless we may suppose the unreproduced ones may be.
But there remains yet one as to which the writer makes a pretty round assertion -- Josiah's book. "The legislation of this book does not correspond with the old law in Exodus, but with the book of Deuteronomy." So it is stated. I must suppose he refers to there being one place of worship; but this was more strictly fixed in Exodus when the tabernacle was set up (that is, at first) than in Deuteronomy, only one for the land, the other for the wilderness. But of the contents of the book there is not one word in the Kings. I do not exclude from what Josiah says Deuteronomy more than Exodus or Leviticus, in which last we have the most terrible threatenings of all (see chapter 26). Josiah heard the words of the book of the law, and his heart was tender; but he had no idea of a new book or a new law. It was the book of the law that was found. In the long reign of Manasseh it had been utterly neglected; but he speaks of it as no new thing. "Great is the wrath of Jehovah that is kindled against us, because our fathers have not hearkened unto the words of this book."
I have now completed the consideration of the produced proofs of the development of crude ordinances under the law. Rebellion, idolatry, desertion of Jehovah, gracious dealings on His part, and "hewing" them by prophets there was, and growing light as to Messiah; a new order of the details of service as to song and temple service by inspiration through David; a provision for walk in the land and failure in Deuteronomy; but of development from the pattern shewn in the mount not a trace. The writer tells us Ezra came with "the book of the law of Moses." Yet, according to him, it was not the law of Moses; but, if the Pentateuch be not all false, an improved code on what God had established by Moses. How "a nation which had attained a high degree of literary culture" was to be enlightened "in spite of the crass and unspiritual character of the mass of the people," I may leave to rationalists to explain. It is grammatico-historical exegesis, I suppose. Was I unjust in saying the article was superficial in form and substance?
I refer to one passage more. He alleges 1 Samuel 8: 7 as contradicting Deuteronomy 17. But how God in anger, as Himself rejected and giving the people their own way and telling them how it would turn out, is a contradiction of a statement of how it ought to be done, is beyond me. If my reader is not weary of such futilities, I am; they are characteristically rationalist.+
I may turn to Astruc's and his followers' Jehovistic and Elohistic documents. According to Mr. F. Newman, they can be separated by mechanical means -- a pair of scissors, for instance. With this I agree. It is an apposite statement. They can be separated with nothing else. But are these learned men incapable of making a difference between God abstractedly as a supreme and self-existing Being, and a relative name in which He makes Himself known to men, so as to be in special relation with them? My father is a man; but, besides that, he is my father without ceasing to be a man. Supposing I took the New Testament and said there must be two documents which scissors could separate because He is called God and Father? But Father is given as a relative name in the New Testament as much as Jehovah in the Old.
+The allegation, that "there are six laws as to the passover, which, if not really discordant, are at least so divergent in form and conception that they cannot be all from the same pen," is another of these careless assertions without a shadow of foundation. In the first place, they are not all of the passover, but some of unleavened bread, which, though connected, was a different feast, and the difference morally important; and in two cases specially connected with the consecration of the firstborn. As to the rest, we have the historical account in Exodus, and reference to it when the three great feasts are particularly directed to be kept. How these are divergent, my reader must find out; I cannot. It will be found that in Exodus 13 there is no special additional direction as to the firstborn and unleavened bread, and no law as to the passover at all. So in chapter 34: 18. Moreover, they are all Jehovistic; so that the Jehovistic and Elohistic documents, as of two definite authors, come to nothing. But the statement is ridiculous, a proof of the folly and levity of all that is alleged. See page 135.
Abstractedly I have no objection to more documents than one, provided I have the result from "the mouth of God"; but in their reasonings after Astruc I see no proof of anything else than the absence of moral or any sense, and that, being empty in mind of divine truth, this fancy of Astruc's was one they could spin cobwebs out of. What fly but a rationalist would be caught by Hupfeld's third author of the northern party, and Mr. Smith's curious remark on it -- "His literary individuality is, in truth, sharply marked, though the limits of his contributions to the Pentateuch are obscure"? This is strange! "literary individuality sharply marked, but the limits of the contributions obscure": their character is sharply marked, but it is obscure where they begin and end. Who will explain this for me?
But how does Scripture present the subject? God is God, but God has entered into relationship with men. These relationships are fourfold in Scripture, all referring to God abstractedly as such: El Shaddai (God Almighty); Jehovah (unhappily translated in English LORD in capitals, as a rule; better in French, l'Eternel); rather, which, save in mere figures, is entirely a New Testament name; and Elion, Most High, which, while revealed in promise is God's millennial name, -- and will be displayed as possessor of heaven and earth, all antagonistic power being set aside. And these are clearly thus set forth in Scripture, though the last be less clearly, as being yet future.
The two first are expressly distinguished. Thus Exodus 6: 2, 3: "And Elohim said unto Moses, I am Jehovah; and I appeared unto Abraham, unto Isaac, and unto Jacob by the name of El Shaddai, but by my name Jehovah was I not known to them." Not that He was not Jehovah, but He did not give Himself this name in His ways with them. (See Genesis 17, 28 and 32.) With Israel He was then Jehovah, as the great question was settled on Mount Carmel; "Jehovah, he is Elohim.
With Christians, the Son Himself being come, the Father is revealed, as the Lord Himself says (John 17): "I have manifested thy name to the men thou gavest me out of the world ... . Holy Father, keep through thine own name ... . And I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me may be in them, and I in them." So Paul: "When the fulness of time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons; and because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father." Blessed privilege! peculiar to those to whom, through faith in Jesus, He has given the title to take the place of sons, for we are all the sons of God through faith in Christ Jesus.
The first time we get Most High is when Melchisedek comes to meet Abraham. Not that God was not ever the Most High, but He had not taken it as a revealed name with His people on the earth. Here was a greater than Abraham, who blesses him after his full victory over his enemies. And God takes this title, not in connection with Abraham (which was El Shaddai, though he owns Him as such and as Jehovah too), but with the mysterious personage, figure clearly (according to Psalm 110, as developed also in the Hebrews) of Christ, King of righteousness, King of peace, now sitting on the right hand of the Father, on the Father's throne (Revelation 3: 21), not yet on His own, a priest after the similitude of Aaron now though not after his order, but who shall come forth at the sounding of the seventh trumpet, when Jehovah-Elohim-Shaddai shall take to Him His great power and reign; the Ancient of days who sits on His throne, but the Ancient of days who comes (Daniel 7), whom the King of kings and Lord of lords, the blessed and only Potentate, shall shew, but who is King of king and Lord of lords; when, after the last confederacy against Israel (Psalm 83), through the judgment of the confederate enemies, men shall know that He whose name alone is Jehovah is the Most High, Elion, in all the earth, as the punishment of the host of the high ones on high shall have shewn Him Most High there (Isaiah 24: 21), the Son of God and Son of man to whom all judgment is committed. So when the Gentile power, which God set up when He took His throne from Jerusalem, Nebuchadnezzar, comes to his senses, he writes, "I, Nebuchadnezzar, lifted up my eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom from generation to generation," Daniel 4: 34. I do not quote Daniel 7 for Most High, save verse 25, because the word is plural and means, I doubt not, "the high" or "heavenly places." In verse 25, however, the beast speaks words against Elion bringing in judgment by them. But the kingdom of the Son of man is then set up. The little stone will have dashed the feet and toes of the image to pieces in judgment, and becomes then a great mountain which fills the whole earth; Daniel 2.
Who then is this Most High? This is the question so beautifully discussed in a poetic dialogue in Psalm 91. There are two great subjects in Scripture when personal reconciliation to God is settled. Sovereign grace puts poor sinners in the same glory as the Son of God, that He may be the first-born among many brethren, which is not our subject now -- displayed in the transfiguration.+ The other is the government of this world (see Deuteronomy 32: 8, 9), of which the Jews are the centre, as the church is of the heavenly glory under Christ. Our present subject is the Old Testament, the earthly part. Here then Jehovah, the Jewish name of Elohim, is in question. Who then is the Most High? He who has this secret will be blessed. He who dwelleth in the secret place of the Most High shall abide under the shadow of Abraham's God, the Almighty. Who shall say where the Most High is to be found? Messiah says, I will take Israel's God (Jehovah) as the Most High; I will say of Jehovah, He is my refuge. Verses 3-8 are the answer. Then Israel speaks, Because thou hast made the LORD (Jehovah) which is my refuge, even the Most High, thy habitation, there shall no evil come nigh thy habitation. Verses 10-13 continue this. This is the passage by which Satan sought to tempt the Lord Jesus to try Jehovah if He would be as good as His word, acting in self-will out of the path of obedience; efforts which crumbled to nothing in impotency before the authority of that word which rationalists deny, but which the Lord trusted and authenticated as proceeding out of the mouth of God. In verse 14 to the end Jehovah declares His mind, closing grandly the dialogue, and putting His seal on Messiah's confidence in Himself, on whom He had set His love, as having taken the form of a servant. Here Jehovah, Israel's God, is shewn to be the Almighty and Most High, in the latter character bringing in the blessing of the earth: Jehovah, my God, even the Most High, has the blessing promised to Abraham. "Father" is of course left out, the name which belongs to the heavenly family when the Jews are cast off for having rejected Jesus, a state of things coming in between the end of the sixty-nine and the last half of the seventy weeks of Daniel, "the time of Jacob's trouble," (See Daniel 9).
+Both the celestial and the terrestrial parts are revealed in Luke 9.
Hence, in the scriptures of the Old Testament, Jehovah is the name regularly taken up by the writer, whose whole calling was by the revelation of it (Exodus 6), and by all the prophets of the nations whose God He was. But it was of all importance to them that He was that God who is the ehyeh asher ehyeh, "I am that I am," God ever existing, subsisting in Himself and creating all else. And this is one great truth of what I may call the translation of the name in the Apocalypse; not "who was, and is, and is to come," but "who is" (o on), "who was" the God known of old, the promiser withal, and who is the "coming one" o erchomenos, when He will be Ancient of days, and Most High, possessor of heaven and earth, and His name known (even that Jehovah, and Jehovah alone, is so) over all the earth.
Hence, too, it was all-important that this same Jehovah should be known as Abraham's God who had, and first had (save Christ prophetically) the unconditional promise. (See the historic basis of all this which Joshua 24 gives us.) Even Shem's race had fallen into idolatry (of which there is no trace before the flood), and Abraham's own family. Then God calls out Abraham out of the order and connection He Himself had formed, country, kindred, and father's house, to be to Himself, to a country He would shew him. Sovereign grace which chose him, the calling of God, and the promises were the great principles brought out when the world was not only wicked before God but had put demons in His place. The revelation of the church was only after Pentecost; but Abraham is the root and starting-point of the blessed race. Adam was the head of a fallen race; individual saints we have from Abel, and the judgment of wickedness in the flood, and government set up in Noah to restrain it; but in Abraham first is the head of a race that belonged to God in the earth, be it according to the flesh or the Spirit, the root of the olive tree of God; Romans 11.
Many are the important lessons connected with this, but I cannot touch on them now. Jehovah, the God of Israel, was the God of Abraham, of Isaac, and of Jacob. This was His name for ever, this His memorial for all generations; Exodus 3: 15. God as God, the Being who is, not a creature who begins (esti, not ginetai), but exists in Himself -- the Almighty, who called the vessel of promise without condition, and Jehovah the God of Israel under whom the Jews took the promises under condition of obedience,+ must be identified. Hence, while it was of all importance to keep God's essential name of God, and God self-existent contrasted with every creature, and to keep this essential character present before their minds, it was equally so to shew Jehovah was that God, not a mere country god as those of the heathen. This, and the difference of promise on condition, and unconditional, we shall find running through the Old Testament from the Pentateuch to Nehemiah;++ and the distinction is the basis of Paul's reasoning in the New Testament.
We find then, when it was what God as God did or was, it is God, Elohim: where it is the account given by those who knew Jehovah, it is Jehovah; and when the solemnity of the name of God as such is to be added to God known in relationship, it is Jehovah Elohim; when in special bearing upon Israel, it is Jehovah thy God, or our God -- so constantly as a personal address in Deuteronomy. A spiritual-minded person will always feel the difference between the two. It may be the mere state of feeling sometimes expressed in it; sometimes it is of real importance when God's glory, as such, is concerned in it.
+The whole doctrine of the "four great Epistles" of Paul, particularly of Galatians, and those foundational Epistles, is based on this difference of Abraham and Sinai respecting Christ the title to promise.
++Thus, in Exodus 32: 13, Moses appeals to God's promise without condition, to Abraham, Isaac, and Jacob; Solomon, for the temple, and the blessing of Israel in connection with it, does not go beyond Moses and the Exodus (1 Kings 8), on which judgment was pronounced when the Lord cursed the fig-tree; and in fact this was all lost, and finally under that covenant. So in Leviticus 26, where Jehovah goes through all His judgments as governing the people to the end, He goes back, not only to Moses, but to the original unconditional promises to Jacob and Israel and Abraham. They will have the blessings of the promises under Moses, but through God's remembering His unconditional covenant, which comes first. Nehemiah refers only to Abraham as a covenant, though He speaks of their deliverance by means of Moses, for this was a deliverance by grace. We have only to read Ezra and Nehemiah to see the utter folly of Jehovistic and Elohistic accounts. I suppose Ezra and Nehemiah were not compiling their own history from Jehovistic and Elohistic fragments. The reader may also notice another title, "the God of heaven," as now no longer sitting between the cherubim, a distinction which will help him in understanding the book of Revelation also. (See Revelation 11: 4, 13.)
An analogous difference is found in the New Testament. Not only is it said, Come out from the world, and ye shall be my sons and daughters, saith Jehovah Shaddai; but in Hebrews, where the question is how man can approach God, as such, we never find the Father -- it is always God; nor in the Revelation (save chapter 14, where His name is written on the foreheads of the special remnant there mentioned, but it is His Father). It is the throne of the government of the world which is in question, and it is Jehovah Elohim Shaddai, Lord God Almighty, as in chapters 4, 11 and 15.
In John's writings, while as to what concerns the nature of God, the name God is used -- as "God so loved," "God is love," "God is light" -- and the same as regards our responsibility in respect of it, the moment the divine action in grace is spoken of, it is Father. Thus, chapter 4, God is a Spirit, and they that worship Him, must worship Him in spirit and in truth, "for the Father seeketh such to worship him." This comes out in a striking way in the first four verses of 1 John 1, and in the rest of the chapter. So in chapter 1: 18 of the Gospel, and it will be found to run through all his writings. Suppose I were to say, Here is a Patristic and a Theistic document, and use "the scissors" to make the difference: it would prove nothing but alienation from God and moral incapacity. The principle is just the same.
In the Psalms the difference of Jehovah and Elohim is most marked. In the first book it is always Jehovah, the remnant is in Jerusalem, covenant blessings not lost. In Psalm 42 they are confessedly outside, worship in Jerusalem is remembered. There it is God. So in Psalm 63 it is God Himself. In Psalm 84 it is the tabernacles of Jehovah, though still of course God there. In the second book Messiah having been brought in, it passes in Psalm 45 from God to Jehovah and the God of Jacob. God Himself having interfered in their favour, and deliverance having come, He is Jehovah Elion (Most High) and a great King in all the earth, though (Psalm 48) He reigns in Zion.
I might go through the book of Psalms (and indeed have done it), and shew the constant fitness of the names used. There the truth that God Himself is their God, Most High, Jehovah, is fully developed; but their Father would not be found from Psalm 1 to 150, nor the Spirit of adoption which uses it. It is the government of the world, and that as Jehovah, great in Zion, God Himself, their (Israel's) God. But these instances must suffice. The attentive reader, waiting on the Lord, will readily, on reading the Psalms, apprehend the force of the expressions. To make two writers is simply absurd.
Mr. Smith tells us that "in a large part of the Psalter a later hand has systematically substituted Elohim for Jehovah"; and the proof? Stat pro ratione voluntas. There is simply none: a more utter incapacity for seizing the divine side of the contents of divine writings I never saw than in the remarks on the Psalms. The structure of the book, even as plainly shewn in its contents, and the different subjects of the five books or divisions found in it, there is not a glimpse of, though it lies really on the surface of the collection, and indeed shews a divine hand in collecting them. But this would be too large a subject to enter on here.
I only remark that, to get rid of the proof of the absurdity of the Elohistic and Jehovistic scheme, for which even the "mechanical means" would not suffice here, he boldly asserts they have had one name substituted for another, without an attempt at proof, or shadow of it. They are not "reproduced."
The stupid remark as to Elihu, borrowed from Mr. F. Newman, or perhaps by him too from "some learned German," recalls me to Job. In the most perfect way Elihu comes in (when the friends would have it that this world was an adequate proof of God's moral government, which Job rightly denied, though his heart rose up against God too), and as the interpreter, one among a thousand, he shews there is a discipline of the righteous, blaming the friends, yet shewing how Job was wrong too. He stands in a mediatorial character, a kind of daysman, to explain God's way, before Jehovah comes in in His majesty. I cannot conceive more total want of spiritual perception than this borrowed judgment as to Elihu. Yet I might have left this, but that I would remark that, in the introduction and in the account given at the end, Jehovah is found in the writer's part: in all the intercourse of Job with his friends, and Elihu, God and Almighty. What can the scissors do here? Cut the head and tail off, and lose the key to and the conclusion of the whole story.
Take another case. In the Proverbs it is always "Jehovah" -- (I think there is one exception) -- the direction of practical wisdom for those who had Jehovah for their God. In Ecclesiastes it is always "God," because it is the vanity of man's path and efforts after happiness here below in contrast with what God is as such. It is not a condition of covenant relations but man as such, and it is not therefore Jehovah.
Now in Genesis 1 and 2 to the end of verse 3 we have the great fact that God created. It is simply this truth known to no heathen (not that Jehovah, God known under a particular name of relationship, but) that God created the universe, and creatures, and man, and rested the seventh day. This completes that all-important statement. We know it by faith; Hebrews 11. Then begins a new subject, not a new account of creation. This is not so. It is barely and very briefly alluded to in connection with there being no man; and then the condition, nature, and moral position of man is detailed, where God put him, under what conditions, the place of animals, and the woman. It is not that God created, but the condition and status of man before Jehovah Elohim. That God who was the one true God with whom man had to do, but had revealed Himself as Jehovah to him who told the story of all His ways from the fall, and man without law, and a judged world, and restraint and promise and law, and indeed, the whole condition of man with God till grace came and the Father sent the Son to be the Saviour; though of course the historical details up to law are given afterwards, God having taken up a people by redemption so to try man. Every principle of the whole history is given us in Genesis, only on the basis of promise, not of law and redemption and God's presence on the earth, which is in Exodus and what follows. But he who learnt this plan at the first connects that name Jehovah -- a God of judgment -- with the origin of it all. The Elohim of chapter 1 is the Jehovah of Exodus 6, and the narrative of Jehovah recounts all the history, up to law, of the true Elohim who now reveals Himself as testing man under law. To say that there are two accounts of creation is utterly untrue; there is nothing of the kind, no trace of it, but a special statement of man's state and condition as to God and all the creation around him; let it be shewn if there be.
In chapter 3 we have the writer using the term Jehovah Elohim. The great truth now comes out, but Satan saying in the same sentence, "Yea, hath God said?" to Eve; speaking in no sense of revealed relationship, God the Creator had said: so Satan again "God doth know." But the writer says they heard the voice of the Lord God (Jehovah Elohim), and so of all that follows. To make the first verse two distinct documents is just simply absurd. In chapter 4, Eve, taking up a promise, says, though mistakenly, "I have gotten a man from Jehovah." Here we have always Jehovah, not Jehovah Elohim, a simple history, not the solemn tale of man's ruin in his relationship with God. Is this a third document? In verse 25 God, says Eve, has appointed me. This speaks merely of the fact of what God, who works all things, had given her. In chapter 5 we have God again as such; nor could you say in the likeness of Jehovah, because it is a relative name, one specially revealed as to God, not that of the Creator, the divine Being. So Enoch walks with God. The earth (chapter 6) was corrupt before God as such. Yet the writer always speaks of Jehovah and His dealings (verses 3, 5, 6, 7). And "God" deals with the earth as so corrupted; again, verse 22, as "God" commanded him, not Jehovah. Then in chapter 7 Jehovah said to Noah, and as Jehovah (verse 5) commanded him; then as God commanded him (verse 9), and again as God commanded him, and Jehovah shut him in (verse 16). Here again if you separate the verse into two, the last part refers to and connects with nothing, for Elohim is the word used when Noah went in.
In Deuteronomy 4: 32-34 where Elohim stands by itself in its proper force of Elohim, did God ever do such a thing as Jehovah our God has done? It is the force of the words, not two different accounts. To Joshua 24 they presented themselves before God as such, and Joshua said, Thus saith Jehovah, the God of Israel. That is, not only I find cases to which the fancies of Astruc cannot apply, but I find the reason why there are the two words.
One more case remains to refer to, mentioned by the article, that of Joseph. This is to be by Hupfeld's third author, a northern. It agrees, we are told, with the Elohistic author in a great part in the use of the name of God (Elohim), but is widely divergent in other respects. But this slurs over the facts to cover what upsets the theory. The first part of the account is Jehovistic; that is, the writer's account of Joseph uses the name of Jehovah. He says, Jehovah was with Joseph. That is, Moses knew the faithful One who bore this name with Israel, as he says, when God commanded Noah, and he went into the ark, Jehovah shut him in; when he recites what passes between Joseph and the dreaming servants of Pharaoh and Pharaoh himself, he of course says God. What had they to do with Jehovah, or any relationship with Him? In the rest of the recital of facts it is Elohim.
But a second account is out of the question; they are two parts of the same one. What brought "Jehovah" and "God" both into it? Was it a northern author? Jacob in his trial turns back to the God of promise and calls him El Shaddai. And, in Joseph's discourse to his brethren, it is clearly God as such in contrast with his brethren's (man's) doings. In Jacob's blessing Ephraim and Manasseh, while referring to God Almighty, he naturally desires a blessing from God upon them, not covenant blessings from Jehovah, but God's blessing on them. What the widely divergent things are, we are left to guess.
It is well to remember that these German writers start with the assumption that no account which relates miracles can be historical. That is, they beg the whole question to begin with. Inspiration is itself a miracle; creation is the greatest miracle of all, the intervention of God's will and power to produce that which would not have been without it. I am quite aware of the question of general laws, which, after all, are only the constant operation of God's will, and cannot therefore preclude its action. Let us remember, too, that the absolute denial of action, independent of general laws, denies Christianity altogether; for resurrection is not a general law nor natural sequence. Death is not a cause of resurrection. But if Christ be not risen, our faith is vain, and, as Paul tells us, the witnesses of Christianity are false witnesses. Let me add the remark here, that, in a book otherwise interesting and useful, the Duke of Argyle has slurred over this point. If miracle cannot be historical, Christ is not risen, and if Christ be not risen, Christianity is not true.
This is not the ground, if I understand the article in the Encyclopedia Britannica, which its author takes; but this will come up if we go on to the New Testament: as yet we are occupied with the Old. Now as to this, if the German theory be true as reproduced in the article, the whole of the Old Testament is an imposition; I mean if the law be not a system established of God by Moses, as we find it, but a late compilation in which crude materials were adjusted, and a system developed out of national life. As far as the law goes, it all professes to be words addressed by God to man through the mouth of Moses. Genesis has necessarily another character, equally requiring direct inspiration; for who among men can give an account of creation and the world's history, and a history on which all God's dealings with men (save the church and the law, of which we have spoken) are founded in their principles, and, as we have seen, the New Testament is based? Nor, indeed, can the beginning of Exodus be separated from the end of Genesis. I need not quote texts to shew that "Jehovah said unto Moses," and in this way communicated His will to the children of Israel, is the constant language of the law. It is a clear positive revelation of God's words and will by Moses as it stands, or it is an imposture. In Deuteronomy Moses rehearses it all, and speaks to the people, insisting on obedience, and recalling all that had passed in order to enforce it and keep them from idolatry, adding details of civil government for the land. Documents may or may not have been used; but the whole contents are, either a history and the original establishment of God's law for the people, with the deepest typical instruction for us, given by Moses from God; or an imposture.
The adding an account of Moses' death at the end of Deuteronomy does not touch this question. Mr. Smith tells us that copyists added what they liked, and did not feel themselves in the least bound to distinguish the old from the new; there was no notion of anything like copyright; they took large extracts and harmonised them by such additions and modifications as they thought necessary. A nice thing to rest one's faith on as the word of God, Scriptures that cannot be broken! But lawyers say, "Allegatio ejusdem rei cujus dissolutio petitur nil valet"; and what is the proof the Semitic genius, the Bible, is a stratification, not an organism? What proof has he of the Semitic genius? The Bible. There is no other ancient Hebrew book. And the question is, Is it such an unauthentic compilation? We have nothing but his assertion about the Bible itself, except that there were cells in the temple -- that of course not being arranged according to God's direction either, it was the Semitic genius!
I need not say that the prophets openly declare their inspiration, that "The word of Jehovah came to them," "Thus saith Jehovah," and the like; that in the history, as of Kings for example, it is openly stated that they used the royal chronicles. But prophets used them and drew them up, as we have the example in Isaiah, that we might have them as the word of God. That God is not mentioned in Esther is just the opposite, as shewing the secret providence of God keeping His people when they were scattered and disowned of Him as a nation.
Thus not only have the Lord and the apostles owned the Old Testament as we possess it as God's inspired word, but it presents itself, as to the law as the direct fruit of Moses' communication with God, given fully and in detail originally, and the prophets, as the direct communication of God's mind and words from Himself; and all of it -- history, psalms, and all -- as an organic whole owned of the Lord Himself, and whose perfection, as such, will be perceived by those whose understandings He has opened, and who learn the whole scheme of God Himself.
In passing from the discussion of particular points and objections to a direct inquiry into more positive and essential evidence from the contents of Scripture, I recall to every heart that the question is -- Is there a revelation from God? Man is departed from God. Is there any revelation from God by which, as far as the revelation of God goes, man can know Him? We know what man has come to without it. Are we to be left as the heathen, if haply we may feel after Him and find Him? or was there really a law given by Moses, and are grace and truth come by Jesus Christ? We have seen that the Lord declares the writings which the Jews received to be the writings of Moses, and does so not only to the Jews but to His disciples, and that He opened their understanding to understand them -- the apostles the same, basing their arguments on the truth and contents of them. To one who is not audacious in incredulity this is sufficient. To those who affirm that a miraculous history must be unhistorical (that God cannot act, or will not at all now, having once established an order of nature), and so decide the question before it is examined, the statements of Christ or the apostles have no weight. But then it is pure impudence to call themselves Christians. It is flagrant dishonesty to accredit themselves with a name while they reject all it imports. We may earnestly desire their conversion, but that is all. They labour on what they hold to be an imposture, and profess to be followers of the imposture, and would have us believe that the holiest, most gracious, deepest, and yet truest and fullest communication of the knowledge of God is by an imposture. This is hard to think; but it is this we have to do with.
But again, there are those who believe there is a revelation, yet no inspired divine communication of it to others. Some allege that it is not even claimed. Now, see how rational this is. God has thought good to give a revelation of Himself, His truth, His grace, to men at large for their good; He has made this revelation, but in such a manner that it can go no farther in its perfectness than the person who receives it. It is given for the good of all, and perfectly given; but it stops at the first person who is the vessel of reception and communication, and to the rest comes only in the imperfection of man as to apprehension and communication; a divine communication for men, but by divine arrangement so communicated that it never reaches men as such! Nothing they can trust as divine is communicated to them. Can anything be more absurd?
But Paul states the case: When it pleased God, who separated me from my mother's womb, and called me by His grace to reveal His Son in me, that I might preach Him among the heathen. There was a revelation to him for this purpose by God, but he could not do it! though for others, it could not reach them, actually given for them, but in such a manner that it could not reach them. This is the theory. But he did not handle the word of God -- mark what it was -- deceitfully; he did not adulterate the pure wine, but by manifestation of the truth commended himself to every man's conscience in the sight of God; 2 Corinthians 4. So the Thessalonians received it, not as the word of man, but, as it was in truth, the word of God (1 Thessalonians 2: 3); so that if (2 Corinthians 4) his gospel was hid, it was hid to them that were lost. Their minds were blinded by the god of this world. In 1 Corinthians 2 he states it formally: "Which things also we speak, not in words which man's wisdom teacheth, but which the Holy Ghost teacheth ... . But the natural man receiveth not the things of the Spirit of God ... they are spiritually discerned." They are revealed by the Spirit (verses 10-12); communicated in words which the Holy Ghost taught, that others might have them as God revealed them to Paul (verse 13), and discerned by the Spirit (verse 14). (Compare verses 4, 5.) And such he asserts everywhere. The things which he wrote were to be received as (and were) the commandments of the Lord. The Old Testament prophets and Moses declare what they communicate is Jehovah speaking; so does the apostle.
Not only then is the Bible a revelation from God, but the communication of it is His work too -- Thus saith Jehovah, or Jehovah said, in the Old, or "in words which the Holy Ghost taught" in the New; so that what we have is the word of God. It is "of the Lord by the prophet," or in words which the Holy Ghost taught. God did not leave us floating about in uncertainty. Only when it is presented, it is discerned spiritually, or, if rejected, is hid to them that are lost. With this as to the history, we find it drawn up by the prophets, and sanctioned by the Lord and the apostles.
It may be said that there are errors, and that we have only translations. I recognise that it was committed to the responsibility of man, just as in a certain sense man's personal salvation is; yet he is kept by the power of God, and it is so too, liable to the effects of human infirmity. It is quoted, recognised, and authenticated by the Lord and the apostles, and the law constantly referred to in the earliest writings of the prophets. As to translations, no one gives any as a criterion of truth; they are a means of communicating it, and the criterion remains as it was, providentially preserved of God; the New (as Mr. S., I thank God, admits) adequately proved to be authentic, and if so, the Old authenticated, as no other book in the world is, by it, that is, by the Lord and His apostles. It is alleged the LXX is quoted. This is confessedly a translation, and, as commonly known and used, is commonly quoted; but it is not when the writers of the New as taught of God had any reason for doing otherwise. They authenticate it only as to that for which they quote it.
But I turn to a pleasanter part of my attempt. I would speak of the unity of mind in the whole Old and New Testament. Whatever controversy may be raised as to dates, there is no question of their being writings separated by wide distances of time. Infidels do not question that. In some shape Jewish literature began with Moses. Jehovistic and Elohistic documents may be compiled, but there were such documents to compile. There were prophets many centuries before Christ; there were psalms composed by David, the sweet psalmist of Israel, as by others contemporary or more recent, as some assuredly were. There are different authors, different styles, different epochs; the grammar even became changed in its details in the process of ages, as the use of Hu for the feminine and of Nahar marks early Hebrew. Various authors and styles, in a word, follow each other through a series of some 1500 years. In the New Testament there is a development of truth and divine counsels, part of which is declared to have never been previously revealed, and in the nature of things could not have been so: I mean the mystery of which Paul, and Paul only, speaks -- the union of Jew and Gentile without difference in one body for heavenly places, which it was impossible to reveal while Judaism subsisted, as setting it aside absolutely in its nature. For Judaism kept up, while Christianity broke down, the middle wall of partition.
Now, if with all these authors, and epochs (in the last case setting aside the previously existing system, though fully sanctioning it as divine), places, and times -- if through judgment, promise, law, gospel, and the revelation of the church completing the word of God, I find one plan, one mind, through the whole, whose is it? Unconscious of the bearings of it on the whole, each occupied with the present moral bearing of that which was confided to him, ignorant in large measure of what others might have to say, or even setting aside what had existed and occupied others, I yet find all minister to one single plan. I find the clearest and strongest proof that one mind, one inspiring power, which knew the end from the beginning, and had this plan before it, is the real author of what we call the Bible. I insist upon its being a number of books (Jehovistic and Elohistic documents, if you please, employed, though I do not accept what is said) of different ages and characters. Prophecy, history, poetry, moral lessons, man before law, man under law, a narrow system to maintain the true unity of the Godhead when all was idolatrous, and a large system to every creature under heaven, which maintained the authority of the law but set it totally aside as a way of relationship with God; but through all one single thread of divine purpose running, which makes every part subservient in its place to the whole, making over sixty books (or, taking Jewish computation of Old Testament, forty-nine) one single book -- the Bible.
I can only in such a paper as this take some special elements as shewing this, after stating from Scripture what the divine purpose is, only noticing (what is of the last moment) that it is not a mere purpose as to facts to be accomplished, but that these involve the whole moral basis of man's relationship with God: innocence, loss of it, moral responsibility, the law given as a perfect measure of it with divine authority, man doubly guilty by breaking it, remedial means in the testimony of the prophets and in the coming of the Son of God Himself, all in vain, issuing in the judgment of the world, and every mouth stopped, and all the world guilty before God, and a perfect salvation by grace on God's part, according to His own nature and glory, laid hold of in promise throughout all ages, and then fully revealed; and finally heavenly glory, and a restored earth under Messiah and the new covenant, and then eternity; and, I may add, the church's special place in all this, which is peculiar, all made manifest and unfolded in the development of this purpose, and issuing in the fulness of the divine glory, and the infinite and eternal blessing of those who believe.
The purpose is this, as stated in Scripture (Ephesians 1), that for the administration of the fulness of times He should gather together in one (anakephalaiosasthai) all things in heaven and in earth in Christ (the Son of God and Son of man), in whom we have obtained our inheritance. In this there are two great scenes -- heaven and earth, and as to them two great objects of revelation under Christ -- the church and glorified saints in heavenly places, and the Jews in earthly: the one reigning with Christ; the others reigned over, as is all the world, by Him as Son of man raised and glorified, with the Father's house, where He is gone, as our home: one being the expression of the sovereign grace which has put us into the same glory as the Son of God; the other, the government of this world. See Ephesians 1: 22, 23, and 9-11, and Deuteronomy 32: 8, 9, for a brief statement of the Jewish part, verses 8 and 43. All are under the Son of man, or united to Him. This latter part, as peculiar to the church, I leave aside for the moment.
God began, not of course with the Last, but with the first Adam -- not with the Man of His purpose, but with responsible man. This responsibility, as traced and followed out in innocence, fallen and without law; then (passing by promise, which was of grace and brought out in Abraham) under law; then in sending Christ after patient warnings and encouragements by the prophets, saying, They will reverence my Son; but they cast Him out of the vineyard and slew Him. Then, the probation of man having been thus fully gone through, man is treated as lost: only a full salvation provided for him in the work of the Lord Jesus Christ, in whom, the Last Adam, the Son of man, all the promises and purposes of God are to be fulfilled. He is the man of God's purpose, all promises in Him Yea and in Him Amen; taking the inheritance of all things man was to have in the purpose of God, according to the redemption in which God was perfectly and in every respect glorified. Through all we have the great adversary revealed in all that was needed, that we should know clearly the position of those concerned, but no further.
The result of all this and its general principle is already brought out in the garden of Eden; not a promise to the first man -- there is none, but the purpose of God when the first man had failed in responsibility. This responsibility he was put under, tempted by the adversary, and failed. The Lord God judged the woman for listening, but makes known the second Man, the Last Adam. He, the Seed of the woman, was to bruise the serpent's head, the serpent to bruise His heel -- the latter in the cross, the former when He comes in power. This is no promise to the first man, though his faith might lay hold of it, but a revelation of the Second. Adam assuredly was not the Seed of the woman. The history is referred to as unquestionable truth by Paul (1 Timothy 2: 9-15), as a ground for minute details as to woman; as a basis of the profoundest doctrine (Romans 5: 12-21), shewing sin to have been there by this means before the law, and when there was none; but referring to Hosea 6: 7,+ shewing that Adam was under a law (not to eat of the tree of knowledge), but that from him to Moses man had none, confirmed as to the character of judgment (Romans 2: 12), those that have sinned anomos, without law, being distinguished from those who have sinned under it. So for watchfulness it is referred to in 2 Corinthians 11: 3. So the whole order and structure of God's plan in Christ, connected with ruin in the first Adam, is unfolded in 1 Corinthians 15, specially verses 20-28, and verses 45-49, and that in resurrection. The accomplishment in Jews, Gentiles, and the raised saints, is founded on Isaiah 25: 6-8.
But there were other and special promises made to the seed of Abraham according to the flesh, renewed in David and confined to Israel, though mercy was to be extended to the Gentiles on their failure. Of this Genesis is full, and the state of Israel under promise and failure is the whole subject of the Psalms, besides Christ personally brought in as connected with them. (See Genesis 15 and 17.) These promises, given unconditionally to Abraham, were taken up conditionally at Sinai; so that, though the promises remained, yet under Moses the law was introduced, and on the ground of the old covenant their accomplishment depended as much on Israel's fidelity as on God's. God said, If ye obey my voice; and Israel said, All that Jehovah hath spoken we will do.
+For "men" in text, read Adam, as in Hebrew and margin.
Thus not only historically Israel stood on the ground of the old covenant, but an immense principle was established and question raised, Is man's righteousness the ground of his standing before God, or is God's righteousness that on which a sinner can be accepted? But Israel also thus stood on a double ground -- promises made to Abraham, and righteousness under the law; and yet grace, unless God were the God of the Jews only, must reach out to the Gentiles, and this must be in Christ, and as taking His power as Head over all things, as we have seen, as Son of man. During the subsistence of the middle wall of partition, the blessing of the Gentiles was not shut out in hope, but left, as they were, in obscurity and darkness. When the world was idolatrous, the maintenance of the knowledge of one true God made this necessary, and so perverse is man, was with the utmost difficulty maintained. In the promises to Abraham it is as clearly as possible revealed in Genesis 12, and after Isaac's being offered up as a figure, and so received as raised from the dead, confirmed to the Seed. All nations were to be blessed in Him.
When Moses and the law had come in, then it was only on the judgment of Israel that this blessing came out, and that through Christ. (See Romans 11.) So Deuteronomy 32: 28, the judgment being solemnly insisted on in what precedes, both of Jews and Gentiles, though sparing a remnant in Israel, owned in verse 43 as His people, but the nations to rejoice with them. We have seen these two recognised in Isaiah 25, with the resurrection added, and all united with Christ's reign in 1 Corinthians 15, quoting Isaiah.
The contrast of law and gospel is fully discussed by Paul, and the promises without condition, and the law with both promises and gospel, in Romans and Galatians. In Galatians 3 he insists on the promise without condition, and that the law 430 years afterwards could not be added to an unconditional promise confirmed to the Seed, nor that promise disannulled. The law was broken, and that, as it depended under the old covenant on Israel's obedience whether the blessing was to be fulfilled, was easily disposed of. But the promises? They were to be made good through the promised Seed, the Messiah, a fact made clearer and clearer as Israel's disobedience grew more and more manifest, and indeed fully established in the promise to David; but then it must be through bruising the serpent's head and wider than Israel. When failure in the land under priesthood in Eli, and under prophecy in Samuel, and the direct government of God by these means had been fully manifested, God's king, the beloved, was raised up; and this double blessing of Israel and the Gentiles and man's glory as in Christ was brought to light, grace in power, though it was but a remnant in Israel who would finally profit by it.
But here the difficulty of the unconditional promises came in, and the promises of the Seed in which they were to be fulfilled. The law, as I have said, was clearly broken from the days of the golden calf. But the promises were to be fulfilled in the Seed, in the Son of David. Israel rejected Him, and lost all title whatever to any promises. God had taken away His throne when they went captive to Babylon. The cherubim and the glory that sat there judged the city and went up. But the promises? A residue was preserved and brought back, shorn of its glory as God's people, but still having these promises; and Messiah came, the promised One, a minister of the circumcision for the truth of God, to confirm the promises made to the fathers, and they rejected Him, and God wrought a salvation effectual for man. His salvation to the ends of the earth yet will accomplish His promises to Israel, only on the ground of pure grace, while He takes those that own the rejected One to be His companions in glory in heaven and to reign with Him. It is this that makes the apostle exclaim, O the. depth of the riches!
Now as Galatians 3 and Romans 2, 3 and 4 (and 7 yet more experimentally) discuss the law and grace and promise in its moral bearing for any, so Romans 9-11 discusses it in reference to Jew and Gentile in a dispensational way. In chapter 9 God must be sovereign, or Ishmaelites and Edomites must be let in, and all Israel, save Moses, shut out, and God would use His sovereignty to let in the Gentiles. Then Israel's rejection and stumbling at the Stumbling-stone was all foretold, and God's being found of the Gentiles; chapter 10. But it was not final rejection. Paul was a Jew, so there was a remnant; Deuteronomy 32. The letting in of the Gentiles was to provoke them to jealousy. But lastly, according to infallible promise, the Deliverer would come to Zion; Romans 11.
Thus in the law we have, not only a dispensation of God with Israel, but the great question of human righteousness raised for every soul. It was not an arbitrary rule, but God's perfect rule for man, taking up all the relationships in which He had placed man as now fallen, with Himself and each other, and requiring man's acting up to them, and he should live; but the flesh, man in his Adam-nature, was not subject to the law of God, neither indeed can be so: then they that are in the flesh cannot please God (no one in Adam's standing). Man's righteousness not only does not exist in fact, but is set aside in principle, but, as we have seen, without law, man was lawless, under it a transgressor, and, when God was manifested, then the Lord could say, Now they have both seen and hated both Me and my Father. Hence we read, Now is the judgment of this world, but, thank God, Now is the prince of this world cast out. And I, if I be lifted up from the earth, will draw all men unto me. But now once in the end of the world (the consummation of ages) He hath appeared to put away sin by the sacrifice of Himself. The heel of the Seed of the woman was bruised, but the work done gave Him a title in righteousness, according to God, to bruise his head. The power of the enemy was, by death, disannulled morally (ina katargese), and will be wholly set aside in heaven and earth when the Son of man shall come in His glory; not all enemies, it is true, subjected at once, but He having taken to Him His great power to reign and do so.
But not only were the Gentiles left in darkness during the narrow period of testing man under law, and the promises confined in their actual application to a peculiar people, but life and incorruptibility were brought to light only under the gospel, and access to God allowed, The state under the law was marked by the veil, and the barriers which forbade it; now the holiest entered, God's righteousness being by faith for Gentile as well as Jew, and all the higher glories revealed in connection with resurrection, and a new state of man and a new creation, of which Christ risen and glorified is the firstfruits and head, "the second Man from heaven" (o deuteros anthropos ex ouranou), and now gone back there as Man.
The reader who is acquainted with Scripture will have seen that I have only made an abstract of its statements in all I have said, and put them together so that we may see that it is one complete plan of God, of which the moral principles and the historical development, though distinct subjects, cannot be separated. But let us see if we cannot, in some leading details, trace it through the scripture, shewing them more in detail, enchained by the plan of one mind. Indeed it begins before the world, of course then in the thoughts of God, but revealed to us, through mercy, not till the gospel came, not till the first man had been fully tried and tested in his responsibility. Thus we read (Proverbs 8), speaking of wisdom (and Christ is the wisdom of God and the power of God): "I was [before the creation, which is poetically described] daily his delight, rejoicing always before him, rejoicing in the habitable parts of his [Jehovah's] earth; and my delights were with the sons of men" -- here, in the nature and principle of His place, the Son of man.
Hence, when Christ was born, we find the angels celebrating his birth with, Glory to God in the highest, on earth peace [not goodwill towards, but] good pleasure in men. He did not, as it is written, take up angels, but He took up -- here narrowing it to grace and promise -- the seed of Abraham, consequently associating it at once with Old Testament history. So we read in 2 Timothy 1: 9: "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ." So Titus 1: "In hope of eternal life, which God, that cannot lie, promised before the world began, but hath in due times manifested," etc. So 1 Corinthians 2: "We speak the wisdom of God in a mystery, which God ordained before the world for our glory." Now, till the rejection of Christ, these counsels of God in grace were not brought out to light as we see stated here; because the first man, and the possibility of his recovery were being tried, though God, who knew what man was, was quickening souls from the beginning. Still we shall find full traces of all that concerns both the history of Christ, His rejection and future glories, or, as Peter expresses it, the sufferings of Christ, and the glories that should follow.
Let us take Messiah and Son of man, and the connection of their titles with Israel and the future glory of Christ. In Psalm 1 we have the remnant carefully distinguished from the ungodly, as Isaiah says: "Except Jehovah of hosts had left us a very small remnant, we should have been as Sodom, and like unto Gomorrah." But it is well to note, before we proceed to the chain of texts, that the Lord expressly tells us that this peace on earth was not to be accomplished by His first coming. "Suppose ye," He says, "that I am come to give peace on earth? I tell you, Nay, but rather division: for, from henceforth, there shall be five in one house divided, three against two, and two against three" (Luke 12: 51, 52), practically a quotation from Micah 7, where it is presented as the extreme of evil, evil drawn out in its worst forms in fact, by the perfect manifestation of good, of God Himself, shewn in the death of Christ, and in hatred of those faithful to Him; for all that will live godly in Christ Jesus shall suffer persecution.
But as to Christ, He was to suffer and make atonement, sit not yet on His own throne, but on the Father's at the right hand of God -- expecting till His enemies were made His footstool; where He is now, the work perfectly accomplished which perfectly glorifies God, gives us a perfect conscience, destroys in title the whole power of Satan, is the sure foundation of eternal blessedness, the new heavens and the new earth: but, through which we are called to take up our cross and suffer, who are to have the heavenly inheritance, and be like Him in glory, but must wait here with Him now, and while He waits, having the sympathy of our great High Priest, or with Him as to our spirits, if called away before He comes. If He is crucified, we must suffer, not reign, till He takes to Him His great power and reigns: till then Satan is still the god and prince of this world, not cast down from the heavens.
From the beginning man, under his influence, has spoiled what God set up good -- spoiled it the first thing: so the first man himself, so Noah got drunk, so the golden calf was made, so Nadab and Abihu offered strange fire, and the holiest was closed to Aaron save one special day; so through Solomon's sin the kingdom was divided; and, under Nebuchadnezzar, the Gentile power became a beast; so always, the apostasy set in before the apostle's eyes were closed.
But Satan will be cast down from heaven (Revelation 12), where he is now the accuser of the brethren. Then we shall have, as Luke tells us, peace in heaven, and glory in the highest; and "Blessed be the king that cometh in the name of the Lord" here below (Luke 19: 38): though, then, it was babes and sucklings that were found to utter His praise, to still the enemy and the avenger, or the stones would have cried out. It is when He comes again that evil will be put down.
But to come to the citations of passages of scripture: in Psalm 2 after giving the character of the remnant in Psalm 1, we have the determination of Jehovah to set His King on the holy hill of Zion, the anointed Man, the Son of God as born in this world, who is further to ask for dominion over the heathen, whom He will rule with a rod of iron, and break in pieces like a potter's vessel. (Compare Revelation 2: 26, 27.) But for the present He is rejected. The kings of the earth and the rulers take counsel together against the Lord and against His anointed (Christ or Messiah). Adonai, sitting in the heavens, shall laugh at them. In Acts 4: 26, 27, the Holy Spirit expressly applies this to Christ's rejection and death.
In Psalms 3-7 we have the consequent sorrows of the remnant, on which I do not enter. But in Psalm 8 Christ is celebrated in another character, when the Jews can celebrate Jehovah's name excellent in all the earth, and as having set His glory above the heavens, and as their Lord or Adon: a state of things not yet accomplished in fact, while the second verse is used by the Lord in the passage first quoted from Luke, as the testimony enforced, so to speak, by God, when the Saviour was here and rejected, quoting also Psalm 118, of which we may speak as specially referring to this future time of Christ's return in power. Now I quote this to shew that it is identified with man's being set over the works of God's hands. The Son of man, which the Lord constantly applies to Himself,+ coming specifically into view, a passage as applied to Him in its full import as inheriting all God's purposes as to man; used as defining the whole position in the results of divine administration more than once by the apostle Paul, as (Ephesians 1: 22) "And hath put all things under his feet, and gave him to be head over all things to the church, which is his body" (compare Colossians 1: 15-18); and again, in 1 Corinthians 15: 20-28, when all things are to be put under the feet of the risen (the second) Man, except Him who put all things under Him. Here the whole scheme is unfolded; and again in Hebrews 2 we are told that we see not as yet all things put under Him; but we see Jesus made a little lower than the angels for the suffering of death, crowned with glory and honour. Nothing can be more precise to both the divine purpose and the measure of its accomplishment, than these passages.
+He never calls Himself the Christ save to the woman of Samaria (John 4) when He had left Judaea.
The general fact is again brought before us, in quite another part of scripture, in contrast with the earthly power of evil in Daniel 7. The chapter is divided by the expression, "I saw in the night visions," verses 1-6, 7-12, to give the last beast (the principal one) more particularly, then 13, 14; from 15 to the end, inquiry and explanation, bringing in both the saints killed by the beast (and who, as is confirmed in Revelation 20 go into heaven) and Israel. I quote verse 13: "I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him," etc. This was when the thrones had been set for judgment. But afterwards we find it was the Ancient of days who came when judgment was given (verse 22) to the saints of the most high (the high places). So in Psalm 80, where Israel is crying out (not merely Jews) for their final deliverance, it is (verse 17): "Let thy hand be upon the man of thy right hand, upon the Son of man whom thou madest strong for thyself." Thus the rejected Messiah, cut off, and who took nothing of the kingdom and glory, but cut off Himself, is the one who is the head over all things as Son of man according to the purpose of God.
This truth runs through the Gospels where no passage perhaps is quoted. Nathanael owns Jesus to be the Christ according to Psalm 2: "Thou art the Son of God, the king of Israel." "Thou shalt see greater things than these," says the Lord. "Henceforth thou shalt see the angels of God ascending and descending on the Son of man." He takes His place as Son of man in contrast with and beyond that of Psalm 2. In John's Gospel the Jews are treated as rejected and reprobate from the first chapter (1: 10, 11), a remnant born again and believing, alone owned, because Jesus is God, and Him man never received, but was enmity against.
The three other Gospels present Him as Messiah, Emmanuel, Jehovah, the Saviour (Matthew); the prophet-servant (Mark); and Son of man in grace after the first two chapters, a lovely picture of the remnant in Israel (Luke). Hence we have genealogy from Abraham and David in Matthew, up to Adam in Luke.+ When the Jews are utterly rejected at the end of Matthew 12, so that He no longer seeks fruit in His vineyard and fig-tree (verses 46-50), He goes out to sow, but He that sows the good seed is the Son of man; the kingdom in mystery, that is, without a present king (chapter 13), the church (chapter 16), the kingdom in glory (chapter 17), are substituted for Israel under the old covenant, but in chapter 16: 20 they are charged to tell no man that He was the Christ: The Son of man (chapter 17: 12) must suffer of them; more immediately contrasted, in Luke 9, which ends the chronological history (see verse 21) when Peter, taught of God, owns Him to be the Christ, "He straitly charged them and commanded them to tell no man that thing, saying, The Son of man must suffer ... but be raised the third day"; and then He shews them the glory of the coming kingdom; the Son of man would come in His own glory, in the Father's, and of the holy angels, as Son of man, Son of the Father, and as Jehovah. But (Matthew 17: 9) this belonged to another scene, and man as a new creation. They were not to tell it till He was risen again from among the dead, and (Luke 9: 36) they kept it close, withal wondering what rising from among the dead should mean,++ (Mark 9: 10), and from that day began to press upon them that the Son of man must suffer; Matthew 16: 21; Mark 9: 31; Luke 9: 44. In John we have this under another form, namely that of a full testimony from God, when Israel had rejected Him, as Son of God, Son of David, and Son of man. The first is raising Lazarus; chapter 11: 4. "This sickness is not unto death, but for the glory of God, and that the Son of God should be glorified thereby."+++ He is the Resurrection and the Life. Then (chapter 12: 13), they meet Him, according to Psalm 118, crying, "Hosanna! [save now, I beseech thee] blessed is the King of Israel that cometh in the name of the Lord." Then the Greeks (Ellenes) coming up, the wider scene of Gentiles, the Lord says: "The hour is come that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but, if it die, it bringeth forth much fruit"; and (verse 32), "I, if I be lifted up from the earth, will draw all men unto me." So in His rejection, abjured by the High Priest, He owns He is the One spoken of in Psalm 2, the Christ, the Son of God, but adds: "Nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven." Thus that which dispensationally set aside the Jews under the old covenant, and ended their title under the promises, brought out the far deeper truths of the enmity of man's heart against God in goodness -- "They have both seen and hated both me and my Father" -- but the accomplishment of that glorious work in which salvation was provided for Gentile as well as Jew, and God perfectly glorified in all that He is; the Christ rejected, Messiah cut off, as Daniel declared; and that as Son of man, not now taking the glory, but as suffering, yet vindicated of God as such; the whole truth of Psalms 2 and 8, Adam the image of Him that was to come (Daniel 9, 7) brought into light and accomplishment, and this not in quoted passages, but in realising facts, and then, when the Holy Ghost was given, the passages applied and explained, as in Acts 4 and Ephesians 1, 1 Corinthians 15, Hebrews 2, with no appearance of putting together or arrangement by those who uttered these things, but shewing one mind and thought and plan behind it all, the word and counsel of God. I might multiply passages as to the use of Son of man, but I have only quoted what brought the bearing of Psalms 2 and 8 together. But the death of Christ closed the earthly history of Scripture, till the Son of man shall come in His glory. Hence Stephen, summing up that history from Abraham, when the promises began, shews the law broken, the prophets killed, the Just One betrayed and murdered, and the Holy Ghost resisted; and then sees the Son of man standing at the right hand of God. He had taken His heavenly place, though not yet set down. Now He sits at God's++++ right hand till His enemies are made His footstool, having by one offering perfected for ever (eis to dienekes) them that are sanctified. It was the time of the church, His body, and the habitation of God through the Spirit. Hence the Son of man is no longer spoken of, save as giving Him His place on high; Hebrews 2: 6. But as soon as I come to the Revelation, what Christ had declared before the high priest, partly as seen by Stephen and taught in Hebrews 2, the accomplishment of Psalm 110 is, as to the latter part, brought out prophetically in Revelation 14, coming as Judge for the ripe harvest of earth and the vintage of God's wrath (verses 14-20). We find Him judging the church as responsible on earth in chapter 1. But from Acts 7 to Revelation He is never spoken of as Son of man, save that Psalm 8 itself is quoted (Hebrews 2), to shew where we are in this history. Even then He is not called so.
+I should read Luke 3: 23: ("Being, as was supposed, son of Joseph), of Heli," etc. tou Eli is connected with Jesus, not with Joseph.
++All as Pharisees believed in the resurrection of the dead.
+++The stupid rationalists cannot, of course, see why this miracle was brought in here.
++++Christ had interceded for them on the cross, to which Acts 3 is the answer; but this also, Christ glorified, is rejected; and so all man's history closes in Stephen, and He sits down till Christ's enemies are made His footstool.
I may briefly refer to some other points where this unity of mind is developed -- the three great feasts of Israel, ordinances which pointed to the great principles and power of the gatherings of God's people. There were other feasts: the Sabbath, a sign of the covenant made with them, but also that His people are in due time to enter into God's rest (here that of the first creation, for us of the new creation, as risen); the new moon -- a sign, I doubt not, of the restoration of Israel; as the tenth day of the seventh month was of their future mourning, and entering into the delivering power of the atonement; but on these I do not enter here. At the three other feasts, Passover (with unleavened bread), Pentecost, and Tabernacles, all Israel was to go up to the place where God had put His name. Full of interest as they are in themselves, I must now confine myself to them, as forming a chain of unity in the history.
PASSOVER has an unquestionably historical character. It was "a night much to be remembered," when, protected by the blood from judgment, they ate their unleavened bread in haste, preparing to depart out of Egypt. There is no evidence that I am aware of that they kept it after Sinai (Numbers 9) till they were in Canaan. Those born in the wilderness were not fitted to do so, being uncircumcised until across Jordan; when, under Joshua they were, they did so (a very instructive figure, but a little beyond my purpose now). I only add, it is only when dead and risen with Christ we are circumcised, knowing what it is, and "the reproach of Egypt rolled away." Patience and proving in the wilderness do not belong to this. Hezekiah kept it, and Josiah kept it, as it had not been kept for long years. This criminal neglect of Israel is constantly used as an evidence by the Germans that the law was not given.
It was clearly established, in commemoration of God's sparing the people when judging Egypt and Pharaoh at the time of their deliverance from the bondage they were in. So it was ordained to be kept, and, as far as kept, was so. In Deuteronomy 16 it will be found to have a peculiar character; for there the three great feasts are spoken of in connection with the state of soul under the effect of that which they figure. In the Passover, the unleavened bread, type of holiness and the absence of sin, is the bread of affliction; and they were to turn to Him in the morning and go to their tents, though the feast lasted seven days. There is no thought of common joy, as in Pentecost and Tabernacles, though in these in different measure. When in presence of judgment, though spared, holiness is bread of affliction, the spirit of repentance is the form of purity, and it is necessarily solemn and individual. But the great idea of security from God's judgment was there in the blood of the paschal lamb: afterwards, of course, only a memorial of it. Every Christian knows that Christ was the true Passover. The chief priests sought to hinder His being taken on the feast-day; but God's purpose did not await their decision, and on the day of the Passover He was sacrificed as the true paschal Lamb, "the Lamb of God," to take away sin. Eating at table with His disciples,+ the Lord Himself so instructs us: "With desire have I desired to eat this passover with you before I suffer; for I say unto you, I will not eat any more thereof till it be fulfilled in the kingdom of God" (Luke 22: 15, 16): so that we have a clear instance of the intention of God in an institution formally established by Himself, by the hand of Moses, celebrating their escape from judgment in Egypt, yet definitely purposed to be indicative of a better and more lasting deliverance from the bondage of sin and Satan, and more directly from the judgment of God, by which we were bound down under its consequences. "Christ, our passover, is sacrificed for us." When God sees that blood, He passes over, where faith has believed the word.
PENTECOST we know to have been connected with the coming of the Holy Spirit. It was the feast of firstfruits (not the first of the firstfruits, the wave-sheaf the morrow after the sabbath, that is, Christ risen on the first day of the week, but) when the harvest was reaped. Here leaven was to be in the two cakes offered (for sin is always found in man), even if offered to God in the power of the Holy Ghost. At the same time a sin-offering was to be offered to meet this defect, not offered in the previous case of the wave-sheaf; but they could not be burned themselves as a sweet savour to Jehovah. Then, as it was connected with the Holy Ghost, they were directed, in Deuteronomy 16, to rejoice together in grace, and bring a free-will offering, according as Jehovah had helped them. All this abides in its true force -- its purport accomplished at Pentecost, and its effect abiding to this day. Was it arranged of man for the future in its institution? or was its accomplished antitype, the Holy Ghost come down from heaven, arranged by man on that day? We have it in Leviticus, we have it with other details in Deuteronomy: one, Leviticus 23, a history of the whole time from Egypt till the Lord comes again at the feast of tabernacles; the other, Deuteronomy 16, the characteristic detail of which gives the moral import of the observance. If not arranged by man, it is a testimony to that purpose of God which makes the whole book one in the revelation of His mind.
+For the Jews the same day, though not for us, and at the time when leaven was put away for the feast.
We have yet the feast of TABERNACLES, but without any antitype at all, which makes it the more remarkable. This was for the land solely. They were to dwell in booths, a testimony that Israel had been wanderers; but that now the promises were fulfilled, and that they were at peace in their land, never, as Amos says, to be plucked up any more; and, as Ezekiel has it, gathered back all of them. It was to be kept after the harvest and the vintage; in result, when ingathering and judgment were accomplished. We have seen in Revelation 14 the Son of man reaping the harvest of the earth, and treading the wine-press of the wrath of God. In this character He comes, chapter 19. In this character He is prophesied of (Isaiah 63), when He comes in dyed garments from Bozrah, when the day of vengeance is in His heart and He treads the peoples in His anger. Compare Isaiah 34; chapter 26: 9, and Zephaniah 3: 8; and in each case the promises to Israel following.
How could the Lord keep this feast? He could not. He will appear and shew Himself plainly enough to the world when He executes judgment on the quick, and so we find it in John 7, "If thou do these things," said His unbelieving brethren, "shew thyself to the world." Then Jesus said unto them, "My time is not yet come, but your time is always ready. Go ye up unto this feast. I go not up+ unto this feast, for my time is not yet full come."
+The "yet" is not genuine.
But, then, there was another thing in this feast, an eighth day, a specially solemn day; it reached beyond the seven full days of this world's week to the first day of another which began afresh. On that day, "that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me (as the scripture said), Out of his belly shall flow rivers of living water. But this spake he of the Spirit which they that believe on him should receive, for the Spirit was not yet [given] because Jesus was not yet glorified," John 7. He could not associate Himself with Israel at this feast, but He could tell them on that special day, which went beyond the order of this world, that the Holy Ghost would be given consequent on His taking a heavenly and glorious place as Man, with which that Holy Spirit associates us. With the rest of Israel on earth comes in, what is yet a hope for us too, association with Christ in heavenly glory, as shewn in its manifestation in the kingdom on the mount of Transfiguration, of which the Holy Ghost is given to us as earnest while Christ is entered as a forerunner, expecting till His enemies shall be made His footstool. Then He shall have all things gathered together in one in heaven and on earth; and then shall be fulfilled in Israel, and far better for us, the declaration of Deuteronomy 16: 14, "And thou shalt rejoice ... because Jehovah thy God shall bless thee in all thine increase, and in all the work of thine hands; therefore thou shalt surely rejoice." It was a feast hardly kept, and no wonder, in all their history; in Solomon's dedication, lost in the general joy, so to speak, and observed in Nehemiah's time (chapter 8: 14), when they had learnt, though sore smitten, to sing again David's song, "His mercy endureth for ever." Is all this without a purpose or an order, in Leviticus, Deuteronomy, and in the Lord's remarkable conduct and words in John? while all the testimonies of the Lord's judgments, and of the rest of heart, far too numerous to quote here, confirm the truth of it, and lead, as it will, to the full singing of that lovely word so repeated in the end of the Psalms, l'olam chesedo, "His mercy endureth for ever": while we have better things in glory with Him where He is gone; yet all things to be gathered into one under Him "for the administration of the fulness of time," Ephesians 1: 10.
The SACRIFICES and other TYPES of the Old Testament connect the whole Bible from Abel to Christ evidently. Moses made the tabernacle after the pattern shewn him in the Mount. There was therefore a purpose and intention in it. Christ has passed through+ the heavens, as Aaron entered into the most holy place. The history is taken up, not only in the Hebrews where the whole is gone into, but in 2 Corinthians 3. And as to Hebrews, it is not a partisan confirming Jewish ceremonial; but, while treating it as of God, putting it wholly aside, and contrasting it with Christianity, the heavenly thing. The whole system is judged; "a shadow, indeed, of good things to come," and yet fully recognised. And, observe, not the temple which they had before their eyes, and which men would have thought of (this is never alluded to in Hebrews), but the tabernacle in the wilderness: for there the Christian is, though with a heavenly calling. It had a full moral and spiritual signification for us; yet was all contrast, a veil that closed the way to the sanctuary, not a rent one which opened the way in; a priest sitting down because all His sacrificial work was finished, not standing because it never was accomplished.
The whole history, I may say, of the wilderness is recorded in 1 Corinthians 10, and applied to Christianity. We have the ark in Joshua, under Eli, and David; and the history of Aaron's rod and the manna confirmed in Solomon's temple, and that by an allusion, as to a well-known thing, the strongest confirmation possible; though having a moral force that the means of journeying were gone when the rest was come; 2 Chronicles 5: 10. The temple order, substituted by David and Solomon for the tabernacle, is found, though slighted, and the temple defiled, all through the Kings. Now, though fifteen centuries separated the establishment of the two systems, the first has far more sense and import now to them that understand, than they had then. They were "shadows of good things to come," but "the body is of Christ," Colossians 2: 17. This applies to every part of the ordering of the tabernacle, where though priests could go and others could not, yet in contrast, as I have said; for the veil is rent, and the holy and holy of holies, have, so to speak, become one. What the altar meant, what the laver, details alluded to, I doubt not, in John 13, has its full force now. The mind which gave Moses the pattern in the Mount thought of Christianity in giving it; and Christianity, while setting the shadows aside, more than fulfilled their import.
+Not "into," as in the English version (Hebrews 4).
With the HISTORY, if less obvious, it was equally the case. "All these things happened unto them for ensamples (tupoi), and they are written for our admonition, upon whom the ends of the world are come," 1 Corinthians 10: 11. Hence we find them knit, as they are found in the Pentateuch, with the constant instructions of the New, and the aptness seen by every intelligent Christian; indeed the whole history acquires its value, from its present application to everyday life, with the utmost and most instructive exactness. Historically the accounts of the Pentateuch are referred to and used for the judgment and instruction of Israel, as all the dates at which the Psalms may have been written, as Psalms 18, 78, 81, 99, 105, 106, 114. So the history of Judges in Psalm 83. The minuteness of the allusion in Psalm 80 shews more than any quotation how their minds were imbued with the history, God using it by His Spirit. God is appealed to as Shepherd of Israel, and leading Joseph like a flock, to shine forth from between the cherubim; and, it is added, "Before Ephraim and Benjamin and Manasseh." Why these tribes? They were the three next the ark at the rear of the tabernacle. The allusions are numberless. The spirit of the people from David to Babylon was filled -- saturated -- with the history in the Pentateuch, the Judges, and Samuel. The public neglect of Jehovah was great, and the judgments many; but their recollections and their desires lived in the history (see Judges 6: 13) we learn in the Old Testament, and what their prophets told them of the future. It was what made them know God.
If we turn to the SACRIFICES we find the same neglect of God, as in everything; but the full intention and unity of intention is evident, indeed plainly stated. We find it, from Abel onward, the only legitimate ground of access to God. "Without shedding of blood is no remission." "It is the blood that maketh atonement for the soul." Sacrifices were offered to God, but for men; worship was connected with an altar, a deep and important principle notified to us in Cain and Abel, and in the patriarchs; nor in the tabernacle service could any strange fire be used to burn the incense, the neglect of which cost Nadab and Abihu their lives, and closed the entry of the holiest to Aaron save on the great day of atonement. Sin and death had come in; and death and the acknowledgment of sin must come in for man to approach God; and when all was ordered of God, a clean and spotless victim must be offered. Such offerings occur, and mark the career of the godly (the Abrahams, whose earthly life was a tent, his divine life an altar),+ and repeated too often to call for any individual notice. When all was ordained in connection with the tabernacle, and detail entered into, there was the burnt-offering which was on the ground of sin being there and atonement made (though not for particular transgressions), but was all burnt to God, an absolute sweet savour; the meat-offering, in which was no leaven (figure of sin), but all kneaded with oil and anointed with oil, and that in each minutest part; much frankincense, but all burnt to God, fully tested by holy judgment and only sweet savour. Then others feasted on what was slain as did the offerer, priest, the priests, and God too, while the same abiding law held good as to the blood and fat; and lastly, when there had been actual sins, there were offerings for them confessed on the victim's head; and if the blood was carried into the sanctuary, the body burnt without the camp. If the efficacy of the atoning blood went into heaven, the victim was rejected outside the camp, an earthly religion (connection of a people with God upon earth) ceased and was impossible. And especially on the great day of atonement the blood was carried into the holiest of all -- God's own presence, according to what He was, not merely man's responsibility met by what was done on the altar of burnt-offering without. Besides this there was a sacrifice connected with their journey through the wilderness, for any uncleanness contracted there, unfitting any, otherwise entitled, to go up to the worship of God. This last was carried out, not by the shedding or sprinkling blood again, but by sprinkling with living water, into which the ashes of the burnt heifer had been put. The blood had been sprinkled seven times where God met the people.
+He had none in Egypt, nor till he returned to Bethel.
All this had a purpose and a meaning. The prophets and Psalms refer to it as, with more or less order, it was historically continued. The resting on the mere outward offering with an unbroken heart is judged; but, as in Isaiah 53, there was One stricken for the transgression of God's people who made His soul and offering for sin, offered to God because sin was there; but a whole burnt-offering of a perfect sweet savour, God glorified in Him; as the meat-offering, pure as man conceived of the Holy Ghost, anointed with the Holy Ghost, and all He did by the Spirit, all sweet odour of grace going up to and referring to God above, though priests may scent its sweetness, fully tested by the fire of God's judgment; no leaven was there, all was a sweet savour to God. We feed on this sacrifice as the peace-offering, though the life and its energies were all offered to God -- feed on it indeed, as bread come down from heaven, and as a sacrifice in death, only that death is become sure life to us, and what was absolute ruin before is now redemption and life, and we drink the blood too; not only atonement made for our sins and guilt taken away in our believing, but God perfectly glorified in His nature and intrinsic righteousness, measured by what He is and not merely by what we owe, and all our sins gone where they never can be found again. Such was the special offering of the great day of atonement.
There is for the believer no more conscience of sins; he is perfected for ever as to his conscience, while provision is made for restoring communion if we have defiled ourselves, the Holy Ghost by the word restoring the self-judging soul in virtue of that which shews sins for ever put away. He appeared once in the end of the world to put away sin by the sacrifice of Himself (complete in result in the new heavens and the new earth); and as it is appointed unto men once to die, and after that the judgment, so Christ was once offered to bear the sins of many. God is perfectly glorified in His nature through redemption, and the believer's sins gone for ever, so that he has boldness to enter into the holiest.
I cannot, of course, here enlarge on so wide a subject as the sacrifices, profoundly interesting as it may be. What I have here to note is, that the word of God affords us, from Abel's time, a distinct line of thought, brought out in detail in the law of Moses, and prophetically applied to God's coming Servant in Isaiah, spoken of in the Psalms in words used by the Lord Himself on the cross, and then in the Gospels plainly declared "the Lamb of God that taketh away the sin of the world," "the Son of man come to give His life a ransom for many"; and reasoned on, as everyone knows, in the Epistles, shewing Christ who died for our sins, according to the Scriptures, the Just for the unjust, a Lamb without blemish and without spot. The lamb of Abel's faith is the Lamb in the midst of the throne, whose bride the heavenly Jerusalem is Himself the light and glory of it -- "a lamb as it had been slain."
The same divine thought runs through Scripture from the beginning of Genesis to the end of Revelation; the divine thought, prefigured in Abel, in the Exodus, and the sacrifices of the tabernacle, sung in holy strains in the Psalms, prophesied of by the prophets of God, even to the price He was to be sold for, accomplished in the Word made flesh, and unfolded in the instructions of the Holy Ghost -- God's precious Lamb, whose blood cleanses us from all sin. Was it a compiler of fragmentary documents in Ezra's time, or God, who has taught us all this, one immense moral truth from Abel to the consummation of all things, the foundation of the stability of the new heavens and the new earth which makes grace righteousness -- the righteousness of God, and sets man at His right hand in glory, opening heaven to us now, and in time taking us there? It was God's thought, God's work of love, and God's revelation, never lost sight of, as it never will be when even the kingdom shall be given up that God may be all and all.
These may suffice as illustrations of how divine thought runs as a continued stream of purpose through the Bible as a whole. I insist upon its being many books, by many authors, collected no man knows by whom (not the "learned Germans" more than I or Mr. Smith), but proved to be divinely inspired, individually and collectively, by the divine oneness which pervades their contents, and the more from their being many authors in remote ages. But I will now take two special parts of the great collection; for collection, whoever made it, everyone admits it is, the Lord Himself setting His seal of acceptance on it as such -- I mean the Gospels and Psalms -- to shew the divine mind in each.
The traditions of Mark's Gospel, composed at Rome from Peter's testimony as its source, and Luke more or less from Paul's, I attach no importance to. It is quite alike to me whether a secondhand tradition (not very early either) be true or false, if an apostolic source be true or not. The question is whether God is the source. If so, the human instrument is of no moment. Mark was intimate probably with Peter, and certainly Luke with Paul; but the latter could not have himself given testimony from personal knowledge to him, and Luke attributes it to another source. This is true, that the tone and import of Luke's Gospel fall in more with Paul's ministry of grace to all; but all the preaching in the Acts (and we have only sermons to Jews from Peter and Paul) is based on the commission in Luke, for they are distinct in each Gospel.
It is very doubtful if the Epistles of Jude and James are from apostles. This is not the real question. That the apostles had a special mission, whether the twelve or Paul, for these also are distinct, is sure to every Christian; but if God inspired others, their word was just as sure; and if an apostle spoke or wrote or acted not by the inspiration of the Spirit, this was not the word of God. Those who believe in inspiration have, just as these historical critics, rested on traditional circumstances or proofs, or human evidence, strong indeed, I admit, for authenticity and the letter, but which leaves untouched the real question, Are they inspired of God?
The proof of Scripture in this respect is in Scripture, in the power of the word wielded by the Holy Ghost. When in that power it reaches the heart and conscience, its character, its divine character, is known, not only in the particular point in which it reaches them, but as to the true power and character of that which has done so. The woman of Samaria does not say when thus reached, "What you say is true," but, "Sir, I perceive that thou art a prophet." What He said came from God. His character and word were known to her. So it is with the Bible when a man is taught of God. It is recognised as His word, as Christ was recognised by those whose eyes were opened to see what was divine. Human testimony may prove the folly of human doubt, but no more, and so be useful; but divine operation alone gives divine faith. "He hath opened mine eyes." When men believed only through proofs to man, by miracles, Jesus did not commit Himself to them; He knew what was in man. It was man's judgment about Him, very justly formed, but only man's judgment, no revelation of the Son of God to the soul: this is by the word through the operation of God; and then a man is born of God and sees. But I must pursue my inquiry.
As to the Gospels then, they carry their own testimony with them. Men may make Harmonies or seek to prove discrepancies, or give us Eusebius's account of traditions, or, if we are to believe Eusebius, the foolish old man Papias' account of his pleasure in hearing legends of what Christ said -- a good pious old man, I doubt not. One has only to read the Apocryphal Gospels to see what they are worth, the utter nonsense that is in them.+ But each Gospel bears its distinct character, proving itself and completing the others. For while each can give us enough to shew what the blessed Lord's life was, yet the account would not be complete according to divine thought without all. First, there is a characteristic difference between John's and the Synoptical Gospels. They present Christ to be received as Son of David, Son of man, though of course the Christ and the Prophet-Servant; and in all He is rejected. In John, being God and the Son manifested in the world, the real ground of His rejection, we read in the first chapter that the world knew Him not, and His own received Him not; and they, the Jews, are treated as reprobate all through, and He is always come into the world, sovereign and quickening grace alone leading to His reception. And what He is in Person, and the Holy Ghost's coming, are fully treated of.
+One tells us that Jesus was as a child the death of so many who meddled with Him, that His mother kept Him in the house at last. He was making mud birds one Sabbath and ponds, and a big boy came and broke His ponds. The birds took life and flew away, and the Child said, "As you have dried my ponds, you will be dried up"; and so he dried up and died.
But let us see briefly these characteristics, so as to shew, in some measure, the divine completeness of the whole; and it is not pretended there was a clever compiler of the four here. I can only touch on a few leading heads.
In Matthew He comes as Messiah, Emmanuel, Jehovah, to His people, yet if Messiah, of course as Son of David. Hence His genealogy is traced to Abraham and David, the great vessels of the Jewish promise of the Seed. He was Emmanuel, Jesus, that is, Jah Hoshea, Jehovah the Saviour, for He shall save His people from their sins. Born at Bethlehem according to prophecy, the anti-king seeks His destruction, and He flees to Egypt, called back out from thence to be the true Son of God here below. Then John the Baptist executes his mission. Both here and with the Magi, while the Jews are the immediate object, yet a remnant only is owned in Israel morally, judgment is at hand, and grace can make of stones children to Abraham, and in the Magi the Gentiles are owned but in connection with one born king of the Jews.
Then Christ takes His place among this remnant, and immediately heaven is opened, He is anointed with the Holy Ghost, and the Father owns Him as His Son. The whole Trinity is for the first time fully revealed, and man's place (for us in redemption), according to God's counsels, made good in Him when He takes His place amongst them, Son of God there. Owned such He goes up, led of the Spirit, to meet Satan; for us refuses, if Son, to leave obedience in His taken place of servant, and overcomes Satan for us in perfectly waiting on God's will to act -- overcomes his wiles, and sends away the adversary, and then goes to Galilee to the poor of the flock, calls disciples, and all the history of His service in Matthew is given in chapter 4: 23.
Then He describes the character of those who would have part in the kingdom without speaking of redemption. Israel were on the way with God to judgment (compare Luke 12: 49-59), and, if they did not agree, would be cast into prison, and not come out till they had paid the last farthing. And there they are to this day.
In chapter 8 He is Jehovah, and the Gentiles are again noticed. In chapter 9 we have the character of His ministry, which is forgiveness and power in grace (according to Psalm 103), and characterised by grace. In chapter 10 mission is exclusively to Israel in His own time then, to the end of verse 15; after He was gone, from verse 16, and that to the end till the Son of man should be come. In chapter 11 John the Baptist's ministry and His own are both rejected by Israel, and He takes the character of Son of God, unknown because of His Person, and alone able to reveal the Father to the comfort of the heavy-laden, and as the obedient man shewing the yoke they must bear to get rest. In chapter 12 the Jews are formally judged, and He disclaims any relationship on earth except that produced by the word. In chapter 13 He seeks fruit no more in His vineyard, but as Son of man carries out the seed which was to produce fruit; but the field is the world and the kingdom of heaven is described, that is, God's kingdom when the King is in heaven, taking the place of His presence on earth. He will come in judgment as Son of man, and the righteous shine forth as the sun in the Father's kingdom.
In chapter 14 He still continues His ministry in grace, but Israel and man are judged in chapter 15, and grace to the farthest from God according to Jewish dispensation vouchsafed to those who had no promise in His Person. In chapter 16 we have the church Christ builds (founded on the title "Son of the living God," proved in resurrection) to replace Israel, as in chapter 13 the kingdom in mystery, in chapter 17 the kingdom in glory. The disciples are forbidden to say any more He is the Christ, for the Son of man must suffer. In chapter 18, to the end of chapter 20: 28, we find the principles which were to guide the disciples and characterise their walk when He was gone -- lowliness, His presence among them, forgiveness, judging the inward man of the heart instead of observing the outward law, and other great principles of conduct and service.
In all the Synoptics, the history of the last events, another chapter of the Lord's history, His death and not His life, begins with the blind man of Jericho. And He begins by again taking the character of Son of David, and presenting himself to Jerusalem as such. Then the Jews and their various sects come up one after another and are judged. The testimony of God in Judah till the Lord comes (chapter 24: 1-31), with exhortations to verse 44; the judgment of Christendom in chapter 24: 45 to chapter 25: 30, and verse 31 to the end the judgment of the Gentiles, to whom the message of the kingdom had been sent in those last days; in chapters 26 and 27, the last scenes, in which He is specially the victim here, led to the slaughter and dumb before His shearers, and every human comfort looked for in vain, the Christ the Son of God, but henceforth Son of man in glory, the veil rent. Then His resurrection and joining the poor of the flock again in Galilee, but no ascension: the twelve being sent out to disciple and baptise the Gentiles, a commission from Jesus risen, of the accomplishment of which we find no history in Scripture. The mission to them is surrendered to Paul, as recorded in Galatians 2.
The perpetual quotation of and reference to the Old Testament scriptures is evident to the most careless reader, with ina when it is the object of the passage cited, opos when it is an accomplishment of it, tote when it is only an instance of the thing. I have only noticed of course here what shews a perfect and systematic course of teaching, all based on the essential character of the Gospel. The events are not given in historical order in the life of the Lord, though generally following it, but are subjects treated of. The whole history of His life and ministry is in one verse, and then what characterised it -- the mind of God in it. The rationalist may search very imperfect legends how it originated and was put together,+ conjecture or reason on a Hebrew original or the contrary, and the Nazarene Gospel. The Christian taught of God sees with perfect certainty the character of the Lord as Messiah, Emmanuel, Jehovah, a Man amongst men, but Son of God, presented to Israel with all the principles He brought as such, and rejected by Israel to make way for deeper counsels and a better salvation: stating indeed a heavenly place for those rejected for His sake, but carrying on testimony, not from heaven, but from resurrection.
+If any one be curious, he may read Marsh's conjectures.
The gospel of Mark I need not dwell on. It is the ministry of Christ, and is more exactly in chronological order, the same as Luke when he is chronological, but not calling for special notice for the purpose for which I comment on the Gospels. The reader may notice that the Lord's life closes here too with Galilee, as far as the Lord's words go, chapter 16: 9-20 giving a short summary of what is recorded in Luke and John.
I turn to Luke, but only for some brief remarks, with a view to my special object. It begins with a lovely picture of the godly remnant in Judah, and the prophetic Spirit amongst them, hidden in the midst of the abounding iniquity of Israel; but where, as in the cave of Adullam, a godly priest, the true king, and the Spirit of prophecy are found. But the Jews are under the power of the Roman "beast," and events are dated by his reign. Then comes a genealogy,+ which traces Christ up to Adam. He is Son of man come in grace, not the heir of promises to Abraham and David. At once, in chapter 4, He shews God's goodness extended to the Gentiles, so that they were going to kill Him. Then we have His power over demons and diseases, cleansing the leper and forgiving sins on earth; He is come to the sick. His disciples could not fast then -- the bridegroom was there; -- nor could new wine be put into old bottles, the truths of grace and the gift of the Spirit into Jewish ordinances. He is found (as constantly in Luke) praying as Son of man, and slighting their thoughts of the Sabbath; He was Lord of it as Son of man; it was the sign of the covenant with Israel; Ezekiel 20. He gives then the summary of blessings and woes (the disciples are "ye poor"), but not the principles on which they would enter into the kingdom. There is more faith in a Gentile than in Israel, and then He raises the dead. The poor multitude and publicans justified God; the Pharisees rejected His counsel and are rejected. But wisdom is justified of all her children; and the child of wisdom is shewn in the poor woman, a sinner in the city; not in the Pharisee who, with God in the house, decided, as rationalists do, that He, most clearly, could not be a prophet. But forgiveness, salvation, and peace are the portion of the poor woman, to whose heart and conscience God had revealed Himself in Christ as light and love.
+Chapter 3: 23 should, I have no doubt, be read "(Being, as was supposed, the son of Joseph) [the son] of Heli"; that is, son of Heli refers to Jesus, not Joseph; there is no "which was" in Greek. The Talmudists make Mary the daughter of Heli to be tormented in the other world. The vision of Isaiah (A.D. 68), it is said, makes Mary to be of the lineage of David. So does Tertullian according to Kaye. But this only by the bye.
Then, in chapter 8, the sowing the word is spoken of; but we have not the mysteries of the kingdom. This Gospel is not dispensational; but the Lord rejects association, according to the flesh, with Israel. We have then an account of the expulsion of the legion of demons in Gadara, and, as often in Luke, more details as to the man. He would go away out of his home in this world with Christ, but was sent back for a testimony. The world gets rid of Jesus; and, I have no doubt, the rushing of the herd of swine is a picture of Israel's conduct when He was gone; but this is a mere figure I leave to every one to judge of. He goes to heal Jairus' daughter, but has to raise the dead. Only whoever touches Him with faith, in the way as He then was, is healed.
After feeding the multitude He is transfigured; and in the Gospel of Luke only we have the talking of His decease, and the going into the cloud, the heavenly part of the kingdom -- a very important element. Their selfishness is detected in every form from the grossest to the most refined; and Christ is to be everything. This closes the orderly historical part of Luke. Christ's time was come for Him to be received up, and He stedfastly sets his face to go to Jerusalem. In the beginning of chapter 9 He had given His last testimony to Israel, only there was no inquiry who was worthy; and then comes the kingdom in glory, and entering into where the Father was, the excellent glory, and the strict prohibition any more to say that He was the Christ. We have no going through the cities of Israel till the Son of man be come -- no prohibitory notice of Samaritans and Gentiles; we have the history morally, not dispensationally, given: here, too, He was praying when He was transfigured; no replacing the Messiah in Israel by the church founded on the title Son of God, but the heavenly and earthly glory when the Christ was rejected, and the cross, in bearing which they were to follow Him. On this He insists, while the multitude wondered at His present power. He sends His messengers before His face on His way to Jerusalem, the parting testimony to Israel; but the disciples were to rejoice, not because devils were subject to them, but because their names were written in heaven. Grace is taught, independent of Judaism, in the man that fell among thieves. Then we have hearing His word, and prayer. He was the test of every soul. The evil generation, as pictured in the return of the unclean spirit, is left out. Still the nation is judged morally.
The folly of the world in its desires is taught, and the fear of man to be conquered, and for disciples full trust in God exercised; while the heavenly portion of those who watch, and the rule in the return of Christ of those that serve, are beautifully brought out. The effect of His present coming in dividing nearest friends is told, and the application of being in the way with the adversary made clear. Judgment was on all the nation, the Sabbath is set aside in the work of grace, the kingdom very briefly announced in its external form, but in connection with entering in at the strait gate. He would often as Jehovah have gathered Jerusalem, but now her day was past. The sabbath again yields to doing good, and the call to the great supper and its results is spoken of: only the sick and the poor are added to what is in Matthew. We have then, what is in Luke only, grace in seeking and grace in receiving by the Father, God's joy in the salvation of a sinner thenceforth; what man, a steward out of place, is to do with his master's goods in view of everlasting habitations; and the veil withdrawn from another world, putting the outward blessings in this, promised to Israel, in their own true place. This morally substitutes Christianity for Judaism.
After some moral principles, He is substituted for the temple and Judaism in the case of the healed Samaritan: the kingdom of God was there. Prayer is urged, but when the Son of man came where would be faith? and self-judgment preferred to self-righteousness, and the heart searched instead of the commandments outwardly kept. There is none good but God. Salvation is only of Him.
He approaches Jericho; the story of Zacchaeus is added, full grace to a publican, but responsibility in service when He should be gone, and reward according to labour. Then in approaching Jerusalem on the ass, the remarkable expression, Peace in heaven. Till Satan should be cast out thence, no rest on earth could come. Jerusalem is wept over in grace.
In the prophecy to His disciples (chapter 21) we have no abomination of desolation, but the siege of Jerusalem by Titus not mentioned in Matthew. The true secret of Peter's fall is brought out, and the entire change in Christ's position now, as being there, not as Emmanuel, King in Israel as He had been, but as a malefactor on the cross. In Gethsemane is more deep human sorrow than in any Gospel; on the cross none. He is the perfect man: not here the victim before God, true as this ever remains. He went through the sorrow with His Father; and there was calmness itself when the sorrow was actually there. We have the account of the converted thief, and the assurance of a blessed intermediate state before He came in His (Christ's) kingdom: a most instructive and important history. I should have added that in instituting the Lord's Supper He does not speak of eating it new in the kingdom, but of the present thing, its being fulfilled in the kingdom of God.
We have the lovely history of the disciples' journey to Emmaus; and, passing rapidly over the circumstances of the resurrection, no going to Galilee, but going out to Bethany; the ascension related, and their blessing in connection with His going to heaven. It is He himself, the same Jesus who is risen; He eats to shew it; He opens their understandings to understand the Scriptures: repentance and remission of sins are to be preached in His name; but they were to wait for the power at Jerusalem for the promise of the Father -- that is, the coming of the Holy Ghost. It is on this commission, as I have said, that the preaching of the gospel took place, as related in Scripture.
The whole Gospel gives us the moral change, and introduces the present and heavenly state of things, not dealing with dispensation, though of course with the setting aside of Judaism. It is the Son of man, and in divine grace. While Luke is especially characteristic, it is less easy to reproduce its character in a summary, because it is many minute traits which form that character: grace in the Son of man. Still the introductory chapters, the place and scope of the genealogy, the introduction of the parables in chapters 14, 15, 16, the introduction of going into the cloud in the transfiguration, the ascension, the thief on the cross, the woman that was a sinner, the frequent praying of Christ, the introduction of Gentiles, all marked grace that reached out beyond promises to Israel, and the Son of man in whom that grace came.
The Gospel of John, on the contrary, gives very broad lines of truth as to the Person of Christ and the coming of the Holy Ghost. Its character is totally distinct from the other three Gospels. It is not a history to display what Christ was here, His rejection and death, but a statement of all that He was in Himself. The Jews are all set aside, and indeed man, in starting; but all that Christ is, save His relative characters, is found already in the first chapter; in the third, what was revealed and needed for Israel and man to have part in the earthly and heavenly blessings. We have only to follow the contents of the Gospel to see its bearing. The sovereign operation of needed grace is found also from the beginning. What was found by results and experience in the first three Gospels is taught as truth here.
The first chapter begins before Genesis, because it treats of what was, not of what was done. As to Christ, He is God, in nature a distinguishable person with God, not become so by incarnation, but with God in the beginning. He was, when all began. In Him was life, and the life was the light of men: but the light shone in darkness, that is, amongst men, but the darkness comprehended not. God, in patient love, sent a witness to draw men's attention to that light. Next, verse 14, He became flesh, egeneto, became, not now en, was. He became flesh, was this amongst men as man, was a Son with His own Father, dwelt among men full of grace and truth. Christians have all received of His fulness, and grace for grace. Grace and truth came by Him, they were there, egeneto. The law was given by Moses. Then His work: He is the Lamb of God, the taker-away of the sin (not sins) of the world, and the baptizer with the Holy Ghost; He was anointed and sealed with it Himself. Then, as John had witnessed to Him as Lamb of God, His disciples gathered round Him. He is the Son of God and King of Israel. But much more: henceforth the heavens would be seen opened, and the angels of God ascending and descending on the Son of man. He is not the Christ for Israel in this chapter; nor Priest above; nor Head of the church. John does not own the Jews, nor has he indeed to do with the church: all is individual, not counsels, but God revealed in the Son declaring His Father; and eternal life come down to be imparted to man, the Word become flesh.
In chapter 2 we have the result when the history of the gathered remnant closes, the joy of the marriage, the purifying water turned into wine, and the temple purged of all that profaned it. This closes the introductory part as to all that concerns Christ.
We have now what concerns men. But the incarnation is the introduction of what was before the beginning of all things, in the power of life in a Man, into the scene of the all things, to be eternal life indeed as from everlasting in His Person; but a wholly new thing, though a true Man amongst men -- a new beginning. But the mere human conviction by evidence was nothing, and not to be trusted. Man must be born again (anothen), wholly anew. Nicodemus ought to have known this as a teacher of Israel. The prophets (see Ezekiel 36) shewed it plainly that, even for Israel to enjoy the earthly promises, there must be a new birth; how much more to have part in the heavenly! This He would teach as coming thence, as no one else had to tell it, the Son of man, who was even then divinely in heaven. But the Son of man must be lifted up, that a people separated by faith should have a part in these heavenly things. The need was there on man's side, and the Son of man met it. The love of God was there on God's side, and the Son of God was given; but it is the world, not Israel. The condemnation now was that light was come into the world; and man hated it, and did not come to it. In the rest of the chapter John the Baptist unfolds who he is, the testimony being closed by the evangelist himself with the Father's love to the Son, and His having put all things into His hand: he that believed on Him had everlasting life. Man, God in grace, Israel, the world, and the Son of God come in grace revealing the Father, bringing eternal life, grace and truth -- all find their place here; what Christ is, and the truth as to man, the being born again, and the atonement on the cross.
This closes the introduction, the epoch being marked by John being not yet cast into prison; after which Christ began His public ministry. In chapter 4 the Lord leaves Judaea, His country as come amongst the Jews; and we find grace with a Samaritan, prerogative mercy above Jewish relationship, and connected with His Person and humiliation, but no understanding of it in man; and this produced by dealing with the conscience. Worship must be in spirit and in truth, for God is a Spirit; but the Father, His name in grace, revealed in the Son, seeketh such. In chapter 5 we have the benefits under the law, dependent on the power of the person who is to use them, and there is none: the disease to be cured has taken away the force to use the remedy; Christ as Son of God brings it with Him. The Father raises the dead, and quickens them, so the Son quickens whom He will: and he who believes has eternal life: then man's responsibility as to it, life being come in His Person, with the evidences of John Baptist, His own works, the Father, their own scriptures: but they would not come to Him to have it. In chapter 6 He is Son of man, owned prophet, refusing to be king; He ascends up for priestly service, and the disciples go away alone; He rejoins them, and they are immediately where they went. Our food, meanwhile, is Christ humbled, the bread from heaven, and His flesh and blood; but if this last, His death, be not fed on, there is not life; in such case their portion is resurrection in the last day, in a state man never was in, even innocent. In chapter 7 the Holy Ghost takes the place of tabernacles, as we have seen, of which there is yet no antitype; in chapter 8 His word is rejected; in chapter 9 His work; in chapter 10 He will have His sheep at any rate out of Israel and the Gentiles too; in chapters 11, 12 we have the testimony rendered of God, as we have seen, to Christ when rejected as Son of God, Son of David, Son of man: but then He must die.
This closes His history, and He is now looked at as going to His Father -- this from chapter 13. He must leave His disciples; but if He cannot stay with them, He must have them with Him gone now to God. For this He abides a servant, and washes their feet: for being washed (converted), that is done once for all. Their walk remains to be seen to. Further, God is perfectly glorified by Him in His death: so man goes into God's glory. In chapter 14 He went to prepare a place for them above, and will come back and receive them. They knew where He was going, for He was going to the Father; and they had seen the Father in Him, and so knew the way too. Further, when the Comforter was come, they would know not only that He was in the Father, but that they were in Him and He in them. In chapter 15 Israel was not the true vine, though a vine brought out of Egypt. He was so: and they the branches, and this on earth. Then the work of the Comforter is fully developed in chapter 16: sent by the Father in chapter 14 in His name: by Him, from the Father, as the glorified Man in chapters 15, 16. In chapter 17 speaking to His Father -- wondrous grace that we should be admitted to hear Him -- He puts the disciples (founding it on His work and glorifying, and revelations of the Father in Himself) on the same ground as Himself with the Father and with the world.
Then we have Gethsemane and the cross in chapter 20, His revelation of Himself to Mary Magdalene and to the disciples, and this whole period of Christian blessing characterised. The Jewish remnant, who loved Him, could not now have Him back in bodily presence, but they were now His brethren; He went to His Father and their Father, to His God and their God. He is in their midst, communicates life in resurrection in the power of the Holy Ghost, as God breathed into Adam, committing the administration of forgiveness of sins on earth to them. Thomas represents the remnant in the latter day. In chapter 21 we are in Galilee again with this remnant; and the service of Peter, who is blessedly restored through grace, and of John: one as the apostle of the circumcision to find his labour in Israel come to nothing as regards the nation, and he a martyr, as Christ; and John to linger over the condition of the church till He came. It is purposely given mysteriously, and in part refers to the last days. The net is the millennial haul, and does not break, as the gospel net did. (Of Paul's ministry we have nothing; it stands by itself, a dispensation committed to him.) We have no ascension in John's Gospel. It will be remarked, that, all through, it is the divine side and the purpose of God as to Christ, which is treated here; with the Holy Ghost who takes His place on earth.
I would still notice the distinction of the closing scene in the Gospels. In Matthew Christ is the victim, perfect in calmness and patience, with no ray to comfort Him, no heart to feel for Him; He is led as a lamb to the slaughter (man's wickedness frightfully brought out), but a perfect victim of propitiation, told out on the cross by the solemn words, "My God, my God, why hast thou forsaken me?" In the midst of plans of the priests and the vacillation of Pilate, God's purpose is carried out in the true passover; and Christ is, before both, condemned for His own testimony to the truth.
In Luke you have deeper human conflict in Gethsemane, though perfection in it: being in an agony, He prayed more earnestly. On the cross there is none. He had gone through it as man with His Father, and the perfect result is peacefulness on the cross. Also, here, as man, He commends His spirit to His Father.
In John we have the divine side -- no sorrow in Gethsemane, none on the cross. In Gethsemane they go backward and fall to the ground, and He delivers up Himself, saying, "If ye seek me, let these go their way." On the cross He puts His mother under John's care, and delivered up His own spirit when all was finished in the work He had to do. We have to learn in part, and the various parts separately, that we may know all. John was nearer Christ in His agony, but Matthew gives it, not John. Matthew saw the people go-back and fall, but says nothing of it. The Holy Ghost gives by each what suits the whole tenor and subject of that Gospel. Yet our Baurs and other Germans can see nothing but a composition to make peace among Christian squabblers in the end of the second century. Can there be greater poverty, more total moral darkness? Mr. Smith, professing for some other reason to believe, debits out this threadbare infidelity, without a ray of light to lighten the darkness, or say it is not true; or he would persuade us that Christ sanctioned, as written by Moses, and as the word of God relative to Himself, what was not written by Moses at all -- an imposture in which he, forsooth, can see no harm! and he would have us believe that the Lord and the apostles were all wrong, and Dr. Baur and himself right.
I have referred to the Psalms as another illustration of unity of purpose and mind as collected. It is well known there are five distinct books, each ending with ascription of praise to Jehovah -- Psalms 1-41; 42-72; 73-89; 90-106; and thence to the end. Each book has its own object and character. The first two Psalms, however, are an introduction, and give the key to the whole book. In Psalm 1 there is a remnant distinguished from the ungodly of the nation. Psalm 2 gives the counsels of Jehovah to establish, in spite of rejection by Jews and Gentiles, Christ (the Anointed) as King on His holy hill of Zion; also God's Son, as born into the world; and, finally, to subdue the Gentiles with a rod of iron.
I would now mention a principle of order which helps us to understand the connection of many Psalms. One or more psalms give the platform on which the thoughts and feelings of the following Psalms are based.THE DISTINCT CHARACTER OF THE SEVERAL WRITINGS OF THE NEW TESTAMENT
HAVE WE A REVELATION FROM GOD?+