Ir-
THE WORK OF
THE HOLY SPIRIT
BY
ABRAHAM KUYPER, D.D., LL.D.
Professor of Systematic Theology in the
University of Amsterdam.
TRANSLATED FROM THE DUTCH WITH EXPLANATORY NOTES
BY
Reverend HENRI DE VRIES
with an INTRODUCTION
BY
Professor BENJAMIN B. WARFIELD, D.D., LL.D.
OF PRINCETON THEOLOGICAL SEMINARY
FUNK & WAGNALLS COMPANY
NEW YORK AND LONDON
Copyright, 1900
BY
FUNK & WAGNALLS COMPANY
[Registered at Stationers' Hall, London.}
Printed in the United States 0/ A tnerica.
7—23
CONTENTS.
PAGE
Preface, ix
Explanatory Notes to the American Edition, . . . . xv
Partial List of the Works of Dr. Kuyper, xix
Introduction by Prof, Benjamin B. Warkield, D.D., LL.D., . xxv
VOLUME I.
FIRST CHAPTER.
Introduction.
I. Careful Treatment Required, 3
II. Two Standpoints, 8
III. The Indwelling and Outgoing Works of God 13
IV. The Work of the Holy Spirit Distinguished 18
SECOND CHAPTER.
The Creation.
V. The Principle of Life in the Creature, 22
VI. The Host of Heaven and of Earth 27
VII. The Creaturely Man 32
VIII. Gifts and Talents 38
THIRD CHAPTER.
Re-Creation.
IX. Creation and Re-Creation, ........ 43
X. Organic and Individual, 48
XI. The Church Before and After Christ 52
FOURTH CHAPTER.
The Holy Scripture of the Old Testament.
XII. The Holy Scripture 56
XIII. The Scripture a Necessity, 6c
IV
CONTENTS
XIV. The Revelation to Which the Scripture of the Old Testa-
ment Owes Its Existence 65
XV. The Revelation of the Old Testament in Writing, . . 70
XVI. Inspiration, 74
FIFTH CHAPTER.
The Incarnation ok the Word.
XVII. Like One of Us 79
XVIII. Guiltless and Without Sin 84
XIX. The Holy Spirit in the Mystery of the Incarnation, . . 88
SIXTH CHAPTER.
The Mediator.
XX. The Holy Spirit in the Mediator, 93
XXI. Not Like unto Us, 97
XXII. The Holy Spirit in the Passion of Christ, . . . .102
XXIII. The Holy Spirit in the Glorified Christ 107
SEVENTH CHAPTER.
The Outpouring of the Holy Spirit.
XXIV. The Outpouring of the Holy Spirit 112
XXV. The Holy Spirit in the New Testament Other than in the
Old 117
XXVI. Israel and the Nations 123
XXVII. The Signs of Pentecost, 128
XXVIII. The Miracle of Tongues I33
EIGHTH CHAPTER.
The Apostolate.
XXIX. The Apostolate,
XXX. The Apostolic Scriptures
XXXI. Apostolic Inspiration,
XXXIL Apostles To-Uay? .
139
146
152
158
NINTH CHAPTER.
The Holy Scriptures in the New Testament.
XXXIII. The Holy Scriptures in the New Testament,
XXXIV. The Need of the Xew-Testament Scripture,
XXXV. The Character of the New-Testament Scripture, .
. 164
. 169
. 174
CONTENTS f
TENTH CHAPTER.
The Church of Christ.
PAGE
XXXVI. The Church of Christ, I79
XXXVII. Spiritual Gifts 184
XXXVIII. The Ministry of the Word, 190
XXXIX. The Government of the Church, 196
VOLUME II.
FIRST CHAPTER.
Introduction.
I. The Man to be Wrought upon,
II. The Work of Grace a Unit, .
III. Analysis Necessary,
IV. Image and Likeness,
V. Original Righteousness,
VI. Rome, Socinus, Arminius, Calvin
VII. The Neo-Kohlbruggians,
VIII. After the Scriptures,
IX. The Image of God in Man, .
X. Adam Not Innocent, but Holy,
203
208
213
218
222
227
232
23S
242
247
SECOND CHAPTER.
The Sinner to be Wrought upon.
XI. Sin Not Material, .
XII. Sin Not a Mere Negation,
XIII. Sin a Power in Reversed Action,
XIV. Our Guilt
XV. Our Unrighteousness, .
XVI. Our Death
252
258
263
268
273
278
THIRD CHAPTER.
Preparatory Grace.
XVII. What It Is 283
XVIII. What It Is Not 288
vi CONTENTS
FOURTH CHAPTER.
Regeneration.
PAGE
XIX. Old and New Terminology, 293
XX. Its Course 299
XXI. Regeneration the Work of God, 304
XXII. The Work of Regeneration, ....... 310
XXIII. Regeneration and Faith 3i5
XXIV. Implanting in Christ 322
XXV. Not a Divine-Human Nature, 327
XXVI. The Mystical Union with Immanuel, 333
FIFTH CHAPTER.
Calling and Repentance.
XXVII. The Calling of the Regenerate 333
XXVIII. The Coming of the Called, 343
XXIX. Conversion of All that Come 349
SIXTH CHAPTER.
Justification.
XXX. Justification 354
XXXI. Our Status, 361
XXXII. Justification from Eternity 367
XXXIII. Certainty of Our Justification 372
SEVENTH CHAPTER.
Faith.
XXXIV. Faith in General 378
XXXV. Faith and Knowledge 384
XXXVI. Brakel and Comrie 39°
XXXVII. Faith in the Sacred Scriptures 397
XXXVIII. The Faculty of Faith 402
XXXIX. Defective Learning 407
XL. Faith in the Saved Sinner Alone, 4^5
XLI. Testimonies, .... .... 420
CONTENTS ▼»»
VOLUME III.
FIRST CHAPTER.
Sanctification.
I. Sanctification, • • • * ^^^
II, Sanctification a Mystery 435
III. Sanctification and Justification 440
IV. Sanctification and Justification (Continued), . . -444
V. Holy Raiment of One's Own Weaving 448
VI. Christ Our Sanctification, 452
VII. Application of Sanctification, 45
VIII. Sanctification in Fellowship with Immanuel, . . .460
IX. Implanted Dispositions, 4 4
X. Perfect in Parts, Imperfect in Degrees, 468
XI. The Pietist and the Perfectionist 474
XII. The Old Man and the New, 48o
XIII. The Work of God in Our Work 485
XIV. The Person Sanctified, 49°
XV, Good Works "^^
XVI. Self-Denial 5°^
SECOND CHAPTER.
Love.
XVII. Natural Love 5o8
XVIII. Love in the Triune Being of God 5^3
XIX. The Manifestation of Holy Love, 5^7
XX. God the Holy Spirit the Love which Dwells in the Heart, . 522
XXI. The Love of the Holy Spirit in Us S27
XXII. Love and the Comforter, 532
XXIII. The Greatest of These Is Love, S38
XXIV. Love in the Blessed Ones 543
XXV, The Communion of Saints, 548
XXVI. The Communion of Goods 554
XXVII. The Communion of Gifts S^o
XXVIII. The Suffering of Love, . 565
XXIX. Love in the Old Covenant, 570
XXX. Organically One 575
XXXI. The Hardening Operation of Love 58o
XXXII. The Love which Withers, . 584
viii CONTENTS
PAGE
XXXIII. The Hardening in the Sacred Scripture, . . . .589
XXXIV. Temporary Hardening, 594
XXXV. The Hardening of Nations, 598
XXXVI. The Apostolic Love 603
XXXVII. The Sin Against the Holy Ghost 608
XXXVIII. Christ or Satan 613
THIRD CHAPTEIL
Prayer.
XXXIX. The Essence of Prayer, 618
XL. Prayer and the Consciousness 623
XLI. Prayer in the Unconverted, 629
XLII. The Prayer of the Regenerated, 636
XLIII. Prayer for and with Each Other, 643
PREFACE OF THE AUTHOR.
Special treatises on the Person of the Holy Spirit are compara-
tively few, and systematic treatment of His IVorA is still more un-
common. In dogmatics, it is true, this subject is introduced, devel-
oped, and explained, but special treatment is exceptional.
As much as there is written on Christ, so little is there written
on the Holy Spirit. The work of John Owen on this subject is
most widely known and still unsurpassed. In fact, John Owen
wrote three works on the Holy Spirit, published in 1674, 1682, and
1693. He was naturally a prolific writer and theologian. Born
in 1616, he died at the good old age of seventy-five years, in 1691.
From 1642, when he published his first book, he continued writing
books until his death.
In 1826 Richard Baynes reissued the works of John Owen, D.D.,
edited by Thomas Russell, A.M., with memoirs of his life and wri-
tings (twenty-one volumes). This edition is still in the market,
and offers a treasury of sound and thorough theology.
Besides Owen's works I mention the following:
David Rungius, " Proof of the Eternity and Eternal Godhead of
the Holy Spirit," Wittenberg, 1599.
Seb. Nieman, " On the Holy Spirit." Jena, 1655.
Joannes Ernest Gerhard, " On the Person of the Holy Spirit,"
Jena, 1660.
Theod. Hackspann, " Dissertation on the Holy Spirit," Jena, 1655.
J. G. Dorsche, " On the Person of the Holy Spirit," Konings-
berg, 1690.
Fr. Deutsch, " On the Personality of the Holy Spirit," Leipsic,
1711.
Gottfr. Olearius (John F. Burgius), " On the Adoration and Wor-
ship of the Holy Spirit," Jena, 1727.
J. F. Buddeuss, " On the Godhead of the Holy Spirit," Jena, 1727.
X PREFACE OF THE AUTHOR
J. C. Pfeiffer, " On the Godhead of the Holy Spirit," Jena, 1740.
G. F. Gude, " On the Martyrs as Witnesses for the Godhead ot
the Holy Spirit," Leipsic, 1741.
J. C. Danhauer, " On the Procession of the Holy Spirit from the
Father and the Son," Strasburg, 1663. J. Senstius, Rostock, 1718,
and J. A. Butstett, Wolfenbiittel, 1749. John Schmid, John Meisner,
P. Havercom, G. Wegner, and C. M. Pfaff.
The Work of the Holy Spirit has been discussed separately by
the following: Anton, " The Holy Spirit Indispensable." Carsov,
"On the Holy Spirit in Conviction." Wensdorf, "On the Holy
Spirit as a Teacher." Boerner, " The Anointing of the Holy Spirit."
Neuman, " The Anointing which Teaches All Things." Fries, " The
Office of the Holy Spirit in General." Weiss, "The Holy Spirit
Bringing into Remembrance." Foertsch, " On the Holy Spirit's
Leading of the Children of God." Hoepfner, " On the Intercession
of the Holy Spirit." Beltheim, Arnold, Gunther, Wendler, and
Dummerick, " On the Groaning of the Holy Spirit." Meen, " On
the Adoration of the Holy Spirit." Henning and Crusius, " On the
Earnest of the Holy Spirit."
The following Dutch theologians have written on the same
subject: Gysbrecht Voetius in his" Select-Disput.," L, p. 466. Sam.
Maresius, " Theological Treatise on the Personality and Godhead
of the Holy Spirit," in his " Sylloge-Disput.," I., p. 364. Jac. Fruy-
tier, " The Ancient Doctrine Concerning God the Holy Spirit, True,
Proven, and Divine"; exposition of John xv. 26, 27. Camp. Vi-
tringa, Jr., " Duae Disputationes Academicae de Notione Spiritus
Sancti," in his Opuscula.
Works on the same subject during the present century can
scarcely be compared with the studies of John Owen. We notice
the following: Herder, " Vom Paraclet." Kachel, " Von der Laster-
ung wider den Heiligen Geist," Niimberg, 1875. E. Guers, " Le
Saint-Esprit, Etude doctrinale et pratique sur Sa Personne et Son
CEuvre," Toulouse, 1865. A. J. Gordon, " Dispensation of the
Spirit."
This meager bibliography shows what scant systematic treatment
is accorded to the Person of the Holy Spirit. Studies of the JVork
of the Holy Spirit are still more scanty. It is true there are several
dissertations on separate parts of this Work, but it has never been
treated in its organic unity. Not even by Guers, who acknowledges
that his little book is not entitled to a place among dogmatics.
PREFACE OF THE AUTHOR xi
In fact, Owen is still unsurpassed, and is therefore much sought
after by good theologians, both lay and clerical. And yet Owen's
masterpiece does not seem to make a closer study of this subject su-
perfluous. Altho invincible as a champion against the Arminians
and Semi-Arminians of the latter part of the seventeenth century.
his armor is too light to meet the doctrinal errors of the present time.
For this reason the author has undertaken to offer the thinking Chris-
tian public an exposition of the second part of this great subject, in
a form adapted to the claims of the age and the errors of the day.
He has not treated the first part, the Person of the Holy Spirit.
This is not a subject for controversy. The Godhead of the Holy
Spirit is indeed being confessed or denied, but the principles of which
confession or denial is the necessary result are so divergent that a
discussion between confessor and denier is impossible. If they
ever enter the arena they should cross lances on the point of first
principles, and discuss the Source of Truth. And when this is set-
tled they might come to discuss a special subject like that of the
Holy Spirit. But until then such a discussion with them that deny
the Revelation would almost be sacrilegious.
But with the IVork of the Holy Spirit it is different. For altho
professing Christians acknowledge this Work, and all that it includes,
and all that flows from it, yet the various groups into which they
divide represent it in very divergent ways. What differences on this
point between Calvinists and Ethicals. Reformed. Kohlbruggians.
and Perfectionists ! The representations of the practical Supernatu-
ralists, Mystics, and Antinomians can scarcely be recognized.
It seemed to me impracticable and confusing to attack these
deviating opinions on subordinate points. These differences should
never be discussed but systematically. He that has not first staked
off the entire domain in which the Holy Spirit works can not suc-
cessfully measure any part of it, to the winning of a brother and to
the glory of God.
Hence leaving out polemics almost entirely. I have made an
effort to represent the Work of the Holy Spirit in its organic rela-
tions, so that the reader may be enabled to survey the entire do-
main. And in surveying, who is not surprised at the ever-increas-
ing dimensions of the Work of the Holy Spirit in all the things that
pertain to God and man?
Even tho we honor the Father and believe on the Son, how little
do we live in the Holy Spirit ! It even seems to us sometimes that
xii PREFACE OF THE AUTHOR
for our sanctification only, the Holy Spirit is added accidentally to
the great redemptive work.
This is the reason why our thoughts are so little occupied with
the Holy Spirit; why in the ministry of the Word He is so little
honored ; why the people of God, when bowed in supplication before
the Throne of Grace, make Him so little the object of their adora-
tion. You feel involuntarily that of our piety, which is already
small enough, He receives a too scanty portion.
And since this is the result of an inexcusable lack of knowledge
and appreciation of His glorious Work in the entire creation, holy
enthusiasm constrained me, in the power of God, to offer my fellow
champions for the faith once delivered by the fathers, some assist-
ance in this respect.
May the Holy Spirit, whose divine Work I have uttered in hu-
man words and with stammering tongue, crown this labor with such
blessing that you may feel His unseen Presence more closely, and
that He may bring to your disquieted heart more abundant conso-
lation.
Amsterdam, April lo, 1888.
Postscript for American readers, I add one more observation.
This work contains occasional polemics against Methodism
which to the many ministers and members of the churches called
"Methodist" may appear unfair and uncalled for. Be it, there-
fore, clearly stated that my controversy with Methodism is never
with these particular churches. The Methodism that I contend with
prevailed until recently in nearly all the Protestant churches as an
unhealthy fruit of the Reveil in the beginning of this century.
Methodism as here intended is identical with what Mr. Heath, in The
Contanporary Review (May, 1898), criticized as wofully inadequate to
place Protestantism again at the head of the spiritual movement.
Methodism was born out of the spiritual decline of the Episco-
pal Church of England and Wales. It arose as the reaction of the
individual and of the spiritual subjective against the destructive
power of the objective in the community as manifested in the
Church of England. As such the reaction was precious and un-
doubtedly a gift of God, and in its workings it would have contin-
ued just as salutary if it had retained its character of a predominant
reaction.
PREFACE OF THE AUTHOR xiii
It should have supposed the Church as a community as an
objective power, and in this objective domain it should have vindi-
cated the significance of the individual spiritual life and of the
subjective confessing.
But it failed to do this. From vindicating the subjective rights
of the individual it soon passed into antagonism against the objec-
tive rights of the community. This resulted dogmatically in the
controversy about the objective work of God, viz., in His decree
and His election, and ecclesiastically in antagonism against the ob-
jective work of the office through the confession. It gave suprem-
acy to the subjective element in man's free will and to the individ-
ual element in the deciding of unchurchly conflicts in the Church.
And so it retained no other aim than the conversion of individual
sinners; and for this work it abandoned the organic, and retained
only the mechanical method.
As such it celebrated in the so-called Reveil its most glorious
triumph, and penetrated nearly all the Protestant churches, and
even the Episcopal Church under the name of Evangelicalism or
Low Churchism. As a second reaction against the second decline
of the Protestant churches of that time this triumph undoubtedly
brought a great blessing.
But when the necessity arose to reduce this new spiritual life
to a definite principle, upon this to construct a Protestant-Christian
life and world-view in opposition to the unchristian philosophies
and to the essentially pantheistic life and world-view, and to give
these position and to maintain it, then it pitiably failed. It lacked
conscious, sharply defined principles; with its individualism and
subjectivity it could not reach the social questions, and by reason
of its complete lack of organic unity it could not formulate an in-
dependent life and world-view; yea, it stood everywhere as an ob-
stacle to such formations.
For this reason it is absolutely necessary to teach the Protestant
churches clearly to see this dark shadow of Methodism, while at
the same time they should continue to study its precious signifi-
cance as a spiritual reaction.
Hence my contending with Methodism and my persistent point-
ing to the imperative necessity of vindicating over against and
alongside of the purely mechanical subjectivity the rights of the
organic social in all human life, and of satisfying the need of the
power of objectivity in presence of the extravagant statements of
xiv PREFACE OF THE AUTHOR
subjectivity. This presses all the more since in the Methodist
theology of America the modem tendency is gaining ground.
The Work of the Holy Spirit may not be displaced by the activ-
ity of the human spirit,
KUYPER.
Amsterdam, April 21, 1899.
EXPLANATORY NOTES TO THE AMERICAN
EDITION.
Dr. Kuyper's work on the Holy Spirit first appeared in the He-
raut in weekly instalments, after which it was published in book
form, Amsterdam, 1888,
This explains the object of the author in writing the book, viz.,
the instruction of the people of the Netherlands. Written in the
ordinary language of the people, it meets the need of both laity and
clergy.
However, depth of thought was not sacrificed to simplicity of
speech. On the contrary, the latter was only the instrument to
make the former lucid and transparent.
The Heraut is a religious weekly of which Dr. Kuyper has been
the editor-in-chief for more than twenty years. It is published on
Friday, and forms the Sunday reading of a large constituency.
Through its columns Dr. Kuyper has taught again the people of the
Netherlands, in city and country, the principles of the Reformed
faith, and how to give these principles a new development in ac-
cordance with the modem conscience of our time.
Dr. Kuyper is not an apologist, but an earnest and conscientious
reconstructionist. He has made the people acquainted with the
symbols of the Reformed faith, and by expounding the Scriptures
to them he has maintained and defended the positions of those
symbols. His success in this respect appears conspicuously in the
reformation of the Reformed Churches in 1886, and in the subsequent
development of marvelous energy and activity in Church and State
which are products of revived and reconstructed Calvinism. With-
out the patient toil and labor of this quarter of a century, that ref-
ormation would have been impossible.
In his religious and political reformations. Dr. Kuyper proceed-
ed from the personal conviction that the salvation of Church and
State could be found only in a return to the deserted foundations
of the national Reformed theology; but not to reconstruct it in its
xvi NOTES TO THE AMERICAN EDITION
worn-out form. " His fresh, brave spirit is entirely free from all
conservatism" (Dr. W. Geesink). He is a man o/his time as well
a&for his time. The new superstructure which he has been rear-
ing upon the carefully reuncovered foundations of the Reformed
theology he seeks to adapt to all the needs, demands, and distresses
of the present. In how far he has succeeded time only can tell.
Since 1871 he has published in the columns of the Heraut and
afterward in book form the following: " Out of the Word," Bible
studies, four volumes; "The Incarnate Word, '" The Work of the
Holy Spirit," three volumes, and " E Voto Dordraceno," an explana-
tion of the Heidelberg Catechism, four volumes. This last work is
a rich treasury of sound and thorough theology, dogmatic and prac-
tical. He has published several other treatises which have not yet
appeared in book form. Among these we notice especially *' On
Common Grace," which, still in process of publication, is full of
most excellent reading. The number of his works amounts already
to over one hundred and fifty, a partial list of which is to be found
following this introduction.
The following works have been translated into English : " Ency-
clopaedia of Sacred Theology" (Charles Scribner's Sons, 1898);
"Calvinism and Art"; "Calvinism and Our Constitutional Lib-
erties"; "Pantheism and Destruction of the Boundaries"; "The
Stone Lectures."
For the better understanding of the work, the translator begs to
offer the following explanations :
" Ethical Irenical," or simply " Ethical," is the name of a move-
ment in the Netherlands that seeks to mediate between modem
Rationalism and the orthodox confession of the old Reformed
Church. It seeks to restore peace and tranquillity not by a return
to the original church order, nor by the maintenance of the old
Confession and the removal of deviating ministers through trial
and deposition (Judicial Treatment), but by making efforts to find
a common ground for both parties. It proceeds from the idea that
that which is diseased in the Church can and will return to health :
partly by letting the disease alone to run its course {Doorzieken) —
forgetting that corruption in the Church is not a disease, but a sin ; *
partly 1 j a liberal diffusion of Bible knowledge among the people
(Medical Treatment).
* Dr. W. Geesink.
NOTES TO THE AMERICAN EDITION xvii
Dr. Chantepie de la Saussaj'e, a disciple of Schleiermacher, was
the spiritual father of this Ethical theology. Born in 1818, Dr. De
la Saussaye entered the University of Leyden in 1836. Dissatis-
fied with the rational supernaturalism of a former generation,
unable to adapt himself to the vagueness and ambiguousness of the
so-called Groningen school, or to find a basis for the development
of his theological science in the treasures of the Calvinistic theol-
ogy, he felt himself strongly attracted to the school of Schelling,
and through him he came under the influence of Pantheism. During
the years of his pastorate in Leeuwarden (1842-48) and in Leyden
to 1872, he modified and developed the ideas of Schleiermacher in
an independent way. The Ethical theology was the result. Its
basic thought may be comprehended as follows :
" Transcendent above nature, God is also immanent in nature.
This immanence is not merely physical, but also, on the ground of
this, ethical. This ethical immanence manifests itself in the relig-
ious moral life, which is the real and true life of man. It originates
in the heathen world, and through Israel ascends to Christ, in whom
it attains completion. Among the heathen it manifests itself espe-
cially in the conscience with its two elements of fear and hope;
among Israel in Law and Prophecy ; and in Christ in His perfect
union with God and humanity. For this reason He is the Word/ar
excellence, the Central Man, in whom all that is human is realized.
However, while until Christ it proceeded from circumference to
center, after Christ it proceeds in ever-widening circles from center
to circumference. Life flows from Christ into the Church, which,
having temporarily become an institution for the education of the
nations, became through the Reformation and the French Revolti-
tion what it should be, a confessing Church. Its power lies no
more in ecclesiastical organization, neither in authoritative creed
and confession, but in moral activity and influence. The divine
Word in the conscience begins to work and to govern , Christianity
is being transferred into the moral domain.
" However, the perfect ethical immanence of God is not attained
in this dispensation ; being always possible, it may be realized in
the succeeding eons."*
It is not surprising that this theology, obliterating with its pan-
theistic current the boundary-lines between the Creator and the
* Dr. Bavink.
xviii NOTES TO THE AMERICAN EDITION
creature, should have come in hostile contact with the Reformed
theology, which most zealously guards these boundary-lines. In
fact, instead of uniting the two existing parties on one common
ground, the Ethical movement added a third, which in the subse-
quent conflict was much more bitter, arbitrary, and tyrannical than
the moderns, and which has already abandoned the Holy Scriptures
in the manner of Wellhausen and Kuenen.
In 1872 Dr. Chantepie de la Saussaye was appointed professor
of theology in the University of Groningen, succeeding Hofstede
de Groot. He filled this position but thirteen months. He fell
asleep February 13, 1874.
His most excellent disciple is the highly gifted Dr. J. H. Gun-
ning, till 1899 professor of theology at the University of Leyden.
The name of Dr. Kohlbrugge is frequently found in the follow-
ing pages. Born a Lutheran, a graduate of the seminary of Am-
sterdam, a candidate for the Lutheran ministry, Dr. Kohlbrugge
became acquainted with the Reformed theology through the study
of its earlier exponents. Known and feared as an ardent admirer
of the doctrine of predestination, the authorities first of the Luther-
an then of the State Church refused him admission to the minis-
try. He left Holland for Germany, where for the same reason he
was debarred from the pulpits of the German Reformed churches.
At last he was called to the pulpit of a Free Reformed church at
Elberfeld, established by himself.
He was a profound theologian, a prolific writer, and one zealous
for the honor of his Master. His numerous writings, half Luther-
an, half Reformed, were spread over Holland, the Rhenish prov-
inces, the cantons of Switzerland, and even among some Reformed
churches of Bohemia.
Some of his disciples fell into Antinomianism, and occupy pul-
pits in the State Church at the present time. They are called Neo-
Kohlbruggians. Professor Bohl, of Vienna, is the learned repre-
sentative of the Old Kohlbruggians. Both the old and the new
school are strongly opposed to Calvinism.
The translation of " The Work of the Holy Spirit " was under-
taken by appointment of the author, to whom the proof-sheets of al-
most all the first volume were submitted for correction. Being
■' overwhelmed " with work, and being fully satisfied with the trans-
lation so far as he had seen it, the author decided not to delay the
work for the reading of the remaining volumes, but to leave that to
NOTES TO THE AMERICAN EDITION xix
the discretion of the translator. A question of the omission of mat-
ter referring to local conditions and to current theological discus-
sions was also left to the translator's judgment.
Grateful thanks are due to Rev. Thomas Chalmers Straus, A.M.,
of Peekskill, N. Y. , for valuable assistance in preparing this work
for the press.
Translator.
Peekskill, N. Y., January 27, 1900.
The following is a partial list of the works of Dr. Kuyper:
"J. Calvini et J. a Lasco: De Ecclesia Sententiarum inter se Corapositio
Acad. Diss." 1862.
"Joannis a Lasco: Opera turn Edita quam Inedita." Two vols., 1866.
"Wat moeten wy doen, het stemrecht aan ens zelven houden of den
Kerkeraad tnachtigen ? " (What Are We to Do : Retain the Right of
Voting, or Authorize the Consistory ?) 1867.
"De M en sch wording Gods Het Levensbeginsel der Kerk." Intreerede
te Utrecht. (The Incarnation of God the Vital Principle of the
Church. Inaugural discourse at Utrecht. ) 1867.
"Het Graf." Leerrede aan den avond van Goede-Vrydag. (The Tomb.
Sermon on Good Friday night.) 1869.
"Zestal Leerredenen." (Six Sermons.) 1869.
"De Kerkelyke Goederen." (Church Property.) 1869.
"Vrymaking der Kerk. (The Emancipation of the Church.) 1869.
"Het Beroep op het Volksgeweten." (An Appeal to the National Con-
science.) 1869.
"Eenvormigheid de Vloek van het Moderne Leven." (Uniformity the
Curse of Modern Life.) 1869.
"De Schrift het Woord Gods." (Scripture the Word of God.) 1870.
"Kerkeraadsprotocollen der Hollandsche Gemeente te London." 1569-
1571. (The Consistorial Minutes of the Dutch Church in London.)
1870.
"De Hollandsche Gemeente te London." 1 570-1 571. (The Dutch Church
in London.) 1870.
" Conservatisme en Orthodoxie, Valsche en Ware Behoudzucht. ** (Conser-
vatism and Orthodoxy, the True and the False Instinct of Self-Preser-
vation.) 1870.
"Gewortelden Gegrond, de Kerk als Organisme en Institute." (Rooted
and Grounded, the Church as Organism and Institute.) Inaugural at
Amsterdam. 1870.
"De Leer der Onsterfelykheid en de Staats School." (The Doctrine of
Immortality and the State School.) 1870.
XX NOTES TO THE AMERICAN EDITION
"Een Perel in de Verkeerde Schelp." (A Pearl in the Wrong Shell.)
1871.
"Het Modernisme een Fata Morgana op Christelyk Gabled." (Modern-
ism a Fata Morgana in the Christian Domain.) 1871.
"De Zending Naar de Schrift." (Missions According to Scripture.)
1871.
" Tweede Zestal Leerredenen. " (Another Six Sermons. ) 1871.
"O God Wees My Zondaar Genadig '" Leerrede op den Laatsten Dag van
Het Jaar, 1870. (O God be Merciful to Me a Sinner' Sermon on
Old Year's night, 1870.) 1871.
"De Bartholomeusnacht." (The Bartholomew Night.) 1872.
"De Sneeuw van den Libanon." (The Snow of Lebanon.) 1872.
"Bekeertu Want het Koningryk Gods is Naby " (Repent, for the Kingdom
of Heaven Is at Hand). Sermon on the last day of the year 187 1 ^872.
"HetVergryp der Zeventien Ouderlingen " (The Mistake of the Seven-
teen Elders. Memoir of the Consistory of Amsterdam.) 1872.
" Uit het Woord. " (Out of the Word. ) Devotional Bible studies. 1873.
"Het Calvinisme, Oorsprong en Waarborg onzer Constitutioneele Vry-
heden." (Calvinism, the Origin and Surety of Our Constitutional
Liberties.) 1874.
"Uit het Woord." (Out of the Word. ) Second volume, 1875.
"De Schoolquestie." (The School Question.) Six brochures, 1875.
"Liberalisten en Joden." (Liberalists and Jews.) 1878.
" Uit het Woord." (Out of the Word. ) Third volume. 1879.
"Ons Program." (Our Program.) 1879
"De Leidsche Professoren en de Executeurs der Dordtsche Nalatenschap. "
(The Leyden Professors and the Executors of the Inheritance of
Dordt.) 1879.
" Revisie der Revisielegende. " (Revision of the Revision Legend. ) 1879.
"De Synode der Nederlandsche Revormde Kerk uit Haar Eigen Ver-
maan brief Geoordeeld." (The Synod of the Reformed Church in the
Netherlands Judged by Its Own Epistle of Exhortation.) 1879.
"Antirevolutionair ook in uw Gezin." (Anti-Revolutionary Even in the
Family.) 18S0.
"Bede om een Dubbel Corrigendum." (Prayer for a Double Corrigen-
dum.) 1880.
"Strikt Genomen." (Taken Strictly. The Right to Found a University
Tested by Public Law and History.) 1880.
"Souvereiniteitin EigenKring." (Sovereignty in Our Own Circle.) 1880.
"Honig uit den Rottsteen." (Honey Out of the Rock.) 1880.
" De Hedendaagsche Schriftcritiek in Hare Bedenkelyke Strekking voor de
Gemeente des Levenden Gods." (Modern Criticism and Its Danger-
ous Influence upon the Church of the Living God.) Discourse. 1S82.
NOTES TO THE AMERICAN EDITION xxl
"D. Franscisci Jnnii : Opuscula Theologica. " 1882.
"Alexander Comrie." Translated from The Catholic Presbyterian Re-
view. 1882.
"Ex Ungue Leouem." Dr. Doedes's Method of Interpretation Tested on
One Point. 1882.
"Welke zyn de Vooruitzchten voor de Studenten der vrye Universiteit? "
(What Are the Prospects for the Students of the Free University?)
1882.
"Tractaat van de Reformatie der Kerken." (Tractate of the Refornaation
of the Churches.) 1883.
"Honig uit den Rottsteen." (Honey Out of the Rock. ) Second volume.
1883.
"Uit het Woord." (Out of the Word.) Second series, first volume ; That
Grace Is Particular. 1884.
"Yzer en Leem." (Iron and Clay.) Discourses. 1885.
" Uit het Woord. " (Out of the Word.) Second volume : The Doctrine of
the Covenants. 1885.
"Uit het Woord." Third volume : The Practise of Godliness. 1886.
"Het Dreigend Conflict." (The Conflict Threatening.) 1886.
"Het Conflict Gekomen." (The Conflict Come.) Three vols., 1886.
"Dr. Kuyper voor de Synode. " (Dr. Kuyper Before the Synod.) 1886.
"Laatste Woord tot de Conscientie van de Leden der Synode." (Last
Word to the Conscience of the Members of Synod.) On behalf of the
persecuted members of the Consistory of Amsterdam. 1886.
"Afwerping van het Juk der Synodale Hierarchic." (The Throwing Off
of the Yoke of the Synodical Hierarchy.) 18S6.
"Alzoozal het onder u niet. zyn." (It Shall Not bo So Among You.)
1886.
" Eene ziel die zich Nederbuigt. " (A Prostrate Soul. ) Opening address
of the Reformed Church Congress at Amsterdam. 18S7.
"DeVerborgeu Dingen zyn voor den Heere Onzen God." (The Secret
Things Belong to the Lord Our God.) 1887.
"Sion Door Recht Verlost." (Zion Saved through Judgment.) 18S7.
"DeVleeschwordingdes Woords. " (The Incarnation of the Word.) 1887.
"Dagen van Goede Boodschap." (Days of Glad Tidings.) 1887.
"Tweederlei Vaderland." (Two Fatherlands.) 1887.
"Het Calvinisme en de Kunst." (Calvinism and Art.) 1888.
"Dr. Gisberti Voetii Selectarum Disputationum Fasciculus." In the Bib-
liotheca Reformat a 1888.
"Het Work des Heihgen Geestes." (The Work of the Holy Spirit.)
Three vols., 1889.
"Homer voor den Sabbath." (Homer for the Sabbath.) Meditations on
the Sabbath. 1889.
xxii NOTES TO THE AMERICAN EDITION
"Niet de Vryheidsboom Maar het Kruis. " (Not the Tree of Liberty, but
the Cross.) Opening address at the tenth annual meeting of the
Deputies. 1889.
" Eer is Teer." (Honor Is Tender.) 1889.
"Handenarbeid." (Manual Labor.) 1889.
"Scolastica." (The Secret of True Study. ) 1889.
"Tractaat van den Sabbath." (Tractate on the Sabbath.) A historical
dogmatic study. 1890.
"Separatie en Doleantie." ("Secession and Doleantie." "Doleantie" —
from doleo, to suffer pain, to mourn — is in Holland the historic name
adopted by a body of Christians to designate the fact that they are
either being persecuted by the State Church or have been expelled
from its communion on account of their adherence to the orthodox
confession.) 1890.
"Zion's Roem en Sterkte." (Zion's Strength and Glory.) 1890.
"De Twaalf Patriarchen." (The Twelve Patriarchs.) A study of Bible
characters. 1890.
"Eenige Kameradviezen. " (Chamber Advices.) Of the years 1874, 1875.
1890.
" Is er Aan de Publieke Universiteit ten onzent Plaats voor eeue Facul-
teit der Theologie?" (Is tbere Room in Our Public Universities for a
Theological Faculty?) 1890.
"Calvinism and Confessional Revision." In T/ie Presbyterian and Re-
formed Review, July, 1891.
"Voor een Distel een Mirt." (Instead of a Brier a Myrtle-Tree.) 1891.
"Maranatha." Opening address at the meeting of Deputies. 1891.
"Gedrachtslyn by de Stembus." (Line of Conduct at the Polls.) 1891.
" Het Sociale Vraagstuk en de Christelyke Religie. " (The Social Question
and the Christian Religion.) Opening address at the Social Congress.
1891.
"De Verflauwing der Grenzen." (The Destruction of the Boundaries.)
Address at the transfer of the Rectorate of the Free University. 1892.
"In de Schaduwe des Doods. " (In the Shadows of Death.) Meditations
for the sick-charaber and death-bed. 1893.
" Encyclopsedie der Heilige Godgeleerdheid." (Encyclopedia of Sacred
Theology.) Three vols. , 1894.
"E Voto Dordraceno." Explanation of the Heidelberg Catechism. Four
vols., 1894-95.
Levinus W. C. Keuchenius, LL.D. Biography. 1896.
"De Christus en de Sociale Nooden, en de Democratische Klippen."
(Christ and the Social Needs and Democratic Dangers.) 1895.
"Ultgave van de Statenvertaling van den Bybel." (Edition of the Au-
thorized Version of the Bible. ) 1895.
NOTES TO THE AMERICAN EDITION xxiii
" De Zegen des Heeren over Onze Kerken. " (The Blessing of the Lord
upon Our Churches.) 1896.
"Vrouwen uit de Heilige Schrift." (Women of the Bible.) 1897,
"Le Parti Antirevolutionaire." (The Anti-Revolutionary Party.) In
Les Pay-Pas. Presented by the Dutch Society of Journalists to the
foreign journalists at the inauguration of the Queen. 1898.
"By de Gratie Gods." (By the Grace of God.) Address. 1898.
"Calvinism." Six lectures delivered at Princeton. N. J., October. 1898.
"Calvinism in History." "Calvinism and Religion." "Calvinism and
Politics," "Calvinism and Science," "Calvinism and Art," "Calvinism
and the Future." Published in Dutch. January, 1899.
"Als gy in uw Huis Zit." (When Thou Sittest in Thine House.) Medita-
tions for the Family. July, 1899.
"Evolutie. " (Evolution.) Oration at the transfer of the rectorate of the
Free University, October 20. 1899.
INTRODUCTORY NOTE.
By prof, benjamin B. WARFIELD, D.D.. LL.D.,
Of Princeton Theological Seminary.
It is fortunately no longer necessary formally to introduce Dr.
Kuyper to the American religious public. Quite a number of his
remarkable essays have appeared of late years in our periodicals.
These have borne such titles as " Calvinism in Art," " Calvinism the
Source and Pledge of Our Constitutional Liberties," " Calvinism and
Confessional Revision." "The Obliteration of Boundaries," "The
Antithesis between Symbolism and Revelation "; and have appeared
in the pages of such publications as Christian Thought, Bibliotheca
Sacra, The Presbyterian and Reformed Review— not, we may be sure,
without delighting their readers with the breadth of their treatment
and the high and penetrating quality of their thought. The col-
umns of The Christian Ititelligencer have from time to time during
the last year been adorned with examples of Dr. Kuyper's practical
expositions of Scriptural truth ; and now and again a brief but il-
luminating discussion of a topic of present interest has appeared in
the columns of The Independent. The appetite whetted by this taste
of good things has been partially gratified by the publication in
English of two extended treatises from his hand — one discussing in
a singularly profound way the principles of " The Encyclopedia of
Sacred Theology" (Charles Scribner's Sons, 1898), and the other
expounding with the utmost breadth and forcefulness the funda-
mental principles of " Calvinism " (The Fleming H. Revell Company,
1899). The latter volume consists of lectures delivered on " The
L. P. Stone Foundation," at Princeton Theological Seminary in the
autumn of 1898, and Dr. Kuyper's visit to America on this occasion
brought him into contact with many lovers of high ideas in Amer-
ica, and has left a sense of personal acquaintance with him on the
minds of multitudes who had the good fortune to meet him or to
hear his voice at that time. It is impossible for us to look longer
upon Dr. Kuyper as a stranger, needing an introduction to our fa-
xxvi INTRODUCTORY NOTE
vorable notice, when he appears again before us; he seems rather
now to be one of our own prophets to whose message we have a
certain right, and a new book from whose hands we welcome as
we would a new gift from our near friend charged in a sense with
care for our welfare. The book that is at present offered to the
American public does not indeed come fresh from his hands. It
has already been within the reach of his Dutch audience for more
than a decade (it was published in 1888), It is only recently, how-
ever, that Dr. Kuyper has come to belong to us also, and the pub-
lication of this book in English, we may hope, is only another step
in the process which will gradually make all his message ours.
Certainly no one will turn over the pages of this volume — much
less will he, as our Jewish friends would say, " sink himself into the
book" — without perceiving that it is a very valuable gift which
comes to us in it from our newly found teacher. It is, as will be at
once observed, a comprehensive treatise on the Work of the Holy
Ghost — a theme higher than which none can occupy the attention
of the Christian man, and yet one on which really comprehensive
treatises are comparatively rare. It is easy, to be sure, to exag-
gerate the significance of the latter fact. There never was a time,
of course, when Christians did not confess their faith in the Holy
Ghost ; and there never was a time when they did not speak to one
another of the work of the Blessed Spirit, the Executor of the God-
head not only in the creation and upholding of the worlds and in
the inspiration of the prophets and apostles, but also in the regen-
erating and sanctifying of the soul. Nor has there ever been a
time when, in the prosecution of its task of realizing mentally the
treasures of truth put in its charge in the Scriptural revelation, the
Church has not busied itself also with the investigation of the mys-
teries of the person and work of the Spirit; and especially has there
never been a time since that tremendous revival of religion which
we call the Reformation when the whole work of the Spirit in the
application of the redemption wrought out by Christ has not been
a topic of the most thorough and loving study of Christian men.
Indeed, it partly arises out of the very intensity of the study given
to the saving activities of the Spirit that so few comprehensive
treatises on the work of the Spirit have been written. The subject
has seemed so vast, the ramifications of it have appeared so far-
reaching, that few have had the courage to undertake it as a whole.
Dogmaticians have, to be sure, been compelled to present the en-
BY PROFESSOR WARFIELD xxvii
tire range of the matter in its appropriate place in their completed
systems. But when monographs came to be written, they have
tended to confine themselves to a single segment of the great cir-
cle; and thus we have had treatises rather on, say, Regeneration,
or Justification, or Sanctification, on the Anointing of the Spirit, or
the Intercession of the Spirit, or the Sealing of the Spirit, than on
the work of the Spirit as a whole. It would be a great mistake to
think of the doctrine of the Holy Spirit as neglected, merely be-
cause it has been preferably presented under its several rubrics or
parts, rather than in its entirety. How easily one may fall into
such an error is fairly illustrated by certain criticisms that have
been recently passed upon the Westminster Confession of Faith —
which is (as a Puritan document was sure to be) very much a treat-
ise on the work of the Spirit — as if it were deficient, in not having a
chapter specifically devoted to " the Holy Spirit and His Work,"
The sole reason why it does not give a chapter to this subject, how-
ever, is because it prefers to give nine chapters to it ; and when an
attempt was made to supply the fancied omission, it was found that
pretty much all that could be done was to present in the proposed
new chapter a meager summary of the contents of these nine chap-
ters. It would have been more plausible, indeed, to say that the
Westminster Confession comparatively neglected the work of
Christ, or even the work of God the Father. Similarly the lack in
our literature of a large number of comprehensive treatises on the
work of the Holy Spirit is in part due to the richness of our litera-
ture in treatises on the separate portions of that work severally. The
significance of Dr. Kuyper's book is, therefore, in part due only to
the fact that he has had the courage to attack and the gifts success-
fully to accomplish a task which few have possessed the breadth
either of outlook or of powers to undertake. And it is no small gain
to be able to survey the whole field of the work of the Holy Spirit
in its organic unity under the guidance of so fertile, so systematic,
and so practical a mind. If we can notlook upon it as breaking en-
tirely new ground, or even say that it is the only work of its kind
since Owen, we can at least say that it brings together the material
belonging to this great topic with a systematizing genius that is
very rare, and presents it with a penetrating appreciation of its
meaning and a richness of apprehension of its relations that is ex-
ceedingly illuminating.
It is to be observed that we have not said without qualification
xxviii INTRODUCTORY NOTE
that the comparative rarity of such comprehensive treatises on the
work of the Holy Spirit as Dr. Kuyper's is due simply to the great-
ness and difficulty of the task. "We have been careful to say that
it is only in part due to this cause. It is only in the circles to
which this English translation is presented, to say the truth, that
this remark is applicable at all. It is the happiness of the Re-
formed Christians of English speech that they are the heirs of what
must in all fairness be spoken of as an immense literature upon this
great topic ; it may even be said with some justice that the pecu-
liarity of their theological labor turns just on the diligence and
depth of their study of this locus. It is, it will be remembered, to
John Owen's great " Discourse Concerning the Holy Spirit" that
Dr. Kuyper points as hitherto the normative treatise on the subject.
But John Owen's book did not stand alone in his day and genera-
tion, but was rather merely symptomatic of the engrossment of
the theological thought of the circle of which he was so great an
ornament in the investigation of this subject. Thomas Goodwin's
treatise on " The Work of the Holy Ghost in Our Salvation " is well
worthy of a place by its side ; and it is only the truth to say that
Puritan thought was almost entirely occupied with loving study of
the work of the Holy Spirit, and found its highest expression in dog-
matico-practical expositions of the several aspects of it — of which
such treatises as those of Charnock and Swinnerton on Regeneration
are only the best-known examples among a multitude which have
fallen out of memory in the lapse of years. For a century and a
half afterward, indeed, this topic continued to form the hinge of
the theologizing of the English Nonconformists. Nor has it lost
its central position even yet in the minds of those who have the'
best right to be looked upon as the successors of the Puritans.
There has been in some quarters some decay, to be sure, in sure-
ness of grasp and theological precision in the presentation of the
subject; but it is possible that a larger number of practical treat-
ises on some element or other of the doctrine of the Spirit continue
to appear from the English press annually than on any other branch
of divinity. Among these, such books as Dr. A. J. Gordon's " The
Ministry of the Spirit," Dr. J. E. Cumming's "Through the Eternal
Spirit," Principal H. C. G. Moule's " Veni Creator," Dr. Redford's
" Vox Dei," Dr. Robson's " The Holy Spirit, the Paraclete," Dr.
Vaughan's " The Gifts of the Holy Spirit" — to name only a few of
the most recent books — attain a high level of theological clarity
BY PROFESSOR WARFIELD xxix
and spiritual power; while, if we may be permitted to go back only
a few years, we may find in Dr. James Buchanan's " The Office and
Work of the Holy Spirit," and in Dr. George Smeaton's " The Doc-
trine of the Holy Spirit," two treatises covering the whole ground
— the one in a more practical, the other in a more didactic spirit —
in a manner worthy of the best traditions of our Puritan fathers.
There has always been a copious stream of literature on the work of
the Holy Spirit, therefore, among the English-speaking churches ;
and Dr. Kuyper's book comes to us not as something of a novelty,
but as a specially finely conceived and executed presentation of a
topic on which we are all thinking.
But the case is not the same in all parts of Christendom. If we
lift our eyes from our own special condition and view the Church at
large, it is a very dififerent spectacle that greets them. As we
sweep them down the history of the Church, we discover that the
topic of the work of the Holy Spirit was one which only at a late
date really emerged as the explicit study of Christian men. As we
sweep them over the whole extent of the modern Church, we dis-
cover that it is a topic which appeals even yet with little force to very
large sections of the Church. The povertj' of Continental theology
in this locus is, indeed, after all is said and done, depressing. Note
one or two little French books, by E. Guers and G. Tophel,* and a
couple of formal studies of the New-Testament doctrine of the Spirit
by the Dutch writers Stemler and Thoden Van Velzen, called out
by The Hague Society — and we have before us almost the whole
list of the older books of our century which pretend in any way
to cover the ground. Nor has very much been done more recently
to remedy the deficiency. The amazing theological activity of
latter-day Germany has, to be sure, not been able to pass so fruit-
ful a theme entirely by ; and her scholars have given us a few scien-
tific studies of sections of the Biblical material. The two most
significant of these appeared, indeed, in the same year with Dr.
Kuyper's book — Gloel's " Der heilige Geist in des Heilsverkiindi-
gung des Paulus," and Gunkel's " Die Wirkungen des heiligen Geistes
nach d. popular. Anschauung der apostoHschen Zeit und der Lehre
d. A. Paulus" (2d ed., 1899); these have been followed in the same
spirit by Weienel in a work called " Die Wirkungen des Geistes und
♦Guers' " Le Saint-Esprit : fetude Doctrinale et Practique " (1865); G.
Tophel's "The Work of the Holy Spirit in Man" (E. T., 1S82), and also
more recently " Le Saint-Esprit ; Cinq Nouvelles Etudes Bibliques " (1899) .
XXX INTRODUCTORY NOTE
der Geister im nachapostolischen Zeitalter" (1899); while a little
earlier the Dutch theologian Beversluis issued a more comprehensive
study, " De Heilige Geest en zijne werkingen volgens de Schriften
des Nieuwen Verbonds" (1896). Their investigation of the Biblical
material, however, is not only very formal, but it is also dominated
by such imperfect theological presuppositions that it can carry the
student scarcely a step forward. Very recently something better
in this respect has appeared in such books as Th. Meinhold's " Der
heilige Geist und sein Wirken am einzelnen Menschen, mit beson-
derer Beziehung auf Luther" (1890, i2mo, pp. 228);* W. Kolling's
" Pneumatologie, oder die Lehre von der Person des heiligen Geistes "
1894, 8vo, pp. 368); Karl von Lechler's "Die biblische Lehre vom
heiligenGeiste"(i899, 8vo, pp. 307); andK. F. Nosgen's" Geschichte
von der Lehre vom heiligen Geiste" (1899, 8vo, pp. 376); — which
it is to be hoped are the beginnings of a varied body of scholarly
works from the Lutheran side, out of which may, after a while,
grow some such comprehensive and many-sided treatment of the
whole subject as that which Dr. Kuyper has given our Dutch breth-
ren, and now us in this English translation. But none of them pro-
vides the desired treatise itself, and it is significant that no one
even professes to do so. Even where, as in the case of the books
of Meinhold and von Lechler, the treatment is really topical, the
author is careful to disclaim the purpose to provide a well-compacted,
systematic view of the subject, by putting on his title-page a hint
of a historical or exegetical point of view.
In fact, only in a single instance in the whole history of German
theological literature — or, we may say, prior to Dr. Kuyper in the
entire history of continental theological literature — has any one had-
the courage or found the impulse to face the task Dr. Kuyper has
so admirably executed. We are referring, of course, to the great
work on " Die Lehre vom heiligen Geiste," which was projected by
that theological giant. K. A. Kahnis, but the first part of which
only was published — in a thin volume of three hundred and fifty-six
pages, in 1847. It was doubtless symptomatic of the state of feel-
ing in Germany on the subject that Kahnis never found time or en-
couragement in a long life of theological pursuits to complete his
* Meinhold's book is mainly a Lutheran polemic in behalf of funda-
mental princii^les, against the Ritschlian rationalism on this subject. As
such its obverse is provided in the recent treatise of Rudolf Otto, " Die Au-
schauung vom heiligen Geiste bei Luther " (1898).
BY PROFESSOR WARFIELD xxxi
book. And, indeed, it was greeted in theological circles at the
time with something like amused amazement that any one could
devote so much time and labor to this theme, or expect others to find
time and energy to read such a treatise. We are told that a well-
known theologian remarked caustically of it that if things were to
be carried out on that scale, no one could expect to live long enough
to read the literature of his subject; and the similar remark made
by C. Hase in the preface to the fifth edition of his " Dogmatic," tho
it names no names, is said to have had Kahnis's book in view.*
The significance of Kahnis's unique and unsuccessful attempt to
provide for German Protestantism some worthy treatment of the
doctrine of the Holy Spirit is so great that it will repay us to fix
the facts concerning it well in our minds. And to this end we ex-
tract the following account of it from the introduction of the work
of von Lechler which we have just mentioned (p. 22 sgq.) :
"We have to indicate, in conclusion, another circumstance in the his-
tory of our doctrine, which is in its way just as significant for the attitude
of present-day science toward this topic as was the silence of the first Ecu-
menical Council concerning it for the end of the first theological age. It
is the extraordinary poverty of monographs on the Holy Spirit. Altho
there do exist some, and in some instances important, studies dealing
with the subject, yet their number is out of all proportion to the greatness
and the extent of the problems. We doubtless should not err in assu-
ming that vital interest in a scientific question will express itself not
merely in comprehensive handbooks and encyclopedic compendiums, the
latter of which are especially forced to see to the completeness of the list
of subjects treated, but of necessity also in those separate investigations in
which especially the fresh vigor of youth is accustomed to make proof of its
fitness for higher studies. What lacuncE we should have to regret in other
branches of theological science if a rich development of monographic litera-
ture did not range itself by the side of the compendiums, breaking out here
and there new paths, laying deeper foundations, supplying valuable mate-
rial for the constructive or decorative completion of the scientific structure !
All this, in the present instance, however, has scarcely made a beginning.
The sole separate treatise which has been projected on a really profound
and broad basis of investigation — the " Lehre vom heiligen Geiste " of K.
A. Kahnis (then at Breslau), 1847 — came to a standstill with its first part.
This celebrated theologian, who had certainly in his possession in surpri-
sing measure the qualities and acquisitions that fitted him to come for-
ward as a preparer of the way in this uncertain and little worthily studied
subject, had set before himself the purpose of investigating this, as he him-
self called it, ' extraordinarily neglected ' topic, at once on its Biblical, ec«
* See Holtzmann in the Theolog. Liter aturzeitung of 1896, xxv., p. 646.
xxxii INTRODUCTORY NOTE
clesiastical, historical, and dogmatic sides. The history of his book
is exceedingly instructive and suggestive with respect to the topic itself.
He found the subject, as he approached it more closely, in a very
special degree a difficult one, chiefly on account of the manifoldness of the
conception. At first his results became ever more and more negative. A
controversy with the ' friends of light ' of the time helped him forward.
Testiutn nubestnagts juvant, (jtiam luciferorum virorum importntia lu-
mina. But God, he says, led him to greater clearness ; the doctrine of the
Church approved itself to him. Nevertheless it was not his purpose to es-
tablish the Scriptural doctrine in all its points, but only to exhibit the place
which the Holy Spirit occupies in the development of the Word of God m the
Old and New Testaments. There was a feeling that came to him that we
were standing upon the eve of a new outpouring of the Spirit. But the
wished-for dawn, he says, still held back. — His wide survey, beyond his
special subject, of the whole domain of science in the corporate life of the
Church, is characteristic no less of the subject than of the man. It was not
given to him, however, to see the longed-for flood poured over the parched
fields. His exegetical ' foundation ' (chaps, i.-iii.) moves in the old tracks.
Since he shared essentially the subjective point of view of Schleiermacher
and committed the final decision in the determining conceptions to philoso-
phy, in spite of many remarkable flashes of insight into the Scriptures he
remained fixed in the intellectualistic and ethical mode of conceiving the
Holy Ghost, tho this was accompanied by many attempts to transcend
Schleiermacher, but without the attaining of any unitary conception and
without any effort to bring to a Scriptural solution the burning question of
the personality or impersonality of the Spirit. The fourth chapter insti-
tutes a comparison between the Spirit of Christianity and that of heathen-
ism. The second book deals first with the relation of the Church to the
Holy Spirit in general, and then enters upon a history of the doctrine,
which is carried, however, only through the earliest fathers, and breaks off
with a survey of the scanty harvest which the first age supplied to the suc-
ceeding epochs, in which the richest development of the doctrine took
place. Here the book closes. . . ."*
Thus the only worthy attempt German theology has made to pro-
duce a comprehensive treatise on the work of the Holy Ghost re-
mains a neglected torso till to-day.
If v^^e will gather up the facts to which we have thus somewhat de-
sultorily called attention into a prepositional statement, we shall
find ourselves compelled to recognize that the doctrine of the Holy
Spirit was only slowly brought to the explicit consciousness of the
Church, and has even yet taken a firm hold on the mind and con-
sciousness of only a small section of the Church. To be more spe-
cific, we shall need to note that the early Church busied itself with
the investigation within the limits of this locus of only the doctrine
* Compare the remarks of Dr. Smeaton, op. cit. , ed. 2, p. 396.
BY PROFESSOR WARFIELD xxxiii
of the person of the Holy Ghost — His deity and personality — and of
His one function of inspirer of the prophets and apostles, while the
whole doctrine of the work of the Spirit at large is a gift to the
Church from the Reformation ; * and we shall need to note further
that since its formulation by the Reformers this doctrine has taken
deep root and borne its full fruits only in the Reformed churches, and
among them in exact proportion to the loyalty of their adherence
to, and the richness of their development of, the fundamental prin-
ciples of the Reformed theology. Stated in its sharpest form this
is as much as to say that the developed doctrine of the work of the
Holy Spirit is an exclusively Reformation doctrine, and more
particularly a Reformed doctrine, and more particularly still
a Puritan doctrine. Wherever the fundamental principles of
the Reformation have gone, it has gone ; but it has come to its
full rights only among the Reformed churches, and among them
only where what we have been accustomed to call " the Second
Reformation " has deepened the spiritual life of the churches and
cast back the Christian with special poignancy of feeling upon the
grace of God alone as his sole dependence for salvation and all
the goods of this life and the life to come. Indeed, it is possible to
be more precise still. The doctrine of the work of the Holy
spirit is a gift from John Calvin to the Church of Christ. He did
not, of course, invent it. The whole of it lay spread out on the
pages of Scripture with a clearness and fulness of utterance which
one would think would secure that even he who ran should read it ;
and doubtless he who ran did read it, and it has fed the soul of the
true believer in all ages. Accordingly hints of its apprehension are
found widely scattered in all Christian literature, and in particular
the germs of the doctrine are spread broadcast over the pages
of Augustine. Luther did not fail to lay hold upon them;
Zwingli shows time and again that he had them richly in his
mind ; they constituted, in very fact, one of the foundations of the
* For the epoch-making character of the Reformation in the history of
this doctrine cf. also Nosgen, op. cit., p. 2. "For its development, a divi-
sion-line is provided simply and solely by the Reformation, and this merely
because at that time only was attention intensely directed to the right
mode of the application of salvation. Thus were the problems of the
specially saving operation of the Holy Spirit, of the manner of His work-
ing in the congpregation of believers cast into the foreground, and the theo-
logical treatment of this doctrine made of ever-increasing importance to
the Church of Christ, " etc.
xxxh INTRODUCTORY NOTE
Reformation movement, or rather they provided its vital breath.
But it was Calvin who first gave them anything like systematic or
adequate expression ; and it is through him and from him that they
have come to be the assured possession of the Church of Christ.
There is no phenomenon in doctrinal history more astonishing than
the commonly entertained views as to the contribution made by
John Calvin to the development of Christian doctrine. He is thought
of currently as the father of doctrines, such as that of predestination
and reprobation, of which he was the mere heir, — taking them as
wholes over from the hands of his great master Augustine. Mean-
while his real personal contributions to Christian doctrine are utterly
forgotten. These are of the richest kind and can not be enumer-
ated here. But it is germane to our present topic to note that
at their head stand three gifts of the first value to the Church's
thought and life, which we should by no means allow to pass from
our gfrateful memory. It is to John Calvin that we owe that broad
conception of the work of Christ which is expressed in the doc-
trine of His threefold office of Prophet, Priest, and King; he was
the first who presented the work of Christ under this schema, and
from him it was that it has passed into a Christian commonplace.
It is to John Calvin that we owe the whole conception of a science
of " Christian Ethics"; he was the first to outline its idea and de-
velop its principles and contents, and it remained a peculium of
his followers for a century. And it is to John Calvin that we owe
the first formulation of the doctrine of the work of the Holy Ghost;
he himself gave it a very rich statement, developing it especially
in the broad departments of "Common Grace" "Regeneration,"
and " the Witness of the Spirit"; and it is, as we have seen, among
his spiritual descendants only that it has to this day received any
adequate attention in the churches. We must guard ourselves, of
course, from exaggeration in such a matter; the bare facts, when
put forth without pausing to allow for the unimportant shadings,
sound of themselves sufficiently like an exaggeration.* But it is
simply true that these great topics received their first formulation
at the hands of John Calvin ; and it is from him that the Church has
derived them, and to him that it owes its thanks for them.
*So, for example, a careless reading of pp. 65-77 of Pannier's "Le
T^moignage du Saint-Esprit " gives the impression of exaggeration, where-
as it is merely the suppression of all minor matters to emphasize the salient
facts that is responsible for this effect.
BY PROFESSOR VVARFIELD xxxv
And if we pause to ask why the formulation of the doctrine of
the work of the Spirit waited for the Reformation and for Calvin,
and why the further working out of the details of this doctrine and its
enrichment by the profound study of Christian minds and medita-
tion of Christian hearts has come down from Calvin only to the Puri-
tans, and from the Puritans to their spiritual descendants like the
Free Church teachers of the Disruption era and the Dutch contest-
ants for the treasures of the Reformed religion of our own day, the
reasons are not far to seek. There is, in the first place, a regular
order in the acquisition of doctrinal truth, inherent in the nature of
the case, which therefore the Church was bound to follow in its grad-
ual realization of the deposit of truth given it in the Scriptures ; and
by virtue of this the Church could not successfully attack the task of
assimilating and formulating the doctrine of the work of the Spirit
until the foundations had been laid firmly in a clear grasp on yet
more fundamental doctrines. And there are, in the next place,
certain forms of doctrinal construction which leave no or only a
meager place for the work of the personal Holy Spirit in the heart;
and in the presence of these constructions this doctrine, even where
in part apprehended and acknowledged, languishes and falls out of
the interest of men. The operation of the former cause postponed
the development of the doctrine of the work of the Spirit until the
way was prepared for it ; and this preparation was complete only
at the Reformation. The operation of the second cause has re-
tarded where it has not stifled the proper assimilation of the doctrine
in many parts of the Church until to-day.
To be more specific. The development of the doctrinal system
of Christianity in the apprehension of the Church has actually run
through — as it theoretically should have run through — a regular
and logical course. First, attention was absorbed in the contem-
plation of the objective elements of the Christian deposit, and
only afterward were the subjective elements taken into fuller con-
sideration. First of all it was the Christian doctrine of God that
forced itself on the attention of men, and it was not until the
doctrine of the Trinity had been thoroughly assimilated that at-
tention was vigorously attracted to the Christian doctrine of the
God-man ; and again, it was not until the doctrine of the Person
of Christ was thoroughly assimilated that attention was poignantly
attracted to the Christian doctrine of sin — man's need and helpless-
ness ; and only after that had been wrought fully out again could
xxxvi INTRODUCTORY NOTE
attention turn to the objective provision to meet man's needs in
the work of Christ; and again, only after that to the subjective pro-
vision to meet his needs in the work of the Spirit. This is the log-
ical order of development, and it is the actual order in which the
Church has slowly and amid the throes of all sorts of conflicts —
with the world and with its own slowness to believe all that the
prophets have written — worked its way into the whole truth re-
vealed to it in the Word. The order is, it will be observed, The-
ology, Christology, Anthropology (Hamartialogy), Impetration of
Redemption, Application of Redemption; and in the nature of the
case the topics that fall under the rubric of the application of
redemption could not be solidly investigated until the basis had
been laid for them in the assimilation of the preceding topics. We
have connected the great names of Athanasius and his worthy
successors who fought out the Christological disputes, of Augustine
and of Anselm, with the precedent stages of this development. It
was the leaders of the Reformation who were called on to add the
capstone to the structure by working out the facts as to the applica-
tion of redemption to the soul of man through the Holy Spirit.
Some elements of the doctrine of the Spirit are indeed implicated
in earlier discussions. For example, the deity and personality of the
Spirit — the whole doctrine of His person — was a part of the doctrine
of the Trinity, and this accordingly became a topic for early debate,
and patristic literature is rich in discussions of it. The authority of
Scripture was fundamental to the whole doctrinal discussion, and
the doctrine of the inspiration of the prophets and apostles by the
Spirit was therefore asserted from the beginning with great empha-
sis. In the determination of man's need in the Pelagian controversy
much was necessarily determined about " Grace," — its necessity, its
prevenience, its efficacy, its indefectibility, — and in this much was
anticipated of what was afterward to be more orderly developed
in the doctrine of the interior work of the Spirit ; and accordingly
there is much in Augustine which preadumbrates the determination
of later times. But even in Augustine there is a vagueness and
tentativeness in the treatment of these topics which advises us that
while the facts relatively to man and his needs and the methods of
God's working upon him to salvation are firmly grasped, these same
facts relatively to the personal activities of the Spirit as yet await
their full assimilation. Another step had yet to be taken : the
Church needed to wait yet for Anselm to set on foot the final de-
BY PROFESSOR WARFIELD xxxvii
termination of the doctrine of a vicarious atonement; and only
when time had been given for its assimilation, at length men's
minds were able to take the final step. Then Luther rose to pro-
claim justification by faith, and Calvin to set forth with his marvel-
ous balance the whole doctrine of the work of the Spirit in applying
salvation to the soul. In this matter, too, the fulness of the times
needed to be waited for; and when the fulness of the times came
the men were ready for their task and the Church was ready for
their work. And in this collocation we find a portion of the secret
of the immense upheaval of the Reformation.
Unfortunately, however, the Church was not ready in all its parts
alike for the new step in doctrinal development. This was, of
course, in the nature of the case : for the development of doctrine
takes place naturally in a matrix of old and hardened partial concep-
tions, and can make its way only by means of a conflict of opinion.
All Arians did not disappear immediately after the Council of Nice ;
on the contrary, for an age they seemed destined to rule the Church.
The decree of Chalcedon did not at once quiet all Christological de-
bate, or do away with all Christological error. There were remain-
ders of Pelagianism that outlived Augustine ; and indeed that after
the Synod of Orange began to make headway against the truth.
Anselm's construction of the atonement only slowly worked its way
into the hearts of men. And so, when Calvin had for the first time for-
mulated the fuller and more precise doctrine of the work of the Spirit,
there were antagonistic forces in the world which crowded upon it
and curtailed its influence and clogged its advance in the apprehen-
sion of men. In general, these may be said to be two : the sacerdotal
tendency on the one hand and the libertarian tendency on the other.
The sacerdotal tendency was entrenched in the old Church ; from
which the Reformers were extruded indeed by the very force of the
new leaven of their individualism of spiritual life. That Church was
therefore impervious to the newly formulated doctrine of the work
of the Spirit. To it the Church was the depository of grace, the sac-
raments were its indispensable vehicle, and the administration of it
lay in the hands of human agents. Wherever this sacramentarian-
ism went, in however small a measure, it tended so far to distract
men's attention from the Spirit of God and to focus it on the 7nedia of
His working; and wherever it has entrenched itself, there the study
of the work of the Spirit has accordingly more or less languished.
It is easy indeed to say that the Spirit stands behind the sacraments
xxxviii INTRODUCTORY NOTE
and is operative in the sacraments ; as a matter of fact, the sacra-
ments tend, in all such cases, to absorb the attention, and the theo-
retical explanations of their efficacy as vested in the Spirit's energy
tend to pass out of the vivid interest of men. The libertarian
tendency, on the other hand, was the nerve of the old semi-Pelagi-
anism vv^hich in Thomism and Tridentinism became in a modified
form the formal doctrine of the Church of Rome ; and in various
forms it soon began to seep also into and to trouble the churches
of the Reformation — first the Lutheran and after that also the Re-
formed. To it, the will of man was in greater or less measure the
decisive factor in the subjective reception of salvation; and in pro-
portion as it was more or less developed or more or less fully ap-
plied, interest in the doctrine of the subjective work of the Spirit
languished, and in these circles too men's minds were to that degree
distracted from the study of the doctrine of the work of the Spirit,
and tended to focus themselves on the autocracy of the human will
and its native or renewed ability to obey God and seek and find com-
munion with Him. No doubt here too it is easy to point to the func-
tion which is still allowed the Spirit, in most at least of the theo-
logical constructions on this basis. But the practical effect has been
that just in proportion as the autocracy of the human will in salva-
tion has been emphasized, the interest in the internal work of the
Spirit has declined. When we take into consideration the wide-
spread influence that has been attained even in the Protestant
world by these two antagonistic tendencies, we shall cease to wonder
at the widespread neglect that has befallen the doctrine of the work of
the Spirit. And we shall have prosecuted our inquiry but a little
way before we become aware how entirely these facts account for
the phenomena before us : how completely it is true that interest in
the doctrine of the work of the Spirit has failed just in those regions
and just in those epochs in which either sacramentarian or libertarian
opinions have ruled; and how true it is that engagement with this
doctrine has been intense only along the banks of that narrow
stream of religious life and thought the keynote of which has been
the soli Deo gloria in all its fulness of meaning. With this key
in hand the mysteries of the history of this doctrine in the Church
are at once solved for us.
One of the chief claims to our attention which Dr. Kuyper's
book makes, therefore, is rooted in the fact that it is a product of a
great religious movement in the Dutch churches. This is not the
BY PROFESSOR WARFIELD xxxix
place to give a history of that movement. We have all watched it
with the intensest interest, from the rise of the Free Churches to
the union with them of the new element from the Doleantie. We
have lacked no proof that it was a movement of exceptional spir-
itual depth; but had there lacked any such proof, it would be
supplied by the appearance of this book out of its heart. Wher-
ever men are busying themselves with holy and happy meditations
on the Holy Ghost and His work, it is safe to say the foundations
of a true spiritual life are laid, and the structure of a rich spiritual
life is rising. The mere fact that a book of this character offers it-
self as one of the products of this movement attracts us to it ; and
the nature of the work itself — its solidity of thought and its depth
of spiritual apprehension — brightens our hopes for the future of
the churches in which it has had its birth. Only a spiritually
minded Church provides a soil in which a literature of the Spirit
can grow. There are some who will miss in the book what they
are accustomed to call "scientific" character;* it has no lack cer-
tainly of scientific exactitude of conception, and if it seems to any
to lack " scientific " form, it assuredly has a quality which is better
than anything that even a "scientific" form could give it — it is a
religious book. It is the product of a religious heart, and it leads
the reader to a religious contemplation of the great facts of the
Spirit's working. May it bring to all, into whose hands it finds its
way in this fresh vehicle of a new language, an abiding and happy
sense of rest on and in God the Holy Ghost, the Author and Lord
of all life, to whom in our heart of hearts we may pray:
" Veni, Creator Spiritus^
Spiritus recreator,
Tu deus, tu datus ccelitus,
Tu donutn, tu donator."
Princeton Theological Seminary,
April 23, 1900.
*Thus Beversluis, op. cit., speaks of it as Dr. Kuyper's bulky book,
which "has no scientific value," the it is full of fine passages auO
treats the subject in a many-sided way.
THE
WORK OF THE HOLY SPIRIT
VOLUME ONE
The Work of the Holy Spirit in the Church
as a Whole
Ipirst Cbapter,
INTRODUCTION.
I.
Careful Treatment Required.
" Who hath also given unto us His Holy
Spirit." — I Thess. iv. 8.
The need of divine guidance is never more deeply felt than when
one undertakes to give instruction in the work of the Holy Spirit —
so unspeakably tender is the subject, touching the inmost secrets of
God and the soul's deepest mysteries.
We shield instinctively the intimacies of kindred and friends
from intrusive observation, and nothing hurts the sensitive heart
more than the rude exposure of that which should not be unveiled,
being beautiful only in the retirement of the home circle. Greater
delicacy befits our approach to the holy mystery of our soul's inti-
macy with the living God. Indeed, we can scarcely find words to
express it, for it touches a domain far below the social life where
language is formed and usage determines the meaning of words.
Glimpses of this life have been revealed, but the greater part
has been withheld. It is like the life of Him who did not cry, nor
lift up nor cause His voice to be heard in the street. And that
which was heard was whispered rather than spoken — a soul-breath,
soft but voiceless, or rather a radiating of the soul's own blessed
warmth. Sometimes the stillness has been broken by a cry or a
raptured shout ; but there has been mainly a silent working, a min-
istering of stern rebuke or of sweet comfort by that wonderful
Being in the Holy Trinity whom with stammering tongue we adore
as the Holy Spirit.
Spiritual experience can furnish no basis for instruction; for
such experience rests on that which took place in our own soul.
4 INTRODUCTION
Certainly this has value, influence, voice in the matter. But what
guarantees correctness and fidelity in interpreting such experience?
And again, how can we distinguish its various sources — from our-
selves, from without, or from the Holy Spirit? The twofold ques-
tion will ever hold : Is our experience shared by others, and may
it not be vitiated by what is in us sinful and spiritually abnormal?
Altho there is no subject in whose treatment the soul inclines
more to draw upon its own experience, there is none that demands
more that our sole source of knowledge be the Word given us by
the Holy Spirit. After that, human experience may be heard, at-
testing what the lips have confessed ; even affording glimpses into
the Spirit's blessed mysteries, which are unspeakable and of which
the Scripture therefore does not speak. But this can not be the
ground of instruction to others.
The Church of Christ assuredly presents abundant spiritual utter-
ance in hymn and spiritual song; in homilies hortatory and conso-
ling; in sober confession or outbursts of souls wellnigh overwhelmed
by the floods of persecution and martyrdom. But even this can not
be the foundation of knowledge concerning the work of the Holy
Spirit.
The following reasons will make this apparent :
First, The difficulty of discriminating between the men and
women whose experience we consider pure and healthy, and those
whose testimony we put aside as strained and unhealthful. Luther
frequently spoke of his experience, and so did Caspar Schwenkfeld,
the dangerous fanatic. But what is our warrant for approving the
utterances of the great Reformer and warning against those of the
Silesian nobleman? For evidently the testimony of the two men
can not be equally true. Luther condemned as a lie what Schwenk-
feld commended as a highly spiritual attainment.
Second, The testimony of believers presents only the dim out-
lines of the work of the Holy Spirit. Their voices are faint as com-
ing from an unknown realm, and their broken speech is intelligible
only when we, initiated by the Holy Spirit, can interpret it from
our own experience. Otherwise we hear, but fail to understand;
we listen, but receive no information. Only he that hath ears can
hear what the Spirit has spoken secretly to these children of God.
Third, Among those Christian heroes whose testimony we receive,
some speak clearly, truthfully, forcibly, others confusedly as tho
they were groping in the dark. Whence the difference? Closer
CAREFUL TREATMENT REQUIRED $
examination shows that the former have borrowed all their speech
from the Word of God, while the others tried to add to it something
novel that promised to be great, but proved only bubbles, quickly
dissolved, leaving no trace.
Last, When, on the other hand, in this treasury of Christian testi-
mony we find some truth better developed, more clearly expressed,
more aptly illustrated than in Scripture; or, in other words, when
the ore of the Sacred Scripture has been melted in the crucible of
the mortal anguish of the Church of God, and cast into more per-
manent forms, then we always discover in such forms certain _/?!xves. Spiritual life expresses itself otherwise among the eamest-
souled Lapps and Finns than among the light-hearted French. The
rugged Scotchman pours out his overflowing heart in a different way
from that of the emotional German.
Yea, more striking still, some preacher has obtained a marked
influence upon the souls of men of a certain locality ; an exhorter
has got hold of the hearts of the people ; or some mother in Israel
has sent forth her word among her neighbors; and what do we dis-
cover? That in that whole region we meet no other expressions of
spiritual life than those coined by that preacher, that exhorter, that
mother in Israel. This shows that the language, the very words and
forms in which the soul expresses itself, are largely borrowed, and
spring but rarely from one's own spiritual consciousness ; and so do
not insure the correctness of their interpretation of the soul's ex-
perience.
And when such heroes as Augustine, Thomas, Luther, Calvin,
and others present us something strikingly original, then we en-
counter difficulty in understanding their strong and vigorous testi-
mony. For the individuality of these choice vessels is so marked
that, unless sifted and tested, we can not fully comprehend them.
All this shows that the supply of knowledge concerning the work
of the Holy Spirit, which, judging superficially, was to gush forth
from the deep wells of Christian experience, yields but a few drops.
Hence for the knowledge of the subject we must return to that
wondrous Word of God which as a mystery of mysteries lies still
uncomprehended in the Church, seemingly dead as a stone, but a
stone that strikes fire. Who has not seen its scintillating sparks?
Where is the child of God whose heart has not been kindled by the
fire of that Word?
6 INTRODUCTION
But Scripture sheds scant light on the work of the Holy Spirit.
For proof, see how much the Old Testament says of the Messiah
and how comparatively little of the Holy Spirit. The little circle
of saints, Mary, Simeon, Anna, John, who, standing in the vesti-
bule of the New Testament, could scan the horizon of the Old
Testament revelation with a glance — how much they knew of the
Person of the Promised Deliverer, and how little of the Holy
Spirit! Even including all the New Testament teachings, how
scanty is the light upon the work of the Holy Spirit compared with
that upon the work of Christ!
And this is quite natural, and could not be otherwise, for Christ
is the Word made Flesh, having visible, well-defined form, in which
we recognize our own, that of a man, whose outlines follow the di-
rection of our own being. Christ can be seen and heard ; once men's
hands could even handle the Word of Life. But the Holy Spirit is
entirely different. Of Him nothing appears in visible form; He
never steps out from the intangible void. Hovering, undefined,
incomprehensible, He remains a mystery. He is as the wind! We
hear its sound, but can not tell whence it cometh and whither it
goeth. Eye can not see Him, ear can not hear Him, much less the
hand handle Him. There are, indeed, symbolic signs and appear-
ances: a dove, tongues of fire, the sound of a rushing, mighty
wind, a breathing from the holy lips of Jesus, a laying on of hands,
a speaking with foreign tongfues. But of all this nothing remains ;
nothing lingers behind, not even the trace of a footprint. And
after the signs have disappeared, His being remains just as puz-
zling, mysterious, and distant as ever. So almost all the divine in-
struction concerning the Holy Spirit is likewise obscure, intelligible
only so far as He makes it clear to the eye of the favored soul.
We know that the same may be said of Christ's work, whose
real import is apprehended solely by the spiritually enlightened,
who behold the eternal wonders of the Cross. And yet what won-
derful fascination is there even for a little child in the story of the
manger in Bethlehem, of the Transfiguration, of Gabbatha and
Golgotha. How easily can we interest him by telling of the
heavenly Father who numbereth the hairs of his head, arrayeth the
lilies of the field, feedeth the sparrows on the house-top. But is it
possible so to engage his attention for the Person of the Holy
Spirit? The same is true of the unregenerate : they are not unwill-
ing to speak of the heavenly Father ; many speak feelingly of the
CAREFUL TREATMENT REQUIRED 7
Manger and of the Cross. But do they ever speak of the Holy
Spirit? They can not; the subject has no hold upon them. The
Spirit of God is so holily sensitive that naturally He withdraws from
the irreverent gaze of the uninitiated.
Christ has fully revealed Himself. It was the love and divine
compassion of the Son. But the Holy Spirit has not done so. It
is His saving faithfulness to meet us only in the secret place of His
love.
This causes another difficulty. Because of His unrevealed char-
acter the Church has taught and studied the Spirit's work much
less than Christ's, and has attained much less clearness in its theo-
logical discussion. We might say, since He gave the Word and
illuminated the Church, He spoke much more of the Father and the
Son than of Himself; not as tho it had been selfish to speak more
of Himself — for sinful selfishness is inconceivable in regard to Him —
but He must reveal the Father and the Son before He could lead us
into the more intimate fellowship with Himself.
This is the reason that there is so little preaching on the subject ;
that text-books on Systematic Theology rarely treat it separately ;
that Pentecost (the feast of the Holy Spirit) appeals to the churches
and animates them much less than Christmas or Easter, that un-
happily many ministers, otherwise faithful, advance many erro-
neous view^s upon this subject — a fact of which they and the
churches seem unconscious.
Hence special discussion of the theme deserves attention.
That it requires great caution and delicate treatment need not
be said. It is our prayer that the discussion may evince such great
care and caution as is required, and that our Christian readers may
receive our feeble efforts with that love which suffereth long.
II.
Two Standpoints.
" By the word of the Lord were the heavens
made ; and all the host of them by the
breath of His mouth." — Psalm xxxiii. 6.
The work of the Holy Spirit that most concerns us is the renew-
ing of the elect after the ijnage of God. And this is not all. It even
savors of selfishness and irreverence to make this so prominent, as
tho it were His only work.
The redeemed.are not sanctified without Christ, who is made to
them sanctification ; hence the work of the Spirit must embrace the
Incarnation of the Word and the work of the Messiah. But the work
of Messiah involves preparatory working in the Patriarchs and
Prophets of Israel, and later activity in the Apostles, i.e., the fore-
shadowing of the Eternal Word in Scripture. Likewise this revela-
tion involves the conditions of man's nature and the historical de-
velopment of the race; hence the Holy Spirit is concerned in the
formation of the human mind and the unfolding of the spirit of
humanity. Lastly, man's condition depends on that of the earth;
the influences of sun, moon, and stars ; the elemental motions ; and
no less on the actions of spirits, be they angels or demons from
other spheres. Wherefore the Spirit's work must touch the entire
host of heaven and earth.
To avoid a mechanical idea of His work as tho it began and
ended at random, like piece-work in a factory, it must not be deter-
mined nor limited till it extends to all the influences that affect the
sanctification of the Church. The Holy Spirit is God, therefore
sovereign ; hence He can not depend on these influences, but com-
pletely controls them. For this He must be able to operate them ;
so His work must be honored /// all the host of heaven, in man and in
his history, in the preparation of Scripture, in the Incarnation of tJie
Word, in the salvation of the elect.
But this is not all. The final salvation of the elect is not the
TWO STANDPOINTS 9
last link in the chain of events. The hour that completes their re-
demption will be the hour of reckoning for all creation. The Bib-
lical revelation of Christ's return is not a mere pageant closing this
preliminary dispensation, but the great and notable event, the con-
summation of all before, the catastrophe whereby all that is shall
receive its due.
In that great and notable day the elements with commotion and
awful change shall be combined into a new heaven and earth, i.e.,
out of these burning elements shall emerge the real beauty and
glory of God's original purpose. Then all ill, misery, plague,
every thing unholy, every demon, every spirit turned against God
shall become truly hellish ; that is, every thing ungodly shall re-
ceive its due, i.e., a world in which sin has absolute sway. For
what is hell other than a realm in which unholiness works without
restraint in body and soul? Then man's personality will recover
the unity destroyed by death, and God will grant His redeemed the
fruition of that blest hope confessed on earth amid conflict and
affliction in the words: " I believe in the resurrection of the body."
Then shall Christ triumph over every power of Satan, sin, and
death, and thus receive His due as the Christ. Then wheat and
tares shall be separated ; the mingling shall cease, and the hope of
God's people become sight ; the martyr shall be in rapture and his
executioner in torment. Then, too, shall the veil be drawn from
the Jerusalem that is above. The clouds shall be dispelled that
kept us from seeing that God was righteous in all His judgments;
then the wisdom and glory of all His counsels shall be vindicated
both by Satan and his own in the pit, and by Christ and His re-,
deemed in the city of our God, and the Lord be glorious in all His
works.
Thus radiating from the sanctification of the redeemed, we see
the work of the Spirit embracing in past ages the Incarnation, the
preparation of Scripture, the forming of man and the universe ; and,
extending into the ages, the Lord's return, the final judgment, and
that last cataclysm that shall separate heaven from hell forever.
This standpoint precludes our viewing the work of the Spirit
from that of the salvation of the redeemed. Our spiritual horizon
widens; for the chief thing is not that the elect be fully saved, but
that God be justified in all His works and glorified through judgment.
To all who acknowledge that " He that believeth not on the Son
1
lo INTRODUCTION
shall not see life, but the wrath of God abiding on him," this must
be the only true standpoint.
If we subscribe this awful statement, not having lost our way in
the labyrinth of a so-called conditional immortality, which actually
annihilates man, then how can we dream of a state of perfect bliss
for the elect as long as the lost ones are being tormented by the
worm that dieth not? Is there no more love or compassion in our
hearts? Can we fancy ourselves for a single moment enjoying
heaven's bliss while the fire is not quenched and no lighted torch is
carried into the outer darkness?
To make the bliss of the elect the final end of all things while
Satan still roars in the bottomless pit is to annihilate the very
thought of such bliss. Love suffers not only when a human being
is in pain, but even when an animal is in distress ; how much more
when an angel gnashes his teeth in torture, and that angel beautiful
and glorious as Satan was before his fall. And yet the very men-
tion of Satan unconsciously lifts from our hearts the burden of
fellow pain, suffering, and compassion; for we feel immediately
that the knowledge of Satan's suffering in the pit does not in the
least appeal to our compassion. On the contrary, to believe that
Satan exists but not in utter misery were a wound to our profound
sense of justice.
And this is the point : to conceive of the blessedness of a soul
not in absolute union with Christ is unholy madness. No one but
Christ is blessed, and no man can be blessed but he who is vitally
one with Christ — Christ in him and he in Christ. Equally it is un-
holy madness to conceive of man or angel lost in hell unless he has
identified himself with Satan, having become morally one with him.
The conception of a soul in hell not morally one with Satan is the
most appalling cruelty from which every noble heart recoils with
horror.
Every child of God is furious at Satan. Satan is simply unbear-
able to him. In his inward man (however unfaithful his nature
may be) there is bitter enmity, implacable hatred against Satan.
Hence it satisfies our holiest conscience to know that Satan is in the
bottomless pit. To encourage a plea for him in the heart were
treason against God. Sharp agony may pierce his soul like a dag-
ger for the unspeakable depth of his fall, yet as Satan, author of all
that is demoniac and fiendish, who has bruised the heel of the Son
of God, he can never move our hearts.
TWO STANDPOINTS il
Why? What is the sole, deep reason why as regards Satan com-
passion is dead, hatred is right, and love would be blameworthy?
Is it not that we never can look upon Satan without remembering
that he is the adversary of our God, the mortal enemy of our
Christ? Were it not for that we might weep for him. But now
our allegiance to God tells us that such weeping would be treason
against our King.
Only by measuring the end of things by what belongs to God
can we stand right in this matter. We can view the matter of the
redeemed and the lost from the right standpoint only when we
subordinate both to that which is highest, i.e., the glory of God.
Measured by Him, we can conceive of the redeemed in a state of
bliss, enthroned, yet not in danger of pride ; since it was and is and
ever shall be by His sovereign grace alone. But also measured by
Him, we can think of those identified with Satan, joyless and mis-
erable, without once hurting the sense of justice in the heart of the
upright; for to be mercifully inclined toward Satan is impossible to
him who loves God with love deep and everlasting. And such i.s
the love of the redeemed.
Considered from this far superior standpoint, the work of the
Holy Spirit necessarily assumes a different aspect. Now we can
no more say that His work is the sanctification of the elect, with all
that precedes and follows; but we confess that it is the vindication
of the counsel of God with all that pertains thereto, from the creation
and throughout the ages, unto the coming of the Lord Jesus Christ,
and onward throughout eternitj', both in heaven and in hell.
The difference between these two viewpoints can easily be ap-
preciated. According to the first, the work of the Holy Spirit is
only subordinate. Unfortunately man is fallen; hence he is dis-
eased. Since he is impure and unholy, even subject to death it-
self, the Holy Spirit must purify and sanctify him. This implies,
first, that had man not sinned the Holy Spirit would have had no
work. Second, that when the work of sanctification is finished. His
activity will cease. According to the correct viewpoint, the work
of the Spirit is continuous and perpetual, beginni.ng with the crea-
tion, continuing throughout eternity, begun even before sin first
appeared.
It may be objected that some time ago the author emphatically
opposed the idea that Christ would have come into the world even
12 INTRODUCTION
if sin had not entered in; and that now he affirms with equal em-
phasis that the Holy Spirit would have wrought in the world and
in man if the latter had remained sinless.
The answer is very simple. If Christ had not appeared in His
capacity of Messiah, He would have had, as the Son, the Second
Person in the Godhead, His own divine sphere of action, seeing
that all things consist through Him. On the contrary, if the work
of the Holy Spirit were confined to the sanctification of the re-
deemed, He would be absolutely inactive if sin had not entered
into the world. And since this would be equal to a denial of His
Godhead, it can not for a moment be tolerated.
By occupying this superior viewpoint, we apply to the work
of the Holy Spirit the fundamental principle of the Reformed
churches : " That all things must be measured by the glory of
God."
III.
The Indwelling- and Outgoing Works of God.
"And all the host of them by the breath
of His mouth." — Psalm xxxiii. 6.
The thorough and clear-headed theologians of the most flourish-
ing periods of the Church used to distinguish between the indwell-
ing and outgoing works of God.
The same distinction exists to some extent in nature. The lion
watching his prey differs widely from the lion resting among his
whelps. See the blazing eye, the lifted head, the strained muscles
and panting breath. One can see that the crouching lion is labor-
ing intensely. Yet the act is now only in contemplation. The
heat and the ferment, the nerve-tension are all within. A terrible
deed is about to be done, but it is still under restraint, until he
pounces with thundering roar upon his unsuspecting victim, bury-
ing his fangs deep into the quivering flesh.
We find the same distinction in finer form among men. When a
storm has raged at sea, and the fate of the absent fishing-smacks
that are expected to return with the tide is uncertain, a fisher-
man's awe-stricken wife sits on the brow of the sand-hill watching
and waiting in speechless suspense. As she waits, her heart and
soul labor in prayer; the nerves are tense, the blood runs fast, and
breathing is almost suspended. Yet there is no outward act; only
labor within. But on the safe return of the smacks, when she sees
her own, her burdened heart finds relief in a cry of joy.
Or, taking examples from the more ordinary walks of life, com-
pare the student, the scholar, the inventor thinking out his new
invention, the architect forming his plans, the general studying his
opportunities, the sturdy sailor nimbly climbing the mast of his
ship, or yonder blacksmith raising the sledge to strike the glowing
iron upon the anvil with concentrated muscular force. Judging
superficially, one would say the blacksmith and sailor work, but
the men of learning are idle. Yet he that looks beneath the sur-
t4 INTRODUCTION
face knows better than this. For if those men perform no apparent
manual labor, they work with brain, nerve, and blood; yet since
those organs are more delicate than hand or foot, their invisible,
indwelling work is much more exhausting. With all their labor
the blacksmith and sailor are pictures of health, while the men of
mental force, apparently idle among their folios, are pale from ex-
haustion, their vitality being almost consumed by their intense
application.
Applying this distinction without its human limitations to the
works of the Lord, we find that the outgoing works of God had
their beginning when God created the heavens and the earth; and
that before that moment which marks the birth of time, nothing
existed but God working within Himself. Hence this twofold
operation : The first, externally manifest, known to us in the acts
of creating, upholding, and directing all things — acts that, compared
to those of eternity, seem to have begun but yesterday ; for what are
thousands of years in the presence of the eternal ages? '^\iq second,
behind and underneath the first — an operation not begun nor ended,
but eternal like Himself; deeper, richer, fuller, yet not manifested,
hidden within Him, which we therefore designate indwelling.
Altho these two operations can scarcely be separated — for there
never was one manifest without which was not first completed ^vith-
in — yet the difference is strongly marked and easily recognized.
The indwelling works of God are from eternity, the outgoing belong
to ti/ne. The former precede, the latter fiollow. The foundation of
that which becomes visible lies in that which remains invisible. The
light itself is hidden, it is the radiation only that appears.
The Scripture, speaking of the indwelling works of God.'says:
" The counsel of the Lord standeth for ever, and the thoughts of
His heart to all generations" (Psalm xxiii. 1 1). Since in God heart
and thought have no separate existence, but His undivided Essence
thinks, feels, and wills, we learn from this significant passage that
the Being of God works in Himself from all eternity. This answers
the oft-repeated and foolish question, " What did God do before
He created the universe?" which is as unreason.ing as to ask
what the thinker did before he expressed his thoughts, or the
architect before he built the house !
God's indwelling works, which are from everlasting to everlast-
ing, are not insignificant, but surpass His outgoing works in depth
and strength as the student's thinking and the sufferer's anguish
INDWELLING AND OUTGOING WORKS OF GOD 15
surpass their strongest utterances in intensity. " Could I but
weep," says the afflicted one, " how much more easily could I bear
my son-ow!" And what are tears but the outward expression of
grief, relieving the pain and strain of the heart? Or think of the
child-^^ar/Vi!^ of the mother before delivery. It is said of the de-
cree that it hath " brought forth" (Zeph. ii. 2), which signifies that
the phenomenon is only the result of preparation hidden from the
eye, but more real than the production, and without which there
would be nothing to bring forth.
Thus the expression of our earlier theologians is justified, and
the difference between the indwelling and the outgoing works is
patent.
Accordingly the indwelling works of God are the activities of His
Being, without the distinction of Persons; while His outgoing
works admit and to some extent demand this distinction: e.g.,
the common and well-known distinguishing of the Father's work
as that of creation, the Son's as that of redemption, and the Holy
Spirit's as that of sanctification relates only to God's outgoing
works. While these operations — creation, redemption, and sanctifi-
cation— are hidden in the thoughts of His heart. His counsel, and His
Being, it is Father, Son, and Holy Ghost who creates, Father, Son,
and Holy Ghost who redeems. Father, Son, and Holy Ghost who
sanctifies, without any division or distinction of activities. The
rays of light hidden in the sun are indivisible and indistinguishable
until they radiate ; so in the Being of God the indwelling working
is one and undivided ; His personal glories remain invisible until
revealed in His outgoing works. A stream is one until it falls over
the precipice and divides into many drops. So is the life of God
one and undivided while hidden within Himself; but when it is
poured out into created things its colors stand revealed. As, there-
fore, the indwelling works of the Holy Spirit are common to the
three Persons of the Godhead, we do not discuss them, but treat
only those operations that bear the personal marks of His outgoing
works.
But we do not mean to teach that the distinction of the personal
attributes of Father, Son, and Holy Ghost did not exist in the divine
Being, but originated only in His outward activities.
The distinction of Father, Son, and Holy Spirit is the divine
i6 INTRODUCTION
characteristic of the Eternal Being, His mode of subsistence, His
deepest foundation ; to think of Him without that distinction would
be absurd. Indeed, in the divine and eternal economy of Father,
Son, and Holy Spirit, each of the divine Persons lives and loves and
lauds according to His own personal characteristics, so that the
Father remains Father toward the Son, and the Son remains Son
toward the Father, and the Holy Spirit proceeds from both.
It is right to ask how this agrees with the statement made above,
that the indwelling works of God belong, without distinction of
Persons, to Father, Son, and Holy Ghost, and are therefore the
works of the divine Being. The answer is found in the careful dis-
tinction of the twofold nature of the indwelling works of God.
Some operations in the divine Being are destined to be revealed
in time ; others will remain forever unrevealed. The former con-
cern the creation ; the latter, only the relations of Father, Son, and
Holy Spirit. Take, for instance, election and eternal generation.
Both are indwelling operations of God, but with marked difference.
The Father's eternal generation of the Son can never be revealed,
but must ever be the mystery of the Godhead; while election
belongs as decree to the indwelling works of God, yet is destined
in the fulness of time to become manifest in the call of the elect.
Regarding the permanetitiy indwelling works of God that do not
relate to the creature, but flow from the mutual relation of the
Father, the Son, and the Holy Spirit, the distinctive characteristics
of the three Persons must be kept in view. But with those that
are to become manifest, relating to the creature, this distinction
disappears. Here the rule applies that all indwelling works are
activities of the divine Being without distinction of Person's. To
illustrate : In the home there are two kinds of activities one flow-
ing from the mutual relation of parents and children, another per-
taining to the social life. In the former the distinction between
parents and children is never ignored ; in the latter, if the relation
be normal, neither the father nor the children act alone, but the
fajnily as a whole. Even so in the holy, mysterious economy of the
divine Being, every operation of the Father upon the Son and of
both upon the Holy Spirit is distinct ; but in every outgoing act it
is always the one divine Being, the thoughts of whose heart are
for all His creatures. On that account the natural man knows no
more than that he has to do with a God.
The Unitarians, denying the Holy Trinity, have never reached
INDWELLING AND OUTGOING WORKS OF GOD 17
anything higher than that which can be seen by the light of the
darkened human understanding. We often discover that many
baptized with water but not with the Holy Spirit speak of the
Triune God because others do. For themselves they know only
that He is God. This is why the discriminating knowledge of the
Triune God can not illuminate the soul until the light of redemp-
tion shines within, and the Day-star arises in man's heart. Our
Confession correctly expresses this, saying: "All this we know as
well from the testimony of Holy Writ as from their operations, and
chiefly by those we feel in ourselves" rart. ix.).
2
IV.
The Work of the Holy Spirit Distingfuished.
"And the Spirit of God moved upon the
face of the waters." — Gen. i. 2.
What, in general, is the work of the Holy Spirit as distinguished
from that of the Father and of the Son?
Not that every believer needs to know these distinctions in all
particulars. The existence of faith does not depend upon intellec-
tual distinctions. The main question is not whether we can dis-
tinguish the work of the Father from that of the Son and of the
Holy Spirit, but whether we have experienced their gracious opera-
tions. The root of the matter, not the natue, decides.
Must we then slightly value a clear understanding of sacred
things? Shall we deem it superfluous and call its great matters
hair-splitting questions? By no means. The human mind searches
every department of life. Scientists deem it an honor to spend
their lives in analyzing the minutest plants and insects, describing
every particular, naming every member of the dissected organism.
Their work is never called "hair-splittings," but is distinguished
as " scientific research." And rightly so, for without differentiation
there can be no insight, and without insight there can bfe no
thorough acquaintance with the subject. Why, then, call this same
desire unprofitable when it directs the attention not to the creature,
but to the Lord God our Creator?
Can there be any worthier object of mental application than the
eternal God? Is it right and proper to insist upon correct discrimi-
nation in every other sphere of knowledge, and yet regarding the
knowledge of God to be satisfied with generalities and confused
views? Has God not invited us to share the intellectual knowledge
of His Being? Has He not given us His Word? And does not the
Word illumine the mysteries of His Being, His attributes. His per-
fections, His virtues, and the mode of His subsistence? If we
aspired to penetrate into things too high for us, or to unveil the
WORK OF THE HOLY SPIRIT DISTINGUISHED 19
unrevealed, reverence would require us to resist such audacity.
But since we aim in godly fear to listen to Scripture, and to receive
the proffered knowledge of the deep things of God, there can be
no room for objection. We would say rather to those who frown
upon such effort : " Ye can discern the face of the sky, but ye can
not discern the face of your Father in heaven."
Hence the question concerning the work of the Holy Spirit as
distinguished from that of the Father and of the Son is quite legiti-
mate and necessary.
It is deplorable that many of God's children have confused con-
ceptions in this respect. They can not distinguish the works of
the Father and of the Son and of the Holy Spirit. Even in prayer
they use the divine names indiscriminately. Altho the Holy Spirit
is explicitly called the Comforter, yet they seek comfort mostly
from the Father or the Son, unable to say why and what in sense
the Holy Spirit is especially called Comforter.
The early Church already felt the need of clear and exact dis-
tinctions in this matter; and the great thinkers and Christian phi-
losophers whom God gave to the Church, especially the Eastern
Fathers, expended their best powers largely upon this subject.
They saw very clearly that unless the Church learned to distinguish
the works of the Father, Son, and Holy Ghost, its confession of the
Holy Trinity could be but a dead sound. Compelled not by love
of subtleties, but by the necessity of the Church, they undertook to
study these distinctions. And God let heretics vex His Church so
as to arouse the mind by conflict, and to lead it to search God's
Word.
So we are not pioneers exploring a new field. The writing of
these articles can so impress those alone who are ignorant of the
historical treasures of the Church. We propose simply to cause
the light, which for so many ages shed its clear and comforting
rays upon the Church, to reenter the windows, and thus by deeper
knowledge to increase its inward strength.
We begin with the general distinction: That in every work
effected by Father, Son, and Holy Ghost in common, the power to
bring forth proceeds from the Father; the power /^ arrange from
the Son ; the power to perfect from the Holy Spirit.
In I Cor. viii. 6, St. Paul teaches that : " There is but one God
the Father, of wJwm are all things, and one Lord Jesus Christ l^
20 INTRODUCTION
who7n are all things." Here we have two prepositions: of whom,
and by whom. But in Rom. xi. 38 he adds another: " For of Him
and through Him and to Him are all things."
The operation here spoken of is threefold : first, that by which
all things are originated {of Him) ; second, that by which all things
consist {through Him) ; third, that by which all things attain their
final destiny {to Him). In connection with this clear, apostolic
distinction the great teachers of the Church, after the fifth century,
used to distinguish the operations of the Persons of the Trinity by
saying that the operation whereby all things originated proceeds
from the Father ; that whereby they received consistency from the
Son; and that whereby they were led to their destiny from the
Holy Spirit.
These clear thinkers taught that this distinction was in line with
that of the Persons. Thus the Father is father. He generates the
Son. And the Holy Spirit proceeds from the Father and the Son.
Hence the peculiar feature of the First Person is evidently that He
is the Source and Fountain not only of the material creation, but
of its very conception ; of all that was and is and ever shall be.
The peculiarity of the Second Person lies evidently not in genera-
ting, but in being generated. One is a son by being generated.
Hence since all things proceed from the Father, nothing can
proceed from the Son. The source of all things is not in the Son.
Yet He adds a work of creation to that which is coming into exist-
ence ; for the Holy Spirit proceeds also from Him ; but not from
Him alone, but from the Father and the Son, and that in such a
way that the procession from the Son is due to His sameness of
essence with the Father.
The Scripture agrees with this in teaching that the Father cre-
ated all things by the Son, and that without Him was nothing made
that was made. For the difference between "created by" and
" created from," we refer to Col. i. 17 : " By Him all things consist,"
i.e., by Him they hold together. Heb. i. 3 is even clearer, saying
that the Son upholds all things by the Word of His po^ver. This
shows that as the essentials of the creature's existence proceed
from the Father as Fountain of all, so the forming, putting together,
and arranging of its constituents are the proper work of the Son.
If we were reverently to compare God's work to that of man we
would say : A king proposes to build a palace. This requires not
only material, labor, and plans, but also putting together and
WORK OF THE HOLY SPIRIT DISTINGUISHED 21
arranging of the materials according to the plans. The king fur-
nishes the materials and plans, the builder constructs the palace.
Who, then, built it? Neither the king nor the builder alone; but
the builder erects it out of the royal treasure.
This expresses the relation between Father and Son in this
respect as far as human relations can illustrate the divine. In the
construction of the universe two operations appear: first, the
causative, which produces the materials, forces, and plans; second,
the constructive, which with these forces forms and orders the mate-
rials according to the plan. And as the first proceeds from the
Father, so does the second from the Son. The Father is the Royal
Source of the necessary materials and powers; and the Son as the
Builder constructs all things with them according to the counsel
of God If the Father and the Son existed independently, such
cooperation would be impossible. But since the Father generates
the Son, and by virtue of that generation the Son contams the
entire Being of the Father, there can be no division of Being, and
only the distinction of Persons remains. For the entire wisdom
and power whereby the Son gives consistency to all is generated m
Him by the Father; while the counsel which designed all is a
determination by the Father of that divine wisdom which He as
Father generates in the Son. For the Son is forever the effulgence
of the Father's glory, and the express image of His Person-Heb.
This does not complete the work of creation. The creature is
made not simply to exist or to adorn some niche in the universe
like a statue. Rather was everything created with a purpose and
a destiny; and our creation will be complete only when we have
become what God designed. Hence Gen. ii. 3 says: "God rested
from all His work which He had created to make it perfect" (Dutch
translation). Thus to lead the creature to its destiny, to cause it
to develop according to its nature, to make it perfect, is the proper
work of the Holy Spirit.
t
SeconC) Cbapter.
THE CREATION.
V.
The Principle of Life in the Creature.
" By His Spirit He hath garnished the
heavens; His hand hath formed the
crooked serpent."— /c7<5 xxvi. 13.
We have seen that the work of the Holy Spirit consists in lead-
ing all creation to its destiny, the final purpose of which is the glory
of God. However, God's glory in creation appears in various
degrees and ways. An insect and a star, the mildew on the wall
and the cedar on Lebanon, a common laborer and a man like
Augustine, are all the creatures of God; yet how dissimilar they
are, and how varied their ways and degrees of glorifying God.
Let us therefore illustrate the statement that the glory of God is
the ultimate end of every creature. Comparing the glory of God
to that of an earthly king, it is evident that nothing can be indiffer-
ent to that glory. The building material of his palace, its furni-
ture, even the pavement before its gate, either enhance or diminish
the royal splendor. Much more, however, is the king honored by
the persons of his household, each in his degree, from the master
of ceremonies to his prime minister. Yet his highest glory is his
family of sons and daughters, begotten of his own blood, trained
by his wisdom, animated by his ideals, one with him in the plans,
purposes, and spirit of his life. Applying this in all reverence to
the court of the King of heaven, it is evident that while every
flower and star enhance His glory, the lives of angels and men are
of much greater significance to His Kingdom; and again, while
among the latter they are most closely related to His glory whom
He has placed in positions of authority, nearest of all are the
children begotten by His Spirit, and admitted to the secret of His
THE PRINCIPLE OF LIFE IN THE CREATURE 23
pavilion. We conclude, then, that God's glory is reflected most in
His children ; and since no man can be His child unless he is begot-
ten of Him, we confess that His glory is most apparent in His elect
or in His Church.
His glory is not, however, confined to these ; for they are related
to the whole race, and live among all nations and peoples with
whom they share the common lot. We neither may nor can sepa-
rate their spiritual life from their national, social, and domestic life.
And since all differences of national, social, and domestic life are
caused by climate and atmosphere, meat and drink, rain and
drought, plant and insect — in a word, by the whole economy of this
material world, including comet and meteor, it is evident that all
these affect the outcome of things and are related to the glory of
God. Hence as connected with the task of leading creation to its
destiny, the whole universe confronts the mind as a mighty unit
organically related to the Church as the shell to the kernel.
In the accomplishment of this task the question arises in what
way the fairest, noblest, and holiest part of the creation is to attain
its destiny ; for to this all other parts must be made subservient.
Hence the question, How are the multitude of the elect to attain
their final perfection? The answer to this will indicate what is the
Holy Spirit's action upon all other creatures.
The answer can not be doubtful. God's children can never
accomplish their glorious end unless God dwell in them as in His
temple. It is the love of God that constrains Him to live in His
children, by their love for Him to love Himself, and to see the
reflection of His glory in the consciousness of His own handiwork.
This glorious purpose will be realized only when the elect know as
they are known, behold their God face to face, and enjoy the felicity
of closest communion with the Lord.
Since all this can be wrought in them only by His indwelling in
their hearts, and since it is the Third Person in the Holy Trinity
who enters the spirits of men and of angels, it is evident that God's
highest purposes are realized when the Holy Spirit makes man's
heart His dwelling-place. Who or what ever we are by education
or position, we can not attain our highest destiny unless the Holy
Spirit dwell in us and operate upon the inward organism of our
being.
If this His highest work had no bearing upon anything else, we
24 THE CREATION
might say that it consists merely in finishing the perfection of the
creature. But this is not so. Every believer knows that there is a
most intimate connection between his life before and after conver-
sion ; not as tho the former determined the latter, but in such a way
that the life in sin and the life in the beauty of holiness are both
conditioned by the same character and disposition, by similar circum-
stances and influences. Wherefore, to bring about our final perfec-
tion the Holy Spirit must influence the previous development, the
formation of character, and the disposition of the whole person.
And this operation, altho less marked in the natural life, must
also be traced. However, since our personal life is only a manifes-
tation of human life in general, it follows that the Holy Spirit
must have been active also in the creation of man, altho in a less
marked degree. And finally, as the disposition of man as such is
connected with the host of heaven and earth, His work must touch
the formation of this also, tho to a much less extent. Hence
the Spirit's work reaches as far as the influences that affect man
in the attaining of his destiny or in the failure to attain it. And
the measure of the influence is the degree in which they affect
his perfecting. In the departure of the redeemed soul every one
acknowledges a work of the Holy Spirit; but who can trace His
work in the star-movements? Yet the Scripture teaches not only
that we are bom again by the power of the Spirit of God, but that
" by the Word of the Lord were the heavens made, and all the host
of them by the breath [Spirit] of His mouth."
Wherefore the Spirit's work leading the creature to its destiny
includes an influence upon all creation from the beginning. And,
if sin had not come in, we might say that this work is done in three
successive steps: first, impregnating inanimate matter; second,
animating the rational soul ; third, taking up His abode in the elect
child of God.
But sin entered in, i.e., a power appeared to keep man and
nature frorn their destiny. Hence the Holy Spirit must antagonize
sin ; His calling is to annihilate it, and despite its opposition to cause
the elect children of God and the entire creation to reach their
end. Redemption is therefore not a new work added to that of the
Holy Spirit, but it is identical with it. He undertook to bring all
things to their destiny either without the disturbance of sin or in
spite of it J first, by saving the elect, and then by restoring all things
in heaven and on earth at the return of the Lord Jesus Christ.
THE PRINCIPLE OF LIFE IN THE CREATURE 25
Things incidental to this, such as the inspiration of Scripture,
the preparation of the Body of Christ, the extraordinary ministration
of grace to the Church, are only connecting-links, connecting the
beginning with its own predetermined end; that in spite of sin's
disturbance the destiny of the universe to glorify God might be
secured.
Condensing all into one statement, we might say: Sin having
once entered, a factor which must be taken into account, the Holy
Spirit's work shines most gloriously in gathering and saving the
elect ; prior to which are His operations in the work of redemption
and in the economy of the natural life. The same Spirit who in
the beginning moved upon the waters has in the dispensation of
grace given us the Holy Scripture, the Person of Christ, and the
Christian Church ; and it is He who, in connection with the original
creation and by these means of grace, now regenerates and sanctifies
us as the children of God.
Regarding these mighty and comprehensive operations, it is of
first importance to keep in view the fact that in each He effects
only that which is invisible and imperceptible. This marks all the
Holy Spirit's operations. Behind the visible world lies one invisi-
ble and spiritual, with outer courts and inner recesses ; and under-
neath the latter are the unfathomable depths of the soul, which the
Holy Spirit chooses as the scene of His labors — His temple wherein
He sets up His altar.
Christ's redemptive work also has visible and invisible parts.
Reconciliation in His blood was visible. The sanctification of His
Body and the adorning of His human nature with manifold graces
were invisible. Whenever this hidden and inward work is specified
the Scripture always connects it with the Holy Spirit. Gabriel says
to Mary: "The Holy Ghost shall come upon thee." It is said of
Christ: " That He had the Spirit without measure."
We observe also in the host of heaven a life material, outward,
tangible which in thought we never associate with the Holy Spirit.
But, however weak and impalpable, the visible and tangible has
an invisible background. How intangible are the forces of nature,
how full of majesty the forces of magnetism! But life underlies
all. Even through the apparently dead trunk sighs an impercept-
ible breath. From the unfathomable depths of all an inward,
hidden principle works upward and outward. It shows in nature,
much more in man and angel. And what is this quickening and
26 THE CREATION
animating principle but the Holy Spirit? " Thou sendest forth Thy
Spirit, they are created; Thou takest away Thy breath, they die."
This inward, invisible something is God's direct touch. There
is in us and in every creature a point where the living God touches
us to uphold us; for nothing exists without being upheld by Al-
mighty God from moment to moment. In the elect this point is
their spiritual life ; in the rational creature his rational conscious-
ness; and in all creatures, whether rational or not, their life-prin-
ciple. And as the Holy Spirit is the Person in the Holy Trinity
whose office it is to effect this direct touch and fellowship with the
creature in his inmost being, it is He who dwells in the hearts of
the elect; who animates every rational being; who sustains the
principle of life in very creature.
VI.
The Host of Heaven and of Earth.
" The Spirit of God hath made
me."—/od xxxiii. 4.
Understanding somewhat the characteristic note of the work of
the Holy Spirit, let us see what this work was and is and shall be.
The Father brings forth, the Son disposes and arranges, the
Holy Spirit perfects. There is one God and Father of whom are
all things, and one Lord Jesus Christ through whom are all things;
but what does the Scripture say of the special work the Holy Spirit
did in creation and is still doing?
For the sake of order we examine first the account of the crea-
tion. God says in Gen. i. 2 : " The earth was without form and
void, and darkness was upon the face of the deep. And the Spirit
of God moved upon the waters." See also Job xxvi. 13: " By His
Spirit He hath garnished the heavens ; His hand hath formed the
crooked serpent [the constellation of the Dragon, or, according to
others, the Milky Way]." And also Job xxxiii. 4: "The Spirit of
God hath made me ; and the breath of the Almighty hath given me
life." And again Psalm xxxiii. 6: " By the Word of the Lord were
the heavens made, and all the host of them by the breath of His
mouth." So also Psalm civ. 30: "Thou sendest forth Thy Spirit,
they are created, and Thou renewest the face of the earth." And
with different import, in Isa. xl. 13: " Who hath directed the Spirit
of the Lord [in creation], or being His counselor hath taught Him?"
These statements show that the Holy Spirit did a work of His
own in creation.
They show, too, that His activities are closely connected with
those of the Father and the Son. Psalm xxxiii. 6 presents them
as almost identical. The first clause reads: " By the Word of the
Lord were the heavens made"; the second: "And all the host of
them by the breath [Spirit] of His mouth." It is well known that
in Hebrew poetry parallel clauses express the same thought in
28 THE CREATION
different ways ; so that from this passage it appears that the work
of the Word and that of the Spirii are the same, the latter adding
only that which is peculiarly His own.
It should be noticed that hardly any of these passages mention
the Holy Spirit by His aivn name. It is not the Holy Spirit, but the
" Spirit of His mouth," " His Spirit," " the Spirit of the Lord." On
account of this, many hold that these passages do not refer to the
Holy Spirit as the Third Person in the Holy Trinity, but speak of
God as One, without personal distinction ; and that the representa-
tion of God as creating anything by His hand, fingers, word, breath,
or Spirit is merely a human way of speaking, signifying only that
God was thus engaged.
The Church has always opposed this interpretation, and rightly
so, on the ground that even the Old Testament, not merely in a few
places but throughout its entire economy, bears undoubted testi-
mony to the three divine Persons, coequal yet of one essence. It
is true that this too has been denied, but by a wrong interpretation.
And to the reply, " But our interpretation is as good as yours," we
answer that Jesus and the apostles are our authorities; the Church
received its confession frorn their lips.
Secondly, we deny that " His Spirit" does not refer to the Holy
Ghost, for the reason that in the New Testament similar expres-
sions occur that undoubtedly do refer to Him, e.g., God hath sent
forth the Spirit of His Son" (Gal. iv. 6); "Whom the Lord shall
consume by the Spirit of His mouth " (2 Thess. ii. 8) ; etc.
Thirdly, judging from the following passages, — " By the Word oi
the Lord were the heavens made " (Psalm xxxiii. 6) ; " And God said.
Let there be light" (Gen. i. 3) ; and " All things were made by Him,
and without Him was not anything made that was made " (John i.
3), — there can be no doubt that Psalm xxxiii. 6 refers to the Second
Person in the Godhead. Hence also the second clause of the same
verse, " And all their host by the Spirit of His mouth," must refer
to the Third Person.
Finally, to speak of a Spirit of God that is not the Holy Spirit is
to transfer to the Holy Scripture a purely Western and human idea.
We as men often speak of a wrong spirit which controls a nation, an
army, or a school, meaning a certain tendency, inclination, or per-
suasion— a spirit that proceeds from a man distinct from his person
and being. But this may not and can not apply to God. Speak-
ing of Christ in His humiliation, one may rightly say, " To have
THE HOST OF HEAVEN AND OF EARTH 29
the mind of Christ," or " to have the spirit of Jesus," which indi-
cates His disposition. But to distinguish the divine Being from
a spirit of that Being is to conceive of the Godhead in a human
way. The divine consciousness differs wholly from the human.
While in us there is a difference between our persons and our con-
sciousness, with reference to God such distinctions disappear, and
the distinction of Father, Son, and Holy Spirit takes their place.
Even in those passages where "the breath of His mouth" is
added to explain " His Spirit," the same interpretation must be
maintained. For all languages show that our breathing, even as
the " breathing of the elements" in the wind which blows before
God's face, corresponds to the being of spirit. Nearly all express
the ideas of spirit, breath, and wind by cognate terms. Blowing or
breathing is in all the Scripture the symbol of spirit-communica-
tion. Jesus breathed on them and said : " Receive ye the Holy
Ghost" (John xx. 22). Thus the breath of His mouth must signify
the Holy Spirit.
The ancient interpretation of the Scripture should not be hastily
abandoned. Accept the dictum of modern theology that the dis-
tinction of the three divine Persons is not found in the Old Testa-
ment, and allusions to the work of the Holy Spirit in Genesis, Job,
Psalms, or Isaiah are out of the question. Consequently nothing is
more natural for the supporters of this modern theology than to
deny the Holy Spirit altogether in the passages referred to.
But if from inward conviction we still confess that the distinc-
tion of Father, Son, and Holy Spirit is clearly seen in the Old
Testament, then let us examine these passages concerning the
Spirit of the Lord with discrimination, and gratefully maintain the
traditional interpretation, which finds at least in many of these
statements references to the work of the Holy Spirit.
These passages show that His peculiar work in creation was:
ist, hovering over chaos; 2d, creation of the host of heaven and of
earth; 3d, ordening the heavens; 4th, animating the brute creation,
and calling man into existence; and last, the operation whereby
every creature is made to exist according to God's counsel concern-
ing it.
Hence the material forces of the universe do not proceed from
the Holy Spirit, nor did He deposit in matter the dormant seeds an4
germs of life. His special task begins only after the creation of
matter with the germs of life in it.
30 THE CREATION
The Hebrew text shows that the work of the Holy Spirit moving
upon the face of the waters was similar to that of the parent bird
which with outspread wings hovers over its young to cherish and
cover them. The figure implies that not only the earth existed,
but also the germs of life within it; and that the Holy Spirit im-
pregnating these germs caused the life to come forth in order to
lead it to its destiny.
Not by the • Holy Spirit, but by the Word were the heavens
created. And when the created heavens were to receive their
host, then only did the moment come for the exercise of the Holy
Spirit's peculiar functions. What " the host of heaven" means is
not easily decided. It may refer to sun, moon, and stars, or to the
host of angels. Perhaps the passage means not the creation of the
heavenly bodies, but their reception of heavenly glory and celestial
fire. But Psalm xxxiii. 6 refers certainly not to the creation of the
matter of which the heavenly host are composed, but to the produc-
tion of their glory.
Gen. i. 2 reveals first the creation of matter and its germs,
then their quickening ; so Psalm xxxiii. 6 teaches first the prepara-
tion of the being and nature of the heavens, then the bringing forth
of their host by the Holy Spirit. Job xxvi. 13 leads to a similar
conclusion. Here is the same distinction between the heavens and
their ordening, the latter being represented as the special work of
the Holy Spirit. This ordening is the same as the brooding in
Gen. i. 2, by which the formless took form, the hidden life emerged,
and the things created were led to their destiny. Psalm civ. 30 and
Job xxxiii. 4 illustrate the work of the Holy Spirit in creation still
more clearly. Job informs us that the Holy Spirit had a special
part in the making of man; and Psalm civ. that He performed a
similar work in the creation of the animals, of the fowls and the
fishes; for the two preceding verses imply that verse 27 — "Thou
sendest forth Thy Spirit, they are created" — refers not to man, but
to the monsters that play in the deep.
Grant that the matter out of which God made man was already
present in the dust of the earth, that the type of his body was
largely present in the animal, and that the idea of man and the
image after which he was to be created existed already ; yet from
Job xxxiii. 4 it is evident that he did not come to be without a
special work of the Holy Spirit. So Psalm civ. 30 proves that,
altho the matter existed out of which whale and unicorn were to be
THE HOST OF HEAVEN AND OF EARTH 31
made, and the plan or model was in the divine counsel, yet a special
act of the Holy Spirit was needed to cause them to be. This is still
plainer in view of the fact that neither passage refers to the_/^/^/
creation, but to a man and animals formed later. For Job speaks
not of Adam and Eve, but of himself. He says: "The spirit of
God hath made vie, and the breath of the Almighty hath given me
life." In Psalm civ. David means not the monsters of the deep
created in the beginning, but those that were walking the paths of
the sea while he was singing this psalm. If, therefore, the bodies
of existing man and of mammals are not immediate creations, but
are taken from the flesh and blood, the nature and kind of existent
beings, then it is more evident that the hovering of the Holy Spirit
over the unformed is a present act ; and that therefore His creative
work was to bring out the life already hidden in chaos, i.e., in the
germs of life.
This agrees with what was said at first of the general character
of His work. " To lead to its destiny " is to bring forth the hidden
life, to cause the hidden beauty to reveal itself, to rouse into activity
the slumbering energies.
Only let us not represent it as a work performed in successive
stages — first by the Father, whose finished work was taken up by
the Son, after which the Holy Spirit completed the work thus pre-
pared. Such representations are unworthy of God. There is distri-
bution, no division, in the divine activities ; wherefore Isaiah declares
that the Spirit of the Lord, i.e., the Holy Spirit, throughout the
entire work of creation, from the beginning — yea, from before the
beginning — directed all that was to come.
VII.
The Creaturely Man.
" The Spirit of God hath made me, and
the breath of the Almighty hath
given me life."— yi?3 xxxiii. 4.
The Eternal and Ever-blessed God comes into vital touch with
the creature by an act proceeding not from the Father nor from
the Son, but from the Holy Spirit.
Translated by sovereign grace from death unto life, God's chil-
dren are conscious of this divine fellowship; they know that it con-
sists not in inward agreement of disposition or inclination, but in
the mysterious touch of God upon their spiritual being. But they
also know that neither the Father nor the Son, but the Holy Spirit,
has made their hearts His temple. It is true Christ comes to us
through the Holy Spirit, and through the Son we have fellowship
with the Father, according to His word, " I and the Father will
come unto you, and make Our abode with you"; yet every intelli-
gent Bible student knows that it is more especially the Holy Spirit
who enters into his person and touches his innermost being.
That the Son incarnate came into closer contact with us proves
nothing to the contrary. Christ never entered into a huma.n person.
He took upon Himself our human nature, with which He united
Himself much more closely than the Holy Spirit does; but He did
not touch the inward man and his hidden personality. On the con-
trary, He said that it was expedient for the disciples that He should
go away; " for if I go not away, the Comforter will not come unto
you; but if I depart I will send Him unto you." Moreover, the In-
carnation was not accomplished without the Holy Spirit, who over-
shadowed Mary; and the blessings that Christ imparted to all
around Him were largely owing to the gift of the Holy Spirit,
which was given Him without measure.
Hence the principal thought remains intact : When God comes
into direct contact with the creature it is the work of the Holy
THE CREATURELY MAN 33
Spirit to effect such contact. In the visible world this action con-
sists in the kindling and fanning of the spark of life ; hence it is
quite natural and in full harmony with the general tenor of the
teaching of Scripture that the Spirit of God moves upon the face
of the waters, that He brings forth the host of heaven and earth,
ordened, animated, and resplendent.
Besides this visible creation there is also an invisible, which, so
far as our world is concerned, concentrates itself in the heart of man ;
hence, in the second place, we must see how far the work of the
Holy Spirit may be traced in man's creation.
Of the animal world we do not speak. Not as tho the Holy
Spirit had nothing to do with their creation. From Psalm civ. 30
we have proven the contrary. Moreover, no one can deny the
admirable traits of cunning, love, fidelity, and thankfulness in many
of the animals. Not that we would be foolish on that ground to
call the dog half human; for these higher animal properties are
evidently but instinctive preformations, sketches of the Holy
Spirit, carried to their proper destiny in man alone. And yet,
however striking these traits may be, it is not a. person that meets
us in the animal. The animal proceeds from the world of matter,
and returns to it ; in man alone appears that which is new, invisible,
and spiritual, justifying us in looking for a special work of the Holy
Spirit in his creation.
Of himself, i.e., of a tnan. Job declares: " The Spirit of God hath
made me, and the breath of the Almighty hath given me life." The
Spirit of God hath made 7ne. That which I am as a hiwian person-
ality is the work of the Holy Spirit. To Him I owe the human and
personal that constitute me the being that I am. He adds: "The
breath of the Almighty hath given me life"; which evidently
echoes the words: "The Lord God breathed into His nostrils the
breath of life."
Like Job, we ought to feel and to acknowledge that in Adam
you and I aie created; when God created Adam He created us ; in
Adam's nature He called forth the nature wherein we now live.
Gen. i. and ii. is not the record of aliens, but of ourselves — concern-
ing the flesh and blood which we carry with us, the human nature in
which we sit down to read the Word of God.
He that reads his Bible without this personal application reads
amiss. It leaves him cold and indifferent. It may charm him in
the days of his childhood, when one is fond of tales and stories, but
3
34 THE CREATION
has no hold of him in the days of conflict, when he meets the stem
facts and realities of life. But if we accustom ourselves to see
in this record the history of our own flesh and blood, of our own
human nature and life, and acknowledge that by human generation
we spring from Adam, and therefore were in Adam when he was
created — then we shall also know that when God formed Adam out
of the dust He also formed us; that we also were in Paradise; that
Adam's fall was also ours. In a word, the first page of Genesis
relates the history not of an alien, but of our own real selves. The
breath of the Almighty gave us life, when the Lord formed man of
the dust, and breathed into his nostrils and made him a living soul.
The root of our life lies in our parents; but through and beyond
them the tender fiber of that root goes back through the long line
of generations, and received its earliest beginning when Adam first
breathed God's pure air in Paradise.
And yet, tho in Paradise we received the first inception of our
being, there is also a second beginning of our life, viz., when from
the race, by conception and birth, each of us was called into being
individually. And of this also Job testifies: " The Spirit of the Lord
hath given me life."
And again, in the life of sinful man there comes a third begin-
ning, when it pleases God to convert the wicked ; and of this also
the soul testifies within us ; " The Spirit of the Lord hath given me
life."
Leaving this new birth out of the question, the testimony of Job
shows us that he was conscious of the fact that he owed his exist-
ence as a man, as a person, as an ego, hence his creation in Adam
as well as his personal being, to God.
And what does the Scripture teach us concerning the creation
of man? This : that the dust of the ground out of which Adam was
formed was so wrought upon that it became a living soul, which
indicates the human being. The result was not merely a moving,
creeping, eating, drinking, and sleeping creature, but a living soul
that came into existence at the moment when the breath of life was
breathed into the dust. It was not first the dust, and then human
life within the dust, and after that the soul with all its higher facul-
ties in that human life ; nay, as soon as life went forth into Adam,
he was a man, and all his precious gifts were natural endowments.
Sinful man being born from above receives gifts that are above
nature. For this reason the Holy Spirit merely dwells in the quick-
THE CREATURELY MAN 35
ened sinner. But in heaven this will not be so ; for in death the
human nature is so completely changed that the impulse to sin
disappears entirely ; wherefore in heaven the Holy Spirit will work
in the human nature itself for ever and ever. In the present state
of humiliation the nature of the regenerate is still the Adam-nature.
The gfreat mystery of the work of the Holy Spirit in him is this:
that /// and by that broken and corrupt nature He works the holy works
of God. It is as light shining through our window-panes, but in no
wise identical with the glass.
In Paradise, however, man's nature was whole, intact; every-
thing about him was holy. We must avoid the dangerous error
that the newly created man had an inferior degree of holiness.
God made man upright, with nothing crooked in or about him. All
his inclinations and powers with all their workings were pure and
holy. God delighted in Adam, saw that he was good ; surely noth-
ing more can be desired. In this respect Adam differed from the
child of God by grace in not having eternal life ; he was to attain
this as the reward for holy works. On the other hand, Abraham,
the father of the faithful, begins with eternal life, from which holy
works were to proceed.
Hence a perfect contrast. Adam must attain eternal life by
works. Abraham has eternal life through which he obtains holy
works. Hence for Adam there can be no indwelling of the Holy
Spirit. There was no antagonism between him and the Spirit. So
the Spirit coVi\^ pervade him, not merely dwell vsx him. The nature
of sinful man repels the Holy Spirit, but Adam's nature attracted
Him, freely received Him, and let Him inspire his being.
Our faculties and inclinations are impaired, our powers are ener-
vated, the passions of our hearts corrupt; hence the Holy Spirit
must come to us from without. But since Adam's faculties were all
intact, and the whole expression of his inward life undisturbed,
therefore could the Holy Spirit work through the common powers
and operations of his nature. To Adam spiritual things were not a
superna.tuT3i\, but a natural good — except eternal life, which he must
earn by fulfilling the law. Scripture expresses this unity between
Adam's natural life and spiritual powers by identifying the two
expressions — "To breathe into the breath of life," and "to become
a living soul."
Other passages show that this divine "inbreathing" indicates
especially the Spirit's work. Jesus breathed upon His disciples
36 THE CREATION
and said: "Receive ye the Holy Ghost." He compares the Holy
Spirit to the wind. In both the Biblical languages, Hebrew and
Greek, the word spirit means wind, breathing or blowing. And as
the Church confesses that the Son is eternally generated by the
Father, so it confesses that the Holy Spirit proceedeth from the
Father and the Son as by breathing. Hence we conclude that the
passage, "And breathed into his nostrils the breath of life" — in
connection with, " The Spirit of God moved on the face of the
waters," and the word of Job, " The Spirit of God hath given me
life " — points to a special work of the Holy Spirit.
Before God breathed the breath of life in the lifeless dust, there
was a conference in the economy of the divine Being : " Let Us
make man in Our image, after Our likeness." This shows —
First, that each divine Person had a distinct work in the creation
of man — " Let Us make man." Before this the singular is used of
God — " He spake," " He saw"; but now the plural is used, " Let Us
make man," which implies that, here specially and more clearly
than in any preceding passage, the activities of the Persons are to
be distinguished.
Secondly, that man was not created empty, afterward to be en-
dowed with higher spiritual faculties and powers, but that the very
act of creation made him after God's image, without any subse-
quent addition to his being. For we read : " Let Us create man in
Our image and after Our likeness" This assures us that by immediate
creation man received the impress of the divine image ; that in the
creation the divine Persons each performed a distinct work ; and,
lastly, that man's creation with reference to his higher destiny was
effected by a going forth of the breath of God.
This is the basis of our statement that the Spirit's creative work
was making all man's powers and gifts instruments for His own
use, connecting them vitally and immediately with the powers of
God. This agrees with Biblical teachings regarding the Holy
Spirit's regenerating work, which also, the differently, brings the
power and holiness of God in immediate contact with human
powers.
We deny, therefore, the frequent assertion of ethical theolo-
gians, that the Holy Spirit created th.Q personality of man, since this
opposes the entire economy of Scripture. For what is our person-
ality but the realization of God's plan concerning us? Such as God
from eternity has thought each of us, as distinct from other men,
THE CREATURELY MAN 37
with our own stamp, life-history, calling, and destiny — as such each
must develop and show himself to become a person. Thus alone
each obtains character; anything else so called is pride and arbi-
trariness.
If our personality result directly from God's plan, then it and
what we have in common with all other creatures can not be from
the Holy Spirit, but from the Father ; like all other things, it re-
ceives its disposition from the Son ; and the Holy Spirit acts upon
it as upon every other creature, by kindling the spark, imparting
the glow of life.
VIII.
Gifts and Talents.
" And the Spirit of the Lord came
uponhim."— ywa^fjiii. lo.
We now consider the Holy Spirit's work in bestowing gifts,
talents, and abilities upon artisans and professional men. Scrij>
ture declares that the special animation and qualification of persons
for work assigned to them by God proceed from the Holy Spirit.
The construction of the tabernacle required capable workmen,
skilful carpenters, goldsmiths, and silversmiths, and masters in the
arts of weaving and embroidering. Who will furnish Moses with
them? The Holy Spirit. For we read in Exod. xxxi. 2, 3: " I have
called by name Bezaleel, the son of Uri, . . . and I have filled him
with the Spirit of God, in wisdom, and in understanding, and in
knowledge, and in all manner of workmanship, to devise cunning
works, to work in gold, and in silver, and in brass, and in cutting
of stones, to set them, and in carving of timber, to work in all
manner of workmanship." Verse 6 shows that this activity of the
Holy Spirit included others : " In the hearts of all that are wise-
hearted I have put wisdom, that they may make all that I have
commanded them." And to give clearest light on this subject.
Scripture says also: " Then hath He filled with wisdom of heart, to
work all manner of work of the engraver and of the cunning work-
man, and of the embroiderer in blue and in purple and in scarlet
and in fine linen of the weaver, even of them that do any work and
of these that devise cunning work."
The Spirit's working shows not only in ordinary skilled labor,
but also in the higher spheres of human knowledge and mental
activity; for military genius, legal acumen, statemanship, and
power to inspire the masses with enthusiasm are equally ascribed
to it. This is generally expressed in the words, " And the Spirit
of the Lord came upon" such a hero, judge, statesman, or tribune
of the people, especially in the days of the Judges, when it is said
GIFTS AND TALENTS 39
of Joshua, Othniel, Barak, Gideon, Samson, Samuel, and others
that the Spirit of the Lord came upon them. Also of Zerubbabel
rebuilding the temple, it is said: " Not by might nor by power, but
by My Spirit, saith the Lord." Even of the heathen king, Cyrus,
we read that Jehovah had called him to His work and anointed him
with the Spirit of the Lord — Isa. xlv.
This last instance introduces another aspect of the case, viz., the
operation of the Holy Spirit in qualifying men for official functions.
For altho this operation upon and through the office receives its
fullest significance only in the dispensation of grace, yet the case
of Cyrus shows that the Holy Spirit has originally a work to per-
form in this respect which is not only a result of grace, but belongs
essentially to the nature of the work, even tho it is obvious only
in the history of God's special dealings with His own people.
It is especially noticeable in the struggle between Saul and
David. There is no reason to consider Saul one of God's elect.
After his anointing the Holy Spirit comes upon him, abides with
him, and works upon him as long as he remains the Lord's chosen
king over His people. But as soon as by wilful disobedience he
forfeits that favor, the Holy Spirit departs from him and an evil
spirit from the Lord troubles him. Evidently this work of the
Holy Spirit has nothing to do with regeneration. For a time it
may operate upon a man and then forever depart from him ; while
the Spirit's saving operation, even tho suspended for a time, can
never be wholly lost. David's touching prayer, " Take not Thy
Holy Spirit from me," must therefore refer to gifts qualifying him
for the kingly office. David had the terrible example of Saul
before him. He had seen what becomes of a man whom the Holy
Spirit leaves to himself; and his heart trembled at the possibility
of an evil spirit coming upon him, and an end as sad as Saul's.
Like Judas, Saul dies a suicide.
From the whole Scripture teaching we therefore conclude that
the Holy Spirit has a work in connection with mechanical arts and
official functions — in every special talent whereby some men excel
in such art or office. This teaching is not simply that such gifts
and talents are not of man but from God like all other blessings,
but that they are not the work of the Father, nor of the Son, but of
the Holy Spirit.
The distinction discovered in creation may be observed here :
gifts and talents come from the Father ; are disposed for each per-
40 THE CREATION
sonality by the Son ; and kindled in each by the Holy Spirit as by
a spark from above.
Let us distinguish art itself, persojml talent to practise it, and
the vocation thereto.
Art is not man's invention, but God's creation. In all nations
and ages men have pursued the arts of weaving, embroidering,
skilful dressmaking, casting and chasing noble metals, cutting and
polishing diamonds, molding iron and brass; and in all these coun-
tries and ages, without knowing of each other's eflfbrts, have applied
the same arts to all these materials. Of course there is a difference.
Oriental work bears a stamp quite different from that of the West.
Even French and German work differ. But under the differences,
the endeavor, the art applied, the material, the ideal pursued are
the same. So, too, art did not attain perfection all at once ; among
the nations forms at first crude and awkward gradually developed
into forms chaste, refined, and beautiful. Successive generations
improved upon previous achievements, until among the various
nations comparative perfection of art and skill was attained.
Hence art is not the result of man's thought and purpose; but God
has placed in various materials certain possibilities of workman-
ship, and by applying this workmanship man must make out of
each what there is in it, and not whatever he chooses.
Two things must cooperate to effect this. In the creation of
gold, silver, wood, iron, God must have placed in them certain
possibilities, and have created inventive power in man's mind, per-
severance in his will, strength in his muscle, accurate vision in his
eye, delicacy of touch and action in his fingers, thus qualifying
him to evolve what is latent in the materials. Since this labor has
the same nature among all nations, the perpetual progress of the
same great work being accomplished according to the same majestic
plan, through successive generations, all artistic skill and executive
ability must be wrought in man by a higher power and according to
a higher command. Viewing the treasures of an industrial exposi-
tion in the light of the revealed Word, we shall see in their gradual
development and genetic unity the downfall of human pride, and
exclaim : " What is all this art and skill but the manifestation of the
possibilities which God has placed in these materials, and of the
powers of mind and eye and finger which He has given the children
of men!"
Consider, now, personal talent as utterly distinct from art.
GIFTS AND TALENTS 41
The goldsmith in his craft and the judge in his office enter upon
a work of God. Each labors in his divine vocation, and all the skill
and judgment that he may develop therein come from the treasures
of the Lord.
Still, workman differs from workman, general from general.
The one copies the product of the generation before him and be-
queaths it without increasing the artistic skill. He began as an
apprentice, and imparts this skill to other apprentices; but the
artistic proficiency is the same. The other manifests something
akin to genius. He quickly surpasses his master; sees, touches,
discovers something new. In his hand art is enriched. It is given
him to transfer from the treasures of divine artistic skill new beau-
ties into human skill.
So also of men in office and profession. Thousands of officers
trained in our military schools become good teachers of the science
of tactics as practised heretofore, but add nothing to it ; while among
these thousands there may be two or three possessed of military
genius who in the event of war will astonish the world by their
brilliant exploits.
This talent, this individual genius so intimately connected with
man's personality, is b. gift. No power in the world can create it in
the man that possesses it not. The child is born with or without it;
if without it, no education nor severity — not even ambition — can call
it forth. But as the gift of grace is freely bestowed by the sover-
eign God, so is also the gift of genius. When the people pray, let
them not forget to ask the Lord to raise up among them men of
talent, heroes of art and of office.
When in 1870 Germany had victory only, and France defeat only,
it was God's sovereignty that gave the former talented generals,
and in displeasure denied them to the latter.
Consider the vocation.
Official and mechanical men have a high call. All have not the
same ability. One is adapted for the sea, another for the plow.
One is a bungler in the foundry, but a master at wood-carving,
while another is the reverse. This depends upon the personality,
nature, and inclination. And since the Holy Spirit lights the
personality, He also determines every man's calling to trade or
profession. The same applies to the life of nations. The French
excel in taste as well as in artistic workmanship ; while the English
seem created for the sea, our masters in all the markets of the
42 THE CREATION
world. The Holy Spirit even bestows artistic skill and talent upon
a nation at one time and withdraws it at another. Three centuries
ago Holland surpassed all Europe in weaving, making porcelain,
printing, painting, and engraving. But how great the subsequent
decline in this respect — altho now progress again appears.
What we find in Israel is related to this. This very thirst and
capacity for knowledge had caused man to fall. The first impetus
was given to artistic skill among Cain's descendants; the Jubals
and the Jabals and the Tubal-Cains were the first artists. And yet
this whole development, altho feeding upon the treasures of God,
departed more and more from Him, while His own people utterly
lacked it. In the days of Samuel there was no smith found in all
the land of Canaan. Hence the Spirit's coming upon Bezaleel and
Aholiab, upon Othniel and Samson, upon Saul and David, signifies
something more than a mere imparting of artistic skill and talent ;
namely, the restoration of what sin had corrupted and defiled. And
thus the illumination of a Bezaleel links the Holy Spirit's work in
the material creation and that in the dispensation of grace.
Ubtrt) Cbapter.
RE-CREATION.
IX.
Creation and Re-Creation.
•' Behold, I will pour out My Spirit
unto you." — Prov. i. 23.
We approach the special work of the Holy Spirit in Re-creation.
We have seen that the Holy Spirit had a part in the creation of
all things, particularly in creating itian, and most particularly in
endowing him with gifts and talents ; also that His creative work
affects the upholding of " things," of " man," and of " talents,"
through the providence of God ; and that in this double series of
threefold activity the Spirit's work is intimately connected with
that of the Father and that of the Son, so that every thing, every
man, every talent springs from the Father, is given disposition in
their respective natures and being through the Son, and receives
the spark of life by the Holy Spirit.
The old church hymn, " Veni, Creator Spiritus," and the ancient
confession of the Holy Spirit as the " Vivificans" agree with this
perfectly. For the latter signifies that Person in the Trinity who
imparts the spark of life ; and the former means, " Seeing that the
things which are to live and shall live are ready, come Holy Spirit
and quicken them."
There is always the same deep thought: the Father remains
outside of the creature; the Son touches him outwardly; by the
Holy Spirit the divine life touches him directly in his inward
being.
However, let us not be understood to say that God comes into
contact with the creature only in the regeneration of His children.
44 RE-CREATION
\vhich would be untrue. To the Gentiles at Athens, St. Paul says:
"In Him we live and move and have our being." And again:
" For of His offspring we are." To say nothing of plant or ani-
mal, there is on earth no life, energy, law, atom, or element but
the Almighty and Omnipresent God quickens and supports that
life from moment to moment, causes that energy to work, and
enforces that law. Suppose that for an instant God should cease to
sustain and animate this life, these forces, and that law ; in that same
instant they would cease to be. The energy that proceeds from
God must therefore touch the creature in the very center of its
being, whence, its whole existence must spring. Hence there is no
sun, moon, nor star, no material, plant, or animal, and, in much
higher sense, no man, skill, gift, or talent unless God touch and
support them all.
It is this act of coming into immediate contact with every crea-
ture, animate or inanimate, organic or inorganic, rational or irra-
tional, that, according to the profound conception of the Word of
God, is performed not by the Father, nor by the Son, but by the
Holy Spirit.
And this puts the work of the Holy Spirit in a light quite differ-
ent from that in which for many years the Church has looked upon
it. The general impression is that His work refers to the life of
grace only, and is confined to regeneration and sanctification. This
is due more or less to the well-known division of the Apostolic
Creed by the Heidelberg Catechism, question 29, " How are these
articles divided?" which is answered : " Into three parts — of God the
Father and our creation, of God the Son and our redemption, and
of God the Holy Spirit and our sanctification." And this, too, altho
Ursinus, one of the authors of this catechism, had already declared,
in his " Thesaurus," that : " All the three Persons create and redeem
and sanctify. But in these operations they observe this order — that
the Father creates of Himself by means of the Son; the Son creates
by means of the Father; and the Holy Spirit by means of both."
But since the deeper insight into the mystery of the adorable
Trinity was gradually lost, and the pulpit's touch upon it became
both rare and superficial, the Sabellian error naturally crept into
the Church again, viz., that there were three successive periods in
the activities of the divine Persons: First, that of the Father alone
creating the world and upholding the natural life of all things. This
was followed by a period of activity for the Son, when nature had
CREATION AND RE-CREATION 45
become unnatural and fallen man a subject for redemption. Lastly,
came that of the Holy Spirit regenerating and sanctifying the
redeemed on the ground of the work of Christ.
According to this view, in childhood, when eating, drinking, and
playing occupied all our time, we had to do with the Father. Later,
when the conviction of sin dawned upon us, we felt the need of the
Son. And not until the life of sanctification had begun in us did
the Holy Spirit begin to take notice of us. Hence while the Father
wrought, the Son and the Holy Spirit were inactive ; when the Son
undertook His work, the Father and the Holy Spirit were inactive ;
and now since the Holy Spirit alone performs the work, the Father
and the Son are idle. But since this view of God is wholly unten-
able, Sabellius, who elaborated it philosophically, came to the con-
clusion that Father, Son, and Holy Ghost were after all but one
Person; who first wrought in creation as Father, then having
become the Son wrought out our redemption, and now as the Holy
Spirit perfects our sanctification.
And yet, inadmissible as this view may be. it is more reverent
and God-fearing than the crude superficialities of the current views
that confine the Spirit's operations entirely to the elect, beginning
only at their regeneration.
True, sermons on creation referred, in passing, to the moving of
the Holy Spirit on the face of the waters, and His coming upon
Bezaleel and Aholiab is treated in the catechetical class ; but the
two are not connected, and the hearer is never made to understand
what the Author of our regeneration had to do with the moving
upon the waters; they were merely isolated facts. Regeneration
was the principal work of the Holy Spirit.
Our Reformed theologians have always warned against such
representations, which are only the result of making man the start-
ing-point in the contemplation of divine things. They always
made God Himself the starting-point, and were not satisfied until
the work of the Holy Spirit was clearly seen in all its stages,
throughout the ages, and in the heart of every creature. Without
this the Holy Spirit could not be God, the object of their adoration.
They felt that such superficial treatment would lead to a denial of
His personality, reducing Him to a mere force.
Hence we have spared no pain, and omitted no detail, in order,
by the grace of God, to place before the Church two distinct
thoughts, viz. :
46 RE-CREATION
First, The work of the Holy Spirit is not confined to the elect, and does
not begin with their regeneration ; but it touches every creature, animate
and inanimate, and begins its operations in the elect at the very moment
of their origin.
Second, The proper work of the Holy Spirit in every creature consists
in the quickening and sustaining of life with reference to his being and
talents, and, in its highest sense, with reference to eternal life, which is
his salvation.
Thus we have regained the true standpoint requisite for consid-
ering the work of the Holy Spirit in the re-creation. For thus it
appears :
First, that this work of re-creation is not performed in fallen
man independently of his original creation ; but that the Holy
Spirit, who in regeneration kindles the spark of eternal life, has
already kindled and sustained the spark of natural life. And,
again, that the Holy Spirit, who imparts unto man born from
above gifts necessary to sanctification and to his calling in the
new sphere of life, has in the first creation endowed him with
natural gifts and talents.
From this follows that fruitful confession of the unity of man's
life before and after the new birth which nips every form of
Methodism* in its very root, and which characterizes the doctrine
of the Reformed churches.
Second, it is evident that the work of the Holy Spirit bears the
same character in creation and re-creation. If we admit that He
quickens life in that which is created by the Father and by the Son,
what does He do in the re-creation but once more quicken life in
him that is called of the Father and redeemed by the Son? Again,
if the Spirit's work is God's touching the creature's being by Him,
what is re-creation but the Spirit entering man's heart, making it
His temple, comforting, animating, and sanctifying it.>
Thus following the Sacred Scripture and the superior theolo-
gians, we reach a confession that maintains the unity of the Spirit's
work, and makes it unite organically the natural and the spiritual
life, the realm of nature and that of grace.
Of course His work in the latter surpasses that in the former:
First, since it is His work to touch the inward being of the crea-
* For the sense in which the author takes Methodism, see section 5 in
the Preface.
CREATION AND RE-CREATION 47
ture, the more tender and natural the contact the more glorious the
work. Hence it appears more beautiful in man than in the animal ;
and more lustrous in the spiritual man than in the natural, since the
contact with the former is more intimate, the fellowship sweeter,
the union complete.
Secondly, since creation lies so far behind us and re-creation
touches us personally and daily, the Word of God directs more
attention to the latter, claiming for it more prominence in our con-
fession. But, however different the measures of operation and of
energy, the Holy Spirit remains in creation and re-creation the one
omnipotent Worker of all life and quickening, and is therefore
worthy of all praise and adoration.
X.
Organic and Individual.
" Where is He that put His Holy Spirit
among them ? " — Isa. Ixiii. ii.
The subsequent activity of the Holy Spirit lies in the realm of
grace.
In nature the Spirit of God appears as creating, in grace as
re-creating. We call it ri?-creation, because God's grace creates not
something inherently new, but a new life in an old and degraded
nature.
But this must not be understood as tho grace restored only what
sin had destroyed. For then the child of God, born anew and sancti-
fied, must be as Adam was in Paradise before the fall. Many under-
stand it so, and present it as follows : In Paradise Adam became
diseased; the poison of eternal corruption entered his soul and
penetrated his whole being. Now comes the Holy Spirit as the
physician, carrying the remedy of grace to heal him. He pours
the balm into his wounds. He heals his bruises and renews his
youth; and thus man, born again, healed, and renewed, is, according
to their view, precisely what the first man was in the state of recti-
tude. Once more the provisions of the covenant of works are laid
upon him. By his good works he is again to inherit eternal life.
Again he may fall like Adam and become a prey of eternal death.
But this whole view is wrong. Grace does not place the ungodly
in a state of rectitude, but justifies him — two very different things.
He that stands in a state of rectitude has certainly an original
righteousness, but this he may lose; he may be tried and fail as
Adam failed. He must vindicate his righteousness. Its inward
consistency must discover itself. He who is righteous to-day may
be unrighteous to-morrow.
But when God justifies a sinner He puts Him in a totally differ-
ent state. The righteousness of Christ becomes his. And what is
this righteousness? Was Jesus in a state of rectitude only? In no
ORGANIC AND INDIVIDUAL 49
wise. His righteousness was tested, tried, and sifted: it was even
tested by the consuming fire of God's wrath. And this righteous-
ness converted from " original rectitude " into " righteousness vindicated"
was imputed to the ungodly.
Therefore the ungodly, when justified by grace, has nothing to
do with Adam's ^toX^ before the fall, but occupies the position of
Jesus after the resurrection. He possesses a good that can not be
lost. He works no more for wages, but the inheritance is his own.
His works, zeal, love, and praise flow not from his own poverty,
but from the overflowing fulness of the life that was obtained for
him. As it is often expressed: For Adam in Paradise there was
first work and then the Sabbath of rest ; but for the ungodly justi-
fied by grace the Sabbath rest comes first, and then the labor which
flows from the energies of that Sabbath. In the beginning the
week closed with the Sabbath ; for us the day of the resurrection of
Christ opens the week which feeds upon the powers of that resur-
rection.
Hence the great and glorious work of re-creation has two parts :
First, the removing of corruption, the healing of the breach, the
death to sin, the atonement for guilt.
Second, the reversing of the first order, the changing of the
entire state, the bringing in and establishing of a new order.
The last is of greatest importance. For many teach differently.
Altho they grant that a new-born child of God is not precisely what
Adam was before the fall, yet they see the difference only in the
reception of a higher nature. The state is the same, differing only
in degree. This is the current theory. This nature of higher
degree is called the " divine-human" which Christ bears in His Per-
son, which being consolidated by His Passion and Resurrection is
now imparted to the new-born soul, raising the lower and degraded
nature to this higher life.
This theory directly conflicts with the Scripture, which never
speaks of conditions similar yet differing in degree and power, but
of a condition sometimes far inferior in power and degree to that of
Adam, but transferred into an entirely different order.
For this reason the Scripture and the Confession of our fathers
emphasize the doctrine of the Covenants; for the difference be-
tween the Covenant of Works and of Grace shows the difference
between the two orders of spiritual things. They who teach that
the new birth merely imparts a higher nature remain under the
4
50 RE-CREATION
Covenant of Works. Theirs is the wearisome toil of rolling the
Sisyphus stone up the mountain, even tho it be with the greater
energy of the higher life. The Scriptural doctrine of Grace ends
this impossible Sisyphus task ; it transfers the Covenant of Works
from our shoulders to Christ's, and opens unto us a new order in
the Covenant of Grace in which there can be no more uncertainty
or fear, loss or forfeit of the benefits of Christ, but of which
Wisdom doth cry, "and Understanding putteth forth her voice,
standing in the top of high places," saying that all things are now
ready.
The work of re-creation has this peculiarity, that it places the
elect at once at the end of the road. They are not like the traveler
still half way from home, but like one who has finished his journey;
the long, dreary, ^nd dangerous road is entirely behind him. Of
course, he did not run that road ; he could never have reached the
goal. His Mediator and Daysman traveled it for him and in his
stead. And by mystic union with his Savior it is as tho he had
traveled the whole distance ; not as we reckon, but as God reckons.
This will show why the work of the Holy Spirit appears more
powerful in re-creation than in creation. For what is the road
spoken of, but that which leads from the center of our degenerate
hearts to the center of the loving heart of God? All godliness aims
to bring man into communion with God; hence to make him travel
the road between him and God. Man is the only being on earth in
whom contact with God means conscious fellowship. Since this
fellowship is broken by the alienation of sin, at the end of the road
the contact and fellowship must be perfect, so far as concerns
man's state and principle. If fellowship is the terminus and- God's
grace puts His child there at once, at least so far as his state is con-
cerned, there is an obvious difference between him and the unre-
generate ; for the latter is infinitely distant from God, while the
former has sweetest fellowship with Him. Since it is the inward
operation of the Holy Spirit that accomplishes this. His hand must
appear more powerful and glorious in re-creation than in creation.
If we could see His work in re-creation all at once as an accom-
plished fact, we should understand it more thoroughly, and escape
the difficulties that we now meet in comparing the Old Testament
with the New regarding it.
Re-creation brings to us that which is eternal, finished, perfected.
ORGANIC AND INDIVIDUAL 51
completed; far above the succession of moments, the course of
years, and the development of circumstances. Here lies the diffi-
culty. This eternal work must be brought to a temporal world, to a
race which is in process of development; hence that work must
make history, increasing like a plant, growing, blossoming, and
bearing fruit. And this history must include a time oi preparation,
revelation, and lastly of filling the earth with the streams of grace,
salvation, and blessing.
If it did not relate to man but to irrational beings, there would
be no difficulty ; but when it began its course man was already in
the world, and as the ages passed the stream of humanity broad-
ened. Hence the important question: Whether the generations
that lived during the long period of preparation before Christ, in
whom the work of re-creation was finally revealed, were partakers
of its blessings?
The Scripture answers affirmatively. In the ages before Christ
God's elect shared the blessings of the work of re-creation. Abel
and Enoch, Noah and Abraham, Moses and David, Isaiah and
Daniel were saved by the same faith as Peter, Paul, Luther, and
Calvin. The Covenant of Grace, altho made with Abraham and for
a time connected with the national life of Israel, existed already in
Paradise. The theologians of the Reformed churches have clearly
unfolded the truth, that God's elect of both Dispensations entered
the same gate of righteousness and walked the same way of salva-
tion which they still walk to the marriage-supper of the Lamb.
But how could Abraham, living so many years before Christ, in
whom alone grace and truth have been revealed, have his faith
accounted unto him for righteousness, so that he saw the day of
Jesus and was glad?
This difficulty has confused many minds regarding the Old and
New Dispensations, and causes many vainly to ask : How could there
be any saving operation of the Holy Spirit in the Old Testament if
He were poured out only on Pentecost? The answer is found in
the almost unsearchable work of the Holy Spirit, whereby, on the
one hand. He brought into the history of our race that eternal sal-
vation already finished and complete which must run through the
periods of preparation, revelation, and fruit-bearing; and whereby,
on the other hand, during the preparatory period, this very prepa-
ration was made the means, through wondrous grace, of saving
souls even before the Incarnation of the Word.
XI.
The Church Before and After Christ.
" All these having obtained a good
report through faith, received not
the promise." — Heb. xi. 39.
Clearness requires to distinguish two operations of the Holy
Spirit in the work of re-creation before the Advent, viz., (i) pre-
paring redemption for the whole Church, and (2) regenerating and
sanctifying the saints then living.
If there had been no elect before Christ, so that He had no
church until Pentecost; and if, like Balaam and Saul, the bearers
of the Old Testament revelation had been without personal interest
in Messiah, then it is self-evident that, before the Advent, the Holy
Spirit could have had but one work of re-creation, viz., the prepara-
tion of the coming salvation. But since God had a church from the
beginning of the world, and nearly all the bearers of the revelation
were partakers of His salvation, the Spirit's re-creative work must
consist of two parts : first, of the preparation of redemption for the
whole Church ; and, secondly, of the sanctification and consolation
of the Old Testament saints.
However, these two operations are not independent, like two
separate water-courses, but are like drops of rain falling in the
same stream of revelation. They are not even like two streams of
different colors mingling in the same river-bed; for neither did the
one contain anything for the Church of the future which had not
meaning also for the saints of the Old Covenant; nor did the latter
receive any revelation or commandment without significance also
for the Church of the New Covenant. The Holy Spirit so inter-
wove and interlaced this twofold work that what was the preparing
of redemption for us, was at the same time revelation and exercise
of faith for the Old Testament saints; while, on the other hand, He
used their personal life, conflict, suffering, and hope as the canvas
upon which He embroidered the revelation of redemption for us.
THE CHURCH BEFORE AND AFTER CHRIST 53
Not that the revelation of old did not contain a large element
that had a different sense and purpose for them from what it has
for us. Before Christ, the entire service of types and shadows had
significance which it lost immediately after the Advent. To con-
tinue it after the Advent would be equivalent to a denial and repu-
diation of His coming. One's shadow goes before him; when he
steps into the light the shadow disappears. Hence the Holy Spirit
performed a special work for the saints of God by giving them a
temporary service of types and shadows.
That this service overshadowed all their life made its impres-
sion all the stronger. This shadow lay upon Israel's entire history ;
was outlined in all their men from Abraham to John the Baptist;
fell upon the judicial and political systems, and more heavily upon
the social and domestic life ; and in purest images lay upon the serv-
ice of worship. Hence the Old Testament passages which refer to
this service have not the meaning for us which they had for them,
Every feature of it had a binding force for them. On the contrary,
we do not circumcise our boys, but baptize our children ; we do not
eat the Passover, nor observe the Feast of Tabernacles, nor sacrifice
the blood of bulls or heifers, as every discriminating reader of the
Old Testament understands. And they who in the New Testament
Dispensation seek to reintroduce tithing, or to restore the kingdom
and the judiciary of the days of the Old Testanie?it, undertake, ac-
cording to past experience, a hopeless task: their efforts show poor
success, and their whole attitude proves that they do not enjoy the
full measure of the liberty of the children of God. Actually all
Christians agree in this, acknowledging that the relation which we
sustain toward the law of Moses is altogether different from that
of ancient Israel.
The Decalogue alone is occasionally cause of contention, espe-
cially the Fourth Commandment. There are still Christians who
allow no difference between that which has a passing, ceremonial
character and that which is perpetually ethical, and who seek to
substitute the last day of the week for the Day of the Lord.
However, leaving these serious differences alone, we repeat that
the Holy Spirit had a special work in the days before Christ, which
was intended for the saints of those days, but which has lost for us
all its former significance.
Not, however, that we may therefore discard this work of the
Holy Spirit, and that the books containing these things may be left
54 RE-CREATION
unread. This view has obtained currency especially in Germany,
where the Old Testament is less read than even the books of the
Apocrypha, with the exception of the Psalms and a few selected
pericopes. On the contrary, this service of shadows has even in
the smallest details a special significance to the New Testament
Church ; only the significance is different.
This service in the history of the Old Covenant witnesses to us
the wonderful deeds of God, whereby of infinite mercy He has
delivered us from the power of death and hell. In "Ca.^ personalities
of the Old Covenant it reveals the wonderful work of God in im-
planting and preserving faith in spite of human depravity and Sa-
tanic opposition. The service of ceremonies in the sanctuary shows
us the image of Christ and of His glorious redemption in the minu-
test details. And finally, the service of shadows in Israel' s political,
social,.a,nd. domestic life reveals to us those divine, eternal, and un-
changeable principles that, set free from their transient and tem-
poral forms, ought to govern the political and social life of the
Christian nations throughout all ages.
And yet this does not exhaust the significance that this service
always had, and still has, for the Christian Church.
Not only does it reveal to us the outlines of the spiritual house
of God, but it actually operated in our salvation :
First, it prepared and preserved amid heathen idolatry a people
which, as bearers of the divine oracles, offered the Christ at His
coming a place for the sole of His foot and a base of operations.'^
He could no more have come to Athens or Rome than to China or
India. No one there could have understood Him, or have furnished
instrument or material to build the Church of the New Covenant.
The salvation which was cast like a ripe fruit into the lap of the
Christian Church had grown upon a tree deeply rooted in this serv-
ice of shadows. Hence the history of that period is part of our
own, as the life of our childhood and youth remains ours, even tho
as men we have put away childish things.
Secondly, the knowledge of this service and history, being parts
of the Word of God, were instrumental in translating God's children
from nature's darkness into His marvelous light.
However, as the Holy Spirit performed special work for the
saints of those days that has a different tho not less important
* In Dutch, " life-center . "
THE CHURCH BEFORE AND AFTER CHRIST 55
significance for us, so also He performed a work in those days that
was intended more directly for the Church of the New Testament,
which also had a different but not less important significance for
the saints of the Old Covenant. This was the work of Prophecy.
As Christ declares, the purpose of prophecy is to predict future
things so that, the events predicted having come to pass, the Church
may believe and confess that it was the Lord's work. The Old Testa-
ment often states this, and the Lord Jesus declared it to His disci-
ples, saying: "And now I have told you, before it come to pass
that, when it is come to pass, ye might believe" (John xiv. 29).
And again : " Now I tell you before it come to pass, that when it is
come to pass ye may believe that I am He" (John xiii. 19). And
still more clearly: "But these things have I told you, that when
the time shall come, ye may remember that I told you of them."
These statements, compared with the words of Isa. xli. 23, xlii-
9, and xliii. 19, leave no doubt as to the design of prophecy.
Not that this exhausts prophecy, or that it has no other aims; but
its chief and final end is reached only when, on the ground of its
fulfilment, the Church believes its God and Savior and magnifies
Him in His mighty acts.
But while its center of gravity is the fulfilment, i.e., in the
Church of the New Testament, it was equally intended for contem-
porary saints. For, apart from the prophetic activities that re-
ferred solely to the people of Israel living at that time, and the
prophecies fulfilled in Israel's national life, prophecy even as boldly
outlining Christ yielded precious fruit for the Old Testament saints.
Connected with theophanies it produced in their minds such a fixed
and tangible form of the Messiah that fellowship with Him, which
alone is essential to salvation, was made possible to them by antici-
pation, as to us by memory. Not only did this fellowship become
possible at the end of the Dispensation, in Isaiah and Zacharias;
Christ testifies that Abraham desired to see His day, saw it, and
was glad.
Ifourtb Cbapten
THE HOLY SCRIPTURE OF THE OLD TESTA-
MENT.
XII.
The Holy Scripture.
" All Scripture is given by inspiration of
God, and is profitable for doctrine, for
reproof, for correction, for instruction
in righteousness ; that the man of God
may be perfect, thoroughly furnished
unto all good works." — 2 Tim, iii.
16, 17.
Among the divine works of art produced by the Holy Spirit, the
Sacred Scripture stands first. It may seem incredible that the
printed pages of a book should excel His spiritual work in human
hearts, yet we assign to the Sacred Scripture the most conspicuous
place without hesitation.
Objectors can never have considered what this holy Book is, or
any other book, writing, or language is, or what the putting down of
a world of thought in a collection of Sacred Scripture means. We
deny that a book, especially such as the Sacred Scripture, opposes
a world of divine thought, the current of life, and spiritual experi-
ence. A book is not merely paper printed in ink, but is like a
portrait — a collection of lines and features in which we see the like-
ness of a person. Standing near, we see not the person, but spots
and lines of paint; but at the right distance these disappear and we
see the likeness of a person. Even now it does not speak to us, for
it is the face of a stranger; we may be able to judge the man's
character, yet he fails to interest us. But let his child look, and
instantly the image which left us cold appeals to him with warmth
THE HOLY SCRIPTURE 57
and life, which were invisible to us because our hearts lacked the
essentials. What appeals to the child is not in the picture, but in
his memory and imagination; the cooperation of the features in
the painting and the father's image in his heart makes the likeness
speak.
This comparison will explain the mysterious effect of the Scrip-
ture. Guido de Bres spoke of it in his debates with the Baptists ;
" That which we call Holy Scripture is not paper with black im-
pressions, but that which addresses our spirits by means of those
impressions." Those letters are but tokens of recognition; those
words are only the clicks of the telegraph-key signaling thoughts
to our spirits along the lines of our visual and auditory nerves.
And the thoughts so signaled are not isolated and incoherent, but
parts of a complete system that is directly antagonistic to man's
thoughts, yet enters their sphere.
Reading the Scripture brings to our minds the sphere of divine
thoughts so far as needful for us as sinners, in order to glorify God,
love our neighbor, and save the soul. This is not a mere collection
of beautiful and glttering ideas, but the reflection of the divine life.
In God life and thought are united : there can be no life without
thought, no thought not the product of life. Not so with us.
Falsehood entered us, i.e., we can sever thought from life. Or
rather, they are always severed, unless we have voluntarily estab-
lished the former unity. Hence our cold abstractions; our speak-
ing without doing; our words without power; our thoughts without
working; our books that, like plants cut off from their .^oots, wither
before they can blossom, much less bear fruit.
The difference between divine and human life gives Scripture
its uniqueness and precludes antagonism between its letter and its
spirit, such as a false exegesis of 2 Cor. iii. 6 might suggest. If
the Word of God were dominated by the falsehood that has crept
into our hearts, and in the midst of our misery continues to place
word and life in opposition as well as separation, then we would
take refuge in the standpoint of our dissenting brethren, with their
exaltation of the life above the Word. But we need not do so, for
the opposition and separation are not in the Scripture. For this
reason it is the Holy Scripture ; for it was not lost in the unholy
tearing asunder of thought and life, and is therefore distinct from
writings in which yawns the gulf between the words and the reality
of life. What other writings lack is in this Book ; perfect agree-
S8 HOLY SCRIPTURE OF THE OLD TESTAMENT
ment between the life reflected in the divine thought and the
thoughts which the Word begets in our minds.
The Holy Scripture is like a diamond: in the dark it is like a
piece of glass, but as soon as the light strikes it the water begins
to sparkle, and the scintillation of life greets us. So the Word
of God apart from the divine life is valueless, unworthy even of the
name of Sacred Scripture. It exists only in connection with this
divine life, from which it imparts life-giving thoughts to our minds.
It is like the fragrance of a flower-bed that refreshes us only when
the flowers and our organs of smell correspond. Hence the illus-
tration of the child and his father's picture is exact.
While the Bible always flashes thoughts born of the divine life,
yet the effects are not the same in all. As a whole, it is the portrait
of Him who is the brightness of God's glory and the express image
of His Person, aiming either to show us His likeness or to serve as
its background.
Notice the difference when a child of God and an alien face that
image. Not as tho it has nothing to say to the unregenerate — this
is a mistake of Methodism which should be corrected.* It addresses
itself to all men as the King's Word, and every one must receive
its impress in his own way. But while the alien sees only a strange
face, which annoys him, contradicts his world, and so repels him, the
child of God understands and recognizes it. He is in holiest sym-
pathy with the life of the world from which that image greets him.
Thus reading what the stranger could not read, he feels that God
is speaking to him, whispering peace to his soul.
Not as tho the Scripture were only a system of signals to flash
thought into the soul ; rather it is the instrument of God to awaken
and increase spiritual life, not as by magic, giving a sort of attes-
tation of the genuineness of our experience — a fanatical view al-
ways opposed and rejected by the Church — but by the Holy Spirit
through the use of the Word of God.
He regenerates us by the Word. The mode of this operation
will be discussed later on ; let it suffice here to say that the opera-
tions of the Word and the Holy Spirit never oppose each other,
but, as St. Paul declares emphatically, that the Holy Scripture is
prepared by the Spirit of God and given to the Church as an instru-
ment to perfect God's work in man; as he expresses it; ** That the
* For the author's sense of Methodism, see section s in the Preface.
THE HOLY SCRIPTURE
59
man of God may be perfect " i.e., a man formerly of the world, made
a man of God by divine act, to be perfected by the Holy Spirit;
wherefore he is already perfect in Christ through the Word. To
this end, as St. Paul declares, the Scripture was inspired of God.
Hence this work of art was prepared by the Holy Spirit to lead the
new-born man to this high ideal. And to emphasize the thought
he adds : " That he may be thoroughly furnished unto all good
works."
Hence Scripture serves this twofold purpose : *
First, as an instrument of the Holy Spirit in His work upon
man's heart.
Secondly, to qualify man perfectly and to equip him for every
good work.
Consequently the working of Scripture embraces not only the
quickening of faith, but also the exercise of faith. Therefore instead
of being a dead-letter, unspiritual, mechanically opposing the
spiritual life, it is the very fountain of living water, which, being
opened, springs up to eternal life.
Hence the Spirit's preparation and preservation of Scripture is
not subordinate, but prominent with reference to the life of the
entire Church. Or to put it more clearly: if prophecy, e.g., aims
first to benefit contemporary generations, and secondly to be part
of the Holy Scripture that is to minister comfort to the Church of
all ages, the latter is of infinitely higher importance. Hence the
chief aim of prophecy was not to benefit the people living at that
time, and through Scripture to yield fruit for us only indirectly,
but through Scripture to yield fruit for the Church of all ages, and
indirectly to benefit the Church of old.
XIII.
The Scripture a Necessity.
"For whatsoever things were written
aforetime wore written for our learn-
ing, that we through patience and
comfort of the Scriptures might
have hope." — Rom. xv. 4.
That the Bible is the product of the Chief Artist, the Holy
Spirit ; that He gave it to the Church and that in the Church He
uses it as His instrument, can not be over-emphasized.
Not as tho He had lived in the Church of all ages, and given us
in Scripture the record of that life, its origin and history, so that
the life was the real substance and the Scripture the accident;
rather the Scripture was the end of all that preceded and the in-
strument of all that followed.
With the dawn of the Day of days the Sacred Volume will un-
doubtedly disappear. As the New Jerusalem will need no sun,
moon, or temple, but the Lord God will be its light, so will there
be no need of Scripture, for the revelation of God shall reach His
elect directly through the unveiled Word. But so long -as the
Church is on earth, face-to-face communion withheld, and our
hearts accessible only by the avenues of this imperfect existence.
Scripture must remain the indispensable instrument by which the
Triune God prepares men's souls for higher glory.
The cause of this lies in our personality. We think, we are self-
conscious, and the threefold world about and above and within us is
reflected in our thoughts. The man of confused or unformed con-
sciousness or one insane can not act as a man. True, there are
depths in our hearts which the plummet of our thinking has not
sounded ; but the influence that is to affect us deeply, clearly, with
outlasting effect upon our personality, must be wrought through
our self-consciousness.
The history of sin proves it. How did sin enter the world? Did
Satan infuse its poison into man's soul while he slept? By no means.
THE SCRIPTURE A NECESSITY 6i
While Eve was fully herself, Satan began to discuss the matter
with her. He wrought upon her consciousness with words and
representations, and she, allowing this, drank the poison, fell, and
dragged her husband with her. Had not God thus foretold it?
Man's fall was to be known neither by his recognized nor by his
unrecognized emotions, but by the tree of knowledge of good and evil.
The knowledge that caused his fall was not merely abstract, intel-
lectual, but vital. Of course the operating cause was external, but
it wrought upon his consciousness and bore the form of knowledge.
And as his fall, so also must be his restoration. Redemption
must come from without, act upon our cotisciousness, and bear the
form of knowledge. To affect and win us in our personality we
must be touched in the very spot Avhere sin first wounded us, viz.,
in our proud and haughty self-consciousness. And since our con-
sciousness mirrors itself in a world of thought — thoughts expressed
in words so intimately connected as to form, as it were, but one
word — therefore it was of the highest necessity that a new, divine
world of thought should speak to our consciousness in a Word, i.e.,
in a Scripture. And this is the work of Holy Scripture.
Our thought-world is full of falsehood, and so is the outer world.
But one thought-world is absolutely true, and that is the world of
God's thoughts. Into this world we must be brought, and it into
us with the life that belongs to it, as brightness to light. There-
fore redemption depends upon faith. To believe is to acknowledge
that the entire world of thought within and around us is false, and
that only God's world of thought is true and abiding, and as such to
accept and confess it. So it is still the Tree of knowledge. But the
fruit now taken and enjoyed grows upon the inward plant of self-
emptying and self-denial, whereby we renounce our own entire
world of thought, no longer judging between good and evil, but
faithfully repeating what God teaches, as ever little children in
His school.
But this would not avail us if God's thoughts came in unintelli-
gible words, which would have been the case if the Holy Spirit had
used mere words. We know how hopeless it is to try to describe
the felicities of heaven. Every effort has been so far a failure.
That bliss passes our imagination. And the Scripture revelation
concerning it is couched in earthly imagery — as a Paradise, a Jeru-
salem, or a wedding-feast — which, beautiful as it may be, leaves no
62 HOLY SCRIPTURE OF THE OLD TESTAMENT
clear impressions. We know heaven must be beautiful and en-
trancing, but a concrete conception of it is out of the question.
Nor can we have clear ideas of the relation of the glorified Son of
man to the Trinity, His sitting at the right hand of God, the life of
the redeemed, and their condition when, passing from the cham-
bers of death, they enter the palace of the great King.
Hence if the Holy Spirit had presented the world of divine
thoughts concerning our salvation in writing directly from heaven,
a clear conception of the subject would have been impossible. Our
conception would have been vague and figurative as that concern-
ing heaven. Hence these thoughts were not directly written, but
translated into the life of this world, which gave 'Co.qvsx form and shape;
and thus they came down to us in human language, in the pages of
a book. Without this there could not even be a language to em-
body such sacred and glorious realities. St. Paul had visions, i.e.,
he was freed from the limitations of consciousness and enabled to
contemplate heavenly things; but having returned to his limita-
tions, could not speak of what he had seen, as he said : " They are
unspeakable."
And that the equally unspeakable things of salvation may be
rendered expressible in hutnan words, it pleased God to bring to this
world the life which originated them ; to accustom our human con-
sciousness to them, from it to draw words for them, and thus to
exhibit them to every man.
God's thoughts are inseparable from His life; hence His life
must enter the world before His thoughts, at least at first;. after-
ward the thoughts became the vehicle of the life.
This appears in the creation of Adam. The first man is created;
after him men are born. At first human life appeared at once in
full stature; from that life once introduced, new life will be born.
First, new life originated by forming Eve from Adam's rib; then,
by the union of man and woman. So also here. At first God
introduced spiritual life into the world, finished, perfect, by a mir-
acle; afterward differently, since the thought introduced as life into
this world is pictured to our view. Henceforth the Holy Spirit will
use the product of this life to awaken new life.
So redemption can not begin with the gift of Holy Scripture to
the Church of the Old Covenant. Such Scripture could not be pro-
duced until its content is wrought out in life, and redemption is
obiectively accomplished.
THE SCRIPTURE A NECESSITY 63
But the two should not be separated. Redemption was not first
completed and then recorded in Scripture. Such conception would
be mechanical and unspiritual, directly contradicted by the nature
of Scripture, which is living and life-giving. Scripture was pro-
duced spontaneously and gradually by and from redemption. The
promise in Paradise already foreshadowed it. For tho redemption
precedes Scripture, yet in the regeneration of the first men the
Word was not idle ; the Holy Spirit began with speaking to man,
acting upon his consciousness. Even in Paradise, and subsequently
when the stream of revelation proceeds, a divine Word always pre-
cedes the life and is life's instrument, and a divine thought intro-
duces redemptive work. And when redemption is fulfilled in
Christ He appears first as the Speaker, then as the Worker. The
Word that was from the beginning reveals Himself to Israel as the
Seal of Prophecy, saying: "This day is this Scripture fulfilled in
your ears."
Hence the work of the Holy Spirit is never purely magical nor
mechanical. Even in the preparatory period He always acted
through the Word in translating a soul from death unto life. How-
ever, between then and now there is a decided difference :
First, then, the Word came to the soul directly by inspiration or
by a prophet's address. Now, both these have ceased, and in their
stead comes the Word sealed in the Sacred Scripture, interpreted
by the Holy Spirit in preaching in the Church.
Secondly, then, the bringing in of life was confined to Israel,
expressed itself in words and originated relations that strictly sepa-
rated the servants of the only true God from the life of the world.
Now, this extraordinary, preparatory dispensation is closed; the
Israel of God are no more the natural descendants of Abraham, but
the spiritual ; the stream of the Church flows through all nations
and peoples ; it stands no more outside the world's life and develop-
ment, but rather governs them.
Thirdly, altho in the Old Dispensation redemption existed
partly already in Scripture, and the Psalmist shows everywhere his
devotion thereto, yet Scripture could be used so to a small extent
only, and needed constant supplementing by direct revelations
and prophecies. But now. Scripture reveals the whole counsel of
God, and nothing can be added to it. Wo to him who dares dimin-
ish or increase this Book of Life which discloses the world of divine
thought 1
64 HOLY SCRIPTURE OF THE OLD TESTAMENT
But notwithstanding differences, the fact remains that the Holy
Spirit mastered the problem of bringing to man lost in sin, by
human language intelligible to all nations and ages, the world of
divine thoughts, so as to use them as the instrument of man's
quickening.
It does not alter the case that the Holy Scripture shows so many
seams and uneven places, and looks different from what we should
expect. The chief virtue of this masterpiece was so to enfold
God's thoughts in our sinful life that out of our language they could
form a speech in which to proclaim through the ages, to all nations,
the mighty words of God. This masterpiece is finished and lies
before us in the Holy Scripture. And instead of losing itself in
criticizing these apparent defects, the Church of all ages has
received it with adoration and thanksgiving; has preserved it,
tasted it, enjoyed it, and always believed to find eternal life in it.
Not as tho critical and historical examination were prohibited.
Such endeavor for the glory of God is highly commendable. But
as the physiologist's search for the genesis of human life becomes
sinful if immodest or dangerous to unborn life, so does every criti-
cism of Holy Scripture become sinful and culpable if irreverent or
seeking to destroy the life of God's Word in the consciousness of
the Church.
XIV.
The Revelation to Which the Scripture of the Old
Testament Owes Its Existence.
" O Lord, . . . Thou art stronger than I,
and hast prevailed."— y^r. xx. 7.
The understanding of the Holy Spirit's work in Scripture
requires us to distinguish the preparatmi, and the formation that
was the outcome of the preparation. We will discuss these two
separately.
The Holy Spirit prepared for Scripture by the operations which
from Paradise to Patmos supernaturally apprehended the sinful life
of this world, and thus raised up believing men who formed the
developing Church.
This will seem very foolish if we consider the Scripture a mere
paper-book, a lifeless object, but not if we hear God speaking
therein directly to the soul. Severed from the divine life, the
Scripture is unprofitable, a letter that killeth. But when we real-
ize that it radiates God's love and mercy in such form as to trans-
form our life and address our consciousness, we see that the super-
natural revelation of the life of God must precede the radiation. The
revelation of God's tender mercies must precede their scintillation
in the human consciousness. First, the revelation of the mystery
of Godliness; then, its radiation in the Sacred Scripture, and thence
into the heart of God's Church, is the natural and ordained way.
For this purpose the Holy Spirit first chose individuals, then a
few families, and lastly a whole nation, to be the sphere of His
activities ; and in each stage He began His work with the Word,
always following the Word of Salvation with the Facts of Salvation.
He began this work in Paradise. After the fall, death and con-
demnation reigned over the first pair, and in them entombed the
race. Had the Spirit left them to themselves, with the germ of
death ever developing in them, no star of hope would ever have
arisen for the human race.
5
66 HOLY SCRIPTURE OF THE OLD TESTAMENT
Therefore the Holy Spirit introduces His work at the very begin-
ning of the development of the race. The first germ of the mystery
of Godliness was already implanted in Adam, and the first mother-
word of which the Holy Scripture was to be born was whispered
into his ear.
This word was followed by the deed. God's word does not
return void; it is not a sound, but a power. It is a plowshare
subsoiling the soul. Behind the word stands the propelling power
of the Holy Spirit, and thus it becomes effectual, and changes the
whole condition of things. We see it in Adam and Eve ; especially in
Enoch ; and " By faith Abel obtained witness that he was righteous."
After these operations in individuals the Spirit's work in the
family begins, partly in Noah, more especially in Abraham.
The judgment of the flood had completely changed former rela-
tions, had caused a new generation to arise, and perhaps had
changed the physical relations between the earth and its atmos-
phere. And then, for the first time, the Holy Spirit begins to work
in the family. Our Ritual of Baptism points emphatically to Noah
and his eight, which has often been a stumbling-block to a thought-
less unspirituality. And yet needlessly, for by pointing to Noah
our fathers meant to indicate, in that sacramental prayer, that it is
not the baptism of individuals, but of \\\q people of God, i.e., of the
Church and its seed. And since the salvation of families emerges
first in the history of Noah and his family after the flood, it was
perfectly correct to point to the salvation of Noah and his family
as God's first revelation of salvation for us and our seed.
But the work of the Holy Spirit in Noah's family is only pre-
liminary. Noah and his sons still belong to the old world. They
formed a transition. After Noah the holy line disappears, and from
Shem to Terah the Holy Spirit's work remains invisible. But with
Terah it appears in clearest light; for now Abraham goes out. not
with sons, but alone. The promised son was still resting in the
hand of God. And he could not beget him but dy faith; so that
God could truly say, "I am the Almighty God,";'.^., a God "who
quickeneth the dead and calleth the things that are not as tho they
were." Hence Abraham's family is almost in literal sense the prod-
uct of the Holy's Spirit's work in that there is nothing in his life
without faith. The product of art in Abraham's history is not the
image of a pious shepherd-king or virtuous patriarch, but the won-
REVELATION AS TO THE OLD TESTAMENT 67
derful work of the Holy Spirit operating in an old man — who again
and again "kicks against the pricks," who brings forth out of his
own heart nothing but unbelief — working in him a stedfast and
immovable faith, bringing that faith into direct connection with his
family life. Abraham is called " the Father of the Faithful," not in
the superficial sense of a spiritual connection between our faith and
Abraham's history, but because the faith of Abraham was inter-
woven with the fact of Isaac's birth, whom he obtained by faith,
and of whom there was given him a seed as the stars of the heaven
and as the sand of the seashore.
From the individual the Holy Spirit's work passes into the
family, and thence into the nation. Thus Israel receives his being.
It was Israel, i.e., not one of the nations, but a people newly cre-
ated, added to the nations, received among their number, perpetu-
ally distinct from all other nations in origin and significance. And
this people is also born of faith. To this end God casts it into death :
on Moriah; in Jacob's flight; in the distresses of Joseph, and in the
fears of Moses; alongside the fiery furnaces of Pithon and Ramses;
when the infants of the Hebrews floated on the Nile. And from this
death it is again and again faith that saves and delivers, and there-
fore the Holy Spirit who continues His glorious work in the gene-
ration and regeneration of this coming people. After this people
is born it is again thrown into death : first, in the wilderness ; then,
during the time of the Judges; finally, in the Exile. Yet it can not
die, for it carries in its bosom the hope of the promise. However
maimed, plagued, and decimated, it multiplies again and again ; for
the Lord's promise fails not, and in spite of shameful backslidings
and apostasy, Israel manifests the glory of a people born, living,
and dying by faith.
Thus the work of the Holy Spirit passes through these three
stages: Abel, Abraham, Moses; the individual, the family, the
nation. In each of these three the work of the Holy Spirit is visi-
ble, inasmuch as everything is wrought by faith. Is faith not
wrought by the Holy Spirit? Very well; by faith Abel obtained
witness; by faith Abraham received the son of the promise; and
by faith Israel passed through the Red Sea.
And what is the relation between life and the word of life dur-
ing these three stages.^ Is it, as according to current representa-
6S HOLY SCRIPTURE OF THE OLD TESTAMENT
tions, first life, and then the word springing therefrom as token of
the conscious life?
Evidently history proves the very opposite. In Paradise the
word precedes and the life follows. To Abraham in Ur of the Chal-
dees, first the word . " Get thee out from thy country, and I will
bless thee, and in thee shall all the families of the earth be blessed."
In the case of Moses it is first the word in the burning bush and
then the passage through the Red Sea. This is the Lord's ap-
pointed way. He first speaks, then works. Or more correctly. He
speaks, and by speaking He quickens. These two stand in closest
connection. Not as tho the word causes life ; for the Eternal and
Triune God is the only Cause, Source, and Fountain of life. But
the word is the instrument with which He wills to complete His
work in our hearts.
We can not stop here to consider the work of the Father and the
Son, which either preceded or followed that of the Holy Spirit, and
which is interwoven with it. Of the miracles we speak only be-
cause we discover in them a special twofold work of the Holy
Spirit. The working of the miracle is of the Father and of the Son,
and not so much of the Holy Spirit. But often as it pleased God
to use men as instruments in the performance of miracles, it is the
Spirit's special work to qualify them by working faith in their
hearts. Moses smiting the rock believed not, but he imagined that
by smiting he himself could produce water from the rock; which
God alone can do. To him that believes it is the same whether he
speaks or smites the rock. Stick nor tongue can in the least affect
it. The power proceeds from God alone. Hence the greatness of
the sin of Moses. He thought that he was to be the worker, and
not God. And this is the very work of sin in God's people.
Hence we see that when Moses cast down his rod, when he
cursed the Nile, when Elias and other men of God wrought mira-
cles, they did nothing, they only believed. And by virtue of their
faith they became to the bystanders the interpreters of God's testi-
mony, showing them the works of God and not their own. This is
what St. Peter exclaimed : " Why look ye so earnestly on us as tho
by our own power or holiness we had made this man to walk?"
To work this faith in the hearts of men who were to perform
these miracles was the Holy Spirit's first task. His second was to
quicken faith in the hearts of those upon whom the miracle was to
be wrought. Of Christ it is written, that in Capernaum He could
REVELATION AS TO THE OLD TESTAMENT 69
aot do many powerful works because of their unbelief; and we read
repeatedly; " Thy faith hath made thee whole."
But the miracle alone has no convincing power. The unbeliever
begins with denying it. He explains it from natural causes. He
neither will nor can see God's hand in it. And when it is so con-
vincing that he can not deny it, he says: " It is of the devil." But
he will not acknowledge that it is the power of God. Therefore to
make the miracle effectual, the Holy Spirit must also open the eyes
of them that witness it to see the power of God therein. All our
reading of the miracles in our Bible is unprofitable unless the Holy
Spirit opens our eyes, and then we see them live, hear their testi-
mony, experience their power, and glorify God for His mighty
works.
XV.
The Revelation of the Old Testament in Writing.
" Then I said, I will not speak any more in
His Name. But His word was in my
heart as a burning fire, shut up in my
bones : and I was weary with forbearing,
but I could not."— y^r. xx. 9.
Altho the miracles performed for and in the midst of Israel
created a glorious life-center in the midst of the heathen world, yet
they did not constitute a Holy Scripture ; for this can not be created
except God speak to man, even to His people Israel. " God, who at
sundry times and in divers manners spake in times past unto the
fathers by the prophets, hath in these last days spoken unto us by
His Son."
This divine speaking is not limited to prophecy. God spoke
also to others than prophets, e.g., to Eve, Cain, Hagar, etc. To
receive a revelation or a vision does not make one a prophet, unless
it be accompanied by the command to communicate the revelation
to others. The word "nabi," the Scriptural term for prophet, does
not indicate a person who receives something of God, but one who
brings something to the people. Hence it is a mistake to confine
the divine revelation to the prophetic office. In fact, it extends to
the whole race in general ; prophecy is only one of its special fea-
tures. As to the divine revelation in its widest scope, it is evident
from the Scripture that God spoke to men from Adam to the last
of the apostles. From Paradise to Patmos revelation runs like a
golden thread through every part of Sacred History.
As a rule, the Scripture does not treat this divine speaking meta-
phorically. There are exceptions, ^.^.,"God spake to the fish"
(Jonah ii. 10); "The heavens declare the glory of God, and day
unto day uttereth speech " (Psalm xix. 2, 3). However, it can be
proven, from a thousand passages against one to the contrary, that
the ordinary speaking of the Lord may not be taken in other than
the literal sense. This is evident from the call of God to Samuel,
OLD TESTAMENT REVELATION IN WRITING 71
which the child mistook for that of Eli. It is evident also from the
names, numbers, and localities that are mentioned in this divine
speaking ; especially from the dialogues between God and man, as
in the history of Abraham in the conflict of his faith concerning the
promised seed, and in his intercession for Sodom.
And therefore we can not agree with those who would per-
suade us that the Lord did not really speak; that if it reads so, it
must not be so understood; and that a clearer insight shows that " a
certain influence from God affected the inner life of the person
addressed. In connection with the person's peculiar character and
the influences of his past and present this working gave special
clearness to his consciousness, and wrought in him such a convic-
tion that, without hesitation, he declared: ' Since I will as God
wills, I know that the Lord has thus spoken to me.' *' This repre-
sentation we reject as exceedingly pernicious and hurtful to the life
of the Church, "We call it false, since it dishonors the truth of God ;
and we refuse to tolerate a theology that starts from such premises.
It annihilates the authority of the Scripture. Altho commended by
the Ethical wing it is exceedingly ««-ethical, inasmuch as it directly
opposes the clearly expressed truth of the Word of God. Nay, this
divine speaking, whose record the Scripture offers, must be under-
stood as real speaking.
And what is speaking i Speaking presupposes a person who has
a thought that he wishes to transfer directly to the consciousness
of another, without the intervention of a third person or of writing
or of gesture. Hence when God speaks to man three things are
implied :
First, that God has a thought which He wills to communicate
to man.
Second, that He executes His design in a direct way.
Third, that the person addressed now possesses the divine
thought with this result, that he is conscious of the same idea which
a moment ago existed only in God.
With every explanation doing full justice to these thrae points
we will agree; every other we reject.
As to the question whether speech is possible without sound, we
answer: "No, not among men." Surely the Lord can speak and
has spoken at times by means of air-vibrations ; but He can speak
to man without the use of either sound or ear. As men we have
access to each other's consciousness only by means of the organs of
72 HOLY SCRIPTURE OF THE OLD TESTAMENT
sense. We can not communicate with our neighbor except he hear
or see or feel our touch. The unfortunate who is devoid of these
senses can not receive the slightest information from without.
But the Lord our God is not thus limited. He has access to man's
heart and consciousness from within. He can impart to our con-
sciousness whatever He will in a direct way, without the use of ear-
drum, auditory nerve, and vibration of air, Tho a man be stone-
deaf, God can make him hear, inwardly speaking to his soul.
However, to accomplish this God must condescend to our limita-
tions. For the consciousness is subject to the mental conditions of
the world in which it lives. A negro, e.g. , can have no other con-
sciousness than that developed by his environment and acquired
by his language. Speaking to a foreigner unacquainted with our
tongue, we must adapt ourselves to his limitations and address him
in his own language. Hence in order to make Himself intelligible
to man, God must clothe His thoughts in human language and thus
convey them to the human consciousness.
To the person thus addressed it must seem therefore as tho he
had been spoken to in the ordinary way. He received the im-
pression that he heard words of human language conveying to him
divine thoughts. Hence the divine speaking is always adapted to
the capacities of the person addressed. Because in condescension
the Lord adapts Himself to every man's consciousness. His speak-
ing assumes the form peculiar to every man's condition. What a
difference, for instance, between God's word to Cain and that to
Ezekiel ! This explains how God could mention names, dates, and
various other details; how He could make use of the dialect of a
certain period ; of derivation of words, as in the changing of names,
as in the case of Abraham and Sarah.
This also shows that God's speaking is not limited to godly and
susceptible persons prepared to receive a revelation. Adam was
wholly unprepared, hiding himself from the presence of God. And
so were Cain and Balaam. Even Jeremiah said : " I will not speak
any more in His Name. But His word was in my heart as a burn-
ing fire, shut up in my bones : and I was weary with forbearing, but
I could not" (chap. xx. 9). Hence the divine omnipotence is un-
limited. The Lord can impart the knowledge of His will to whom-
soever He pleases. The question why He has not spoken for eigh-
teen centuries must not be answered, " Because He has lost the
power"; but, " Because it seemeth not good to Him." Having once
OLD TESTAMENT REVELATION IN WRITING 73
spoken and in the Scripture brought His word to our souls. He is
silent now that we may honor the Scripture.
However, it should be noticed that in this divine speaking from
Paradise to Patmos there is a certain order, unity, and regularity ;
wherefore we add :
First, the divine speaking was not confined to individuals, but,
having a message for all the people, God spoke through His chosen
prophets. That God can speak to a whole nation at once is proven
by the events of Sinai. But it pleased Him not always to do this.
On the contrary, He never spoke to them in that way afterward,
but introduced prophetism instead. Hence the peculiar mission of
prophetism is to receive the words of God and immediately to com-
municate them to the people. God speaks to Abraham what is for
Abraham alone; but to Joel, Amos, etc., a message not for them-
selves, but for others to whom it must be conveyed. In connection
with this we notice the fact that the prophet stands not alone, but
in relation with a class of men among whom his mind was gradually
prepared to speak to the people, and to receive the divine Oracle.
For the peculiar feature of prophecy was the condition of ecstasy,
which differed greatly from the way by which God spoke to
Moses.
Secondly, these divine revelations are mutually related and,
taken together, constitute a whole. There is first the foundation,
then the superstructure, until finally the illustrious palace of the
divine truth and knowledge is completed. Revelation as a whole
shows therefore a glorious plan, into which are dovetailed the
special revelations to individuals.
Thirdly, the speaking of the Lord, especially of the inward
word, is peculiarly the work of the Holy Spirit, which, as we have
found before, appears most strikingly when God comes into closest
contact with the creature. And the consciousness is the most inti-
mate part of man's being. Wherefore, as often as the Lord our
God enters human consciousness to communicate His thoughts,
clothed in human thoughts and speech, the Scripture and the
believer honor and adore therein the comforting operation of the
Holy Spirit.
XVI.
Inspiration.
" And unto the angel of the church in Sardis
write, These things saith He that hath
the seven Spirits of God." — Rev. iii. i.
We do not speak here of the New Testament. Nothing has con-
tributed more to falsify and undermine faith in the Scripture and
the orthodox view concerning it than the unhistoric and unnatural
practise of considering the Scripture of the Old and the New Testa-
ment at the same time.
The Old Testament appears first; then came the Word in the
flesh ; and only after that the Scripture of the New Testament. In
the study of the work of the Holy Spirit the same order ought to be
observed. Before we speak of His work in the Incarnation, the
inspiration of the New Testament may not even be mentioned.
And until the Incarnation, there existed no other Scripture than the
Old Testament.
The question is now : How is the work of the Holy Spirit to be
traced in the construction of that Scripture?
We have considered the question how it was prepared. By
wonderful works God created a new life in this world ; and, in order
to make men believe in these works, He spoke to man either direct-
ly or indirectly, i.e., by the prophets. But this did not create ^
Sacred Scripture. If nothing more had been done there would
never have been such a Scripture ; for events take place and
belong to the past; the word 6nce spoken passes away with the
emotion in the consciousness.
Human writing is the wonderful gift which God bestowed on
man to perpetuate what otherwise would have been forgotten and
utterly lost. Tradition falsifies the report. Among holy men this
would not be so. But we are sinful men. By sin a lie can be told.
Sin is also the cause of our lack of earnestness, and the root of all
forgetfulness, carelessness, and thoughtlessness. These are the
two factors, lying and carelessness, that rob tradition of its value.
INSPIRATION 75
For this reason God gave our race the gift of writing. Whether on
wax, on metal, on the face of the rock, on parchment, on papyrus,
or on paper, is of no importance ; but that God enabled man to find
the art of committing to posterity a thought, a promise, an event,
independent from his person, attaching it to something material,
so that it could endure and be read by others even after his death —
this is of greatest importance.
For us, men, reading and writing are means of fellowship. It
begins with speaking, which is essential to fellowship. But mere
speaking confines it to narrow limits, while reading and writing
give it wider scope, extending it to persons far away and to genera-
tions yet unborn. Through writing past generations actually live
together. Even now we can meet with Moses and David, Isaiah
and John, Plato and Cicero ; we can hear them speak and receive
their mental utterances. Writing is therefore no contemptible
thing as some, who are overspiritual and sneer at the written
Word, consider it. On the contrary, it is great and glorious — one
of the mighty factors whereby God keeps men and generations in
living communication and exercise of love. Its discovery was a won-
derful grace, God's gift to man, more than doubling his treasures.
The gift has often been abused ; yet even in its rightful use there
is ascending glory. How much more glorious appears the art of
writing when Dante, Shakespeare, and Schiller write their poetry,
than when the pedagogue compiles his spelling-books or the notary
public scribbles the lease of a house !
Since writing may be used or abused, may serve low or high
purposes, the question arises: "What is its highest end.?" And
without the least hesitation we answer : " The writing of the Holy
Scripture." As human speech and language are of the Holy Spirit,
so is writing also taught us of Him. But while man uses the art to
record human thoughts, the Holy Spirit employs it to give fixed
and lasting form to the thoughts of .God. Hence there is a human
employment of it and a divine. The highest and wholly unique is
that in the Holy Scripture.
Actually there is no other book which sustains communication
among men and generations as does the Sacred Scripture. To
honor His own work the Holy Spirit has caused the universal dis-
tribution of this book alone, thereby putting men of all stations
and classes into communication with the oldest generations of the
race.
^d HOLY SCRIPTURE OF THE OLD TESTAMENT
From this standpoint the Holy Scripture must be considered,
being in fact " the Scripture par excellence." Hence the divine and
oft-repeated command: " Write." God did not only speak and act,
leaving it to man whether His deeds and the tenor of His w^ords
were to be forgotten or remembered ; but He also commanded that
they should be recorded in writing. And when just before the
announcement and close of the divine revelation to John on Patmos,
the Lord commanded him, " Write to the church" of Ephesus, Per-
gamos, etc., He repeated in a summary what was the design of all
preceding revelations, viz., that they should be written and in the
form of a Scripture, a gift of the Holy Spirit, and be deposited in
the Church, which for that reason is called the " pillar and ground
of the truth." Not, according to a later interpretation, as tho the
truth were coticealed in the Church; but, according to the ancient
rendering, that Holy Scripture was entrusted to the Church for
preservation.
However, we do not mean to say that with reference to every
verse and chapter the Holy Spirit commanded, " Write," as tho the
Scripture as we possess it had come into existence page after page.
Assuredly the Scripture is divinely inspired: a statement dis-
torted and perverted beyond recognition by our Ethical theolo-
gians, if they understand by it that " prophets and apostles were
personally animated by the Holy Spirit." This confounds illumiTia-
tion with revelation, and revelation with inspiration. " Illumination "
is the clearing up of the spiritual consciousness which in His own
time the Holy Spirit gives more or less to every child of God.
" Revelation" is a communication of the thoughts of God given in
extraordinary manner, by a miracle, to prophets and apostles.
But "inspiration," wholly distinct from these, is that special and
unique operation of the Holy Spirit whereby He directed the minds
of the writers of the Scripture in the act of writing. " All Scripture
is given by inspiration of God " ; and this has no reference to ordi-
nary illumination, nor extraordinary revelation, but to an operation
that stands entirely alone and which the Church has always
confessed under the name of Inspiration. Hence inspiration is
the name of that all-comprehensive operation of the Holy Spirit
whereby He has bestowed on the Church a complete and infallible
Scripture. We call this operation all-comprehensive, for it was
organic, not mechanical.
The practise of writing dates back to remote antiquity; pre-
INSPIRATION -jy
ceded, however, by the preservation of the verbal tradition by the
Holy Spirit. This is evident from the narrative of the Creation.
Noted physicists like Agassiz, Dana, Guyot, and others have openly
declared that the narrative of the Creation recorded many cen-
turies ago what so far no man could know of himself, and what at
the present time is only partly revealed by the study of geology.
Hence the narrative of the Creation is not viytJi, but history. The
events took place as recorded in the opening chapters of Genesis.
The Creator Himself must have communicated them to man.
From Adam to the time when writing was invented the remem-
brance of this communication must have been preserved correctly.
That there are two narratives of the Creation proves nothing to the
contrary. Creation is considered from the natural and from the
spiritual points of view ; hence it is perfectly proper that the image
of Creation should be completed in a twofold sketch.
If Adam did not receive the special charge, yet from the revela-
tion itself he obtained the powerful impression that such informa-
tion was not designed for himself alone, but for all men. Realizing
its importance and the obligation it imposed, succeeding generations
have perpetuated the remembrance of God's wonderful words and
deeds, first orally, afterward by writing. In this way there grad-
ually arose a collection of documents which through Egyptian
influence were put in book form by the great men of Israel. These
documents being collected, sifted, compiled, and expanded by
Moses, formed in his day the beginning of a Holy Scripture prop-
erly so called.
Whether Moses and those earlier writers were conscious of their
inspiration is immaterial; the Holy Spirit directed them, brought
to their knowledge what they were to know, sharpened their judg-
ment in the choice of documents and records, so that they should
decide aright, and gave them a superior maturity of mind that
enabled them always to choose the right word.
Altho the Holy Spirit spoke directly to men, human speech and
language being no human inventions, yet in writing He employed
human agencies. But whether He dictates directly, as in the
Revelation of St. John, or governs the writing indirectly, as with
historians and evangelists, the result is the same : the product is
such in form and content as the Holy Spirit designed, an infallible
document for the Church of God.
Hence the confession of inspiration does not exclude ordinary
yS HOLY SCRIPTURE OF THE OLD TESTAMENT
numbering, collecting of documents, sifting, recording, etc. It
recognizes all these matters which are plainly discernible in Scrip-
ture. Style, diction, repetitions, all retain their value. But it must
be insisted that the Scripture as a whole, as finally presented to
the Church, as to content, selection, and arrangement of docu-
ments, structure, and even words, owes its existence to the Holy
Spirit, i.e., that the men employed in this work were consciously or
unconsciously so controlled and directed by the Spirit, in all their
thinking, selecting, sifting, choice of words, and writing, that their
final product, delivered to posterity, possessed a perfect warrant of
divine and absolute authority.
That the Scriptures themselves present a number of objections
and in many aspects do not make the impression of absolute inspi-
ration does not militate against the other fact that all this spiritual
labor was controlled and directed by the Holy Spirit. For the
Scripture had to be constructed so as to leave room for the exercise
oi faith. It was not intended to be approved by the critical judg-
ment and accepted on this ground. This would eliminate faith.
Faith takes hold directly with the fulness of our personality. To
have faith in the Word, Scripture must not grasp us in our critical
thought, but in the life of the soul. To believe in the Scripture is
an act of life of which thou, O lifeless man ! art not capable, except
the Quickener, the Holy Ghost, enable thee. He that caused Holy
Scripture to be written is the same that must teach thee to read it.
Without Him this product of divine art can not affect thee. Hence
we believe :
First, that the Holy Spirit chose this human construction of the
Scripture purposely, that we as men might more readily live in it.
Secondly, that these stumbling-blocks were introduced that it
might be impossible for us to lay hold of its content with mere
intellectual grasp, without the exercise of faith.
jffttb Cbapter.
THE INCARNATION OF THE WORD.*
XVII.
Like One of Us.
" But a body Thou hast prepared
Me." — Heb. x. 5.
The completion of the Old Testament did not finish the work
that the Holy Spirit undertook for the whole Church. The Scrip-
ture may be the instrument whereby to act upon the consciousness
of the sinner and to open his eyes to the beauty of the divine life,
but it can not impart that life to the Church. Hence it is followed
by another work of the Holy Spirit, viz., thQ preparation of the body
of Christ.
The well-known words of Psalm xl. 6, 7 : " Sacrifice and offering
Thou didst not desire ; 7?iine ears Thou hast pierced ; burnt-offering
and sin-offering hast Thou not required. Then said I, Lo, I come:
in the volume of the book it is written of me," — are rendered by St.
Paul : " Sacrifice and offering Thou wouldst not, but a body Thou
hast prepared me ; in burnt-offerings and sin-offerings Thou hast no
pleasure: lo, I come, in the volume of the book it is written of me."
We do not discuss how the words, " Mine ears hast Thou pierced,"
can mean also, " A body Thou hast prepared me." For our present
purpose it is immaterial whether one says with Junius ; " The ear is
a member of the body; by the piercing of the ear hearing becomes
possible ; and only by the hearing does the body become an instru-
ment of obedience " ; or with another : " As the body of the slave
became an instrument of obedience by the piercing of the ear, so
♦Owing to the recent publication of the author's work, "The Incarna-
tion of the Word," this subject is presented here in an abbreviated form.
8o THE INCARNATION OF THE WORD
did the body of Christ become an instrument of obedience by the
conception of the Holy Spirit"; or finally: " As the Israelite became
a servant by having his ear pierced, so has the Eternal Son adopted
the form of a servant by becoming partaker of our flesh and blood."
St. Paul's infallible exposition of Psalm xl. 7 does not raise any seri-
ous objection to any of these renderings. It suffices our present
purpose if it be only acknowledged that, according to Heb. x. 5,
the Church must confess that there was a preparation of the body of
Christ.
This being conceded and taken in connection with what the
Gospel relates concerning the conception, it can not be denied that
in the preparing of the body of the Lord there is a peculiar work of
the Holy Spirit. For the angel said to Mary: "The Holy Ghost
shall come upon thee and the power of the Highest shall over-
shadow thee ; therefore also that holy thing which shall be born of
thee shall be called the Son of God" (Luke i. 35). And again:
" Joseph, thou son of David, fear not to take unto thee Mary thy
wife, for that which is conceived in her is of the Holy Ghost " (Matt.
i. 20). Both passages, apart from their proper meanings, evidently
seek to produce the impression that the conception and birth of
Jesus are extraordinary; that they did not occur after the will of
man, but result from an operation of the Holy Spirit.
Like all other outgoing works of God, the preparation of the
body of Christ is a divine work common to the three Persons.
It is erroneous to say that the Holy Spirit is the Creator of the
body of Jesus, or, as some have expressed it, " That the Holy Spirit
was the Father of Christ, according to His human nature." Such
representations must be rejected, since they destroy the confession
of the Holy Trinity. This confession can not be maintained when
any of the outgoing works of God are represented as not common
to the three Persons.
We wish to emphasize, therefore, that not the Holy Spirit alone,
but the Triune God, prepared the body of the Mediator. The
Father and even the Son cooperated in this divine act.
However, as we have seen in Creation and Providence, in this
cooperation the work of each Person bears its own distinctive mark.
From the Father, of whom are all things, proceeded the material
of the body of Christ, the creation of the human soul, and of all His
gifts and powers, together with the whole plan of the Incarnation.
From the Son, who is the "n^isdom of the Father, disposing and
LIKE ONE OF US 81
arranging all things in Creation, proceeded the holy disposition and
arrangement with reference to the Incarnation. And as the corre-
lated acts of the Father and the Son in Creation and Providence
receive animation and perfection through the Holy Spirit, so there
is in the Incarnation a peculiar act of the Holy Spirit through which
the acts of Father and Son in this mystery receive completion and
manifestation. Therefore it is said in Heb. x. 7 of the Triune God :
"A body Thou hast prepared Me"; while it is also declared that
that which is conceived in Mary is of the Holy Ghost.
This, however, may not be explained in the ordinary sense. It
might be said that there is nothing wonderful in this, for Job
declares (chap, xxxiii. 4), " The Spirit of the Lord hath given me
life," and of Christ we read that He was born of Mary, being con-
ceived by the Holy Ghost. These two cover the same ground.
Both instances connect the birth of a child with an act of the Holy
Spirit. While, as regards the birth of Christ, we do not deny this
ordinary act of the Holy Spirit, which is essential to the quickening
of all life, especially that of a human being, yet we do deny that the
conception by the Holy Spirit was the ordinary act. The ancient
confession, " I believe in Jesus Christ, His Only-Begotton Son our
Lord, who was conceived by the Holy G/iosf,"reiersto a divine miracle
and a deep mystery, in which the work of the Holy Spirit must be
glorified.
Accordingly a complete analysis of this work is impossible. If
not, it would cease to be a miracle. Wherefore let us look into
this matter only with deepest reverence, and not advance theories
contrary to the Word of God. What God has been pleased to
reveal we know ; what His Word only hints we can know only in
faint outlines; and what is advanced outside of the Word is only
the efifort of a meddlesome spirit or unhallowed curiosity.
In this work of the Holy Spirit two things must be distinguished:
First, the creation of the human nature of Jesus.
Secondly, His separation from sinners.
On the first point, the Scripture teaches that no man ever could
claim paternal connection with Jesus. Joseph appears and acts as
the stepfather of Christ; but of a fellowship of life and origin
between him and Jesus the Scripture never speaks. Indeed, Jo-
seph's neighbors regarded Jesus as the Son of the carpenter, but the
Scripture always treats this as an error. St. John, declaring that
6
82 THE INCARNATION OF THE WORD
the children of God are bom not of the will of man, nor of the will
of the flesh, but of God, undoubtedly borrowed this glorious descrip-
tion of our higher birth from the extraordinary act of God which
scintillates in the conception and birth of Christ. The fact that
Mary was called a virgin ; that Joseph was troubled at the discovery
of his bride's condition; that he intended secretly to leave her, and
that an angel appeared to him in a dream — in a word, the whole
Gospel narrative, as well as the unbroken tradition of the Church,
allows no other confession than that the conception and birth of
Christ were of Mary the virgin, but not pf Joseph her betrothed
husband.
Excluding the man, the Scripture thrice puts the Holy Spirit in
the foreground as the Author of the conception. St. Matthew says
(chap. i. i8): "When Mary had been betrothed to Joseph, before
they came together, she was found with child by the Holy Ghost.'
And again, in ver. 20: " For that which is conceived in her is of the
Holy Ghost." Lastly, Luke says (chap. i. 35) : " The Holy Ghost
shall come upon thee and the power of the Highest shall over-
shadow thee ; therefore also that holy thing which shall be born of
thee shall be called the Son of God." These clear statements do
not receive full recognition unless it be plainly confessed that the
conception of the germ of a human nature in the womb of the vir-
gin was an act of the Holy Spirit.
It is not expedient nor lawful to enter more deeply into this
matter. How human life originates after conception, whether the
embryo immediately contains a human person or whether he is
created therein afterward, and other similar questions, must remain
unanswered, perhaps forever. We may advance theories, but the
Omnipotent God allows ,no man to discover His workings in the
hidden laboratories of His creative power. Wherefore all that
may be said according to Scripture is contained in the following
four particulars :
First, in the conception of Christ not a new being was called
into life as in all other cases, but One who had existed from eter-
nity, and who then entered into vital relation with the human nature.
The Scripture clearly reveals this. Christ existed from before the
foundation of the world. His goings forth were of old, from the days
of eternity. He took upon Himself the form of a servant. Even tho
the biologist should discover the mystery of the human birth, it
could not reveal anything regarding the conception of the Mediator.
LIKE ONE OF US 83
Second, it is not the conception of a human person, but of a
human nature. Where a new being is conceived, a human person
comes into existence. But when the Person of the Son, who was
with the Father from eternity, partakes of our flesh and blood. He
adopts our human nature in the unity of His Person, thus becoming
a true man ; but it is not the creation of a new person. The Scrip-
ture clearly shows this. In Christ appears but one ego, being in
the same Person at once the Son of God and the Son of man.
Third, from this it follows not that a new flesh was created in
Mary as the Mennonites used to teach, but that the fruit in Mary's
womb, from which Jesus was born, was taken from and nourished
with her own blood— the very blood which through her parents she
had received ivova fallen Adam.
Last, the Mediator bom of Mary not only partook of our flesh
and blood, such as it existed in Adam and as we have inherited it
from Adam, but He was bom a true man, thinking, willing, and
feeling like other men, susceptible to all the human emotions and
sensations that cause the countless thrills and throbs of human life.
And yet He was separate from sinners. Of this we speak in the
next article.
Let this suffice for the fact of the conception, from which fact
we derive the precious comfort: " That it coi>ers in the sight of God
my sin and guilt wherein I was conceived and brought forth" (Heidel
berg Catechism, quest. 36).
XVIII.
Guiltless and Without Sin.
" For such an High Priest became us, who
is holy, harmless, undefiled, separate
from sinners, and made higher than the
heavens." — Heb. vii. 26.
Throughout the ages the Church has confessed that Christ took
upon Himself real human nature from the virgin Mary, not as it
was before the fall, but such as it had become by and after the fall.
This is clearly stated in Heb. ii. 14, 17 : " Forasmuch as the chil-
dren are partakers of flesh and blood. He also Himself took part of
the same. . , . Wherefore in all things it behooved Him to be
made like unto His brethren, to make reconciliation for the sins of
the people." It was even such a partaking of our nature as would
make Him feel Satan's goad, for there follows: " In that He Him-
self hath suffered, being tempted. He is able to succor them that are
tempted." Upon the authority of the divine Word we can not
doubt then that the Son of God became man in our fallen nature.
It is our misery, by virtue of the inherited guilt of Adam, that we
can not live and act but as partakers of the flesh and blood corrupted
by the fall. And since we as children are partakers of flesh and
blood, so is He also become partaker of the same. Hence it can
not be too strongly emphasized that the Son of God, walking among
men, bore the same nature in which we spend our lives ; that His
flesh had the same origin as our flesh ; that the blood which ran
through His veins is the same as our blood, and came to Him as
well as to us from the same fountain in Adam. We must feel, and
dare confess, that in Gethsemane our Savior agonized in our flesh
and blood ; that it was our flesh and blood that were nailed to the
cross. The " blood of reconciliation " is taken from the very blood
which thirsts after reconciliation.
With equal assurance, however, bowing to the authority of the
Scripture, we confess that this intimate union of the Son of God
with the fallen human nature does not imply the least participation
GUILTLESS AND WITHOUT SIN 85
of our sin and guilt. In the same epistle in which the apostle sets
forth distinctly the fellowship of Jesus with the human flesh and
blood, he bears equally clear testimony to the fact of His sinless-
ness, so that every misunderstanding may be obviated. As by vir-
tue of our conception and birth we are unholy, guilty, and defiled,
one with sinners, and therefore burdened with the condemnation of
hell, so is the Mediator conceived and born holy, harmless, undefiled,
separate from sinners, made higher than the heavens. And with equal
emphasis the apostle declares that sin did not enter into His temp-
tations, for, altho tempted in all things, like as we are, yet He was
ever without sin.
Therefore the mystery of the Incarnation lies in the apparent
contradiction of Christ's union with our fallen nature, which on the
one hand is so intimate as to make Him susceptible to its tempta-
tions, while on the other hand He is completely cut off from all
fellowship with its sin. The confession which weakens or elimi-
nates either of these factors must, when logically developed, de-
generate into serious heresy. By saying, " The Mediator is con-
ceived and born in our nature, as it was before the fall," we sever
the fellowship between Him and us ; and by allowing that He had
the least personal part of our guilt and sin, we sever His fellowship
with the divine nature.
Does the Scripture not teach then that the Mediator was made
sin and bore the curse for us, and " as a worm and no man " suffered
deepest distress?
We answer : Yea, verily, without this we could have no redemp-
tion. But in all this He acted as our Substitute. His own person-
ality was not in the least affected by it. His burdening Himself
with our sins was a High- Priestly act, performed vicariously. He
was made sifi, but never a sinner. Sinner means one who is persoti-
ally affected by sin; Christ's person never was. He never had any
fellowship with sin other than that of love and compassion, to bear
it as our High Priest and Substitute. Yet, tho He was exceedingly
sorrowful even unto death, tho He was sorely tempted so that He
cried out, " Let this cup pass from Me," in the center of His personal
being He remained absolutely free from the least contact with sin.
A close examination of the way by which we become partakers
of sin will shed more light on this subject.
Every individual sin is not of our own begetting only, but a par-
ticipation in the common sin, the one mighty sin of the whole
86 THE INCARNATION OF THE WORD
race against which the anger of God is kindled. Not only do we
partake of this sin by an act of the will as we grow up ; it was ours
already in the cradle, in our mother's womb — yea, even in our con-
ception. " Conceived and born in sin " is the awful confession which
the Church of God's redeemed can never deny.
For this reason the Church has always laid such stress upon the
doctrine of inherited guilt, as declared by St. Paul in Rom. v. Our
inherited guilt does not spring from inherited sin ; on the contrary,
we are conceived and born in sin because we stand in inherited guilt.
Adam's guilt is imputed to all that were in his loins. Adam lived
and fell as our natural and federal head. Our moral life stands in
root-relation to his moral life. We were in him. He carried us in
himself. His state determined our state. Hence by the righteous
judgment of God his guilt was imputed to all his posterity, for as
much as, by the will of man, they should successively be born of
his loins. By virtue of this inherited guilt we are conceived in sin
and born in the participation of sin.
God is our Creator, and from His hands we came forth pure and
iindefiled. To teach otherwise is to make Him the Author of indi-
vidual sin, and to destroy the sense of guilt in the soul. Hence sin,
especially original sin, does not originate in our creation by the
hand of God, but by our vital relation with the sinful race. Our
person does not proceed from our parents. This is in direct con-
flict with the indivisibility of spirit, with the Word of God, and its
confession that God is our Creator, " who has also made 7/ie."
However, all creation is not the same. There is mediate and
immediate creation. God created light by immediate creation, but
grass and herbs mediately, for they spring from the ground. The
same difference exists between the creation of Adam and that of
his posterity. The creation of Adam was immediate : not of his
body, which was taken from the dust, but of his person, the human
being called Adam. His posterity, however, is a mediate creation,
for every conception is made to depend upon the will of man.
Hence while we come from the hand of God pure and undefiled,
we become at the same time partakers of the inherited and imputed
guilt of Adam; and by virtue of this inherited guilt, through our
conception and birth, God brings us into fellowship with the sin of
the race. How this is brought about is an unfathomable mystery;
but this is a fact, that we become partakers of the sin of the race by
generation, which begins with conception and ends with birth.
GUILTLESS AND WITHOUT SIN 87
And now, with reference to the Person of Christ, everything
depends upon the question whether the original guilt of Adam
was imputed also to the man Jesus Christ.
If so, then, like all other men, Christ was conceived and bom in
sin by virtue of this original guilt. Where imputed original guilt
is, there must be sinful defilement. But, on the other hand, where
it is not, sinful defilement can not be ; hence He that is called holy
and harmless must be undefiled. Adam's guilt was not imputed to
the man Jesus Christ. If it were, then He was also conceived and
born in sin; then He did not suffer vicariously, but for Himself
personally; then there can be no blood of reconciliation. If the
original guilt of Adam was imputed to the man Jesus Christ, then
by virtue of His sinful conception and birth He was also subject to
death and condemnation, and He could not have received life but
by regeneration. Then it also follows that either this Man is Him-
self in need of a Mediator, or that we, like Him, can enter into life
without a Go-between.
But this whole representation is without foundation, and is to be
rejected without qualification. The whole Scripture opposes it.
Adam's guilt is imputed to his posterity. But Christ is not a
descendant of Adam. He existed before Adam. He was not born
passively as we, but Himself took upon Him the human flesh. He
does not stand under Adam as His head, but is Himself a new
Head, having others under Him, of whom He saith: "Behold Me
and the children whom Thou hast given Me" (Heb. ii. 13). True,
Luke iii. 23, 28 contains the genealogy of Joseph, which closes
with the words, "The son of Adam, the son of God"; but the
Evangelist adds emphatically, "as was supposed"; hence Jesus
was not the son of Joseph. And in Matthew His genealogy stops
at Abraham. Altho on Pentecost St. Peter says that David knew
that God would raise up Christ out of the fruit of his loins, yet he
adds this limitation, " according to the flesh." Moreover, realizing
that the Son did not assume a human person, but the human nature,
so that His Ego is that of the Person of the Son of God, it neces-
sarily follows that Jesus can not be a descendant of Adam; hence
the imputation of Adam's guilt to Christ would annihilate the
divine Person. Such imputation is utterly out of the question.
To Him nothing is imputed. The sins He bore He took upon Him-
self voluntarily, vicariously, as our High Priest and Mediator.
XIX.
The Holy Spirit in the Mystery of the Incarnation.
"The Word was made flesh and
dwelt among us, and we beheld
His glory.'"— Jo /in i. 14.
There is one more question in the treatment of this subject:
What was the extraordinary operation of the Holy Spirit that
enabled the Son of God to assume our fallen nature without being
defiled by sin?
Altho we concede it to be unlawful to pry into that behind the
veil which God does not freely open to us, yet we may seek the
meaning of the words that embody the mystery ; and this we intend
to do in the discussion of this question.
The Incarnation of Christ, with reference to His sinlessness, is
connected with the being of sin, the character of original sin, the
relation between body and soul, regeneration, and the working of
the Holy Spirit in believers. Hence it is necessary for a clear
understanding to have a correct view of the relation of Christ's
human nature to these important matters.
Sin is not a spiritual bacillus hiding in the blood of the mother
and received into the veins of the child. Sin is not material and
tangible ; its nature is moral and spiritual, belonging to the invisi-
ble things whose results we can perceive but whose real being
escapes detection. Wherefore in opposition to Manicheism and
kindred heresies, the Church has always confessed that sin is not a
material substance in our flesh and blood, but that it consists in the
loss of the original righteousness in which Adam and Eve bloomed
and prospered in Paradise. Nor do believers differ on this point,
for all acknowledge that sin is the loss of original righteousness.
However, tracing the next step in the course of sin, we meet a
serious difference between the Church of Rome and our own. The
former teaches that Adam came forth perfect from the hand of his
Maker, even before he was endowed with original righteousness.
HOLY SPIRIT IN MYSTERY OF INCARNATION 89
This implies that the human nature is finished without original
righteousness, which is put on him like a robe or ornament. As
our present nature is complete without dress or ornament, which
are needed only to appear respectable in the world, so was the
human nature, according to Rome, complete and perfect in itself
without righteousness, which serves only as dress and jewel. But
the Reformed churches have always opposed this view, maintain-
ing that original righteousness is an essential part of the human
nature; hence that the human nature in Adam was not complete
without it; that it was not merely added to Adam's nature, but that
Adam was created in the possession of it as the direct manifestation
of his life.
If Adam's nature was perfect before he possessed original right-
eousness, it follows that it remains perfect after the loss of it; in
which case we describe sin simply as " carentia justiti^ originalis,"
i.e., the want of original righteousness. This used to be expressed
thus : Is original righteousness a natural or supernatural good? If
natural, then its loss caused the human nature to be wholly cor-
rupt; if supernatural, then its loss might take away the glory and
honor of that nature, but as a human nature it retained nearly all
of its original power.
Bellarminus said that desire, disease, conflict, etc., naturally be-
long to human nature; and original righteousness was a golden
bridle laid upon this nature, to check and control this desire, dis-
ease, conflict, etc. Hence when the golden bridle was lost, disease,
desire, conflict, and death broke loose from restraint (torn, iv.,
chap, v., col. IS, 17, 18). Thomas Aquinas, to whom Calvin was
greatly indebted, and whom the present Pope has earnestly com-
mended to his priests, had a more correct view. This is evident
from his definition of sin. If disease, desire, etc., existed in man
when he came from the hand of God, and only supernatural grace
can restrain them, then sin is merely the loss of original righteous-
ness, hence purely negative. But if original righteousness belongs
to human nature and was not simply added to it supematurally,
then sin is twofold: first, the loss of original righteousness;
second, the ruin and corruption of hujnan nature itself, disorganizing
and disjointing it. Thomas Aquinas acknowledges this last aspect,
for he teaches (" Summa Theologise," prima secundee, ix., sect.
2, art. I) that sin is not only deprivation and loss, but also a state of
corruption, wherein must be distinguished the lack of what ought
90 THE INCARNATION OF THE WORD
to be present, i.e., original righteousness, and the presence of what
ought to be absent, viz., an abnormal derangement of the parts and
powers of the soul.
Our fathers held almost the same view. They judged that si«
is not material, but the loss of original righteousness. But since
original righteousness belongs to the sound human nature, the loss
did not leave that nature intact, but damaged, disjointed, and cor-
rupted it.
To illustrate : A beautiful geranium that adorned the window
was killed by the frost. Leaves and flowers withered, leaving only
a mass of mildew and decay. What was the cause? Merely the
loss of the sun's light and heat. But that was enough; for these
belong to the nature of the plant, and are essential to its life and
beauty. Deprived of them it remains not what it is, but its nature
loses its soundness, and this causes decay, mildew, and poisonous
gases, which soon destroy it. So of human nature : In Paradise
Adam was like the blooming plant, flourishing in the warmth and
brightness of the Lord's presence. By sin he fled from that pres-
ence. The result was not merely the loss of light and heat, but
since these were essential to his nature, that nature languished,
drooped, and withered. The mildew of corruption formed upon it;
and the positive process of dissolution was begun, to end only in
eternal death.
Facts and history prove even now that the human body has
weakened since the days of the Reformation ; that bad habits of a
certain character sometimes pass from father to child even where
the early death of the former precludes propagation by education
and example. Hence the difference between Adam, body and soul,
before the fall and his descendants after the fall is not merely the
loss of the Sun of Righteousness, which by nature shines no longer
upon them, but the damage caused by this loss to the human nature,
in body and soul, which thereby are weakened, diseased, corrupted,
and thrown out of balance.
This corrupt nature passes from the father to the child, as the
Confession of Faith expresses it in article xv. : " That original sin is
a corruption of the whole nature, and an hereditary disease, where-
with infants themselves are infected in their mother's womb, and
which produces in man all sorts of sin, being in him as a root
thereof."
However, the relation between a person and his ego must be
HOLY SPIRIT IN MYSTERY OF INCARNATION 91
taken into account. The disordered condition of our flesh and
blood inclines and incites to sin, a fact that has been observed in
the victims of certain terrible diseases as their effect. But this
could not result in sin if there were no personal ego to allow itselt
to be excited. Again, tho the unbalanced powers of the soul which
cause the darkening of the understanding, the blunting of the sensi-
bilities, and the weakening of the will arouse the passions, yet
even this could not result in sin if no personal ego were affected
by this working. Hence sin puts its own mark upon this corrup-
tion only when the personal ego turns away from God, and in that
disordered soul and diseased body stands condemned before Him.
If according to established law the unclean brings forth the
unclean, and if God has made our birth to depend upon generation
by sinful men, it must follow that by nature we are bom — first,
without original righteousness; secondly, with an impaired body;
thirdly, with a soul out of harmony with itself, lastly, with a
personal ego which is turned away from God.
All of which would apply to the Person of the Mediator if, like
one of us, He had been born a human person by the will of man
and not of God. But since He was not born a human person, but
took our human nature upon Himself, and was conceived not by the
will of man, but by an operation of the Holy Spirit, there could not
be in Him an ego turned away from God, nor could the weakness
of His human nature for a moment be a sinful weakness. Or to
put it in the concrete : Altho there was in that fallen nature some-
thing to incite Him to desire, yet it never became desire. There
is a difference between the temptations and conflicts of Jesus and
those of ourselves; while our ego and nature desire against God,
His holy Ego opposed the incitement of His adopted nature and
was never overcome.
Hence the proper work of the Holy Spirit consisted in this :
First, the creation not of a new person, but of a human nature,
which the Son assumed into union with His divine nature in one
Person.
Second, that the divine-human Ego of the Mediator, who,
according to His human nature, also possessed spiritual life, was
kept from the inward defilement which by virtue of our birth
affected our ego and personality.
Hence regeneration, which affects not our nature but our person,
is out of the question with reference to Christ. But what Christ
92 THE INCARNATION OF THE WORD
needed was the gifts of the Holy Ghost to enable His weakened
nature, in increasing measure, to be His instrument in the working
out of His holy design; and finally to transform His weakened
nature not by regeneration, but by resurrection into a glorious
nature, divested of the last trace of weakness and prepared to
unfold its highest glory.
Sijtb Cbapter.
THE MEDIATOR.
XX.
The Holy Spirit in the Mediator.
*' Who through the Eternal Spirit
ofifered Himself without spot to
God." — }Ieb. ix. 14,
The work of the Holy Spirit in the Person of Christ is not
exhausted in the Incarnation, but appears conspicuously in the
work of the Mediator. We consider this work in the development of
His human nature ; in the cotisecration to His office ; in His humiliation
unto death j in His resurrection, exaltation, and return in glory.
First — The work of the Holy Spirit in the development of the human
nature in Jesus.
We have said before, and now repeat, that we consider the effort
to write the " Life of Jesus" either unlauful or its title a misnomer :
a misnomer when, pretending to write a biography of Jesus, the
writer simply omits to explain the psychological facts of His life ;
unlawful "when he explains these facts from the human nature of
Jesus.
There never was a life of Jesus in the sense of a human, personal
existence ; and the tendency to substitute the various biographies
of Jesus of Nazareth for the simple Gospel narratives aims really at
nothing else than to place the unique Person of the God-man on the
same level with the geniuses and great men of the world , to hu-
manize Him, and thus to annihilate the Messiah in Him — in other
words, to secularize Him. And against this we solemnly protest with
all the power that is in us.
The God-human Person of the Lord Jesus did not live a life, but
94 THE MEDIATOR
rendered one mighty act of obedience by humbling Himself unto
death ; and out of that humbling He ascended not by powers
developed from His human nature, but by a mighty and extraordi-
nary act of the power of God. Any one who successfully under-
took to write the life of Christ could do no more than draw the
picture of His human nature. For the divine nature has no history,
does not run through a process of time, but remains the same for-
evermore.
However, this does not prevent us from inquiring, according to
the need of our limitations, in what manner the human nature of
Christ was developed. And then the Scripture teaches us that
there was indeed growth in His human nature. St. Luke relates
that Jesus increased in wisdom and stature and in favor with God
and men. Hence there was in His human nature a growth and
development from the less unto the greater. This would have been
impossible if in the Messiah the divine nature had taken the place
of the human ego; for then the majesty of the Godhead would
always and completely have filled the human nature. But this was
not the case. The human nature in the Mediator was real, i.e., in
body and soul it existed as it exists in us, and all inworking of
divine life, light, and power could manifest itself only by adapting
itself to the peculiarities and limitations of the human nature.
When maintaining the mistaken view that the development of
sinless Adam would have been accomplished without the aid of the
Holy Spirit, it is natural to suppose that the sinless nature of Christ
did equally develop itself without the assistance of the Spirit, of
God. But knowing from the Scripture that not only man's gifts,
powers, and faculties, but also their working and exercise are a
result of the work of the Holy Spirit, we see the development of
the human nature of Jesus in a different light and understand the
meaning of the words that He received the Holy Spirit 7vithout
ffieasure. For this indicates that His human nature also received
the Holy Ghost; and not this only after He had lived for years
without Him, but every moment of His existence according to the
measure of His capacities. Even in His conception and birth the
Holy Spirit effected not only a separation from sin, but He also
endowed His human nature with the glorious gifts, powers, and
faculties of which that nature is susceptible. Hence His human
nature received these gifts, powers, and faculties not from the So;?
by communication from the divine nature, but from the Jloly Ghost
THE HOLY SPIRIT IN THE MEDIATOR 95
by communication to the human nature; and this should be
thoroughly understood.
However, His human nature did not receive these gifts, powers,
and faculties in full operation, but wholly inoperative. As there
are in every infant powers and faculties that will remain dormant,
some of them for many years, so there were in the human nature of
Christ powers and faculties which for a time remained slumbering.
The Holy Spirit imparted these endowments to His human nature
without measure — John iii. 34. This has reference to a contrast
between others, whom the Holy Spirit endowed not without measure,
but in limited degree according to their individual calling or des-
tin}^ ; and Christ, in whom there is no such distinction or individual-
ity— to whom, therefore, gifts, powers, and faculties are imparted in
such a measure that He never could feel the lack of any gift of the
Holy Spirit. He lacked nothing, possessed all; not by virtue of
His divine nature, which can not receive anything, being the eternal
fulness itself, but by virtue of His human nature, which was endowed
with such glorious gifts by the Holy Spirit.
However, this was not all. Not only did the Holy Spirit adorn
the human nature of Christ with these endowments, but He also
caused them to be exercised, gradually to enter into full activity.
This depended upon the succession of the days and years of the
time of His humiliation. Altho His heart contamed the germ of
all wisdom, yet as a child of one year, e.g.. He could not know the
Scripture by means of His human understanding. As the Eternal
Son He knew it, for He Himself had given it to His Church. But
His human knowledge had no free access to His divine knowledge.
On the contrary, while the latter never increased, knowing all
things from eternity, the former was to learn everything; it had
nothing of itself. This is the increase in wisdom of which St. Luke
speaks — an increase not of the faculty, but of its exercise. And
this affords us a glimpse into the extent of His humiliation. He
that knew all things by virtue of His divine nature began as man
with knowing nothing; and that which He knew as a man He
acquired by learning it under the influence of the Holy Spirit.
And the same applies to His increase in stature and in favor
with God and men. Stature refers to His physical growth, inclu-
ding all that in the human nature depends upon it. Not created an
adult like Adam, but born a child like each of us, Jesus had to grow
and develop physically; not by magic, but in reality. When He
96 THE MEDIATOR
lay in Mary's lap, or as a boy looked around in his stepfather's
shop, He was a child not only in appearance with the wisdom of a
venerable, hoary head, but a real child, whose impressions, feelings,
sensations, and thoughts kept step with His years. No doubt His
development was quick and beautiful, surpassing anything ever
seen in other children, so that the aged rabbis in the Temple were
astonished when they looked upon the Boy only twelve years old;
yet it always remained the development of a child that first lay
upon His mother's lap, then learned to walk, gradually became a
boy and youth, until He attained the fulness of man's stature.
And as the Holy Spirit with every increase of His human nature
enlarged the exercise of its powers and faculties, so He did also
with reference to the relation of the human nature to God and men,
for He increased in favor with God and men. Favor has reference
to the unfolding and development of the inward life, and may
manifest itself in a twofold way, either pleasing or displeasing to
God and men. Of Jesus it is said that in His development such
gifts and faculties, dispositions and attributes, powers and qualifi-
cations manifested themselves from the inward life of His human
nature that God's favor rested upon them, while they affected those
around Him in a refreshing and helpful way.
Even apart from His Messiahship Jesus stood, with reference to
His human nature, during all the days of His humiliation, under the
constant and penetrating operation of the Holy Spirit. The Son,
who lacked nothing, but as God in union with the Father and the
Holy Spirit possessed all things, compassionately adopted our
human nature. And inasmuch as it is the peculiarity of that nature
to derive its gifts, powers, and faculties not from itself, but from the
Holy Spirit, by whose constant operation alone they can be exer-
cised, so did the Son not violate this peculiarity, but, altho He was
the Son, He did not take its preparation, enriching, and operation
into His own hand, but was willing to receive them from the hand
of the Holy Spirit.
The fact that the Holy Spirit descended upon Jesus at His Bap-
tism, altho He had received Him without measure at His concep-
tion, can only be explained by keeping in view the difference
between iho. personal and official life of Jesus.
XXI.
Not Like unto Us.
"Then was Jesus led up of the Spirit
into the wilderness." — Matt. iv. i.
The representation that Christ's human nature received anima-
ting and qualifying influences and impulses directly from His divine
nature, altho on the whole incorrect, contains also some truth.
We often distinguish between our ego and nature. We say : " I
have my nature against me," or " My nature is in my favor"; hence
it follows that our person animates and actuates our nature. Ap-
plying this to the Person of the Mediator, we must distinguish
between His human nature and His Person. The latter existed
from eternity, the former He adopted in time. And since in the
Son the divine Person and the divine nature are nearly one, it must
be acknowledged that the Godhead of our Lord directly controlled
His human nature. This is the meaning of the confession of God's
children that His Godhead supported His human nature.
But it is wrong to suppose that the divine Person accomplished
in His human nature what in us is effected by the Holy Spirit.
This would endanger His true and real humanity. The Scripture
positively denies it.
Second — The work of the Holy Spirit in the consecration of
Jesus to His office (see " First," on p. 93).
This ought to be carefully noticed, especially since the Church
has never sufficiently confessed the influence of the Holy Spirit
exerted upon the work of Christ. The general impression is that
the work of the Holy Spirit begins when the work of the Mediator
on earth is finished, as tho until that time the Holy Spirit cele-
brated His divine day of rest. Yet the Scripture teaches us again
and again that Christ performed His mediatorial work controlled
and impelled by the Holy Spirit. We consider this influence now
with reference to His consecration to His office.
By the spirit of the prophets already Christ testified of this say-
7
98 THE MEDIATOR
ing by the mouth of Isaiah : " The Spirit of the Lord Jehovah is
upon me, because the Lord hath anointed me to preach good ti-
dings unto the meek." But the great fact which could not be learned
from prophecy is that of the descent of the Holy Spirit at Jordan.
Surely Isaiah referred partly to this event, but principally to the
anointing in the counsel of peace. However, when Jesus went up
out of Jordan, and the Holy Spirit descended upon Him like a dove,
and a voice was heard from heaven saying, " This is My beloved
Son," then only the anointing became actual.
In regard to the event itself, only a few words. That Christ's
Baptism was not a mere form, but the fulfilling of all righteousness
proves that He descended into the water burdened with our sins.
Hence St. John makes the words, " Behold the Lamb of God," pre-
cede the account of His Baptism. Wherefore it is incorrect to say
that Christ was installed into His Messianic office only at His Bap-
tism. On the contrary. He was anointed from eternity. Where-
fore He may not be represented as being for a moment unconscious,
according to the measure of His development, of the Messiah task
that rested upon Him. This lay in His holy Person ; it was not
added to Him at a later period, but was His before Adam fell.
And as in His human consciousness His Person gradually attained
stature, it was always the stature of the Messiah. This is evident
from His answer when, at the age of twelve. He spoke of the things
of His Father which were to occupy Him; and still more clearly
from His words to John the Baptist commandingly saying: " Suffer
it to be so now, for thus it becometh us to fulfil all righteousness.""
And yet it is only at His Baptism that Jesus receives the actual
consecration to His office. This is proven from the fact that imme-
diately after this He entered publicly upon His office as a Teacher;
and also from the event itself, and the voice from heaven pointing
to Him as the Messiah ; and especially from the descent of the Holy
Spirit, which can not be interpreted in any other way than as His
consecration to His holy office.
What we have said with reference to the communication of the
Holy Spirit qualifying one for office, as in the case of Saul, David,
and others, is of direct application here. Altho in His human
nature Jesus was personally in constant fellowship with the Holy
Spirit, yet the official communication was established only at the
time of His Baptism. Yet with this difference, that while in others
the person and his office are separated at death, in the Messiah the
NOT LIKE UNTO US
99
two remain united even in and after death, to continue so until the
moment that He shall deliver the Kingdom unto God the Father,
that God may be all in all. Hence the descriptive remark of John :
" I saw the Spirit descending from heaven, and it abode on Him "
(John i. 32).
And finally, to the question why the Person of the Mediator
needed this remarkable event and the three signs that accompany
it, we answer:
First, Christ must be a true man even in His office, wherefore
He must be installed according to the human custom. He enters
upon His public ministry at thirty; He is publicly installed; and
He is anointed with the Holy Spirit.
Second, for His human consciousness this striking revelation
from heaven was of the utmost necessity. The conflict of the
temptation was to be absolute, i.e., indescribable ; hence the impres-
sion of His consecration must be indestructible.
Third, for the apostles and the Church it was necessary to dis-
tinguish unmistakably the true Messiah from all the pseudo-mes-
siahs and antichrists. This is the reason of St. John's strong
appeal to this event.
If the work of the Holy Spirit with reference to the consecration
is conspicuous and clearly indicated, the fact that the official influ-
ence of the Holy Spirit accompanied the Mediator throughout the
entire administration of His office is not less clearly set forth in the
Holy Scripture. This appears from the events immediately follow-
ing the Baptism. St. Luke relates that Jesus being full of the Holy
Spirit, was led by the Spirit into the wilderness. St. Matthew
adds: " To be tempted of the devil." Of Elias, Ezekiel, and others
it is said that the Spirit took them up and transferred them to some
other place. This stands in evident connection with what we read
here concerning Jesus. With this difference, however, that while
the propelling power came to them from without, Jesus, being full
of the Holy Spirit, felt its pressure in the very depths of His soul.
And yet, altho operating in His soul, this action of the Holy Spirit
was not identical with the impulses of Christ's human nature. Of
Himself Jesus would not have gone into the desert; His going
there was the result of the Holy Spirit's leading. Only in this way
this passage receives its full explanation.
That this leading of the Holy Spirit was not limited to this one
act appears from St. Luke, who relates (chap. iv. 14) that after the
lOO THE MEDIATOR
temptation He returned in the power of the Holy Spirit into Gali-
lee, thus entering upon the public ministry of His prophetic office.
It is evidently the purpose of the Scripture to emphasize the fact
of the inability of the human nature which Christ had adopted to
accomplish the work of the Messiah without the constant opera-
tion and powerful leading of the Holy Spirit, whereby it was so
strengthened that it could be the instrument of the Son of God for
the performance of His wonderful work.
Jesus was conscious of this, and at the beginning of His ministry
expressly indicated it. In their synagogue He turned to Isa. Ixi.
I, and read to them: " The Spirit of the Lord is upon me, because
the Lord hath anointed me"; then added: " This day is this Scrip-
ture fulfilled in your ears."
The Holy Spirit did not support His human nature in the temp-
tation and in the opening ministry only, but in all His mighty deeds,
as Christ Himself testified : " If I cast out devils by the Spirit ot
God, then the Kingdom of God is come unto you" (Matt. xii. 28),
Moreover, St. Paul teaches that the gifts of healing and miracles
proceed from the Holy Spirit, and this, in connection with the state-
ment that these powers worked in Jesus (Mark vi. 14), convinces us
that these were the very powers of the Holy Spirit. Again, it is
frequently said He rejoiced in the Spirit or was troubled in the
Spirit, which may be interpreted as a rejoicing or being troubled in
His own spirit; but this is not a complete explanation. When it
refers to His own spirit it reads : " And He sighed deeply in His
spirit" (Mark viii. 12). But in the other cases we interpret the ex-
pressions as pointing to those deeper and more glorious emotions
of which our human nature is susceptible only when abiding in the
Holy Spirit. For altho St. John states that Jesus groaned in Him-
self (chap. xi. 38), this is not contradictory, especially with refer-
ence to Jesus. If the Holy Spirit always abode in Him, the same
emotion may be attributed both to Him and to the Holy Spirit.
Apart, however, from these passages and their interpretations,
we have said enough to prove that that part of Christ's work of
mediation, beginning with His Baptism and closing in the upper
chamber, was marked by the operation, influence, and support of
the Holy Spirit.
According to the divine counsel, human nature is adapted in
creation to the inworking of the Holy Spirit, without which it can
not unfold itself any more than the rosebud without the light and
NOT LIKE UNTO US lOi
influence of the sun. As the ear can not hear without sound, and
the eye can not see without light, so is our human nature incom-
plete without the light and indwelling of the Holy Spirit. Where-
fore, when the Son assumed human nature He took it just as it
is, i.e., incapable of any holy action without the power of the
Holy Spirit. Hence He was conceived by the Holy Spirit, that
from the beginning His human nature should be richly endowed
with powers. The Holy Spirit developed these powers; and He
was consecrated to His office by the communication to His human
nature of the Messianic gifts by which He still intercedes for us as
our High Priest, and rules us as our King. And for this reason He
was guided, impelled, animated, and supported by the Holy Spirit
at every step of His Messianic ministry.
There are three differences between this communication of the
Holy Spirit to the human nature of Jesus and that in us :
First, the Holy Spirit always meets with the resistance of evil
in our hearts. Jesus' s heart was without sin and unrighteousness.
Hence in His human nature the Holy Spirit met no resistance.
Secondly, the Holy Spirit's operation, influence, support, and
guidance in our human nature is always individual, i.e., in part,
imperfect; in the human nature of Jesus it was central, perfect,
leaving no void.
Thirdly, in our nature the Holy Spirit meets with an ego which
in union with that nature opposes God ; while the Person which He
met in the human nature of Christ, partaking of the divine nature,
was absolutely holy. For the Son having adopted the human
nature in union with His Person, was cooperating with the Holy
Spirit.
XXII.
The Holy Spirit in the Passion of Christ.
•'Who through the Eternal Spirit
offered Himself." — Heb. ix. 14.
Thirdly — Let us now trace the work of the Holy Spirit in the
suffering, death, resurrection, atid exaltation of Christ (see " First "
and " Second," pp. 93 and 97).
In the Epistle to the Hebrews the apostle asks: " If the blood of
goats and calves and the ashes of the heifer sprinkling the unclean,
sanctifieth to the purification of the flesh, how much more shall
the blood of Christ purge your conscience from dead works?" add-
ing the words : " Who through the Eternal Spirit offered Himself
without spot to God." The meaning of these words has been much
disputed. Beza and Gomarus understood the Eternal Spirit to
signify Christ's divifie nature. Calvin and the majority of reformers
made it to refer to the Holy Spirit. Expositors of the present day,
especially those of rationalistic tendencies, understand by it merely
the tension of Christ's human nature.
With the majority of orthodox expositors we adopt the view of
Calvin. The difference between Beza and Calvin is that already
referred to. The question is, whether as regards His human nature
Christ substituted the inworking of the Son for that of the Holy
Spirit; or did He have the ordinary operation of the Holy Spirit?
At the present time many have adopted the former view without
clearly understanding the difference. They reason thus : " Are the
two natures not united in the Person of Jesus? Why, then, should
the Holy Spirit be added to qualify the human nature? Could the
Son Himself not do this?" And so they reach the conclusion that
since the Mediator is God, there could be no need of a work of the
Holy Spirit in the human nature of Christ. And yet this view must
be rejected, for —
First, God has so created human nature that without the Holy
Spirit it can not have any virtue or holiness. Adam's original
HOLY SPIRIT IN THE PASSION OF CHRIST 103
righteousness was the work and fruit of the Holy Spirit as truly as
the new life in the regenerate is to-day. The shining-in of the
Holy Spirit is as essential to holiness as the shining of light into
the eye is essential to seeing.
Second, the work of the Son according to the distinction of
three divine Persons is other than the work of the Holy Spirit with
reference to the human nature. The Holy Spirit could not become
flesh; this the Son alone could do. The Father has not delivered
all things to the Holy Spirit. The Holy Spirit works from the Son ;
but the Son depends upon the Holy Spirit for the application of
redemption to individuals. The Son adopts our nature, thus rela-
ting Himself with the whole race ; but the Holy Spirit alone can so
enter into individual souls as to glorify the Son in the children
of God.
Applying these two principles to the Person of Christ, we see
that His human nature could not dispense with the constant in-
shining of the Holy Spirit. For which reason Scripture declares:
" He gave Him the Spirit without measure." Nor could the Son ac-
cording to His own nature take the place of the Holy Spirit; but in
the divine economy, by virtue of His union with the human nature,
ever depended upon the Holy Spirit.
As to the question, whether the Godhead of Christ did not sup-
port His humanity, we answer : Undoubtedly ; but never independ-
ently of the Holy Spirit. We faint because we resist, grieve, and
repel the Holy Spirit. Christ was always victorious because His
divinity never relaxed His hold upon the Holy Spirit in His hu-
manity, but embraced Him and clave unto Him with all the love
and energy of the Son of God.
Human nature is limited. It is susceptible of receiving the Holy
Spirit so as to be His temple. But that susceptibility has its limits.
Opposed by eternal death, it loses its tension and falls away from
the fellowship of the Holy Spirit. Hence we have no unlosable
good in ourselves, but only as members of the body of Christ.
Apart from Him, eternal death would have power over us, would
separate us from the Holy Spirit and destroy us. Wherefore all
our salvation lies in Christ. He is our anchor cast within the veil.
As to the human nature of Christ, it encountered and passed through
eternal death. This could not be otherwise. If He had passed only
through temporal death, eternal death would still be unvanquished.
To the question how His human nature could pass through
104 THE MEDIATOR
eternal death and not perish, having no Mediator to support it, we
answer: The human nature of Christ would have been overwhelmed
by it, the in-shining of the Holy Spirit would have ceased if His
divine nature, i.e., the infinite might of His Godhead, had not been
underneath it. Hence the apostle declares: "Who through the
Eternal Spirit offered Himself"; not through the Holy Spirit. The
two expressions are not identical. There is a difference between
the Holy Spirit, the third Person in the Godhead, apart from me,
and the Holy Spirit working within me.
The word of Scripture, " He was full of the Holy Ghost," refers
not only to the Person of the Holy Spirit, but also to His work in
man's soul. So with reference to Christ, there is a difference
between: "He was conceived by the Holy Ghost," "The Holy
Ghost descended upon Him," " Being full of the Holy Spirit," " Who
offered Himself by the Eternal Spirit." The last two passages indi-
cate the fact that the spirit of Jesus had taken in the Holy Spirit
and idetitified itself with Him, in almost the same sense as Acts xv.
28: "It seemed good to the Holy Ghost and to us." The term
" Eternal Spirit " was chosen to indicate that the divine-human Per-
son of Christ entered into such indissoluble fellowship with the
Holy Spirit as even eternal death could not break.
A closer examination of the sufferings of Christ will make this
clear.
Christ did not redeem us by His sufferings alone, being spit
upon, scourged, crowned with thorns, crucified, and slain ; but this
passion was made effectual to our redemption by His lo-oe and volun-
tary obedience. These are generally called His passive and active
satisfaction. By the first we understand His actual bearing of pain,
anguish, and death ; by the second, His zeal for the honor of God,
the love, faithfulness, and divine pity by which He became obedient
even unto death — yea, the death of the cross. And these two are
essentially distinct. Satan, e.g., bears punishment also and shall
bear it forever; but he lacks the willingness. This, however, does
not affect the validity of the punishment. A murderer on the gal-
lows may curse God and men to the end ; but this does not invali-
date his punishment. Whether he curses or prays, it is equally
valid.
Hence there was in Christ's sufferings much more than mere
passive, penal satisfaction. Nobody compelled Jesus. He, par-
taker of the divine nature, could not be compelled, but offered
HOLY SPIRIT IN THE PASSION OF CHRIST 105
Himself quite voluntarily: "Lo, I come to do Thy will, O God; in
the volume of the book it is written of Me." To render that volun-
tary sacrifice He had with equal willingness adopted the prepared
body : " Who being in the form of God thought it no robbery to be
equal with God, but made Himself of no reputation; and being
found in fashion as a man, He humbled Himself and became obe-
dient unto death, even the death of the cross"; "Who, tho He
were a Son, yet learned He obedience." And to give highest proof
of this obedience unto death. He inwardly consecrated Himself to
death, as He Himself testified: " I sanctify Myself for them."
This leads to the important question, whether Jesus rendered
this obedience and consecration outside of His human nature, or in
it, so that it manifested itself in His human nature. Undoubtedly
the latter. The divine nature can not learn, or be tempted; the
Son could not love the Father with other than eternal love. In the
divine nature there is no i?iore or less. To suppose this is to anni-
hilate the divine nature. The statement that, " tho He were the
Son, yet learned He obedience," does not mean that as God He
learned obedience: for God can not obey. God rules, governs,
commands, but never obeys. As King He can serve us only in
the form of a slave, hiding His princely majesty, having emptied
Himself, standing before us as one despised among men. " Tho He
were the Son "means, therefore: altho in His inward Being He is
God the Son, yet He stood before us in such lowliness that noth-
ing betrayed His divinity; yea, so lowly that He even learned
obedience.
Wherefore if the Mediator as man showed in His human nature
such zeal for God and such pity for sinners that He willingly gave
Himself in self-sacrifice unto death, then it is evident that His human
nature could not exercise such consecration without the inworking
of the Holy Spirit; and again that the Holy Spirit could not have
effected such inworking unless the Son willed and desired it. The
cry of the Messiah is heard in the words of the psalmist : " I delight
to do Thy will, O God." The Son was willing so to empty Him-
self that it would be possible for His human nature to pass through
eternal death; and to this end He let it be filled with all the mighti-
ness of the Spirit of God. Thus the Son offered Himself " through
the Eternal Spirit that we might serve the living God."
Hence the work of the Holy Spirit in the work of redemption
did not begin only at Pentecost, but the same Holy Spirit who in
io6 THE MEDIATOR
creation animates all life, upholds and qualifies our human nature,
and in Israel and the prophets wrought the work of revelation, also
prepared the body of Christ, adorned His human nature with
gracious gifts, put these gifts into operation, installed Him into
His office, led Him into temptation, qualified Him to cast out
devils, and finally enabled Him to finish that eternal work of satis-
faction whereby our souls are redeemed.
This explains why Beza and Gomarus could not be fully satisfied
with Calvin's exposition. Calvin said that it was the working of
the Holy Spirit apart from the divinity of the Son. And they felt
that there was something lacking. For the Son made Himself of
no reputation and became obedient; but if all this is the work of
the Holy Spirit, then nothing is left of the work of the Son. And
to escape from this, they adopted the other extreme, and declared
that the Eternal Spirit had reference only to the Son according to
His divine nature — an exposition that can not be accepted, for the
divine nature is never designated as spirit.
Yet they were not altogether wrong. The reconciliation of
these contrary views must be looked for in the diflEerence between
the existence of the Holy Spirit without us, and Bis 7V or king within
us as received by our nature and identified with its own working. And
inasmuch as the Son, by His Godhead, enabled His human nature,
in the awful conflict with eternal death, to effect this union, there-
fore the apostle confesses that the sacrifice of the Mediator was
rendered by the working of the Eternal Spirit.
XXIII.
The Holy Spirit in the Glorified Christ.
" Declared to be the Sou of God with
power, according to the Spirit of
holiness, by the resurrection from
the dea.d."—/?om. i. 4.
From the foregoing studies it appears that the Holy Spirit per-
formed a work in the human nature of Christ as He descended the
several steps of His humiliation to the death of the cross.
The question now arises, whether He had also a work in the
several steps of Christ's exaltation to the excellent glory. />., in
His resurrection, ascension, royal dignity, and second coming.
Before we answer this question, let us first consider the nature
of this work in the exaltation. For it is evident that it must greatly
differ from that in His humiliation. In the latter His human nature
suffered violence. His sufferings antagonized not only His divine
nature, but also His human nature. To suffer pam, insult, and
mockery, to be scourged and crucified, goes against human nature.
The effort to resist such sufferings and to escape from them is per-
fectly natural. Christ's groaning in Gethsemane is the natural
utterance of the human feeling. He was burdened with the curse
and wrath of God against the sin of the race. Then human nature
struggled against the burden, and the cry, " Father, let this cup
pass from Me," was the sincere and natural cry of horror which
human nature could not repress.
And not in Gethsemane alone ; through His whole humiliation
He experienced the same, tho in less degree. His self-emptying
was not a single loss or bereavement, but a growing poorer and
poorer, until at last nothing was left Him but a piece of ground
where He could weep and a cross whereon He could die. He
renounced all that heart and flesh hold dear, until, without friend
or brother, without one tone of love, amid the mocking laughter
of His slanderers. He gave up the ghost. Surely He trod the wine-
press alone.
io8 THE MEDIATOR
His humiliation being so deep and real, it is not surprising that
the Holy Spirit succored and comforted His human nature so that
it was not overwhelmed. P'or it is the proper work of the Holy
Spirit by gifts of grace to enable human nature, tempted by sor-
row to sin, to stand firm and overcome. He animated Adam before
the fall; He comforts and supports all the children of God to-day;
and He did the same in the human nature of Jesus. What air is to
man's physical nature, the Holy Spirit is to his spiritual nature.
Without air there is death in our bodies; without the Holy Spirit
there is death in our souls. And as Jesus had to die, tho He was
the Son, when breath failed Him, so He could not live according to
His human nature, tho He was the Son, except the Holy Spirit
dwelt in that nature. Since, according to the spiritual side of His
human nature, He was not dead as we are, but was born possessed
of the life of God, so it was impossible for His human nature for a
single moment to be without the Holy Spirit.
But how different in the state of His exaltation ! Honor and
glory are not against human nature, but satisfy it. It covets them
and longs for them with all its energy of desire. Hence this exal-
tation created no conflict in the soul of Jesus. His human nature
needed no support to bear it. Hence the question: What, then,
could the Holy Spirit do for the human nature in the state of glory?
Regarding the resurrection, the Scripture teaches more than
once that it was connected with a work of the Holy Spirit. St.
Paul says (Rom. i. 4) that Jesus was " declared to be the Son of God,
by the Spirit of holiness with power, by the resurrection from' the
dead." And St. Peter says (i Peter iii. 18) that Christ " being put to
death in the flesh, was quickened by the Spirit," which evidently
refers to the resurrection, as the context shows: " For Christ once
suffered for our sins, the just for the unjust, that He might bring
us to God." His death points to the crucifixion, and His quicken-
ing, being the opposite of the latter, undoubtedly refers to His
resurrection.
In Rom. viii. 11, speaking of our resurrection, St. Paul explains
these more or less puzzling utterances, affirming that " if the Spirit
of Him that raised up Jesus from the dead dwell in you. He that
raised up Christ from the dead shall also quicken your mortal
bodies by His Spirit that dwelleth in you." This passage tells
three things concerning our resurrection:
First, that the Triune God shall raise us up.
HOLY SPIRIT IN THE GLORIFIED CHRIST 109
Second, that this shall be wrought by a special work of the
Holy Spirit.
Third, that it shall be effected by the Spirit that dwelleth in us.
St. Paul induces us to apply these three to Christ; for He com-
pares our resurrection with His, not only as regards the fact, but
also as regards the working whereby it was effected. Hence with
reference to the latter it must be confessed:
First, that the Triune God raised Him from the dead. St. Peter
stated this clearly on the day of Pentecost : " Whom God has raised
up, having loosed the pains of death"; St. Paul repeated it in
Ephes. i. 20, where he speaks of "His mighty power" which He
wrought in Christ, when He raised Him from the dead.
Second, that God the Holy Spirit performed a peculiar work in
the resurrection.
Third, that He wrought this work in Christ from within, dwell-
ing in Him: " Which dwelleth in you."
The nature of this work is apparent from the Holy Spirit's part
in Adam's creation and in our birth. If the Spirit kindles and
brings forth all life, especially in man, then it was He who re-
kindled the spark quenched by sin and death. He did so in Jesus;
He will do so in us.
The only remaining difficulty is on the third point : " Which
dwelleth in you." The work of the Holy Spirit in our creation, and
therefore in that of Christ's human nature, came frofti without ; in
the resurrection it works from within. Of course persons dying
without being temples of the Holy Spirit are excluded. St. Paul
speaks exclusively of men whose hearts are His temples. Hence
representing Him as dwelling in them, he speaks of Him as the
Sj>irit of holiness, and Peter as the " Spirit" indicating that they do
not refer to a work of the Holy Spirit in opposition to the spirit of
Jesus, but in which His spirit agreed and cooperated. And this
harmonizes with Christ's own words, that in the resurrection He
would not be passive, but active : " I have power to lay down life
and I have power to take it again. This commandment I have
received of My Father." The apostles declare again and again not
only that Jesus was raised from the dead, but that He has risen.
He had thus foretold it, and the angels said: " Behold, He is risen."
Hence we reach this conclusion, that the work of the Holy Spirit
in the resurrection was different from that in the humiliation ; was
similar to that in the creation ; and was performed from within by
no THE MEDIATOR
the Spirit who dwelt in Him without measure, who continued with
Him through Bis death, and in whose work His 07vn spirit fully
concurred.
The work of the Holy Spirit in the exaltation of Christ is not so
easily defined. The Scripture never speaks of it in connection with
His ascension, His sitting at the right hand of the Father, nor with
the Lord's second coming. Its connection with the descent at
Pentecost will be treated in its proper place. Light upon these
points can be obtained only from the scattered statements concern-
ing the work of the Holy Spirit upon human nature in general.
According to Scripture, the Holy Spirit belongs to our nature as the
light to the eye ; not only in its sinful condition, but also in the sin-
less state. From this we infer that Adam before he fell was not
without His inworking; hence that in the heavenly Jerusalem our
human nature will possess Him in richer, fuller, more glorious
measure. For our sanctified nature is a habitation of God through
the Spirit — Ephes. ii. 22.
If, therefore, our blessedness in heaven consists in the enjoy-
ment of the pleasures of God, and it is the Holy Spirit who comes
into contact with our innermost being, it follows that in heaven He
can not leave us. And upon this ground we confess, that not only
the elect, but the glorified Christ also, who continues to be a true
man in heaven, must therefore forever continue to be filled with the
Holy Spirit. This our churches have always confessed in the Lit-
urgy : " The same Spirit which dwelleth in Christ as the Head and
in us as His members."
The same Holy Spirit who performed His work in the concep-
tion of our Lord, who attended the unfolding of His human nature,
who brought into activity every gift and power in Him, who conse-
crated Him to His ofiice as the Messiah, who qualified Him for
every conflict and temptation, who enabled Him to cast out devils,
and who supported Him in His humiliation, passion, and bitter
death, was the same Spirit who performed His work in His resur-
rection, so that Jesus was justified in the Spirit (i Tim. iii. 16), and
who dwells now in the glorified human nature of the Redeemer in
the heavenly Jerusalem.
In this connection it should be noticed that Jesus said of His
body: "Destroy this temple, and in three days I will raise it up."
The Temple was God's habitation on Zion; hence it was a symbol
of that habitation of God that was to be set up in our hearts.
HOLY SPIRIT IN THE GLORIFIED CHRIST iii
Hence this saying refers not to the indwelling of the Sou in our
flesh, but to that of the Holy Spirit in the human nature of Jesus.
Wherefore St. Paul writes to the Corinthians : " Know ye not that
your body is the temple of the Holy Ghost, which is in you?" If
the apostle calls our bodies temples of the Holy Ghost, why should
we take it in another sense with reference to Jesus?
Tf Christ dwelt in onr fesh, i.e., in our human nature, body and
soul, and if the Holy Ghost dwells, on the contrary, in the temple of
our body, we see that Jesus Himself considered His death and resur-
rection an awful process of suffering through which He must enter
into glory, but without being for a single moment separated from
the Holy Spirit.
Seventb Cbapter*
THE OUTPOURING OF THE HOLY SPIRIT.
XXIV.
The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given
because that Jesus was not yet
glorified."— /^,4« vii. 39.
We have come to the most difficult part in the discussion of the
work of the Holy Spirit, viz., the outpouring of the Holy Spirit on
the tenth day after the ascension.
In the treatment of this subject it is not our aim to create a new
interest in the celebration of Pentecost. We consider this almost
impossible. Man's nature is too unspiritual for this. But we shall
reverently endeavor to give a clearer insight into this event to
those in whose hearts the Holy Spirit has already begun His work.
For, however simple the account of the second chapter of the
Acts may seem, it is very intricate and hard to explain ; and he
who earnestly tries to understand and explain the event will meet
more and more serious difficulties as he penetrates more deeply
into the inward connection of the Holy Scripture. For this reason
we claim not that our exposition will entirely solve this mystery.
We shall endeavor only to fix the sanctified mind of the people of
God more earnestly upon it, and convince them that on the whole
this subject is treated too superficially.
Four difficulties meet us in the examination of this event:
First, How shall we explain the fact that while the Holy Spirit
was poured out only on Pentecost, the saints of the Old Covenant
were already partakers of His gifts?
Second, How shall we distinguish the outpouring of the Holy
Spirit nineteen centuries ago from His entering into the soul of the
unconverted to-day?
THE OUTPOURING OF THE HOLY SPIRIT 113
Third, How could the apostles — having already confessed the
good confession, forsaking all, following Jesus, and upon whom He
had Dreathed, saying, " Receive ye the Holy Ghost "—receive the
Holy Spirit only on the tenth day after the ascension?
Fourth, How are we to explain the mysterious signs that accom-
pany the outpouring? There are no angels praising God, but a
sound is heard like that of a rushing, mighty wind , the glory of the
Lord does not appear, but tongues of fire hover over their heads,
there is no theophany, but a speaking in peculiar and uncommon
sounds, understood, however, by those present.
With reference to the ^rsf difficulty : How to explain the fact that,
while the Holy Spirit was poured out only on Pentecost, the saints
of the Old Covenant were already partakers of His gifts. Let us
put this in the concrete: How are the following passages to be
reconciled?—" I am with you, saith the Lord of Hosts, and My Spirit
remaineth among you, fear ye not" (Hag. ii. 4, 5) ; and " This spake
He of the Holy Spirit which they that believe should receive , for
the Holy Spirit was not yet given, because that Jesus was not yet
glorified" (John vii. 39).
Scripture evidently seeks to impress us with the two facts, that
the Holy Spirit came only on the day of Pentecost, and that the
same Spirit had wrought already for centuries in the Church of
the Old Covenant. Not only does St. John declare definitely that the
Holy Spirit was not yet given, but the predictions of the prophets
and of Jesus and the whole attitude of the apostles show that this
fact may not in the least be weakened.
Let us first examine the prophecies. Isaiah, Ezekiel, and Joel
bear undeniable witness to the fact that this was the expectation of
the prophets.
Isaiah says : " The palaces shall be forsaken, the multitudes of
the city shall be left — until the Spirit shall be poured upon us from on
high ; then the wilderness shall be a fruitful field, and the fruitful
field shall be counted for a forest; then judgment shall dwell in the
wilderness, and righteousness remain in the fruitful field." This
prophecy evidently refers to an outpouring of the Holy Spirit
that shall effect a work of salvation on a large scale, for it closes
with the promise : " And the work of righteousness shall be peace,
and the effect of righteousness, quietness, and assurance forever"
(Isa. xxxii. 14-17).
In like manner did Ezekiel prophesy : " Then will I sprinkle
8
114 THE OUTPOURING OF THE HOLY SPIRIT
clean water upon you, and ye shall be clean; a new heart also will
I give you, and a new spirit will I put within you ; and I will put My
Spirit within you, and cause you to walk in My statutes ; and ye
shall keep My judgments, and do them ,- and I will save you from all
your uncleanness. Not for yourselves will I do this, saith the Lord,
be it known unto you" (chap, xxxvi. 25). Ezek. xi. 19 gives the
prelude of this prophecy : " Thus saith the Lord God, I will give
them one heart, and I will give a new Spirit within them ; and I will
take the stony heart out of their flesh, that they may walk in My
statutes."
Joel uttered his well-known prophecy : " And it shall come to
pass afterward that I will pour My Spirit upon all flesh, and your
sons and your daughters shall prophesy, your old men shall dream
dreams, your young men shall see visions ; and also upon thy serv-
ants and upon thy handmaidens in those days will I pour out My
Spirit" (Joel ii. 30, 31) ; — a prophecy which, according to the author-
itative exposition of St. Peter, refers directly to the day of Pentecost.
Zechariah adds a beautiful prophecy (xii. 10) : " I will pour out
the Spirit of grace and of supplication."
It is true that these prophecies were given to Israel during its
later period, when the vigorous spiritual life of the nation had
already departed. But Moses expressed the same thought in his
prophetic prayer: "Would God that all the Lord's people were
prophets, and that the Lord would put His Spirit upon them " (Num.
xi. 29). But these prophecies are evidence of the Old Testament
prophetic conviction that the dispensation of the Holy Spirit -in
those days was exceedingly imperfect; that the real dispensation
of the Holy Spirit was still tarrying; and that only in the days of
the Messiah was it to come in all its fulness and glory.
Regarding the second difficulty, our Lord repeatedly put the stamp
of His divine authority upon this prophetic conviction, announcing
to His disciples the still future coming of the Holy Spirit : " I will
pray the Father and He shall give you another Comforter, that He
may abide with you forever; even the Spirit of truth, whom the
world can not receive, because it seeth Him not, neither knowetb
Him, for He dwelleth with you and shall be in you" (John xiv. 16,
17); "When the Comforter is come whom I will send from the
Father, even the Spirit of truth, which proceedeth from the Father,
He shall testify of Me " (John xv. 26) ; " Behold, I send the promise
of the Father upon you, and ye shall be endued with power from
THE OUTPOURING OF THE HOLY SPIRIT 115
on high " (Luke xxiv. 49) ; " It is expedient for you that I go away ;
for if I go not away the Comforter will not come unto you; but if I
depart, I will send Him unto you. And when He is come, He will
reprove the world of sin, of righteousness, and of judgment " (John
xvi. 7, 8). And lastly: He commanded them not to depart from
Jerusalem, but to wait for the promise of the Father, " which, saith
He, ye have heard of Me ; for John truly baptized with water, but
ye shall be baptized with the Holy Ghost not many days hence.
And ye shall receive power after that the Holy Ghost is come upon
you" (Acts i. 4, 5, 8).
The third difficulty is met by the fact that the communications
of the apostles agree with the teaching of Scripture. They actually
tarried in Jerusalem, without even attempting to preach during the
days between the ascension and Pentecost. And they explain the
Pentecost miracle as the fulfilment of the prophecies of Joel and
Jesus. They see in it something new and extraordinary; and show
us clearly that in their day it was considered that a man who stood
outside the Pentecost miracle knew nothing of the Holy Ghost.
For the disciples of Ephesus being asked, " Have ye received the
Holy Ghost?" answered naively: "We have not so much as heard
whether there be any Holy Ghost."
Wherefore it can not be doubted that the Holy Scripture means
to teach and convince us that the outpouring of the Holy Spirit on
Pentecost was His first and real coming into the Church.
But how can this be reconciled with Old Testament passages
such as these? — " Yet now be strong, O Zerubbabel, saith the Lord;
and be strong, O Joshua, the High Priest; . . . for I am with you,
. . . and My Spirit remaineth among you : fear ye not" (Hag. ii. 4, 5);
and again : " Then He remembered the days of old, Moses, and His
people, saying. Where is He that brought them up out of the sea
with the Shepherd of His flock? where is He that put His Holy
Spirit within them?" (Isa. Ixiii. 1 1). David is conscious that he had
received the Holy Spirit, for after his fall he prays: " Take not Thy
Holy Spirit from me" (Psalm li. 13). There was a sending forth of
the Spirit, for we read : " Thou sendest forth Thy Spirit, and they
are created ; and Thou renewest the face of the earth " (Psalm civ. 30),
There seems to have been an actual descending of the Holy Spirit,
for Ezekiel says : " The Spirit of the Lord fell upon me " (chap. xi.
5). Micah testified : " Truly I am full of the power by the Spirit of
the Lord" (chap. iii. 8). Of John the Baptist it is written, that he
ii6 THE OUTPOURING OF THE HOLY SPIRIT
should be filled with the Holy Ghost from his mother's womb — Luke
i. 15. Even the Lord Himself was filled with the Holy Spirit,
whom He received without measure. That Spirit came upon Him
at Jordan, how then could He be spoken of as still to come? — a
question all the more puzzling since we read that in the evening
of the resurrection Jesus breathed upon His disciples, saying:
"Receive ye the Holy Ghost" (John xx. 22).
It has been necessary to present this large series of testimonies
to show our readers the difficulty of the problem which we will
endeavor to solve in the next article.
XXV.
The Holy Spirit in the New Testament Other than in
the Old.
" By His Spirit which dwelleth in
you." — Horn. viii. ii.
In order to understand the change inaugurated on Pentecost we
must distinguish between the various ways in which the Holy Ghost
enters into relationship with the creature.
With the Christian Church we confess that the Holy Spirit is
true and eternal God, and therefore omnipresent; hence no crea-
ture, stone or animal, man or angel, is excluded from His presence.
With reference to His omniscience and omnipresence, David
sings : " Whither shall I go from Thy Spirit, or whither shall I flee
from Thy presence? If I ascend up to heaven, Thou art there ; if I
make my bed in hell, behold, Thou art there. If I take the wings
of the morning and dwell in the uttermost parts of the sea, even
there shall Thy hand lead me and Thy right hand shall hold me."
These words state positively that omnipresence belongs to the Holy
Spirit ; that neither in heaven nor in hell, in the east nor in the
west, is there a spot or point from which He is excluded.
This simple consideration is, for the matter under discussion, of
the greatest importance; for it follows that the Holy Spirit can not
be said ever to have moved from one place to another; to have
been among Israel, but not among the nations ; to have been pres-
ent after the day of Pentecost where He was not before. All such
representations directly oppose the confession of His omnipresence,
eternity, and immutability. The Omnipresent One can not go trom
one place to another, for He can not come where He is already.
And to suppose that He is omnipresent at one time and not at
another is inconsistent with His eternal Godhead. The testimony
of John the Baptist. " I saw the Spirit descending from heaven like
a dove, audit abode on Him." and that of St. Luke. "The Holy
Spirit fell on all them which heard the Word," may not therefore
Ii8 THE OUTPOURING OF THE HOLY SPIRIT
be understood as tho the Holy Spirit came to a place where He was
not before, which is impossible.
However — and this is the first distinction which will throw light
upon the matter — David's description of omnipresence applies to
local presence in space, but not to the world of spirits.
We know not what spirits are, nor what our own spirit is. In
the body we can distinguish between nerves and blood, bones and
muscles, and we know something of their functions in the organism ;
but how a spirit exists, moves, and works, we can not tell. We
only know that it exists, moves, and works in an entirely different
way from that of the body. When a brother dies nobody opens a
door or window for the exit of the soul ; for we know that neither
wall nor ceiling can hinder it in its heavenward flight. In prayer
we whisper so as not to be overheard ; yet we believe that the man
Jesus Christ hears every word. The swiftness of a thought exceeds
that of electricity. In a word, the limitations of the material world
seem to disappear in the realm of spirits.
Even the working of spirit on matter is wonderful. The average
weight of an adult is about one hundred and sixty pounds. It takes
three or four men to carry a dead body of that weight to the top of
a high building; yet when the man was alive his spirit had the
power to carry this weight up and down those flights of stairs easily
and quickly. But where the spirit takes hold of the body, how it
moves it, and where it obtains that swiftness, is for us a perfect
mystery. Yet this shows that spirit is subject to laws wholly
different from those that govern matter.
We emphasize the word law. According to the analogy of faith,
there must be laws that govern the spiritual world as there are in
the natural; yet owing to our limitations we can not know them.
But in heaven we shall know them, and all the glories and particu-
lars of the spiritual world, as our physicians know the nerves and
tissues of the body.
This we know, however, that that which applies to matter does
not therefore apply to spirit. God's omnipresence has reference
to all space, but not to every spirit. Since God is omnipresent, it
does not follow that He also dwells in the spirit of Satan. Hence
it is clear that the Holy Spirit can be omnipresent without dwelling
in every human soul; and that He can descend without changing
place, and yet enter a soul hitherto unoccupied by Him; and that
He was present among Israel and among the Gentiles, and yet
HOLY SPIRIT IN OLD AND NEW TESTAMENTS 119
manifested Himself among the former and not among the latter.
From this it follows that in the spiritual world He can come where
He was not; that He came among Israel, not having been among
them before , and that then He manifested Himself among them
less powerfully and in another way than on and before the day of
Pentecost.
The Holy Spirit seems to act upon a human being in a twofold
manner — from without, or from within. The difference is similar to
that in the treatment of the human body by the physician and the
surgeon : the former acts upon it by medicines taken inwardly ; the
latter by incisions and outward applications. A very defective
comparison, indeed, but it may illustrate faintly the twofold opera-
tion of the Holy Spirit upon the souls of men.
In the beginning we discover only an outward imparting of cer-
tain gifts. On Samson He bestows great physical strength. Aho-
liab and Bezaleel are endowed with artistic talent to build the
tabernacle. Joshua is enriched with military genius. These
operations did not touch the center of the soul, and were not
saving, but merely external. They become more enduring when
they assume an official character as in Saul ; altho in him we find the
best evidence of the fact that they are only outward and temporal.
They assume a higher character when they receive the prophetic
stamp; altho Balaam's example shows us that even thus they pene-
trate not to the center of the soul, but affect man only outwardly.
But in the Old Testament there was also an inward operation in
believers. Believing Israelites were saved. Hence they must have
received saving grace. And since saving grace is out of the ques-
tion without an inward working of the Holy Spirit, it follows that
He was the Worker of faith in Abraham as well as in ourselves.
The difference between the two operations is apparent. A per-
son outwardly wrought upon may become enriched with outward
gifts, while spiritually he remains as poor as ever. Or, having
received the inward gift of regeneration, he may be devoid of every
talent that adorns man outwardly.
Hence we have these three aspects :
First, there is the omnipresence of the Holy Spirit in space, the
same in heaven and in hell, among Israel and among the nations.
Second, there is a spiritual operation of the Holy Spirit accord-
ing to choice, which is not omnipresent ; active in heaven, but not
in hell ; among Israel, but not among the nations.
I20 THE OUTPOURING OF THE HOLY SPIRIT
Third, this spiritual operation works either from without, im-
parting losable gifts, or from within, imparting the unlosable gift
of salvation.
We have spoken so far of the work of the Holy Spirit upon indi-
vidual persons, which was sufficient to explain that work in the
days of the Old Testament. But when we come to the day of Pen-
tecost, this no longer suffices. For His particular operation, on
and after that day, consists in the extending of His operation to a
company of men organically united.
God did not create humanity as a string of isolated souls, but as
a race. Hence in Adam the souls of all men are fallen and defiled.
In like manner the new creation in the realm of grace has not
wrought the generation of isolated individuals, but the resurrection
of a new race, a peculiar people, a holy priesthood. And this favored
race, this peculiar people, this holy priesthood is also organically
one and partaking of the same spiritual blessing.
The Word of God expresses this by teaching that the elect con-
stitute one body, of which all are members, one being a foot, another
an eye, and another an ear, etc. — a representation that conveys the
idea that the elect mutually sustain the relation of a vital, organic,
and spiritual union. And this is not merely outwardly, by mutual
love, but much more through a vital communion which is theirs by
virtue of their spiritual origin. As our Liturgy beautifully ex-
presses it : " For as out of many grains one meal is ground and one
bread baked, and out of many berries, being pressed together, one
wine floweth and mixeth itself together, so shall we all, who by a
true faith are ingrafted into Christ, be altogether one body."
This spiritual union of the elect did not exist among Israel, nor
could it exist during their time. There was a union of love, but
not a spiritual and vital fellowship that sprang from the root of life.
This spiritual union of the elect was made possible only by the
incarnation of the Son of God. The elect are men consisting of
body and soul ; therefore it is partly at least a visible body. And
only when in Christ the perfect man was given, who could be the
temple of the Holy Spirit body and soul, did the inflowing and out-
pouring of the Holy Spirit become established in and through the
body thus created.
However, this did not occur directly after the birth of Christ,
but after His ascension ; for His human nature did not unfold its
fullest perfection until after He had ascended, when, as the glori-
HOLY SPIRIT IN OLD AND NEW TESTAMENTS 121
fied Son of God, He sat down at the right hand of the Father.
Only then the perfect Man was given, who on the one hand could
be the temple of the Holy Ghost without hindrance, and on the
other unite the spirits of the elect into one body. And when, by
His ascension and sitting down at the right hand of God. this had
become a fact, when thus the elect had become one body, it was j /
perfectly natural that from the Head the indwelling of the Holy 7
Spirit was imparted to the whole body. And thus the Holy Spirit *
was poured out into the body of the Lord, His elect, the Church.
In this way everything becomes plain and clear : clear why the
saints of the Old Testament did not receive the promise, that with-
out us they should not be made perfect, waiting for that perfection
until the formation of the body of Christ, into which they also were
to be incorporated ; clear that the tarrying of the outpouring of the
Holy Spirit did not prevent saving grace from operating upon the
individual souls of the saints of the Old Covenant; clear the word
of John, that the Holy Spirit was not yet given because Jesus was
not yet glorified; clear that the apostles were born again long
before Pentecost and received official gifts on the evening of the
day of the resurrection, altho the outpouring of the Holy Spirit in
the body thus formed did not take place until Pentecost. It becomes
clear how Jesus could say, " If I go not away the Comforter will not
come unto you," and again, " But if I go I will send Him unto you";
for the Holy Spirit was to flow into His body from Himself, who is
the Head. It becomes clear also that He would not send Him from
Himself, but from the Father; clear why this outpouring of the
Spirit into the body of Christ is never repeated, and could occur
but once ; and lastly, clear that the Holy Spirit was indeed stand-
ing in the midsi of Israel (Isa. Ixiii. 12), working upon the saints
from without, while in the New Testament He is said to be wit/iin
them.
We arrive, therefore, at the following conclusions:
First, the elect must constitute one body.
Second, they were not so constituted during the days of the
Old Covenant, of John the Baptist, and of Christ while on earth.
Third, this body did not exist until Christ ascended to heaven
and, sitting at the right hand of God, bestowed upon this body its
unity, in that God gave Him to be Head over all things to the
Church — Ephes. iv. 12.
Lastly, Christ as the glorified Head, having formed His spiritual
122 THE OUTPOURING OF THE HOLY SPIRIT
body by the vital union of the elect, on the day of Pentecost poured
out His Holy Spirit into the whole body, never more to let Him depart
from it.
That these conclusions contain nothing but what the Church of
all ages has confessed appears from the fact that the Reformed
churches have always maintained :
First, that our communion with the Holy Spirit depends upon
our mystic union with the body of which Christ is the Head, which
is the underlying thought of the Lord's Supper.
Second, that the elect form one body under Christ their Head.
Third, that this body began to exist when it received its Head;
and that, according to Ephes. i. 22, Christ was given to be the Head
after His resurrection and ascension.
XXVI.
Israel and the Nations.
"Because that on the Gentiles also
was poured out the gift of the
Holy Ghost."— Acis x. 45.
The question that arises with reference to Pentecost is : Since
the Holy Spirit imparted saving grace to men before and after
Pentecost, what is the difference caused by that descent of the
Holy Spirit?
An illustration may explain the difference. The rain descends
from heaven and man gathers it to quench his thirst. When house-
holders collect it each in his own cistern, it comes down for every
family separately ; but when, as in modern city life, every house is
supplied from the city reservoir, by means of mains and water-pipes,
there is no more need of pumps and private cisterns. Suppose that
a city whose citizens for ages have been drinking each from his
own cistern proposes to construct a reservoir that will supply
every home. When the work is completed the water is allowed to
run through the system of mains and pipes into every house. It
might then be said that on that day the water was poured out into
the city. Hitherto it fell upon every man's roof; now it streams
through the organized system into every man's house.
Apply this to the pouring out of the Holy Spirit, and the differ-
ence before and after Pentecost will be apparent. The mild show-
ers of the Holy Spirit descended upon Israel of old in drops of saving
grace ; but in such a manner only that each gathered of the heavenly
rain /of himself, to quench the thirst of each heart separately. So it
continued until the coming of Christ. Then there came a change;
for He gathered the full stream of the Holy Spirit for us all, in His
.,
of salvation (2 Cor. ix. 15). And again: " Much more the grace of
God and the gift of grace, which is by one man Jesus Christ, hath
abounded unto many." " Much more they which receiA?-e abundance
of grace and the gift of righteousness shall reign in life by one, Jesus
Christ" (Rom. v. 15. 17). Andlastly: " But unto every one of us is
given grace according to the measure of the gift of Christ" (Ephes.
iv. 7).*
•It should be noticed that in Rom. v. 15, 16; vi. 23; xi. 29, the word
"charisma" \%ioun6. in the Greek text, referring to salvation. The rea-
son is that these passages refer not to the graciousness of the gift, but to
THE CHURCH OF CHRIST i8i
The same expression is used invariably for the imparting of the
Holy Spirit: " Ye shall receive the gift of the Holy Ghost" (Acts ii.
38). And: " Because that on the Gentiles also was poured out the
gift of the Holy Ghost" (Acts x. 45). Hence it should be carefully
noticed that this has nothing to do with the subject under consid-
eration. When St. Paul speaks of faith as the gift of God, he refers
to our salvatiofi and God's saving work in the soul. But the gifts of
which we now speak are wholly different. They are not unto sal-
vation, but to the glory of God. They are lent to us as ornaments,
that we should show their beauty as talents to gain other talents
therewith. They are additional operations of grace, which can not
take the place of the proper work of the grace of salvation, nor con-
firm it, having an entirely different purpose. The work of grace is
for our 07vti salvation, joy, and upbuilding; the charismata are
given us for others. The first implies that we have received the
Holy Spirit; the latter that He imparts gifts unto us.
Properly speaking, the charismata are given to the churches, not
to individual persons. When a ruler selects and trains men for
officers in the army, it is evident that he does this not for their
personal enjoyment, honor, and aggrandizement, but for the effi-
ciency and honor of the army. He can search for men with talents
for the military service, and train and instruct them ; but he can
not create such talents. If this were possible, every king would
endow his generals with the genius of a Von Moltke, and every ad-
miral would be a De Ruyter.
But Jesus is not thus limited. He is independent; unto Him all
power is given in heaven and on earth. He can create talents, and
freely impart them to whomsoever He will. Hence, knowing what
the Church requires for its protection and upbuilding, He can fully
supply all its need. His purpose is not merely to please or enrich
individuals, much less to give to some what He withholds from
others ; but with the persons thus endowed to adorn and favor the
whole Church. We do not put a lamp upon the table to show it a
special favor or because it is more excellent than chair or stove ;
but simply because thus it serves its purpose, and the whole room
is lighted. To consider the charismata as intended merely to adorn
and benefit the person endowed would be just as absurd as to say :
its scintillating brightness, in contrast with corruption and death. "The
wages of sin is death, but the gift of God is eternal life. **
i82 THE CHURCH OF CHRIST
"I light the fire to warm not the room, but the stove" ; and to be
jealous of the charismata given to others in the Church would be
just as foolish as for the table to be jealous of the stove because it
gets all the fire.
The charismata must therefore be considered in an economical
sense. The Church is a large household with many wants ; an in-
stitution to be made efficient by the means of many things. They
are to the Church what light and fuel are to the household; not
existing for themselves, but for the family, and to be laid aside
when the days are long and warm. This applies directly to the
charismata, many of which, given to the apostolic Church, are not
of service to the Church of the present day.
These charismata have undoubtedly more or less an official
character. God has instituted offices in the Church ; not in a me-
chanical way, or depending upon robe or gown; such unspiritual
conception is foreign to the Scripture. But as there is division of
labor in the army or in the human body, so there is in the Church.
Take, e.g., the body. It must be protected against injury;
blood must be carried to muscles and nerves ; venous blood must
be converted into arterial; the lungs must inhale fresh air, etc.
All these activities are laid upon the various members of the body.
Eye and ear keep watch ; the heart propels the blood ; the lungs
supply the oxygen, etc. And this can not be changed arbitrarily.
The lungs can not watch ; the eye can not supply oxygen ; the skin
can not propel the blood. Hence this division of labor is neither
arbitrary, by mutual consent, nor a matter of pleasure; but it is
divinely ordained, and this ordinance must not be ignored. Hence
the eye has the office and gift of watching over the body ; the heart
of circulating the blood ; the lungs of supplying fresh air, etc.
And this applies to the Church in every respect. That great
body requires the doing of many and various things for the com-
mon weal. There is need of guidance, of prophesying, of heroism;
mercy must be exercised, the sick must be healed, etc. And this
great, mutual task the Lord has divided among many members.
He has given to His body, the Church, eyes, ears, hands, and feet;
and to each of these organic members a peculiar task, calling, and
office.
Hence to be called to an office simply means to be charged by
Jesus, the King, with a definite task. You have done some work.
Very well, but how? From impulse, or in obedience to the
THE CHURCH OF CHRIST 183
charge of your Sender? This makes all the difference. The King
may send us in the ordinary or in an extraordinary way. Zacharias
was a priest of the course of Abijah ; but his son John was the her-
ald of Christ by extraordinary revelation. The Levite served by
right of succession ; the prophet because he was chosen of God.
But this makes no difference ; called in the one way or the other,
the office remains the same, so long as we have the assurance that
King Jesus has called and ordained us.
For this reason our fathers devoutly spoke of an office of all be-
lievers. In Christ's Church there are not merely a few officials and
a mass of idle, unworthy subjects, but every believer has a calling,
a task, a vital charge. And inasmuch as we are convinced that we
perform the task because the King has laid it upon us not for our-
selves, nor even from the motive of philanthropy, but to serve the
Church, to this extent has our work an official character, altho the
world denies us the honor.
XXXVII.
Spiritual Gifts.
" But desire earnestly the greater
gifts. And a still more excel-
lent way show I unto you." —
I Cor. xii. 31 (R. V.).
The charismata or spiritual gifts are the divinely ordained
means and powers whereby the King enables His Church to per-
form its task on the earth.
The Church has a calling in the world. It is being violently
attacked not only by the powers of this world, but much more by
the invisible powers of Satan. No rest is allowed. Denying that
Christ has conquered, Satan believes that the time left him may yet
bring him victories. Hence his restless rage and fury, his incessant
attacks upon the ordinances of the Church, his constant endeavor
to divide and corrupt it. and his ever-repeated denial of the author-
ity and kingship of Jesus in His Church. Altho he will never suc-
ceed entirely, he does succeed to some extent. The history of the
Church in every country shows it ; it proves that a satisfactory con-
dition of the Church is highly exceptional and of short duration,
and that for eight out of ten centuries its state is sad and deplor-
able, cause for shame and grief on the part of God's people.
And yet in all this warfare it has a calling to fulfil, an appointed
task to accomplish. It may sometimes consist in being sifted like
wheat, as in Job's case, to show that by virtue of Christ's prayer
faith can not be destroyed in its bosom. But whatever the form of
the task, the Church always needs spiritual power to perform it; a
power not in itself, but which the King must supply.
Every means afforded by the King for the doing of His work is
a charisma, a gift of grace. Hence the internal connection between
work, office, and gift.
Wherefore St. Paul says : " To each one is given the manifesta-
tion of the Spirit to profit withal," i.e., for the general good (?rp6f
SPIRITUAL GIFTS ,85
TO avfi and God is
its Author. Measured by it, transgressions of omission and com-
mission are called sin. But that is not all. The law is not a fetish,
nor the formula of a moral ideal, but God's co?nmandment ; " God
spake all these words." God stands behind that law, maintains it,
and lays it before us. Hence it is not enough to measure our act
by the law and call it sin, but it must also be accounted for to the
Lawgiver and acknowledged to be guilt.
Sin is non-conformity of an act, person, or condition to the divine
law ; guilt, encroachment by act, person, or condition upon the di-
2/2 THE SINNER TO BE WROUGHT UPON
vine right. Sin creates guilt, because God has a claim upon all our
acts. If it were possible to act independently of God, such acts,
tho deviating from the moral ideal, would not create guilt. But
since every man's act in every condition stands in account with
God, every sin creates guilt. Yet they are not identical. Sin
always lies in us and leaves our relation to God untouched ; but
g^ilt does not lie in us, but always refers to our relation to God.
Sin shows what we are in our antagonism to the moral ideal ; but
guilt refers to God's claim upon us and to our denial of that claim.
If God were like a man, this guilt would be compromised. But
He is not. His claims are as pure gold, perfectly right ; not arbi-
trary, but based invariably upon a firm and unchangeable founda-
tion. Hence nothing can be deducted from that guilt. According
to the strictest measure the whole remains forever charged to us.
Hence fhe punishment. For punishment is but God's act of re-
sisting the encroachment upon His rights. Such encroachments
rob God, and would, if persisted in, detract from His divinity. And
this can not be if He be God indeed. Hence His majesty operates
directly against this encroachment. And this constitutes punish-
ment. Sin, guilt, and punishment are inseparable. Only because
guilt pursues sin, and punishment prosecutes guilt, can sin exist in
God's universe.
XV.
Our Unrighteousness.
" My Spirit shall not always strive
with man." — Gen. vi. 3.
Before discussing the work of the Holy Spirit in the sinner's
restoration, let us consider the interesting but much-neglected ques-
tion whether man stood in fellowship with the Holy Spirit before
the fall.
If it is true that the original Adam returns in the regenerated
man, it follows that the Holy Spirit must have dwelt in Adam as
He now dwells in God's children. But this is not so. God's word
teaches the following differences between the two :
1. Adam's treasure was losable, and that of God's children un-
losable.
2. The former was to obtain eternal life, while the latter al-
ready possess it.
3. Adam stood under the Covenant of Works, and the regene-
rated under the Covenant of Grace.
These differences are essential, and indicate a difference of
status. Adam did not belong to the ungodly that are justified, but
was sinlessly just. He did not live by an extraneous righteousness
which is by faith, as the regenerated, but shone with an original
righteousness truly his own. He lived under the law which says:
" Do this and thou shalt live; if not, thou shalt die."
Hence Adam had no other faith than that which comes by " nat-
ural disposition." He did not live out of a righteousness which is
by faith, but out of an original righteousness. The cloud of wit-
nesses in Heb. xi. does not begin with sinless Adam, but with Abel
before he was slain.
If ei^ery right relation of the soul is one of faith, then original
righteousness necessarily included faith. But this is not Scriptu-
ral. St. Paul teaches that faith is a temporary grace, which finally
enters that higher and more intimate fellowship called "sight."
Faith as a means of salvation is in Scripture always faith in Christ
274 THE SINNER TO BE WROUGHT UPON
not as the Son of God, the Second Person in the Trinity, but as Re-
deemer, Savior, and Surety — in short, faith in Christ and Hitn cruci-
fied. And since "Christ and Him crucified" does not belong to
unfallen man, it is incorrect to place Adam in line with the justified
sinner as regards faith. Even in the state of righteousness Adam
did not live in Christ, for Christ is only a sinner's Savior, and not
a sphere or element in which man lives as man. In the absence of
sin. Scripture knows no Christ ; and St. Paul teaches that, when all
the consequences of sin shall have ceased, Christ shall deliver the
kingdom to the Father, that God may be all in all.
Hence Adam and the regenerate are not the same. The differ-
ence between their status is most obvious in the fact that out of
Christ the latter lies in the midst of death, having no life in him-
self, as St. Paul says, " Yet not I, but Christ who liveth in me, who
loved me and gave Himself for me"; while Adam had a natural
righteousness in himself.
The fathers have always strongly emphasized this point. They
taught that Adam's original righteousness was not accidental, su-
pernatural, added to his nature, but inherent in his nature ; not
another's righteousness imputed to him and appropriated by faith,
but a righteousness naturally his own. Wherefore Adam needed
no substitute ; he stood for himself in the nature of his own being.
Hence his status was the opposite of that which constitutes for the
child of God the glory of his faith.
Teachers of another doctrine are moved, consciously or un-
consciously, by philosophic motives. The Ethical theory says:
" Properly speaking, our salvation is not in the cross, but in Christ's
Person. He was God and Man, hence divine-human ; and this divine-
human nature is communicable. This being imparted to us, our
nature becomes superior in kind, and thus we become the children
of God." This is a denial of the way of faith, and a rejection of the
cross and of the whole doctrine of Scripture — a fearful error indeed.
Its conclusion is: "First, even in sin's absence the Son of God
would have become man; second, of course sinless Adam lived in
the God-man."
Without assenting to these errors, others imprudently teach that
sinless Adam lived by the righteousness of Christ. Let them be
careful of the consequences. Scripture allows no theories which
obliterate the difference between the Covenant of Works and that
of Grace.
OUR RIGHTEOUSNESS 275
But maintaining the approved doctrine of Adam's original right-
eousness as inherent in his nature, and of the divine image as being
in-created, the important question arises: Was the fellowship of the
Holy Spirit enjoyed by Adam the same as that now possessed by
the new-born soul?
The answer depends upon one's opinion concerning the nature
of the original righteousness. Adam's righteousness was intrinsic.
He stood before God as man ought to stand. He lacked nothing
but debt. He rendered the Lord all that he owed momentarily;
for how long is unimportant. One second is long enough to lose
one's soul forever, and equally long enough to get into the right
position before God. Hence Adam possessed a perfect good ; for
righteousness implies holiness, and both were perfect. Even the
least unholiness would have created an immediate deficiency in
Adam's returns to God. And when that unholiness became a fact,
that righteousness was immediately damaged, rent, and broken;
the least unholiness causes all at once the loss of all righteousness.
Righteousness has no degrees. That which is not perfectly straight
is crooked. Right and perfectly right are exactly the same. Not
perfectly right is ?wt right.
The question " Bou> Adam was perfectly good" received clearest
light from the conflict of the Lutherans Flacius Illiricus and Victo-
rinus Strigel. The former maintained that man was essentially
righteous.
One's opinion of sin necessarily depends upon his view of good-
ness, and vice versa. A realistic nature is inclined to conceive of
sin and goodness as material ; sin in his opinion is a sort of invisi-
ble bacterium, almost perceptible by a powerful microscope. And
virtue, goodness, and holiness have equally a tangible, independent
existence, measurable and apportionable. This is not so. We may
compare the spiritual to the material. What else is symbolism?
The Scripture sets the example, comparing sin to a running sore, to
a fire, etc. ; and goodness to drops of water quenching thirst, becom-
ing a fountain of living water in the soul. Let symbolism retain
its honorable place in this respect. But symbolism is the compari-
son of things fl'/jsimilar, hence their identity is excluded. Sin is not
something substantial, hence virtue and goodness are not essen-
tially independent.
And yet Flacius Illiricus felt that in this respect there was a
difference between sin and virtue. Evil is unsubstantial, because it
276 THE SINNER TO BE WROUGHT UPON
is the lack, the default of goodness. But goodness is not the lack,
the default of evil. Loss indicates that which ought to be, but
which is lacking. Evil never ought to be, hence never can be a
lack. But regarding goodness the question is different, viz., wheth-
er goodness as an extraneous and independent element was added
to the soul, so that it might be said, " Here is the soul, and there is
goodness." And this can not be. As a ray is unthinkable without
light, so is goodness without a person from whom it proceeds.
And this tempted Flacius Illiricus to teach that originally man
was essentially righteous. Of course he was wrong. What he
wanted to attribute to man can be attributed to God alone. Good-
ness is goodness. God is goodness. Goodness is God. In God
being and goodness are one. There is and can be no difference
between the two, for God is perfectly good in all respects; hence
the faintest separation between God and goodness is utterly un-
thinkable.
God alone is a simple Being; not as Professor Doedes interprets
in his criticism on the Confession, as tho in God there can be no
distinction in perso7is, but that in God there can be no distinction
of essence, as between Himself and His attributes. But this is not
so in man. We are not simple, and can not be, in the same sense.
On the contrary, our being remains, tho all our attributes are
changed or modified. A man can be good and ought to be, but
without goodness he remains a man ; his nature becomes comapt,
but his being remains the same.
Man's being is either deceitful or truthful, not because his soul
is inoculated with the matter of falsehood or of truth, but by a
modification of the quality of his being. Inherent goodness has no
reference to our being, but only to the mantier of its existence. As
a joyous or sorrowful expression of countenance is not the result of
an external application, but of inward joy or sorrow, so is the soul
either good or bad according to the manner of its standing before
God.
And this goodness was Adam's direct inheritance from God.
God alone is the overflowing Fountain of all grace ; Adam never
wrought a particle of good of himself on the ground of which he
might have claimed a reward. Eternal life was promised him not
as a prize or inherent element, but by virtue of the conditions of
the covenant of works. Just as strongly as we oppose the applica-
tion to sinless Adam of the conditions of the Covenant of Grace, as
OUR RIGHTEOUSNESS 277
tho he lived in Christ, so strongly do we oppose the representation
that any virtue, holiness, or righteousness proceeded from Adam not
wrought by God in him. To deny this would make sinless Adam
a little fountain of some good, and oppose the confession that God
alone is the Fountain of all good.
Hence we arrive at this conclusion, that in Adam all goodness
was wrought by the Boly Spirit, according to the holy ordinance
which assigns to the Third Person in the Trinity the inward oper-
ation of all rational beings.
However, this does not imply that before the fall the Holy Spirit
dwelt in Adam as in His temple, as He does in the regenerated child
of God. In the latter He can only djvell, since the human nature is
corrupt and unfit to be His vehicle. But not so with Adam. His
nature was created and calculated to be a vehicle of the Holy Spirit's
operations. Hence Adam and the regenerated are similar in this
respect, that in both there is no goodness not wrought by the Holy
Spirit ; but dissimilar, in that the latter can offer only his sinful
heart for the Holy Spirit's indwelling, while Adam's being un-
derwent His operations without His indwelling, organically and
naturally.
XVI.
Our Death.
" You who were dead in trespasses
and sin." — Ephes. ii. i.
Next in order comes the discussion of death.
There is sin, which is deviation from and resistance against the
law. There is guilt, which is withholding from God that which, as
the Giver and Upholder of that law, is due to Him. But there is
a.\so punishffiefit, which is the Lawgiver's act of upholding His law
against the lawbreaker. The Sacred Scripture calls this punish-
ment " death."
To understand what death is, we must first ask: " What is life?"
And the answer in its most general form is : "A thing lives if it
moves from within." A man found in the street, leaning against a
wall, perfectly motionless, is supposed to be dead ; but if he turns
his head, or moves his hand, we know that he is alive. The mo-
tion, tho almost imperceptible and so feeble that it requires the
practised fingers of the physician to detect it, is always the sign of
life. The muscles may be paralyzed, tendons and sinews rigid, yet
so long as the pulse beats, the heart throbs, and the lungs inhale
the air, life is not extinct. In the doubtful cases of drowning,
trance, or paralysis, the doubt is not removed, if removed at all,
until motion has been observed. Hence we may safely say a body
lives if it moves from within.
This can not be said of a clock, for its mechanism lacks inher-
ent, self-moving power. By winding, energy may be stored in its
mainspring, but when this is spent the clock stops. But life is not
a force added to a prepared organism, mechanically and temporar-
ily, but an energy that inheres in the organism as an organic prin-
ciple.
Hence it is plain that the human body has no vital principle in
itself, but receives it from the soul. The arm is motionless until
moved by the soul. Even the functions of circulation, breathing,
OUR DEATH 279
and digesting are animated by the soul ; for when the soul leaves
the body all these functions stop. A body without a soul is a
corpse. As physical life depends upon the union of body and soul,
so is physical death the result of the dissolution of that bond. As
in the beginning God formed the human body out of the dust of the
earth and breathed into its nostrils the breath of life, so that it be-
came a living being, so is the dissolving of that bond, which is
death to the body, an act of God. Death is therefore the removal
of that wonderful gift, the bond of life. God withdraws the for-
feited blessing, and the soul departs in separate disembodiment;
while the body, freed as a corpse, is delivered unto corruption.
But this does not finish the process of death. Life and death are
awful opposites, embracing body and soul. " Dying thou shalt die "
is the divine sentence, which includes the entire person, and not the
body only. That which possesses creaturely life can also die as a
creature. Hence the soul, being a creature, can be dispossessed of
its creaturely life.
We admit that in another aspect the soul is immortal ; but to pre-
vent confusion, we beg the reader to put this fact for a moment out
of his mind. Presently we will return to it.
Applying our definition of life to the soul as a living creature, it
follows that the soul lives only when it moves, when acts proceed
from it, and energies work in it. But its vital principle is not inher-
ent any more than in the body, but comes from without. Origi-
nally it was not self-existing, but God gave it an increated vital
principle and moving power which He sustained and qualified for
work from moment to moment. In this respect Adam differed from
us. It is true that in the soul of the regenerated there is a vital
principle, but the source of its energy is outside of ourselves in
Christ. There is indwelling, but not interpermeation. The dweller
and his house are distinct. Hence in the regenerated man life is
extraneous, its seat is not in himself. But not so in Adam. Altho
the life-principle energizing the soul proceeded from God, yet it
was deposited in Adam himself.
To obtain gas from the city's gas-works is one thing ; to manufac-
ture it at one's own cost, in one's own establishment, is quite an-
other. The regenerated child of God receives life directly from
Christ, who is outside of Him at the right hand of God, through the
channels of faith; but Adam had the principle of life within him
from the Fountain of all Good. The Holy Spirit had placed it in
28o THE SINNER TO BE WROUGHT UPON
his soul, and kept it in active operation, not as something extrane-
ous, but as inherent in and peculiar to his nature.
If Adam's life originated in the union which God had established
between his soul and the life-principle of the Holy Spirit, it follows
that Adam's death resulted from God's act of dissolving that union
whereby his soul became a corpse.
But this is not all. When the body dies it does not disappear;
the process of death does not stop there. As a unit it becomes in-
capable of organic action, but its constituent parts become capable
of producing terrible and corrupting effects. Left unburied in a
house, the poisonous gases of dissolution breed malignant fevers
and cause death to the inhabitants and the community. After this
dissolution of flesh and blood, which can not inherit the kingdom of
God, the body as such continues to exist, with the possibility of
being reanimated and refashioned into a more glorious body, and
of being reunited with the soul.
All this can almost literally be applied to the soul. When a
I ■' soul dies, i.e., is severed from its life-principle, which is the Holy
• j Spirit, it becomes perfectly motionless and unable to perform any
A good work. Some things may remain, like loveliness upon the
f ! face of the dead ; yet, however lovely, it is useless and unprofitable.
• And as a dead body is incapable of any act and inclined to all dis-
solution, so is a dead soul incapable of any good and inclined to all
evil.
But this does not imply that a dead soul is devoid of all activity,
] any more than a dead body. As the latter contains blood, carbon,
and lime, so does the former possess will, feeling, intelligence, and
imagination. And these elements of a dead soul become equally
\ active with still more terrible effects, which are sometimes fearful
, to behold. But as the dead body by all its activities can never pro-
jduce anything to restore its organism, so can the dead soul by all
its workings accomplish nothing to restore a harmonious utterance
I before God. All its utterances are sinful, even as the dead body
emits only offensive odors.
Yea, the parallel goes still further. A corpse may toe embalmed,
stuffed with herbs, and encased as a mummy. Its corruption is
invisible, all unsightliness carefully concealed. So do many men
i embalm the dead soul, fill it with fragrant herbs, and wrap it like a
! mummy in a shroud of self-righteousness, so that of the indwelling
1 corruption scarcely anything appears. But as the Egyptians by
OUR DEATH 281
their embalming never could restore life unto their dead, so can
these soul-mummies with all their Egyptian arts never kindle one
spark of life in their dead souls.
A dead soul is not annihilated, but continues to exist, and by
divme grace can be reanimated to a new life. It continues to exist
even more powerfully than the body. The latter is divisible, but
the soul IS not. Being a unit it can not be divided. Hence soul
death is not followed by soul-dissolution. It is the poisonous work-
ing of the soul-elements after death that causes a terrible strain
creatmg m the indivisible soul a vehement desire for dissolution-
friction and confusion of elements that cry for harmony and peace'
violent excitement kindling unholy f^res; but there is no dissolution
Therefore the soul is called immortal, i.e., it can not be divided nor
annihilated. It becomes a corpse insusceptible of dissolution in
which the poisonous gases will continue their pestilential work in
hell forever.
But the soul is also susceptible of new quickening and anima-
tion; dead in trespasses and sin, severed from the life-principle its
organism motionless, incapable, and unprofitable, corrupt and un-
done, but-still a human soul. And God, who is merciful and
gracious, can reestablish the broken bond. The interrupted com-
munion with the Holy Spirit can be restored, like the broken
fellowship of body and soul.
And this quickening of the dead soul is regeneration.
We close this section with one more remark: The breaking of
the bond which causes death is not always sudden. Death from
paralysis is almost instantaneous, from consumption slow. When
Adam had sinned, death came at once ; but so far as the body was
concerned, its complete severing from the soul required more than
nme hundred years. But the soul died at once, died suddenly • the
bond with the Holy Spirit was severed, and only its raveling
threads remain active in the feelings of s/iame.
When we say that soul-death may be less pronounced in one case
than in another, we do not mean to imply that while the one is
dead the other is only dying. Nay, both are dead, the soul of each
is a corpse ; but the one is embalmed as a mummy, and the other is
in the process of dissolution; or, the conflicting, poisonous, and
destructive workings in the soul of the one have just commenced
while m the other they were stimulated and developed by educa-
282 THE SINNER TO BE WROUGHT UPON
tion and other agencies. These differences among different persons
depend upon the divine grace.
Dissolution in a body at the North Pole is checked; in a body-
under the Equator it is rapidly accomplished. In like manner dead
souls are placed in different atmospheres. Hence the differences.
UbirD (Tbaptcr.
PREPARATORY GRACE.
XVII.
What Is It ?
" We know that we have passed from
death unto life, because we love
the brethren. He that loveth not
his brother abideth in death." —
\John\\\. 14.
It is unnecessary to say that the scope of these discussions does
not include the redemptive work as a whole, which in its choicest
sense is not of the Holy Spirit alone, but of the Triune God whose
royal majesty shines and sparkles in it with excellent glory. It
includes not only the work of the Holy Spirit, but even more that
of the Father and of the Son. And in these three we see the triune
activity of the tender mercies of the Triune God.
These discussions treat only that part of the work which reveals
the operation of the Holy Spirit,
The first question in order is that of the so-called " preparatory
grace." This is a question of surpassing importance, since Method-
ism * neglects it and modern orthodoxy abuses it, in order to make
the determining choice in the work of grace once more to depend
upon man's free will.
Regarding the principal point, it must be conceded that there is
a "gratia prieparans," as our old theologians used to call it, i.e.,
a preparatory grace ; not a preparation of grace, but a grace which
prepares, which is in its preparatory workings real grace, undoubted
and unadulterated. The Church has always maintained this con-
fession by its soundest interpreters and noblest confessors. It could
*See the author's explanation of Methodism, section 5 of the Prefaco.
284 PREPARATORY GRACE
not surrender it as long- as God is indeed eternal, unchangeable,
and omnipresent; but by it must forcibly protest against the untrue
representation that God lets a man be born and live for years un-
noticed and independent of Himself, suddenly to convert him at the
moment of His pleasure, from that hour to make him the object of
His care and keeping.
Tho it can not be denied that the sinner shared this delusion —
because as he cared not for God, why then should God care for him? —
yet the Church may not encourage him in this ungodly idea. For
it belittles the divine virtues, glories, and attributes. Heretics of
every name and origin have made the soul's salvation their chief
study, but almost always have neglected the knowledge of God.
And yet every creed begins with : " 1 believe in God the Father
Almighty, Creator of heaven and earth " ; and the value of all that
follows concerning Christ and our redemption depends only upon
the correct interpretation of that first article. Hence the Church
has always insisted upon a pure and correct knowledge of God in
every confession and in every part of the redemptive work ; and has
considered it its principal duty and privilege to guard the purity of
this knowledge. Even a soul's salvation should not be desired at
the expense of the slightest injury to the purity of that confession.
Regarding the work of preparatory grace, it was before all
things necessary to examine whether the knowledge of God had
been retained in its purity, or whether to favor the sinner it had
been distorted and twisted. And tested by this, it can not be de-
nied that God's care for His elect does not begin at an arbitrary
moment, but is interwoven with their whole existence, including
their conception, and even before their conception, with the mys-
teries of that redeeming love which declares : " I have loved thee
with an everlasting love." Hence it is unthinkable that God should
have left a sinner to himself for years, to arrest him at a certain
moment in the midst of his life.
Nay, if God is to remain (?^., He does not effect it by admonishing the sinner,
but independently of his will and consciousness ; yet despite his
will. He plants something in him whereby his nature obtains an-
other quality.
Even the representation, still maintained by some of our best
theologians, that preparatory grace is like the drying of wet wood,
so that the spark can more readily ignite it, we can not adopt.
Wet wood will not take the spark. It must be dried before it ca7i be
kindled. And this does not apply to the work of grace. The dis-
position of our souls is immaterial. Whatever it may be, omnipo-
tent grace can kindle it. And, tho we do not undervalue disposi-
tions, yet we do not concede to them the potentiality of kindling.
For this reason the theologians of the flourishing period of our
churches insisted that preparatory grace should not be treated
loosely, but in the following order: "The g^ace of God first pre-
cedes, then prepares, and IsiStly performs {prcevem'ens, prceparans, ope-
rans)—i.e., grace is always first, never waits for anything in us, but
begins its work before there is anything in us. Second, the time
before our quickening is not wasted, but during it grace prepares
us for our lifework in the kingdom. Third, at the appointed time
grace alone quickens us unaided ; hence, grace is the operans, the
real worker. Hence preparatory grace must never be under-
stood as a means to prepare for the impartation of life. Nothing
prepares for such quickening. Life is enkindled, wholly unpre-
pared, not from anything in us, but entirely by the working of God.
All that preparatory grace accomplishes is this, that God by it so
disposes our life, arranges its course, and directs our development
that being quickened by His exclusive act, we shall possess the dis-
position required for the task assigned to us in the kingdom.
292 PREPARATORY GRACE
Our person is like the field wherein the sower is to scatter the
seed. Suppose there are two fields in which the seed must be
sown; the one has been plowed, fertilized, harrowed, and cleared
of stones, while the other lies fallow, uncared for. What is the
result? Does the former produce wheat of itself? By no means ;
tho the furrows were never so deep and the ground never so rich
and smooth, if it receives no seed-grain it will never yield a single
ear. And the other, not cultivated, will surely germinate the seed
scattered therein. The origin of the wheat sown has no connection
with the cultivation of the field, since the seed-grain is conveyed
thither from elsewhere. But to the growth of the wheat, cultivation
is of greatest importance. And so it is in the spiritual kingdom.
Whether great or small, preparatory grace contributes nothing to
the origin of life, which springs from the " incorruptible seed" sown
in the heart. But to its developmeiit it is of greatest importance.
This is why the Reformed churches so strongly insist upon the
careful training of our children. For, altho we confess that all our
training can not create the least spark of heavenly fire, yet we know
that when God puts that spark into their hearts, kindling the new
life, much will depend upon the condition in which it finds them.
jFourtb Cbapter.
REGENERATION.
XIX.
Old and New Terminology.
" That which is born of the flesh is
flesh."— :/(?>^« iii. 6.
Before we examine the work of the Holy Spirit in this impor-
tant matter, we must first define the use of words.
The word " regeneration " is used in a limited sense, and in a more
extended sense.
It is used in the ti'/nited sense when it denotes exclusively God's
act of quickeni7ig, which is the first divine act whereby God trans-
lates us from death into life, from the kingdom of darkness into the
kingdom of His dear Son. In this sense regeneration is the start-
ing-point. God comes to one born in iniquity and dead in trespasses
and sins, and plants the principle of a new spiritual life in his soul.
Hence he is born again.
But this is not the interpretation of the Confession of Faith,
for article 24 reads : " We believe that this true faith, being
wrought in man by the hearing of the Word of God and the opera-
tion of the Holy Ghost, doth regenerate and make him a new man,
causing him to live a new life, and freeing him from the bondage of
sin." Here the word " regeneration," used in its ivider sense, denotes
the entire change by grace effected in our persons, ending in our
dying to sin in death and our being born for heaven. While for-
merly this was the usual sense of the word, we are accustomed now
to the limited sense, which we therefore adopt in this discussion.
Respecting the difference between the two — formerly the work
of grace was generally represented as the soul consciously observed
it ; while now the work itself is described apart frotn the conscious-
ness.
294 REGENERATION
Of course, a child knows nothing of the genesis of his own exist-
ence, nor of the first period of his life, from his own observation. If
he were to tell his history from his own recollections, he would be-
gin with the time that he sat in his high chair, and proceed until
as a man he went out into the world. But, being informed by oth-
ers of his antecedents, he goes back of his recollections and speaks
of his parents, family, time, and place of birth, how he grew up,
etc. Hence there is quite a difference between the two accounts.
The same difference we observe in the subject before us. For-
merly it was customary, after the manner of Romish scholastics, to
describe one's experience from one's own recollections. Being per-
sonally ignorant of the implanting of the new life, and remember-
ing only the great spiritual disturbance, which led one to faith and
repentance, it was natural to date the beginning of the work of
grace not from regeneration, but from the conviction of sin and
faith, thence proceeding to sanctification, and so on.
But this subjective representation, more or less incomplete, can
not satisfy us now. It was to be expected that the supporters of
" free will " would abuse it, by inferring that the origin and first
activities of the work of salvation spring from man himself. A
sinner, hearing the Word, is deeply impressed; persuaded by its
threats and promises, he repents, arises, and accepts the Savior.
Hence there is nothing more than a mere moral persuasion, obscur-
ing the glorious origin of the new life. To resist this repulsive
deforming of the truth, Maccovius, already in the days of the Synod
of Dort, abandoned this more or less critical method to make re-
generation the starting-point. He followed this order : " Knowl-
edge of sin, redemption in Christ, regeneration, and only then faith."
And this was consistent with the development of the Reformed doc-
trine. For as soon as the subjective method was abandoned, it be-
came necessary in answer to the question, " What has God wrought
in the soul?" to return to ih.Q first implanting of life. And then it
became evident that God did not begin by leading the sinner to re-
pentance, for repentance must be preceded by conviction of sin ;
nor by bringing him under the hearing of the word, for this re-
quires an opened ear. Hence the first conscious and comparatively
cooperative act of man is zX^a^y^ preceded by the original act of God,
planting in him the first principle of a new life, under which act
man is wholly passive and unconscious.
This led to the distinction of ih& first and second grace. The
OLD AND NEW TERMINOLOGY 295
former denoted God's work in the sinner, creating a new life with-
out his knowledge ; while the latter denoted the work wrought in
regenerate man with his full knowledge and consent.
The first grace was naturally called regeneration. And yet
there was no perfect unanimity in this respect. Some Scottish
theologians put it in this way : " God began the work of grace with
the implanting of the faith-faculty {fides potentialis), followed by
the new grace of the faith-exercise {fides actualis), and of the faith-
power {fides habitualis). Yet it is only an apparent difference.
Whether I call the first activity of grace, the implanting of the
" faith- faculty " or the " new principle of life" in both instances it
means that the work of grace does not begin with faith or with re-
pentance or contrition, but that these are preceded by God's act of
giving power to the powerless, hearing to the deaf, and life to the
dead.
For a correct idea of the entire work of grace in its different
phases let us notice the following successive stages or milestones :
1. The ifnplanting of the new life-principle, commonly called re-
generation in the limited sense, or the implanting of the faith-/ar-
ulty. This divine act is wrought in man at different ages ; when,
no one can tell. We know from the instance of John the Baptist
that it can be wrought even in the mother's womb. And the salva-
tion of deceased infants constrains us, with Voetius and all profound
theologians, to believe that this original act may occur very early
in life.
2. The keeping of the implanted principle of life, while the sinner
Still continues in sin, so far as his consciousness is concerned. Per-
sons who received the life-principle early in life arc no more dead,
but live. Dying before actual conversion, they are not lost, but
saved. In early life they often manifest holy inclinations, some-
times truly marvelous. However, they have no conscious faith,
nor knowledge of the treasure possessed. The new life is present,
but dormant; kept not by the recipient, but by the Giver — like
seed-grain in the ground in winter; like the spark glowing under
the ashes, but not kindling the wood; like a subterranean stream
coming at last to the surface.
3. The call by the Word and the Spirit, internal and external.
Even this is a divino act, commonly performed through the service
of the Church. It addresses itself not to the deaf but to the hear-
296 REGENERATION
ing, not to the dead but to the living, altho still slumbering. It
proceeds from the Word and the Spirit, because not only the faith-
f acuity, but faith itself — i.e., X\iq pmver and exercise of the faculty—
are gifts of grace. The faith-faculty can not exercise faith of it-
self. It avails us no more than the faculty of breathing when air
and the power to breathe are withheld. Hence the preaching of
the Word and the inward working of the Holy Spirit are divine,
correspondent operations. Under the preaching of the Word the
Spirit energizes the i^x'Ca-f acuity, and thus the call becomes effec-
tual, for the sleeper arises.
4. This call of God produces conviction of sin and Justification,
two acts of the same exercise of faith. In this, God's work may be
represented again either subjectively or objectively. Subjectively,
it seems to the saint that conviction of sin and heart-brokenness
came first, and that then he obtained the sense of being justified by
faith. Objectively, this is not so. The realization of his lost con-
dition was already a bold act of faith. And by every subsequent
act of faith he becomes more deeply convinced of his misery and
receives more abundantly from the fulness which is in Christ, his
Surety.
Concerning the question, whether conviction of sin must not
precede faith, there need be no difference. Both representations
amount to the same thing. When a man can say for the first time
in his life " I believe," he is at the same moment completely lost and
completely saved, being justified in his Lord.
5. This exercise of faith results in conversion; at this stage in
the way of grace the child of God becomes clearly conscious of the
implanted life. When a man says and feels " I believe," and does
not recall it, but God confirms it, faith is at once followed by con-
version. The implanting of the new life precedes the first act of
faith, but conversion follows it. Conversion does not become a fact
so long as the sinner only sees his lost condition, but when he acts
upon this principle; for then the old man begins to die and the new
man begins to rise, and these are the two parts of all real conver-
sion.
In principle man is converted but once, viz., the moment of yield-
ing himself to Immanuel. After that he converts himself daily, i.e.,
as often as he discovers conflict between his will and that of the
Holy Spirit. And ven this is not man's work, but the work of
God in him. " Turn Thou me, O Lord, and I shall be turned."
OLD AND NEW TERMINOLOGY 297
There is this difference, however, that in regeneration and faith's
first exercise he \fa.s passive, while in conversion grace enabled him
to be active. One is converted and one converts himself; the one is
incomplete without the other.
6. Hence conversion merges itself in sanctification. This is also
a divine act, and not human ; not a growing toward Christ, but an
absorbing of His life through the roots of faith. In children of
twelve or thirteen deceased soon after conversion, sanctification
does not appear. Yet they partake of it just as much as adults.
Sanctification has a twofold meaning:/-;-^/, sanctification vihich as
Christ's finished work is given and imputed to all the elect ; and
second, sanctification which from Christ is gradually wrought in the
converted and manifested according to times and circumstances.
These are not two sanctifications, but one; just as we speak some-
times of the rain that accumulates in the clouds above and then
comes down in drops on the thirsty fields IjcIow.
7. Sanctification is finished and closed in the complete redemp-
tion at the time of death. In the severing of body and soul divine
grace completes the dying to sin. Hence in death a work of grace
is performed which imparts to the work of regeneration its fullest
unfolding. If until then, considering ourselves out of Christ, we
are still lost in ourselves and lying in the midst of death, the arti-
cle of death ends all this. Then faith is turned into sight, sin's
excitement is disarmed, and we are forever beyond its reach.
^ Lastly, our glorification in the last day, when the inward bliss
will be manifest in outward glory, and by an act of omnipotent
grace the soul will be reunited with its glorified body, and be
placed in such heavenly glory as becomes the state of perfect
felicity.
This shows how the operations of grace are riveted together as
the links of a chain. The work of grace must begin with quickening
the dead. Once implanted, the still slumbering life must be awa-
kened by the call. Thus awakened, man finds himself in a new life.
i.e., he knows \i\ms^\i justified Being justified, he lets the new life
result in conversion. Conversion flows into sanctification. Sanctifi-
cation receives its keystone through the sneering of sin in death.
And in the last ^ors , glorification completes the work of divine grace
in our entire person.
Hence it follows that that which succeeds is contained in that
298 REGENERATION
which precedes. A regenerate deceased infant died to sin in death
just as surely as the man with hoary head and fourscore years.
There can be no first without including the second and last. Hence
the entire work of grace might be represented as one birth for
heaven, one continued regeneration to be completed in the last day.
"Wherefore there may be persons ignorant of these stages,
which are as indispensable as milestones to the surveyor ; but they
may never be made to oppress the souls of the simple. He who
breathes deeply unconscious of his lungs is often the healthiest.
Touching the question whether the Scripture gives reference to
this arrangement over the old, we refer to the word of Jesus: " Ex-
cept a man be bom of water and the Spirit he can not see the king-
dom of God"; from which we infer that Jesus dates every operation
of grace from regeneration. First life, and then the activity of life.
XX.
Its Course.
" No man can come unto Me, ex-
cept the Father draw him."—
John vi. 44.
From the preceding it is evident that preparatory grace is differ-
ent in different persons: and that distinction must be made between
the many regenerated in the first days of life, and the few bom
again at a more advanced age.
Of course, we refer only to the elect. In the non-elect saving
grace does not operate; hence preparatory grace is altogether out
of the question. The former are born, with few exceptions, in the
Church. They do not enter the covenant of grace later on in life,
but they belong to it from the first moment of their existence'
They spring from the seed of the Church, and in turn contain in
themselves the seed of the future Church. And for this reason
the first germ of the new life is imparted to the seed of the Church
(which is, alas! always mixed with much chaff) oftenest either be-
fore or soon after birth.
The Reformed Church was so firmly settled in this doctrine that
she dared establish it as the prevailing rule, believing that the seed
of the Church (not the chaff of course) received the germ of life
even before Baptism, wherefore it is actually sanctified in Christ
already; and receives in Baptism the seal not upon something that
IS yet to come, but upon that which is already present. Hence the
liturgical question to the parents : " Do you acknowledge that, altho
your children are conceived and born in sin, and therefore are sub-
ject to condemnation itself, yet that they are sanctified in Christ
and therefore as members of His Church ought to be baptized?"
In subsequent periods, less stedfast in the faith, men have
shunned this doctrine, not knowing what to make of the words " are
sanctified." This they interpreted to mean that as children of
members of the covenant they were counted ^^ belonging to the cov-
enant, and as such were entitled to baptism. But the earnest and
300 REGENERATION
sound common sense of our people has always felt that this mere
" counting in " did not do justice to the full and rich meaning of the
liturgy.
And if you should inquire into the meaning of these words of the
office of Baptism, " are sanctified," not of the weaker epigones, but
of the energetic generation of heroes who have victoriously fought
the Lord's battles against Arminius and his followers, then you
would discover that those godly and learned theologians, such as
Gysbrecht Voetius for instance, never for a moment hesitated to
break with these half-way explanations, but spoke out plainly, say-
ing : " They are entitled to Baptism not because they are counted as
members of the covenant, but because as a rule they actually already
possess the first grace ; and for this reason, and this reason alone, it
reads : ' That our children are sanctified in Christ, and therefore as
members of His body ought to be baptized.
By this confession the Reformed Church proved to be in accord
with God's Word and not less with the actual facts. With few ex-
ceptions, persons who afterward prove to belong to the regenerate
do not begin life with riotous outbreaks of sin. It is rather the rule
that children of Christian parents manifest from early childhood a
desire and taste for holy things, warm zeal for the name of God,
and inward emotions that can not be attributed to an evil nature.
Moreover, this glorious confession gave the right direction to the
education of children in our Reformed families, largely retained to
the present time. Our people did not see in their children off-
shoots of the wild vine, to be grafted perhaps later on, with whom
little could be done until converted after the manner of Method-
ism ; * but they lived in the quiet expectation and holy confidence
that the child to be trained was already grafted, and therefore
worthy to be nursed with tenderest care. We admit that, latterly,
since the Reformed character of our churches has been impaired
by the National Church as a church for the masses, this gold has
been sadly dimmed; but its original, vital thought was beautiful
and animating. It made God's work of regeneration precede man's
work; to Baptism it gave its rich development; and it made the
work of education, not dependent on chance, cooperate with God.
* For the sense in which the author takes Methodism, see section 5 in the
Preface.
ITS COURSE 301
Hence we recognize among the rising generation in the Church
four classes :
1. All elect persons regenerated before Baptism, in whom the im-
planted life remains hidden until they are converted at a later age.
2. Elect persons, not only regenerated in infancy, but in whom
the implanted life was early manifested and ripened imperceptibly
into conversion.
3. Elect persons bom again; and converted in later life.
4. The non-elect, or the chaff.
Examining each of these four, with special reference to prepara-
tory grace, we arrive at the following conclusions :
Regarding the elect of the first class, from the very nature of
the case preparatory grace has scarcely room here, in its limited
sense. In its direct form, it is unthinkable with reference to an un-
born or new-born child. In such it is only indirect — i.e., frequently
it pleases God to give such child parents whose persons and natures
practise a form of sin less outspoken in its war upon grace than
other forms of sin. Not as tho such parents had anything from
which the child could be grafted, for that which is born of the flesh
is flesh ; nothing clean from the unclean ; it is always the wild vine
waiting for the grafting of the Lord. Nay, the preparatory grace
in this case appears from the fact that the child receives from its
parents a form of life adapted to its heavenly calling.
The same applies to the elect of the second class. Altho we con-
cede that the divine call works upon such during their tender years,
yet, while it prepares for conversion, it does not prepare for regen-
eration, which it follows. The call is ineffectual unless the faculty
of hearing be first implanted. Only he that has an ear can hear
what the Spirit saith unto the churches and to his own soul.
Hence, in this case, preparatory grace is scarcely perceptible.
Surely there are many agencies that imperceptibly prepare for his
conversion ; but this is different from a preparing for regeneration,
and we speak now only of the latter.
Properly speaking, preparatory grace in its limited sense is ap-
plied only to the third class of elect persons. It comprehends their
whole life with all its turns and changes, relations and connections,
heights and depths, events and adversities. Not as tho all these
could produce the slightest germ of life or possibility of quicken-
ing. No ; the germ of life can never spring from preparatory grace,
302 REGENERATION
any more than the preparation of ten cradles, of a dozen of clothes-
baskets, and of closets full of expensive infant-garments can ever
juggle a single infant into any of those cradles. The vital spark is
produced only by an act of the mighty God, independent of all
preparation. But, from its birth, God guards that wild vine and
controls the grovi^th of its wild shoots, so that in the hour of His
pleasure, when He shall graft upon it the true vine, it may be all
that it ought to be.
And this ends the discussion, for regarding the fourth class, by
and by they will be separated from the wheat and blown away by
the fan which is in His hand ; hence preparatory grace is out of the
question.
And from this it is evident that the proper work of the Holy
Spirit regarding preparatory grace is scarcely perceptible.
Every feature of this work, so far presented, points directly not
to the operation of the Holy Spirit, nor to that of the Son, but al-
most exclusively to that of the Father. For the circumstances of
the child's birth — i.e., the hereditary character of his family and
more especially of his parents, and the future course of his life until
the moment of his conversion — belong to the realm of the divine
Providence. The appointed place of our habitation, our gene-
ration and family, the formation of our immediate environment,
the influences previously determined to affect us — all belong to the
leadings of God's providence, ascribed by Scripture to the work of
the Father. The Lord Jesus said : " No man can come unto Me,
except the Father draw him." And altho this drawing of the Father
has a higher aim and must be spiritually understood, yet it indi-
cates generally that the determining of those things, which after-
ward regulates their direction and course, is attributed particularly
to the First Person.
We notice a work of the Holy Spirit in this matter only as far
as He animates all personal life, since He is the Spirit of Life; and
as He cooperates with the Father in that special providence which
refers to the elect. For, altho in our mind we can analyze the work
of g^ace, yet we may never forget that the eternal reality does not
fully correspond to this part of our analysis.
Hence, in the elect, the work of providence and that of grace
often flow together, being one and the same. Our Church has tried
to express this, in her confession of a general providence which in-
ITS COURSE 303
eludes all things and all persons, and a special providence which
works only in the lives of God's elect. When thus the operations
of Providence adopt a special character regarding the elect but not
yet regenerate persons, the Holy Spirit cooperates with the Father
and the Son to carry out the counsels of God's will concerning
them.
And this closes the discussion of preparatory grace, and we now
proceed to discuss regeneration proper. We might speak of the
grace that flows from regeneration and prepares the way for con-
version, but this would ifn^roperly be called preparatory grace.
All that which aims at the awakening of the life still slumbering
in the regenerate soul is not preparatory grace, but belongs to
the " call." And altho we would not absolutely condemn the use of
the word in that sense, yet neither would we encourage it by our
own example.
Let us recapitulate. Physical life is the result of the union of
body and soul; the dissolution of this union is physical death,
which will be abolished only when body and soul are reunited.
The same applies to things spiritual. Spiritual life results from a
union between the soul and the life-principle of the Holy Spirit.
Hence sin which annihilates this union causes death. This death
can not be overcome until it please the Lord to reunite the soul
with the Spirit's life-principle.
Everything that precedes this reunion is preparatory grace. That
which effects it is WiQ first grace- —i.e., working grace, saving grace,
but no longer preparatory grace. When the Holy Spirit begins His
work of effecting this union, preparatory grace ceases; hence it
does not belong to the proper work of the Holy Spirit.
XXI.
Regeneration the Work of God.
" The hearing ear, and the seeing eye,
the Lord bath even made both of
them." — Prov. xx. 12.
" The hearing ear, and the seeing eye, the Lord hath even made
both of them." This testimony of the Holy Spirit contains the
whole mystery of regeiieration.
An unregenerate person is deaf and blind ; not only as a stock
or block, but worse. For neither stock nor block is corrupt or
ruined, but an unregenerate person is wholly dead and a prey to
the most fearful dissolution.
This rigid, uncompromising, and absolute confession must be
our starting-point in this discussion, else we shall fail to understand
the claims of regeneration. This is the reason why every heresy
that has conceded in one way or other that man has a share, most
generally a lion's share, in the work of redemption, has always be-
gun by calling in question the nature of sin. " Undoubtedly," they
said, " sin is very bad — a terrible and abominable evil ; but there is
surely some remnant of good in man. That noble, virtuous, and
amiable being, man, can not be dead in trespasses and sin. That
may be true of some scoundrel or knave behind the bars, or of
robbers and unscrupulous murderers; but really, it can not be ap-
plied to our honorable ladies and gentlemen, to our lovely girls,
roguish boys, and attractive children. These are not prone to hate
God and their neighbors, but disposed, with all their heart, to love
all men, and render unto God the reverence due unto Him."
Therefore away with all ambiguity in this matter! This meth-
od of smoothing over unpalatable truths, now so much in vogue
among the affable people, we can not indorse. Our confession is,
and ever shall be, that by nature man is dead in trespasses and sin,
lying under the curse, ripe for the just judgment of God, and still
ripening for an eternal condemnation. Surely his being, as man,
is unimpaired; wherefore we protest against the presentation that
REGENERATION THE WORK OF GOD 305
the sinner is in this respect as a stock or block. No; as man he is
unimpaired, his being is intact; but his nature is corrupt, and in
that corrupt nature he is dead.
We compare him to the body of a person who has died of an
ordinary disease. Such a body retains all the members of the hu-
man organism intact. There is the eye with its muscles, and the
ear with its organs of hearing; in the post-mortem examination
heart, spleen, liver, and kidneys appear to be perfectly normal. A
dead body may sometimes appear so natural that one is tempted to
say : " He is not dead, but sleeping." And yet, however perfect and
natural, its nature is corrupt with the corruption of death. And
the same is true of the sinner. His beirig remains intact and whole,
containing all that which constitutes a man ; but his nature is cor-
rupt, yea, so corrupt that he is dead ; not only apparently, but actu-
ally dead ; dead in all the variations which can be played upon the
term "dead."
Hence without regeneration the sinner is utterly unprofitable.
What is the use of an ear except it hear, or of an eye except it see?
Therefore the Holy Ghost testifies : " The hearing ear and the see-
ing eye, the Lord has made even both of them." And since in the
world of spiritual things deaf ears and blind eyes do not avail any-
thing, the Church of Christ confesses that every operation of sa-
ving grace must be preceded by a quickening of the sinner, by an
opening of blind eyes, an unstopping of deaf ears — in short, by the
implanting of the faculty of faith.
And as the man that sat in darkness can see as soon as his eyes
are opened, so we, without moving a hair's breadth, are translated
from the kingdom of darkness into the kingdom of light. " Trans-
lated" does not denote here an actual going, nor does " to be trans-
lated " denote an actual change of place, but simply life entering
into the dead, so that he that was blind can now see.
This wonderful act of regeneration may be examined in two
classes of persons: in the infant and in the adult.
It is the safest way to examine it in the infant: not because this
work of grace is different in an infant from what it is in an adult,
for it is the same in all persons thus favored ; but to the conscious
observation of an adult the workings of regeneration are so mingled
with those of conversion that it is difficult to distinguish the two.
But this difiiculty does not exist in the case of an unconscious
20
3o6 REGENERATION
child, as, e.g., in John the son of Zacharias and Elizabeth. Such in-
fant has no consciousness to create confusion. The matter appears in
a pure and unmixed form. And thus we are enabled to distinguish
between regeneration and conversion in an adult. It is evident
that in the case of an infant which, like John, is still unborn, there
can be nothing but mere passivity — i.e., the child underwent some-
thing, but himself did 7iothing j something was done to him, and in
him, but not by him ; and every idea of cooperation is absolutely
excluded.
Hence, in regeneration, man is neither worker nor coworker j he
is merely wrought upon; and the only Worker in this matter is
God. And, for this very reason, because God is the sole Worker in
regeneration, it must be thoroughly understood that His work does
not begin only with regeneration.
No; while the sinner is still dead in trespasses and sins, before
the work of God has begun in him, he is already chosen and or-
dained, justified and sanctified, adopted as God's child and glori-
fied. This is what filled St. Paul with such ecstasy of joy when he
said: " For whom He did foreknow, He also did predestinate ; and
whom He did predestinate, them He also called; and whom He
called, them He also justified; and whom He justified, them He also
glorified " (Rom. viii. 29, 30), And this is not the recital of what
took place in the regenerate, but the glad summing up of the
things which God accomplished for us before we existed. Hence
our election, foreordination, justification, and glorification precede
the new birth. It is truo that, in the hour of love when regenera-
tion was to be effected in us, the things accomplished outside of our
consciousness were to be revealed to the consciousness of faith ;
but so far as God was concerned all things were ready and pre-
pared. The dead sinner whom God regenerates is to the divine
consciousness a beloved, elect, justified, and adopted child already.
God quickens only His dear children.
Of course, God justifies the ungodly and not the righteous; He
Q.aS\^ sinners \.o repentance and not just persons; but it should be
remembered that this is spoken from the point of view of our own
consciousness of sin. The still unregenerate does not feel himself
God's child, nor that he is justified; does not believe his own elec-
tion, yea, often gainsays it; yet he can not alter the things divinely
wrought in his behalf, viz., that before the supreme bar of justice
God declared him just and free, long before he was so declared
REGENERATION THE WORK OF GOD 307
before the bar of his own conscience. Long before he believed, he
was justified before God's tribunal, by and by to be justified by
faith before his own consciousness.
But, however wonderful and unfathomable the mystery of elec-
tion may be — and none of us shall ever be able to answer the ques-
tion why one was chosen to be a vessel of honor, and another was
left as a vessel of wrath— in the matter of regeneration we do not
face that mystery at all. That God regenerates one and not anoth-
er is according to a fixed and unalterable rule. He comes with
regeneration to all the elect; and the non-elect He passes by.
Hence this act of God is irresistible. No man has the power to say,
" I will not be born again," or to prevent God's work or to put obsta-
cles in His way, or to make it so difficult that it can not be per-
formed.
God effects this gracious work in His own way, i.e.. He so roy-
ally perseveres that all creatures together could not rob Him of one
of His elect. If all men and devils should conspire to pluck a bru-
tal man, belonging to the elect, from His saving power, all their
efforts would be mere vanity. As we brush away a spider's web,
so would God laugh at all their commotion. The powerful steam
borer pierces the iron plate not more noiselessly and with less effort
than silently and majestically God penetrates the heart of whomso-
ever He will, and changes the nature of His chosen. Isaiah's word
concerning the starry heavens — " Lift up your eyes on high, and be-
hold who hath created these things, that bringeth out their hosts by
number; He calleth them all by name, by the greatness of His
might, for that He is strong in power; not one faileth" — may be ap-
plied to the firmament in which God's elect shine as stars : " Because
of the greatness of His might, and that He is strong in power, not
one faileth." All that are ordained to eternal life are quickened at
the divinely appointed hour.-
And this implies that the work of regeneration is not a moral
work; that is, it is not accomplished by means of advice or exhor-
tation. Even taken in its wider sense, including conversion, as,
e.g., the canons of Dort use it now and then, regeneration is not a
moral working in the soul.
It is not simply a case of misunderstanding, the sinner's will
being still uncorrupt, so that it requires only instruction and ad-
vice to induce it to choose rightly. No ; such advice and admoni-
3o8 REGENERATION
tion are wholly out of the question regarding the unborn son of
Zacharias; and the thousands of infants of believing parents, of
whom at Dort it was correctly confessed that they may be sup-
posed to have died in the Lord, i.e., being born again; and regard-
ing those regenerated before Baptism but converted later in life.
For this reason it is so necessary to examine regeneration (in its
limited sense) in an infant, and not in an adult, in whom it neces-
sarily includes conversion.
The following reasoning can not be disputed :
1. All men, infants included, are born dead in trespasses and
sins.
2. Of these infants many die before they come to self-conscious-
ness.
3. Of these gathered flowers the Church confesses that many
are saved.
4. Being dead in sin, they can not be saved without being born
again.
5. Hence regeneration does actually take place in persons that
are not self-conscious.
These statements being indisputable, it is evident, therefore,
that the nature and character of regeneration can be determined
most correctly by examining it in these still unconscious persons.
Such an unborn infant is totally ignorant of human language ; it
has no ideas, has never heard the Gospel preached, can not receive
instruction, warning, or exhortation. Hence moral influence is
out of the question ; and this convinces us that regeneration is not
a moral, but a metaphysical act of God, just as much as the crea-
tion of the soul of an unborn child, which is effected independently
of the mother. God regenerates a man wholly without his fore-
knowledge.
What it is that constitutes the act of regeneration can not be told.
Jesus Himself tells us so, for He says: "The wind bloweth where
it listeth, and thou hearest the sound thereof, but canst not tell
whence it cometh and whither it goeth ; so is every one that is bom
of the Spirit." And, therefore, it is befitting to investigate this
mystery with the utmost discretion. Even in the natural kingdom
the mystery of life and its origin is almost entirely beyond our
knowledge. The most learned physician is entirely ignorant con-
cerning the manner in which a human life comes into existence.
REGENERATION THE WORK OF GOD 309
Once existing, he can explain its development, but of the inception
that precedes all else he knows absolutely nothing. In this respect
he is just as ignorant as the most innocent peasant boy. The mys-
tery can not be penetrated, simply because it lies beyond our obser-
vation ; it is perceptible only that life exists.
And this applies in stronger sense to the mystery of our second
birth. Post-mortem examination can detect the embryo and its
locality, but spiritually even this is impossible. Subsequent mani-
festations are instructive to a certain extent, but even then much is
uncertain and unsettled. By what infallible standard can it be de-
termined how much of the old nature enters into the expressions
of the new life? Is there no hypocrisy? Are there no conditions
unexplained? Are there no obstacles to spiritual development?
Hence experience in this respect can not avail; tho pure and sim-
ple, it can reveal only the development of that which is, and not
the origin of life unborn.
The only source of truth on this subject is the "Word of God;
and in that Word the mystery remains not only unrevealed, but
veiled. And for good reasons. If we were to effect regeneration,
if we could add to or take from it, if we could advance or hinder it,
then Scripture would surely have sufficiently instructed us concern-
ing it. But since God has reserved this work altogether to Him-
self, man need not solve this mystery any more than that of his first
creation, or that of the creation of his soul.
XXII.
The Work of Regeneration.
"Therefore if any man be in Christ, he
is a new creature ; old things are
passed away ; behold all things are
become new." — 2 Cor. v. 17.
In our former article we contended that regeneration is a real
act of God in which man is absolutely passive and unable, accord-
ing to the ancient confession of the Church. Let us now reverently
examine this matter more closely ; not to penetrate into things too
high for us, but to cut off error and to clear the consciousness.
Regeneration is not sacramentally effected by holy Baptism,
relieving the sinner's inability, offering him another opportunity to
choose for or against God, as the Ethicals maintain.
Nor is it a mere rectifying of the understanding; nor a simple
change of disposition and inclination, making the unwilling willing
to conform to the holy will of God.
Neither is it a change of ego ; nor, as many maintain, a leaving
the ego undisturbed, the personality unchanged, simply putting
the evil ego in the light and reflection of the righteousness of
Christ.
The last two errors must be refuted and rejected as positively
as the first two.
In regeneration a man does not receive another ego; i.e., our
being as man is not changed nor modified, but before and after re-
generation it is the same ego, the same person, the same human
being. Altho sin has terribly corrupted man, his being remained
intact. Nothing is lacking. All its constituent parts, that distin-
guish it from all other beings, are present in the sinner. Not his
being, but his nature became totally corrupt.
Nature and being are not the same. Applied to a steam-engine,
being is the engine itself, with its cylinders, pipes, wheels, and
screws; but its nature is the action manifest as soon as steam enters
THE WORK OF REGENERATION 311
the cylinder. Applied to man, being is that which makes him
man, and nature that which manifests the character of his being
and working.
If sin had ruined man's being, he would be no more man, and
regeneration would be impossible. But since his being, his ego,
his person remained intact and the deep corruption affected only
his nature, regeneration, i.e., restoration of his nature, is possible;
and this restoration is effected by the new birth. Let this be
firmly maintained. In regeneration we do not receive a new being,
ego, or person, but our fiature is reborn.
The best and most satisfactory illustration of the manner of re-
generation is furnished by the curious art of grafting. The suc-
cessful grafting of a budding shoot of the cultivated grape upon
the wild vine results in a good tree growing upon the wild trunk.
This applies to all fruit-trees and flowering plants. The cultivated
can be grafted upon the wild. Left to itself, the wild will never
yield anything good. The wild pear and the wild rose remain
stunted and chary of fruit and blossom. But let the gardener graft
a finely flavored pear upon the wild pear, or a beautiful double tea-
rose upon the wild rose, and the former will yield luscious fruit and
the latter magnificent flowers.
This miracle of grafting has always been a wonder to thinking
men. And it is a wonder. The trunk to be grafted is absolutely
wild ; with its wild roots it sucks the saps and forces them into its
wild cells. But that little graft has the wonderful power of con-
verting the sap and vital forces into something good, causing that
wild trunk to bear noble fruit and rich flowers. It is true the wild
trunk vigorously resists the reformation of its nature by its wild
shoots below the graft, and if successful its wild nature will forci-
bly assert itself and prevent the sap from passing through the bud.
But by keeping down those wild shoots the sap can be forced to the
bud with excellent results. Forcing down the wild trunk, the graft
will gradually reach almost to the roots, and we nearly forget that
the tree was ever wild.
This clearly represents regeneration so far as this divine mys-
tery can be represented objectively. For in regeneration some-
thing is planted in man which by nature he lacks. The fall did not
merely remove him from the sphere of divine righteousness, into
which regeneration brings him back, but regeneration effects a rad-
ical modification in man as man, creating a difference between him
312 REGENERATION
and the unregenerate so great that finally it leads to direct oppo-
sites.
To say that between the regenerate and the unregenerate there
is no difference is equivalent to a denial of the work of the Holy
Spirit. Generally, however, no difference is noticed at first, no
more than in the grafted tree. Twins lie in the same cradle, one
regenerated, the other not, but we can not see the slightest differ-
ence between the two. The former may even have a worse temper
than the latter. They are exactly alike. Both spring from the
same wild trunk. Dissecting knife nor microscope could detect the
least difference; for that which God has wrought in the favored
child is wholly spiritual and invisible, discernible to God alone.
This fact must be confessed definitely and emphatically, in op-
position to those who say that the seed of regeneration is material.
This error occupies the same ground as the Manichean heresy in
the matter of sin. The latter makes sin a microbe, and this makes
the seed of regeneration a sort of perceptible germ of life and holi-
ness. And this falsifies the truth against which, among others. Dr.
Bohl has earnestly protested.
The seed of regeneration is intangible, invisible, purely spirit-
ual. It does not create two men in one being, but before and after
regeneration there is but one being, one ego, one personality.
Not an old and a new man, but one man — viz., the old man before
regeneration, and the new man after it — who is created after God in
perfect righteousness and holiness. For that which is bom of God
cannot sin. His seed remaineth in him. "Old things are passed
away, behold, all tilings are become new."
Yet the nature of the ego or personality is truly changed, and
in such a way that, putting on the new nature in principle, he
still continues to work through the old nature. The grafted tree is
not two trees, but one. Before the grafting it was a wild rose,
after it a cultivated one. Still the new nature must draw its saps
through the old nature ; apart from the graft, tne trunk remains
wild.
Hence before as well as after regeneration we lie in the midst
of death, as soon as we consider ourselves outside of the divine
seed. Wherefore, trying to avoid one false position, we must be
careful not to run into another ; trying to escape the Siamese twin-
ship of the old and the new man, and maintaining the unity of the
ego before and after regeneration, we should not begin to teach that
THE WORK OF REGENERATION 313
regeneration leaves our person unchanged, that it does not affect the
sinner himself, but merely translates him into the sphere of an extra-
neous righteousness. No ; the Scripture speaks of a new creature,
another birth, a being changed and renewed. And this can not be
reconciled with the notion that the sinner should remain unchanged.
Regarding the question, what it is in the bud that has the po-
tency to regenerate the wild trunk, the best-informed botanist can
not discover the fiber or liquid that might have this power. He
only knows that every bud has its own nature, and possesses the
potency to produce another branch or tree of the same nature by
its own formative power.
And this applies to the work of regeneration. In the center of
our being, ego, personality rules our nature, disposition, form of
being, and existence, imparting its impress, form, character, and
spiritual quality to what we are and work and speak. That all-
controlling center is by nature sinful and wicked. Under its fair-
est forms it is but unrighteous. Hence, willingly or unwillingly,
we press upon our being, working, and speaking the stamp of un-
righteousness. According to age and development this nature of
the ego chisels out of the marble of our being an evil and sinful
man, corresponding to the image contained in our nature from
which it proceeds. In regeneration God performs in this controlling
center of our being a wonderful act, converting this nature, this
formative force into something entirely different. Consequently
our being, working, and speaking are henceforth controlled by an-
other commandment, law of life, and government; and this new
formative force chisels another man in us, new and holy, a child of
God, created in righteousness.
But this change is not completed at once. The tree grafted in
March may remain inactive during that entire month, because there
is as yet no working in its nature. But this is sure : as soon as
there is any action it will be according to the new, ingrafted
nature.
And so it is here. The new, ingrafted life may lie dormant for
a season, like a grain of wheat in the earth ; but when it begins to
work it will be according to the nature of the new life. Hence
regeneration implants the life-germ of the new man. -"vhom it con-
tains in all his completeness, and from which W will proceed as
surely as the wheat contained in the seed proceeds from it.
314 REGENERATION
In order to assist us in our representation of this mystery, the
greatest theologian of the Reformed churches has presented the
divine plan in regeneration in the following stages:
(i) In His own mind God conceives the new man; whom (2) He
modifies according to a particular person, thus creating the new
man ; (3) He brings the germ of this new man into the center of
our being; (4) in which center He effects the union between our
ego and this germinating life; (5) in that vital germ God supports
the formative power, which at His appointed time He will cause to
come forth, by which our ego will manifest itself as a new man.
XXIII.
Regeneration and Faith.
" Being born again, not of corruptible
seed, but of incorruptible, by the
Word of God, which liveth and abi-
deth forever." — i Peter i. 23.
There is a possible objection to what has been said above con-
cerning regeneration. It is evident that God's Word, and therefore
our symbols of faith, offers a modified representation of these
things which, superficially considered, seems to condemn our repre-
sentation. This representation, which does not consider children,
but adults, may thus be stated : Among a circle of unconverted per-
sons God causes the Word to be preached by His ambassadors of
the cross. By this preaching the call reaches them. If there are
elect persons among them, for whom it is now the time of loi^e, God
accompanies the outward ca.\\ with the inward. Consequently they
turn from their ways of sin to the way of life. And so they are
begotten of God. .
Thus St. Peter presents the matter, saying: " Being born again,
not of corruptible seed, but of incorruptible, by the Word of God,
which liveth and abideth forever." And also St. Paul when he de-
clares, " That faith is by the hearing, and the hearing by the Word
of God" (Rom. x. 17). It fully harmonizes with what St. Paul
writes concerning holy Baptism, which he calls the washing of
" regeneration," for in those days Jew and Gentile were baptized in
the name of the Lord Jesus, immediately after their conversion, by
the preaching of the apostles.
For this reason our fathers confessed in their Confession (article
24) : " We believe that this true faith, being wrought in man by the
hearing of the word of God, and the operation of the Holy Ghost,
doth regenerate and make him a new man." And likewise teaches
the Heidelberg Catechism (see question 65) : " Such faith proceed-
3i6 REGENERATION
eth from the Holy Ghost, who works faith in our hearts by the
preaching of the Gospel, and confirms it by the use of the sacra-
ments." And also the canons of Dort, Third and Fourth Heads of
doctrine, section 17: "As the almighty operation of God, whereby
He prolongs and supports this our natural life, does not exclude, but
requires the use of means by which God of His infinite mercy and
goodness hath chosen to exert His influence ; so also the before-
mentioned supernatural operation of God, by which we are regen-
erated, in no wise excludes or subverts the use of the Gospel, which
the most wise God hath ordained to be the seed of regeneration
and food of the soul. Wherefore, as the apostles and the teachers
who succeeded them piously instructed the people concerning this
grace of God, to His glory and the abasement of all pride, and in
the mean time, however, neglected not to keep them by the sacred
precepts of the Gospel in the exercise of the Word, the sacraments,
and discipline ; so even to this day, be it far from either instructors
or instructed to presume to tempt God in the Church, by separating
what He of His good pleasure hath most intimately joined together.
For grace is conferred by means of admonitions; and the more
readily we perform our duty, the more eminent usually is this bless-
ing of God working in us, and the more directly is His work ad-
vanced."
And now, in order to eradicate every suspicion that we contend
against this representation, we declare openly and definitely that
we give it our most hearty assent.
We only beg it be considered that in this presentation both
Scripture and the symbols of faith always point to the mysterious
background, to a wonderful work of God hiding back of it, to an in-
scrutable mystery without which all this comes to naught.
The canons of Dort describe this mysterious, inscrutable, and
wonderful background most elaborately and most beautifully in arti-
cle 12, Third and Fourth Heads of Doctrine : " And this is the regen-
eration so highly celebrated in Scripture and denominated a new
creation; a resurrection from the dead, a making alive, which God
works in us without our aid. But this is in no wise effected merely
by the external preaching of the Gospel, by moral suasion, or such
a mode of operation that, after God has performed His part, it still
remains in the power of man to be regenerated or not, to be con-
verted or to continue unconverted; but it is evidently a supernat-
ural work, most powerful and at the same time most delightful,
REGENERATION AND FAITH 317
astonishing, mysterious, and ineffable ; not inferior in efficacy to
creation or the resurrection from the dead, as the Scripture in-
spired by the Author of this work declares; so that all in whose
hearts God works in this marvelous manner are certainly, infalli-
bly, and effectually regenerated, and do actually believe. Where-
upon the will thus renewed is not only actuated and influenced by
God, but in consequence ot this influence becomes itself active.
Wherefore, also, man is himself rightly said to believe and repent,
by virtue of that grace received." And also in article 11:" But when
God accomplishes His good pleasure in the elect, or works in them
true conversion, He not only causes the Gospel to be externally
preached to them, and powerfully illuminates their minds by His
Holy Spirit, that they may rightly understand and discern the
things of the Spirit of God ; but by the efficacy of the same regenera-
ting Spirit, He pervades the inmost recesses of the man ; He opens the
closed and softens the hardened heart, and circumcises that which
was uncircumcised ; infuses new qualities into the will, which, tho
heretofore dead, He quickens; from being evil, disobedient, and
refractory, He renders it good, obedient, and pliable ; actuates and
strengthens it, that like a good tree it may bring forth the fruits of
good actions." The Heidelberg Catechism points to this, in ques-
tion 8 : " Except we are regenerated by the Spirit of God." And also
the Confession, article 22 : " We believe that to attain the true
knowledge of this great mystery, the Holy Spirit kindleth in our
hearts an upright faith, which embraces Jesus Christ with all His
merits."
This mysterious background, which our fathers at Dort called
" His pervading the inmost recesses of man by the efficacy of the
regenerating Spirit," is evidently the same as what we call " the
divine operation which penetrates the center of our being to im-
plant the germ of the new life."
And what is this mysterious working? According to the univer-
sal testimony based upon Scripture, it is an operation of the Holy
Spirit in man's innermost being.
Hence the question, whether this regenerating act precedes, ac-
companies, or follows the hearing of the Word. And this question
should be well understood, for it involves the solution of this seem-
ing disagreement.
We answer : The Holy Spirit may perform this work in the sin-
ner's heart before, during, or after the preaching of the Word. The
3i8 REGENERATION
inward call may be associated with the outward call, or it may fol-
low it. But that which precedes the inward call, viz., the opening
of the deaf ear, so that it may be heard, is not dependent upon the
preaching of the Word; and therefore may precede the preaching.
Correct discrimination in this respect is of greatest impor-
tance.
If I designate the whole conscious work of grace from conversion
until death, "regeneration," without any regard to its mysterious
background, then I may and 7imst say with the Confession (article
24) : " That this faith, being wrought in man by the hearing of the
Word, and the operation of the Holy Spirit, doth regenerate him and
make him a new man."
But if I distinguish in this work of grace, according to the
claims of the sacraments, between the origin of the new life, for
which God gave us the sacrament of holy Baptism, and its support,
for which God gave the sacrament of the holy Supper, then regen-
eration ceases immediately after man is born again, and that which
follows is called " sanctification."
And discriminating again between that which the Holy Spirit
wrought in us consciously and unconsciously, then regeneration desig-
nates that which was wrought in us unconsciously, while conver-
sion is the term we apply to the awakening of this implanted life
in our consciousness.
Hence God's work of grace runs through these three successive
stages :
I St. Regeneration in its Jirst stage, when the Lord plants the
new life in the dead heart.
2d. Regeneration in its second stage, when the new-born man
comes to conversion.
3d. Regeneration in its lAird stage, when conversion merges into
sanctification.
In each of these three God performs a wonderful and mysterious
work in man's inward being. From God proceed quickening, con-
version, and sanctification, and in each God is the Worker: only
with this difference, that in the quickening He works alone, finding
and leaving man inactive ; that in conversion "Re finds us inactive,
but makes us active; that in sanctification He works in us in such
a manner that we work ourselves through Him.
Describing it still more closely, we say that in the first stage of
regeneration, that of quickening, God works ivithout means ; in the
REGENERATION AND FAITH '319
second stage, that of conversion, He employs means, viz., the preach-
ing of the Word; and in the third stage, that of sanctification, He
uses means in addition to ourselves, whom He uses as means.
Condensing the foregoing, there is one great act of God which
re-creates the corrupt sinner into a new man, viz., the comprehen-
sive act of regeneration, which contains three parts — quickening,
conversion, and sanctification.
For the ministry of the Word it is preferable to consider only
the last two, conversion and sanctification, since this is the ap-
pointed means to effect them. The first, regeneration, is preferably
a subject of private meditation, since in it man is passive and God
only active; and also because in it the majesty of the divine opera-
tion is most apparent.
Hence there is no conflict or opposition. Referring, according
to the Confession, article 17, only to conversion and sanctification,
the unstopping of the deaf ear as preceding the bearing of the Word
is not denied. And penetrating into the work which antedates con-
version, " in which God works in us without our aid" (article 12 of
the canons of Dort), it is not denied, but confessed, that conversion
and sanctification follow the unstopping of the deaf ear, and that,
in the proper sense, regeneration is completed only at the death of
the sinner.
Do not suppose that we make these two to conflict. In writing
a biography of Napoleon it would be sufficient simply to mention
his birth, but one might also mention, more in particular, the things
that took place before his birth. Just so in this respect : I may refer
either to the two parts of regeneration, conversion and sanctifica-
tion, or I may include also that which precedes conversion, and
speak also of the quickening. This implies no antagonism, but a
mere difference of exactness. It is more exhaustive, with reference
to regeneration, to speak of three stages— quickening, conversion,
and sanctification; altho it is customary and more practical to
speak only of the last two.
Our purpose, however, calls for greater completeness. The
aim of this work is not to preach the Word, but to uncover the
foundations of the truth, so as to stop the building of crooked walls
upon the foundation-stone, after the manner of Ethicals, Rational-
ists, and Supematuralists.
Exhaustiveness in treatment requires to ask not only, " How and
320 REGENERATION
what does the quickened sinner hear?" but also, "Who has given
him hearing ears?"
And this is all the more to be insisted upon because our chil-
dren must not be ignored in this respect. At Dort, in 1618, our
children were taken into account, and we may not deny ourselves
this pleasant obligation.
And herein lies a real danger. For to speak of the little ones
without considering the first stage of regeneration — i.e., the quick-
ening— causes confusion and perplexity from which there is no
escape.
Salvation depends upon faith, and faith upon the hearing of the
Word ; hence our deceased infants must be lost, for they can not
hear the Word. To escape this fearful thought it is often said that
the children are saved by virtue of the parents' faith — a misunder-
standing which greatly confused our entire conception of Baptism,
and made our baptismal form very perplexing. But as soon as we
distinguish quickening, as a stage of regeneration, from conversion
and sanctificatioti, the light enters. For since quickening is an un-
aided act of God in us, independent of the Word, and frequently
separated from the second stage, conversion, by an interval of many
days, there is nothing to prevent God from performing His work
even in the babe, and the apparent conflict dissolves into beautiful
harmony. Moreover, as soon as I regard my still unconverted chil-
dren as not yet regenerate, their training must run in the direction
of a questionable Methodism.* What is the use of the call so long
as I suppose and know: " This ear can not yet hear"?
Touching the question concerning " faith," we are fully prepared
to apply the same distinction to this matter. You have only to dis-
criminate between the organ or the faculty of faith, the poiver to
exercise faith, and the worki?ig of faith. The first of these three,
viz., \.h.Q faculty of faith, is implanted in the first stage of regenera-
tion— i.e., in quickening; the power of faith is imparted in the sec-
ond stage of regeneration — i.e., in conversion; and the working of
faith is wrought in the third stage — i.e., in sanctification. Hence
if faith is wrought only by the hearing of the Word, the preaching
of the Word does not create the faculty of faith.
Look only at what our fathers confessed at Dort : " He who
works in man both to will and to do produces both the 7vill to be-
*See the author's explanation of Methodism in section 5 of the Preface.
REGENERATION AND FAITH 321
lieve and the act of believing also " (Third and Fourth Heads of Doc-
trine, article 14).
Or to express it still more strongly : when the Word is preached,
I know it ; and when I hear it and believe it, I know whence this
working of faith comes. But the implanting of the faith-faculty is
an entirely different thing; for of this the Lord Jesus says: " Thou
hearest the sound thereof, but canst not tell whence it cometh, and
whither it goeth " ; and as the wind, so is also the regeneration of
man.
SI
XXIV.
Implanting in Christ.
" Having become one plant with Him."
— Rom. vi. 5.
Having discussed regeneration as God's act wrought in a lost,
wicked, and guilty sinner, we now examine the more sacred and
delicate question : How does this divine act affect our relation to
Christ?
We consider this point more important than the first, since every
view of regeneration that does not do full justice to the " mystical
union with Christ " is anti-Scriptural, eradicates brotherly love, and
begets spiritual pride.
The holy apostle declares : " I live, yet not /, but Christ liveth in
me, and the life which I now live in the flesh, I live by the faith of
the Son of God." * The idea that a saint can have life outside of the
mystical union with Immanuel is but a fiction of the imagination.
The regenerate can live no life but such as consists in union with
Christ. Let this be firmly and strongly maintained.
The Scriptural expressions, "one plant with Him"t and
" branches of the Vine," which must be taken in their fullest signifi-
cance, are metaphors entirely different from those which we use.
We are confined to metaphors which express our meaning by anal-
ogy ; but they can not be fully applied nor express the being of the
thing; hence the so-called third term of the comparison. But the
figures used by the Holy Spirit express a real conformity, a unity
of thought divinely expressed in the spiritual and visible world.
Hence Jesus could say : " I am the true Vine," that is, " every other
vine is but a figure. The true, the real Vine am I, and I alone."
Being exceedingly sober and choice in His metaphorical speech,
the Lord Jesus does not say that a branch is grafted into the vine,
* St. Paul does not declare in these words that he received another
ego ; on the contrary, he says emphatically that in his ego, which contin-
ued to be his, it is no more I that live, but Christ.
f At least if the words "with Him " are original.
IMPLANTING IN CHRIST 323
simply because this is not done in nature, i.e., in the creation of
God. In John xv., Jesus does not even touch upon the question of
how one becomes a branch. That is the work of the Father. My
Father is the Husbandman. In John xv. 3 he speaks only of a
person who not abiding in Him withers and will be burned.
Even Rom. vi. 5 does not speak of coming to Jesus, and Rom.
xi. 17-25 only partly. The former calls it to become one plant
with Him, but does not tell "how"; and " grafting " is not even
mentioned. And the latter, speaking of broken olive-branches, and
of wild olive-branches grafted upon a good olive, and lastly of
broken branches restored to the original olive, makes no reference
whatever to the implanting of individuals in Christ, as we will soon
prove.
And yet the figure is only partly applicable. Indeed, in Rom.
xi., St. Paul, with his characteristic boldness of speech and style,
for comparison's sake reverses God's work in nature; for while in
reality the cultivated bud is grafted on the wild trunk, he makes
in this instance the wild bud to be grafted upon the good trunk.
A bold stroke indeed and very profitable to us, for by it he makes
us see clearly and distinctly the general implanting in Christ. But
that is all.
For, notice it well, the figure is not to be pressed too far. It is
a mistake to make it refer to the regeneration of the individual sin-
ner. For a person once implanted in Christ can not be severed
from Him: "No man can pluck them out of My hand"; "Whom
He has justified, them He also glorified."
And yet, reference is made here to branches which are broken
off and which were grafted in again. If this referred to particular
individuals, then the Jews, who during the life of St. Paul denied
the Lord, must have been regenerate persons who fell away and
returned again before they died.
If this had been St. Paul's meaning, subsequent events would
have belied his words, and he would have revoked the whole tenor
of his other teachings. But he plainly means that the tribes of
Israel, who were in the Covenant of Grace, had lost their position
therein by their own fault; yet that even outside of the Covenant
they should be preserved throughout the coming ages, and that in
the course of history the way would be opened even for them to be
reintroduced into the Covenant of Grace. And this shows that
Rom. xi. 17-25 does not teach the regeneration of individual per-
324 REGENERATION
sons, and that the good olive does not signify Christ, for he that
is implanted in Christ can never be severed from Him, and he that
is severed from Him never belonged to Him. Do we not believe
in the perseverance of saints?
It maybe objected that in John xv. reference is made to branches
that are cast forth from the vine ; to which we answer : first, that
this does not remove the difficulty that the apostate Jews of St.
Paul's time were never grafted in again; and second, that with
Calvin we hold that Jesus, speaking of the branches cast forth, had
reference to persons who, like Judas, seemed to be implanted ; other-
wise His own word, " No man can pluck them out of My hand," can
not stand for a moment.
We arrive, therefore, at this conclusion, that neither John xv. nor
Rom. xi. has any reference to personal regeneration in its limited
sense; while Rom. vi., which speaks of becoming one plant, does
not introduce the idea of ingrafting, nor make the slightest allusion
to the manner in which this " becoming one plant " had been accom-
plished.
It is unnecessary to say that not a few exegetes judge the
translation, " One plant with Him," incorrect, omitting the words
italicized. "We do not express here an opinion regarding this ren-
dering; but it shows clearly that Rom. vi. has nothing to say con-
cerning the manner in which our union with Christ is effected.
In fact. Scripture never applies the figure of grafting to regene-
ration. Rom. xi. treats of the restoration of a people and nation to
the covenant of grace ; Rom. vi. speaks only of a most intimate
union ; and John xv. never alludes to a wild branch which became
good by being planted in Christ. These figures set forth the union
with Christ, but teach nothing concerning the manner in which this
union is effected. Scripture is utterly silent concerning it; and
since there is no other source of information, mere human inven-
tions are utterly useless. Even Christian experience does not throw
any light upon it, for it can not teach anything which Scripture has
not taught already ; and again, we can easily perceive the union
with Christ where it exists, but we can not see it where it does not
exist, or where it is just forming.
And yet this union with Christ must be strongly emphasized.
The theologians who represent divine truth most purely lay most
stress upon this matter. And altho Calvin may have been the most
IMPLANTING IN CHRIST 325
rigid among the reformers, yet not one of them has presented this
unto mystica, this spiritual union with Christ, so incessantly, so
tenderly, and with such holy fire as he. And as Calvin, so did all
the Reformed theologians, from Beza to Comrie, and from Zanchius
to Kohlbrugge. " Without Christ nothing, by this mystical union
with Christ all," was their motto. And even now a preacher's value
is to be strictly measured by the degree of prominence accorded to
the mystical union with Immanuel, in his presentation of the truth.
The strong utterance of Kohlbrugge. " One may be born again, one
may be a child of God, one may be a sincere believer, yet without
this mystical union with Christ he is nothing in himself, nothing but
a lost and wicked sinner," was always the glorious confession of our
churches. In fact, it is what our form for the administration of
the Lord's Supper so well expresses; "Considering that we seek
our life outside of ourselves in Jesus Christ, we acknowledge that
we lie in the midst of death.'
But it is wrong on this ground to teach — as some of our younger
ministers are reported to teach — and derogatory to the work of the
Holy Spirit, that regeneration accomplishes nothing in us, and that
the whole work is performed completely outside of us . as some have
said, " That we need not even be converted, for even that has been
done for us vicariously by the Lord Jesus Christ." To say that
there is no difference between a regenerate person and an unregen-
erate is to contradict Scripture and to deny the work of the Holy
Spirit. Wherefore we strongly oppose this notion. There is in-
deed a difference. The former has entered into the union with
Christ, and the latter has not. And upon this union everythifig de-
pends . it makes a difference in men as between heaven and hell.
Nor may it be said, on the contrary, " That a regenerate person,
even without the union with Christ, is other or better than an unbe-
liever' , for this puts asunder what God has joined together. Out-
side of Christ there is in man born of a woman nothing but dark-
ness, corruption, and death.
Hence we firmly maintain the indissoluble oneness of these
two : " There is no regeneration without establishing the mystical
union with Christ", and again: " There is no mystical union with
Immanuel but in the regenerate." These two may never be sepa-
rated ; and on the long way between the first act'of regeneration and
completed sanctification, the unio mystica may not for a moment be
lost sight of.
326 REGENERATION
The Ethical theologians will probably assent to all that we have
said on this subject ; and yet, according to our deepest conviction,
they have wholly bastardized and misapprehended this precious
article of faith. Assuredly they strongly emphasize the union with
Christ ; they even tell us that they do this more than we, maintain-
ing that it is immaterial whether a man is sound in the Scripture or
not so long as he is united with Christ. In that case there is no
more need of any formula, confession, articles of faith, or even
faith in the Scripture, A prominent Ethical professor at the Uni-
versity of Utrecht has openly declared : " Altho I should lose the
entire Scripture, yea, tho the truth of not one of the Gospel narra-
tives could be verified, I would not be in the least affected, for I
would still possess union with Christ ; and having that, what more
can a man desire?" And this has such a pious ring, and taken in
the abstract is so true, that many a conscience must agree with it,
not having the faintest suspicion of the apostasy from the faith of
the fathers contained in it.
If one should ask us whether we do not believe that the soul
united with Jesus possesses all that can be desired, we would almost
refuse an answer, for he knows better. No, indeed, favored soul,
having that you need no more ; depart in peace, thrice blessed of
God.
But because the mystical union with the Son of God is so
weighty and precious an article of faith, we desire that every man
should treat it most seriously, and examine whether the union
which he says he possesses is actually the same mystical union with
the Lord Jesus Christ which the Scripture promises to the children
of God, and which they have enjoyed throughout the ages.
XXV.
Not a Divine-Human Nature.
" I in them, and they in Me.'—/oAn
xvii. 23.
The union of believers with the Mediator, of all matters of faith
the most tender, is invisible, imperceptible to the senses, and un-
fathomable ; it escapes all inward vision ; it refuses to be dissected
or to be made objective by any representation ; in the fullest sense
of the word it is mystical — unto mystica, as Calvin, after the example
of the early Church, called it.
And yet, however mysterious, no man is at liberty to interpret
it according to his own notions ; in fact, there is need of great vigi-
lance lest under the pious appearance of this mystic love injurious
contraband be smuggled into the divine sanctuary. We have there-
fore raised our voice against the false representations of former
mystical sects, and of the Ethical theorists of the present time.
Let us first explain the Ethical teaching on this point.
Their belief starts from the antithesis existing between God a.nd
man. God is the Creator, man is a creature. God is infinite, man
finite. God dwells in the eternal, and man lives in the temporal.
God is holy, and man is unholy ; etc. So long as these contrasts
exist, so they teach, there can be no unity, no reconciliation, no
harmony. And as the pantheistic philosophy used to talk about
three stages through which life must run its course— first, that of
proposition (thesis), then that of contrast (antithesis), and lastly
that of reconciliation, combination (synthesis) — so the Ethicals
teach that between God and man there exist these three : thesis, an-
tithesis, and synthesis.
In the first place, there is God. This is the thesis, the proposi-
tion. Opposed to this thesis in God, the antithesis, contrast, ap-
pears in man. And this thesis and antithesis find their reconcilia-
tion, synthesis, in the Mediator, who is at once finite and infinite,
burdened with our guilt and holy, temporal, and eternal.
It is only recently that we quoted the following sentence from
328 REGENERATION
Professor Gunning's little book, " The Mediator between God and
Man " (page 28) : " Jesus Christ is the Mediator equally between the
Jews and the Gentiles; and also between all things that need recon-
ciliation and mediation ; as between God and man, spirit and body,
heaven and earth, time and eternity."
This representation contains the fundamental error of the Ethi-
cal theology. It interferes with the boundaries which God has set.
It effaces them. It causes all contrasts finally to disappear. And
by this very thing, without intending it, it becomes the instrument
of spreading the pantheism of the philosophic school. Not under-
standing this system, one may be deeply in love with it. This pan-
theistic ferment is deeply seated in our sinful hearts. The waters
of pantheism are sweet, their religious flavor is peculiarly pleasant.
There is spiritual intoxication in this cup, and once inebriated the
soul has lost its desire for the sober clearness of the divine Word.
To escape from the witchery of these pantheistic charms, one
needs to be aroused by bitter experience. And once awakened, the
soul is alarmed at the fearful danger to which this siren had ex-
posed it.
No ; the contrast between God and man must ?iot cease ; the con-
trast between heaven and earth may not be placed upon the same
line with that of Jew and Gentile ; the contrast between the infinite
and finite must ?iot be effaced by the Mediator; time and eternity
must fiot be made identical. There must be brought about a recon-
ciliatio7i for the sinner. That is all, and no more. " To bring about
reconciliation " is the work assigned to the Mediator, and that
alone. And this reconciliation is not between time and eternity,
the finite and the infinite, but exclusively between a sinful creature
and a holy Creator. It is a reconciliation that could not have oc-
curred if man had not fallen, necessitated only by his fall ; a recon-
ciliation not essential to the being of Christ, but His per accidens,
i.e., by something independent of His being.
And since the essence of true godliness is based not in the re-
moval of the divinely appointed boundaries and contrasts, but in a
deep reverence for the same ; and on this ground the creature as
distinguished from the Creator may not feel himself one with, but
absolutely distinct from Him, it is clear that this error of the Ethi-
cals affects the essence of godliness.
The early Church discovered this same principle in Origen, and
NOT A DIVINE-HUMAN NATURE 329
subsequently in Eutychus , and our fathers of the last century found
it in the Hernhutters and sharply opposed il And only because
we lack knowledge and penetration have these Ethical doctrines
been able to spread so rapidly here, in Germany, in Switzerland,
and even in Scotland, their pantheistic tendencies undetected.
And how does this evil affect their Christology? It affects it to
such extent that it is entirely different from that of the Reformed
churches. Tho they tell us, " We disagree in our views on the
Scriptures, but agree in our confession of Christ," yet this is abso-
lutely untrue. Their Christ is not the Christ of the Reformed
churches. Christ, as the Reformed Church according to the Scrip-
ture and the orthodox Church of all ages confesses Him, is the
Son of God, eternal Partaker of the divine nature, who in time, in
addition to the divine nature, adopted the human nature, uniting
these two natures in the unity of one person. He unites them in
such a way, however, that these natures continue each by itself,
do not blend, and do not communicate the attributes of the one to
the other. Hence two natures are united most intimately in the
unity of one person, but continuing to the end, and even now in
heaven, to be two natures each with its own peculiar properties.
"He is one not by conversion of the Godhead into flesh, but by ta-
king oi the manhood into God" (Confession of Athanasius, article
35). And again; " He is one not by mixture of substance, but by
unity of person" (article 36).
In like manner do we confess in article 19 of our Confession:
" We believe that by this conception the person of the Son is insepa-
rably united and connected with the human nature , so that there are
not two Sons of God, nor two persons, but two natures united in one
single person; yet each 7iature retains its own distinct properties. As
then the divine nature has always remained uncreated, without be-
ginning of days or end of life, filling heaven and earth; so also hath
the human nature not lost its properties, but remained a creature,
having beginning of days, being a finite nature, and retaining all
the properties of a real body. And tho He hath by His Resurrec-
tion given immortality to the same, nevertheless He hath not
changed the reality of His human nature ; forasmuch as our salva-
tion and resurrection also depend on the reality of His body. But
these two natures were so closely united in one person that they
were not separated even by His death."
This clear confession, which the orthodox Church has always
330 REGENERATION
defended against the Eutychians and Monothelites, and which our
Reformed churches in particular have maintained in opposition to
the Lutherans and Mystics, is opposed by the Ethical view all
along the line. The late Prof. Chantepie de la Saussaye said dis-
tinctly in his Inaugural that it was impossible to maintain the old
representation on this point, which was also upheld by our Confes-
sion , and that his confession of the Mediator was another. Hence
the Ethical wing deviates from the old paths not only in the mat-
ter of the Scripture, but also in the confession of the person of the
Redeemer. It teaches what the Reformed churches have always
denied, and denies what the Reformed churches have always main-
tained in opposition to churches less correct in their views.
Under the influence which Schleiermacher's training among the
Moravian brethren, and his pantheistic development and Lutheran
dogmatics, have exerted upon the Ethicals, a Christ is preached by
them who is not the Christ to whom the orthodox Church of all ages
has bowed the knee; and whose confession has always been pre-
served incorrupt by the Reformed, and especially by our national,
theologians. For their conclusions are as follows ;
I St. That the Incarnation of the Son of God would have taken
place even if Adam had not sinned.
2d. That He is Mediator not only between the sinner and the
holy God, but also between the finite and the infinite.
3d. That the two natures mix together, and communicate
their attributes to each other in such a measure that from Him, who
is both God and man, there proceeds that which is divine-hutnan.
4th. That this divine-human nature is communicated to believ-
ers also.
This error is immediately recognized by the use of the word
divine-human. Not that we condemn its use in every instance.
On the contrary, when it refers not to the natures, but to ih.Q person,
its use is legitimate, for in the one person the two natures are in-
separably united. Still it is better in our days to be chary of the
word. Divine-human has in the present time a pantheistic mean-
ing, denoting that the contrast existing between God and man did
not exist in Jesus, but that in Him the antithesis of the divine and
the human was not found.
And this is wholly anti-Scriptural, and results in its final conse-
quences in a pure theosophy. For the actual result is a blending
of the two natures; a divine nature in God. a human nature in
NOT A DIVINE-HUMAN NATURE 331
man, and a divine-human nature in the Mediator. So that if man
had not fallen, the Mediator would nevertheless have appeared in
a divine-human nature.
This is a truly abhorrent doctrine. It puts in the place of the
Savior from our sins another and entirely different person; the
contrasts between the Creator and the creature disappear, the di-
vine-human nature of the Christ is actually placed above the divine
nature itself. For the Mediator in the divine-human nature pos-
sesses something that is lacking in the divine nature, viz., its rec-
onciliation with the human.
This shows how much further the Ethicals have departed from the
pure confession of the Lord Jesus Christ than is generally believed.
According to them there is in the Person of the Mediator a kind of
new nature, a kind of third nature, a kind of higher nature, which is
called "human-divine." And the union with Christ is found (not
subjectively, but objectively) in the fact that the Lord Jesus Christ
pours into us that new, third, higher kind, viz., the divine-human
nature. Hence the regenerate are the persons who have received
this new, third, higher kind of nature. This has no connection
with sin, but would have appeared even in the absence of sin. The
reconciliation of sinners is something additional, and does not touch
the root of the matter.
The real and principal thing is, that the Mediator between the
"finite and the infinite" (to use the very words of Professor Gunning)
imparts unto us, who have the lower, human nature, this new,
third, higher, divine-human nature.
Not that the human nature is to be removed and the divine-
human nature take its place. No, indeed ; but, according to the Eth-
ical theologians, the human nature is originally intended and des-
tined to be thus ennobled, refined, and exalted. As the slip of a
plant, under the influence of the sun, develops and produces by and
by choice flowers, so does the human nature develop and unfold
itself under the influence of the Sun of Righteousness into this
higher nature.
That this must be accomplished by means of regeneration is on
account 0/ sin. If there had been no fall in Paradise, and no sin
after the fall, there would have been no regeneration, and our na-
ture's lower degree would have passed over spontaneously into that
higher, divine-human nature. And this is, in the circles of the Eth-
icals. the basis of that much-lauded unio mystica with the Christ.
332 REGENERATION
The invisible church is, according to their view, that circle of
men into whom this higher and nobler tincture of life has been in-
stilled, and others not so favored still stand without. Hence their
lack of appreciation of the visible churches; for does not the
divine-human tincture of life determine this circle of itself? Hence
their preference for the " unconsciotis" ; conscious confession and
expression of thought is immaterial ; the principal thing is to be
endowed with this new, higher, more refined, divine-human nature.
This explains their generally lofty bearing toward men not sharing
their opinions. They belong to a sort of spiritual aristocracy , they
are of nobler descent, acquainted with more refined forms, living
a higher life, from which with pitying eyes they look down upon
those who do not dream their dreams of the higher life-tincture.
Let it suffice here only to say that the Reformed churches can
not indorse this representation of the unio mysHca, but must posi-
tively reject it.
XXVI.
The Mystical Union with Immanuel.
" Christ in you the hope of glory."—
Col. i. 27.
The union of believers with Christ their Head is not effected by-
instilling a divine-human life-tincture into the soul. There is no
divine-human life. There is a most holy Person, who unites in Him-
self the divine rt«^the human life; but both natures continue un-
mixed, unblended, each retaining its own properties. And since
there is no divine-human life in Jesus, He can not instil it into us.
We do heartily acknowledge that there is a certain conformity
and similarity between the divine nature and the human, for man
was created after the image of God ; wherefore St. Peter could say,
" That we become partakers of the divine nature " (2 Peter i. 4) ; but,
according to all sound expositors, this means only that unto the
sinner are imparted the attributes of goodness and holiness, which
he originally possessed in his own nature in common with the di-
vine nature, but which he lost by sin.
Compared with the nature of material things, and with that of
animals and of devils, there is indeed a feature of conformity and
similarity between the divine and human natures. But this may
not be understood as obliterating the boundary between the divine
nature and the human. And, therefore, let this glorious word of
St. Peter no longer be abused in order to justify a philosophic sys-
tem which has nothing in common with the soberness and simplic-
ity of Holy Scripture.
What St. Peter calls " to become partaker of the divine nature "
is called in another place, to become the children of God. But altho
Christ is the Son of God, and we are called the children of God, this
does not make the Sonship of Christ and our sonship to stand on
the same plane and to be of the same nature. We are but the
adopted children, altho we have another descent, while He is the
actual and eternal Son. While He is essentially the eternal Son,
partaker of the divine nature, which in the unity of His Person He
334 REGENERATION
unites with the human nature, we are merely restored to the likeness
of the divine nature which we had lost by sin.
Hence as " to be adopted as a child" and "to be the Son forever"
are contrasts, so are also the following: " to have the divine nature in
Himself" and " to be only partakers of the divine nature"
The friend who shares a bereaved mother's mourning is not be-
reaved himself, but through love and pity he has become partaker
of that mourning. In like manner, accepting these great and pre-
cious promises, believers become partakers of the divine nature,
altho in themselves wholly devoid of that nature. Partaker does
not denote what one possesses in himself, as his own, but a partial
communication of what dees not belong to him, but to another.
Hence this glorious, apostolic word should no longer be used in
pantheistic sense. As it is unlawful to say that we are the essential
children of God, but must humbly confess, through Christ, to be
His adopted children, so it is not lawful to say that by faith we
become in ourselves bearers of the divine nature ; but we must be
satisfied with the confession that through the fellowship of love,
God makes us partakers of the vital emotions of the divine nature,
so far as our human capacities are able to experience them.
This brings us back to the unio mystica with Christ, which, altho
a great and impenetrable mystery, ought to be sufficiently defined
to keep us from falling into error. We mention, therefore, its vital
points and thus embody our confession concerning it:
ist. The _;fri'/ point is, that the Lord Jesus does not require us to
be purified and sanctified in order to be united to His Person.
Jesus is a Savior not of the righteous, but of sinners. And for
this reason He has adopted the human nature : not as the Baptist
teaches, by receiving from heaven a newly created body, like the
Paradise body of Adam, but by becoming partaker, as the little
children, of our flesh and blood. And the same is true of His
union with believers. He does not wait until they are pure and
holy, then to be spiritually betrothed unto them ; but He betroths
Himself unto them that they may become pure and holy. He is
the rich Bridegroom, and the soul the poverty-stricken bride. In
the shining robes of His righteousness He comes and, finding her
black, unsightly, and in her native defilement, He says not, " Get
thyself clean, wise, and rich, and as a rich bride I will betroth thee
unto Me " ; but, " I take thee just as thou art. I say unto thee, in thy
THE MYSTICAL UNION WITH IMMANUEL 335
blood, Live. Tho thou art poor, betrothing thee, I will make thee
partaker of Myself and of My treasure. But a treasure of thine own
thou shalt never possess."
This point should be firmly established. The Lord Jesus unites
unto Himself not the righteous, but sinners. He marries not the
pure and the spotless, but the polluted and the unclean.
When the holy apostle Paul speaks of a bride whom he will pre-
sent without spot or wrinkle, he has reference to something entirely
different • not to His betrothal with the individual, but to the mar-
riage of the Lord Jesus with His Church as a whole. So long as
the Church continues in the earth, separated from Him, she is His
bride, until in the fulness of time, the separation ended. He will
introduce her to the rich and full communion of the united life in
glory.
2d. The second point to which we call attention is the time when
this union begins.
To say that this unio mystica is the result of faith alone is only
partly correct. For Scripture teaches very distinctly that we were
already in the Lord Jesus when He died on Calvary, and when He
arose from the dead; that we ascended with Him unto heaven; and
that for eighteen centuries we have been seated with Him at the
right hand of God. Hence we must carefully distinguish between
the five stages in which the union with Immanuel unfolds itself:
The ^/-j/ of these five stages lies in the decree of God. From the
very moment that the Father gave us to the Son, we were really
His own, and a relation was established between Him and us, not
weak and feeble, but so deep and extensive that all subsequent
relations with Immanuel spring from this fundamental root-relation
alone.
The second stage is in the Incarnation, when, adopting our flesh,
entering into our nature. He made that preexisting, essential rela-
tion actual ; when the bond of union passed from the divine will,
i.e., from the decree, into actual existence. Christ in the flesh car-
ries all believers in the loins of His grace, as Adam carried all the
children of men in the loins of his flesh. Hence, not figuratively
nor metaphorically, but in the proper sense. Scripture teaches that
when Jesus died and arose we died and arose with Him and in
Him.
The third stage begins when we ourselves appear not in our
336 REGENERATION
birth, but in our regeneration ; when the Lord God begins to work
supernaturally in our souls; when in love's hour Eternal Love con-
ceives in us the child of God. Until then the mystic union was hid
in the decree and in the Mediator; but in and by regeneration the
person appears with whom the Lord Jesus will establish it. How-
ever, not regeneration first and then something new, viz., union
with Christ, but in the very moment of completed regeneration
that union becomes an internally accomplished fact.
This third stage must be carefully distinguished from 'Ca^ fourth,
which begins not with the quickening, but with the first conscious
exercise of faith. For, altho in regeneration the faculty of faith
was implanted, it may for a long time remain inactive ; and only
when the Holy Spirit causes it to act, producing genuine faith and
conversion in us, is the union with Christ established subjectively.
This union is not the subsequent fruit of a higher degree of holi-
ness, but coincides with the first exercise of faith. Faith which
does not live in Christ is no faith, but its counterfeit. Genuine
faith is wrought in us by the Holy Ghost, and all that He imparts
to us He draws from Christ. Hence there may be an apparent or
pretended faith without the union with Christ, but not a real faith.
Wherefore it is an assured fact that the first sigh of the soul, in its
first exercise of faith, is the result of the wonderful union of the
soul with its Surety.
We do not deny, however, that there is a gradual increase of
the conscious realization, of the lively feeling, and of the free en-
joyment of this union. A child possesses its mother from the first
moment of its existence ; but the sensible enjoyment of its mother's
love gradually awakens and increases with the years, until he fully
knows what a treasure God has given him in his mother. And thus
the consciousness and enjoyment of what we have in our Savior be-
comes gradually clearer and deeper, until there comes a moment
when we fully realize how rich God has made us in Jesus. And by
this many are led to think that their union with Christ dates from
that moment. This is only apparently so. Altho then they be-
came fully conscious of their treasure in Christ, the union itself
existed (even subjectively) from the moment of their first cry of
faith.
This leads to the fifth and last stage, viz., death. Rejoicing in
Him with joy unspeakable and full of glory, altho not seeing Him,
jnuch more remains to be desired. Hence our union with Him does
THE MYSTICAL UNION WITH IMMANUEL 337
not attain its fullest unfolding until every lack be supplied and we
see Him as He is; and in that blissful vision we shall be like Him,
for then He will give us all that He has. Therefore faith makes
us partakers first of Hitnself and then of all His gi/ts, as the Hei-
delberg Catechism clearly teaches.
3d. The third point to which we call attention is the nature of
this union with Immanuel.
It has a naXViXQ, peculiar to itself; it may be compared to other
unions, but it can never hQ fully explained by them. Wonderful is
the bond between body and soul ; more wonderful still the sacra-
mental bond of holy Baptism and the Lord's Supper; equally won-
derful the vital union between mother and child in her blood, like
that of the vine and its growing branches ; wonderful the bond of
wedlock; and much more wonderful the union with the Holy
Spirit, established by His indwelling. But the union with Imman-
uel is distinct from all these.
It is a union invisible and intangible ; the ear fails to perceive
it, and it eludes all investigation ; yet it is very real union and com-
munion, by which the life of the Lord Jesus directly affects and
controls us. As the unborn babe lives on the mother-blood, which
has its heart-beat outside of him, so we also live on the Christ-life,
which has its heart-beat not in our soul, but outside of us, in heaven
above, in Christ Jesus.
4th. In the fourth place, altho the union with Christ coincides
with our covena?tt-vela.tion to Him as the Head, yet it is not identical
with it. Our relations of fellowship to Christ are many. There is
a fellowship of feeling and inclination, of love and attachment ; we
are disciples of the Prophet ; we are His blood-bought possession ;
the subjects of the King ; and members of the Covenant of Grace of
which He is the Head. But instead of absorbing the " u7no mysti-
ca," they are all based M'^on it. Without this real bond all the oth-
ers are only imaginary. Hence, while we know, feel, and confess
that it is glorious to be safely hid in our Covenant-Head, it is sweeter,
more precious and delightful to live in the mystical fellowship of
Love.
32
3f(ftb Cbapter.
CALLING AND REPENTANCE.
XXVIL
The Calling of the Regenerate.
"Whom He did predestinate, them He
also called." — Rom. viii. 30.
In order to hear, the sinner, deaf by nature, must receive hearing
ears. " He that hath ears let him hear what the Spirit saith unto
the churches."
But by nature the sinner does not belong to these favored ones.
This is a daily experience. Of two clerks in the same office, one
obeys the call and the other rejects it; not because he despises it,
but because he does not hear God's call in it. Hence God's quick-
ening act antedates the sinner's hearing, and thus he becomes able
to hear the Word.
The quickening, the implanting of the faith-faculty, and the
uniting of the soul to Christ, apparently three acts, are in reality
but one act, together constituting (objectively) the so-called yfr^/
grace. In the operation of this grace the sinner is perfectly passive
and indifferent; the subject of an action which does not involve the
slightest operation, yielding, or even non-resistance on his part.
In fact, the sinner, being dead in trespasses and sins, is under
this first grace like a soulless, motionless body, with all the passive
properties belonging to a corpse. This fact can not be stated with
sufficient force and emphasis. It is an absolute passivity. And
every effort or inclination to claim for the sinner the minutest co-
operation in this first grace destroys the Gospel, severs the artery
of the Christian confession, and is not only heretical, but anti-
Scriptural in the highest sense.
This is the point where the sign-post is erected, where the roads
THE CALLING OF THE REGENERATE 339
divide, where the men of the purified, that is, the Reformed Con-
fession, part company with their opponents.
Having stated this fact forcibly and definitely, it is of the utmost
importance to state with equal emphasis that, in all the subsequent
operations of grace (so-called second grace), this absolute passivity
is made to cease by the wonderful act of the first grace. Hence in
all subsequent grace the sinner to some extent cooperates.
In the first grace the sinner is absolutely like a corpse. But the
sinner's first passivity and his subsequent cooperation must not be
confounded. There is a passivity, after the Scripture, which can
not be exaggerated, which must be left intact ; but there is also
a passivity which is pretended, anti-Scriptural, and sinful. The
difference between the two is not that the former is partially
cooperating, and the latter without any cooperation whatever.
Surely by such temporizing the churches and the souls in them are
not inspired with energy and enthusiasm. No; the difference be-
tween the sound and the sickly passivity consists herein, that the
former, which is absolute and unlimited, belongs to fhQ first grace,
to which it is indispensable; while the latter clings to the second grace,
where it does not belong.
Let there be clear insight into this truth, which is after all very
simple. The elect but unregenerate sinner can do nothing, and
the work that is to be wrought in him must be wrought by another.
This is the first grace. But after this is accomplished he is no
longer passive, for something was brought into him which in the
second work of grace will cooperate with God.
But it is not implied that the elect and regenerate sinner is now
able to do anything without God; or that if God should cease work-
ing in him, conversion and sanctification would follow of them-
selves. Both these representations are thoroughly untrue, un-Re-
formed, and unchristian, because they detract from the work of the
Holy Spirit in the elect. No ; all spiritual good is of grace to the
end : grace not only in regeneration, but at every step of the way
of life. From the beginning to the end and throughout eternity
the Holy Spirit is the Worker, of regeneration and conversion, of
justification and every part of sanctification, of glorification, and of
all the bliss of the redeemed. Nothing may be subtracted from
this.
But while the Holy Spirit is the only Worker in the first grace,
340 CALLING AND REPENTANCE
in all subsequent operations of grace the regenerate always coope-
rates with Him, Hence it is not true, as some say, that the regen-
erate is just as passive as the unregenerate ; this only detracts from
the work of the Holy Spirit in the frst grace. Neither is it true
that henceforth the regenerate is the principal worker, only assisted
by the Holy Spirit; for this is eqtially derogatory to the Spirit's
work in the second grace.
Both these errors should be opposed and rejected. For altho,
on the one hand, it is said that the regenerate, considered out of
Christ, still lies in the midst of death ; yet, tho he be considered a
thousand times out of Christ, he remains in Him, for once in His
hand no one can pluck him out of it. And altho, on the other
hand, the regenerate is constantly admonished to be active and
diligent, yet. tho the horse does the pulling, it is not the horse but
the driver ^cho drives the carriage.
Reserving this last point until we consider sanctification, we
now consider the calling, for this sheds more light upon the confes-
sion of the Reformed churches concerning the second grace than
any other part of the work of grace.
After the elect sinner is born again, i.e., quickened, endowed
with the faculty of faith, and united with Jesus, the next work of
grace in him is calling, of which Scripture speaks with such empha-
sis and so often. " But as He which has called you is holy, so be ye
holy in all manner of conversation " ; " Who hath called you out of
darkness into His marvelous light"; "The God of all grace who
hath called us unto His eternal glory " ; " Whereunto He called you
by our Gospel, to the obtaining of the glory of our Lord Jesus
Christ;" "Who hath called you unto His Kingdom and Glory';
" I beseech you to walk worthy of the calling wherewith ye were
called ; " and not to mention more : " Give diligence to make your
calling and election sure; for if ye do these things ye shall never
fall."
In the Sacred Scripture calling has, like regeneration, a wider
sense and a more limited.
In the former sense, it means to be called to the eternal glory ;
hence this includes all that precedes, i.e., calling to repentance, to
faith, to sanctification, to the performance of duty, to glory, to the
eternal kingdom, etc.
Of this, however, we do not speak now. It is now our intention
to consider the calling in its limited sense, which signifies exclu«
THE CALLING OF THE REGENERATE 341
sively the calling whereby we are called from darkness into light,
i.e., the call unto repentance.
This call unto repentance is by many placed upon the same level
with the "drawing," of which, e.g., Jesus speaks: "No man can
come unto Me except the Father draw him." This we find also in
some of St. Paul's words: "Who hath delivered [Dutch translation,
drawn J us from the power of darkness " ; " That He might deliver
\draw\ us from this present evil world according to the will of God
and our Father." However, this seems to me less correct. He that
must be drawn seems to be unwilling. He that is called must be
able to come. The first implies that the sinner is still passive,
and therefore refers to the operation of \.\\q. first grace j the second
addresses the sinner himself, and counts him able to come, and
hence belongs to the second grace.
This "calling "is a summons. It is not merely the calling of
one to tell him something, but a call implying the command to
come ; or a beseeching call, as when St. Paul prays : " As tho God
did beseech you, be ye reconciled to God"; or as in the Proverbs:
" My son, give Me thine heart."
God sends this call forth by the preachers of the Word : not by
the independent preaching of irresponsible men, but by those
whom He Himself sends forth; men especially endowed, hence
whose calling is not their own, but His. They are the ministers of
the Word, royal ambassadors, in the name of the King of Kings
demanding our heart, life, and person ; yet whose value and honor
depend exclusively upon their divine mission and commission. As
the value of an echo depends upon the correct returning of the
word received, so does their value, honor, and significance depend
solely upon the correctness wherewith they call, as an echo of the
Word of God. He who calls correctly fills the highest conceivable
office on earth ; for he calls kings and emperors, standing above
them. But he who calls incorrectly or not at all is like a sounding
brass; as a minister of the Word he is worthless and without honor,
True to the pure Word, he is all ; without it, he is nothing. Such is
the responsibility of the preacher.
This should be noticed lest Arminianism creep into the holy
office. The preacher must be but instrument of the Holy Spirit;
even the sermon must be the product of the Holy Ghost. To sup-
pose that a preacher can have the least authority, honor, or official
significance outside of the Word, is to make the office Arminian ;
342 CALLING AND REPENTANCE
not the Holy Spirit, but the dominie, is the worker; he works with
all his might, and the Holy Spirit may be the minister's assistant.
To avoid such mistake, our Reformed churches have always purged
themselves of the leaven of clericalism.
And through this office the call goes forth from the pulpit, in
the catechetical class, in the family, in writing, and by personal
exhortation. However, not always to every sinner directly
through the office. On a ship at sea God may use a godly com-
mander to call sinners to repentance. In a hospital without spir-
itual supervision the Lord may use a pious man or woman, both to
nurse the sick and call their souls to repentance. In a village
where the quasi-minister neglects his duty, the Lord God may be
pleased to draw souls to life by printed sermons and books, by a
newspaper even, or by individual exhortation.
And yet in all these the authority to call reposes in the divine
embassy of the ministry of the Word. For the instruments of the
call, whether they were persons or printed books, proceeded from
the office. The persons were themselves called through the office,
and they only transmitted the divine message ; and the printed
books offered on paper what otherwise is heard in the sanctuary.
This calling of the Holy Spirit proceeds in and through the
preaching of the Word, and calls upon the regenerated sinner to
arise from death, and to let Christ give him light. It is not a call-
ing of persons still ^//regenerate, simply because such have no
hearing ear.
It is true that the preaching of missionary or minister of the
Word addresses itself also to others, but this is not at all in conflict
with what we have just said. In the first place, because there is
also an outward call to the unregenerate, in order to deprive them
of an excuse, and to show that they have no hearing ears. And
second, because the minister of the Word does not know whether
a man is born again or not, wherefore he may make no difference.
As a rule, every baptized person should be reckoned as belong-
ing to the regenerated (but not always converted); wherefore the
preacher must call every baptized person to repentance, as tho he
were born again. But let no one commit the mistake of applying
this rule, which applies only to the Church as a whole, to every per-
son in the Church. This would be either the climax of thoughtless-
ness or a complete misunderstanding of the reality of the grace of
God.
XXVIII.
The Coming of the Called.
" That the purpose of God according
to election might stand, not of
works, but of Him that calleth."
— Rom. ix. II.
The question is, whether the elect cooperate in the call.
We say, Yes; for the call is no call, in the fullest sense of the
word, unless the called one can hear and hears so distinctly that it
impresses him, causes him to rise and to obey God. For this rea-
son our fathers, for the sake of clearness, used to distinguish be-
tween the ordinary call and the effectual call.
God's call does not go forth to the elect alone. The Lord Jesus
said: " Many are called, few are chosen." And the issue shows that
masses of men die unconverted, altho called by the outward, or-
dinary call.
Nor should this outward call be slighted or esteemed unimpor-
tant; for by it the judgment of many shall be made the heavier in
the day of judgment: " If the mighty works which have been done
in you had been done in Tyre and Sidon, they would have repented
long ago in sackcloth and ashes. Therefore it shall be more toler-
able for Tyre and Sidon than for you " ; " And the servant which
knew the Lord's will and did not according to His will shall be
beaten with many stripes." Moreover, the effect of this outward
call reaches sometimes much deeper than is generally supposed,
and brings one sometimes to the very point of real conversion.
The unregenerate are not so insensible to the truth as never to
be touched by it. The decisive words of Heb. vi., concerning the
apparently converted who have even tasted of the heavenly gift,
prove the contrary. St. Peter speaks of sows which were washed
and then returned to the wallowing in the mire. One can be per-
suaded to be almost a Christian. But for the selling of his goods
the rich young ruler would have been won for Christ. Wherefore
344 CALLING AND REPENTANCE
the effect of the ordinary call is by no means as weak and meager
as is commonly believed. In the parable of the sower the fourth
class of hearers alone belong to the elect, for they alone bear fruit.
Still there is among two of the remaining classes a considerable
amount of growth. One of them even produces high stalks and
ears; only there is no fruit.
And for this reason the men that company with the people of
God should earnestly examine their own hearts, whether their fol-
lowing'of the Word is the result of having the seed sown in " good
ground." Oh, there is so much of illumination and of delight even;
and yet only to be choked, because it does not contain the genuine
germ of life.
All these unregenerate persons lack saving grace. They hear
only with the carnal understanding. They receive the Word, but
only in the field of their unsanctified imagination. They let it
work upon their natural conscience. It plays merely upon the
waves of their natural emotions. Thus they may be moved to
tears, and they ardently love whatever so affects them. Yea, they
often perform many good works which are truly praiseworthy;
they may even give their goods to the poor, and their bodies to be
burned. Their salvation is therefore considered to be a matter of
fact. But the holy apostle completely destroys their hope, saying:
" Tho you speak with the tongues of men and of angels, tho you
understand all mystery, tho you give all your goods to feed the
poor, and tho you give your body to be burned, and have not love,
it profiteth you nothing."
Hence to be God's child and not a sounding brass, deep insight
into the divine mysteries, an excited imagination, a troubled con-
science, and waves of feeling are not required, for all these may be
experienced without any real covenant grace ; but what is needed
is true, deep love operating in the heart, illuminating and vitali-
zing all these things.
Adam's sin consisted in this, that he banished all the love of
God from his heart. Now it is impossible to be neutral or indiffer-
ent toward God. When Adam ceased to love God, he began to hate
Him. And it is this hatred of God which no wlies at the bottom of
the heart of every child of Adam. Hence conversion means this,
that a man get rid of that hatred and receive loi>e in its place. He
who says from the heart, " I love the Lord," is all right. What
more can he desire !
THE COMING OF THE CALLED 345
But as long as there is no love for God, there is nothing. For
mere willingness to do something for God, even to bear great sacri-
fices, and to be very pious and benevolent, except it spring from
the right motive, is in its deepest ground nothing but a despising of
God. However beautiful the veneering, all these apparently good
works are inwardly cankered, sin-eaten, and decayed. Love alone
imparts the real flavor to the sacrifice. Wherefore the holy apostle
declares so sternly and sharply : " Tho you give your body to be
burned, and have not love, it profiteth you nothing."
To perform good works in order to be saved, or to oblige God,
or to make one's own piety lofty and conspicuous, is a growth from
the old root and at the most but a semblance of love. To cherish
true love for God is to be constrained by love to yield one's ego
with all that it is and has, and to let God be God again. And the
ordinary, the general, the outward call never has such effect ; it is
incapable of producing it.
Wherefore we leave the ordinary call and return to the call
which is particular, wonderful, inward, and effectual; which ad-
dresses itself not to all, but exclusively to the elect.
This call, which is spoken of as" heavenly" (Heb. iii. i), as "holy"
(2 Tim. i. 9), as " being without repentance " (Rom. xi. 29), is " according
to God' s purpose" (Rom. viii. 28), is "from above in Christ J esus our
Lord" (Phil. iii. 14), and does not have its starting-point in the
preaching. He that calls by it is God, not the minister. And this
call goes forth by the means of two agencies, one coming to man
from without and the other from within. Both these agencies are
effectual, and the call has accomplished its purpose and the sinner
has come to repentance as soon as their workings meet and unite
in the center of his being.
Hence we deny that the regenerate, hearing the preached
Word, will come of himself. We do not thus understand their co-
operation. If the inward call is sufficient, how is it that the regen-
erate can sometimes hear the preaching without arising, unrepent-
ant, refusing to let Christ give him light? But we confess that
the call of the regenerate is twofold: from without by the preached
Word, and from within by the exhortation and conviction of the
Holy Spirit.
Hence the work of the Holy Spirit in the calling is twofold :
The first work is, as He comes with the Word: the Word which
Is inspired, prepared, committed to writing, and preserved by Him-
346 CALLING AND REPENTANCE
self, who is God the Holy Ghost. And He brings that Word to the
sinners by preachers whom He Himself has endowed with talents,
animation', and spiritual insight. And so wonderfully does He
conduct that preaching through the channel of the otBce and of the
historical development of the confession, that at last it comes to
him in the form and character required to affect and win him.
We see in this a very mysterious leading of the Holy Spirit.
Afterward a preacher will learn that, under his preaching in such
a church and at such an hour, a regenerate person was converted.
And yet he had not specially prepared himself for it. Frequently
he did not even know that person ; much less his spiritual condi-
tion. And yet, without knowing it, his thoughts were guided and
his word was prepared in such a way by the Holy Ghost ; perhaps
he looked at the man in such a manner that his word, in connection
with the Spirit's inward operation, became to him the real and con-
crete Word of God. We hear it often said: "That was directly
preached at me." And so it was. It should be understood, how-
ever, that it was not the minister who preached at you, for he did
not even think of you ; but it was the Holy Spirit Himself. It was
He who thought of you. It was He who had it all prepared for
you. It was He Himself who wrought in you.
The ministers of the Word should therefore be exceedingly
careful not in the least to boast of the conversions that occur under
their ministry. When after days of failure the fisherman draws his
net full of fishes, is this cause for the net to boast itself? Did it not
come up empty again and again ; and then was it not nearly torn
asunder by the multitude of fishes?
To say that this proves the efficiency of the preacher is against
the Scripture. There may be two ministers, the one well grounded
in doctrine, the other but lightly furnished ; and yet the former has
no conversions in his church, while the latter is being richly blessed.
In this the Lord God is and remains the Sovereign Lord. He passes
by the heavily armed champions in Saul's army, and David, with
scarcely any weapons at all, slays the giant Goliath. All that a
preacher has to do is to consider how, in obedience to his Lord, he
may minister the Word, leaving results with the Lord. And when
the Lord God gives him conversions, and Satan whispers, " What
an excellent preacher you are, that it was given you to convert so
many men!" then he is to say, " Get thee behind me, Satan," giv-
ing the glory to the Holy Spirit alone.
THE COMING OF THE CALLED 347
j5owever, it is not the Holy Spirit's only care in such a way
and focus of life to cause the Word to come to a regenerate person,
but He adds also a second uwrk, viz., that by which the preached
Word effectively enters the very center of his heart and life.
By this second care He so illuminates his natural understand-
ing and strengthens his natural ability and imagination that he
receives the general tenor of the preached Word and thoroughly
understands its contents.
But this is not all, for even pretended believers may have this.
The seed of the Word attains this growth also in those who have
received the seed into a rocky ground and among thorns. Hence
to this is added the illumitiation of his understanding, which wonder-
ful gift enables him not only to apprehend the general sense of the
preached Word, but also to perceive and realize that this Word
comes to him directly _/rf;« God; that it affects and condemns his
very being, thus causing him to penetrate into its hidden essence
and feel the sharp sting which effects conviction.
Lastly, the Holy Spirit plies this conviction — which otherwise
would quickly vanish — so long and so severely, that finally the sting,
like the keen edge of a lancet, pierces the thick skin and lays open
the festering sore. This is in the called a very wonderful opera-
tion. The general understanding puts the matter before him ; the
illumination reveals to him what it contains: and the conviction puts
the sharp two-edged sword directly upon his heart. Then, how-
ever, he is inclined to shrink from that sword ; not to let it pierce
through, but to let it glance harmlessly from the soul. But then
the Holy Spirit, in full activity, continues to press that sword of
conviction, driving it so forcibly into the soul that at last it cuts
through and takes effect.
But this does not end the calling. For after the Holy Spirit has
done all this. He begins to operate upon the will ; not by forcibly
bending it, as an iron rod in the strong hand of the blacksmith, but
by making it, tho stiff and unyielding, pliant and tender from with-
in. He could not do this in the unregenerate. But having laid in
regeneration the foundation of all these subsequent operations in
the soul. He proceeds to build upon it ; or, to take another figure.
He draws the sprouts from the germ planted in the ground. They
do not start of themselves, but He draws them out of the germ. A
grain of wheat deposited in a desk remains what it is; but warmed
348 CALLING AND REPENTANCE
by the sun in the soil, the heat causes it to sprout. And so it is
here. The vital germ can do nothing of itself; it remains what it
is. Rut when the Holy Spirit causes the fostering rays of the Sun
of Righteousness to play upon it, then it germinates, and thus He
draws from it the blade and the ear and the corn in the ear.
Hence the yielding of the will is the result of a tenderness and
emotion and affection which sprang from the implanted germ of
life, by which the will, which was at first inflexible, became pliant;
by which that which was inclined to the left was drawn to the right.
And so, by this last act, conviction, with all that it contains, was
brought into the will ; and this resulted in the yielding of self, giv-
ing glory to God.
And in this way love entered the soul — love tender, genuine, and
mysterious, the ecstasy of which vibrates in our hearts during all
our after-life.
And this finishes the exposition of the divine work of calling.
It belongs to the elect alone. It is irresistible, and no man can hin-
der it. Without it no sinner ever passed from the bitterness of
hatred to the sweetness of love. When the call and regeneration co-
incide, they seem to be one; and so they are to our consciousness:
but actually they are distinct. They differ in this respect, that re^
generation takes place independently of the will and understanding ;
that it is wrought in us without our aid or cooperation ; while in
calling, the will and understanding begin to act, so that we hear
with both the outward and inward ear, and with the inclined will
are willing to go out to the light.
XXIX.
Conversion of All That Come.
" Turn Thou me and I shall be turned."
—Jer. xxxi. i8.
The elect, born again and effectually called, converts himself.
To remain unconverted is impossible ; but he inclines his ear, he
turns his face to the blessed God, he is converted in the fullest
sense of the word.
In conversion the fact of cooperation on the part of the saved
sinner assumes a clearly defined and perceptible character. In re-
generation there was none ; in the calling there was a beginning
of it; in conversion proper it became a fact. When the Holy Spirit
regenerates a man, it is an " Effatha," i.e.. He opens the ear. When
He effectually calls him. He speaks into that opened ear, which
cooperates by receiving the sound, that is, by barkening. But
when the Holy Spirit actually converts the man, then the act of
man coalesces with the act of the Holy Spirit, and it is said: " Let
the wicked forsake his way, and let him return unto the Lord, and
He will have mercy upon him "; and in another place : " The law of
the Lord is perfect, converting the soul."
It is a remarkable fact that the Sacred Scripture refers to con-
\Qrs\ona.\mosi one hundred and forty times SLshQmg an act of man, and
only six times as an act of the Holy Ghost. It is repeated again
and again : "Repent and turn to the Lord your God"; "Turn, O
backsliding children, saith the Lord" (Jer. iii. 22); "Sinners shall
return unto Thee" (Psalm li. 13, Dutch Version); "Repent and do
thy first works" (Rev. ii. 5). But conversion as an act of the Holy
Spirit is spoken of only in Psalm xix. 8, " The law of the Lord is per-
fect, converting the soul" ; in Jer. xxxi. 18, "Turn Thou me and I
shall be turned"; in Acts xi. 18. "That God also to the Gentiles
granted repentance unto life " ; Rom. ii. 4, " That the goodness of
God leadeth thee to repentance"; in 2 Tim. ii. 25, " If God peradven-
ture will ^/zr them repentance"; in Heb. vi. 6, " That it is impossi-
ble to renew such (as fall away) to repentance."
350 CALLING AND REPENTANCE
This fact should be carefully considered. When Scripture pre-
sents conversion as the Spirit's act but six times, and as man's act one
hundred and forty times, in preaching the same proportion should
be observed. And, therefore, the preachers who, when preaching
on conversion, treat it almost invariably in its passive aspect and
in the abstract; who apparently lack the courage and boldness to
declare to their hearers that it is their duty to convert themselves
unto God, seriously err. It has a very pious look, but it is against
the Scripture. And yet it is perfectly natural that one should hesi-
tate to say, " You must convert yourself" so long as regeneration
and conversion are still confounded. For then the declaration,
" You must convert yourself," ignores the sovereignty of God, and
implies that a dead sinner is still able to do something of himself.
And this is the reason why the preachers who will not surrender
the sovereignty of God, and who will not deduct anything from the
deadness of the sinner, are afraid "to speak to deaf ears." Hence
they /ray for the conversion of the hearers, but dare not in the
Name of the Lord demand \t of them.
And nothing may be deducted either from the divine sovereign-
ty or from the sinner's deadness. Every demand for conversion
which has such tendency is Pelagianism, and must be rejected.
But if the teaching of the Reformed Church in this respect be
thoroughly understood, the whole difficulty disappears.
It should be noticed, however, that Scripture, speaking of con-
version, does not always imply that it is saving conversion. The
real work of salvation is always accompanied on its way by a phan-
tom. Alongside of saving faith goes temporal faith ; alongside of
the effectual call, the ordinary call ; and alongside of saving conver-
sion, ordinary conversion.
Conversion in its saving sense occurs but once in a man's life,
and this act can never be repeated. Once having passed from
death unto life, he is alive and will never return unto death. Per-
dition is not a stream spanned by many bridges ; nor does the saint,
tossed between endless hopes and fears, cross the bridge leading to
life, by and by to return by another to the shores of death. No;
there is but one bridge, which can be crossed but once ; and he that
has crossed it is kept by the power of God from going back. Tho
all powers should combine to draw him back, God is stronger than
all, and no one shall pluck him out of His hand.
We state this as distinctly and forcibly as possible, for at this
CONVERSION OF ALL THAT COME 351
point souls are often led astray. It is heard repeatedly these days.
" Your conversion is not a momentary act, but an act of life which
repeats itself constantly : and wo to the man who fails for a single
day to be converted anew." And this is altogether wrong. Lan-
guage should not be so confounded. Tho the child grows for twenty
years after he is born, and before he attains maturity, yet he is born
but once, and neither conception r\ov pregnancy before it, not growth
after it, is called " birth."
The fixed boundary should be respected also in this instance. It
is true that conversion is preceded by something else, but that is
called not " conversion," but " regeneration" and " calling"; and so
there is something following " conversion," but that is called " sanc-
tification." No doubt the word " conversion" may also be applied
to the return of the converted but backslidden child of God, after
the example of Scripture ; but then it refers not to the saving
act of conversion, but to the continuance of the work once be-
gun, or to a return not from death, but from a temporary going
astray.
In order to discriminate correctly in this matter, it is necessary
to notice the four/old use of the word conversion in the Scripture.
1. "Conversion," in its widest scope, signifies a forsaking of
wickedness and a disposition to morality. In this sense it is said
of the Ninevites that God saw their works, that they turned from
their evil works. This does not imply, however, that all these
Ninevites belonged to the elect, and that every one of them was
saved.
2. " Conversion," in its limited sense, signifies saving conver-
sion, as in Isa. Iv. 7 : " Let the wicked forsake his way, and the
unrighteous man his thoughts, and let him return unto the Lord,
and He will have mercy upon him, and to our God, for He will
abundantly pardon."
3. And again, " conversion " signifies that, even after it has be-
come a fact in our hearts, its principles must be applied to every
relation of our life. A converted person may for a long time con-
tinue to indulge in bad habits and ungodly practises, but gradually
his eyes are opened for the evil, and then he repents and forsakes
the one after the other. So we read in Ezek. xviii. 30: "Repent
and turn yourselves from a/i your transgressions."
4. Lastly, "conversion" signifies the return of converted per-
sons to their first love, after a season of coldness and weakness in
352 CALLING AND REPENTANCE
the faith, e.g. : " Remember, therefore, from whence thou art fallen,
and repent and do thy first works" (Rev. ii. 5).
But in this connection we speak of saving conversion, of which
we make the following remarks :
First — It is not the spontaneous act of the regenerate. Without
the Holy Spirit conversion would not follow regeneration. Even
tho called, he could not come of himself. Hence it is of primary
importance to acknowledge the Holy Spirit, and to honor His work
as the first cause of conversion as well as of regeneration and call-
ing. As no one can pray as he ought unless the Holy Spirit prays
in him with groans that can not be uttered, so no regenerate and
called person can convert himself as he ought unless the Holy
Spirit begin and continue the work in him. The redemptive work
is not like the growing plant, increasing of itself. Nay, if the saint
is a temple of God, the Holy Spirit dwells in him. And this in-
dwelling indicates that everything accomplished by the saint is
wrought in him in communion with, by the incitement and
through the animation of the Holy Spirit. The implanted life is
not an isolated germ left to root in the soul without the Holy Spirit
and the Mediator, but it is carried, kept, bedewed, and fostered
from moment to moment out of Christ by the Holy Spirit. As men
can not speak without air and the operation of Providence vitali-
zing the organs of respiration and articulation, so it is impossible
that the regenerated man can live and speak and act from the new
life without being supported, incited, and animated by the Holy
Spirit.
Hence when the Holy Spirit calls that man and he turns him-
self, then there is not the slightest part in this act of the will which
is not supported, incited, and animated by the Holy Spirit.
Second — This saving conversion is also the conscious and volun-
tary choice and act of the person bom again and called. While the
air and impulse to speak must come from without, and my organs
of speech must be supported by the providence of God, yet it is J
who speak. And in much stronger sense does the Holy Spirit in
conversion work upon the wheels and springs of man's regene-
rated personality, so that all His operations must pass through
man's ego.
Many of His operations do not aflfect the ego, as in Balaam's
case. But not so in conversion. Then the Holy Spirit works only
CONVERSION OF ALL THAT COME 353
through us. Whatever He wills He brings into our will ; He causes
ail His actions to be effected through the organism of our being.
Hence man must be commanded, " Convert thyself." The teach-
er bids the pupil speak, altho he knows that the child can not do so
unaided by Providence. In the new life the ego depends upon the
Holy Spirit who dwells and works in him. But in conversion he
knows nothing of this indwelling, nor that he is born again ; and it
would be useless to speak to him about it. He must be told, " Con-
vert thyself." If the Spirit's action accompanies that word, the
man will convert himself; if not, he will continue unconverted.
But tho he convert himself, he will not boast, I have done this my-
self, but bow down in thankfulness and glorify that divine work by
which he was co7iverted.
In these two we find the evidence of genuine conversion : first,
the man bidden, converts himself, and then he gratefully gives
glory to the Holy Spirit alone. Not that we fear a man's conver-
sion will be hindered by some one's neglect. In all the work of
God's grace His Almightiness sweeps away everything that resists,
so that all opposition melts away like wax, and every mountain of
pride flees from His presence. Neither slothfulness nor neglect
can ever hinder an elect person from passing from death into life
at the appointed time.
But there is a responsibility for the preacher, for the pastor, for
parents and guardians. To be free from a man's blood, we must
tell every man that conversion is his urgent duty ; and to be without
excuse before God, after his conversion, we must give thanks to God,
who alone has accomplished it in and through His creature.
23
stjtb Cbaptcr.
JUSTIFICATION.
XXX.
Justification.
•' Being justified freely by His grace,
through the redemption that is in
Christ Jesus." — Rom. iii. 24.
The Heidelberg Catechism teaches that true conversion con-
sists of these two parts : the dying of the old man, and the rising
again of the new. This last should be noticed. The Catechism
says not that the new life originates in conversion, but that it
arises in conversion. That which arises must exist before. Else
how could it arise? This agrees with our statement that regenera-
tion precedes conversion, and that by the effectual calling the new-
born child of God is brought to conversion.
We now proceed to consider a matter which, tho belonging to
the same subject and running parallel with it, yet moves along an
entirely different line, viz., Justification.
In the Sacred Scripture, justification occupies the most conspic-
uous place, and is presented as of greatest importance for the sin-
ner : " For all have sinned, and come short of the glory of God ;
being justified freely by His grace, through the redemption that
is in Christ Jesus" (Rom. iii. 24). "Therefore, hemg justified
by faith, we have peace with God through our Lord Jesus Christ"
(Rom. V. I) ; " Who was delivered for our offenses and raised again
for our Justification" (Rom. iv. 25); " Who of God is made unto us
from God, wisdom and righteousness and sanctification and redemp-
tion" (i Cor. i. 30).
And not only is this so strongly emphasized by Scripture, but it
was also the very kernel of the Reformation, which puts this doc-
JUSTIFICATION 355
trine of " justification by faith " boldly and clearly in opposition to
the " meritorious works of Rome." " Justification by faith" was in
those days the shibboleth of the heroes of faith, Martin Luther in
the van.
And when, in the present century, a self-wrought sanctification
presented itself again, as the actual power of redemption, it was
the not insignificant merit of Kohlbrugge, that he, tho less compre-
hensively than the reformers, fastened this matter of justification,
with penetrating earnestness, upon the conscience of Christendom.
It may have been superfluous for the churches still truly Reformed,
but it was exceedingly opportune for the circles where the garland
of truth was less closely woven, and the sense of justice had been
allowed to become weak, as partially in our own country, but espe-
cially beyond our borders. There are in Switzerland and in Bohe-
mia groups of men who have heard, for the first time, of the neces-
sity of justification by faith, through the labors of Kohlbrugge.
Through the grace of God, our people did not go so far astray ;
and where the Ethicals, largely from principle, surrendered this
point of doctrine, the Reformed did and do oppose them, admon-
ishing them with all energy, and as often as possible, not to merge
justification in sanctification.
Regarding the question, how justification differs, on the one
hand, from " regeneration," and, on the other, from " calling and
conversion," we answer that justification emphasizes the idea of
right.
Right regulates the relations between two persons. Where
there is but one there is no right, simply because there are no rela-
tions to regulate. Hence by right we understand either the right
of man in relation to man, or the claim of God upon man. It is in
this last sense that we use the word right.
The Lord is our Lawgiver, our Judge, our King. Hence He is
absolutely Sovereign : as Lawgiver determining what is right; as
Judge judging our being and doing; as King dispensing rewards
and punishments. This sheds light upon the difference between
justification and regeneration. The new birth and the call and
conversion have to do with our being as sinners or as regenerate
men; but justification with the relation which we sustain to God,
either as sinners or as those born again.
Apart from the question of right, the sinner may be considered
356 JUSTIFICATION
as a sick person, who is infected and inoculated with disease.
After being bom again he improves, the infection disappears, the
corruption ceases, and he prospers again. But this concerns his
person alone, how he is, and what his prospects are ; it does not
touch the question of right.
The question of right arises when I see in the sinner a creature
not his own, but belonging to another.
Herein is all the difference. If man is to me the principal fac-
tor, so that I have nothing else in view but his improvement and
deliverance from misery, then the Almighty God is in this whole
matter a mere Physician, called in and affording assistance, who
receives His fee, and is discharged with many thanks. The
question of right does not enter here at all. So long as the
sinner is made more holy, all is well. Of course, if he is made
perfect, all the better. Clearly understanding, however, that man
belongs not to himself, but to another, the matter assumes an en-
tirely different aspect. For then he can not be or do as he pleases,
but another has determined what he must be and what he must
do. And if he does or is otherwise, he is guilty as a transgressor:
guilty because he rebelled, guilty because he transgressed.
Hence when I believe in the divine sovereignty, the sinner
appears to me in an entirely different aspect. As infected and
mortally ill, he is to be pitied and kindly treated; but considered
as belonging to God, standing under God, and as having robbed
God, that same sinner becomes a guilty transgressor.
This is true to some extent of animals. When I lasso a wild
horse on the American prairies for training, it never enters my
mind to punish him for his wildness. But the runaway in the city
streets must be punished. He is vicious; he threw his rider; he
refused to be led and chose his own way. Hence he needs to
be punished.
And man much more so. When I meet him in his wild career
of sin, I know that he is a rebel, that he broke the reins, threw his
rider, and now dashes on in mad revolt. Hence such sinner must
be not only healed, but punished. He does not need medical treat-
ment alone, but before all things he n^Qdis juridical treatment.
Apart from his disease a sinner has done evil ; there is no virtue
in him; he has violated the right; he deserves punishment. Sup-
pose, for a moment, that sin had not touched his person, had not
corrupted him, had left him intact as a man, then there would have
JUSTIFICATION 357
been no need of regeneration, of healing, of a rising again, of sanc-
tification; nevertheless he would have been subject to the ven-
geance of justice.
Hence man's case in relation to his God must be considered
juridically. Be not afraid of that word, brother. Rather insist
that it be pronounced with as strong an emphasis as possible. It
must be emphasized, and all the more strongly, because for so
many years it has been scorned, and the churches have been made
to believe that this "juridical" aspect of the case was of no impor-
tance ; that it was a representation really unworthy of God ; that
the principal thing was to bring forth fruit meet for repentance.
Beautiful teaching, gradually pushed into the world from the
closet of philosophy : teaching that declares that morality included
the right and stood far above the right; that " right" was chiefly a
notion of the life of less civilized ages and of crude persons, but of
no importance to our ideal age and to the ideal development of
humanity and of individuals; yea, that in some respects it is even
objectionable, and should never be allowed to enter into that holy
and high and tender relation that exists between God and man.
The fruit of this pestilential philosophy is, that now in Europe
the sense of right is gradually dying of slow consumption. Among
the Asiatic nations this sense of right has greater vitality than
among us. Might is again greater than right. Right is again the
right of the strongest. And the luxurious circles, who in their
atony of spirit at first protested against the "juridical" in theology,
discover now with terror that certain classes in society are losing
more and more respect for the "juridical" in the question of prop-
erty. Even in regard to the possession of land and house, and treas-
ure and fields, this new conception of life considers the " juridical"
a less noble idea. Bitter satire! You who, in your wantonness,
started the mockery of the " juridical " in connection with God, find
your punishment now in the fact that the lower classes start the
mockery of this " juridical " in connection with your money and
your goods. Yea, more than this. When recently in Paris a wom-
an was tried for having shot and killed a man in court, not only did
the jury acquit her, but she was made the heroine of an ovation.
Here also other motives were deemed more precious, and the " ju-
ridical " aspect had nothing to do with it.
And, therefore, in the name of God and of the right which He
3S8 JUSTIFICATION
has ordained, we urgently request that every minister of the Word,
and every man in his place, help and labor, with clear conscious-
ness and energy, to stop this dissolution of the right, with all the
means at their disposal; and especially solemnly and effectually to
restore to its own conspicuous place the juridical feature of the sin-
ner's relation to his God. When this is done, we shall feel again
the stimulus that will cause the soul's relaxed muscles to con-
tract, rousing us from our semi-unconsciousness. Every man, and
especially every member of the Church, must again realize his jurid-
ical relation to God now and forever; that he is not merely man or
woman, but a creature belonging to God, absolutely controlled by
God; and guilty and punishable when not acting according to the
will of God.
This being clearly understood, it is evident that regeneration
and calling and conversion, yea, even complete reformation and
sanctification, can not be sufficient; for, altho these are very glori-
ous, and deliver you from sin's stain and pollution, and help you
not to violate the law so frequently, yet they do not touch your
juridical relation to God.
When a mutinous battalion gets into serious straits, and the
general, hearing of it, delivers them at the cost of ten killed and
twenty wounded, who had not mutinied, and brings them back and
feeds them, do you think that that will be all? Do you not see
that such battalion is still liable to punishment with decimation?
And when man mutinied against his God, and got himself into
trouble and nearly perished with misery, and the Lord God sent
him help to save him, and called him back, and he returned, can
that be the end of it? Do you not clearly see that he is still liable
to severe punishment? In case of a burglar who robs and kills, but
in making his escape breaks his leg, and is sent to the hospital
where he is treated, and then goes out a cripple unable to repeat
his crime, do you think that the judge would give him his liberty,
saying: "He is healed now and will never do it again"? No; he
will be tried, convicted, and incarcerated. Even so here. Because
by our sins and transgressions we have wounded ourselves, and
made ourselves wretched, and are in need of medical help, is out
guilt forgotten for this reason?
Why, then, are such undermining ideas brought among the
people? Why is it that under the appearance of love a sentimental
Christianity is introduced about the " dear Jesus," and " that we are
JUSTIFICATION 359
so sick,' and " the Physician is passing by," and that " it is, oh! so
glorious to be in fellowship with that holy Mediator" ?
Are our people really ignorant of the fact that this whole repre-
sentation stands diametrically opposed to Sacred Scripture — opposed
to all that ever animated the Church of Christ and made it strong?
Do they not feel that such a feeble and spongy Christianity is a
clay too soft for the making of heroes in the Kingdom of God?
And do they not see that the number of men who are drawn to the
" dear Jesus" is much smaller now than that of the men who for-
merly were drawn to the Mediator of the right, who with His pre-
cious blood hath fully satisfied for all our sins?
And when it is answered, " That is just what we teach ; recon-
ciliation in His blood, redemption through His death! It is all
paid for us! Only come and hear our preaching and sing our
hymns!" then we beseech the brethren who thus speak to be seri-
ous for a moment. For, behold, our objection is not that you deny
the reconciliation through His blood, but that, by being silent on
the question of God's right, and of our state of condemnation, and
by being satisfied when the people " only come to Jesus," you allow
the consciousness of guilt to wear out, you make genuine repentance
impossible, you substitute a certain discontent with oneself for
brokenness of heart ; and thus you weaken the faculty to feel, to un-
derstand, and to realize what the meaning is of reconciliation
through the blood of the cross.
It is quite possible to bring about reconciliation without touch-
ing the question of the right at all. By some misunderstanding
two friends have become estranged, separated from, and hostile to
each other. But they may be reconciled. Not necessarily by ma-
king one to see that he violated the rights of the other; this was
perhaps never intended. And even if there was some right viola-
ted, it would not be expedient to speak of the past, but to cover it
with the mantle of love and to look only to the future. And such
reconciliation, if successful, is very delightful, and may have cost
both the reconciled and the reconciler much of conflict and sacri-
fice, yea, prayers and tears. And yet, with all this, such reconcil-
iation does not touch the question of right.
In this way it appears to us these brethren preach reconcilia-
tion. It is true that they preach it with much warmth and anima-
tion even; but— and this is our complaint — they consider and pre-
sent it as an enmity caused by whispering, misunderstanding, and
36o JUSTIFICATION
wrong inclination, rather than by violation of the right. And, in con-
sequence, their preaching of reconciliation through the blood of the
cross no longer causes the deep chord of the right to vibrate in
men's souls; but it resembles the reconciliation of two friends, who
at an evil hour became estranged from each other.
XXXI.
Our Status.
" And he believed in the Lord : and he
counted it to him for righteousness."
— Gen. XV. 6.
The right touches a man's status. So long as the law has not
proven him guilty, has not convicted and sentenced him, his legal
status is that of a free and law-abiding citizen. But as soon as his
guilt is proven in court and the jury has convicted him, he passes
from that into the status of the bound and law-breaking citizen.
The same applies to our relation to God. Our status before God
is that either of the just or of the unjust. In the former, we are
not condemned or we are released from condemnation. He that is
still under condemnation occupies the status of the unjust.
Hence, and this is noteworthy, a man's status depends not upon
what he is, but upon the decision of the proper authorities regard-
ing him; not upon what he is actually, but upon what he is counted
to be.
A clerk in an office is innocently suspected of embezzlement,
and accused before a court of law. He pleads not guilty ; but the
suspicions against him carry conviction, and the judge condemns
him. Now, tho he did not embezzle, is actually innocent, he is
counted guilty. And since a man does not determine his own
status, but his sovereign or judge determines it for him, the status
of this clerk, altho innocent, is, from the moment of his conviction,
that of a law-breaker. And the contrary may occur just as well.
In the absence of convicting evidence the judge may acquit a dis-
honest clerk, who, altho guilty and a law-breaker, still retains his
status of a law-abiding and honest citizen. In this case he is dis-
honorable, but he is counted honorable. Hence a man's status de-
pends not upon what he actually is, but what he is counted \.o be.
The reason is, that man's status has no reference to his inward
being, but only to the manner in which he is to be treated. It would
be useless to determine this himself, for his fellow citizens would
362 JUSTIFICATION
not receive it. Tho he asserted a hundred times, " I am an honor-
able citizen," they would pay no attention to it. But if the judge
declares him honorable, and then they should dare to call him dis-
honorable, there would be a power to maintain his status against
those who attack him. Hence a man's own declaration can not
obtain him a legal status. He may fancy or assume a status of
righteousness, but it has no stability, it is no status.
This explains why, in our own good land, a man's legal status
as a citizen is determined not by himself, but solely by the king,
either as sovereign or as judge. The king is judge, for all judg-
ment is pronounced in his name ; and, altho the judiciary can not
be denied a certain authority independent of the executive, yet in
every sentence it is the king's judicature which pronounces judg-
ment. Hence a man's status depends solely upon the king's de-
cision. Now the king has decided, once for all, that every citizen
never convicted of crime is counted honorable. Not because all
are honorable, but that they shall be counted as such. Hence so
long as a man was never sentenced, he passes for honorable, even
tho he is not. And as soon as he is sentenced, he is considered
dishonorable, tho he is perfectly honorable. And thus his status is
detertnined by his king; and in it he is accounted not according to
what he is, but what his king counts him to be. Even without the
judiciary, it is the king who determines a man's state in society,
not according to what he is, but what the king counts him to be.
A person's sex is determined not by his condition, but by what
the registrar of vital statistics in his register has declared him to be.
If by some mistake a girl were registered as a boy, and therefore
counted as a boy, then at the proper time she would be summoned
to serve in the militia, unless the mistake were corrected, and she
be counted to be what she is. It may be a. pretended, and not the
real, child of the rich nobleman in whose name it is registered.
And yet it makes no difference whose child it really is, for the state
will support it in all its rights of inheritance, because it passes for
the child of that nobleman, and is counted to be his legitimate child.
Hence it is the rule in society that a man's status is determined
not by his actual condition, nor by his own declaration, but by
the sovereign under whom he stands. And this sovereign has the
power, by his decision, to assign to a man the status to which, ac-
cording to his condition, he belongs, or to put him in a status where
he does not belong, but to which he is accounted to belong.
OUR STATUS 363
This is the case even in matters where mistakes are out of the
question. At the time of the king's death and of the pregnancy of
his widow, a prince or princess is counted to exist, even before he
or she is born. And, accordingly, while the child is still a nursing
babe, it is counted to be the owner of large possessions, even tho
these possessions may be entirely lost, before the child can hear
of them. And so there are a number of cases where standing and
condition, without anybody's fault or mistake, are entirely different;
simply because it is possible that a man be in a state into which he
has not yet grown.
The king alone can determine his own status ; if it pleases him
to register to-morrow incognito, as a count or a baron, he will be
relieved from the usual royal honors.
We have elaborated this point more largely, because the Ethi-
cals and the Mystics have got our poor people so bitterly out of the
habit of reckoning with this counting of God. The word of Scrip-
ture, " Abraham believed, and it was counted to him for righteous-
ness," is no longer understood ; or it is made to refer to the merit of
faith, which is Arminian doctrine.
The Holy Spirit often speaks of this counting of God : " I am
counted -with, them that go down into the pit"; "The Lord shall
count them when He writeth up the peoples " ; " And it was counted
unto Phineas for righteousness unto all generations, forever-
more." So it is said of Jesus, that " He was counted [numbered]
with the transgressors " ; of Judas that " he was counted with the
eleven " ; of the i^^circumcision which keeps the law, that " it
shall be counted unto him for circumcision " ; of Abraham that
"his faith was counted unto him for righteousness"; of him "that
worketh not, but believeth on Him that justifieth the ungodly,"
that " his faith is counted unto him for righteousness " ; and of the
children of the promise that " they are counted iov the seed."
It is this very counting that appears to the children of this present
age so incomprehensible and problematic. They will not hear of
it. And, as Rome at one time severed the tendon of the Gospel,
by merging justification in sanctification, mixing and identifying
the two, so do people now refuse to listen to anything but an Ethi-
cal justification, which is actually only a species of sanctification.
Hence God's counting counts for nothing. It is not heeded. It
has no worth nor significance attached to it. The only question is
364 JUSTIFICATION
what a man is. The measure of worth is nothing else but the worth
of OMXX personality.
And this we oppose most emphatically. It is a denial of justifi-
cation in toto J and such denial is essentially mutiny and rebellion
against God, a withdrawing of oneself from the authority of one's
legal sovereign.
All those who consider themselves saved because they have holy
emotions, or because they think themselves less sinful, and profess
to make progress in sanctification — all these, however dissimilar
they may be in all other things, have this in common, that they
insist on being counted according to their own declaration, and not
according to what God counts them to be. Instead of leaving, as
dependent creatures, the honor of determining their status to their
sovereign King, whose they are, they sit as judges to determine it
themselves, by their own progress in good works.
And not only this, but they also detract from the redemption
which is in Christ Jesus, and from the reality of the guilt for which
He satisfied. He who maintains that God must count a man ac-
cording to what he is, and not according to what God wills to count
him, can never understand how the Lord Jesus could bear our sins,
and be a "curse "and "sin "for us. He must interpret this sin-
bearing in the sense of a physical or Ethical fellowship, and seek
for reconciliation not in the cross of Jesus, but in His manger, as
many actually do in these days.
And as they thus make the actual bearing of our guilt by the
Mediator unthinkable, so they make inherited guilt impossible.
Assuredly, they say, there is inherited stain, taken in a Mani-
chean sense, but no original guilt. For how could the guilt of a
dead man be counted unto us? It is evident, therefore, that by this
thoughtless and bold denial of the right of God, not only is justifi-
cation disjointed, but the whole structure of salvation is robbed of
its foundation.
And why is this? Is it because the human consciousness can
not conceive the idea of being counted according to what we are
not? Our illustrations from the social life show that men readily
understand and daily accept such a relation in common affairs.
The deep cause of this unbelief lies in the fact that man will not
rest in God's judgment concerning him, but that he seeks for rest
in his <77f'« estimate of himself ; that this estimate is considered a
safer shield than God's judgment concerning him ; and that, instead
OUR STATUS 365
of living with the reformers by faith, he tries to live by the things
found in himself.
And from this men must return. This leads us back to Rome ;
this is to forsake justification by faith • this is to sever the artery of
grace. Much more than in the political realm must the sacred
principle be applied to the Kingdom of heaven, that to our Sover-
eign King and Judge alone belongs the prerogative, by His de-
cision, absolutely to determine our state of righteousness or of
unrighteousness.
The sovereignty which reposes in an earthly king is only bor-
rowed, derived, and laid upon him, but the sovereignty of the
Lord our God is the source and fountainhead of all authority and
of all binding force.
If it belongs to the very essence of sovereignty, that by the
ruler's decision alone the status of his subjects is determined, then
it must be clear, and it can not be otherwise than that this very
authority belongs originally, absolutely, and supremely to our God.
Whom He judges guilty is guilty, and must be treated as guilty;
and whom He declares just is just, and must be treated as just.
Before He entered Gethsemane, Jesus our King declared to His
disciples : " Now are ye clean through the word which I have spoken
unto you." And this is His declaration even now, and it shall for-
ever remain so. Our state, our place, our lot for eternity depends
not upon what we are, nor upon what others see in us, nor upon
what we imagine or presume ourselves to be, but only upon what
God thinks of us, what He counts us to be, what He, the Almighty
and Just Judge, declares us to be.
When He declares us just, when He thinks us just, when He
counts us just, then we are by this very thing His children who
shall not lie, and ours is the inheritance of the just, altho we lie in
the midst of sin. And in like manner, when He pronounces us
guilty in Adam, when in Adam He counts us subject to condemna-
tion, then we are guilty, fallen, and condemned, even tho we dis-
cover in our hearts nothing but sweet and childlike innocence.
In this way alone it must be understood and interpreted that the
Lord Jesus was numbered with the transgressors, altho He was holy ;
that He was made sin, altho He was the living Righteousness ; and
that He was declared a curse in our place, altho He was Immanuel.
In the days of His flesh He was numbered with transgressors and
sinners. He was put in their state, and He was treated accordingly ;
366 JUSTIFICATION
as such the burden of God's wrath came upon Him, and as such
His Father forsook Him, and gave Him over to bitterest death. In
the Resurrection alone He was restored to the status of the right-
eous, and thus He was raised for our justification.
Oh, this matter goes so deep ! When to the Lord God is again
ascribed His sovereign prerogative to determine a man's status,
then every mystery of Scripture assumes its rightful place; but
when it is not, then the entire way of salvation must be falsified.
Finally, if one should say : " An earthly sovereign may be mis-
taken, but God can not be ; hence God must assign to every man a
status which accords with his work " ; then we answer : " This
would be so, if the omnipotent grace of God were not irresistible."
But since it is, you are not esteemed by God according to what
you are, but you are what God esteems you to be.
XXXII.
Justification from Eternity.
" The righteousness which is of God
by faith."— /'/it/, iii. 9.
It has become evident that the question which most closely con-
cerns us is, not whether we are more or less holy, but whether our
status is that of the just or of the unjust, and that this is deter-
mined not by what we are at any given moment, but by God as our
Sovereign and Judge.
In Adam's creation God put us, without any preceding merits
on our part, in the state of original righteousness. After the fall,
according to the same sovereign prerogative, He put us, as Adam's
descendants, in the state of unrighteousness, imputing Adam's guilt
to each personally. And in exactly the same manner He now jus-
tifies the ungodly, i.e.. He places him, without any previous merit
on his part, in the state of righteousness according to His own holy
and inviolable prerogative.
In the creation He did not first wait to see whether man would
develop holiness in himself, so as to declare him righteous on the
ground of this holiness ; but He declared him originally righteous,
even before there was a possibility on his part of evincing a desire
for holiness. And after the fall He did not wait to see whether sin
would manifest itself in us, so as to assign us to the state of the
unrighteous on the ground of this sin ; but before our birth, before
there was a possibility of personal sin, He declared us guilty. And
in the same manner God does not wait to see whether a sinner
shows signs of conversion in order to restore him to honor as a
righteous person, but He declares the ungodly just before he has
had the least possibility of doing any good work.
Hence there is a sharp line between our sandification and our
justification. The former has to do with the quality of our being,
depends upon our faith, and can not be effected outside of us. But
368 JUSTIFICATION
justification is effected outside of us, irrespective of what we are,
dependent only upon the decision of God, our Judge and Sover-
eign ; in such a way that justification precedes sanctification, the
latter proceeding from the former as a necessary result. God does
not justify us because we are becoming more holy, but when He
has justified us we grow in holiness; " Being now justified by His
blood, we shall be saved from wrath through Him."
There should never be the least doubt regarding this matter.
Every effort to reverse this established order of Scripture must
earnestly be resisted. This glorious confession, declared with so
much power to the souls of men in the days of the Reformation,
must continue the precious jewel, to be transmitted intact by us to
our posterity as a sacred inheritance. So long as we ourselves
have not yet entered the New Jerusalem, our comfort should never
be founded upon our sanctification, but exclusively upon our justi-
fication. Tho our sanctification were ever so far advanced, so long
as we are not justified we remain in our sin and are lost. And if a
justified sinner die immediately after his justification is sealed to
his soul, he may shout with joy, for, in spite of hell and of Satan,
he is sure of his salvation.
The deep significance of this confession is faintly discernible in
our earthly relations. In order to do business on the floor of the
exchange, a trader must be an honorable citizen. If convicted of
crime, justly or unjustly, he will be expelled from exchange, tho
he be ten times more honest than others whose fraudulent transac-
tions have never been discovered. And how will this dishonored
man be restored to his former position.!* On the ground of future
honest business transactions? That is out of the question ; for as
long as he is counted dishonorable, he is not allowed to do business
on the floor. Hence he can not prove his honesty by any dealings
on exchange or in the market. So in order to start again, he must
first be declared an honorable man. Then, and not before, can he
set up in business once more.
Call this doing of business sanctification, and this declaration of
being a man of honor justification, and the matter will be illus-
trated. For as this merchant, being declared dishonorable, can not
do business so long as he continues in that state, and must be de-
clared honorable before he can begin anew, so a sinner can not do
any good work so long as he is counted lost. And so he must first
JUSTIFICATION FROM ETERNITY 369
be declared just by his God, in order to transact the honorable
business of sanctification.
To prove that this is effected absolutely without our own merit,
doing or not doing, and entirely without our actual condition, we
refer to the royal prerogative for granting pardon and reinstate-
ment. Altho, among us, decisions of the judiciary are rendered in
the name of the king, and yet not by the king himself, a certain
opposition between the king and the judiciary is thinkable. It
might occur that the judiciary declared a man guilty and dishonor-
able, whom the king wished not to be so declared. To keep the
majesty of the crown inviolate in such cases, the prerogative of
granting pardon and reinstatement is retained by almost every
crowned head; a prerogative which in the present day is narrowly
circumscribed, but which nevertheless represents still the exalted
idea that the decision of the king, and not our actual condition,
determines our lot. Hence a king can either grant pardon, i.e.,
remit the penalty and release the guilty person from all the conse-
quences of his crime, or, stronger still, he can grant reinstatement,
i.e., he can restore the accused and condemned to the condition of
one who had never been declared guilty.
And this exalted royal prerogative, of which on account of sin
there remains in earthly kings but a faint shadow, is the inviolable
right in which God rejoices, Himself being the Source and all-com-
prehending Idea of all majesty. Not you, but He determines what
His creature shall be ; hence He sovereignly disposes, by the word
of His mouth, the status wherein you will be set, whether it be of
righteousness or of unrighteousness.
It is also evident that the sinner's justification need not wait
until he is converted, nor until he has become conscious, nor even
until he is born. This could not be so if justification depended
upon something within him. Then he could not be justified before
he existed and had done something. But if justification is not
bound to anything in him, then this whole limitation must disap-
pear, and the Lord our God be sovereignly free to render this justi-
fication at any moment that He pleases. Hence the Sacred Scrip-
ture reveals justification as an eternal act of God, i.e., an act which
is not limited by any moment in the human existence. It is for
this reason that the child of God, seeking to penetrate into that
glorious and delightful reality of his justification, does not feel
24
370 JUSTIFICATION
himself limited to the moment of his conversion, but feels that this
blessedness flows to him from the eternal depths of the hidden life
of God.
It should therefore openly be confessed, and without any abbre-
viation, that justification does not occur when we become conscious
of it, but that, on the contrary, our justification was decided from
eternity in the holy judgment-seat of our God.
There is undoubtedly a moment in our life when for the first
time justification is published to our consciousness; but let us be
careful to distinguish justification itself from its publication. Our
Christian name was selected for and applied to us long before we,
with clear consciousness, knew it as our name; and altho there
was a moment in which it became a living reality to us and was
called out for the first time in the ear of our consciousness, yet no
man will be so foolish as to imagine that it was then that he actu-
ally received that name.
And so it is here. There is a certain moment wherein that jus-
tification becomes to our consciousness a living fact ; but in order
to become a living fact, it must have existed before. It does not
spring />c;« our consciousness, but it is mirrored in it, and hence
must have being and stature in itself. Even an elect infant which
dies in the cradle is declared just, tho the knowledge or conscious-
ness of its justification never penetrated its soul. And elect per-
sons, converted, like the thief on the cross, with their last breath,
can scarcely be sensible of their justification, and yet enter eternal
life exclusively on the ground of their justification. Taking an
analogy from daily life, a man condemned during his absence in
foreign lands was granted pardon through the intercession of his
friends, wholly without his knowledge. Does this pardon take
effect when long afterward the good news reaches him, or when
the king signs his pardon? Of course the latter. Even so does
the justification of God's children take effect, not on the day when
for the first time it i^ published to their consciousness, but at the mo-
ment that God in His holy judgment-seat declares them just.
But — and this should not be overlooked — this publishing in the
consciousness of the person himself must necessarily /ollo7v j and
this brings us back again to the special work of the Holy Spirit.
For if in God's judiciary it is more particularly the Father who
justifies the ungodly, and in the preparing of salvation more par-
JUSTIFICATION FROM ETERNITY 37 1
ticularly the Son who in His Incarnation and Resurrection brings
about justification, so it is, in more limited sense, the Holy Spirit
particularly who reveals this justification to the persons of the
elect and causes them to appropriate it to themselves. It is by
this act of the Holy Spirit that the elect obtain the blessed knowl-
edge of their justification, which only then begins to be a living
reality to thetn.
For this reason Scripture reveals these two positive, but appar-
ently contradictory truths, with equally positive emphasis: (i)
that, on the one hand, He has justified us in His own judgment-seat
from eternity; and (2) that, on the other, only in conversion are we
justified by faith.
And for this reason faith itself is fruit and effect of our justifica-
tion ; while it is also true that, for us, justification begins to exist
only as a result of our faith.
XXXIII.
Certainty of Our Justification.
•• Being justified freely by His grace,
through the redemption that is in
Christ Jesus." — Rom. iii. 24.
The foregoing illustrations shed unexpected light upon the fact
that God justifies the ungodly, and not him who is actually just in
himself; and upon the word of Christ: "Now are ye clean through
the word which I have spoken unto you." They illustrate the sig-
nificant fact that God does not determine our status according to
what we are, but by the status to which He assigns us He deter-
mines what we shall be. The Reformed Confession, which in all
things starts from the workings of God and not of man, became
again clear, eloquent, and transparent. So the divine Word, ordi-
narily lowered to a mere announcement of what God finds in us,
becomes once more Xh&Jiat of His creative power. He found an
ungodly man and said, " Be righteous," and behold he became
righteous. " I said to thee in thy blood, Live."
In this way the various parts of the redemptive work are ar-
ranged chronologically each in its own place.
So long as the false and narrow idea prevailed that a man was
justified after conversion on the ground of his apparent holiness,
justification could not precede sanctification, but must follow it.
Then man becomes first holy, and, as a reward or as a recognition
of his holiness, he is declared righteous. Hence sanctification is
first, and justification second ; a justification, therefore, without any
value, for what is the use of declaring that a ball is round?
The Scripture refuses to acknowledge a posterior justification.
In Scripture, justification is always the starting-point. All other
things spring from it and follow it. " Christ was made unto us wis-
dom and righteousness," and only then " sanctification and redemp-
tion." " ThQTGiore being justified by faith, we have peace with God
through our Lord Jesus Christ, by whom we also have access."
CERTAINTY OF OUR JUSTIFICATION 373
" Being justified freely by His grace, through the redemption that is
in Christ Jesus." And, " Whom He called, them He also justified;
and whom He justified, them He also glorified."
For this reason the Reformation made justification by faith the
starting-point for the conscience, and by this confession bravely and
energetically opposed Rome's justification by good works; for in
this justification by good works that priority of sanctification found
its root.
The Church of Christ can not deviate from this straight line of
the Reformation without estranging itself and separating itself from
its Head and Fountain of Life, vitally injuring itself. Sects which,
like the Ethicals and the Methodists,* detract from this truth sever
the faith from its root. If our churches desire once more to be
strong in the doctrine and bold in witness-bearing, they must not
repose in lethargy on the mere form of the doctrine, but must
heartily embrace the doctrine ; for it presents this cardinal point in
a superior and excellent manner. He only who heroically dares
accept justification of the ungodly becomes actual partaker of salva-
tion. He only can confess heartily and unreservedly redemption
which is sovereign, unmerited, and free in all its parts and workings.
The last question that remains to be discussed is : How can the
justification of the ungodly be reconciled with the divine Omni-
science and Holiness?
It must be acknowledged that, in one respect, this whole repre-
sentation seems to fail. It must be objected :
" Your argument is wittily thought out, but it does not stand the
test. When an earthly sovereign decides that a man's state shall
be otherwise than it actually is, he acts from ignorance, mistake, or
arbitrariness. And since these things can not be ascribed to God,
these illustrations can not be applied to Him."
And again : " That an earthly judge sometimes condemns the
innocent and acquits the guilty, and makes the former to occupy
the status of the latter, and vice versa, is possible only because the
judge is a fallible creature. If he had been infallible, if he could
have weighed guilt and innocence with perfect accuracy, the wrong
could not have been committed. Hence if sin had not come in,
that judge could not have acted arbitrarily, but he would have
acted according to the right, and decided for the right because it is
*See section 5 of the author's Preface.
374 JUSTIFICATION
right. And, since the Lord God is a Judge who trieth the reins and
who is acquainted with all our ways, in whom there can be no fail-
ure or mistake or ignorance, it is not thinkable, it is impossible, it
is inconsistent with God's Being, that as the just Judge He ever
could pronounce a judgment that is not perfectly in accordance
with the conditions actually existing in man."
Without the slightest hesitation we submit to this criticism. It
is well taken. The mistake whereby a boy can be registered as a
girl; the peasant's child for that of a nobleman; whereby a law-
abiding citizen can be judged as a law-breaker, and vice versa, is
out of the question with God. And, therefore, when He justifies
the ungodly, as the earthly judge declares the dishonorable to be
honorable, then these two acts, which are apparently similar, are
utterly dissimilar and may not be interpreted in the same way.
And yet the correctness of the objection does not in itself in-
validate the comparison. Scripture itself often compares men's
acts, which are necessarily sinful, to the acts of God. When the
unjust judge, weary of the widow's tears and importunity, finally
said, " I will avenge her, lest she come at last and break my head "
(Dutch Translation), the Lord Jesus does not for a moment hesitate
to apply this action, tho it sprang from an unholy motive, to the
Lord God, saying: " And shall not God avenge His own elect, who
cry night and day unto Him?"
It can not be otherwise. For since all acts of men, even the
very best of the most holy among them, are always defiled with
sin, either it would be impossible to compare any deed of man with
the doings of God, or one must necessarily consider such deeds of
men apart from the sinful motive, and apply to God only the third
of the comparison.
And as Jesus could not mean that at last God must answer His
elect, " lest they come and break His head," but without speaking
of the motive, simply pointed to the fact that the inopportune
prayer is finally heard, so did we compare the wrong decision of the
judge, declaring the guilty innocent, to the infallible decision of
God, justifying the ungodly, since, in spite of the difference of mo-
tive, it coincides with a third of the comparison.
Moreover, human mistakes are out of the question with reference
to the granting of pardon and reinstatement. Hence this expres-
sion of royal sovereignty is indeed a direct type of the sovereignty
of the Lord our God.
CERTAINTY OF OUR JUSTIFICATION 375
But this does not settle the question. Altho we concede that
the unholy motive of mistake can not be attributed to God, yet we
must inquire : What is God's motive, and how can the justification
of the ungodly be consistent with His divine nature?
We reply by pointing to the beautiful answer of the Catechism,
question 60 : " How art thou righteous before God? Only by a true
faith in Jesus Christ ; so that, tho my conscience accuse me, that I
have grossly transgressed all the commandments of God, and kept
none of them, and am still inclined to all evil ; notwithstanding, God,
without any merit of mine, but only of mere grace, grants and im-
putes to me the perfect satisfaction, righteousness, and holiness of
Christ ; even so as if I never had had, nor committed any sin : yea,
as if I had fully accomplished all that obedience which Christ hath
accomplished for me ; inasmuch as I embrace such benefit with a
believing heart."
That the Lord God justifies the ungodly is not because He en-
joys fiction, or delights by a terrible paradox to call one righteous
who in reality is wicked ; but this fact runs parallel with the other
fact, that such an ungodly one is really righteous. And that this
ungodly one, who in himself is and remains wicked, at the same
time is and continues righteous, finds its reason and ground in the
fact that God puts this poor and miserable and lost sinner into
partnership with an infinitely rich Mediator, whose treasures are
inexhaustible. By this partnership all his debts are discharged,
and all those treasures flow down to him. So tho he continues, in
himself, poverty-stricken, he is at the same time immensely rich
in his Partner.
This is the reason why all depends upon faith in the Lord Jesus
Christ ; for that faith is the bond of partnership. If there is no such
faith, there can be no partnership with the wealthy Jesus ; and you
are still in your sin. But if there is faith, then the partnership is
established, then it exists, and you engage in business no longer
on your own account, but in partnership with Him who blots out
all your indebtedness, while He makes you the recipient of all His
treasure.
How is this to be understood? Is it the Person of the Christ
who takes us into partnership? And, since God has no longer to
reckon with our poverty, but can now depend upon the riches of
Christ, does He therefore count us good and righteous? No,
376 JUSTIFICATION
brethren, and again, no ! It is not so, and it may not so be pre-
sented; for then there would be no justification on God's part.
You have a bill to collect from a man who failed in business, but
who was accepted as the partner of a rich banker, who discharged
all his debts. Is there now the slightest mercy or goodness on your
part, when you indorse that man's check? Doing otherwise, would
you not flatly contradict solid and tangible facts?
No, the Lord God does not act that way. Christ does not blot
out the debt, and obtain us treasure outside of God ; nor does the
ungodly enter, through faith, into partnership with the wealthy
Jesus independently of the Father ; neither does God, being informed
of these transactions, justify the ungodly, who already had become
a believer. For then ther« would be no honor for God, nor praise
for His grace ; it would be not the ungodly, but, on the contrary, a
believer that was justified.
The matter is not transacted that way. It was the Lord God,
first of all, who, without respect of person, and hence without re-
spect to faith in the person, according to His sovereign power,
chose a portion of the ungodly to eternal life ; not as Judge, but as
Sovereign. But being Judge as well as Sovereign, and therefore
incapable of violating the right, He who has chosen, that is, the
Triune God, has also created and given all that is necessary and re-
quired for salvation ; so that these elect persons, at the proper time
and by appropriate means, may receive and undergo the things by
which in the end it will appear that all God's doing was majesty
and all His decision just.
And, therefore, this whole ordering of the Covenant of Grace ;
and in this Covenant of Grace the ordering of the Mediator; and in
the Mediator that of all satisfaction, righteousness, and holiness;
and of that satisfaction, righteousness, and holiness, first the itnputa-
tion, and after that the gift.
Wherefore God does indeed declare the ungodly just before he
believes, that he may believe, and not after he believes. This
justifying act is the creative act of God, in which is also deposited
the satisfaction, righteousness, and holiness of Christ, and from
which flow also the imputation and granting of all these to the un-
godly. Wherefore there is in this act of justification not the slight-
est mistake or untruth. He alone is declared just who, being
ungodly in himself, by this declaration is and becomes righteous in
Christ.
CERTAINTY OF OUR JUSTIFICATION 377
In this way alone it is possible fully to understand the doctrine
of justification in all its wealth and glory. Without this deep con-
ception of it, justification is merely the pardon of sin, after which,
being relieved of the burden, we start out with newly animated
zeal to work for God. And this is nothing else than genuine, fatal
Arminianism.
But, with this deeper insight, man acknowledges and confesses :
" Such pardon of sin does not avail me. For I know :
" ist. That I shall be again daily defiled with sin;
" 2d. That I shall have a sinful heart within me until the day of
my death;
" 3d. That until then, I shall never be able to accomplish the
keeping of the whole law ;
" 4th. That, since I am already condemned and sentenced, I can
not do business in the Kingdom of God as an honorable man."
The answer of justification, such as Scripture reveals and our
Church confesses it, covers these four points most satisfactorily.
It accepts you not as a saint, with a self-assumed holiness, but
as one who confesses: "My conscience accuses me that I have
grossly transgressed all the commandments of God, and have kept
none of them, and that I am still inclined to all evil"; and yet, you
are not cast out. It tells you that you can not depend upon any
merit of your own, but must rely on grace alone. Wherefore it
begins with putting you in the ranks of the law-abiding, of them
that are declared good and righteous, " even so as if you never had
had nor committed any sin." As the ground of godliness it does not
require of you the keeping of the law, but it imputes and imparts
to you Christ's fulfilment of the law; esteeming you as if you had
fully accomplished all that obedience which Christ has accomplished
for you. And effacing hereby the difference of your past and
future sin, it imputes and grants unto you not only Christ's satis-
faction and holiness, but even His original righteousness, in such
a manner that you stand before God once more righteous and
honorable, and as tho the whole history of your sin had been a
dream only.
But the closing sentence of the Catechism should be noticed :
" Inasmuch as I embrace such benefit with a believing heart." And
that "believing heart," and that "embracing" — behold, that is the
very work of the Holy Spirit.
Seventb Cbapter.
FAITH.
XXXIV.
Faith in General.
" Through faith ; and that not of yourselves,
it is the gift of God." — Ephes. ii. 8.
"When the judicial act of the Triune God, justification, is an-
nounced to the conscience, faith begins to be active and expresses
itself in works. This leads us to call the attention of our readers
to the work of the Holy Spirit, which consists in the imparting of
faith.
We are saved through faith ; and that faith is not of ourselves,
it is the gift of God. It is very specially a gift of the Triune God,
by a peculiar operation of the Holy Ghost : " No man can say that
Jesus is the Lord but by the Holy Ghost" (i Cor. xii. 3). St. Paul
calls the Holy Spirit the Spirit of faith (2 Cor. iv. 13). And in Gal.
V. 22 he mentions faith as the fruit of the Holy Spirit.
In salvation nearly everything depends upon faith ; hence a cor-
rect conception of faith is essential. It has always been the aim of
error to poison faith's being, and thus to destroy weak souls as well
as the Church itself. It is therefore the urgent duty of ministers
to instruct the churches concerning faith's being and nature; by
correct definitions to detect prevailing error, and thus to restore
the joy of a clear and well-founded consciousness of faith.
For years the people have listened to the poorest and vaguest
theories of faith. Every minister has had his own theory and
definition, or worse, no definition at all. In a general way they
have felt what faith is, and presented it eloquently; but these
brilliant, metaphorical, often flowery descriptions have frequently
been more obscuring than illuminating; they have failed to in-
struct. The definition of faith being left to the inspiration of the
FAITH IN GENERAL 379
moment, it often occurred that the minister unconsciously offered
to his people one Sunday the very opposite of what he had elo-
quently proclaimed the week before. This should not be so. The
Church must increase in knowledge also ; and what sufficed for the
apostolic Church is not sufficient now. The ideas of faith were
confused then; and the earliest writings show that the various
problems regarding faith had not been solved.
But not so in the apostolic writings, whose inspiration is proven
from the fact that they contain a clear and definite answer to nearly
all these questions. But after the apostles had passed away, the
depth of their word not yet understood, there was a childlike con-
fusion of ideas in the Church of the first centuries ; until the Lord
allowed various heretical forms of faith to appear, which the Church
was compelled to oppose by the real forms of faith. To do this
successfully it had to emerge from that confusion and to arrive at
clearer distinctions and conceptions.
Hence the many differences, questions, and distinctions which
subsequently arose regarding faith's being and exercise. Owing
to the earnest debates, the. real being of faith became gradually
more defined and clearly distinguished from its false forms and
imitations. That in the present time every path, good and bad, has
its own distinctive sign-post, so that no one can turn in the wrong
direction ig^norantly, is the fruit of the long conflict waged with so
much patience and talent.
Undoubtedly ignorance has caused much misunderstanding.
But we maintain that a guide who neglects to examine the roads
before he undertakes to guide travelers is unworthy of his title.
And a minister of the Word is a spiritual guide, appointed by the
Lord Jesus to conduct pilgrims traveling to the heavenly Jerusalem
through the high Alps of faith, where the ordinary communications
of the earthly life have ceased, from one mountain-plateau to an-
other. Hence he is inexcusable when, merely guessing at the
location of the heavenly city, he advises his pilgrims to try the
path which seems to lead in that direction. By virtue of his office
he should make it his chief business to know which is the shortest,
safest, and most certain way, and then tell them that this and none
other is the way. Formerly, when the various paths had not yet
been examined, it was to some extent praiseworthy to try them all ;
but now, since their misleading character is so well known, it is un-
pardonable to try them again.
38o FAITH
And when the easy-going people say, " Above all things let us
retain our simplicity ; what is the use in our Christian faith of all
those wearisome distinctions," we would ask of them whether in
the case of a surgical operation they would prefer a surgeon who in
his simplicity only cuts no matter where or how; or in case of sick-
ness, an apothecary who simply puts a mixture together from his
various jars and bottles, regardless of the names of the drugs; or,
to take another example, in case of a sea-voyage, would they em-
bark in a vessel whose captain, chary of the use of charts and in-
struments, in sweet simplicity steers his ship, merely trusting in
^s luck?
And wnen they answer, as they must, that in such cases they
demand professionals thoroughly acquainted with the smallest de-
tails of their professions, then we ask them in the name of the Lord
and of their accountability unto Him, how they can go to work so
simply, i.e., so carelessly and thoughtlessly, when it concerns spir-
itual disease, or the voyage across the unfathomable waters of life,
as tho in these matters thoughtful discrimination were immaterial.
We refuse, therefore, to be influenced by that sickly talk about
simplicity regarding faith, or by the impious cry against a so-called
dogmatism, but shall diligently seek to give an exposition of the
being of faith, which, eradicating error, will point out the only safe
and reliable path.
As a starting-point, let it be plainly understood that there is a
sharp distinction between saving faith and the faith which in the
various spheres of life is called "faith in general."
When Columbus is incited, by internal compulsion, to direct
his restless eye across the western ocean to the world which he
there expects with almost absolute certainty, we call this faith,
and yet, with this instinctive inclination in the mind of Columbus
saving faith has nothing to do. And the preacher, using this and
similar examples otherwise than as a faint analogy, does not ex-
plain but obscures the matter, and leads the Church in the wrong
direction.
Sometimes we have among our children one whose mind is con-
stantly occupied by an unconscious aim or idea, that leaves him no
rest. In after years it may appear to be his life's aim and purpose.
This is the compulsion of an inward law belonging to his nature :
the mysterious, constraining activity of a ruling idea governing his
FAITH IN GENERAL 381
life and person. People thus constrained conquer every obstacle ;
however opposed, they come ever nearer to that unconscious pur-
pose, and at last, owing to this irresistible impulse, they attain
what they have been so long aiming at. And this is also frequently
called _/(2/V//y but it has little more than the name in common with
the faith of which we are about to speak. For while such faith
excites human energy, and exalts and glorifies it, saving faith, on
the contrary, casts down all human greatness.
The same is true of the so-called faith in one's ideas. One is
young and enthusiastic; he dreams beautiful dreams of a golden
age of happiness and sees delightful ideals of righteousness and
glory. That beautiful world of his fancy seems to comfort him
for the disappointments of this matter-of-fact world. If that were
the real world, and if it were always to remain so, it would have
broken his youthful heart and prematurely quenched its enthusiasm ;
and, grown old when still young, he would have joined the pessi-
mists who perish in despair, or the conservatives who find relief in
the silencing of the higher dictates of the conscience. But fortu-
nately their number is small. In this painful experience many
discover a world of ideals, i.e., they have the courage to condemn
this sinful world, full of misery, and to prophesy of the coming of
a better and happier world.
Alas! youthful presumption, chasing after its ideals, often fancies
that the cause of all evils lies in the fathers. " If my fathers had
only seen and planned things as I do now, our progress would have
been much greater." But those fathers did not see it so. They
went wrong; hence our ideals are not yet real. But there is hope ;
a young generation, clearly understanding these things, will soon
be heard; then great changes will occur: much of the existing
misery will disappear, and our ideal world will become real. And
cruel is the answer of unvarnished experience. For the son acts as
foolishly as the father did before him. Consequently the ideal
world is not realized. He cries aloud, but men will not hear; they
refuse to be delivered from their misery, and the old sadness goes
on forever.
At this point the company of idealistic men is divided. Some
abandon the effort ; call their dreams delusive, and, accepting the
inevitable, increase the broad stream of souls trampled down to the
same level. But a few nobler souls refuse to submit to this debased
382 FAITH
and ignoble wretchedness ; and preferring to run their heads against
the granite wall, with the cry, " Advienne qui pourra," cling to
their ideals. And these men who can not be sufficiently loved and
appreciated are said to believe. But even this faith has nothing in
common with saving faith ; to speak of this as the same is but con-
fusion of tongues and a joining together of things dissimilar.
Finally, the same is true of a much lower form, ordinarily called
faith, which is the light-hearted expression of cheerfulness ; or the
lucky guessing at something which accidentally comes to pass.
There are cheery, mirthful souls, who in spite of adversity never
seem to be cast down or harmed, who, however much suppressed,
have always enough of elasticity in their happy spirits to let the
mainspring of their inward life rebound into full activity. Such
people have always an encouraging and hopeful eye for all their
surroundings. They are strangers to gloomy forebodings, and un-
acquainted with melancholy fears. Care does not rob them of
sleep, and nervous restlessness does not send the blood to the heart
at quickened pace. However, they are not indifferent, only not
easily affected. Things may go against them, the clouds may
overcast their sky, but behind the clouds they see the sun still
shining, and they prophesy, with cheerful smile, that light will
soon break through the darkness. Therefore it is said that they
have faith in persons and in things.
And this faith, if it be not too superficial, should be appreciated.
"With millions of melancholy souls, life in this country would be
unbearable; and it is cause for gratitude that our national char-
acter, otherwise so phlegmatic, cultivates sons and daughters in
whose hearts the faith of the cheerful burns brightly. And some-
times their prophecies are really fulfilled; everybody thought that
the little craft would perish, and, behold, it safely reached and en-
tered the harbor; and it appeared that their cheerful faith was
actually one of the causes of its happy arrival. And then these
prophets ask you : Did we not tell you so? Were you not altogether
too gloomy? Do you not see that it came out all right?
But even this faith has nothing but the name, in common with
saving faith. We must note this especially because, in Christian
institutions and enterprises, we frequently meet with men and
women who are upheld by this spirit of cheerfulness and unques-
tioning confidence, and who by this hopeful spirit pilot many a
FAITH IN GENERAL 383
Christian craft, which otherwise might perish, into a safe harbor.
But this spiritual cheerfulness which, in the Christian, is perhaps
fruit of the genuine faith, is by no means the genuine faith itself.
And when it is said, " Do you now see what faith can do?" the sa-
ving faith is again confounded with this general faith which is found
sometimes even among the heathen.
XXXV.
Faith and Knowledge.
"He that believeth in the Son hath ever-
lasting life; and he that believeth not
the Son shall not see life."— y^j/iw iii. 36.
In the discussion of saving faith, faith in general can not afford
us the least assistance. To understand what " faith " is, we must
turn in an entirely different direction, and answer the question :
" What is, among the nations, the universal root-idea and original
significance of faith?"
And then we meet this singular phenomenon, that among all
nations and at all times faith is an expression denoting at one time
something uncertain, and at another something very certain.
It may be said : " I believe that the clock struck three, but I am
not certain"; or, " I believe that his initials are H. T., but I am not
certain " ; or, " I believe that you can take a ticket directly for St.
Petersburg, but it would be well first to inquire." In every one of
these sentences, which can be translated literally in every culti-
vated language, " to believe" signifies a mere guess, something less
than actual knowledge, a confession of U7icertainty.
But when I say, "I believe in the forgiveness of sin"; or, "I
believe in the immortality of the soul"; or lastly, " I believe in the
unquestionable integrity of that statesman"; " to believe" does not
imply doubt or uncertainty about these things, but signifies strong-
est conviction concerning them.
From which it follows, that every definition of the being of
faith must be wrong which does not explain how, from one and
the same root-idea, there can be derived a twofold, diametrically
opposed use of the same word.
Of this difficulty there can be but one solution, viz., the differ-
ence in the nature of the things in regard to which certainty is
desired; so that, with reference to one class of things, highest cer-
tainty is obtained by faith, and, with reference to another, it is not.
FAITH AND KNOWLEDGE 385
This difference arises from the fact that there are things visible
and invisible, and that certainty regarding things visible is obtained
by knozvledge and not by faith ; while certainty in regard to things
invisible is obtained exclusively hy faith. When a man says regard-
ing visible things, " I believe," and not, " I know," he impresses us
as being uncertain ; but in saying regarding invisible things, " I be-
lieve," he gives us the idea of certainty.
It should be observed here that the expressions " visible " and
" invisible " must not be taken in too narrow a sense ; by things
visible must be understood all things that can be perceived by the
senses, as in Scripture ; and by things invisible, the things that can
not be so perceived. Wherefore the things that pertain to the
hidden life of a person must ultimately rest on faith. His deeds
alone belong to the visible things. Certainty in regard to these
can be obtained by the perception of the senses. But certainty
regarding his inward personality, his thoughts, his affections and
their sincerity, his character and its trustworthiness, and anything
pertaining to his inward life, — certainty regarding all these can be
reached by faith only.
If we were to enter more deeply into this matter, we should
maintain that all certainty, even regarding things visible, rests always
and only upon faith; and we should lay down the following propo-
sitions : When you say that you saw a man in the water and heard
him cry for help, your knowledge rests, frst, upon your belief that
you did not dream btit was wide awake, and that you did not imagine
but actually saw it ; second, upon your firm belief that since you saw
and heard something there must be a corresponding reality which
occasions that seeing and hearing ; third, upon your conviction that
in seeing something, e.g., the form of a man, your senses enable
you to obtain a correct impression of that form.
And, proceeding in this way, we could demonstrate that in the
end, all certainty in regard to things visible, as well as to things
invisible, rests ultimately not upon perception, but upon faith. It
is impossible for my ego to obtain any knowledge of things out-
side of myself without a certain bond of faith, which unites me to
these things. I must always believe either in my own identity, that
is, that I am myself; or in the clearness of m^y consciousness; or in
the perception of my senses ; or in the actuality of the things out-
side of myself; or in the axiomata from which I proceed.
Hence it can be stated, without the slightest exaggeration, that
386 FAITH
no man can ever say, " / know this or that" without its being possi-
ble to prove to him that his knowledge, in a deeper sense and upon
closer analysis, depends, so far as its certainty is concerned, upon
faith alone.
But we prefer not to consider this deeper conception of the
matter, because it confuses rather than explains the being of faith ;
for it should be remembered that in Sacred Scripture the Holy Spirit
always uses words as they occur in the ordinary speech of daily
life, simply because otherwise the children of the Kingdom could
not understand them. And, in the daily life, people do not make
that closer distinction, but say, in the case above referred to : "I
know that there is a man in the water, for I saw his head and I
heard him cry." While, on the other hand, it is said, in the ordi-
nary speech of daily life ; " If you do not believe me, I can not talk
with you"; indicating the fact that, in regard to o. person, faith is
the only means by which certainty can be obtained.
And, keeping this in view, we shall, for the sake of clearness,
present the matter in this way: that the Lord God has created man
in such a way that he can obtain knowledge of two worlds, of the
world of visible things, and of that of invisible things ; but so that
he obtains such knowledge concerning each in a special and peculiar
manner. He obtains knowledge of the world of visible things by
means of the senses, which are instruments designed to bring his
mind into contact with the outside world. But the senses teach
him nothing concerning the world of invisible things, for which he
needs altogether diflferent organs.
We have no names for these other organs, as we have for the
five senses ; yet we know that from that invisible world we receive
impressions, sensations, emotions; we know perfectly well that
these mutually differ in duration, depth, and power, and we also
know that some of these aflfect us as real and others as unreal. In
fact the invisible world, as well as the visible world, exerts influ-
ences upon us; not through the five senses, but by means of un-
namable organs. This influence from the invisible world affects
the soul, the consciousness, the innermost ego. This working
makes impressions upon the soul, excites sensations in the con-
sciousness, and causes emotions in the inward ego.
This is done, however, in such a way that there is always room
for the question : " Are these impressions real? Can I trust these
FAITH AND KNOWLEDGE 387
sensations? Is there a reality corresponding to these sensations,
impressions, emotions?" And to this last question faith alone can
answer "yes." in precisely the same manner as the question,
whether I obtain certainty from my own consciousness and from
my senses and from the axiomata, receives its "yes" exclusively
and only by faith.
To obtain certainty regarding the things invisible, such as love,
faithfulness, righteousness, and holiness, the mystic body of the
Lord-in a word, regarding all things that pertain to the mystery of
the personal life in my fellow men. in Immanuel. in the Lord our
God. faith is the proper and only divinely ordained way; not as
something inferior to knowledge, but equal to it, only much more
certain, and from which all knowledge derives its certainty.
As regards the objection, that the Sacred Scripture declares that
faith shall be turned into sight, we say that this " sight" has noth-
ing in common with the sight by means of the senses. God sees
and knows all things, and yet He does not possess any of the senses.
His sight is an immediate act of penetration, with His Spirit, into
the essence and consistence of all things. To Adam in Paradise
something of this immediate wisdom and knowledge was imparted;
but by sin he lost that glorious feature of the image of God. And
Scripture promises that this glorious feature shall be restored to
God's children, in the Kingdom of Glory, in much more glorious
measure than in Paradise.
But. while we still sojourn as pilgrims, not yet possessing the
glorified body any more than the glory of our inward status, our
contact with the invisible world does not yet consist in sight ; our
mind still lacks the power to penetrate immediately into the things
invisible ; and we still depend upon the impressions and sensations
produced by them. Wherefore we can have no certainty regard-
ing these impressions and sensations, except by direct faith. Still,
existing and living as pilgrims together, we believe in each other's
love, good faith, and honesty of character ; we believe in God the Fa-
ther, in our Savior, and in the Holy Spirit ; we believe in the Holy
Catholic Church; we believe in the forgiveness of sin, the res-
urrection of the body, and the life everlasting. And we do not be-
lieve in all these with the secret after-thought that we would really
prefer to kno^u them, instead of belieiledge and
then confidence, but both are an inward persuasion by the Holy
Ghost. K.n^\h.QXi\axi'C!yiXS persuaded believes. He that is persuaded
of the truth of the divine testimony concerning the Guide of souls
believes all that is revealed in the Scripture. And being also per-
suaded that the saved sinner described in Scripture is himself, he
believes in Christ as his Surety.
Hence the peculiar feature of faith in both its stages is to be
persuaded. Saving faith is a persuasion, wrought by the Holy
Spirit, that the Scripture is a true testimony concerning the salva-
tion of souls, and that this salvation includes my soul.
Is the Heidelberg Catechism wrong, then, in speaking of knowl-
edge and of confidence? No; but it should be noticed that it
speaks, not of faith's origin, but of its fruit and exercise, it being
already established. Being persuaded that the Scripture is true,
and believing the divine testimony concerning Christ, we at once
possess certain and undoubted knowledge regarding these things.
And being persuaded that that salvation includes my soul, I possess
by virtue of this persuasion a firm and assured confidence that the
treasure of Christ's redemption is also my own.
Hence faith has three stages: (i) kno^vkdge of the testimony ;
(2) certainty of the things revealed ; and (3) persuasion that this con-
cerns me personally. These used to be called knowledge, assent, and
confidence; and we are willing to adopt them, but they must be used
carefully. By the first must be understood nothing more than the
obtaining of knowledge independently of faith. Hence the Hei-
delberg Catechism omits this as not belonging to faith proper, and
mentions only assent and confidence. For that certain knowledge of
which it speaks is not what the scholastics put in the foreground
FAITH IN THE SACRED SCRIPTURES 401
as knowledge, but what they call assent. Knmvledge is not the em-
phatic word, but certainty * It is not the knowledge, but the cer-
tainty of the knowledge that belongs to the true faith.
Wherefore some used to distinguish knowledge and assent, and
treated them separately. For it should be remembered that the
unconverted do not understand the Scripture, nor can they read its
testimony. Not being born of water and of the Spirit, they can not
see the Kingdom of God. The natural man does not understand
spiritual things. Hence we say emphatically, that the knowledge
preceding faith and to which faith must assent implies the illumi-
nation of the Holy Spirit. Only in that light can one see the glory
of Scripture and apprehend its beauty; without this it is but a
stumbling-block to him. Yet it is no part of faith, but only part
of the Spirit's work making faith possible.
A truth or a person is not faith, but the object of faith ; faith itself
is to be persuaded when, all opposition ended, the soul has obtained
undoubted assurance. Hence the absolute absurdity of speaking
of faith cut loose from Scripture, or directed upon anything but
Christ ; or of calling faith a universal inclination of the soul, crying
after salvation, to quench its thirst. All this robs faith of its char-
acter. When I say, " I believe," I mean thereby that this or that
is to me an undoubted fact. In order to believe one must be
assured, convinced, persuaded — otherwise there can be no faith; and
the fruit of this being persuaded is rich knowledge, glorious con-
fidence, and access to the Lord.
However, it should be noticed that we have spoken of faith only
a.s it ihovis \t^e\i above the ground. But that is not suiificient. We
must still examine the root, the fibers of faith in the soul. We
must examine the faculty that enables the soul to believe. Of this
in the next article.
* " Carta fudicia." Not a certain knowledge, but certain knowledge.
36
XXXVIII.
The Faculty of Faith.
"As many as are led by the Spirit
of God, they are the sons of
God." — Rom. viii. 14.
Saving faith should always be understood as a disposition of
man's spiritual being by which he can become assured that the
Christ after the Scripture, the only Savior, is his Savior.
We write purposely a " disposition " by which he can become as-
sured. As water is in the pipes, altho not running just now, or as
gas is in the tubes, altho not burning, so by virtue of regeneration
is faith present as a disposition in man's spiritual being, even tho
he believes not yet, or believes no more. If the house is connected
with the city's water-works the water can run; but for this reason
it does not always run ; nor does the gas always bum. That in
your house the water can flow, and gas can burn, is the difference
between your dwelling and your neighbor's which is not so con-
nected.
There is a similar difference between the regenerate and the un-
regenerate; that is, between him who is united to Jesus and him
7iot so united. The difference is not that the former believes and
always believes, but only this, that he can believe. For the unre-
generate can not believe; he has purposely destroyed the precious
and divine gift whereby he could have joined himself to the life of
God. God gave him eyes to see, but he has purposely blinded him-
self. Hence he does not see Jesus. The living Christ does not
exist for him. Not so the regenerate child of God. True, he also
is a sinner; he also has purposely blinded himself, but an opera-
tion is performed upon him, restoring his eyesight, so that now he
can see. And this is the \m^\&ri\.&^ faculty of faith. This faculty
touches the consciousness. As soon as the fact that Christ is the
only Savior and my Savior, as an undoubted, firmly established, and
THE FACULTY OF FAITH 403
fundamental truth, is introduced to my consciousness — which is the
clear representation of my whole being, and is perfectly adapted
and joined to it — / believe.
But this truth does not suit the consciousness of the natural
man. He may insert it now and then by means of a temporary
or historical faith, but only as a foreign element, and his nature
immediately reacts against it, in precisely the same manner as the
blood and tissue react against a sliver in one's finger. For this
reason a temporary faith can never save a man, but, on the con-
trary, it injures him ; for it causes his soul to fester.
The human consciousness as it is by nature, and the Christ after
the Scripture, are in principle diametrically opposed. The one ex-
cludes the other. That which suits and fits the consciousness of the
natural man is the persistent denial of Christ. This natural con-
sciousness is the representation of his sinful existence ; and since
an unconverted sinner always asserts himself and thinks himself
savable, and proposes to save himself, he can not tolerate Christ.
Christ is unthinkable to him; therefore he can not acknowledge
Him. No, there is no need of Him ; he can save, too, with Jesus,
or just as well as Jesus, or after the example of Jesus; wherefore
this Jesus is by no means the only Savior.
But if the Christ after the Scripture fits his consciousness, that
consciousness must have been changed from what it was by nature ;
and being the reflection and representation of his being and all that it
contains, it follows that to make room for Christ, not to oblige
Him, but from his own absolute necessity, h\s being mnst first be
changed. Hence a twofold change :
First, the Jte7v birth, changing the position of his inward being.
Second, the change affecting his consciousness, by introducing
the disposition to accept Christ. And this disposition, being the
organ of his consciousness whereby he can do this, is the faculty
of faith.
The fathers have correctly observed that this disposition im-
parts itself also to the will. And it can not be otherwise. The will
is like a wheel moving the anns of a windmill. In sinless Adam
this wheel stood squarely upon its shaft, turning with equal ease
to the right and to the left — i.e., it moved as freely toward God as
toward Satan. But in the sinner this wheel is partly moved from
the shaft, so that it can turn only to the left. When he wants to
404 FAITH
sin. he can do so. In this direction the shaft is clear ; he has the
power to sin. But the wheel can not turn the other way ; a little
perhaps, with much difficulty and much squeaking, but never suffi-
ciently to grind corn. The working of his will can never produce
any saving good. He can not make the wheel of his life run with
the energy of the will toward God.
Even after he is inwardly changed, and the faith faculty has en-
tered his consciousness, it is useless so long as the powerless will
enters the consciousness to expel his Christian assurance. There-
fore the will must be divinely wrought upon to serve the changed
consciousness. Hence the disposition of faith is imparted not only
to the consciousness, but also to the will, to adapt itself to the
Christ of the Scripture. The will of the saint is made to move
again freely toward God. When the ego is turned and the will
changed, then only can the new disposition enter the consciousness,
to be assured that Christ after the Scripture is the only Christ and
his Christ.
The faculty of faith is therefore something complex. It can not
be independent from the consciousness and knowledge ; for it im-
plies a change of man's being and the will's liberty to move toward
God. Hence this faculty is not a spontaneous growth from the
implanted life, neither is it independent of it ; but as a disposition
it can enter us only after regeneration, and even then it must be
given us by the grace of God.
Of course, the man in whom the faculty of faith begins to work
believes in Scripture, in Christ, and in his own salvation ; but with-
out it he continues to the end to object against Scripture, Christ,
and his own salvation. He may be almost convinced ; wholly con-
vinced he will never be. This is temporary faith, historical faith,
faith in ideals, but never saving faith.
But if a man has received this disposition, is it possible for him
immediately and always to believe? Surely not, no more than a
normal infant can read, write, or think logically. And when at six-
teen he can do these things, it is owing not to new faculties re-
ceived since his birth, but to the development of those born in him.
A new-born child of God possesses the faculty to believe ; but there
is no immediate and actual believing. This requires something
more. As a child can not learn and develop without teachers and
in connection with his own environment, so the faculty of faith can
THE FACULTY OF FAITH 405
not be exercised without the guidance of the Holy Spirit in connec-
tion with the contents of Scripture.
How this was effected in deceased infants we can not tell ; not
because the Holy Spirit can not work in them as well as in adults,
but because they do not know the Scripture. However, since the
Scriptures testify only of Christ, He may have a way to bring the
not-thinking child into connection with Christ, as He provided
Scripture for thinking men.
In either case, the faith faculty can not produce anything of
itself, but must be stimulated and developed by the Holy Spirit's
training and exercise, gradually learning to believe — a training con-
tinued to the end ; for until we die the working of faith increases
in strength, development, and glory.
But this is not all. A man may have the faculty of faith fully
developed and exercised, but it does not follow that therefore he
always believes. On the contrary, faith may be interrupted for a
season. Hence faith should not be called the breath of the soul j
for when a man ceases to breathe he dies. No ; the faculty of faith
is more like the power of a tree to blossom and bear fruit : appar-
ently dead one season, and beautiful with blossoms the next. That
I possess the faculty to think is evident, not from my uninterrupted
thinking, for when asleep I do not think; but it is evident from my
thinking when I inust think. Even so with the faculty of faith,
which occupies the same position as the faculties of thinking, speak-
ing, etc.
Regarding these faculties, we distinguish three things: (i) the
faculty itself; (2) its necessary development: (3) and its exercise
when sufficiently stimulated. Hence we notice not only the Spir-
it's first operation, implanting the faith faculty ; nor only the sec-
ond, qualifying that faculty for exercise ; but also the third, sti7nu-
lating and calling out the act of believing whenever it pleases Him.
There is no man possessed of the faith faculty but the Holy
Spirit has thus endowed him. There is no man enabled by this fac-
ulty to believe but the Holy Spirit has also qualified that faculty.
Nor is there a man using this qualification, actually believing, un-
less the Holy Spirit has wrought this in him.
Life has its ups and downs. We see it in our love. You have a
child whom you love tenderly. But in the daily life you do not al-
ways feel that love, and sometimes you charge yourself with being
4o6 FAITH
cold and without warm attachment for the child. But let some-
body injure him, or let him be taken ill — or worse, let his life be in
danger — and your slumbering love will at once be aroused. That
love did not come to you from without, but it dwelt in the depths
of your soul, slumbering until fully awakened by the sharp sting
of sorrow. The same applies to faith. For days and weeks we
may have to reproach ourselves for the faithless condition of our
own heart, when the soul seems dry and dead, as tho there were no
bond of love between us and our Savior. But lo ! the Lord reveals
Himself to us, or distress overwhelms us, or the earnestness of life
suddenly lays hold of us, and at once that apparently dead faith is
aroused and the bond of Jesus's love is strongly felt.
And more than this: inspired by love, you are constantly doing
something for your darling without saying : " I do this or that for
him because I love him so much." So also regarding faith: saving
faith is a disposition whose activity we do not always notice, but
like other faculties it works continually, its functions unnoticed.
Hence we frequently exercise faith without being specially con-
scious of it. We prepare ourselves especially to think or speak
when special occasion calls for it ; and so we act from faith with
conscious purpose when, peculiarly circumstanced, we must boldly
stand up as witnesses or make some important decision.
But our comfort is this, that faith's saving power depends, not
upon some special believing act; nor upon acts less conscious;
nor even upon the acquired ability of faith, but solely upon the
fact that the germ of faith has been planted in the soul. Hence
a child can have saving faith, even tho it never performed a single
act of faith. And so we continue saved, even tho the act of faith
slumbers for a season. The man, once endowed with saving faith,
is saved and blessed. And when by and by the act of faith appears,
he is not saved in higher degree, but it is only the evidence that,
through the infinite mercy of God, the germ of faith has been
planted in him.
XXXIX.
Defective Learning.
" He that believeth on Him shall not
be confounded." — I Peter ii. 6.
St. Paul declares that faith is the gift of God (Ephes. ii. 8), His
words, "And that not of yourselves, it is the gift of God," refer to
the word "faith."
A new generation of youthful expositors confidently assert that
these words refer to "by grace are ye saved." The majority of
them are evidently ignorant of the history of the exegesis of the
text. They only know that the pronoun " that" in the clause " and
that not of yourselves "is a Greek neuter. And without further ex-
amination they consider it settled that the neuter pronoun can not
refer to " faith," which is a Greek feminine.
Allow us to put our readers on their guard against the thought-
less prattle of shallow school-learning. It should be remembered
that while our exegesis is and always has been the one accepted
almost without exception, the opposite opinion is shared by only a
few expositors of later times. Nearly all the church fathers and
almost all the theologians eminent for Greek scholarship judged
that the words " it is the gift of God" refer io faith.
1. This was the exegesis, according to the ancient tradition, of
the churches in which St. Paul had labored.
2. Of those that spoke the Greek language and were familiar
with the peculiar Greek construction.
3. Of the Latin church fathers, who maintained close contact
with the Greek world.
4. Of such scholars as Erasmus, Grotius, and others, who as
philologists were without peers, and in them all the more remark-
able, since personally they favored the exposition that faith is the
work of man.
5. Of Beza, Zanchius, Piscator, Voetius, Heidegger, and even
of Wolf, Bengel, Estius, Michaelis, Rosenmiiller, Flatt, Meier,
4o8 FAITH
Baumgarten-Crusius, etc., who to the present day maintain the
original tradition.
And lastly, Calvin, altho he is said to have favored the other
exegesis. But if he had surrendered the original interpretation,
he would have given some reason for it ; for he was thoroughly ac-
quainted with it. And this makes it probable that he never in-
tended to discuss the question. That he adhered to the traditional
exegesis is proven from his own words, in his " Antidote Against the
Decrees of the Concilium of Trente" (page 190, edition 1547):
" Faith is not of man, but of God."
Even our educated Reformed laymen are acquainted with the
fact, if it were only from the study of the magnificent commentary
on the Ephesians by Petrus Dinant, minister at Rotterdam, who
flourished in the latter part of the seventeenth century. He pub-
lished it in 17 10, and the book had such a large sale that it was re-
issued in 1726; even now it is in great demand. We quote from it
the following (vol. i., p. 451): '" And that not of yourselves, it is
the gift of God.' The word ' that," tovto, refers either to the preced-
ing ' being saved,' or to ' faith.' To the former it can not refer, St.
Paul having stated already that salvation is a gift of God. Hence
it must refer to faith. It is true the Greek tovto is a neuter, while
■KiGTTjg, faith, is a feminine. But Greek scholars know that the rela-
tive pronoun may refer just as well to the following dupov, gift,
which is neuter, as to the preceding niarijc, which is feminine, ac-
cording to the rule in Greek grammar governing this point. Hence
' that, ' viz. , ' faith, is not of yourselves, it is the gift of God.
But recent discoveries may have upset this ancient exegesis. If
the modern expositors of Utrecht, Groningen, and Leyden, who
make a hobby of this modern exegesis, will therefore show us this
recent discovery, we will give them an attentive hearing. But they
fail to do this. On the contrary, they say : " The matter is settled,
and so plain that even a tyro in Greek can see it." And by saying
this, they judge themselves. For brains incomparably superior,
such as Erasmus and Hugo Grotius, knew so much of Greek that
they were at least acquainted with the Greek rudiments. And we
may venture to say that all the Greek scholarship now lodged in
the brains of our exegetes at the universities just named would not
half fill the cup which Erasmus and Grotius together filled to the
brim. Wherefore we confidently maintain the traditional exegesis.
The positive assurance wherewith these young expositors make
DEFECTIVE LEARNING 409
their assertions need not surprise us. The explanation is easily
found. They were nearly all prepared at universities whose pro-
fessors of New-Testament exegesis seek to estrange their students
from the traditional interpretation of the Scripture by making sur-
prising observations; e.g., the students had learned at home that
"the gift of God," in Ephes. ii. 8, refers to faith; but they had never
consulted the original text. Then the professor observed, with
perfect correctness, that it does not read avrri, but tovto, adding : " The
gentlemen can see for themselves that this can not refer to faith."
And, unacquainted with the subject, his inexperienced hearers sup-
pose that nothing more remains to be said. If their Greek scholar-
ship had been more thorough and extensive, they would have been
able to judge more independently.
With this conviction they enter the church ; and when a simple
layman repeats the old exegesis, they delight, at least on such oc-
casions, to parade the fruit of their academic training ; and the sim-
ple layman is made to understand that he knows nothing of Greek,
and that the Greek text plainly reads the other way, and that
therefore he may not support the antiquated exegesis.
When sometimes the Heraut* dares to repeat the old, well-tried
opinion, these youthful savants can not help but think : " The
Heraut does not act in good faith ; the editor knows perfectly well
that it reads rovro, and that Tr/crrw is feminine." Of course, the
Heraut knows this very well — just as well as Erasmus and Gro-
tius knew it — and, knowing a little more of Greek than these child-
like rudiments, has taken the liberty, supported by the goodly com-
pany of the scholars just named, to entertain an opinion different
from that of the Utrecht graduates.
Undoubtedly every man has a right to his own opinion and to
reject the traditional exegesis. Moreover, in Phil. i. 23, it is dis-
tinctly stated that faith is gift of God. But we protest against the
shallowness and artlessness of men who in their ignorance pose as
scholars, and make it appear as tho even a tyro in Greek, if he be
only an honest man, could not support the opposite opinion for a
moment. For this is inexcusable in one who presumes to pro-
nounce judgment upon another who knows what he is talking
about, as will appear from the postscript of this article.
The reader will kindly bear with us for treating this matter
* A religious weekly publication edited by the author. — Trans.
4IO FAITH
somewhat extensively, for it touches a principle. Our universities
deny our confession of faith. They may still concede that God is
the Author of salvation, but faith (such as they interpret it) is taken
in the sense of a medium which originates from the union of the
breath of the soul and the inworking of the Holy Spirit. Hence
their manifest preference for such novel exegesis, apparent also
from the energetic and persistent effort to popularize it.
And this tendency is manifest in many other directions. For in-
dividual, original research there is little opportunity. Hence the
instruction received at Utrecht is the only source of information.
And this is so thoroughly rooted in heart and mind that the student
can not conceive that it can be otherwise. Moreover, the argu-
ments have been presented so concisely and incessantly that con-
vincing arguments for opposite views seem utterly impossible.
This being the case, our young theologians, honest in and loyal
to their convictions, declare from the pulpit and in private conver-
sation that uncertainty regarding various doctrinal points is out of
the question ; so that it must be conceded and acknowledged that
the ancient expositors were decidedly wrong. And this is the cause
of the strong opposition against many established opinions, even
among our best ministers; not from love of opposition, but because
sincere convictions forbid them to follow any other line of conduct,
at least as long as they are not better informed.
And this may not remain so. There is no earnestness in that
position. It is unworthy of the man scientifically trained; it is un-
worthy of the minister. There is need of individual research and
investigation. These Utrecht novelties should be received with a
considerable grain of salt. It may even be freely surmised that the
learning of the Utrecht faculty, when they oppose the learning of
the whole Church, must be discredited.
And thus our young men will be compelled to return to original
research. Not only that, but they will be compelled to buy books.
The libraries of nearly all our young theologians contain scarcely
anything but German works, products of the mediation theology ;
hence exceedingly one-sided, not national, foreign to our Church,
in conflict with our history. This lack ought first to be supplied.
And then we hope that the time soon will come when every
minister in our Reformed churches shall be in the possession of at
least a few solid and better works. And when thus the opportunity
is born for more impartial and more correct study, the rising gen-
DEFECTIVE LEARNING 411
eration of ministers should once more resume their studies, and obtain
the conviction by their own experience, even as others have done,
that the work of study and research, which will bear good fruit for
the Church of God, is not yet finished, but really only just begun.
Then a generation of more earnest and better-trained men will
treat the opinions which we have advanced with a little more ap-
preciation, and, what is of much higher importance, they will treat
the being of faith with more thoughtfulness.
It is of vital interest that the exercise of faith and the faculty of
faith be no longer confounded, and that it be acknowledged the
latter may be present without the former. Otherwise there will
be a complete deviation from the line of the Scripture, which is
also that of the Reformed churches. It will make salvation de-
pendent upon the exercise of faith, i.e., upon the act of accepting
Christ and all His benefits ; and since this act is an act, not of God,
but of man, we imperceptibly lose our way in the waters of Ar-
minianism.
Hence everything depends upon the correct understanding of
Ephes. ii. 8. For faith is not the act of believing, but the mere pos-
session of faith, even of faith in the germ. He that possesses that
germ or faculty of faith, and who at God's time will also exercise
faith, is saved, saved by grace, for to him was imparted the gift of
God.
Formerly theologians were used to speak of faith's being and
well-being; but this had reference to another distinction, which
must not be confounded with the one thus far treated. Sometimes
the plant of faith seems more vigorous in one than in another, and
its development riper and fuller, bearing branch, twig, leaf, blos-
som, and fruit — which is evidence of the well-being of faith. It may
also be that, in the same person, faith seems to pass through the
four seasons of the year: there is first a spring-tide, in which it
grows, followed by a summer, when it blossoms ; but there is also
an autumn when it languishes, and a winter when it slumbers.
And this is the transition from the well-hemg of faith to its mere
being. But as a tree remains a tree in winter, and will possess the
being of a tree even tho it have lost its well-being, so faith may re-
main still living faith in us, tho temporarily without leaf and blos-
som.
For the comfort of souls, our fathers always pointed to the fact,
and so do we, that salvation does not depend upon the w^/Z-being
412 FAITH
of faith, so long as the soul possesses the being of faith. Altho,
after the example of our fathers, we add, that the tree does not live
in winter, except it hastens on toward spring, when it shall bud
again ; and that the being of faith gives evidence of its presence
in the soul only by hastening on toward its a/^//-being.
Postscript.
It is necessary to point out two things regarding the shallowness
of which we complain.
First, that the construction of a neuter pronoun with a feminine
noun as its antecedent is not a mistake, but excellent Greek.
Second, that the Church had reasons why until now she made
the words " and that not of yourselves " refer to faith.
In regard to thQ first point, we refer not to a Hellenistic excep-
tion, but to the ordinary rule, which is found in every good Greek
syntax, and which every exegete ought to know.
A rule which, among others, was formulated by Kiihner, in his
" Ausfiihrliche Grammatik der Griech. Sprache," vol. ii., i, p. 54
(Han., 1870), and which is as follows: " Besonders Mufig steht das
Neutrum eines demonstrativen Pronofnefis in JBeziehung auf ein fndnn-
liches Oder weibliches Substantiv, indem der Begriff desselben ganz
allgemein ah blosses Ding oder IVesen, oder auch als ein ganzer Gedanke
aufgefasst wird." Which is in English: A neutral demonstrative
pronoun is frequently used to refer to a preceding masculine or
feminine noun, when the meaning expressed by this word is taken
in a general sense, etc.
The examples cited by Kiihner deal a death-blow to the Utrecht
exegesis. Take, for instance, these from Plato and Xenophon :
Plato, "Protagoras," 357, C. :
'OfioTioyovfiEV iniaTtjfiTiq /iTjdev elvac Kpe'iTTOv^ a?.7[.a tovto cieI Kpareiv, birov av fry,
Koi ^6ov^g Koi tuv aMuv aKavruv.
Plato, "Menon," 73, C. :
'EnecS^ toIvw rj avrrj apery ndvruv kari, neipu elnEiv kqi avafiv^adyvai^ ri aind
^^i Topyiaf elvai.
Xenophon, "Hiero," ix., 9.
Et ifiTTopia u(ji£X€l Ti ndXiv^ Tifi6fi£V0i av 6 nXelara tovto noiuv kcI ifiirdpovf iv
irActoif ayeipoi.
DEFECTIVE LEARNING 4^3
To which we add three more from Plato, and a fourth from Demos-
thenes :
Plato, "Protag.," 352, B. :
Iluf ix^^i ""POf tTricTiifiqv ; ndTepov Koi tovtS aoi SoKel oonep role TroX^Zf avOpitnoiq,
Plato, "Phsedo," 61, A. :
'YnEAa/i^avov ; ... /cat kfiol ovtu Mirviov, bnep InpaTTOv^ tovto eiriKtXeiecv,
(lovaiKTiv iroielv, ug (jn^oaoipiag /lev ovatjc fieyicTTjg /novaiKf/c, ef^ov de tovto npaTTovrog.
Plato, "Theaetetus," 145, D. :
Xoipia 6e y olfiac ao/.
3. Justification imputes to us an extraneous righteousness;
sanctification works a righteousness inheretit as our own.
4. Justification is at once completed ; sanctification increases
gradually ; hence remains imperfect.
In the main the answer is correct, but insufficient to meet pres-
ent error. It is shallow, external, and incomplete ; makes too much
of righteous-w<2/^7«^ and holy-making, while it does not consider
righteous«^Jx and hoWness, a correct idea of which is absolutely
necessary for the clear understanding of justification and sanctifica-
tion.
Let us examine these fundamental ideas, first, in God Himself.
It becomes evident at once that the words, " Our God is righteous,"
impress us otherwise than, " Holy, holy, holy is the Lordl"
SANCTIFICATION AND JUSTIFICATION 441
The latter impresses us with the feeling that the name of Je-
hovah is infinitely exalted above the low level of this impure and
sinful life; we discover a distance between Him and ourselves
which, as it widens in more transcendent holiness, casts us back
into ourselves as impure creatures, while it causes His Being to be
resplendent in the light unapproachable. If the angels exalting
His holiness cover their faces with their wings, how much more
ought we sinful men consider it with covered face and in godly
fear! " The Lord is of purer eyes than to behold evil," impresses
us with the deep sense of God's unspeakable sensitiveness, which
is so keen that even the faintest suggestion of sin or impurity
arouses in Him such antipathy that He can not bear the sight of it.
But guilt is out of the question. In the presence of the divine
holiness we do not feel guilty, but are overwhelmed by the con-
sciousness of our utter uncleanness and wickedness. Even among
men we do not always feel quite satisfied with ourselves. Our
brother's warmer zeal and love often make us feel ashamed. Yet
the feeling does not amount to loathing of self. But in the pres-
ence of the holiness of God we feel at once with Isaiah our spiritual
impurity, and are inclined to cry for a live coal from the altar to
sanctify our lips; and the word " loathing of self" is not too strong
to express our feeling as we prostrate ourselves before the holiness
of the Lord Jehovah.
This establishes the antithesis at once. The divine holiness in
its most exalted aspect affects us, not with fear of punishment,
or with anguish, because we owe a debt that we can not pay ; but
with dissatisfaction with ourselves, with abhorrence of our unclean-
ness, and contempt for our righteousnesses which are as filthy rags.
It makes us feel, not our guilt, but our sin ; not our condemnation,
but our hopeless wickedness ; it does not crush us under the penalty
of the law, but it causes us to be consumed by our impurity; it
does not overwhelm us by righteousness, but it uncovers our un-
holiness and inward corruption.
But the divine righteousness affects us altogether differently.
It does not impress me with the transcendence of His exalted Cove-
nant name as the divine holiness ; but in God's hand it oppresses
me, pursues me, leaves me no rest, seizes me, and breaks me to
pieces under its weight. His holiness makes the soul thirst after
holiness, and with sorrow we see His majesty depart. But His
442 SANCTIFICATION
righteousness antagonizes the soul, which does not desire it, but
struggles to escape from it.
Sometimes it seems different, but only seemingly so. Godly
men in the Old and New Covenants frequently invoke the divine
righteousness. " Shall not the Judge of all the earth do right?"
This divine upholding of the right is the strength, the prospect, and
the consolation of His oppressed people. This is why in the closing
article of their Confession our fathers cry for the day of judgment,
when as the righteous Judge He shall destroy all His enemies and
ours. Yet the difference is only seeming. In this case the divine
right is directed against others, not ourselves; but the eifect is the
same. It is His people's prayer and hope that the divine right
pursue those enemies, and deal with them according to their de-
serts.
Hence God's righteousness impresses us, first, with the fact of
His authority over us; that not we, but He must determine what is
right, and how we ought to be ; that all our opposition is vain, for
His power will enforce the right; hence that we must suffer the
effects of that righteousness.
But it is not merely the power of the right that impresses us,
neither the consciousness that we are taken and judged, but much
more, that we are taken and judged righteously. And not this arbi-
trarily; on the contrary, we feel inwardly that the divine might is
right, and therefore may and must overpower us.
Hence the divine righteousness includes the creature's acknowl-
edgment : " The prerogative to determine the right is not mine, but
His." And not only this, but our souls are deeply conscious that
God's decisions are not only right and good, but absolutely righteous
and superlatively good.
The divine righteousness brings us face to face with a direct
working of the divine sovereignty. All earthly sovereignty is but a
feeble reflection of the divine; but sufficiently clear to show us its
fundamental features. A sovereign is deemed sufficiently wise to
see how things ought to be ; and qualified to determine that so they
shall be ; and power/id to resist him who dares be otherwise. This
applies also to the King of kings; or rather, it applies, not to
Him also, but to Him alone. He alone is the Wisdom with absolute
certainty to choose, and according to this choice to see how every-
thing must be to be its best. He alone is the holy Qualified One,
according to this to determine how everything must be. And He
SANCTIFICATION AND JUSTIFICATION 443
is the alone-Aft'^/ify to condemn and destroy what dares be other-
wise.
And this reveals the deepest features of the contrast. The holi-
ness of God relates to His Being ; the righteousness of God to His
Soi'ereignty. Or, His righteousness touches His relation a.nA position
to the creature ; His holiness points to His own inward Being.
IV.
Sanctification and Justification {Continued).
•' He that is holy, let him be holy still."
— Rev. xxii. ii.
The divine Righteousness, having reference to the divine Sover-
eignty, in one sense does not manifest itself until God enters into
relationship with the creatures. He was glorious in holiness from
all eternity, for man's creation did not modify His Being; but His
righteousness could not be displayed before creation, because right
presupposes two beings sustaining the jural relation.
An exile on an uninhabited island can not be righteous nor do
righteously; he can not even conceive of the jural relation so
long as there is no man present whose rights he must respect, or
who can deny his rights. The arrival of other men will necessarily
create the jural relation between him and them. But so long as he
remains alone, he may be holy or unholy, but he can not be said to
be righteous or unrighteous. In like manner it may be said of God
that before creation He was holy, but could not display His right-
eousness simply because there were no creatures sustaining toward
Him the jural relation. But immediately after the creation the
display of righteousness became possible.
Still the illustration can be applied to God only to a certain ex-
tent. Essentially God is not alone, but Triune in persons; hence
there is between the Father and the Son and the Holy Spirit a mu-
tual relation. This relation, being the highest, tenderest, and most
intimate, contains from eternity the completest expression of right-
eousness. And even with reference to the creature, the divine
righteousness did not originate until after the creation, but finds
perfect expression in the eternal counsel. That counsel not only
determines every possible jural relation between the creatures and
the Creator, and the creatures themselves, but indicates also the
means whereby this relation must be restored when broken or dis-
turbed.
SANCTIFICATION AND JUSTIFICATION 445
Hence His righteousness is as eternal as His Being; yet, in order
to express clearly the difference between holiness and righteousness,
we may say that as His holiness was glorious from eternity, so is
His righteousness displayed and exercised only in time, i.e., since
the creature began to exist. It did not originate then, but became
perceptible then. Whatever may be said on the subject, the funda-
mental difference remains that God is holy even tho considered
alone by Himself; while His righteousness begins to radiate when
He is considered in relation to His creatures.
God is holy essentially ; before the least impurity existed, there
was in Him vital pressure to repel all foreign mingling with His
Being. But only as Sovereign could He determine the right, main-
tain the violated right, and execute righteousness upon the violater.
In its fundamental features this applies to us as men. Even in us
righteousness is entirely different from holiness; the former has
exclusive reference to our relation to and position before God, man,
and angel ; while holiness refers, not to any relation, but to the
quality of our inner being. We speak of righteousness only when
it concerns our relation to God or man. Noah is said to have been
a righteous man " in his generation," which indicates not his essen-
tial quality, but his relation to others.
Righteousness implies right, which is unthinkable but as exist-
ing between two persons in connection with the qualification of
either one or of a third to determine that right. Hence man's
righteousness with reference to God has a twofold aspect :
First, it implies the acknowledgment of God's sovereign qualifi-
cations to determine man's relation to God and man.
Second, it implies reverence for the divine laws and ordinances
enacted with regard to man's service of God.
A man may keep strictly some of these ordinances, not from the
motive of reverence, but because he is compelled to approve them.
In some respects he gives God His due ; but His position is wrong.
He fails to honor God as his sovereign Ruler, to acknowledge God
as God, and to bow before His majesty.
Or he may reverence the divine authority in the abstract, but in
practise constantly rob God of His right.
Therefore original righteousness, which has reference to man's
status before God as a creature, and derived righteousness, which
refers to the act of honoring the divine ordinances, are two differ-
446 SANCTIFICATION
ent things. Both are righteousness — i.e., the act of occupying the
position divinely ordained. But the first refers to our personal
standing in the position determined by God; the second to the
act of conforming our thoughts, words, and deeds to His divine
requirements.
It is unnecessary to speak particularly of righteousness with
reference to men. Whatever we do in relation to them is righteous
or unrighteous according to its conformity or non-conformity to the
divine ordinance, and every transgression against the neighbor be-
comes sin only because it is in non-conformity to the righteousness
of God.
Briefly, man's righteousness consists of two parts:
First, that his status be what God has determined.
Second, that his thoughts, words, and deeds be conformed to the
divine ordinances. Hence our righteousness need not be the product
oj our 07V71 soul's labor. The original righteousness of Adam and
Eve lacked nothing, altho they had not done anything to it person-
ally. They simply stood in the right position before God — a posi-
tion not self-assumed, but divinely determined. And so may the
right, after it is disturbed, be restored independently of the viola-
tor, by a third person. The question is not how the right relation
was restored, but whether it agrees again with God's sovereign will.
He that delivers a debtor from imprisonment by paying his debts
restores him to his right relation to his former creditors, even tho
the prisoner himself did not pay a farthing of the debt. Because
righteousness has reference to mutual relations, the right is satis-
fied as soon as the disturbed relation is restored and the lost posi-
tion recovered. JJo7v it was accomplished is immaterial.
This gives us a deeper insight into the profound significance of
the cross, and why it is that our righteousness can not be increased
nor decreased, altho it does not affect our essential character.
Entirely different is the soul's holiness, which touches directly
the quality of person and character; as our ancient theologians
correctly expressed it: "Justification SiC\.s /or man; sanctification
inheres in man."
The ungodly is justified, i.e., the very moment that he believes;
before sanctification has begun to operate in him, he knows that he
stands before God perfectly right. He is not merely beginning to
be right; partly right, to be a little more right to-morrow, and per-
SANCTIFICATION AND JUSTIFICATION 447
fectly right when he enters heaven; but perfectly right now,
henceforth, and forevermore. He is righted not only for the pres-
ent and for all eternity, but also for the past. He is assured of
standing before God in flawless right, as tho he had never been
wrong, nor ever could be wrong again.
Hence -the consciousness of being justified is instantaneous and
at once complete, and can not be increased nor decreased. And
this is possible because this righteousness has nothing to do with
his being, but has exclusive reference to the relation in which he
sees himself placed. This relation was miserable and wholly un-
righteous ; but another, outside of himself, has restored that rela-
tion and made it what it ought to be. Hence he stands right,
without any reference whatever to his personal being. This is the
deep significance of the confession that he who is justified is always
a?i ungodly person.
But this is not the case in regard to man's holiness; that touches
his person and can not be effected outside of his inward being.
V.
Holy Raiment of One's Own Weaving.
" I dwell in the high and holy places."
— Isa. Ivii. 15.
Holiness inheres in man's being.
There is external holiness, e.g., that of the Levitical order,
effected by washing or sprinkling with sacrificial blood ; or official
holiness, denoting separation for divine service, in which sense the
prophets and apostles are called holy, and church-members are
called holy and beloved. But these have nothing to do with the
sanctification now under discussion.
Sanctification as a gift of grace refers to a man's personal holi-
ness. As the divine holiness is God's exaltation above, and angry
recoil from all impurity and defilement, so is human holiness man's
essential disposition by which spontaneously he loves purity and
hates the unclean. Victory over temptation after a long and pain-
ful conflict, in which our feet had wellnigh slipped, is not holiness.
Holiness signifies a disposition, an inherent quality, or, by an-
other manner of speaking, a tint or shade adopted by the soul, so
that the heart's evil manifestations and Satan's wicked whisperings
fill us with positive horror. As the musically trained ear is pain-
fully affected by a dissonance as it vibrates along the shuddering
auditory nerve, while the unmusical ear never perceives the offense
against the purity of tone, so is the difference between the sancti-
fied and the unsanctified. Whatever the world's moral dissonances
may be, they fail to affect the ungodly, who even praise the music;
but they distress the saint whose soul delights in the harmony of
holy concord.
This holy or unholy disposition includes our entire inward be-
ing; it inheres in mind, conscience, understanding, will, feelings,
and inclinations. Evil and impure speech affords pleasure or pain
to all these.
Yet this is not the final token of being holy or unholy. Some-
thing more is required. Do not many of the imregenerate shudder
at much that is evil, and delight in much that is good.^ Sympathy
HOLY RAIMENT OF ONE'S OWN WEAVING 449
for the good may be called holiness only when it possesses this
essential feature, that it wills the good for God's sake alone.
God alone is holy. There is no holiness but that which descends
from Him, the Fountain of all good, hence of all holiness. Mere
human holiness is a counterfeit, an attack upon God's honor of
being the sole and only Fountain of all good. It is the creature's
effort to be equal with God, and as such essential sin. Nay,
man's holiness must be the divinely implanted disposition, stirring
his entire being to love what God loves, not from his own taste, but
for His Name's sake.
Being planned after the divine image, Adam and Eve possessed
this holiness; hence discord between them and their Maker was
impossible. Their holiness was not in germ merely, but complete,
for everything in them was in perfect accord with God. And the
redeemed in heaven are holy ; in death they are severed completely
from the internal source of sin ; they are essentially in full and
warm sympathy with the divine holiness, whose every feature at-
tracts them.
But the sinner has lost this holiness. It is his misery that every
expression of his being is naturally in collision with the will of God,
whose holiness does not attract, but repels him. And mere regen-
eration does not sanctify his inclination and disposition ; nor is it
able of itself to germinate the holy disposition. But it requires the
Holy Spirit's additional and very peculiar act, whereby the disposition
of the regenerated and converted sinner is brought gradually into
harmony with the divine will ; and this is the gracious gift of sanc-
tificatioti.
But this does not imply that a man who dies immediately after
conversion enters heaven without sanctification. This would be
a very comfortless doctrine, and would unintentionally encourage
Antinomianism. God's child entering heaven is completely sanc-
tified ; not in this life, but after it.
According to Scripture there is in heaven a difference between
the spirits of the redeemed; they do not resemble each other as do
two drops of water. In the parable of the talents Christ teaches
clearly that in heaven there is a difference in the distribution of '
talents. He who denies this robs himself of the positive promise
that " the Father who seeth in secret shall reward openly." The
29
4SO SANCTIFICATION
heavenly state which we preach is not based upon the principles of
the French Revolution ; on the contrary, in the assembly of just
men made perfect we shall never ascend to the rank of apostle or
prophet, probably not even to that of martyr. Nevertheless there
is in heaven no saint whose sanctification is incomplete. In this
respect all are alike.
But there will be room for development. The complete sanc-
tification of my personality, body and soul, does not imply that my
holy disposition is now in actual contact with all the fulness of the
divine holiness. On the contrary, as I ascend from glory to glory,
I shall find in the infinite depths of the divine Being the eternal
object of richest delight in ever-increasing measure. In this re-
spect the redeemed in heaven are like Adam and Eve in Paradise,
who, tho perfectly holy, were destined to enter more fully into the
life of the divine love by endless development.
It should therefore be thoroughly understood that at the mo-
ment of their entering heaven the sanctification of the redeemed
lacks notJmig. Nevertheless their sanctification will receive fullest
completion when, risen from the grave, in the glory of the resur-
rection-body, they enter the Kingdom of Glory after the day of
judgment. Until that hour they are in a state of separation from
the body, resting in peace, awaiting the coming of the Lord.
Since sanctification includes body and soul, exhaustive treat-
ment requires that we call attention to this point. Not as tho this
intermediate state were sinful, a sort of purgatory; for the Scrip-
ture teaches clearly that in death we are seJ>aratedirom the body.
The fact that the body remains impure until the day of glorification
does not affect the holy state of the departed saint. Being freed
from the body, he is no more affected by it. And when, in the not-
able day of the Lord, the body shall be restored to him, it shall be
perfectly holy, pure, and glorified.
That which belongs to Jesus enters heaven perfectly holy. The
slightest lack would indicate something internally sinful ; would
annihilate the glorious confession that death is a dying to all sin,
as well as the positive declaration of Scripture, that nothing that
defiles shall enter the gates of the city. Hence it is the unalterable
rule of sanctification that every redeemed soul entering heaven is
perfectly sanctified.
This applies to the infant who being regenerated in the cradle is
carried thence to the grave, in whom, therefore, conscious exercise
HOLY RAIMENT OF ONE'S OWN WEAVING 451
of holiness is out of the question; and to every converted person
who dies suddenly; and to the man who. hardened all his life, in
his dying hour repents before God, and departs one of the re-
deemed of the Lord.
The supporters of the ordinary Arminian doctrine consider this
representation impossible. They believe that sanctification is an
effect of the saint's own exertion, exercise, and conflict. It is like
a beautiful garment of fine linen, very desirable, but it must be of
one's own weaving. This labor is begun immediately after the
saint's conversion. The loom is set up, and he begins to weave.
He continues his spiritual labor with but few interruptions. The
piece of linen gradually increases under his hand, and assumes
form and shape. If not cut down in early life, he expects to finish
it even before the hour of his departure.
The pulpit must oppose this theory, which comes, not from
Arminius's books, but from man's wicked heart. For it is not only
very comfortless, but also wicked.
It is comfortless : for, if true, then all our precious little ones
who died in the cradle are lost, for they could not put one stitch in
this raiment of their glory; comfortless: for if the saint should
happen to be behindhand with his weaving, or be taken away in
the midst of his days before he could half finish it, he would surely
be lost. Nor is it less comfortless for him whose death-bed conver-
sion is utterly useless, for it came too late for the weaving of this
garment of sanctification.
And it is also wicked: for then Christ is no sufficient Savior.
He may effect our justification and open the gates of Paradise, but
the weaving of our own wedding-garments He lays upon us, with-
out insuring us sufficeint time to finish them. Yea, wicked indeed
is it; for this makes the weaving of the fine linen our work, sancti-
fication man's achievement, and God is no longer the only Author
of our salvation. Then it is no grace, and man's own work is
again on its feet.
In thus subverting the very foundation of holy things, thought-
less Ethical theologians ought to consider the destruction they
bring upon Christ's Church. Our fathers never believed this doc-
trine, and always opposed it. " There is no Gospel in it," they said.
It is the concision of the Covenant of Grace; laying upon God's
saints the fear and distress of the Covenant of Works.
VI.
Christ Our Sanctification.
" Christ Jesus who of God is made unto
us . . . sanctification." — i Cor. 1.30.
The redeemed soul possesses a// things in Christ. He is a com-
plete Savior. He lacks nothing. Having Him we are saved to the
uttermost ; without Him we are utterly lost and undone.
We must earnestly maintain this point, especially with reference
to sanctification ; and repeat with increasing clearness that Christ
is given us of God not only for wisdom and righteousness, but also
for sanctification.
It reads distinctly that Christ is our righteous«/f^j and sanctifi^a-
tion. This translation is perfectly correct. The Greek does not
read, "dikaiosis," which is justification, but " dikaiosiine," which
never refers to the act of making righteous, but to the condition of
being righteous, therefore r\ght&o\xsness. So it does not read,
" hdgios" or " hagiosune," which might refer to holiness, but it reads
distinctly, " hagiosmos" which points to the act of making holy.
What the apostle distinguished so clearly should not be con-
founded.
St. Paul and the Church of Corinth are believers. They are
justified in Christ already, once for all ; for Christ was made right-
eousness unto them. But this is not the case with sanctification.
" Even the holiest men have only small beginnings of this obedi-
ence, which constrain them to live not only according to some, but
according to all the commandments of God " (Heidelberg Catechism,
q. 114). But the work is only just begun. Compared to former
times, there is a holier love and spirit in them, but they are by no
means wholly sanctified. They are under the treatment of the Spirit,
their Sanctifier. They become more and more conformable to the
image of God (q. 15). Hence there are degrees of progress in
holiness. In those but recently converted, sanctification has pro-
gressed but little ; in others it has made glorious progress. So there
are in the Church holy, holier, and holiest persons (q. ii4)-
CHRIST OUR SANCTIFICATION 453
Since the justification of the ungodly is at once finished, and
the sanctification of the regenerate proceeds but slowly and grad-
ually, St. Paul writes to the Corinthians with perfect precision
that Christ is to him and them no more vighteons-makin^', but right-
eovisness; on the contrary, He had not yet become to them
holiness, but only hoXy-making.
This being well understood, it is impossible to be mistaken. If
the apostle had intended to enumerate in the abstract all that a lost
sinner possesses in Christ, he would have said : " ^N\sQ->nakirig, right-
eons-f/iah'/!g, and holy-making" ; for a lost sinner walks still in his
foolishness, is not yet made righteous, etc. But he describes his
own experience, saying, that like a star the wisdom of God had arisen
in his dark soul ; that for Christ's sake he has obtained pardon and
satisfaction, wherefore he stands perfectly righteous before God;
and that now he is being made holy and being redeemed. He is not
yet redeemed entirely ; the Greek " apoliitrosis " denotes also here
a continued action of being made free from inward and outward
misery.
The Heidelberg Catechism (q. 60) describes the righteous
standing of the soul before God in the following striking manner :
"Q. How art thou righteous before God?
"A. Only by a true faith in Jesus Christ: so that, tho my conscience
accuse me that I have grossly transgressed all the commands of God, and
kept none of them, and am still inclined to all evil ; notwithstanding, God,
without any merit of mine, but only of mere grace, grants and imputes
to me the perfect satisfaction, righteousness, and holiness of Christ ; even
so as if I never had had, nor committed any sin : yes, as if I had fully
accomplished all that obedience which Christ hath accomplished for me ;
inasmuch as I embrace such benefit with a believing heart."
The fact that this answer makes righteousness to include holi-
ness has led less thoughtful men to infer that sanctification and
justification are the same thing. Discussed at the Synod of Dort,
this question was settled by inserting into article 22 of the Con-
fession the following clause : " Jesus Christ imputing to us all His
merits, and so many holy works, which He has done for us and in
our stead, is our Righteousness."
What does justification then include? Not the sanctification of
our persons, but the sum-total of the holy works which we owe God
according to the law. Question 60 calls this " our holiness."
The difference between the two is clearly seen in Adam and Eve
454 SANCTIFICATION
in Paradise. They were creaX^di personally holy; there was nothing
unholy about them. But they had not yet fulfilled the law. They
did not possess holy works. They had not acquired a treasure of
holiness. Personally, one can be holy without having a single grain
of accomplished or acquired holiness; and, on the other hand, one
may have a perfectly fulfilled law without having the slightest
function of personal holiness. Christ in the manger was perfectly
holy, but He had not yet fulfilled the law, hence He had not an ac-
quired holiness to present to us in our place. But in the hour of
his justification the child of God receives (i) the complete remission
of his punishment on the ground of Christ's «/t?«^';«(?«/y (2) the com-
plete remission of his indebtedness on the ground of Christ's satis-
faction. And this satisfaction is but a perfect fulfilment of the
law ; a complete presentation of all good works ; hence a perfect
manifestation of holiness. Between questions 114 and 115 there is,
therefore, not the slightest conflict.
Sanctifira//(?« and holiness are two different things. Holiness, in
the 60th question, has reference, not to personal dispositions and
desires, but to the sum-total of all the holy works required by the law.
Sanctification, on the contrary, refers not to any work of the law,
but exclusively to the work of creating holy dispositions in the heart.
If one asks. Is Christ your holiness as much as He is your
righteousness and in the same sense? we answer: Yes, indeed,
bless the Lord; He is my complete holiness before God, just as
much as my perfect righteousness. The one is just as absolute and
certain as the other. The performance of all the holy works re-
quired by the law of every man, according to the Covenant of
Works, is a vicarious act of Christ in the fullest sense of the word.
Wherefore we confess that the holy works which Christ has done
for us are just as positively an imptcted holiness, as we stand right
before God by an imputed righteousness. Nothing can be added to
it. It is whole, perfect, and complete in every respect.
And that which is done for us in our stead is not again required
of us. This would be morally absurd. According to the Covenant
of Works, neither the law nor the lawgiver has anything more to
demand of us. It is a finished work. The penalty is suffered, and
the holiness required by the law is presented. We are perfectly
righteous before God and our own consciousness, inasmuch as we
receive this unspeakable benefit with a believing heart.
CHRIST OUR SANCTIFICATION 455
But all that has nothing to do with our sanctification. In addi-
tion to the imputed righteousness and holy works, our sanctification
comes next in order.
From sin proceed guilt, penalty, and stain. From these three
we must be delivered. From the penalty by Christ's atonement ;
from guilt by His satisfaction ; and from the stain by sanctification.
After God has redeemed us from the everlasting doom, we are still
unholy, downtrodden in our unclean blood. Adam's inherent, holy
disposition and desire are not yet restored to us. On the contrary,
the stain of sin is there still. We delight in the law of God after
the inward man, but we also find sin present always and everywhere
in the sin-stain of body and soul. And God wills that this shall not
continue. For the stain of sin He will substitute a holy disposition.
He resolves to reform us inwardly, to renew us after the image of
His dear Son, i.e., to sanctify us.
It is only now that He begins to make us personally holy. As His
children, we are dear to Him as the apple of His eye; He has en-
graven our names in the palms of His hands. We neglect things in-
different, but we polish the precious jewel. An old garment is cast
aside, but we remove the stain from the costly silken gown. The
housewife adorns the beloved homestead, and the gardener pulls
the weeds from his garden-beds. In like manner, compelled by His
love, God wills that His child, body and soul, be made bright until
sin's stain be wholly removed.
This is the work of sanctification, aiming exclusively at our per-
sonal sanctification, to restore unto us the holiness of Adam before
he had performed any holy work.
In Adam, personal holiness came first, then holiness consisting
in the fulfilment of the law; but to God's child, the latter, imputed
to him for Christ's sake, is imparted first, and his personal holiness
follows. As Adam was created holy, so the regenerated is made
holy.
The personal sanctification of the regenerated and converted
sinner begins after the quickening of faith ; continues with more or
less interruption all the days of his life ; is finished, so far as the soul
is concerned, in death, and, regarding the body, at the coming of
the Lord. And since this is wrought by Christ, through the Holy
Spirit, the Scripture confesses that Christ is not only our Right-
eousness, but also our Sanctification.
VII.
Application of Sanctification.
'• Whom He did foreknow, He also did
predestinate to be conformed to the
image of His Son, that He might be
the first-born among many breth-
ren."— Rom. viii. 29.
At His own time, and with irresistible grace, God translates His
elect from death unto life. He gives them faith and the conscious-
ness of being justified in Christ ; and by conversion He puts their
feet in the way of life. Thus they are free from guilt. There is
for them no condemnation. Neither hell nor devil can prevail
against them. Hence the apostle's shout of victory: "Who shall
lay anything to the charge of God's elect? It is God that justifieth.
Who is he that condemneth? It is Christ that died, yea, rather that
is risen again, who is even at the right hand of God, who also ma-
keth intercession for us."
God's child has formal proof of his justification not only in the
Word, but also in Christ Himself, who continually presents His
sacrifice before the Throne. Whether he has conscious enjoyment
of this is immaterial. In his sleep, in fever's delirium, bereft of
reason by physical causes, he continues God's child. Independent
of sensations, experiences, and frames of mind, yea, tho he has
never wept a tear of repentance, he possesses his treasure under all
circumstances. Idiots even may possess it. Why should God have
no children among them? Of course, under normal conditions con-
scious faith is the rule ; but salvation does not depend upon the
soul's actual experience. When you walk in the sun your shadow
is visible ; but your existence does not depend upon your shadow.
It should be emphasized that sanctification does not implj' hu-
man efforts and exertions to supplement Christ's work : but it is
the additional grace of creating in the saint supernatural ly a holy
disposition.
APPLICATION OF SANCTIFICATION 457
Sin imparts pollution, i.e., there can be no sin without begetting
sin. Sin generates sin, imparts sin, is always the mother of sin.
If this sin-begetting process were not stopped in our hearts, sin's
chain would remain unbroken, link upon link, and only sin would
be the result.
But this is not the divine purpose. God wills that men should
see our good works and glorify the Father which is in heaven.
Therefore God has prepared good works that we should walk in
them. But if the stain of sin were to work in us without any inter-
ruption, we could not walk in them. Not one of us could ever do a
single good work. Light would never shine in the children of light,
and there would be no occasion to glorify the Father in heaven.
Good works wrought in us by the Holy Spirit indepe7idently of us
can not offer such occasion. His works are siiw a.ys holy j there is
nothing surprising in that. But when He causes holy works to
proceed from us in such a way that they are truly our own, then
there is occasion for praise — Matt. v. 16. Then men will ask in
surprise. Who wrought this in them? and looking up will glorify
the Father. And then the fearful continuity of sin called " stain "
is broken; then the law that sin must beget sin, i.e., cultivate the
sinful disposition, is replaced by another law which gradually in-
troduces the holy disposition.
This holy disposition can not spring from man, not even from
regeneration. A starving child can not grow, neither can the child
of God proceed to sanctification if left to himself. Altho sanctifi-
cation is organically connected with the implanted life, yet it does
not germinate without the constant showers of grace. Wherefore
it is the free gift of the Father of Lights.
The indwelling Spirit is the actual Worker. He performs it in
all the saints, not partly, but wholly, both in life and in death, or in
the hour of death alone. The latter applies to elect children, to
idiots and insane persons, and to persons converted on their death-
bed. In all others He performs it during their lifetime and in the
hour of their departure.
But there is a difference in different persons. In some the Holy
Spirit begins sanctification in their childhood; in others at matur-
ity. In some it proceeds almost without any interruption; in
others it is hindered by conflict or apostasy. But in all He acts
according to His pleasure. Sanctification is an artistic embroidery
458 SANCTIFICATION
wrought in the soul, and He insures that it shall be finished at the
moment appointed for our entrance into the New Jerusalem ; but
the manner and measure of progress depend solely upon His pleas-
ure and purpose.
Jiirst, sanctification is closely related to Christ, and is part of the
Covenant grace which He insures to us as our Surety. It is not
merely His work, but a grace inherent in His Person, and so identi-
fied with Him that the apostle exclaims : " Who of God is made unto
us wisdom, righteousness, and sanctification?" It is related to the
unio mystica : He vitally in us, and we vitally in Him ; He the
Vine, and we the branches: " It is not I that live, but Christ liveth
in me"; He the Head, and we the members. All these indicate
the vital union between the believer and the Mediator. The un-
born child may be said to breathe through the mother's breath, and
1 the mother to breathe in the child. The same is true here, altho
the comparison illustrates, but does not exhaust the matter.
Hence God's child can never be but in Christ, Not that he is
always conscious of it. He often feels as tho Christ were far from
him, and, deceived by this, he often strays so far that the bond of
union seems to be utterly dissolved. This is really not so, for
Christ never loses His hold; but to him it seems so. And this is
the cause of the difficulty. In this condition his sinful nature alone
is left him ; all his treasure of grace is left with Jesus. For this
reason the liturgy says : " Outside of Christ we lie in the midst of
death." When with Dinah we leave the patriarchal tent to take the
road to Shechem, we do so at our own risk and charges, having but
Adam's inheritance, viz., a dead soul and a corrupt nature. Then
to imagine that we have anything in ourselves acceptable to God is
tantamount to a denial of Immanuel. With Kohlbrugge we say :
" Considered outside of Christ, the converted and the unconverted
are exactly alike."
But, altho we forsake Him, He never forsakes us; there is be-
tween the converted in his deepest fall and the unconverted this
immeasurable difference, that the soul of the former is inseparably
bound to Jesus and the soul of the latter is not.
/^ Second, the sanctification of the saint is unthinkable without
Christ, because the implanting of the holy disposition by the Divine
Spirit is : " That we become more and more conformable to the
APPLICATION OF SANCTIFICATION 459
image of God until we arrive at the perfection proposed to us in a
life to come" (Heidelberg Catechism, q. 115). And is this not
Christ's image?
To be sanctified, then, means to have Christ obtain stature in us.
It is not a few confused signs of holiness, but an organic whole of
pure desire and inclination stamped upon the soul, embracing all
the powers of the human spirit and disposition. Hence its prog-
ress can not be measured or numbered, ten degrees now and
fifteen next year. It is the reflection of Christ's form upon the
mirror-surface of the soul; first in dim outlines, gradually more
distinct, until the experienced eye recognizes in it the form of
Jesus. But even in the most advanced it is never more than a
daguerreotype J ImmanueV s per/ect image will be revealed in us only
in and through death.
The holy disposition is a "perfect man," i.e., a form embracing
the saint's whole personality j an expression of Christ's complete
image, and therefore covering our entire human being.
How foolish, then, to speak of sanctification as a result of human
effort. When the person disappears, does not his shadow go with
him? How, then, could Christ's image, form, or shadow remain in
us when in our wanderings the soul is separated from Him? The
brightness disappears with the light. A shadow can not be re-
tained. This is why Immanuel is our sanctification in the fullest
sense of the word. His form reflecting itself in the soul and the soul
retaining that reflection is the whole work of sanctification.
Finally, to the question. How can sanctification implant a holy
disposition, if it depends upon the reflection of Jesus's form in the
soul, since a denial or temporal apostasy separates us from Him?
we answer: Can an inherent disposition not exist and continue
without being exercised? One may have acquired the disposition
(habit) of speaking fluent English, but not speak it for a whole
year. So may the disposition or habit of holy desire cleave to the
soul, even tho the stream of unholiness cover it for a season. And
the soul is fully aware of this by the inward struggle of the con-
science. If Jesus could lose His hold upon us, yea, then the holy
disposition could not remain. But, since amid the deepest fall,
the soul remains unconsciously in His hand, the objection has no
weight.
/
VIII.
Sanctification in Fellowship with Immanuel.
" But now have ye your fruit unto sanc-
tification, and the end everlasting
life." — Rom. vi. 22.
The third reason why our sanctification is in Christ is : that He
has obtained it, that it fiows /rom Him, and that He guarantees it.
Having your mind thoroughly divested from the false idea that
sanctification is your own embroidery, holding fast the clear doc-
trine that it is a gift of grace, this third reason will appeal to you.
If sanctification is a gift, a favor, the question arises: What for?
Is it a reward for the labor of your soul? Fruit of your prayer?
Encouragement on the way? Is it on account of your loveliness,
piety, goodness? Is it for any thing /« jy^/^ / For there must be a
motive. That God should bestow the precious and enduring gift of
sanctification on persons who with both hands oppose it, and with
rough fingers mar its beauty, is inconceivable. What was it, then,
that moved the Lord God to favor you? You say : " His unfathom-
able pleasure, which is the deepest ground of all our salvation."
Very well; but the divine counsel does not work as by magic. All
that proceeds from that counsel runs its course, and shows its links
that give it consistency.
Hence the question must be asked : " Who is it that obtained for
you the gracious gift of sanctification?" And the answer is: " Our
Redeemer; sanctification is the fruit of the Cross."
There is no division of labor in the redemptive work. Christ
did not obtain on the cross our righteousness only, leaving it for us
by conflict and self-denial to obtain our sanctification ; but there is
One who labors, the others enter into His rest ; He has trodden the
wine-press alone, and of the people there was none with Him.
God has ordered our sanctification to flow from Christ directly.
The Holy Spirit is the Worker, yet whatever He imparts to us He
SANCTIFICATION WITH IMMANUEL 461
takes from Christ. " He shall receive of Mine ; and He shall glorify
Me." This is no empty phrase, but sober reality.
What a redeemed soul needs is a human holiness. A man must
be sanctified, not an angel. The latter can not be sanctified. Once
fallen, he is lost forever. Created and fallen like Adam, he can not
be restored like Adam. Knowing nothing of redemption, angels
desire to look into it. Hence when, despite sin, God brings an in-
numerable company of men and angels to eternal life, He effects
this by sanctifying the elect among unholy men ; while the elect
angels need no sanctification, for they have never become unholy.
Sanctification refers, therefore, exclusively to 7nen ; imparts a holi-
ness made possible and ordained only for men ; creates a disposition
bearing a human form and character, calculated for the peculiar
needs of the human heart.
The Holy Spirit finds this holy disposition in its required form,
not in the Father, nor in Himself, but in Immanuel, who as the Son
of God and the Son of man possesses holiness in that peculiar human
form.
Christ also guarantees to us this gracious gift. Justification being
at once an accomplished fact does not require this, but sanctification
is gradual.
The lack of such guaranty would fill us with doubt and uncer-
tainty concerning our own sanctification, seeing that its beginning
is small and progress slow ; and concerning that of deceased infants
and persons converted late in life. Such doubts would cause us
fear and rob us of the comfort of the finished work.
Christ says : " Come unto Me, all ye that labor and are heavy-
laden, and I will give you rest"; yet experience teaches that to
many believers the inherent unholiness causes constant unrest.
They know that in Christ they are righteous, yet they are not com-
forted; for God says in His Word: " Be ye holy as I am holy." If
it only read, " Act holily," Christ's merits might suffice ; but it reads,
"Be holy," and that means inherent, holy dispositions. Or if it
read, " Become holy," their gradual approach to the ideal would in-
spire them with hope. But it reads inexorably, " Be holy," and
that causes their wounded souls to fear.
Not as tho every believer is troubled on this account. Alas!
many scarcely ever, and the large majority never, give the matter
any thought. So long as they have reconciliation and satisfaction.
462 SANCTIFICATION
including finished good works, preached to them, they are at rest.
Their fleshly nature is quite well satisfied with this. But there are
others, more thoughtful and of tenderer conscience, who do not ac-
cept the " wide gate and the broad way " thus opened to their souls,
but who believe the word : " Strait is the gate and narrow the way."
To them it reads, " Be holy"; and there can be no rest or comfort
for the conscience until they are reconciled with that word.
Hence we say that it is not enough that Christ has obtained
sanctification, that the Holy Spirit imparts it, but also that Christ
guarantees it to us, not once, but forever ; so that whenever we ap-
pear before the Holy One we may be actually holy in Christ.
And this is the blessed comfort of the Word, that Christ Himself
is our sanctification. As in fallen Adam his descendants have the
fearful certainty that their nature is wholly unclean, so in the risen
Christ, His redeemed have the glorious guaranty that in Him they
shall be completely holy.
This is the mystery of the Vine and the branches, and of the
profound word : " Now are ye clean through the word which I have
spoken unto you." As our Surety He assures us hereby : ( i ) that the
holy disposition once created in us, altho temporarily overwhelmed
by sin. can never be lost; (2) that Christ's form, of which there
is but a small beginning in us, shall attain full perfection before
we enter the New Jerusalem ; (3) that as our Surety He appears
before the Father in our behalf, having deposited in the treasury
of His merits all that we still lack, in our name. In this knowl-
edge the troubled soul finds rest.
Let us be careful that the precious vessel in which God presents
to us this grace remains intact, for the sinner can suffice with nothing
less.
But we should also be careful to avoid the other extreme, which,
under the plea that Christ is our sanctification, denies the work of
the Holy Spirit in the soul. The supporters of this view concede
that Christ is our sanctification, that the Holy Spirit works in us,
and that good works are the result, but in such a way that our own
person as such remains just as wicked and unprofitable as hereto-
f(yre. To be regenerate or not, believing or unbelieving, is all the
same. The only difference between the two is, that independently
SANCTIFICATION WITH IMMANUEL 463
of our own person, and against our will, the Holy Spirit makes us
walk unconsciously in the way of life.
This pernicious teaching opposes Rom. vii. and the Confession
of the Reformed churches. The apostle does not say that his de-
sires and inclinations are still wicked, and that the Holy Spirit per-
forms good works independently of him and yet by him ; but he
grieves that, while his desire is in sympathy with the divine will and
wills the good, evil is still present. In similar sense the Catechism
teaches that man is inclined to all evil so long as he is not born
again, but no longer. For the quickening of the new man consists
in a "sincere joy of heart in God, through Christ, and with love and
delight to live according to the will of God" (q. 90).
And the soul of the unconverted is not so disposed. Hence the
difference between the two is so great that the gulf of heaven and
hell yawns between them.
It may therefore be profitable to our readers to lay before them
once more the Confession of the Reformed theologians of the
churches of Switzerland, Germany, England, and the Netherlands
on this point (1619).
They confessed : " That the Holy Spirit pervades the inmost re-
cesses of the man ; He opens the closed and softens the hardened
heart, and circumcises that which was uncircumcised ; infuses new
qualities into the will, which, tho heretofore dead, He quickens;
from being evil, disobedient, and refractory. He renders it good,
obedient, and pliable ; actuates and strengthens it, that, like a good
tree, it may bring forth the fruits of good actions " (third section,
fourth Head of Doctrine, art. 11).
And this glorious work is, according to the unanimous Confes-
sion of the Reformed churches, performed in the following manner:
" That the Lord does not take away the will and its properties, neither
does violence thereto ; but spiritually quickens, heals, corrects, and
at the same time sweetly and powerfully bends it ; that where car-
nal rebellion and resistance formerly prevailed, a ready and sincere
spiritual obedience begins to reign ; in which the true and spiritual
restoration and freedom of our will consist " (third section, fourth
Head of Doctrine, art. 16).
IX.
Implanted Dispositions.
** Perfecting holiness in the fear of the
Lord." — 2 Cor. vii. i.
To deny that the Holy Spirit creates new dispositions in the will
is equivalent to a return to Romish error; even tho Rome argues
the matter in a different way.
Rome denies the total corruption of the will by sin ; that its dis-
position is wholly evil. Hence, the will of the sinner not being
wholly useless, it follows: (i) that the regenerate does not need the
implanting of a new disposition ; (2) that in this respect there is no
difference between the regenerate and the unregenerate. They who
introduce into the Reformed churches this and similar teachings
ought to consider that they impair one of the foundations of the
Reformation, and, however unintentionally, lead us back to Rome.
The principal question in this controversy is : whether man is
something or nothing.
If man is absolutely nothing, as some fondly proclaim, then God
can not work in him ; for He can not work in nothing. In nothing
one can make nothing. In nothing nothing can be implanted. To
nothing nothing can cleave. Nothing can not be a channel for
anything. If man is nothing, there can be neither sin nor justifica-
tion, for the sin of nothing is nothing, and nothing is no sin. Noth-
ing can not be born again, or be converted, or share the glory of
the children of God. And if there is no sin, there is no need of a
Savior to atone for sin ; for to atone for nothing is no atonement.
Then there is no need of discussing sanctification at all. This
shows that the idea that man is nothing can not be taken in the
absolute sense. Since man is a being, he must be something ; and
they who maintain that he is nothing show by their actions that
they consider themselves far from nothing.
But if we put it, "Man is nothing before God," it becomes at
once intelligible. Then every good Christian subscribes to it un-
IMPLANTED DISPOSITIONS 465
conditionally ; he mourns only that it is so hard to become nothing
before God ; and with all the saints he prays that he may more sin-
cerely deny himself, die to himself, and know himself as nothing
before God. Measured by God, man has no value. All his en-
deavor to be something before God is ridiculous folly. Every pul-
pit ought to cast down, as with trumpet-tones, every mountain of
pride, and humble man before God, so that, feeling himself a mere
drop in the bucket — yea, less than nothing — he may find rest in the
adoration of the divine Majesty.
Before God man is not anything, not even the regenerate man ;
but in His hand, by His ordinance, and in His estimation, he is so
great that " God crowns him with glory and honor," loves him as
His child, makes him an heir of the heavenly bliss, and invites him
to spend eternity with Him.
These two may never be confounded; man's absolute nothing-
ness before God may never be applied to man as an instrument /;/
. God's hand. And man's mighty significance as God's instrument
may never tend to make him the merest something before God as
a being.
So we oppose pantheistic Mysticism and deadly Pelagianism.
The essential mistake of the latter is, that it gives man as such
a certain standing before God, and refuses to acknowledge that
even the most learned and most excellent, whose breath is in his
nostrils, " Yea, wherein is he to be esteemed?" is less than nothing
before God. And false Mysticisfn is that injurious tendency of the
human mind which, in all ages and among all nations, for the sake
of being nothing before God, denies man's significance even as
God's instrument. In its writings it is reiterated that before God
man is nothing, that in God he disappears and loses himself, that
God absorbs him. And this being absorbed is pushed so far that
nothing remains to which sin or guilt can be ascribed. And thus
the consciousness of responsibility and the conception of imputabil-
ity were lost. Christian men, carried away by the fascination of
being nothing, have sung hymns and preached sermons very ac-
ceptable to the Buddhists of India, but entirely outside of the pale
of Christianity.
Man as God's instrument is significant indeed. In creating him
from nothing He created, not nothing, but something; and that
something was so important that all creatures made before him
30
466 SANCTIFICATION
pointed to him ; in Paradise he alone was the bearer of the divine
image. Dominion over all the earth was given to him ; he is even
to judge the angels. " The Son assumed the nature, not of angels,
but of man."
To say that this means that man is only a mirror reflecting the
divine nature is the vain effort of this sickly mysticism to reconcile
man's significance with its own pantheistic theories. The Scripture
teaches, not that God reflects something in us, but that He im-
parts it to us. The love of God by the Holy Spirit is shed abroad
in our hearts. The Lord makes us His temple and enters therein.
A divine seedKs placed in the soul. Pure water is sprinkled upon us.
The Scripture uses many other images to warn us against the false
theory that denies the inherent disposition in the soul and reduces
man to a mere looking-glass. The branch is not a reflection of the
vine, but grows from the trunk bearing leaf and cluster. A child is
not a mere mirror of the father, but a being possessed of life and
quality. An enemy is not one who merely fails to reflect correctly,
but a being endowed with real existence.
To make man, even as God's instrument, a mere mirror in prin-
ciple denies sin, destroys the sense of responsibility, and changes
actual life into the fancies of a dream.
The Scripture teaches on this point that before God man is
nothing; that only through God man is something; and that all in-
herent and acquired goodness comes only from the Fountain of all
good. And, following in the steps of the Reformed fathers, we
must maintain this doctrine. But to deny man's real and peculiar
being is inconsistent with Scripture and with the Confession.
Thus escaping from the chaos of a false mysticism, and return-
ing to the purified and ordained truth, we find no more difficulty in
sanctification. Of course, if God's child is but a polished mirror,
then they who deny the inherent, holy disposition are right, and
such disposition is out of the question. As a mirror, man is dead,
and all that can be seen in him is but a faint and passing reflection
of the image of God. But if man, as God's instrument, has being
of his own kind, it is natural that besides being, God gave him also
qualities. A being without qualities is unthinkable. There are
qualities in every sphere: in the material world, for man eats,
drinks, walks, and sleeps; in the intellectual world, for he thinks,
judges, and decides ; in matters of taste, for he judges things to be
IMPLANTED DISPOSITIONS 467
beautiful, ugly, or indifferent ; and in the moral world, for his de-
sires are righteous or unrighteous, noble or base, good or evil.
And these qualities differ in different men. One loves food
which another abhors. The judgment of one is blunt, and of an-
other sharp. One calls handsome what another calls unsightly;
good, what another deems evil. Hence there must be a difference
in men's essential conditions, which may spring from their respec-
tive tempers, education, occupations, etc. Some men have these
differences in common. Men of one group do not consider cursing
sinful, but rather seem to enjoy it; those of another abhor it and
protest against it. This proves that between these two there must
be a difference of something; for without a different cause there
can be no different effect. And this difference which causes some
men to enjoy cursing and others to abhor it is called the disposition
of a man's personality.
It may be holy or unholy, but never indifferent. Being corrupt
and unholy in unregenerate human nature, it can not be holy in the
regenerate unless God create it in them. That which is born of the
flesh is flesh. All our running and racing, toiling and slaving, can
not create in us a holy disposition. God alone can do that. As He
has the power by regeneration to change the root of life, so can He
also by sanctification change the disposition of the affections. And
He could have done this at once, just as in regeneration, by making
our nature at once perfect in all its dispositions; but He that giveth
no account of any of His matters has not been pleased to do so.
Of course. He delivers His child at once from the bondage of
sin ; but as a rule the sanctification of his dispositions is gradual —
except in deceased infants elect, and men converted on their death-
bed. In all others the implanting of holy dispositions goes step by
step, sometimes even with temporal relapse. Without this increase
in Christ there can be no sanctification; and the soul that falls
short of sanctification, what ground has it to glory in its election?
X.
Perfect in Parts, Imperfect in Degrees.
" And the very God of peace sanctify
you wholly ; and I pray God your
whole spirit and soul and body be
preserved blameless unto the com-
ing of our Lord Jesus Christ." — i
Thess. V. 23.
The Scriptural doctrine that sanctification is a gradual process
perfected only in death must be maintained clearly and soberly :
jftrsf, in opposition to the Perfectionist, who says that saints may
be " wholly sanctified" in this life; secondly, to those who deny the
implanting of inherent holy dispositions in God's children.
It should be noticed, therefore, that Sacred Scripture distin-
guishes sanctification imperfect in degrees, and sanctification per-
fect in parts. A normal infant, tho small, is a perfect human being.
Of course it must grow, but it has all the parts of the human body.
The mental faculties can not be examined, but the bodily members
are obviously /^/y>^/ and complete. The head may not be covered
with hair, various members may be still incomplete, but that does
not impair its perfection; in a small beginning the constituent
parts and members are all present. Hence the child is called per-
fect in parts.
Yet it is not perfect in degrees, i.e., it has not attained its full
growth. It must grow and increase in every respect. And this is
a slow and imperceptible progress. A garment fitting perfectly at
night is never too small in the morning. One night's growth is
imperceptible. Yet we grow and increase; and until death's hour
the body changes constantly. And this increase and the subse-
quent decrease of old age affect all the parts equally. It never hap-
pens that a child's arm grows, but not his leg. that his neck ex-
pands, while the head remains small. This gradual increase is
PERFECT IN PARTS, IMPERFECT IN DEGREES 469
the expanding force of an inherent vital principle, pervading all the
members and every part.
This applies to the children of God in the second birth even
more forcibly, for in the divine kingdom are no deformities; all
proceed from the hand of their Creator a perfect creation. This
perfection is in the parts, i.e., they have what essentially belongs to
them And every member is internally animated and wrought
upon from one vital principle, by the Holy Spirit, in such a way
that all the parts are affected by it spontaneously. Hence in sane-
tification holy desires and inclinations must spring from that inter-
nal vital principle in the parts and pervade every member.
In this sense sanctification is a. perfect work; not externally,
but on God's part, in that He causes the sanctifying principle to
affect every member. He does not first sanctify the will, then the
understanding, or first the soul and then the body; but His work
embraces the entire new man at once.
But sanctification is imperfect in the degree of its development.
When for ten years God has wrought in us, the holy desire must be
much stronger than in the beginning. This is the result of growth.
of gradual increase, despite many ups and downs, almost imper-
ceptible. Hence there are steps, ascending from less to more with
reference to the new man ; and descending from more to less in the
dying of the old; but in both a gradual change, ever farther from
Satan and nearer to God.
" Perfect in parts, imperfect in degrees." as our godly fathers
used to say. by which they illustrated the second birth by compar-
ing it with the first; and in this they simply followed Scripture,
which places the perfection of God's gift alongside the imperfection
of our gradual increase. The Catechism expresses it as follows:
" Even the holiest men. while in this life, have only small begin-
nings of this obedience; yet so that with a sincere resolution they
begin to live not only according to some, but to all, the command-
ments of God" (q. 1 14). St. Paul says that " Christ has given some
pastors and some teachers, for the perfecting of saints, for the work
of the ministry, for the edifying of the body of Christ; till we all
come in the unity of the faith and of the knowledge of the Son of
God unto a perfect man. unto the measure of the stature of the
fulnLss of Christ" (Ephes. iv. 12). In 2 Cor. x. 15 he hopes to be
enlarged among them when their faith shall be increased To the
Colossians he writes: "That ye might walk worthy of the Lord.
470 SANCTIFICATION
unto all pleasing, being fruitful in every good work, and increasing
in the knowledge of God" (Col. i. lo). To the Thessalonians:
" Your faith groweth exceedingly, and the charity of every one of
you all toward each other aboundeth" (2 Thess. i. 3). The psalm-
ist sings that " the righteous shall flourish as a palm-tree " ; and St.
Paul says to Timothy, his son in Christ : " Give thyself wholly to
these things, that thy perfecting may appear to all" (i Tim. iv. 15).
From his own experience the apostle testifies : " Not as tho I had
already attained, but I follow after if that I may apprehend." And
writing to the Corinthians, he draws a picture of the fruit of sanc-
tification, saying : " But we all are changed unto the same image
from glory to glory, even as by the Spirit of the Lord."
But we should not fall in the common error of applying to sanc-
tification what Scripture teaches concerning the " children " and
the "perfect." This causes confusion. Speaking of different classes
of believers, Scripture recognizes the fact that there are different
degrees. This appears most clearly from St. John's first epistle (ii.
12-14), where he addresses believers as "young men" and as
" fathers," evidently with reference to their age, for he places the
latter as more mature in spiritual experience above the former.
In Heb. v. 13, 14, St. Paul distinguishes the "perfect" who use
strong meat, and the "babes" who depend upon milk. To the
Corinthians: " Brethren, I could not speak unto you as unto spiri-
tual, but as unto carnal," i.e., to those who can not bear meat, but
who must still be fed with milk (i Cor. iii. iijf.). That these
words relate to sanctification is evident from what follows : " For
ye are yet carnal, whereas there is among you envying and strife
(ver. 3). Of himself he testifies: "When I was a child I understood
as a child; but when I became a man I put away childish things"
(I Cor. xiii. 11). He exhorts the Ephesians (iv. 14): "Be no more
children tossed to and fro with every wind of doctrine"; and among
the Philippians he distinguishes the perfect and the not perfect,
saying: " Let us, therefore, as many as be perfect, be thus minded"
(iii. 15).
Hence the apostle evidently distinguished two classes of be-
lievers: those whose condition is normal, and those who are still
in a preliminary condition. Scripture designates the former as
" perfect," " adults," " men and fathers" to whom belongs the strong
meat; the latter as " babes," " young men" who still use the milk.
PERFECT IN PARTS, IMPERFECT IN DEGREES 471
Now the question arises whether the transition from the former
unto the latter is the same as the gradual increase of sanctification.
Generally the answer is affirmative ; but Scripture answers it nega-
tively, for reasons as clear as daylight. Convincing proof we find
in Phil. iii. 12-15. In verse 12 St. Paul says, " I am not yet perfect";
and directly after that (ver. 15), and in the same connection, he puts
himself just as distinctly among the perfect; yea. he offers himself
even as their example.
It is evident that when St. Paul, under the direct leading of the
Holy Spirit, declares in the same moment that he is not yet per-
fect, and that he is perfect, yea, the example of the perfect, the
word " perfect" may not be taken in the same sense in both cases;
in the one it must have a different meaning from that in the other.
They who believe in gradual sanctification should not appeal to
this and similar passages to support their doctrine. Such misap-
plication of Scripture is grist for the mill of the Perfectionists, who
with good reason reply : " The apostles were evidently acquainted
with saints ' wholly sanctified' like ourselves."
And what is the difference?
A child and a man are not the same ; the latter is physically
full grown, the former is not. The latter having attained manhood
enters upon the new process of becoming nobler, more refined,
inwardly stronger. The oak continues to grow until it has attained
its full height, which process covers many years. But this is not
the end of its development. On the contrary, it does not begin to
acquire its iron qualities until it is full grown. The child is sent
to school for the exercise of its powers. Having passed through
successive institutions, and being graduated from the highest, he
receives his diploma which declares that his education is finished
and that he is ready to enter upon his life's career ; i.e. , his education
is finished so far as the school is concerned. But this does not im-
ply that he has nothing more to learn. On the contrary, only now
are his eyes opened to see the reality and actual condition of things.
His education is finished, and yet he only begins to learn.
And the same applies to those whom Scripture calls " perfect. *
A new convert should first go to school, and not, after the practise
of Methodism,* be directly put to work to convert others as a per-
* For the author's sense in which he takes Methodism, see section 5 of
the Preface.— Trans.
472 SANCTIFICATION
feet believer. He is only a babe, says the apostle, a partaker of
milk ; and a babe can not be expected to assist as midwife or nurse
in the spiritual birth of other babes.
It is the great mistake of many Sunday-schools to make sucking
lambs do the work of ewes; of neglecting to feed the new-born
babes with spiritual knowledge and discipline. And the insane
notion, which is gaining ground more and more, that a young man
who has evinced but a slight stir of spiritual life must be promoted
at once to the state of the mature Christian, brings destruction
upon the Church. This is why so few inquire after the truth, or
seek to enrich themselves with spiritual knowledge ; why the spiri-
tual life seems to consist only of running and racing until, spiritually
exhausted and impoverished, men sit down bitterly disappointed.
This makes unhealthy Christians, spiritually consumptive, tall and
thin, with glittering eye and hectic cheek, but without manly
strength and vigorous pulse. Of course, such can not resist the
whirlwind of strange teachings without being carried about with
every wind of doctrine.
Wherefore we repeat that a new-born babe must first be fed
with milk ; then be sent to school, not to teach, but to learn. And
the ministers of the Word in the pulpit, parents at home, and teach-
ers in our Christian schools should examine themselves whether
they understand the art of feeding the babes with milk, whether in
the teaching the bread is not too heavy, whether they have not for-
gotten that there are sucking lambs in the flock.
Of course, the time will come when the suckling will be able to
digest solid food. Knowledge will accumulate, and by and by his
education be finished. And then it would be exceedingly foolish
not to go on to perfection, but to withhold solid food, and to con-
tinue to feed all the members of the church alike on milk. Such a
course would soon empty the church. Men provided with spiritual
teeth can not live on such diet. The preaching which is always
laying the first foundations kills both preacher and people.
Hence there is a time in the life of the saint when this first
process of growth is finished; when believers, having become men,
take their place among the mature and perfect. And in this sense
we hear the apostle say : " I do not belong to the babes in their
mother's lap, nor to the children at school, but to the adults and
the perfect whose education is finished. But, O brethren, do not
think that I am perfect inwardly, for I have not yet attained , but
PERFECT IN PARTS, IMPERFECT IN DEGREES 473
I follow after, if that I may apprehend that for which also I am ap-
prehended of Christ Jesus."
We see the same difference in plant and animal, in the natural
and spiritual birth. There is first a growth to attain the full stat-
ure, then only the real development begins which in the children
of God IS the unfolding of the holy disposition in their own person
XI.
The Pietist and the Perfectionist.
*' He chastens us for our profit, that
we might be partakers of His
holiness. "—//■«/'/. The effects of sanctification are evident.
It causes sweet waters to flow from a bitter fountain. It lends to
every operation its own quality and property, and gives it a direc-
tion which works for good. And thus good works proceed from the
man lost in himself.
Of course, in the root, this apparently identical working is two-
fold. One springs from the old nature, the other from the new ;
the one from the natural, the other from the supernatural. But
since this distinction was discussed at large in the chapter on Re-
generation, we treat it now simply from the utiity of the person.
Altho we heartily agree with the Confession, " That a regener-
ated person has in him a twofold life : the one temporal scadi corporeal,
that which he has from the first birth and is common to all men ;
the other spiritual and heavenly, which is given him in the second
birth, and which is peculiar to God's elect" (art. 35) ; yet this does
not affect the unity of the person, nor does it alter the fact that the
operations of both the old and the new life are my operations. If
I divide my person, and take the natural and the supernatural each
by itself, then there is no sanctification at all ; for the corrupt life
of my old nature is not sanctified, but crucified, dead, and buried ;
and my heavenly, spiritual, and regenerated life can not be sanc-
tified inasmuch as it never was sinful nor ever can be. Hence in
sanctification we have to consider life from the viewpoint of the
unity and indivisibility of the person. The man who was first wedded
to the corrupt nature, and who is now wedded to the new man, was
then evil and is now to become good ; wherefore his life must re-
ceive the holy desire, inclination, and disposition. And then only
it is possible for it to produce good works.
A work is good when it is conformable to the divine law.
I. The first point is that God alone possesses the right to deter-
mine what is good or evil.
32
498 SANCTIFICATION
Man also can acquire this discernment, but only by being taught
of God. But as soon as he presumes himself to determine the dif-
ference between good and evil, He violates the divine majesty and
God's inalienable right to be God. Not one man, nor many men,
nor all men and angels together may do this. It does not belong
to them. It is the eternal prerogative of the Almighty Creator of
heaven and earth. He alone determines good and evil, for every
creature, for time and eternity.
That which He detfiands of each life shall be the law of that life, of
all that belongs to it, and under all circumstances ; a law in which
all the divine ordinances are comprehended. His law, tho its prin-
ciples are briefly comprehended in the Ten Commandments, rises
from these ten stems in branches and boughs broad and dense, and
forms in its completeness one immeasurable roof of leaves which
overshadows the entire human family in all its variegations.
Hence there is not the remotest chance here to compromise.
God's will and law are absolute ; rule over all ; are binding in every
domain, and can never be repealed. And where, in the delicate
works of a watch, the thousandth part of a millimeter is allowed
to a wheel for variation, in the divine law such play is unthinkable.
The law of God brooks not even the deviation of a hair's breadth,
nor of any infinitesimal fraction thereof.
Hence a good work does not signify a work merely not evil ;
nor a work containing some good, or simply passable ; nor a work
whose good intention is evident. But a good work is nothing else
and nothing less than a good work. And it is not good unless it
is absolutely good, i.e., in all its parts equally conformable to
the divine will and law. A peach is not half a pear and half a
grape, but absolutely a peach ; so a good work is not merely pass-
able, partly well intentioned, but absolutely conformable to what
God has determined to be good with regard to that work.
it is readily seen that unless sanctification were adapted to
enable man to perform such a work, he would never accomplish
it. As it is the peculiar habit of a peach-tree, through its ascend-
ing life, to impart to the fruit the flavor of the peach, and of the
grape-vine to give to its fruit the flavor of the grape, so it is the
peculiar quality of the soul sanctified in principle to impart to its
fruit the flavor of the laiv. Sanctification does not merely inspire
the soul with a desire for something higher, but it imparts to it
GOOD WORKS 499
such a disposition, tone, shade, flavor, and character that it yields
to the divine law. And the law puts its impress upon the soul.
The soul's aspiration is no more a vague ideal, but it has a positive
pleasure in and a desire and love for all the commandments of God.
And, since sanctification engrafts the law upon the soul, it is pos-
sible that the working which follows should be conformable to the
law.
We say " possible," for from his own sad experience God's
child knows that it is possible to be otherwise, and that many sum-
mers come and go without reaping from his branches any notice-
able harvest for the glory of God.
2. This brings us to the second J>oini. A good 7vork must be of
faith.
Sanctification itself is not of faith. It has nothing to do with
faith. It is wrought by God Himself. What could faith then ac-
complish in this respect?
But it is different with reference to good works ; for they must
be our good works. Man is and should be passive in all other re-
spects, but not in his work. Work is the end of one's passive con-
dition. To work and to be passive are opposites. To imagine that
work can be passive or actively passive is like imagining that a
circle is square, that ink is white, that water is dry. Wherefore
the Heidelberg Catechism rightly asks : " Why must we still do
good works?"
Hence there can be no good work unless it is wrought by our-
selves. And every representation as tho man did not perform good
works, but that the Holy Spirit performs them in him and in his
place, is to subvert the Gospel and to wrest the Scripture.
The work of Christ is vicarious, that of the Holy Spirit is not.
He works in man, but not in his place. And however extensive His
work may be in us, being wrought independently of us, it can never
be counted as our own. Christ died and rose from the dead for us
and independently of us. But the Holy Spirit can not draw fruit
from the tree except our ego executes the work.
But — and this should be emphasized — our ego can not execute
it except " the work is wrought in us with power." The inward
higher life does not act like the sap in the vine, for this enters the
vine naturally. But the working of the holy life is different. Al-
tho a holy disposition is implanted, God's child does not produce
any good fruit of himself. Altho well furnished and well equipped,
500 SANCTIFICATION
if left to himself he produces nothing; not a single good work,
however small.
The most skilful diamond-cutter, tho supplied with the best
tools, can not furnish the smallest diamond rose except the pro-
prietor of the establishment gives him the diamond, the steam-
power in his tools, and even the gas-light upon his hands. In like
manner it is impossible for the most excellent among God's chil-
dren, tho their souls be well equipped, to furnish a single good
work, except the Proprietor of the holy-art establishment gives
them the material, the power, and the light.
Hence the content and entire form of every good work is not of
man, but of the Holy Ghost, so that when it is finished we owe
thanks to God, and not He to us. In every man who performs a
good work He works both to will and to do.
But when the Holy Spirit has furnished everything necessary,
then one thing is still lacking, viz., that the saint do it and make the
work his own. And this is the wonderful act of faith.
There is not one good work which God has not prepared before,
that we should walk in it ; and this is why it is not wrought until
we walk in it. The Lord says to Ezekiel, " I will cause you to walk
in my statutes," but the Lord does not cause us to walk therein un-
til we actually walk in them. We shall neither be carried nor be
wheeled into them. This would have no value before the divine
Majesty; that would be no art. Even we can wheel the cripple in
his carriage ; but the art of making him to walk, yea, even to leap
as a hart, is not human, but worthy of God alone. And we may
not allow this to be taken from Him by a sickly mysticism, and thus
rob God of this glory.
To say, as many do, that the Lord carries His children impercep-
tibly into good paths, and that this constitutes their good works, is
to despise holy things. No one should touch the honor of our God;
and we may not rest until the pure doctrine bums again from the
candlestick : that the power of God is manifest in the fact that He
causes the cripple to walk, to run, and to leap as a hart.
And this is the act of faith, i.e., that wonderful act of the soul
of casting itself into the deep, knowing that it shall fall into the
everlasting arms of mercy, tho it is utterly unable to see. Faith in
this respect is to agree with the divine will ; to accept the good
GOOD WORKS 501
work which God has prepared for us, as our own; to appropriate
to ourselves what God gives us.
An awkward schoolboy has to make a speech before a strange
audience. It is a difficult task, and he does not even know how to
begin. All his own efforts are useless. Then his father calls him
and says: " If you commit this little speech which I have prepared,
and recite it without missing a word, it will be a success." And
the boy obeys. There is nothing of himself — it is all his father's
work; he merely believes that what his father has prepared for him
is good. And in this confidence he goes before the strange audi-
ence, delivers his father's composition, and succeeds. However,
the writing of the speech did not end the matter, and it could not
be ended until the boy had done his part. When God has prepared
the good work for us, the matter is not ended until we do what God
has prepared for us.
Coming home the boy does not proudly ask a reward, but with
gratitude he embraces his father for his love and faithfulness. Hav-
ing obtained success, God's children are profoundly thankful for their
Father's excellent help; and they acknowledge that they owe it all
to Him. And if He is pleased to give them a reward, it is not be-
cause they have deserved it ; for if it were a question of desert, the
children would have to give everything to the Father! But it is
merely a reward of love for the future support of their faith.
XVI.
Self-Denial.
" If any man will come after Me, let him
deny himself, and take up his cross,
and follow Me." — Matt. xvi. 24.
Good works are not the saint's sanctification, any more than
drops of water are the fountain ; but they spring as crystal drops
from the fountain of sanctification. They are good, not when the
saint intends them to be good, but when they conform to the di-
vine law and proceed from a true faith. Yet the hitentiori is of
great importance ; the Church has always taught that a work could
not be called good unless it is directed to the glory of God.
This is a vital point which must animate and give direction to
the whole matter: only to the glory of God. Every other intention
makes the good work evil. Even the effort to do good works is
impossible without the " Soli Deo Gloria."
This is the reason why so many well-meant efforts at so-called
sanctification become sinful. For the man who applies himself
earnestly and diligently to good works, solely to attain a holier
status and thus become a holier person, has lost his reward. His
end in view is not God, but himself; and while every good work
humbles a man and real sanctification leads to the breaking down
and casting out of self, this wrongly planned sanctification causes
self-exaltation and spiritual pride.
To think that by self-sanctification God is honored and His glory
exalted is self-deception. The divine honor and majesty are so
holy and exalted that His glory must be the direct end in view.
To work for self-sanctification directly, and for His honor indirectly,
is unworthy of His holiness.
The end and aim of all things must be the Lord God alone.
Justice must dwell in the land, not only to preserve order, but to
remove iniquity from before the presence of the Lord. The mis-
SELF-DENIAL 503
sionary cause must be supported not only to convert souls, but
to summon the nations to appear in Zion before God. Prayer must
be offered not only to obtain the good which is bestowed without
prayer, but because every creature, morning and evening, must lie
in the dust, crying, "Holy, holy, holy is the Lord!" making the
Avhole earth full of His glory. And hence every creature must do
good works, and all the children of God can do good works ; not
that they may become a little more holy, but that the glory of holi-
ness might shine to the praise of our God.
3, This third point should therefore never be omitted. Tho our
works are according to the law and of faith, but not directed to the
glory of God, they can not please Him. It avails nothing, tho the
bow be strongly bent and the cord of the best material, if the arrow
upon the cord be not turned in the right direction.
The doctrine of Good Works touches the most delicate and most
sensitive of our internal emotions, viz., self-denial
Superficial minds, poor in grace and godliness, speak of self-
denial but rarely, and then without understanding its meaning.
They think that it consists in making room for others ; in argument
to be the least; to renounce pleasure or profit for a higher purpose ;
to care for others, not for self. Surely this is a precious fruit; ear-
nestly to be desired; and if it were found more abundantly among
the children of God we should thank Him for it. But, alas! there
is such leanness of soul even in the most earnest, so much selfish-
ness, ambition, anger, confidence in the creature, that every mani-
festation of nobler impulse has a most refreshing effect.
But the question now before us is this, whether such making
room for others, such self-sacrifice, deserves the name of self-denial.
And the answer must be a most emphatic " No ! " The saint's self-
denial has reference, not to man, but to God, and for this reason it
is superlatively high and holy, difficult and almost impossible.
Of course God's child loves his heavenly Father, but not with
an unalterable love. In spite of his love he is sometimes very
unlovely. Still, when the question echoes through his soul, " Simon
Bar-Jonah, lovest thou Me?" and he feels tempted by self-reproach
to say, " No, Lord," then the response flashes from the bottom of his
soul against all contradiction : " Yes, Lord, Thou knowest that I
love Thee."
Therefore nothing would seem more natural than to find pleas-
504 SANCTIFICATION
ure in denying himself for God's sake. And this is actually the
case. He spends his happiest moments in sincere self-denial ; for
then he is never alone, but always with Jesus, whom he follows.
Then he realizes the holiness and transcendent glory of the claim :
" If any man will come after Me, let him deny himself, take up his
cross, and follow Me."
But while the blessedness of his former self-denials is still fresh
in his memory, when called to a new act of the same nature he
shrinks from it and finds it almost impossible. Self-denial extends
so far. Its depths can not be fathomed. When the plummet has
descended the whole length of the line, there is still such a yawning
depth beneath that actually the bottom is never touched. It re-
fers, not to a few things, but to all things. It embraces our entire
life and existence, with all that is in us, of us, and around us; our
entire environment, reputation, position, influence, and possession;
it includes all the ties of blood and affection that bind us to wife
and children, parents and brothers, friends and associates; all our
past, present, and future; all our gifts, talents, and endowment;
all the ramifications and extensions of our outward and inward life;
the rich life of the soul and the tenderest emotions of our holier im-
pulses ; our conflict and our strife ; our faith, hope, and love — yea,
our inheritance in the Son, our place in the mansions above, and
the crown which the righteous Judge shall one day give us; and as
such, in that entire scope of life, we must deny ourselves before
God.
We are, to use an illustration, in all our life and existence like
a fruit-tree, broadly rooted, full grown, planted in fertile soil,
adorned with a crown of many branches and a glorious roof of
leaves ; and like that tree with its roots far and wide in the earth,
and its branches high and broad in the air, are we deeply rooted,
possessing an existence obtained by means of money, reputation,
property, and descent, faith, hope, love, and the promises of God.
And to that whole tree, to that entire unit, from deepest root to
highest bough, which as our ego, full of might and majesty, stands
before our consciousness and in our life, — to all this the ax must
be laid ; of all this the self-denying soul must say : " God is all and
I am nothing."
Many say, " This is correct and exactly my idea," and say it
quite too often ; for when these most difficult and excellent words
again and again pass the lips as mere hollow sounds, they strike a
SELF-DENIAL S^S
discord to the earnest, sensitive soul. But when we grasp the
thought as an actual fact, then we find that this denial of our entire
existence and being is almost entirely beyond our grasp. Self can
minify itself to such extent that we really think that it is gone and
denied, while at the same time it stands behind our back, grinning
with Satanic glee. Self, big and inflated, is not hard to deny. In
this way the unconverted stands before God, but not the saint.
That has been taken from him. Such is no more the impulse of
his desire. But self shrunk, reduced, partly unclothed, hiding be-
hind pious emotions and piles of good works, is extremely danger-
ous. For what more is there to be denied? There is scarcely any-
thing left. He seeks no longer the world, nor his own glory ; his
only end in view is the glory of God. At least, so he thinks. But
he is mistaken. Self is there still. It is like a spring tightly bent
for a time, but only to rebound with accumulated force. And what
was called self-denial is really nothing else than self taking care of
its own. And that is the worst of it, self is so dangerously cun-
ning. The heart of man is " deceitful above all things and desper-
ately wicked ; who can know it ? "
When we are inclined to sin, self leaves its hiding-place and
with all its power labors hard to make us sin. But when the Holy
Spirit woos and constrains us, weaning us from sin, then, slunk in
a corner, it hides itself, decoying us into the delusion that it has
ceased to be. It is then that, with evident satisfaction, deluded
piety asks whether the denial of self is not complete.
But the true saint is known by this: while the self-deluded one
is satisfied with this spiritual trickery, he is not. He discovers the
trick. Then he reproaches himself. He drives self from its place
of concealment. He scolds and curses that evil being that always
stands between him and his God. And with groans he supplicates :
" Almighty, merciful, and gracious God, have mercy upon me."
Self-denial is not an outward act, but an inward turning of our
being. As the steamship is turned about by the rudder, which is
swung by the means of a wheel, so there is within our being a rud-
der, or whatever you may call it, which is turned by a small wheel,
and as we turn the entire craft either leeward or windward, we
deny either self or God. In its deepest sense we always deny
either the one or the other. When we stand well we deny self; in
all other cases we deny God. And the internal wheel by which we
turn the entire craft of our ego is our intention. The rudder deter-
506 SANCTIFICATION
mines the course of the ship; not its rigging and cargo, nor the
character of the crew, but its directmi, the destination of the voy-
age, its final haven. Hence, when we see our craft steering away
from God, we swing the rudder the other way and compel it to turn
toward God.
Notice the rigging and the cargo. The former may be magnifi-
cent: excellent talent, superior mind, a rich state of grace. The
latter may be very precious: a treasure of knowledge, of moral
power, of consecrated love, of melting and adoring piety. And
yet with that excellent rigging and that precious cargo, we can
steer our craft away from God and aim at self. Then only is there
selj-denial when, without regard to rigging and lading, a man
causes his craft to run directly to the glory of God.
The intention is everything. And it is this very intention which
can so bitterly mislead us. That small wheel of our intentions is
so exceedingly sensitive that a mere touch of the finger can reverse
its action. This is why we are such ready believers in the good-
ness and beauty of our intentions.
Hence the need of deep, correct, intimate knowledge of self. And
who possesses this? And since by His light the Holy Spirit con-
stantly refines and chastens our self-knowledge, is it not perfectly
natural that, while to-day we imagine ourselves to be quite ad-
vanced in self-denial, only next week we discover how bitterly mis-
taken we are?
To seek and look for one's highest good and eternal salvation,
not in every creature, but in God; to use spiritual or material
gifts not for ourselves, but for His glory ; to esteem all perishable
things of no account compared to the eternal ; unwilling to be one's
own lord, but as God's servant to enter His employ ; no longer to
possess any precious things, as money or treasure, or even one's
children, as one's own, but to know oneself the appointed steward
of the Lord; to have no more care or anxious thought, but renoun-
cing every trust in man, in capital or fixed income, or in any other
creature, to trust only and solely in the faithful God; to be at peace
with one's lot and with God's will ; and, finally, to direct all inten-
tions and emotions away from oneself upon the Beloved and Glori-
ous One, — is this not far-reaching? And can our own progress in
regard to it ever satisfy us?
And yet such self-denial is required to render our works ^^^^
works indeed, in which the angels can rejoice.
SELF-DENIAL 507
Thus the things which the Holy Spirit took from Christ to give
unto us return to our Surety; for it is evident that not one of our
good works can ever be complete in that sense. Our self-denial is
never perfect. Hence the sad complaint that " our best works are
ever polluted before God " ; and the prayer for the cleansing even
of our good works.
And this must be so; it has been divinely ordained that God's
children shall never leave Christ. If they really obtained perfection
they would lose sight of their Surety ; but the fact that even their
best effort is defiled drives them to Christ for the atonement and
cleansing in His blood. Self-defiial is a fruit of the atonemerit
made perfect only by the atonement. And thus, in the growing
and ripening of spiritual fruit, God uses our thoughts, words, and
deeds as instruments of sanctification.
For does not the exercise of frequent self-denial and the subse-
quent yielding of the fruit of righteousness, under the Spirit's gra-
cious operation, create holy habits in the soul? Is not in this way
the natural bent of the heart transferred from Satan to God? And
when the Holy Spirit makes these holy habits, this bent of the heart
toward holiness, a permanent disposition, then we have become
fellow workers with God in our own sanctification. Nor is it as
tho He did one part and we another, but He using our work as a
chisel in the sculpturing of our own soul.
And from this motive the faithful ministers of the Word should
persuade, incite, and constrain believers to be always abounding
in the work of the Lord. Sanctification must be preached as with
the mouth of loudest trumpet. The Church of Christ imperatively
needs it. The word which declares that God is a God who justi-
fieth the ungodly may not be severed from that other word : " Be ye
holy, for I am holy." The operations of the Word and of the Holy
Spirit flow together. Therefore every young disciple of Christ
should not only confess His name and live according to the desires
of his heart, but flee from worldly lusts to walk holily and sincerely
before the Lord.
Ministers of the Word should be careful not to conceal the maj-
esty of the Lord Jehovah behind the cross of Christ. The respon-
sibility must be fearful, if ever it should appear that our preaching
of the cross of Christ, instead of having smothered sin, had quenched
holy living.
Second Cbaptcr.
LOVE.
XVII.
Natural Love.
"And hope maketh not ashamed; be-
cause the love of God is shed abroad
in our hearts by the Holy Ghost which
is given unto us." — Ro?n. v. 5.
Sanctification does not exhaust the work of the Holy Spirit. It
is an extraordinary work, necessitated by tn.a.n' s fall into sin. Love,
of which we now will treat, is His deepest and most proper work,
which He would have wrought even if sin had never been heard 0/ ;
which He will continue after death ; which He works now already
in the angels, and which He will continue in us in the mansions
of the Father's house evermore. Necessarily, across the path of
quickening love falls the dark shadow of that terrible operation of
Judgment and hardening which the Holy Spirit works in the lost.
We will close with a sketch of the unpardonable sin against the Holy
Ghost.
Our subject is not love in general, but Love. The difference is
evident. Love signifies the only pure, true, divine Love; by love
in general is understood every expression of kindness, attachment,
mutual affection, and devotion wherein are seen reflections of the
glory of Eternal Love.
Love in its general sense is also found in the world of animals;
a love so strong sometimes that it shames man, casting reproach
upon his conscience. The tenderness of the mother hen is prover-
bial. The same hen which at other times mns away at the distant
approach of dog or cat, flies at the ugliest cat or fiercest bulldog
when she has chickens to defend. Every mother bird defends her
NATURAL LOVE 509
eggs at the price of her life. And altho neither cat nor dog hay
the least consideration for the mother love of hen or duck, yet both
manifest the same love for their young ones. The most blood-
thirsty animals, even tigers and hyenas, are never more enraged
than when the hunter approaches their whelps too closely. It is
unnecessary to say that love in this sense has no moral value. Yet
it is not valueless. Christ made the love of the mother hen a type
of His own love for His people and for Jerusalem. And when our
small boys are furious when they see the male rabbit kill his young
while the female fights for them, there is in their boyish hearts a
pure voice of praise for the superior love of that little mother.
However, praise for this love which is merely instinctive, increated,
and irresistible belongs, not to the mother hen or mother lion, but
to Him who created it in them.
Turning from the love of instinct to the world of men, we are
surprised to meet phenomena closely resembling it. A coquettish
maiden, apparently devoid of all devotion, becomes a wife and
mother, and suddenly she seems to have been initiated into the
mysteries of love. Her infant is the only object of all her thoughts.
She suffers for it without complaint, fondles and cherishes it ; and
if a cruel dog were to attack the babe, as a heroine the otherwise
timid maiden would fight the monster.
And yet with all these similarities there is a difference. Love
in that mother is weaker than in the animal. For hours she can
leave her child in the care of others, while the brooding mother
bird scarcely leaves the nest at all. The former has affection for
other members of the family, but the latter with shrieks drives
away all that dare approach the nest. In a word, the animal's ma-
ternal love is more absolute, and in this respect excels the love of
the young mother. But when the chickens are half grown, the
mother forgets and forsakes them ; while the love of most moth-
ers for their tender infants gradually assumes a nobler character,
rising from instinctive love to spiritual love. A mother's power lies
in the fact that %\i& prays for her child.
Evidently we must distinguish here two kinds of love : a lower
form which springs from the blood, which the mother has in com-
mon with the bird, but which is less constant; and a superior love
of another sort lacking in the hen, by which the human far sur-
passes the animal.
5IO LOVE
This lower form is, from the blood j not altogether instinctive as
in the dove, yet nearly so, i.e., independent of the moral develop-
ment of the mother. This can be seen in girls of inferior moral
development, who, when they become mothers, fall almost desper-
ately in love with their babes ; while in others, who stand much
higher morally, maternal love is much more moderate. And this
shows that the irresistible passion of maternal love lacks a higher
motive. Like the animal's love it springs from nature. And when
we see and enjoy the spectacle, we realize that the glory of it be-
longs, not to the woman, but to Him whose work we admire in the
inclinations of the creature.
Next to this instinctive love we find in the mother something
superior; not only in the few, but in all. And we say this in spite
of the fact that there are unnatural mothers who are almost entirely
devoid of this higher love. Only, it should be remembered, that the
human soul contains much that is suppressed which once was ac-
tive; that in dehumanized women, when only partly reclaimed,
this nobler feature often reappears ; yea, that in the lives of such
mothers, amid sin and shame, there are momentary sparks of a
higher love which illumine their moral darkness like a flash of
lightning.
This higher grade of maternal love bears an entirely different
character. The sight of the sweet and lovely babe may support
it, but can not account for it, nor produce it. It has a higher ori-
gin. Its sign is: a mother carrying her child to holy Baptism.
For altho much of this is done out of custom and from love of dis-
play, yet essentially it is the declaration that a human child is greater
than young bird or animal's whelp. Even when the French Revo-
lution had temporarily abolished holy Baptism, it replaced it by
a sort of political baptism. The young mother is constrained to see
in her child something greater than mere "clods 0/ infajit flesh."'
And altho in many mothers it has become almost imperceptible,
sunk so low that many have been seen to drag their children into
the paths of sin; yet in nobler natures, and under more favorable
circumstances, this refreshing parental love has the power to de-
velop the energy of the moral growth of future generations. In
understanding the difference between father and mother one will
be able to distinguish this lower and higher mother love, even in
their finer variations. Of course, the instinctive love is not so
NATURAL LOVE 511
strong in the father as in the mother ; hence the love which bears
the moral character of duty and vocation is more conspicuous in
the former.
But even where this wonderful mingling of instinctive and moral
love in the mutual love of husband and wife manifests itself most
beautifully, in parental love and by counter-action va. filial love, and
as a connecting link in fraternal love, it is still a form of love that
can exist in total independence of the conscious love of God. Often
it strongly expresses itself among pronounced unbelievers.
And the same is true of that freer expression of love which, in-
dependently of the ties of blood, often develops itself in beautiful
forms between friends, between congenial minds, between comrades
in the same struggle, between the leaders and the led; yea, which
from the things visible can rise to embrace the things invisible, and
unfold itself in fairest forms of love for art and science, for king
and country, for the nation and its history, for inherited rights and
privileges — in brief, for all that inspires the breast with the noble
feelings of consecration and sacrifice. For, whatever its wealth
and scintillating beauty may be, in itself it is apart from the Love
of the Eternal. In order not to betray their accomplices, hardened
criminals have endured cruel tortures upon the rack with marvel-
ous constancy. Communists, dying upon the barricades of Paris in
defense of the most blasphemous barbarism, have displayed a hero-
ism similar to that of our heroes at Waterloo and Dogger-Bank.
Profane and wanton soldiers have cast themselves upon the enemy
with rare contempt of death. But in all these manifestations of
love, blood heated by passion on the one hand, and impure motives
on the other, may play their part and rob it almost entirely of its
divine character.
Yea, even in its highest manifestations among men, such as pity
for the suffering and mercy toward the fallen and perishing, it may
still be devoid of the spark of holy Love. There are natural men
who can not bear the sight of suffering; who are so deeply affected
by the heart-breaking spectacles of sorrow and mourning that they
must show pity; to whom the offering of sympathy is a natural
necessity; who count the soothing of other men's sorrow a joy
rather than a sacrifice.
But even in this highest form, most closely approaching the di-
vine mercies, it is frequently without any connection with the Eter-
nal Love. It may be an impulse from instinct, an inclination from
512 LOVE
temperament, the effect of a noble example, or for the sake of fame
almost everywhere obtainable by works of mercy ; but the love of
Christ is lacking. It is not the throbbing of the Love of God that
vibrates in these manifestations. There is love that is to be appre-
ciated ; but the Love of which St. John declares that God is Love,
is found only when the Holy Spirit enters the soul and teaches it
to glory " in the love of God which is shed abroad in our hearts by
the Holy Spirit which is given us."
XVIII.
Love in the Triune Being of God.
"God is Love." — \ John iv. 8.
Between natural love even in its highest forms and Holy Love
there is a wide chasm. This had to be emphasized so that our read-
ers might not mistake the nature of Love. Many say that God is
Love, but measure His Love by the love of men. They study
love's being and manifestations in others and in themselves, and
then think themselves competent to judge that this human love, in
a more perfect form, is the Love of God. Of course they are wrong.
Essential Love must be studied as it is in God Himself; as He has
manifested it in His Word. And the scintillations of the creature's
feeble love must be looked upon only as sparks from the fire of the
divine Love.
Our God is the very liberal Fountain of all good. Love being
the highest good, God must be the very liberal Fountain of all
Love. And from that Fountain flows every earthly love of what-
ever name, however faint or feeble. The Creator alone can create
in His creature the irresistible love of instinct, in which we see a
display of His glory. For the same end He created a strong crea-
turely attachment, not ivholly instinctive, yet to some extent un-
consciously active ; to this belong the mother's love for her babe,
love at first sight, brotherly love, etc. Higher than this is the love
of moral kinship, whereby He has disposed spirit to spirit for con-
genial fellowship and mutual love. These are three forms in which
is found something of the Love of God, but still belonging to Crea-
tion and Providence, in no wise partaking of the treasure of the
divine Life.
Love on earth adopts this higher character only when it becomes
self-consecrating, self-denying, self-sacrificing ; when the object of
love does not attract, but only repels. The devoted nurse caring
for the pest-stricken stranger finds nothing in him to attract her;
33
514 LOVE
rather the reverse. And still she stays, she perseveres, not only
from a sense of duty, but attracted by the misery and desolation
of the sufferer. This is indeed the effect of a higher love, which
flows from the Fountain of Eternal Love. That nurse exhibits de-
votion to the invisible, apprehension of the spiritual.
And altho God has so constituted our nervous system that suf-
fering causes us discomfort, that the sight of pain affects us pain-
fully, so that from a mere fellow feeling we are instantly ready to
bear relief to the sufferer, yet that higher form of love usually
rises from the lower nervous life to a higher expression which is
impossible without an inward operation of grace.
It thus prepares the way for the highest love, that directs itself
not only to the invisible things, but to the Invisible One, attracting
the soul toward Him with irresistible drawings. And only then is
Love itself reached.
The Word declares that God is Love, and the Spirit's testimony
says in every heart: "Amen, not in us, but in Thee, O Eternal
One. Thou art Love. There is no love that does not spring from
Thee ! " And this is a mystery that men and angels fail to fathom.
Who ever expressed its perfection in words? Who does not realize
that it is a harmony marvelously beautiful, blessed, and divine
which the confused ear of the creature can not fully appreciate.^
Men confess it, drink in its sweetness and loveliness ; the heart is
blessed and cherished by it ; but after the bliss is tasted and the
cup taken from the lips, we know no more of the nature of Love
than the babe that has enjoyed love at his mother's breast. We
can not describe or analyze it; we can not fathom or penetrate its
hidden essence. It takes possession of us, pervades us, refreshes
us; but as the wind, of which we know not whence it cometh and
whither it goeth, so in our best moments are the wonderful draw-
ings of the Love of our God. It is not created nor conceived. It
is eternal as God Himself. Love was never outside of Him, so as
to come to Him from elsewhere; nor for a single moment through-
out eternity was He without it. Without bearing in Himself deep,
eternal Love, without being Love, He can not be our God.
Superficial minds, however, conceive of the Love of God only as
forgiving sin ; as too good to tolerate suffering ; too peaceable to
allow war. But the Word teaches that the Love of God is a holy
Love, intolerant of evil, for its own sake causing the sinner to suffer
LOVE IN THE TRIUNE BEING OF GOD 515
that he may turn from his false joys. It was this very Love that
said in Paradise, immediately after the breach of sin : " / will put
enmity ! "
God's children have derived from the Word deeper and richer
conceptions of the divine Love, for they confess a Triune God,
Father, Son, and Holy Ghost, one God in three Persons : the Fa-
ther, who generates ; the Son, who is generated ; and the Holy
Spirit, who proceeds from both Father and Son. And the Love-
life whereby these Three mutually love each other is the Eternal
Being Himself. This alone is the true and real life of Love. The
entire Scripture teaches that nothing is more precious and glorious
than the Love of the Father for the Son, and of the Son for the
Father, and of the Holy Spirit for both.
This Love is nameless : human tongue has no words to express
it ; no creature may iiiquisitively look into its eternal depths. It is the
great and impenetrable mystery. We listen to its music and adore
it; but when its glory has passed through the soul the lips are still
unable adequately to describe any of its features. God may loose
the tongue so that it can shout and sing to the praise of eternal
Love, but the intellect remains powerless.
Before God created heaven and earth with all their inhabitants,
the eternal Love of Father, Son, and Holy Spirit shone with unseen
splendor in the divine Being. Love exists, not for the sake of the
world, but for God's sake; and when the world came into exist-
ence. Love remained unchanged; and if every creature were to
disappear, it would remain just as rich and glorious as ever. Love
exists and works in the Eternal Being apart from the creature ; and
its radiation upon the creature is but a feeble reflection of its being.
Love is not God, but God is Love; and He is sufficient to Him-
self to love absolutely and forever. He has no need of the crea-
ture, and the exercise of His Love did not begin with the creature
whom He could love, but it flows and springs eternally in the Love-
life of the Triune God. God is Love ; its perfection, divine beauty,
real dimensions, and holiness are not found in men, not even in the
best of God's children, but scintillate only around the Throne of
God.
The unity of Love with the Confession of the Trinity is the
starting-point from which we proceed to base Love independently
in God, absolutely independent of the creature or anything crea-
turely. This is not to make the divine Trinity a philosophic de-
5i6 LOVE
duction from essential love. That is unlawful; if God had not
revealed this mystery in His Word we should be totally ignorant
of it. But since the Scripture puts the Triune Being before us as
the Object of our adoration, and upon almost every page most
highly exalts the mutual Love of Father, Son, and Holy Spirit, and
delineates it as an Eternal Love, we know and plainly see that this
holy Love may never be represented but as springing from the
mutual love of the divine Persons.
Hence through the mystery of the Trinity, the Love which is
in God and is God obtains its independent existence, apart from
the creature, independent of the emotions of mind and heart ; and
it rises as a sun, with its own fire and rays, outside of man, in God,
in whom it rests and from whom it radiates.
In this way we eradicate every comparison of the Love of God
with our love. In this way the false mingling ceases. In prin-
ciple we resist the reversing of positions whereby arrogant man
had succeeded in copying from himself a so-called God of Love,
and into silencing all adoration. In this way the soul returns to
the blessed confession that God is Love ; and the way of divine
mercy and pity is opened whereby the brightness of that Sun can
radiate in a human way, i.e., in a finite and imperfect manner to
and in the human heart, to the praise of God.
XIX.
The Manifestation of Holy Love.
"And we have known and believed the
love that God hath to us." — \John
iv. i6.
The question which now presents itself is : In what way is the
divine, majestic act of making man a partaker of true love accom-
plished? We answer that this is —
1. Prepared by the Father in Creation.
2. Made possible by the Son in Redemption.
3. Effectually accomplished by the Holy Spirit in Sanctifi-
cation.
There is in this respect, first a work of the Father, which the
Heidelberg Catechism designates, " Of God the Father and our
Creation," following the example of St. Paul, who wrote: " But to
us there is but one God the Father, of whom are all things" (i Cor.
viii. 6. By this we do not mean to deny that God the Father
works also in redemption and in sanctification, for all the outgoing
works of God belong to the three Persons. We only wish to indi-
cate that seeking for the origin of things, one can not stop at the
Holy Spirit, for He proceedeth from the Son and the Father ; nor at
the Son, for He is generated by the Father ; but at the Father, for
He neither proceedeth from any one, nor is He generated.
In this Scriptural sense we say, that the work of making man a
partaker of Love is prepared by the Father in creation.
For every exercise of love, both in man and animal, finds its
ground in creation. In the animal God created instinctive love
directly ; in the man He created love by making all men of one
blood, by ordaining husband and wife to be each other's helpmeets,
and by creating in the blood itself that wonderful attraction of the
one to the other.
518 LOVE
Moreover, He also implanted in man's consciousness the sense of
love. The animal loves, but without knowing it. On the contrary,
not only does man feel the impulse of love, but this impulse is also
reflected in the mirror of his soul wherein he beholds the beauty of
love ; thus he learns to cherish love and to rise to the act of loving
with full consciousness.
Finally, by His providence, which is but an eflfect of creation,
the Father ordains that man should meet man, come into contact
with man, that in this way the sense of love may become active in
him. For whether it be a poor sufferer whose distress arouses my
love, or a bold character that appeals to my sympathy, or lastly a
pure and beautiful figure that attracts me irresistibly, it is always
God the Father who allots me these meetings, who by His provi-
dential leadings makes the kindling of love possible.
This is followed, in the second place, by the work of the Son, who
became flesh to reveal to us the fulness of divine Love in the flesh.
Hence the manifestation of Love in the redemptive work.
This is entirely different from what the Father did in creation ;
for, altho in creation divine love was foreshadowed, its conception
implanted, and its imperfect exercise made possible, yet the divine
Love itself was not revealed. But it is revealed in the advent of
the Son : " For God so loved the world that He gave His only-be-
gotten Son, that whosoever believeth on Him might not perish, but
have everlasting life"; " Herein is love, not that we loved God, but
that He loved us, and gave us His son to be a propitiation for our
sins." This is the "Peace on earth, good will toward men" of
which the angels sang in the fields of Bethlehem; this is the mys*
tery that the angels desire to look into.
Here we notice again two things :
First, the Love wherewith God loved the world proven by the
fact that he spares not His own Son, but delivers Him up for us all.
Second, the love of Christ for the Father, whose work He fin-
ished, axid/or us, whom He saved.
The second \s of greatest importance to us. In Christ, whom we
honor as God manifest in the flesh, the divine Love is seen; in Him
it appeared and scintillated with all-surpassing brightness. The
reality of the divine Love appeared to men for the first time and
once for all in Him : " That which we have heard, which we have
seen with our eyes, which we have looked upon and our hands have
THE MANIFESTATION OF HOLY LOVE 519
handled, declare we unto you"; and that was always the glory of
the eternal Love which had captivated and pervaded their whole
soul.
Until now men had walked in Love's shadow, but in Immanuel
Love itself appeared in the flesh and after the manner of men. It
was not merely a radiation of Love, its reflection, an increated fea-
ture, sense, or inclination, but the fresh, irresistible waves of Love's
own constraining power issuing from the depths of His divine
heart. It was this Love which, in the heart of Immanuel, brought
heaven down to earth, and which by His ascension to heaven up-
lifted our world to the halls of eternal light. Even tho Europe had
felt nothing of it, and America had never thought of a Savior, tho
Africa had not heard the tidings, and it was but a small spot in
Asia where His feet pressed the ground, yet it was the heart of
Immanuel that bound every continent and the world — yea, the very
universe around it, to the divine Mercy.
That Love shone forth as a love for an enemy. Man had become
the enemy of God: " There is none that doeth good, no not one."
The creature hated God. The enmity was absolute and terrible.
There was nothing in man to attract God; rather everything to re-
pel Him, And when all was enmity and repulsion, then the Love
of God was made manifest in that Christ died for us when we were
enemies.
Love among men and animals rests upon mutual attraction,
sympathy, and inclination; even the love that relieves the suflEerer
feels the power of it. But here is .a love that finds no attraction
anywhere, but repulsion everywhere. And in this fact sparkles the
sovereign liberty of divine Love : it loves because it will love, and
by loving saves the object of its love.
Since this Love attained its severest tension on Calvary, its
symbol is and ever shall be the Cross, For the Cross is the most
fearful manifestation of man's enmity; and by the very contrast
the beauty and adorableness of divine Love shine most gloriously:
Love that suffers and bears everything. Love that can die volun-
tarily, and in that death heralds the dawn of a still more glorious
future.
But even the work of the Son does not finish the work of put-
ting the impress of God's Love upon the human heart. Wherefore,
as the Creation is followed by the Incarnation, so does Pentecost
520 LOVE
follow the Incarnation ; and it is God the Holy Spirit who accom-
plishes this third work by His descent into the heart of man.
" It is expedient for you that I go away ; for if I go not away,
the Comforter will not come unto you." This implies that the
Holy Ghost would give the disciples still a higher good than the
Son could give them. This is not independently of the Son ; for
the Scripture teaches emphatically that He neither will nor can do
anything without the Son, and that He receives of the Son only to
give unto us. However, the difference remains that, altho Jesus
suffers and dies and rises again for us, nevertheless the actual work
in the souls of men awaits the gracious operation of the Holy
Spirit. It is, as St. Paul writes to the Romans, that " the Love of
God is shed abroad in our hearts by the Holy Ghost."
And this is the proper work of the Holy Spirit, that shall re-
main His forevermore. When there remains no more sin to be
atoned for, nor any unholiness to be sanctified, when all the elect
shall jubilate before the throne, even then the Holy Spirit shall
perform this divine work of keeping the Love of God actively
dwelling in their hearts. How, we can not tell ; but this we under-
stand, that it is the Holy Spirit who, being the same in all, unites
all souls in blessed union. "When at the same moment spiritual life
is wrought in your soul and mine and in the souls of others, the mu-
tual bond of Love must be the result. For, altho men and things
are grounded in the Father, and the souls of the redeemed are
united in the Son, yet personally to enter into every soul, making
it His temple and dwelling-place, is the work of the Holy Spirit.
Hence it is the same Spirit who as God enters the heart of every
one of the redeemed, and as God performs and perfects His work
in every heart irresistibly. And, tho different circumstances and
manifold sins have caused differences of opinion among the persons
in whom the same Holy Spirit has been at work, so that at times
they have held strongly opposite views, yet the fact of their inward
union remains, which by the working and indwelling of the Holy
Spirit in their hearts is made a real and even indissoluble union.
This may not always come to the surface, but inwardly the
matter is all the more real and glorious. Moreover, the Holy Spirit
is always actively at work to remove every outward obstacle. And
if this is not altogether a success before we die, there is no need of
fear so long as in death the scales shall, as it were, fall from our
eyes, and Love shall conquer. Compared to eternity, life on earth
THE MANIFESTATION OF HOLY LOVE 521
is but a moment. Hence it may not be denied that the bond of
union, the intertwining and interlacing that must bind the children
of God together in the divine fire of Love, is, by the working and
indwelling of the self-same Spirit, a real fact. It is the self-same
Holy Spirit who, dwelling in every heart, directs them altogether
to one end, who, consecrating every soul to be His tabernacle, in
that He is God and therefore Love, brings it about that, in and
through and with Himself, the Love of God is shed abroad in every
heart. Think of Him as banished from their souls, and the Love of
God has fled from their hearts ; but let every grace be concealed
and slumbering, let the outward appearance deny the inward grace,
so long as we are assured that the Holy Spirit dwells in our hearts
we may rest assured that even the Love of God dwells in us.
Moreover, the Holy Spirit is not a Stranger in our hearts, but
penetrates our deepest selfhood and brings to each of us a gift, a
word, a consolation peculiarly adapted to our individual need. Of
course this is a much varied work ; but, despite its multiformity, it
is not & pieced v^Qx^i without inward connection, but an executing of
the plan of the Father in accordance with the eternal counsel.
Wherefore, however delicate its nature may be, it is always aiming
at that pure and perfect harmony which in God's counsel is pre-
pared not only for every one of the redeemed, but for the whole
house of God, and the body of Christ in all its proportions.
As the selfsame Spirit, He not only works in all, uniting all,
but, since He proceeds from Father and Son, He also arranges and
directs His work in one soul with regard to that in another, so that
the interlacing and welding together of the souls of the saints must
be the result. When according to the same glorious plan one
Worker works in all, then every wall of separation must fall ; Love
must prevail, and all its sweet and blessed influence be felt : not as
something that proceeds from ourselves and belongs to us, but as a
Love even foreign to us, which coming from God penetrates and
refreshes the soul ; not the mere ideal of enthusiasts, but a divine
power that masters and overcomes us ; not an abstract conception
merely charming us, but the Holy Spirit whom we feel and dis-
cover in the soul as Love; a warm, full, blessed outpouring of Love
that is stronger than death and that many waters can not quench.
XX.
God the Holy Spirit the Love which Dwells in the
Heart.
" It is like the precious ointment upon the
head, that ran down upon the beard,
even Aaron's beard ; that went down
to the skirts of his garments." — Psalm
cxxxiii. 2.
The fact that love can radiate within man does not insure him
the possession of true and real Love, unless, according to His eter-
nal counsel, God is pleased to enter into personal fellowship with
him. So long as man knows Him only from afar and not near, God
is a stranger to him. He may admire His Love, have a faint sense
of it, be pleasantly affected by it, and even rejoice to see others
drink from its Fountain, yet never come a step nearer to it. In
God's hand he may be the means of showing others the way to it,
without knowing it by personal experience.
The true Love is one with and inseparable from God. It may
radiate its brightness even in the animal, but Love itself can not
enter the heart except God come first. And God's elect have the
royal privilege of calling this gift their own. All their wealth and
treasure consist in the fact that from the hand of their Lord they
have received this gold tried in the fire.
Not, however, as tho this love, wholly possessing them, shall
henceforth be of all their actions the only impulse. From St. Paul
we learn that, while the Love of God is shed abroad in our hearts
by the Holy Ghost, much evil may be found among us ; wherefore
we are admonished to exercise patience and self-denial. But tho,
like faith. Love may be in the germ and nothing be visible on the
surface, in the warm soil, germ-like, it may swell, sprout, and strike
out its roots in the ground. Hence, however defective and incom-
plete its form. Love itself dwells in our hearts; and by our own
experience we are conscious of it. Who of God's children does not
LOVE WHICH DWELLS IN THE HEART 523
recall the blessed moments when this Love fell upon the soul as
mild dew drops upon the thirsty leaf, filling him with a felicity un-
known heretofore? This blessed experience was heavenly and su-
pernatural. The soul actually felt the everlasting arms underneath,
and acknowledged that God is good and essentially Love. It is
true the divine Majesty as it were consumed the soul, but at the
same time it uplifted and glorified it. The soul realized that it was
surrounded by Love, iiplifted above the low plain of vanity, and,
more blessed still, that it had received power to embrace God with
the arms of its own love. It is true this does not last. The eve-
ning star of hope is followed again and again by the dawn of the
common, every-day life ; but by that experience we have seen the
heavens opened, the sign of Eternal Love descending, and heard
the music of its voice saying: '' Behold your God"
Hence these two must always go together : (i) Love shed abroad
in our hearts by the Holy Ghost, and (2) the glad tidings that our
God has come to us. And these are one and the same, for, as we
have seen before, when the Eternal One comes to dwell with man,
it is not the Father, nor the Son, but the Holy Spirit whose office
is to enter into man's spirit and to establish the most intimate rela-
tion between him and God. The Father and the Son will also come
to dwell with him ; the Son is even said to stand at the door and
knock waiting to be admitted ; but both Father and Son do this
through the Holy Spirit. These three are One : the Holy Spirit is
in the creation, but only through His essential union with the Fa-
ther and the Son. He is also in the redemptive work, for He is
bound to the pleasure of the Father and the Incarnation of the Son.
In like manner both the Father and the Son dwell in the saints, but
only through the Holy Spirit.
If witnessing of the Holy Spirit were only momentary, if He
came to tarry only for a night, the blessed work of Love could not
be wrought. And if He had to leave the saints in one part of the
world to visit others in other parts, it would be altogether out of
the question. But He is God, unlimited: in my closet He abides
with me just as really as with thousands in all parts of the earth at
the same time ; and not only with the saints below, but in a higher
sense in all the redeemed already arrived in the heavenly Jerusa-
lem. As the sun shines brightly into your chamber, while it radi-
ates light and heat upon millions in distant lands, so is the oper-
524 LOVE
ation of the Holy Spirit not local and limited, but divinely
omnipresent in you and me, tho neither knows the other's face nor
yet has heard his name.
For the Holy Spirit does not dwell in our hearts as we dwell in
our house, independent of it, walking through it, shortly to leave
it ; but He so inheres in and cleaves to us that, tho we were thrown
into the hottest crucible, He and we could not be separated. The
fiercest fire could not dissolve the union. Even the body is called
the temple of the Holy Spirit ; and tho at death He may leave it at
least in part, to bring it again in greater glory in the resurrection,
yet as far as our inward man is concerned, He never departs from
us. In that sense He abides with us forever.
Distressed and overwhelmed by the sense of guilt and shame,
we may cry with David : " Take not Thy Holy Spirit from me ! "
but His indwelling in our souls can not be destroyed. An ancient
temple was remarkable for the fact that, altho visitors came and
went, and successive generations brought their sacrifices' to the
altar, yet the same idol remained for ages standing behind that altar
immovable and stedfast. St. Paul wrote about the temple of the
Holy Spirit, not to the people of Jerusalem, but to the Corinthi-
ans ; wherefore it is evident that he borrowed his image from the
idol-temple in their city, and not from that of Jerusalem. He
meant to say that, as the image of Diana dwelt in the temple of
Corinth permanently and without being removed, so does the Holy
Spirit dwell permanently and stedfastly in the souls of the called
of God.
David says of Love : " It is like the precious ointment upon the
head, that ran down upon the beard, that went down to the skirts of
his garments " (Psalm cxxxiii. 2), — a figure not very attractive for us
who are unfamiliar with perfumed oils. But when you remember
that the oil used for the anointing of the high priest was fragrant
and volatile, so that when the precious bottle was opened it filled
the whole house with its fragrance, you will appreciate the beauty
of the figure ; for when the golden oil is poured out upon the head
and runs down the flowing robe of the high priest, its all-pervading
fragrance is found the next morning in the trailing hem of the gar-
ment. The high priest, in his robes of office, is the image of the
Church of the living God, and his head the image of Christ. The
anointing oil represents the Holy Spirit, who, being poured out
LOVE WHICH DWELLS IN THE HEART 525
upon the head of Christ, flows down from Him upon all who belong
to His glorious, mystical body; reaching down so far that even the
least esteemed, who are but as the hem of His garment, are per-
vaded by the selfsame precious ointment.
This beautiful figure illustrates the unity which, as the fruit of
Love, is wrought by the selfsame Holy Spirit who in all ages^
among all nations, in all tongues and languages, enters into the
hearts of God's elect, abiding with them, planting Himself in them,
never to leave them ; who dwelling and working in all not accord-
ing to His own choice, but according to the disposition of the mem-
bers in the body of Christ, under Him as their glorious Head, has
established the most blessed fellowship between that Head and the
members ; has entered every heart and penetrated to its deepest
stratum ; has united the whole assembly of the elect into one glori-
ous, concordant whole, in perfect Love, now and forever.
And this mighty fact, that the selfsame Holy Spirit dwells and
works in all, is not only the prophecy of Love, but the demonstra-
tion of the fact that Love exists, and that every disturbing element
is but the dust that still covers the diamond, and the dross that
prevents the glittering of the gold. God the Holy Spirit lives, is.
and feels Himself One in all God's children; and altho each expe-
riences this in his own way, and expresses it in his own tongue, it
is One and the Same who comforts and works in them all.
Hence the Holy Spirit who dwells in us, loves His own work
which He works in others. The Holy Spirit in one, can not deny
Himself in another. From this it follows that the indwelling of
the same Holy Spirit in all not only guarantees a real and substan-
tial unity for the future and for the present, whether visible or in-
visible, but the very fact itself causes the Love of God to be shed
abroad in the hearts of the saints, since the Holy Spirit must always
love Himself.
If He merely hovered over the surface of the soul's life, this
would not mean much ; but there can be no stratum in the soul so
low that He does not penetrate it. The fountain that He has
opened in us pours forth from the spot where the first pulsations,
the deepest motives and workings of the new man, originate. On
the surface we may therefore cherish another love ; but when, de-
ceived and disappointed by that love, with contrite hearts we feel
that the creature can not be trusted, then we find on the bottom of
526 LOVE
our own soul the same old, faithful, blessed, and divine Love by
which the Holy Spirit comforts us and teaches us to comfort oth-
ers. Even tho at times of indifference all may seem lost, we need
not fear, for as soon as the foundations of the soul are uncovered
the presence of that eternal Love manifests itself. Underneath, in
the hidden, mystic life, lies the foundation of all love in the pres-
ence of the Holy Spirit.
God is Love, and through the Holy Spirit Love dwells in all
God's children; and these children united under their glorious
Head in one body are one — one by the same new birth, by the same
life, and the same Love ; and, if it were possible at once to remove
all earthly rubbish and pollution, we would see the sparkle of that
Love in all and among all, beautiful and glorious.
XXI.
The Love of the Holy Spirit in Us.
«« O Jerusalem, Jerusalem, . . . howoften
would I have gathered thy children
together, even as a hen gathereth her
chickens under her wings, and ye
would not." — Alatt. xxvii. 37.
The Scripture teaches not only that the Holy Spirit dwells in
us, and with Him Love, but also that He sheds abroad that Love in
our hearts.
This shedding abroad does not refer to the coming of the Holy
Spirit's Person, for a person can not be shed abroad. He comes,
takes possession, and dwells in us ; but that which is shed abroad
must consist of numberless particles. The verb " to pour out " (to
shed abroad) is used primarily of water, grain, or fruit; i.e., of
liquids or solids composed of parts or particles of one kind, passing
from one vessel into another. In Scripture the verb is used meta-
phorically. Hannah said : " I have poured out my soul before the
Lord"; the Psalmist: *' Pour out your heart before Kim"; Isaiah:
"They poured out a prayer before Him." "To pour out "always
signifies that the heart is filled to overflowing with so many com-
plaints, cares, griefs, or distresses that it can no longer contain
them, but pours them out before God or men in groans and prayers.
With reference to God, we read that He poured out the fierce-
ness of His anger upon His enemies; and again, "that He shall
pour out the Spirit of prayer and supplication." In the first pas-
sage, the metaphor is borrowed from the hail-storm which over-
takes the traveler and prostrates him. So shall the blows of di-
vine wrath descend like hail upon the heads of its enemies and
prostrate them. And in the second it is signified that with over-
whelming power His people shall be constrained to prayer.
In this latter sense, the Scripture frequently applies it to the
advent of the Holy Spirit. Both prophets and apostles declare
that the Lord shall pour out His Spirit upon all. Finally, we read
528 LOVE
that the Holy Spirit was poured out. But even here \hQ primary
meaning of the word must be retained, for by the outpouring of the
Holy Spirit we understand the flowing down into our hearts, or into
the Church, of a multitude of powers of the same kind that fill the
emptiness of the soul.
It may be objected — and this deserves careful consideration —
that in this thought we contradict our former statement, that it
is the Holy Spirit, the Third Person in the Trinity, who takes pos-
session of the heart and dwells therein ; for we now say that it is,
not the Person who cojnes in, but a working, an element, a power
which Ks poured out. But, instead of being contradictory, these two
are the same; only, by their mutual connection, they give us a
more correct insight — and that is just what we need. When I carry
a lighted lamp into a dark room, / enter as the light-bearer, while
at the same moment the light is poured out in the room. These
two should not be confounded. I am not poured out, but the light.
I enter the room, but the light is carried into it. And this is ex-
actly what the Holy Spirit does. When He enters the heart the
brightness of His Person is poured out therein.
It is true that in these cases the Holy Spirit is mentioned in a
somewhat modified sense, but when we speak of the light the same
is true. Of an approaching light we say, " There comes the light,"
altho we know that some one carries the light. At sunrise we say,
" The sun is rising," altho it would be more correct to say: " The
light of the sun is rising." In like manner the name of the Holy
Spirit is used in Scripture in a twofold way : first, with reference
to the Third Person in the Trinity ; secondly, with reference to the
heavenly brightness and blessed activity which He carries with
Himself. And instead of being more or less incorrect, this two-
fold use of the name is much more correct with reference to the
Holy Spirit than when it refers to artificial light or to the sun.
We should remember that there is a difference between the lamp
and its radiating light ; and that the immense body of the sun and
its light are also two different things. But this is not so with ref-
erence to the Holy Spirit. There is no difference between Himself
and His operations. We make the distinction to assist our repre-
sentation, but in reality it has no existence. Where the Holy Spirit
is, there He works; and where He works, there is the Holy Spirit.
They are the same. The one is even unthinkable without the other.
THE LOVE OF THE HOLY SPIRIT IN US 529
There is an advantage in the use of the metaphor " to pour out."
It teaches that the dwelling of the Holy Spirit in the congregation of
the elect is neither inactive, nor from compulsion keeping himself
aloof from their persons ; but that He can not come among them
without pouring Himself out in them. And, dwelling in the elect.
He does not slumber, nor does He keep an eternal Sabbath, in idle-
ness shutting Himself up in their hearts ; but as the divine Worker
He seeks from within to fill their individual persons, pouring the
stream of His divine brightness through every space.
But we should not imagine that every believer is instantly filled
and permeated with that brightness. On the contrary, the Holy
Spirit finds him filled with all manner of evil and treachery. In-
iquities are piled up on every side. Horrible sins rise from under-
neath. The consciousness of his bitter, spiritual misery harasses
him. Moreover, his heart is divided by many walls and partitions.
Even the brightest light can not penetrate the whole at once ; and
by far the greater part remains for the present at least in deepest
darkness.
From this it follows that, when the Holy Spirit has entered
man's heart. His task is not ended, but only just begun— a task so
difficult that the power of the Holy Spirit alone can perform it.
His method of procedure is not with divine power to force a man
as tho he were a stock or block, but by the power of love and com-
passion so to influence and energize the impulses of the feeble will
that it feels the effect, is inclined, and finally consents to be the
temple of the Holy Spirit.
Being once firmly established, He gradually subjects the most
hidden impulses and intentions of the saint's personality to the
power of His Love, in order thus to prevail. For this end He uses
at once the external means of the preached Word which penetrates
the consciousness and takes hold of the person, and the internal
operation of blessing the Word and making it effectual. This oper-
ation is different in each person. In one it proceeds with marvelous
rapidity ; in another, progress is exceedingly slow, being checked
by serious reaction which in some rare cases is overcome only with
the last breath. There are scarcely two men in whom this gracious
operation is completely the same.
It may not be denied that the Holy Spirit often meets serious
opposition on the part of the saint : not from enmity, for he is an
34
530 LOVE
enemy no more, but because he is commanded to depart from sin,
to renounce his idols, his sinful affections, the many things that
seem indispensable to his joy and life, and especially when, point-
ing to the cross, the Holy Spirit imposes sacrifices, pursues him
with afflictions, covers him with ignominy. Then that opposition
can become so strong and grievous that one would almost say:
" He is no more a child of God."
And the Holy Spirit bears all this resistance with infinite pity,
and overcomes it and casts it out with eternal mercy. Who that
is not a stranger to his own heart does not remember how many
years it took before he would yield a certain point of resistance ; how
he always avoided facing it, restlessly opposed it, at last thought
to end the matter by arranging for a sort of modus vivendi between
himself and the Holy Spirit? But the Holy Spirit did not cease,
gave him no rest; again and again that familiar knock was heard,
the calling in his heart of that familiar voice. And after years of
resistance he could not but yield in the end ; it became like fire in
his bones, and he cried out : " Thou, Lord, art stronger than I j Thou
hast prevailed. "
In this way the Holy Spirit breaks down every wall of partition,
pouring out His light in all the heart's empty spaces, gradually
opening every door, gaining access to the soul's most secret cham-
bers, even to the vaults underneath the structure of our being, un-
til finally, either before or in death, the outpouring of His bright-
ness is complete in all our personality, and the whole heart has
become His temple.
This task is executed only by means of Love. The Holy Spirit
allows Himself to be grieved, provoked, and insulted ; but He never
yields. He is never weary of repeating the same thing to the ear
that once was deaf. In our past or present there can be no sin,
however base, of which He does not comfort us, which He does not
pardon. He g^ives healing balm for every inward wound. He al-
ways has a word in good season for all that are weary. It is Love
always filling us with shame; but at the same time ever uplifting,
never despairing, unceasing in its devotion.
It is not merely a Love for men in general, but in the most ex-
clusive sense a personal Love for the individual ; not only Love for
the redeemed taken as a multitude, but a Love individual, pecul-
iarly tinted to meet the special peculiarity of our being. It is not
only a pity for all who suffer, like that of the nurse for the patients
THE LOVE OF THE HOLY SPIRIT IN US 531
of her ward, but Love that can not meet the need of any one else,
but is for me personally just what it must and can not other-
wise be.
Hence the divine patience in winning thee. One might say :
" There are thousands of others whom He might take and influence
with much less trouble perhaps." But that is not the question.
With all the depth of His divine Love He sought thee personally.
It is Love in the richest, purest, tenderest sense of the word.
The Holy Spirit prevails by loving us, by proving His Love, by
breathing Love, while, at the same time, His victory carries Love
into our hearts. Allow Him to enter your soul, and He will carry
Love therein, which imperceptibly imparts itself to your heart and
inclination. We yield, not because we are compelled by superior
power, but being drawn by Love, we are so affected that we can
not resist it.
And this is the glorious, divine, and beautiful art of which the
Holy Spirit is the chief Artist. He alone understands it, and they
whom He has taught. All other love is but a feeble shadow or
faint imitation. Not until through Love the Holy Spirit has pre-
vailed can Love enter our hearts, and then we, the formerly sinful
and selfish, learn to appreciate Love.
XXII.
Love and the Comforter.
*' By the Holy Ghost, by love un-
feigned."— 2 Cor. vi. 6.
The question is, " In what sense is the pouring out of Love an
ever-continued, never-finished work?
Love is here taken in its highest, purest sense. Love which
gives its goods to the poor and its body to be burned is out of the
question. St. Paul declares that one may do these things and still
be nothing more than a sounding brass, utterly devoid of the least
spark of the true and real Love.
In 2 Cor, vi. 6 the apostle mentions the motives of his zeal for
the cause of Christ; and it is remarkable that among them he men-
tions these three, in the following order : " By goodness, by the Holy
Ghost, by love unfeigned." Goodness indicates general benevolence
and readiness to sacrifice ; of these we find among worldly men
many examples that make us ashamed. Then comes the stimula-
ting and animating influences of the Holy Spirit ; lastly, Love un-
feigned which is the true, real, and divine Love.
In his hymn of eternal Love the apostle gives us an exquisite
delineation of this " Love unfeigned," which shall not cease to com-
mand the admiration of the saints on earth as long as taste for
heavenly melodies shall dwell in their hearts :
"Love suffereth long and is kind; Love envieth not; Love
vaunted not itself, is not puffed up, doth not behave itself un-
seemly, seeketh not her own; is not easily provoked; thinketh no
evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth
all things, believeth all things, hopeth all things, endureth all
things. Love never faileth. . . . For now we see in a mirror,
darkly ; but then face to face ; now I know in part, but then I shall
know even as also I am known. And now abideth faith, hope, and
love, these three; but the greatest of these is Love."
This teaches how the Holy Spirit performs His work of Love.
LOVE AND THE COMFORTER 533
And so, says the apostle, must the fruit of His work be in our
hearts. Very well ; if such is the glorious fruit of His work and
men know the tree by its fruit, may we not conclude that this is
but the description of His own work of Love?
The means employed by the Holy Spirit in the shedding abroad
of the Love of God in our hearts is simply Love. By loving us He
teaches love. By applying love to us, by expending love upon us.
He inculcates love on us. It is the Love of the Holy Spirit whereby
the shedding abroad of love in our hearts has become possible. As,
according to i Cor. xiii.. Love ought to manifest itself in our lives,
so has the Holy Spirit wrought it in our hearts. With endless long-
suffering and touching kindness He sought to win us. Of the love
which we gave to the Father and the Son He was never envious,
but rejoiced in it. His Love never made a display of us by leading
us into unendurable temptations. It never impressed us as being
self-seeking, but always as minister irig love. It ever accommodated
itself to the needs and conditions of our hearts. However much
grieved, it was never provoked. It never misunderstood or sus-
pected us, but ever stimulated us to new hope. Wherefore it re-
joiced not in iniquity to sanctify it, but when the truth prevailed
in us. And when we had strayed and done wrong, it covered the
wrong whispering in our ear that it still believed and hoped all
good things of us. Wherefore it endured in us all evil, all unlove-
liness, all contradictions. It failed us not as a lamp that goes out
in the dark. The Love of the Holy Spirit 7iever faileth. And while
we enjoy here all its sweetness and tenderness, it prophesies that
only hereafter it will manifest the fulness of its brightness and
glory, for on earth it is only known in part. Its perfect bliss shall
appear only when, looking no more by means of the glass at the
phenomenal, we shall behold the eternal verities. For whatever
may fail, being among all our spiritual blessings the highest, the
richest, and therefore the greatest. Love shall abide forever.
In this way we begin to understand something of Comfort.
Christ calls the Holy Spirit the "Comforter." He says: " I will
send you another Comforter, and He will abide with you forever."
This does not refer to the " only comfort in life and death," for
that consists in " that I am not my own, but belong unto my faith-
ful Savior Jesus Christ" (Heid. Cat., q. i). Christ speaks, not of
comfort, but of the Comforter. Not a thing, an event, or a fact,
534 LOVE
such as the paying of the ransom of Calvary, but of a Person, who
by His personal appearance actually comes to comfort us. Over-
whelmed by distress and sorrow, we have not lost the comfort, for
nothing can come to us without the will of our heavenly Father ;
but we may have lost the Comforter. It is one thing to be watch-
ing by the bedside of my sick child, and to remember that even this
affliction maybe to God's glory and a blessing to the child; and
quite another when a faithful parent enters the room, and seeing
my tears wipes them away ; reading my sorrow seeks to drive it
from my heart; with the warmth of his love cherishing me in the
coldness of my desolation ; and leaning my head against his breast
looks me hopefully in the eye ; and smoothing my brow, with holy
animation, points me to heaven, inspiring me with trust in my
heavenly Father.
Comfort is a deposited treasure from which I can borrow ; it is
like the sacrifice of Christ in whom is all my comfort, because on
Calvary He opened to all the house of Israel a fountain for sin and
uncleanness. But a comforter is o. person, who, when I can not go
to the fountain nor even see it, goes for me and fills his pitcher and
puts the refreshing drops to my burning lips. When Ishmael lay
perishing with thirst, his mother's comfort was near by in the cleft
of the rock from which the water came gfushing down ; yet with
comfort so near he might have died. But when the angel of the
Lord appeared and showed her the water, then Hagar had found
her Comforter.
And such is the Holy Spirit. So long as Jesus walked on earth
He was the Comforter of His disciples. He lifted them when they
stumbled ; when discouraged and distressed by fear and doubt. He
was their faithful Savior and Comforter. But Himself was not
comforted. When in Gethsemane, being exceedingly sorrowful
even unto death. He asked them for comfort, they could not give
it to Him. They were powerless ; they slept and could not watch
with Him one hour. So He struggled alone, uncomforted and com-
fortless, until an angel came and did what sinners could not do,
comforting the Savior in His distress.
When about to depart from the earth, Jesus foreknew how deso-
late His disciples would be. They were weak, helpless, broken
reeds. As the slender vine clings to the oak, so they cling to their
Lord. And now. as the tree was to be removed and the vines
LOVE AND THE COMFORTER 535
would lie on the ground a tangled mass, they needed to be com-
forted as one whom his mother comforts. And were they now to
be left as orphans, since He who had comforted them even more
tenderly than a mother was to go away? And Jesus answers:
" No. I will not leave you orphans, I will send you another Com-
forter, that He may abide with you forever."
Thus the deep meaning of Christ's word, that the Holy Spirit is
our Comforter, naturally discloses itself. Of course, in order to
comfort us He must personally be with us. One can comfort only
by means of love. It is the lifting of the too heavy cross from the
shoulders, the constant whispering of loving words, the gathering of
tears, the patient listening to the complaints of our affliction, the
sympathizing with our suffering, the being oppressed with our dis-
tresses, the identification with our suffering person. Surely, even
a gift can afford comfort; a letter from a distant land can cast a ray
of hope into the troubled soul; but to comfort us in such a way that
the burden falls from the shoulder, and the soul revives and loves,
in its love expecting to rejoice— such comfort we can expect only
from the living person who, coming to us with the key to our heart,
cherishes us with the warmth of his own soul.
And since no one else can always be with us, wholly enter into
our sorrows, fully understand and comfort us with infinite love,
therefore is the Holy Spirit the Comforter. He abides with us for-
ever, enters the deep places of every soul, listens to every throb of
the heart, is able to relieve us of all our cares, takes all our troubles
upon Himself, and by His tender and divinely loving words and
sweet communion raises us out of our comfortless condition.
This glorious work of the Holy Spirit must be studied with ex-
treme carefulness.
You can compare it, not to that of the artist who chisels a statue
out of marble, but to that of the godly mother who with sacrifi-
cing love studies the characters of her children, watches over their
souls while they themselves have no thought of it, nurses them in
sickness, prays with them and for them so that they might learn to
pray for themselves, bends a listening ear to their trifling griefs,
and who in and through all this spends the energy of her soul with
warnings and admonitions, now chiding, then caressing, to draw
their souls to God.
And yet, even this is no comparison ; for all the sacrifices of the
536 LOVE
godliest mother, and all the comfort wherewith she comforts her
children, are utterly nothing compared to the delightful and divine
comfort of the Holy Spirit.
Oh, that Comforter, the Holy Ghost, who never ceases to care
for God's children, who ever resumes with new animation the
weaving of their soul-garments, even tho their wilfulness has
broken the threads! On earth there is no suitable comparison
for it. In the human life there may be a type somewhere ; but a
full-sized image to measure this divine comfort there is not. It is
wholly unique, wholly divine, the measure of all other comfort.
The comfort wherewith we comfort others has value and signifi-
cance only when it is bright with the spark of the divine comfort.
The Song of Songs contains a description of the tender love of
Immanuel for His Church : He, the Bridegroom who calls for the
bride ; she, the bride who pines with love for her God-given Bride-
groom. This is, therefore, something entirely different : the love,
not of comfort, but of the tenderest, most intimate communion and
mutual belonging together ; the one not happy without the other ;
both destined for each other ; by the divine ordinance united, and by
virtue of that same ordinance wretched unless the one possesses the
other. Such is not the Holy Spirit's love in the comforting. The
communion of Christ and the Church is for time and eternity; but
the comfort of the Holy Ghost will cease — not His work of love,
but that of the comforting. Comfort can be administered only so
long as there is one uncomforted and comfortless. So long as
Israel must pray to be delivered from iniquities ; so long as tears
flow ; so long as there is bitter sorrow and distress, — so long will the
Holy Spirit be our Comforter.
But when sin is ended and misery is no more, when death is
abolished and the last sorrow is endured and the last tear wiped
away, then, I ask, what remains there for the Holy Spirit to com-
fort? How could there still be room for a Comforter?
To the question. Why, then, did the Lord say, " I will send you
another Comforter, that He may abide with you forei'er " ? I an-
swer with another question: Is it to the honor of a child that,
while he cries for his mother's comfort, he forgets her as soon as
the sorrow is past ? This can not be ; this would be a denial of
the nature of love. He that is truly comforted entertains for his
comforter such intense feeling of gratitude, obligation, and attach-
LOVE AND THE COMFORTER 537
ment that he can not be silent, but after having enjoyed the com-
fort craves also the sweetness of love. The same is true regarding
the Holy Spirit. When He shall have comforted us from our last
distress, and removed us from sorrow forever, then we can not
say, "O Holy Spirit, now Thou maj'est depart in peace"; but we
shall be constrained to cry, " Oh, refresh and enrich us now with
Thy Love forever!"
This would not be so if sin still dwelled in us ; for sin makes
one so unthankful and self-sufficient that after having tasted the
comfort he can forget the Comforter. But among the blessed there
is no ingratitude; but from deep inward compulsion we shall love
and laud Him who, with captivating love, has divinely comfort-
ed us.
Hence a Comforter who is to depart after having comforted us
can not be the Comforter of God's children. Wherefore Jesus as-
sured His disciples : " I will not leave you comfortless. I will send
you another Comforter, that He may abide with you forever "
XXIII.
The Greatest of These Is Love.
"The gp-eatest of these is Love."—
I Cor. xiii. 13.
That the shedding abroad of Love and the glowing of its fire
through the heart is the eternal work of the Holy Spirit, is stated
by no one so pithily as by St. Paul in the closing verse of his hymn
of Love. Faith, Hope, and Love are God's most precious gifts,
but Love far surpasses the others in preciousness. Compared with
all heavenly gifts. Faith, Hope, and Love stand highest, but of these
three Love is the greatest. All spiritual gifts are precious, and with
holy jealousy the apostle covets them, especially the gift of prophe-
sying; but, among the various paths of obtaining spiritual gifts, he
knows a way still more excellent, viz., the royal road of Love.
We know that some deny us the right thus to interpret the thir-
teenth verse ; but with little effect. To assert that in the heavenly
life faith and hope, like Love, will abide forever, opposes the gen-
eral teaching of the Scripture, and especially of St. Paul's course of
reasoning. In his Epistle to the Corinthians, he opposes faith to
sight, saying, " We walk by faith, not by sight"; wherefore he can
not mean that after all faith shall continue when turned into sight.
If faith is the evidence of things not seen, how can it continue when
we shall see face to face? How is it possible to maintain that St.
Paul represents faith as an eternal gift when in the twelfth verse
he says, " Then we shall know even as we are known " ? And he
makes the same representation with reference to hope, " For we
are saved by hope," adding, " Hope which is seen is no hope, for
what a man seeth why doth he yet hope for?" (Rom. viii. 24).
Wherefore faith and hope can not be represented as abiding and
enduring elements in our spiritual treasure. Neither faith nor hope
belongs to the inheritance bequeathed to us by testament. They
are springs of spiritual life and joy to us now, because we do not
yet possess the inheritance ; but when once the inheritance is ours,
THE GREATEST OF THESE IS LOVE 539
why should we still care for the will? As proof and earnest that
the inheritance can not be lost, the will is very precious to us ; but
when the inheritance is delivered into our hands it is mere waste
paper, and only the inheritance is of value.
Even Drs. Beets and Van Oosterzee, altho they choose to walk in
paths somewhat different from those of the fathers, fully concede
this point, as their beautiful comments on the last verse of i Cor.
xiii. plainly show. Dr. Beets writes :
" Without apparent cause, at the end of a digression upon the excel-
lency of love, the apostle mentions faith and hope before love. It is evi-
dent that, while thinking of the latter, he can not overlook the former.
May we not infer from this that faith and hope are just as essential to the
Christian as love? A Christian without love ! It is indeed a contradiction
of terms. The apostle says : ' He that hath not love is nothing. ' How
could he be a Christian? Ah, what deception, what hypocrisy, what hor-
rible sin to disguise a life without love, a loveless heart under the Chris-
tian name ! But what do you think of a Christian without hope? Is not
this just as absurd and just as offensive? What ! Life and immortality
brought to light by Jesus Christ ; He the Resurrection and the Life, having
the words of eternal life ; His Evangel the glad tidings of the forgiveness
of sin, of reconciliation to God, of an opened heaven of bliss ; and still it
is thought possible that amid present suffering and sorrow a Christian
can live without the delightful prospect and expectation of such a glorious
future! Without hope! Is this not a fatal feature in the apostle's sad
picture of the blind heathen? Is it not the same as to be without Christ?
without God? Surely without Christ no man can know this hope, and no
one who knows Christ can be without it.
" And again, can one be a Christian without faith in God, who ' so loved
the world that He gave His only-begotten Son, that whosoever believeth
on Him should not perish, but have everlasting life ' ? without faith in
Christ who has said, ' Let not your heart be troubled ; ye believe in God,
believe also in Me ' ? without faith in that faithful and true word of the
divine promise which centers in the fact that Jesus Christ has come into
the world to save sinners? a Christian without faith— I do not say power
of faith by which he can remove mountains, but without faith which is
the evidence of things not seen? Reader, if perhaps you are such a Chris-
tian, what is your Christianity? What profit is it to you? With what
right, with what conscience, with what purpose do you persist in claiming
the name of a Christian? A Christian without faith is one without hope ;
and as such he is a mortal, a sinner without comfort in life and death.
" Perhaps some one will answer : ' Even as such my Christianity may
be a g^eat deal to me, and serve me the highest and best purpose, if it
540 LOVE
only cause me to go on to love. Even tho I had faith so that I could move
mountains, and had not love, I would be nothing. Only through love one
is something, is much, is all. Having love, I have enough ; and having
love, I can not be altogether without hope. ' These three being equally
indispensable, they are equally inseparable from the Christian. No Chris-
tian without faith, without hope, without love. No Christian hope nor
Christian love without Christian faith. And, on the other hand, no
Christian faith without Christian hope ; nor Christian faith without Chris-
tian love. Faith, Hope, Love, these three originate the one in the other ;
sustain each other ; these three are one. They become one more and
more ; they strengthen, purify, regenerate each other. Love is not first,
nor hope, but faith. However, faith is impossible, even for a moment,
without hope and love.
"But among these three, that are indispensable to the Christian and
absolutely so to each other, love is the greatest and most excellent of all :
"First, because of its importance to the Christian. Faith is the in-
ward salvation, and hope the new-born happiness of a fallen man ; but
love is the growing perfection of restored man.
"Second, because of its relation to God. Of faith and hope God is
the Object and Example. To believe in God is to cast oneself in the arms
of God ; to hope is to rest upon His heart ; but to love is to bear His
image. His own Being is Love. To love is divine. God is Love, and
he that abideth in love abideth in Him and He in him.
"Third, love is greatest by its working. Of the deeply rooted tree
of faith, it is the fruit which glorifies God and the shadow which diffuses
a blessing. By love all that believe are one ; by it they strengthen, serve,
and bear each other. ' Love edifieth. ' It builds up the Body of the Lord ;
it spreads His Church among a sinful race, and carries on the labor of
His love. For love's sake His Church, His Cross, His Person find gfrace
and honor in the sight of unbelievers. It shames unbelief and silences
mockery.
"Fourth, love is greatest by reason of its endurance. Love never
f aileth. When time is merged in eternity, prophecy shall be silent. When
the redeemed of all nations shall join in the song of the Lamb, tongues
shall cease ; and knowledge which is in part shall vanish away when that
which is perfect is come. And when all is sight there shall be no more
room for faith ; and where shall hope be when all shall be fulfilled?
" Lastly, love never f aileth. When this corruptible shall have put on
incorruption, and this mortal shall have put on immortality ; when it shall
be revealed to us what we shall be ; when bowed down in adoration we
shall see Him as He is, in whom, tho not seeing Him, yet believing, we
rejoice with joy unspeakable and full of glory, then shall our whole being,
all our faith and hope, be only love. Then love, purified of her last stain
THE GREATEST OF THESE IS LOVE 541
and having attained to her highest truth, shall forever be in us the inex-
haustible source of happiness and inexhaustible power of God glorifying
activity. Only then shall we realize perfectly, that is forever, what it
means to love, and also how little they have known of love who, denying
the love of God in Christ, counted the exercise of holy love consistent with
the persevering in blasphemous unbelief. "
And Dr. Van Oosterzee has written with no less animation :
"They are noble companions even when we consider each by herself:
Faith, not merely a certain confidence of the soul in the reality of things
invisible, and in the certainty of the revelation of God in Christ Jesus,
but that saving faith which builds upon the Person and work of the Re-
deemer ; which enters into closest communion with Him ; Hope of the
perfect fulfilment of all the promises of God which are yea and amen in
Christ Jesus ; and Love which unites the believer, not only with God and
Christ, but with all his brethren and sisters in the Lord, and with the
whole race which in heaven and earth is named after God.
" Lovely picture : at the right. Faith embracing the saving Cross ; at
the left, Hope leaning upon the infallible anchor ; and in the midst. Love
holding in her hand the burning heart, her daily sacrifice consecrated to
the God of Love. And yet, altho in representation they maybe separated,
in reality they can not be, being companions inseparable, not only from
every Christian, but also from one another. For what is faith with-
out hope and love ? A cold conviction of the understanding, but with-
out quickening power in heart, and without ripened fruit in life. Without
hope, faith could not once see heaven ; but even if it could enter heaven
without love, it would lose its highest felicity. And what is hope without
faith and love? At the most a vain delusion, followed by a painful awa-
kening ; a fragrant blossom soon to wither without once bearing fruit. And
finally, what is love without hope and faith? Perhaps the welling up of
the natural feeling ; but by no means a spiritual, vital principle. If love
does not believe, it must die ; and if it does not hope as well as love, it
must be a source of measureless suffering.
"To separate one of these three sisters from the others is to write the
death-sentence of the one, and to destroy the beauty of the others. In-
separably united, however, they deserve to be called companions in the
fullest sense of the word. Faith is much, hope is more, and love is most.
Faith unites us with God ; hope lifts us up to God ; but love makes us
comformable to God, for God is Love. Faith is the child of humility,
hope the offspring of persecution, but love the fruit of faith and hope
together. By faith and hope we do in a certain sense seek ourselves ;
love alone makes us forget ourselves, working for the salvation of others.
Faith kneels down in the closet, and hope, in holy ecstasy, sees the
542 LOVE
heavens opened ; but love sends us thence back into the world to impart
the treasure of comfort there received to others. Yea, of love, not of faith
and hope, can it be said, that it never faileth. Faith is turned into
sight and hope into enjoyment, for what a man seeth why doth he yet
hope for? But even before the throne of God, love remains as young as
when for the first time it was born in the heart. Even there the bond of
perfection is at once the condition and the pledge of an infinite increase in
holiness and blessedness ; and, therefore, it is the greatest forever, both
here and there, even tho its name has merely third place. To the Chris-
tian here these three are constant companions ; whatever may change and
vanish away, they can abide, for they are the unchangeable mark of every
believer. They must abide, or our entire Christianity becomes a form
without life. They will abide, for they are so sublimely divine and so
truly human. Faith may have to wrestle with darkness, hope with doubt,
love with resistance ; but where Christ truly lives in the heart, they must
abide forever. "
There are, of course, expressions in these passages for which
these two divines alone are responsible ; we mean to show only that
these two men have strongly felt that Love's superiority of place
and quality is principally conspicuous from the fact that, while
faith and hope will finally cease, Love abides forever.
Surely, faith and hope do not cease in the sense that other spir-
itual gifts cease. The word " temporal " has a twofold meaning.
Temporal is the worm that dies and from which nothing remains.
Temporal is the caterpillar that must die as a worm, but that rises
beautiful again as a butterfly. The same is true of faith and hope,
as compared with the spiritual gifts of speaking with tongues and
healing the sick. The latter will fail altogether. They will com-
pletely disappear. They will vanish away, as St. Paul says in i
Cor. xiii. 8, But the failing of faith and hope may not be taken in
that sense. They fail only to rise again in the fuller, richer, and
more beautiful form of sight and enjoyment.
But Love does not know this metamorphosis. It not only abides
forever, but it ever abides unchanged. In the fact that all other
gifts perish or change, and that Love alone is eternal, we see the
never-ending work of the Holy Spirit scintillating in the hearts of
believers; in our meditation on Love we apprehend His proper
work in all its depths, even to the root.
XXIV.
Love in the Blessed Ones.
*• That God may be all in all."—
I Cor. XV. 38.
Sanctification and the shedding abroad of love are not the
same. Before the fall Adam could not have been the subject of a
single act of sanctification, for he was holy ; but Love could have
been shed abroad in his heart ever more richly, fully, and abun-
dantly. And this would have been the work of the Holy Spirit.
The unholy alone need sanctification ; but to suppose that Love
is exhausted in the victory over selfishness is a great mistake. Of
course, selfishness is utterly inconsistent with Love ; but Love is
not the mere absence of selfishness, as in Adam ; nor its rebuke and
blood-bought victory in the saint; in fact. Love begins to unfold
and develop only after the last traces of selfishness are wholly ef-
faced.
The same is true of health, which is not merely the throwing ofiE
of disease and its subtle poison ; for then convalescents alone could
be called healthy, and real healthful life and the life of health
would be out of the question. On the contrary, health exists inde-
pendent of sickness, antedates it, and drives it out when it invades
the system ; for this is one of its essential operations. And after
its fight with sickness it goes on more richly and exuberantly, as
tho there had been no sickness at all, developing powers and offer-
ing enjoyments that are ever new and glorious. So does Love
antedate selfishness. And when selfishness appeared. Love imme-
diately prepared to drive it out. And having succeeded, its work
was not ended, but as tho nothing had happened it continued its
life of Love.
Victory over an invading enemy does not end the national ex-
istence, but the nation's development and prosperity quietly and
gratefully continue. Satan invaded Paradise, Love's dwelling-place.
544 LOVE
and with all his evil powers of selfishness opposed Love. Then Love
had to fight, not because it was in its nature, but in self-defense.
Indeed, it may not cease to fight until all selfishness is under per-
fect control. And when Love's rule is safe, Love does not recline
in everlasting slumber, but with strong impulse and holy animation
continues the unfolding of its holy and restful life.
This fight is not fought in every heart separately. The fact that
Satan is the author and inspirer of all selfishness proves the mutual
relation of selfishness in every heart. To some extent even sel-
fishness is organized. Hence victory over individual selfishness
does not avail so long as selfishness continues in others. The sel-
fishness of one will necessarily affect the other, and Love can not
celebrate its triumph.
It is true, in death God cuts off all sin from our hearts; and so
far as we are concerned selfishness is cast out. He who awakes in
eternity with selfishness in his heart is on the way to hell. But
altho God in death graciously draws the last threads of selfishness
from the hearts of His elect, yet their warfare against selfishness is
not ended. For even from heaven Christ wages war, until the hour
when, as the true Michael, with all His angels He shall deliver the
last blow upon Satan and his unholy demons. And if immediately
after death the elect will enjoy with Immanuel the communion of
Love, then of course they will engage with Him in the conflict
against Satan and fight with Him day and night. No saint can see
his Savior fight and remain neutral. Nay, the Love of God is so
deep, stirring, and captivating that he can not but enter the con-
flict.
How in heaven the redeemed partake of the conflict we do not
know. When in times of war husbands, fathers, and sons go out
to meet the foe, wives, mothers, and daughters stay at home and
never see the battle-field, but nevertheless they are partakers of the
conflict: in their hearts and prayers; by their letters of love in-
spiring the men in the field ; with their own hands providing for
their necessities; by nursing the wounded and dying; by honoring
the returning heroes and those fallen in battle. Even on earth one
can be engaged in the fight without moving a foot, wielding no
weapon other than Love. This answers in some measure the ques-
tion how in heaven the redeemed partake of the warfare with Mi-
chael against Satan : through the great Loi^e in their hearts ; and by
LOVE IN THE BLESSED ONES 545
anticipation they enjoy the fulfilment of the promise that with
Immanuel they shall sit upon His throne.
However, this condition is only provisional and will end with
the dawn of that notable day when from heaven the crj' will be
heard, " It is done," as once it was heard from Calvary: " It is fin-
ished ! " Then, the last enemy destroyed, all shall be subject to
Christ. Then all selfishness, all unholiness ended, and all opposi-
tion to Love being vanquished, God's children shall enjoy an eter-
nal and undisturbed existence in which Love shall reach its zenith;
and this is, as the Scripture expresses it : " That God shall be all
in all. "
" God all in all," considered in connection with the Spirit's work
of shedding abroad the Love of God in the hearts of the saints,
sheds new light upon the subject. If by His indwelling the Holy
Spirit sheds abroad the Love of God in the hearts of the saints, and
causes that Love like rivers of water to flow over the fields of their
spiritual life ; if this cultivating of Love is His most proper work,
then this " God all in all " is at once flooded with light. For then
it means no more nor less than that the Holy Ghost, having entered
the last of the elect, shall dwell in the hearts of all the saints ; shall
have pervaded the whole body of Christ in such completeness that
selfishness shall not only be cast out, and even the conflict with
selfishness be ended, but it shall not even be remembered, nor its
possible return be feared.
Altho " God all in all " has undoubtedly reference to Satan and
the lost, for they shall forever abide under the anger of the Al-
mighty and be consumed by His wrath ; yet in its proper and full
significance it refers only to the elect. In them alone He takes up
His abode personally; in them alone He became something ; in
them alone He became gradually inore and more ; in them alone He
became a//. "In all," referring to \.\iQ number of the elect, signifies
that in them, not individually, but collectively as the body of Christ,
Love's triumph shall be complete.
But even then the work of the Holy Spirit is not finished, but
thenceforth shall continue forevermore. Then the heavenly felic-
ity will only begin to unfold itself in a way wholly divine, and with-
out the slightest impediment the Rose of Love will disclose its
brilliant beauty. When, as a bridegroom coming forth from his
chamber, the sun rises from the womb of the morning and causes
35
546 LOVE
his golden rays to wrestle with the dark clouds of the parting night,
till, having scattered all, he stands forth magnificent conqueror in
the deep azure of a cloudless sky, his splendor does not then de-
cline with the last vanishing vapors, but only begins to shine out
in greater brightness and power. And the same is true of the Sun
of Love. He first fights and wrestles to vanquish the resistance of
the darkened clouds and vapors of selfishness; and only gradually,
after what has seemed an endless conflict, He succeeds in scatter-
ing and in driving them away before the splendor of His brightness.
But when the victory is His, and the Sun of Love stands at last in
dazzling glory in the cloudless sky, then, and only then, does He
begin to show His perfect beauty and to radiate His blessed, cher-
ishing rays.
After the day of judgment the Holy Spirit can «- correctly that the commtmion of saints consists first
of all in the fact that they are partakers of Him, and then of His gifts.
The gift is not without the Person, nor outside of the Person,
nor even before the Person. The saint partakes first of Christ, and
THE COMMUNION OF GIFTS 561
from this sacred partnership flows every other blessing. Even as
the Head possesses the Body, and the Body possesses the Head, so
is this also a mutual possession. Head and Body belong to each
other, even tho the Head has this advantage over the Body, that it
commands it at will, while the Body must follow the Head wher-
ever it leads. " To follow the Lamb wherever He goeth " is the
peculiar mark of this mutual relation.
But, with the reservation of this essential mark, the possession
is absolute. The saints belong to Jesus, just as much because the
Father has given and brought them to Him, as that He has bought
them, not with gold or silver, but with His own precious blood.
And, on the contrary, He belongs to His saints, not because by
their own labor they have obtained Him, but as a gift of free grace.
The Triune God has ordained the Mediator for His people, to whom
He has given and brought Him ; and the Mediator having come in
the flesh, has given Himself to His people.
Every child of God knows from his own experience that Christ
is all his treasure. When Mary Magdalen cries out, " They have
taken away my Lord," she has lost all the wealth of her soul. The
saints stand in the faith and have peace only when, in so far, and
as long as they possess Immanuel. He is their One and All. As
soon as they find Him, a,ll their poverty is turned into wealth.
Without Him they are blind and naked; with Him want and mis-
ery make place for riches and abundance. With Him they are set
in heaven. And when they depart from this life their hope and lot
for eternity depend upon this, whether they possess Him as their
souls' Savior, glorious and altogether lovely.
Hence this is the most important : the great treasure of the saints
in Jerusalem was their Lord. This comprehended all. Every other
treasure was theirs only through Him. To possess Him was to
possess all that He had obtained for them, even justification and
sanctification; all the power given Him of the Father for their as-
sistance and protection ; all the wisdom and light, and all the charis-
mata, gifts of grace, received of the Father for distribution among
His people.
However, they could not make this partnership available, foi
their treasure lay beyond their reach ; was not in earth, but in
heaven. Actually they remained poor and perplexed ; rich for the
future, but now needy and helpless.
36
562 LOVE
The following illustration will make this clear. An English
millionaire, well supplied with bank-notes, in an African village
finds himself reduced to beggary. The natives, ignorant of his
wealth and not understanding the value of bank-notes, refuse to sell
him anything but for their own currency. Hence with all his
treasure he is in that distant place poor and destitute. In like
manner, being pilgrims and sojourners in the earth, the saints
would be spiritually poor and needy if there were no Comforter,
no Go-between, who out of His heavenly treasure could supply all
their need during all the days of their pilgrimage. And this Go-
between is the Holy Spirit. Of Himself He has nothing. By Him-
self He could never save a sinner. He never adopted the flesh and
blood of children and dwelled among us; never suffered, died, and
rose again in their behalf. All that He can do is to pray for them
with groans that can not be uttered, and in divine love come and
dwell with them. But what the Holy Spirit does not possess Christ
possesses, who, in our flesh, rich in His cross-merits, lives with the
Father in our behalf.
And from that treasure in Christ the Holy Spirit takes and im-
parts to the saints, as the money exchanger supplies the English
traveler with the native currency. Not only does He give them
the spiritual gold and silver as it lies in Christ's treasury, but He
converts it into such forms as their present needs and conflicts re-
quire. And this is the peculiarly comforting feature of the Holy
Spirit's work. He does not scatter this treasure from heaven pro-
miscuously, but brings it home to each of us in a form adapted to
meet our every condition and capacity. He does not give strong
meat to babes nor milk to adults, but to every spiritual patient
according to the nature of his complaint. Better than the patient
himself does He understand the nature of his infirmity, to which as
the divine Physician He adapts the remedy.
To the saints of Jerusalem and to those of the present time
Christ must be a common possession. As the former had their mate-
rial property in common — and this the latter should have also, in
higher sense, through the works of mercy — so had they and so have
we our spiritual treasure as a common possession, in the same Im-
manuel, who enriches all. But the saints being unable rightly to
divide their treasure, the Holy Spirit divides it for them. He
takes every member's portion as it lies in Christ, marked with His
THE COMMUNION OF GIFTS 563
name, especially adapted for his particular need, and distributes it
carefully and without mistakes, so that every saint receives his
own. And while thus every one partakes of Christ and of His gifts,
the one Christ with His treasure is common to all.
In the child we can see something of the Love cultivated by a
mutual possession. Love between the parents may have grown
cold, but so long as both can say of their little one, She is mine,
and "mine" may become "ours," there is hope that the former
love may return. In spite of their differences both possess the one
child, who with all her love and sweetness belongs to both. And
this applies in higher sense to the Christ. In the Church are many
saints, and everyone says: " Immanuel is tny Bridegroom." And
this individual testimony is turned at last into the general anthem
of praise: "Immanuel is our Lord." Surely every saint finds in
Christ something especially adapted to himself, yet all possess the
one Lord and all His treasure. And this is the very power of love
which in blessing watches over all. Love may grow cold and in
an evil hour be turned into bitterness; but this is only temporarily ;
love must return. As in the wealth of the mutual possession hus-
band and wife felt their union, so do the saints, considering their
mutual possession of Immanuel, feel themselves bound together by
Love's overwhelming impression.
" One baptism, one faith, one Lord, one Jesus for every heart,"
" one Immanuel whom all call precious," and herein alone lies Love's
power to keep in unity, and, after temporary separation, to reunite
all the saints of God.
And as the communion of goods in Jerusalem was symbol of the
saints' mutual possession in Immanuel, so it was also the symbolic
indication of their individual obligation, to have the gifts in com-
mon possession, by willingly and diligently using them for the
highest advantage of the other members.
The Lord imparts " gifts," " ministrations," and " operations" as
St. Paul calls them (i Cor. xii. 4. 5- 6); adding that all these gifts
•are of the same Spirit, and these ministrations of the same Lord,
and these operations of the God who worketh all in all. And then
he shows that it is the duty of the saints to use these gifts, minis-
trations, and operations not selfishly for one's own glory, but for
the Body of the Lord, which is His Church.
And by this God's true children are best known ; and they know
564 LOVE
themselves best in the gracious operation of which they are the
subjects. For when the Holy Spirit imparts talents and gifts, the
tempter whispers in the ear that it will be for their best advantage
to use these gifts for each one's own glory, with their brightness
to shine and to make himself a name among men, and in that way
the blessing will crown the labor as a matter of course. And alas!
many listen to these whisperings and thus defraud the household
of faith of their individual gifts, not understanding the meaning of
the beehive, which teaches that one can purify honey without eat-
ing of it.
And we should not judge too severely ; this temptation is much
harder than many are willing to acknowledge, especially for the
ministers of the Word. The people greatly admire your sermon,
praise you for it, talk about it, and carry you upon their shoulders.
And by this miserable burning of incense one is intoxicated before
he knows it. It is no more the question whether Jesus is satisfied,
whether there is a spiritual gain for the glory of His name, but al-
most exclusively: Did the people like it? How did it affect them?
And after a ten-years' ministry under the influence of such evil
whisperings, the result can scarcely be anything but the talent buried
out of sight, the sacred office desecrated, all spiritual operation sus-
pended, and the minister of the Word little more than a minister
to his own glory. And the same evil appears among the laymen.
There is a lack of tenderness, of love, of consecration, frequently an
abuse of spiritual gifts for the gratifying of the ambitious heart.
Oh, we are so fearfully weak and sinful ! Surely, every talent
would be buried and every good gift spoiled were there no Holy
Spirit, who with divine and superior power watches against this
evil. For when in the Church the conscience awakes, and talents
and gifts are once more emancipated from the yoke of selfish am-
bition, we see in it not our work, but the Holy Spirit's. Then we
do our duty. Then the communion of saints revives. Then the
saints are once more ready with gift and talent to serve the Lord
and their brethren. But the power which wrought the miracle of
Love was not ours, but of the Holy Spirit.
XXVIII.
The Suffering of Love.
" Greater love hath no man than this,
that a man lay down his life for
his friend."— _/c;/<« xv. 13.
Ijyve suffers because the spirit of the world antagonizes the Spirit
of God. The former is unholy, the Latter is holy, not in the sense
of mere opposition to the world's spirit, but because He is the abso-
lute Author of all holiness, being God Himself. Hence the con-
flict.
There is no point along the whole line of the world's life which
does not antagonize the Holy Spirit whenever He touches it.
Whenever we are tempted by the world and inwardly animated by
the Holy Spirit, there is a clash in the conscience. As soon as one
member breathes a worldly spirit and another testifies against it
in the Spirit of holiness, there is trouble and strife in the family.
When in state, school, church, or society a worldly tendency ap-
pears and a current from the divine Spirit, there is trouble and
strife in one or all. These two oppose each other and can not be
reconciled. Compromise is impossible. Either one, the worldly
spirit, at last closes our hearts against the Holy Spirit, and then
we are lost; or after long conflict the Holy Spirit vanquishes the
world's spirit; then the prince of this world finds nothing in us,
and our names are written in the gate of the New Jerusalem.
And this causes I(rce to suffer. When love increases in our
hearts, owing to the Holy Spirit's increasing activity, it must come
into conflict with all that pertains to the world's spirit and seeks to
maintain itself in the soul.
This is evident more or less in little children. Indulgence is
the easiest, but not the best, method of education. The indulgent
mother does not love her children, but sacrifices them to her weak-
ness. She finds it easier not to oppose their wrongdoing; thus
566 LOVE
avoiding tears, contradiction, and ill-will. When they call her
"darling mother" it is sweet music to her ear; hence she never
looks displeased, and rather than deny them anything she antici-
pates their desires. So she loves, not them, but herself. Her aim
is not their good, or the doing of God's will concerning them and
herself; but to save unpleasantness and to insure to herself the
children's affection. But not so she who loves her children with
the Love shed abroad by the Holy Ghost. Actuated by His Love,
looking upon them in His light, she seeks their eternal good. To
her each child is a patient in need of bitter medicine, which she
may not withhold. Her aim is not the gratification of the child's
wish, but his highest advantage in the way of life. And this causes
conflict; for while the indulgent mother is ever pleased with her
children and ever ready to hear men praise them, the other is often
tossed between hope and fear, saying, " What will the end be?"
Moreover, the time will come when her child, not understanding
her love, will resist her, when he will think her lovely only when
she indulges him, when he will reward her devotion with angry
look and voice and wilful disobedience, when his conversation be-
comes constraint, when, regarding her as jealous of his pleasures,
with a rebellious heart he will turn away from her love, while be-
fore God she is conscious that she seeks only his highest and holiest
interests.
There is another picture of suffering love. There never arose
among men one that had greater love than Christ. In the human
heart love never shone with brighter light, never glowed with
brighter flame. Without measure He had received the Holy Spirit,
who abode upon Him, who filled Him with tenderest love that per-
vaded the soul and softened the heart. His love understood the
secret of embracing in truest intimacy all that was hunta?i, and at
the same time of breathing love that came like a benediction to
every individual. He gave Himself to the whole race, and He
opens His heart for an old, blind Jew in the gate of Jericho. Such
is the infinite, rich, and almost omnipotent power of His love. It
encompasses eternity, yet there is no outcast, however degraded,
too low for its compassions.
And what reception did the world prepare for Him? Did it
offer Him love, honor, and admiration? Did it appreciate His holy
love and kindle its own heart by its flame? On the contrary, the
THE SUFFERING OF LOVE 567
world was offended by it, could not bear it, counted it as mortal
hatred; for He denied it its joys and sinful pleasures. He did not
even smile when it was full of laughter, but when it begged for His
applause He had only rebuke. He prevented the Jerusalem aris-
tocrat from being a Pharisee, and the worldling from being a Sad-
ducee. His whole appearance was a living protest against the
world's regime. Hence the world opposed Him, treated His Love
as hatred, and returned it with contempt. Of course, if He had
only lamented when it mourned, or danced when it piped unto Him
in the market-place, it would have built Him a throne. But since
He loved it with a holy love and yielded not to its entreaty, there-
fore it beat Him, embittered His life, and covered Him with shame
and mockery. And when He persisted to love and admonish, it
pronounced its " Anathema," and the planting of the cross on Cal-
vary was only a question of time.
And what it did to Jesus it has done to all His followers. He
that yields is tolerated. He that makes room for the world's spirit
receives burning of incense. He that makes compromise with it
may be assured of honor and glory ; but he that refuses to com-
promise, loving the world with holy love, must sooner or later ex-
perience its wrath. God's people in every place and nation have
ever sung: " Many are the afflictions of the righteous." Every age
has its martyr-history. And the best ages of our race, in which
the Holy Spirit exerted His mightiest power, are but the times
when the noblest and godliest saints suffered crudest tortures and
endured greatest wrongs.
Cause for love's suffering lies in its origin. Since it is the Holy
Spirit who radiates its heat in the heart, and keeps its fire burning
from moment to moment, the unholy hate and reject it.
Love can bear, but not tolerate, all things. It bears sufferings,
because it does not tolerate the worldly spirit; but the cry of
" mildness " and " moderation " never tempts it to quench the hatred
with which it has entered the conflict with unholiness. For real
love is also real hatred. He that loves feebly or falsely can not
hate energetically. But if ardent, animating love reigns in your
heart, then hatred reigns with it. He that loves the beautiful
hates the ugly. He that loves harmony hates discord. In like
manner, he that has fallen in love with holiness has conceived by
the Holy Spirit an equally strong hatred for all unholiness. Love
568 LOVE
for Jesus can not exist but with hatred for Satan. And the best
measure for the love of God in our hearts is the depth of contempt
for sin.
He that loves the world hates God, and has made God his
enemy; as the Catechism correctly remarks: "By nature we are
prone to hate God and our neighbor." " The carnal mind is enmity
against God." But the man whose soul overflows with the love of
God hates the unholy spirit of the world in and around him, and
fights against it until the hour of his death. David's testimony —
" Do I not hate them, O Lord, that hate Thee? I hate them with
perfect hatred " (Psalm cxxxix. 21) — is only the reverse of the stamp
of love. And if among those born of the will of man there never
was one who could truly say, " Lord, I hate them with perfect ha-
tred"; yet there was One in whose heart this hatred was deep and
true, who alone could say " that He loved God with all His heart
and soul and mind and strength."
This mutual position is therefore very clear. There are degrees
both in love and in hatred. In proportion as the heart beats
strongly or feebly, i.e., in proportion as the spirit of this world or
the Holy Spirit dwells in us and animates us to stronger expres-
sion, in that proportion that love or that hatred shall rise in us in
higher degree. And according to that degree shall the proportion
of our present conflict, sorrow, and suffering be.
" Through suffering to glory " is true especially with reference
to love. Being love, it can not be neutral or insensible. And while
Its contact with men causes it much suffering, this suffering is in-
creased by the conflict in its own bosom.
For this pure, holy love loves itself, but only in a holy sense.
Altho it can not purge its heart all at once from all unholiness and
impurity, yet it constantly wars against them and separates itself
from them. And since in that conflict it is often convinced of its
own lack of love and faithfulness, and of having grieved the divine
Love, it sorrows much. Frequently it feels so humbled in the
presence of Jesus that it scarcely dares look up to Him ; humbled
in the presence of His cross ; conscious of its inability to self-sacri-
fice; humbled before its own loved ones whom it ought to bless,
whom it frequently injures ; and especially in the presence of the
Holy Spirit, who tenderly sought to animate it, and whom it often
silenced by this lack of courage and will power.
And this grieves the soul of the saint, who seeks in vain for the
THE SUFFERING OF LOVE 569
evidence of his sonship in the love of his own fickle heart. And
if this love were of man, it would perish at last. But it is not. It
is of the Holy Spirit, shed abroad and fanned by Him continually.
Hence it is never quenched, but however near perishing, it is re-
animated, and, burning anew with a bright flame, it reenters the
conflict.
History offers the evidence. There were times when the early
Church was nearly exterminated ; when the Waldensians were nearly
blotted out from the face of the earth ; when our fathers consecrated
and sacrificed their lives on this blood-drenched soil, in order not
to deny the Lord their God. F'or among these martyrs there were
men and women to whom it seemed impossible to give their lives
for Christ ; who often thought : " When it comes to me, I will surely
fail." And yet when it did come, the Holy Spirit so graciously and
extraordinarily steeled these souls that the cripple at once leaped
like a hart, and they who did not think it possible to yield their
goods, sacrificed their lives for His Name's sake. Then it was shown
that in God's child the love of Christ is an eternal love, which, being
born of His sacrifice, is stronger than death — yea, fearless in the
presence of torture and martyrdom.
XXIX.
Love in the Old Covenant.
" A new commandment I give unto yoii,
that ye love one another."— ;/oA«
xiii. 34.
In connection with the Holy Spirit's work of shedding abroad
the love of God in our hearts, the question arises: What is the
meaning of Christ's word, " A new commandment I give unto you " ?
How can He designate this natural injunction, " To love one an-
other," a new commandment?
This offers no difficulty to those who entertain the erroneous
view that during His ministry on earth Christ established anew and
higher religion, to supersede the antiquated religion of Israel.
They assert that the ancient religious ideas of the Jews were
crude, defective, and primitive, even far below pagan morality.
Among Israel themselves it was an eye for an eye, a tooth for a
tooth. For their enemies they nursed vindictive hatred. They
sang imprecatory psalms. And to crown all, they indulged the
bloodthirsty desire of dashing the enemy's innocent babes against
the stones. Among this rude and barbarous people Jesus arose to
proclaim a higher and nobler religion. He said : " Ye have heard
it was said of old time, ' An eye for an eye, a tooth for a tooth ! '
but I say : * Resist him not that is evil. ' * Ye have heard that it
was said, ' Thou shalt hate thine enemy ' ; but I say unto you :
' Love your enemies. ' And whatever shortsighted Moses may have
taught ancient Israel, I, Jesus, give you a new commandment, that
ye love one another."
In this sense the words " new commandjnent" o^er no difficulty.
" Neti)," representing the Christian religion, is opposed to the " old,"
which stands for the Mosaic law. But however plausible, this
representation is thoroughly false and contradicted by obvious
facts.
In Matt. V. 17-20, Christ introduces the subject by showing that
LOVE IN THE OLD COVENANT 571
He does not oppose His Gospel as a superior code of morals to the
antiquated and inferior Mosaic code, but that it is His aim, by oppo-
sing the false hiterJ)rctalions of Moses by the liberal, rabbinical
schools, to restore the Mosaic law to its legitimate position. He
says : " Think not that I am come to destroy the law, but to fulfil ;
not merely in a general sense, as tho the valuable germ which it
may contain needed, for its development, only to be divested from
its outward covering, but to fulfil it to its very jot or tittle. For
whosoever shall do and teach them shall be called great in the
Kingdom of heaven." From verse 20 it is clear that He opposes,
not the righteousness of Moses, but the false interpretation of it by the
liberal rabbis.
And after this introduction He continues : " Ye have heard that
it was said to them of old time. Thou shalt love thy neighbor and
hate thy enemy." Did you ever find this in the Old Testament?
Indeed not; on the contrary, in Prov. xxv. 21 it reads: "If thine
enemy be hungry, give him bread to eat ; and if he be thirsty, give
him water to drink " ; and in Exod. xxiii. 3, 4, Israel was taught : " If
thou meet thine enemy's ox or ass going astray, thou shalt surely
bring it back to him again. If thou see the ass of him that hateth
thee lying under his burden, and wouldest forbear to help him, thou
shalt surely help with him."
Hence it is unfair to say that the Old Testament teaches a low
and unholy morality, for it inculcates the very opposite. The
words disapproved by Jesus are found not in the Old Testament,
but in the writings of the liberal rabbis. " Liberal," we say, for
many of the rabbis did not support this interpretation. This shows
that a man actually lowers himself when he lays upon the lips of
Jesus a charge against the Old Testament which can be preferred
only against the liberal rabbis.
Without going into the details of Matt. v. 21 ^., there is another
reason why " nezu commandment" can not be interpreted by making
it to oppose the law of Christian love to the Mosaic commandment
of hatred. If Matt. v. 43, " Ye have heard that it has been said,
Thou shalt love thy neighbor and hate thine enemy," had been the
old commandment of Moses, Jesus could have opposed it by this
new commandment : " But I say unto you, Love thy neighbor and
thine enemy." That would have had sense. But of the "new com-
mandment " He speaks, fiot in this passage, but in John xiii. 34,
572 LOVE
where He treats, not of love for the enemy, but of neighborly and
brotherly love. He has just washed the disciples' feet; no enemy is
present, He is among friends. And then He says, not, " Moses
gave you the old commandment to love one another, but I say.
Love even your enemy, and this is My new commandment"; but,
" A new commandment I give unto you, that [in your own circle]
you love one another."
Hence it is evident that this whole representation, as tho the
new commandment of love opposed the Mosaic commandment of
hatred, can not for a moment be maintained. And apart from this,
the divine law of Sinai can not be anything but a perfect law ; and
Jesus, Himself being its Author, can not contradict Himself.
In order to prevent the drawing of such pernicious inference
from the words "a new commandment," St. John declares emphat-
ically : " And now I beseech thee, lady, not as tho I wrote a new
commandment unto thee, but that which we have had from the
beginning, that we love one another" (2 John 5). And to make it
still more impossible, he calls the same commandment old and new,
according to the viewpoint from which it is considered : " Brethren,
I write no new commandment unto you, but an old commandment,
which ye had from the beginning. The old commandment is the
word which ye have heard from the beginning. Again a new com-
mandment I write unto you, which thing is true in Him and in you ;
because the darkness is past and the true light now shineth."
The way is now open to arrive at the right understanding of this
new commandment, especially with reference to the subject under
treatment.
Jesus and the disciples have entered the inner sanctuary of His
passion. Golgotha discloses itself. The painful strife of the feet-
washing and of the expulsion of the traitor is ended. And during
these solemn moments Jesus speaks of His departure, of the coming
of the Holy Spirit, and of the new relation which henceforth God's
people shall sustain to the Messiah. From Paradise to the Lord's
return there is but one salvation for all the elect, but one way in
which all walk, but one gate through which all must pass. The
whole redemptive work flows from one unchangeable counsel. And
herein lies the unity of the Old and New Covenants.
But, altho we fully acknowledge this unity, we may not over-
look the fact that, in different dispensations and circumstances, the
LOVE IN THE OLD COVENANT 573
saints sustain different relations to their Lord. To see the atone-
ment typified in the promises of the ceremonial sacrifice is one
thing, to look at it as finished on Calvary is quite another ; and the
difference creates a modified relation. The same is true of living
before or after the Incarnation. To walk with Jesus on earth, or
to know Him in heaven, puts the saints in a different position. Our
departed friends and those who shall live at the return of the Lord
are in different relations; for the latter shall not die, but be
changed in a moment when this mortal shall be swallowed up of
life.
The subject of Christ's conversation before He entered Geth-
semane was this change of the mutual position and relation. He
strongly emphasizes the new fact of the coming of the Holy Spirit
to be their Comforter. He Himself will depart, but their treasure
will be even richer and more glorious. Hence they need not fear.
They will receive the Holy Spirit whom He will send them from
the Father. Not as tho the Holy Spirit had not wrought already
for and in Israel's saints; for then faith and salvation would have
been impossible. In fact, His work in the souls of men is as old as
the generation of the elect, and originates in Paradise. But to the
saints under the Old Covenant this operation came from without;
while now, being freed from the fetters of Israel, the body of the
Church itself becomes the bearer of the Holy Spirit, who descends
upon it, dwells within it, and thus works upon its members from
within.
This is the new thing. This is Pentecost. This is all the differ-
ence between the dispensation before and after Christ's Resurrec-
tion. This is His promise to and for His disciples and for all His
saints.
And in this connection Christ speaks of the new commandment,
that they should love one another. The same love commanded
them by Moses was now to affect them in a different way, since by
His departure they were to enter into a different relation. It is not
a rare occurrence when the children of the same family, suddenly
orphaned, feel as it were a more intimate relation to each other
than they ever felt before, and at their parents' grave pleage one
another a new love. As they stand at the open sepulcher and look
at each other, they suddenly feel a sensation in their hearts hitherto
unknown ; it is the realization of a new relation. It is the old, and
yet a new love, with a new conception, a new motive, a new con-
574 LOVE
secration. So it is here. So long as they were with Jesus, the dis-
ciples loved one another; yet they never understood the close and
unique character of the relation. But when Jesus suddenly left
them, they realized the truth of His new commandment, and their
love became consciously deeper, more intimate, really new love.
And this new love is the fruit of the Holy Spirit dwelling in the
Church. It is like the difference between carrying water with
great exertion from a distant fountain, and having a stream from
that fountain flow by one's own door, from which he can drink co-
piously, by whose invigorating scent he feels his spirits revived,
into which he can throw himself for a refreshing bath. The Holy
Spirit comes with glorious blessings to the children of God under
the New Covenant. They drink, not with scant measure, but from
a full and overflowing cup. They revel in the fulness of eternal
Love. And He that creates this blessedness is the Holy Spirit, the
Comforter, whom Jesus has sent from the Father.
]/
XXX.
Organically One.
'• From whom the whole body, fitly
joined together and compacted,
maketh increase unto the edify-
ing of itself in love." — Ephes.
iv. i6.
The netvness of holy Love lies in the Church. As we look at the
withered state of the Church in almost every period, we almost
hesitate to make this statement; yet in principle we maintain it to
its fullest extent and power.
The Church of Christ on earth is like an "incluse." The " in-
clusi" were honorable men and women who in the Middle Ages
immured themselves in little cells of stone, built under the street,
just high enough to allow a man to stand erect. After the incluse
had descended into his cell, it was closed over him with a grating .
and thus he spent his lonely, comfortless life in voluntary isolation-
Passers-by could see but little of him. Through the grating the
faint outline of a dark form was dimly visible ; but it did not seem
to possess the least attraction ; did not once suggest what manly
and noble stature might be concealed in that cell ; much less what
extraordinary power might be embodied in that incluse, and what
hours and days were spent in inward conflict. And such is the
image of the Church of Christ on earth. It is enclosed and can not
reveal itself. Of its real form only a faint outline appears, almost
always unfavorable and unprepossessing. Unless its spiritual
wealth and nobility are discovered in some other way, no one will
surmise that this is the Church which shall one day decide the des-
tiny of heaven and earth.
Still this is the fact. The Father loves the Son. The body of
the Son is the Church. Hence no one can be saved but he who is
incorporated into His body the Church.
5/6 LOVE
Surely it requires a great stretch of the imagination to believe
that this muddy shell of the visible Church contains such a precious
pearl ; but the initiated believe it. They know that in this respect
the Church resembles its glorious Head, in the days of His flesh ; of
whom it was said : " When we shall see Him there is no beauty
that we should desire Him. He is despised and rejected of men;
we hid, as it were, our faces from Him ; He was despised and we
esteemed Him not." And when Herod's soldiers mocked and
shamefully entreated Him, when stripped and dying He moaned
upon the cross, " I thirst," no one but those who looked beneath
the surface could surmise that this man was the Lord of Glory.
And yet so He proved to be. " He received beauty for ashes, the oil
of joy for mourning, the garment of praise for the spirit of heavi-
ness." And so it may be said of the Church while on earth. When
we see her, there is no beauty that we should desire her ; she is
despised and rejected. Every one is, as it were, hiding his face
from her. Still, she is the Lamb's Bride-elect; and the holy
Church, which without spot or wrinkle shall one day be presented
to the heavenly Bridegroom, is concealed within her. And there-
fore holy Love must celebrate its triumph in the Church.
The newness of the commandment, " Love one another," consists
in the fact that, being freed from the bonds of the Jewish national
character, love can effectually operate in the Church. And tho it
be objected a thousand times that love is nowhere a greater stran-
ger than in the Church, and that rather strife and division, back-
biting and devouring one another, always have seemed to be the
order of the day, yet this lamentable fact does not alter the fore-
going positive statement.
It should be remembered, in the ^/'.y/ place, that strife and divi-
sion assume the fiercest aspect among those that are most closely
related ; between brothers and sisters they are more serious than
between strangers. Cain and Abel were too intimately connected.
This is why differences between husband and wife leave such deep
and painful impressions. Their mutual love can not treat the mat-
ter lightly. It is the very intimacy of the relation that gives the
difference such a serious character.
Secondly, we should not forget that even in the Church strife and
division make the loudest noise, while love unseen quietly pursues
its way. Among the initiated in the Church there ever has been a
communion of soul which has nowhere its equal — an attachment
ORGANICALLY ONE 577
and opening of hearts impossible but in the Christian life; a
brotherly love so sweet as to surpass every other love.
AnA. finally, for the present time these discords must continue,
that in the last day the beauty and symmetry of the structure may
appear to highest advantage. During the construction of a palace
one looks in vain for symmetry ; the eye meets but disproportions
and jarring contrasts. It can not be otherwise. Confusion there
must be until the work is completed. Then the pure and perfect
symmetry of the whole will be seen and admired. To call for it
during the time of the building would make the final beauty impos-
sible. It would be no profit, but loss. It would spoil the work.
Perfect agreement of the parts, finished and unfinished, is out of
the question so long as the whole work is not completed. Until
then perfect harmony is a matter of faith, not of sight. This is
why the saint can say, not, I see, but, " I believe in, the Holy,
Catholic, Christian Church."
This is caused by another separating element in the Church
antagonizing love, viz., the truth. This is evident from the apos-
tolic word warning us against sentimental love, saying: " That we
be no more children, but, doing the truth * in love, we grow up in
all things unto Him who is the Head, even Christ" (Ephes. iv. 15).
What are we to understand by truth opposing love? Are not
both from the same source?
Love is union ; it joins and binds together severed parts that
belong together. And this may be done in two ways. The easiest
way to match two non-fitting cogwheels is to remove the teeth;
then their faces will cover each other. A much more difficult way
is to file each tooth to the required size. Let us apply this to love.
To make the wheels fit each other by removing the teeth is un-
doubtedly a work of love ; for now the wheels are perfectly matched ;
they seem to be of one piece. But the truth is lost; the wheels are
no longer cogwheels. The teeth which made them so are missing.
It is true, to fit them by filing each tooth to the right size requires
inexhaustible patience, but it retains the truth ; the wheels remain
cogwheels; even tho love, which is the matching of the wheels,
comes slowly, i.e., not until the last tooth is filed to its proper size.
The love which ought to reign among God's people is not the
excitement of a dreamy, mystic feeling, destroying individuality ;
* Dutch Translation.
37
578 LOVE
but such uniting and knitting together of the elect that each can
attain the full measure of his individual growth ordained for him in
the divine counsel; so that in this completion the glory of their
membership in the same body may appear and be tasted in the
blessed consciousness of the most tender and intimate union.
This is contained in Ephes. iv. i6: " From which the whole body
fitly framed together, and compacted by that which every joint
supplieth, according to the effectual working in the measure of
every part, maketh increase of the body unto the edifying of itself
in love." In the first place, the apostle does full justice to the di-
vine ordinance and honors the divine disposition in the " joining
together" and " compacting" and "joints of supply"; and then, by
this clearly defined path, he returns with the words, " To the edi-
fying of itself in love," to the deep mystery of this holy intimacy.
It is easy to cultivate love without regarding the truth. It re-
quires neither conflict nor exertion. We simply file down every
rough place and rub away every wrinkle ; and at last nothing re-
mains to oppose love. But in that way the Lord's disposition is
simply set aside. His ordinance made of no effect, and His truth
stumbles in the street. But if you acknowledge the truth and the
divine counsel and disposition ; if you do not cavil at the divine
ordinance and arrangement; if you do not plane, file, and level,
but seek the union of spirits in such a way that together they form
a whole, so that the teeth of the wheels always clasp each other —
then the cultivation of love meets many more obstacles and re-
quires infinitely more care and labor. But finally it will be
crowned with the glorious success of obtaining love without sacrifi-
cing divine truth.
Or to express it more comprehensively: God Himself is the
greatest obstacle in the way of that quickly grown and immature
love. If God did not exist, two seriously minded men could be
made to agree much more easily. Then they would be at liberty
to dispose and arrange matters to suit themselves, according to their
otvn choice. But God exists ; hence the disposition of things must
be according to His choice. In the covenant of love between two
persons He is always the Third, and claims that He and His name
be not sacrificed to their mutual love. Hence all the conflict, diffi-
culty, and vexation of spirit. Among God's people love in what-
ever form is ever subject to the first and greatest commandment:
God first and last. This is why it is not lawful to cherish and cul
ORGANICALLY ONE 579
tivate an affection which excludes His love. In their mutual affec-
tion they may not ignore God ; act as tho God did not exist ; be in-
different to His name and truth as tho they were of little account
and their mutual love the principal thing.
Nay, the wisdom which is from above is first pure, then peace-
able. Mutual love among the saints can not flourish unless the saint
acknowledge God, confess His name, exalt His truth as their shield
and buckler; praise His virtues and reverence His counsel, espe-
cially regarding their own person and destiny. Christian love,
new and unfailing, born here to live forever, can scintillate only
where the name of the Lord shines forth in His truth, where that
truth, bearing and animating souls, is experienced and confessed.
And this exists, not in sentimentalism, wheedling tones, or sinful
indulgence, but in being united and knit together by the Holy
Spirit according to the divine foreordination.
At this point the work of the Holy Spirit returns to the eternal
counsel of the Lord Jehovah. From that counsel it flows; in that
counsel every life has its starting-point, and to that counsel every
completed development must return, impelled from its own inter-
nal pressure. Every development, tho adorning itself with fairest
names, which opposes that counsel, proceeds in a wrong direction,
and must change its course or run into eternal death. That which
is to receive consistency, endurance, and eternal, inexhaustible ful-
ness must spring from that counsel, and in the end. with reference
to itself, correctly reflect its fulness.
And since in that counsel the parts do not lie loose, side by
side, but are destined to form one rich, spiritual whole, it is the
Holy Spirit who, by fitly joining together these parts— /.^., the elect
children of God— unites and knits them together according to that
counsel. Only when this is accomplished, love's perfect beauty
shall appear. Then the Church of Christ shall shine as the bearer
of that love in the presence of the Lord. And then only the Holy
Spirit, even the Spirit of Truth, shall have finished His greatest
work — that of the cultivation of Love.
XXXI.
The Hardening Operation of Love.
" Being grieved for the hardness ol
their heart." — Mark iii. 5.
Love may also be reversed. Failing to cherish, to uplift, and
to enrich, it consumes and destroys. This is a mystery which man
can not fathom. It belongs to the unsearchable depths of the di-
vine Being, of which we do not wish to know more than has been
revealed. But this does not alter the fact.
No creature can exclude itself from the divine control. No man
can say that he has nothing to do with God ; that he or any other
creature exists independent of God ; for God upholds, bears, and
carries him from moment to moment, giving him life and power
and all his faculties. Even Satan is not self-existing. If it pleased
God to discontinue his existence, he would cease from being. Sa-
tan and all his demons and all flesh live and move and have their
being in God. This apostolic word does not signify an intimate
acquaintance with the secret of the Lord, but is merely the clear
and sober statement of every creature's essential relation to the
Creator. Whether sinner or saint, angel in heaven or demon in
hell, even plant or animal, each lives, moves, and exists in God.
Hence to withdraw oneself from God is utterly impossible.
Psalm cxxxix. is not merely a sketch of the divine omnipresence, but
much more, in holy sense, a testimony and confession from the
very root of man's being, of the creature's absolute inability to
withdraw himself from God's active control. The misery of the
lost in hell consists in the fact that in their unholy and wicked
hearts they are subject to the active, divine control. The cry
which once escaped from moaning lips, " Let me alone before I go
hence" (Job xx. 21), is the presentment of the unavoidable control
of God, which overwhelms the ungodly as a calamitous flood. If
God would let them alone, there would be no hell and no misery.
The unquenchable fire would be quenched, and the worm would
THE HARDENING OPERATION OF LOVE 581
die. But He does not let them alone. He continues His hold upon
them. And this causes the eternal pain, and overwhelms them
with destruction and condemnation forever.
It is represented sometimes as tho God's material dealings were
to be continued with every man, whether good or evil, while His
spiritual dealings are confined to the elect. But this is a mistake.
It is true His sun rises upon the good and the evil, and His rain comes
down upon the just and the unjust; but the same is true spiritually.
There is this difference, however, that while the just and the unjust
are both profited by the rain and sunshine, the radiation of the Sun
of Righteousness and the rain of grace result in blessing for the
elect and in destruction for the lost.
This is clearly illustrated by the effects of the rays of the sun in
nature. In March they melt the snow and warm and fertilize the
soil, while in August they harden the field and scorch its fruit.
This is caused by the field's too close proximity to the sun in sum-
mer, while in spring it occupies the right position in relation to the
sun. And this applies to the Sun of Righteousness. Standing in
the proper position regarding that Sun, one feels its fostering and
fertilizing effects; but forsaking that position through self-exalta-
tion, aspiring to loftier heights, he discovers immediately that the
Sun of Righteousness no longer can bless him, but must consume
him with divine fire.
The Scripture teaches this fearful truth in various ways and
under various images. St. Paul says that the same Gospel is to
one a savor of life unto life, and to another a savor of death unto
death. Concerning the holy Infant, Simeon prophesies that He
is set for the fall and rising again of many in Israel ; and the prophet
declares that to the saints Messiah shall be a rock of ^^fense, and
to those who forsake their God He shall be an ^/fense and a stone
of stumbling. There are branches apparently on the same vine ;
yet some are cast into the fire, and others blossom and bear much
fruit. It is one clay and the same potter; yet from the same lump
are formed a vessel of honor and a vessel of dishonor; but in both
cases it is the same power.
The Scripture introduces this operation unto death and destruc-
tion with the somber word, "hardening of heart" ; especially when
the hardening is the result of resisting eternal Love,
Not every effect, however, of the divine operation, destructive
582 LOVE
to the sinner, is in itself a hardening of heart. There is also a
mere "giving up,'' or " letting alone." This is followed by the more
gloomy " darkening." And only then comes the deadly operation in
its proper and limited sense, " hardening of heart, in its worst and
most fearful degree.
The mildest and yet awful form of this destruction consists in
the fact that, according to the testimony of the apostle, the Lord
gives the impenitent sinner over to a reprobate mind : " Wherefore
God gave them up to uncleanness ; who changed the truth of God
into a lie, and worshiped and served the creature more than the
Creator" (Rom. i. 24, 25). Again he declares in verse 26: " For this
cause God gave them up unto vile affections." And for the third
time in verse 28 : " And as they did not like to retain God in their
knowledge, God gave theju over to a reprobate mind, to do things
that are not convenient, being filled with all unrighteousness."
This "giving up" is related to the "darkening" of which St.
Paul speaks in the same connection (ver. 21) : " They became vain
in their imaginations, and their foolish heart was darkened." In
Rom. xi. 8, he describes the same thing in the words of Isaiah :
" God hath given them the spirit of slumber, eyes that they should
not see, ears that they should not hear." Thus fho." darkening"
axid." the spirit 0/ slumber" a.rQth.Q, gradual transitions between the
" being given over to a reprobate mind" and the " hardening of heart"
in its proper sense.
When a sinner is given over to a reprobate mind, the Lord al-
lows him the desire of his heart. He had opened for him another
way ; but the sinful heart's desires and inclinations bend in a differ-
ent direction. At first, divine Love, watching over him, prevents
him from gratifying these desires. And for this he would thank
God, if his heart were right. But he murmurs at this loving inter-
ference of his heavenly Father, and seeks the means to obtain
what God so far denies him. A painful tension is the result : on
the one hand, the sinner bent upon the execution of his evil inten-
tions; and on the other, God, who temporarily prevents this by
withholding the opportunity. But when the sinner persists in his
evil course and sears his conscience, then God finally withdraws
His loving care; the tension ceases; He lets the sinner have his de-
sire ; and the latter, given over to a reprobate mind, revels in the
gratification of his unholy passions; and, instead of mourning in
repentance before the holy God, enjoys his victory.
THE HARDENING OPERATION OF LOVE 583
However, even from this awful condition return is possible. For
the first joy of victory is followed by a positive and painful feeling
of disappointment. Surely he has conquered, but his conquest is
unsatisfactory : first, because every sinful gratification alarms the
conscience, and this is misery to the soul ; secondly, because unholy
pleasure is always exhausting and disappointing, never yields what
it promised, never proves to be what first it seemed. In such mo-
ments salvation is still possible. Better feelings may be aroused,
and may lead the sinner to realize that God is right and loves him
better than he loves himself. And, acknowledging that God is
right, he may cease to justify himself. Then salvation's gates are
open, and he may not be far from the heavenly kingdom.
But, overcoming the feeling of disappointment, he falls imme-
diately into a deeper depth. Then he explains his feelings in the
opposite way : disappointed not because he has already drank too
deeply from the cup of sin, but not deeply enough. He acknowl-
edges his disappointment, but he fancies that greater boldness in
sin will remedy this. And so comes the turning-point. When the
fearful thought is once conceived and admitted, and the heart's
demon-like desire has sprung up deeply and systematically to revel
in sin's pleasures, then he is lost. Then " the vain imagination and
darkening of a foolish heart" is added to being" given over to a rep-
robate mind." Then the spirit of slumber takes possession of him.
He can no longer discern the real cause of his dissatisfaction and
disappointment. Sin intoxicates him more and more. And the
more he indulges the greater his blindness for the consequences.
Things lose their forms. The phenomenal take the place of the
real. He has eyes, but not for the real and the true ; ears, but not
for the voice of the eternal Speaker. And so he rushes on from
one sin to another; dissatisfied with sin, yet thirsting after more.
As St. Paul says, even anxious to see others sin.
In the way of salvation it is " grace for grace " ; but in the way of
sin, it is sin for sin. To stand still is impossible. The path in-
clines.
Thus God lets the sinner go. He intoxicates him so that he
does not see the precipice that yawns before him. And this opens
the way for the hardening. Every effort to make such a one the
subject of saving grace is like casting pearls before swine ; then
Immanuel must hide His love, that seeing he see not, and hearing
he understand not.
XXXII.
The Love Which Withers.
" Therefore hath He mercy on whom He
will have mercy, and whom He will
He hardeneth." — Rotn. ix. i8.
The idea of hardening is so awful that, with all its unsanctified
pity and natural religion, the human heart rejects it as a horrible
thought. Natural compassion can not bear the idea that a fellow
man, instigated to evil by it, should forever ruin himself. And
natural religion can not conceive of a God who, instead of persua-
ding His creature to virtue, should give him up and incite him to
sin. This entire representation of hardening is in such open and
irreconcilable conflict with all the feelings of the human heart that
it is impossible to suppose that it originated in the human mind.
When as children we heard of this hardening of heart for the
first time, we could not receive it. Our whole nature rose up
against it. And later on, when, in connection with this doctrine,
we heard of the mysterious imprecatory psalms and of an unavoid-
able, eternal doom, then our human nature rebelled against these
fearful things with such irrepressible force that we preferred
temporarily to forsake our confession rather than to be forced
to accept such a horrible idea. Wherefore skeptics are right when
they say that, t© prove the inconsistency of the Scripture, its mira-
cles need not be attacked, for that its doctrine of hardening and
cursing antagonizes the claims of the heart even more than the
doctrine of miracles opposes the claims of the reason.
Hence the opposition against the Sacred Scripture always pro-
ceeds from two sides at once : on the one hand, from coldly intel-
lectual minds that are always shocked at the Scripture's so-called
absurdities and impossibilities; and on the other hand, from the
emotional folk, whose feelings are ever hurt by Holy Writ. The
effort to compromise can never satisfy any one. To say. " To me
the Scripture is God's own precious Word ; but when I come to
THE LOVE WHICH WITHERS 585
the ' imprecatory Psalms ' and the * hardening of heart, ' then I
simply close my eyes and hold my tongue," is no position at all,
but mere self-contradiction.
And yet it should be remembered that the vast majority of
Christians lose themselves in this unfortunate half-heartedness.
The Arminian-tinted do this consciously ; wilfully they erect their
Dagon of the free will as often as the testimony of the Ark of the
Covenant has cast him down. They are a singular people. When
a doubter refuses to believe the Godhead of Christ, they are imme-
diately ready with their Bible to prove from this text, that passage,
and these recorded facts that Christ must be the Son of God and
therefore God Himself. But when, with reference to the doctrine
of salvation, one proves to them from the same Bible, with similar
texts, passages, and facts, that there is indeed a hardening of heart
wrought at times by God Himself, then there is no end to their
contradiction and they refuse to submit themselves to the Word.
They do not seem to notice the unreasonableness and dishonesty
of this course. It only shows that, when people propose to decide
arbitrarily which portion of the Scripture is true and which is spu-
rious, they betray inward disloyalty and a culpable lack of convic-
tion.
For it is either the Scripture which decides what is true, or I
decide. If it is the Scripture, then I must accept its statements
concerning the Godhead of the Lord Jesus and of the hardening of
the heart. But if I decide according to my own ideas, then I pre-
sume to make myself a judge of the Scripture, and, in the very
nature of the case, its authority as being a divine and absolute
testimony fails to affect me.
We do not stop to consider those who deny the hardening ivil-
fully. They have departed from the Scripture and from the divine
truth. But we notice those who practically deny this doctrine,
partly by ignoring it, partly by refusing to acknowledge it as part
of their confession relating to the divine Being. They rehearse the
Scriptural statements regarding this doctrine faithfully and cor-
rectly ; if need be, they are ready to defend, rather than for the
sake of human sensitiveness to deny it. On the contrary, their
orthodoxy even on this point is above reproach. What the Scrip-
ture teaches they teach, the doctrine of the hardening included.
586 LOVE
But they only rehearse it. They know not how to use it. It leaves
them cold ; they are not in touch with it. While they never neglect
to give it a place in their inventory, they do not work with it. And
this is the serious part of their position, for it is inconsistent. He
who treats holy things honestly and sincerely must consider that
the acceptance or rejection of this doctrine necessarily affects his
representation of the divine Being. The representation of our own
heart naturally excludes the hardening. From this it follows that
the God of Scripture who effects the hardening, and from whom it
can not be separated, does not agree with our heart's representa-
tion of Himself, and therefore requires that we adopt another.
And this is the difficulty with these practical doubters. While
they record the doctrine as a memorial in their books, they never
apply it : partly because they never consider the fearfulness of the
thought, and therefore speak of it unfeelingly; partly — and this
deserves special attention — because they never consider how the
earnest confession of the doctrine necessarily affects their repre-
sentation of the divine Being.
This last point is of greatest importance. According to the rep-
resentation of our natural heart, it is immaterial who or what God
is really and essentially if He only loves us, whatever we are, and
to such extent as ever to restore what we destroy. Hence God
Himself is of no account. Man is the principal thing; and the
highest aim of divine love is to bring man sooner or later to the
highest enjoyment of bliss, whatever his conduct, even tho to his
last breath he should kick against the pricks. Such a God would
exactly suit us : a God without a character ; who in matters great
and small counts for nothing; who by reason of His ill-proportioned
love is insensible to any insult that we may offer Him. Hence,
however wicked a man may be, however insolent his treatment of
the Holy One, the good and benevolent Father will find a way
eventually to lead him to eternal bliss; if not in this life, then in
the life to come. From that follows that in proportion as God
decreases, in that proportion His love increases. His love will be
perfect and all-excelling only when He Himself becomes nothing
and utterly discounts Himself.
Such representation of God is the result of a natural process.
To man, love means self-denial and self-sacrifice. He is egotistic;
and love can not have full sway within and around him unless
he first deny himself, count himself nothing, mindful only of the
THE LOVE WHICH WITHERS 587
neighbor's needs. His human love requires that he more and more
ignore himself, and make the salvation of others the only object of
his existence. And since love so works in him, he imagines that
it must so work in God. Unconsciously he applies to God the same
human conception of love ; and finally he fancies that the love of
God rises higher and higher as His grace becomes more universal.
When one may say that there can be no sinner so wicked and
dishonorable but divine Love will eventually receive him in perfect
felicity, and another, " You are right, altho I would make Judas
and those like him an exception," then the former appears the
more plausible. He alone who includes even Judas among the
blessed has the most worthy idea of the Love of God. The least
doubt about it disparages that Love. And the measure of that dis-
paragement is determined by his estimate both of the numbers of
the blessed and of the lost.
The point at issue is the Being of God. If the human concep-
tion of love is applied to God, then all men must be saved, and God
has no right to be anything in relation to the creature. But if we
confess that of all beings God is the Source, to whom therefore the
conception of creaturely love can not be applied, for then He
would cease from being the Supreme Being, then the whole objec-
tion becomes invalid. For then we ignore our own ideas concern-
ing this mystery, and acknowledge that they can not but lead us
astray. We also distrust the teachings of others, knowing that
no more their heart than our own can teach us anything in this re-
spect. And, from the nature of the case, we are made to see that
on this subject God alone can enlighten us.
Hence either we must deny that there is a revelation concerning
divine Love, so that therefore we can neither deny nor confirm
anything concerning it; or we must confess that the Scripture
offers us such revelation, and then must also acknowledge as true
all that Scripture teaches regarding it.
We do not deny that we ourselves feel the antagonizing influ-
ence of the doctrine, and we confess that it does not at all agree
with our creaturely conception of love. Neither skeptic nor Ar-
minian need remind us of it. We are much too human and free
and untrammeled to deny it. But we absolutely deny our own
heart and feelings the right to decide this matter, or even to have
any voice in it, and claim that we and our opponents should unre-
588 LOVE
servedly submit to all that God in His Word has revealed in this
respect.
While the human heart contends that God can not harden any
man's heart, Scripture meets us, whether we like it or not, with
the awful testimony: " And whom He will He hardens." And let
tis reverently believe it, tho it be with inward trembling of soul.
XXXIII.
The Hardening in the Sacred Scripture.
"He hath hardened their heart.'*—
John xii. 40.
The Scripture teaches positively that the hardening and " dark-
ening of their foolish heart" is a divine, intentional act.
This is plainly evident from God's charge to Moses concerning
the king of Egypt : " Thou shalt speak all that I command thee ;
and I will harden Pharaoh's heart, and multiply My signs and won-
ders in the land of Egypt. But Pharaoh shall not harken unto you,
and I will lay My hand upon Egypt, and the Egyptians shall know
that I am the Lord" (Exod. vii. 3-5). Before this the Lord had said
to Moses : " When thou goest to return unto Egypt, see that thou
do all those wonders before Pharaoh, which I have put in thine
hand; but I will make his heart stubborn, that he shall not let the
people go" (Exod. iv. 21).
The principal person in the Scripture in whom this awful truth
obtains its clearest revelation is Pharaoh. Why in him we can not
tell. And, instead of looking down on him from the heights of our
own imagined piety, we should rather remember the word of the
apostle: " And whom He will He hardens."
However, the subject of this terrible judgment of hardening
is not the individual Pharaoh in his private life, but the king, the
mighty prince and sovereign, the ruler and despot, who in the
majesty of his crown and scepter represented the supremacy of
the first g^eat world-empire over the nations of the earth.
In those days Egypt occupied the position subsequently attained
by Nineveh, Babylon, Macedonia, and Rome ; it was the embodi-
ment of all the luster and glory which the natural, sinful, and God-
rejecting world could create. In the cities of Upper and Lower
Egypt men reveled in the refined pleasures of life. From all the
surrounding countries gold came pouring into Egypt. The rulers
built themselves great cities and strong fortresses, sphinxes and
S90
LOVE
mountain-like pyramids. Cities of the dead were hewn out of the
rocks. Magnificent sarcophagi were chiseled out of exquisitely
beautiful marble. In a word, the world's proud and majestic crea-
tions of those days were found on the shores of the Nile. The
Pharaoh of Egypt was the mightiest man of the earth.
And as such he is the subject of the hardening. That St. Paul
views the conflict between Jehovah and Pharaoh in this light is
evident from his quotation of Exod. ix. i6, where it is expressed in
strongest and plainest language : " For I will at this time send all
My plagues upon thine heart, and upon thy servants, and upon thy
people ; that thou mayest know that there is none like Me in all the
earth. And in very deed for this cause have I raised thee up, for to
show in thee My power; and that My name may be declared
throughout all the earth" (Rom. ix. ii).
These words are meaningless if they are made to refer to the
private life of the individual Pharaoh. No private individual ever
possessed such power. But if they are understood as referring to
Pharaoh the great world-ruler, they assume an entirely different
aspect. For he was not the creator of that power, neither was that
power the creation of a day, but the result of a gradual develop-
ment under God's own direction. Four centuries before Moses,
God had already spoken to Abraham of this mighty Egypt and pre-
dicted the conflict which His power would bring upon it. Many
dynasties of absolute monarchs had succeeded one another. And
when Pharaoh's dynasty ascended the throne, the centralized gov-
ernment of the empire was thoroughly vested in his person.
In His unfathomable counsel the Lord had evidently led the
godless world of that day to concentrate all its wisdom, power,
intellect, and refinement in Egypt's limited territory. Himself
had raised tip Egypt, Himself had raised up its great dynasties, and
lastly raised up Pharaoh, who, wholly absorbed into Egypt's luxury,
power, and world-majesty, was the embodiment of what the world
could oppose in one man, and he therefore a man of sin, against the
majesty of God.
And this haughty monarch enclosed Israel in the bonds of death,
and with them the Hope of the fathers, the preparation of Messiah
after the flesh, and the Church of God in its patriarchal state. He
should have honored and blessed this people, but he treated it
cruelly. The sciences of those days flourished in Egypt. Historical
event* were chiseled in hieroglyphs upon stone, and published upon
HARDENING IN THE SACRED SCRIPTURE 591
obelisks and sarcophagi for the information of the public. Hence
Egypt could not plead ignorance as an excuse ; at the royal court
Joseph was still remembered as the benefactor of Egypt, who
saved it from famine ; and the Egyptians could not have forgotten
their solemn promises to the Hebrews. And yet Pharaoh tyran-
nized over the people, and even sought to prevent their increase
by ordering the destruction of all male infants.
Hence Pharaoh, enslaving Israel, represents the evil world-
power which kept the Christ in bondage. Wherefore God said :
" I have called My Son out of Egypt." With Israel He called the
Messiah out of Egypt. The fearful conflict was for Messiah
against Pharaoh.
This sheds some light upon the puzzling words : " For this
cause have I raised thee up." Having lost its prop by its departure
from God, the world could not manifest its sinful power but in a
world-empire, and in individual monarchs. And such manifesta-
tion was not fortuitous, but a logical necessity, divinely intended,
that the divine power might triumph over it. For this reason it is
repeatedly stated : " But the Lord hardened Pharaoh's heart " (Exod.
X. 20) ; " And I will harden Pharaoh's heart, that he shall follow after
them, and I will be honored upon Pharaoh and upon his host, that
the Egyptians may know that I am the Lord " (Exod. xiv. 4) ; " And
the Lord hardened the heart of Pharaoh, and he pursued after the
children of Israel" (Exod. xiv. 8). Later on the hardening came
upon all Egypt : " And L, behold, L will make stubborn the hearts of the
Egyptians, and I will get Me honor upon Pharaoh and upon all his
host" (Exod. xiv. 17).
Throughout this whole terrible history the prospective harden-
ing is first announced, then carried into effect, and finally recorded
as accomplished in Pharaoh. For— and this deserves special no-
tice—every announcement of the divine hardening is followed by
the announcement from the subjective standpoint that Pharaoh
himself hardened his heart : " And Pharaoh's heart was stubborn " *
(Exod. vii. 13) ; and again : " And the magicians of Egypt did so with
their enchantments, and Pharaoh's heart was hardened""^ (Exod. vii.
22) ; and again : " And Pharaoh's heart was stubborn, neither would
he let the children of Israel go " (Exod. ix. 35). And for this reason
St. Paul writes: " Is there unrighteousness with God? God forbid.
*"And Pharaoh's heart hardened itself " (Dutch Translation).
592 LOVE
For He saith to Moses, I will have compassion on whom I will have
compassion. So then it is not of him that willeth, nor of him that
runneth, but of God that showeth mercy. For the Scripture saith
unto Pharaoh, Even for this same purpose have I raised thee up, that
I might show My power in thee" (Rom. ix. 14-17).
Altho Pharaoh is the most conspicuous figure in this respect,
yet the hardening is not confined to him alone. Of Sihon, the
feared despot of Hesbon, it is written : " The Lord thy God hard-
ened his spirit and made his heart obstinate, that He might deliver
him into thine hand, as appeareth this day." Of the allied kings
of North Palestine, who under Jabin, king of Hazor, declared war
against Joshua, it is written: "For it was of the Lord to harden
their hearts, that they should come against Israel in battle " (Joshua
xi. 20).
Satan said that he tempted David to number the people (i
Chron. xxi. i) ; but, from 2 Sam. xxiv. i, it is evident that he did not
act without divine direction and obeyed only reluctantly.
The prophet mournfully asks: " O Lord, why hast Thou made
us to err from Thy ways and hardened our hearts from Thy fear?"
(Isa. Ixiii. 17) ; a touching complaint which echoes the awful proph-
ecy of his installation: "Go and tell this people, Hear ye indeed
but understand not, and see ye indeed but perceive not. Make the
heart of this people fat and make their heart heavy, and shut their
eyes; lest they see with their eyes and hear with their ears, and
understand with their hearts, and convert and be healed " (Isa. vi.
9, 10).
To the objection that this is Old-Testament theology, but that
such harshness is foreign to the Christian Church in which Christ
has instituted the reign of Love, we reply that that Church is as
old as Paradise, that in both covenants it is the same divine Speak-
er, and that Christ and His apostles reveal the same hardening. In
Matt. xiii. 14, Mark iv. 12, 14, Luke viii. 10, Christ largely dwells
upon the fact, and states it, even for the direction of conduct, in the
very words of Isaiah's inauguration prophecy, that sometimes God
causes the Word to come to a man in such a way that hearing he
hears not, but hardens his heart. And St. Paul addressed the same
words to the Romans (Acts xxviii. 26; x. 8). We have already no-
ticed his words, " To give over to a reprobate mind," and to the
darkening of heart, which have the same effect as the hardening.
It is remarkable that the New Testament especially presents
HARDENING IN THE SACRED SCRIPTURE 593
the idea of hardening in a passive form, not as an act of the sub-
jects themselves, but as a calamity which has come upon them as a
terrible consequence of their sins. In Rom. xi. 25 it reads: " For I
would not, brethren, that ye should be ignorant of this mystery,
that a hardening in part is happened to Israel"; in 2 Cor. iii. 14: " But
their minds were hardened"; in Rom. xi. 7, "And the rest were
hardened." So also in Mark vi. 52: "Their heart waj hardened";
in Acts xix. 9: " But divers were hardened"; and lastly in Heb. iii.
13: " But exhort one another while it is called to-day; lest any of
you be hardened through the deceitfulness of sin."
With these passages before us, it is impossible to deny that the
Scripture reveals God as the Author of the hardening. And he
who says that the God whom he worships can not harden any
man's heart, ought to see that he does not worship the God of the
Scripture.
The objection that, if hardening is a divine operation, then warn-
ing and admonition are vain and useless, points to another extreme.
The same Scripture which says, " And whom He will He harden-
eth," says also, " But exhort one another while it is called to-day,
lest any of you be hardened." To both these passages we submit,
bringing into captivity every thought to the obedience of the Word.
XXXIV.
Temporary Hardening.
** Lord, why hast Thou hardened oof
heart?" — ha. Ixiii. 17.
That there is a hardening of heart which culminates in the sin
against the Holy Spirit can not be denied. When dealing with
spiritual things we must take account of it ; for it is one of the
most fearful instruments of the divine wrath. For, whether we say
that Satan or David or the Lord tempted the king, it amounts to
the same thing. The cause is always in man's sin; and in each of
these three cases the destructive fatality whereby sin poisons and
destroys the soul can not be severed from the government of God.
However, in studying this matter, we should remember for our
own comfort that the hardening is not essentially and invariably
absolute and irreparable. We should distinguish between a tempo-
rary and a permanent hardening. The latter is absolute ; the former
passes away and dissolves into saving faith.
Crying, "Lord, why hast Thou hardened our heart?" Isaiah
represents persons who are now in glory before the throne ; more-
over, the question itself, the sorrow expressed, and the longing
after God of which it speaks, suffice to assure us that Isaiah was no
Pharaoh. That Israel is exhorted, " Harden not your hearts as in
the provocation " (Psalm xcv. 8), proves that the hardening spoken of
had not been intended forever. And the hardening that, according
to St. Paul, had come " in part" to Israel was not absolute, as ap-
pears from the words " in part."
The temporal and the pertnanent hardening should not be con-
founded. This would drive the guilty sinner into spiritual despair,
and raise the Cain-thought in his heart — a danger that requires the
most earnest and watchful care. Satan, the enemy of souls, thor-
oughly understands all the weaknesses of the human heart. In this
respect he knows more than the best informed among men. He
knows whether to attack a man in the front or from behind, to ruin
him with threats or with flattery, to frighten him with despair or
TEMPORARY HARDENING 595
to ensnare him with the prospects of peace. This is why he de-
lights again and again in making a man either trifle with the dead-
ly danger of his soul, or to believe that he is hopelessly lost and
beyond the power of redemption.
How many souls has not Satan terrified with the sin against the
Holy Spirit! — souls who never thought of such a thing; who, on
the contrary, had a tender regard for the Holy Spirit's honor in the
hope of their salvation, but whom nevertheless he decoyed into
the fearful belief of being utterly cast away, of having committed
the unpardonable sin. Of course, if such souls had lived nearer the
Word, more earnestly searched it, and adhered more closely to
the guidance of the Church's interpretation of this dark mystery,
they would not have fallen into this snare. But as it was, Satan
whispered it into their ear, and, almost smothering their spiritual
life, kept them, sometimes for years, languishing in the mortal fear
of being lost forever. And so dark was the spiritual night that it
seemed that no ray of light would ever pierce it.
And the same is true of the hardening. Even with this awful
spiritual operation Satan plays his horrible game of robbing God's
children of their spiritual peace. Of course, this is never without
their own fault. All the spiritual distress of the saints is the neces-
sary result of their transgressions, whether public or private. But
he that sowed the hurtful seed, in the field fertilized by sin. was no
other than the tempter of souls, who stealthily came to their side
and suggested that their grievous state was worse than being merely
"forsaken " ; that there must be signs of hardening which would
steadily increase ; wherefore the flower of hope was withered and
all expectation cut off.
And for this danger the soul must be prepared by the clear and
definite distinction between the temporary and the permanent harden-
ing. The former comes to every one of God's children. There is
not one, among those grown old in the way, who can not recall the
time when he felt the love of God drawing him to separate him from
some sin or unbelief ; but this seemed only to incite him all the more
to resist that love, to close his ears to it and with greater energy
to embrace the evil. It was not with the intention to persist in it,
but merely to gain time wherein to enjoy the sinful delights a little
longer, while the divine love is resisted. We say : " Once more,
and then we will stop our resistance." In reality, while we thus
trifle with the love of God, we believe that it is quite strong enough
596 LOVE
to endure this little opposition. And this may result in a tempo-
rary hardening, which is sometimes very serious, and which is
marked by and consists in the fact that the saint who intended the
next time to break with his sin, then discovers, to his dismay, that
by his temporary indulgence the power to resist has been lost.
And this is God's righteous reward. The love that the disobe-
dient saint resisted for the sake of sin is insulted and refuses to be
trifled with. Altho he did not expect it, yet by his obstinate resist-
ance of that first love the power of sin was strengthened, the soul's
tender sensitiveness was dulled, and the heart was made callous.
What was first a mere sliver in the flesh became a malignant boil.
An evil power developed itself imperceptibly and unexpectedly.
He fights against it, but in vain. After repeated falls, he ceases
the fight, and gradually lapses into a condition of hardening so
grievous that he can not discover in his heart the least trace of the
divine love.
However, this hardening is only partial, for it has reference only
to some special matter; and this is the difference between it and the
permanent hardening. Apart from this matter, he can still burn
with love and zeal for his God ; he can still open his heart for the
operation of the gracious powers of eternal life, and even have
blessed communion with the Lord. But these slowly disappear.
The malignant abscess gradually imparts its fever-heat from one
part to another. The blood in the veins of the soul is kept in rest-
less tension, and to this partial hardening is added a sense of gen-
eral forsakenness that causes his communion to become more rare
and less refreshing. There may be an occasional drop of oil, but
there is never a full, fresh anointing. As a result, he feels himself
poor, dry, and dead ; he goes about with the sentence of condemna-
tion in his conscience; but in the midst of his anguish his soul
groans unto God.
And the Lord hears that groan. There may be no prayer, and
the Holy Spirit may be too far gone to enable his soul to pour itself
out in supplications ; yet so long as there is a smoking flax and a
broken reed that vainly tries to lift itself, so long as there is a sense
of shame and an inward groan to God for deliverance, the Lord in-
clines His ear, full of compassion, and the hour approaches when
the Sun of Righteousness shall dispel the clouds and melt the hard-
ness of his heart. The love first resisted now returns with irresist-
ible power to gladden his soul. The crust of ice begins to melt.
TEMPORARY HARDENING 597
A blessed emotion unknown for years makes itself felt. The dry
eye becomes dim and the inflexible knee and stiff neck bend in
prayer. And the mercy and long-suffering of God cause the fresh
oil to flow, and, with a self-abasement hitherto unknown, the soul
believes and praises and adores once more the grace of the Lord
Jesus Christ and the rich mercy of His God.
Altho a real hardening, yet it is like that which falls upon the
streams and fields in winter, when the yellow leaves fall from the
trees, the sun-rays slant, and the waters congeal. But that winter
does not last forever. Spring is coming soon. And when the
grass is green again and the birds sing in the woods, it seems as
tho, after its winter sleep, nature is quickened into a richer and
more glorious life. Such is the temporal hardening of the called
of God : a winter followed by spring, until the dawn of the eternal
morning in the realms of the everlasting light.
But the permanent, the eternal hardening is not so. This causes
us to think of the world of eternal snow and ice in the polar re-
gions, where it freezes never to thaw, and where nature is covered
with somber cerements, to be uncovered only when the Lord shall
come upon the clouds, and the whole world shall melt with fervent
heat.
It is true, even amid that eternal snow and ice, a single ray may
for a while pierce the darkness, the icicles may drop, and the ice-
fields may separate ; but the heart of that ice-world remains un-
affected and its eternal foundations unmoved. One iceberg may
get loose from the rest, but it remains an iceberg. It can not thaw
out; eternally hardened, even in nature!
And that world of ice is the awful image of the Sihons and Pha-
raohs, and of every one who is permanently hardened and given
over to the judgment of God. The Love of God has been sinned
against forever, and every expression of life only adds to the cal-
lousness of the heart, until all feeling, conception, and sensibility
with reference to spiritual things are utterly gone. And if there
be any life and growth left, they are the life and growth of the
mildew which poisons, of the parasite which destroys. So fearful
is the hardening that the subject himself is utterly insensible of it.
In his temporal hardening the child of God shall weep at last; but
the other moves on with boisterous laughter to meet his doom.
The Lord God have mercy on us! God's judgment of harden-
ing is such an awful thing !
XXXV.
The Hardening of Nations.
"The election hath obtained it, and the
rest were hardened." — Rom. xi. 7.
St. Paul's word, at the head of this article, is strikingly impres-
sive, and its content exceedingly rich and instructive. It clearly
announces the fact that the hardening is not exceptional or occa-
sional, but ufiiversal, affecting all, who, being in contact with the
divine Love, are not saved by it.
The last limitation is necessary, for of the heathen it can not be
said that they are hardened. Only they can be hardened who live
under the Covenant of Grace. It is true that the heathen develop
a reprobate mind. Their heart is darkened. Walking in their
own ways they are impelled irresistibl5\ for the process of sin can
not be stopped ; but this is not the proper conception of the harden-
ing as the Scripture presents it.
Heathen nations and individuals may come in direct contact
with the Lord and His Anointed, as Pharaoh and Sihon through
their relations with Israel ; and as the Turks and the peoples of
India and China who now are in touch with Christian nations and
missionaries. Of course, we do not mean to say that mere casual
contact with a Christian nation or missionary makes a Mohamme-
dan or heathen nation responsible. This is impossible. When in
Epirus the Turks meet hordes who call themselves Christians, but
are utterly devoid of the Spirit of Christ and in savagery rather sur-
pass the bashi-bazouks, then no ray from the cross falls upon the
crescent by this meeting. The fact that a missionary settles in
an obscure corner of a heathen nation, opens a little school, and
talks about the Scripture with a few individuals, in a manner which
betrays his ig^norance of human nature, does not make that nation
responsible. They know nothing about it ; it leaves the national
life wholly untouched.
The Christian nations, their governments, their churches, and
THE HARDENING OF NATIONS 599
their missionaries, may well ask themselves whether by such play-
ing at missions they do not increase their own responsibilities
rather than those of the heathen nations. How serious these re-
sponsibilities, especially regarding the heathen and Mohammedan
nations! Owing to the divine pleasure the Christian nations pos-
sess a moral and material superiority. England alone is perfectly
able to control China, Japan, the whole of India and Turkey besides.
There is not the slightest prospect that the heathen nations will,
for a long time to come, be able to cope successfully with the na-
tions of Christendom. In their own native jungles they may be
able to maintain themselves, but as soon as they come in the open
field they are vanquished. We may harass the Achinese, but it
never enters our minds that they will efifect a landing upon our
shores.
Whether this will so continue is another question. As the
Christian nations return more and more to Judaism, and thence to
heathenism, it is very possible that they will lose also their mate-
rial superiority. There are already signs showing that China may
some time seriously vex the Christian nations ; and in India our
possession is not as undisturbed as once it was. The ancient moral
greatness and world-supremacy of the heathen nations should not
be forgotten ; it is only fifteen centuries ago that that state of things
was reversed. All the more reason why the Christian nations
should consider that they owe their power and glory only to the
name of Christ; and that they are responsible unto God for the
performance of their duty toward these nations. God demands that
we bring them in contact with Christ ; and they themselves are en-
titled to it.
This contact should be comprehensive. It should be noticeable
in the European and American settlers in those countries ; in the
laws and institutions which we impose upon them ; in the writings
and information which we bring them ; especially in our preaching
of Christ among them. And comparing these moderate claims
with the reported shameful manner in which men calling them-
selves Christians act in those countries, their immoralities, their
cruelties, their grasping, their corrupting of the nations by their
unjust laws and iniquitous practises— ^.^. , the opium traffic— it is
obvious that, instead of our being the cause of the hardening of the
heathen nations, our own debt and responsibilities with regard to
them are largely increased.
6oo LOVE
It is true that some nations have labored among the heathen
with great success; there are even some small heathen nations
which, owing to their contact with excellent Christian men, gov-
ernors and missionaries, may be said to have come into contact with
Christ; and, if they did not receive Him, such contact must be the
cause of their hardening. But these are exceptions, and we mem-
bers of the Reformed churches can not boast that our share in revo-
lutionizing the heathen world will be very great.
But with these exceptions we limit the hardening to men who,
living in Christian countries, have long been under the influence of
the Gospel. This applies also to Israel under the Old Covenant.
The Church now spread among the nations was hid in Israel. The
hardening seldom occurred among the heathen, and as a rule was
confined to the Jews. In saying that the elect have obtained it,
while the rest were hardened (Rom. xi. 7), St. Paul evidently refers
to Israel exclusively, as appears from the context : " Israel hath not
obtained that which he seeketh for ; but the election hath obtained
it, and the rest were hardened." And then follows a description of
this hardening, borrowed from Isa. xxix. 10: "The Lord hath
poured out upon them a spirit of deep sleep; eyes that they should
not see, and ears that they should not hear." Hence the hardening
which now manifests itself as a new working is confined to the
Christian Church. The hardening still upon Israel is an a//^r-effect
oi the ancient judgment; it is not new. By their Christ-rejection
before Gabbatha, on Calvary, and on Pentecost, they brought it
upon themselves, and can not be delivered from it except through
the gift of new grace. Hence in the discussion oi present hardening
it does not come into consideration.
As a rule, the hardening which in our days and in our own cir-
cles manifests itself is confined to the Christian Church, and fol-
lows in the track of holy Baptism.
And here we distinguish a personal and a collective hardening.
With reference to the latter, a sad but well-known fact will explain
our meaning. In many districts, here and elsewhere, the correct
ideas of holy wedlock are falsified ; not only recently, but for ages.
This is evident from the fact that the marital relation is entered
upon through sin before the marriage is confirmed, making it " ob-
ligatory," as it is said. This is a collective hardening against the
divine blessing of holy wedlock. It is a popular sin which affects
not only the individual, but his entire generation and whole envi-
THE HARDENING OF NATIONS 6oi
ronment. In like manner there is sin in every trade and business,
without which it is said one can not be a business man. " Every
man is a thief in his own store"; and with such-like sinful jests the
matter is dismissed. Every new clerk is properly initiated. He
that does not know the tricks is deemed incompetent, and the un-
willing are said to spoil the game.
In this sense there is a collective hardening in many countries
and churches which has fallen upon the multitudes as a spirit of
slumber. One has only to compare the churches of Scotland and
of Spain to be convinced of the fact. The churches of both coun-
tries confess the name of the same Lord Jesus Christ; they read
the same Gospel ; partly sing the same psalms ; there is scarcely one
mystery of faith confessed in Scotland that is not confessed in
Spain. But with all this similarity, what immeasurable difference !
In both nations one is baptized with the same Baptism and nour-
ished with the same Lord's Supper; but how vastly different the
manifestation of the ecclesiastical life ! We do not deny that in the
churches of Scotland there may be many a lack and defect. We
even allow that in the Church of Spain there may be an occasional
tender glow of love, while in the north of Great Britain we find
something cold and chilling. But apart from this, what clear and
positive consciousness in Scotland, and how heavy the veil which
covers the face of Christ's Church in Spain! It is true Spain still
possesses the confession of saving truth, but deeply buried under
numberless human institutions. The luster of holy things divine is
dim and feeble. We deny not the working of divine grace in the
Spanish Church, and we gladly admit that Christ is preached even
under the veil, and that His elect are being gathered unto eternal
life. But for the rest, what dulness of soul, what hardening of
spirit ! It is evident that in that grandly beautiful country an evil
power oppresses the spirits, against which they wrestle in vain.
Altho less conspicuously and on a smaller scale, the same collec-
tive hardening is found everywhere. In the Scottish Highlands the
Church is much purer than in the Lowlands. In the Lutheran
Church in Norway spiritual life is much tenderer than in Saxony.
In the Canton du Vaud it is much more energetic than in Berne.
And in our own land, who does not mourn for Drente as compared
to Zeeland? Who does not know that the rural districts of South
Holland are spiritually much more susceptible than those of North
Holland? And who can fail to notice the difference between sand
602 LOVE
and clay in Friesland and in Gelderland? But if we possess deeper
insight and larger life, owing to the more favorable circumstances
of environment and education, we should not boast ourselves. If
we had been planted in such dry ground, we should probably have
grown up just as thin and ill-favored.
To measure every man's guilt with reference to this collective
hardening is not our business, but the Lord is the Judge of all the
earth. But it is our business to oppose this hardening, wherever
we meet it, with the leaven of the Word, and to pray without ceas-
ing for deliverance from this spiritual plague. Again and again
the hardening, which had been upon villages and cities and whole
countries, has been lifted by the boldness of a single preacher of
righteousness. It may be incurable as in Sodom and Gomorrah,
which were to be destroyed, while Nineveh could still repent. But
this is exceptional. Ordinarily we see the most hardened nations
awake from their spiritual slumber as soon as the preacher of re-
pentance summons them to return to God,
Altogether different is the personal hardening which, in greater
or smaller measure, comes upon all who live under the influence of
the Gospel without being quickened by it — who were baptized with
water and not with the Holy Spirit ; and of this personal hardening
the apostle testifies: "The election hath obtained it, but the rest
were hardened."
XXXVI.
The Apostolic Love.
" He hath blinded their eyes and hard-
ened their hearts." —/oAn xii. 40.
It is singular that the hardening, in its most awful manifesta-
tion, finds its exponent not in Jeremiah, the stern preacher of re-
pentance, nor in St. Paul, the logic confessor and witness of the
divine sovereignty, but in St. John, the apostle of love. St. John
knows men whom he designates as " children of the devil," who as
such are the opposite of the children of God.
Jesus had entered the holy city amid the hosannas of the en-
thusiastic multitudes. All Jerusalem apparently came out to hail
Him. Even the resident Greeks asked for Him. It was the hour
of triumph and glory. And yet, in the midst of this popular ap-
plause, Jesus knows that He is the " Man of Sorrows," and declares
to His disciples that He is like the grain of wheat which, " except it
fall into the ground and die, abideth alone, but if it die it bringeth
forth much fruit." Then He cried out : *' Now is My soul troubled.
And what shall I say? Father, save Me from this hour; but for this
cause came I unto this hour. Father, glorify Thy name." And im-
mediately there came a voice from heaven, saying: "I have both
glorified it and will glorify it again." The people that surrounded
Him " thought that it had thundered, and others said that an angel
had spoken to Him." It was one of the most solemn and impressive
signs that ever have attended the preaching of the Word — an event
like that of Carmel ; a direct answer from heaven.
Still under its impression, Jesus continues His words to the mul-
titude, saying: " While ye have the light believe in the light, that
ye may be the children of the light." And what was the answer.'
Another hosanna like that when Jesus had raised Lazarus from the
dead, and which was honestly meant by some? Indeed not. When,
instead of promising them that He would raise up the kingdom and
6o4 LOVE
deliver it from Roman bondage, Jesus presented to them the claims
of faith, then they resisted Him, and the evil in their eyes betrayed
the opposite of peace in their hearts. The same Nazarene whom a
moment ago they had hailed with the waving of palms, they now
are ready to bury under showers of stones. Jesus, seeing this, de-
parted and hid Himself from them. And thus, on that public
square of Jerusalem, the multitude was left alone. They had re-
jected the King whom they should have adored. A voice had
spoken from heaven, but they had stopped their ears.
Deluded people! You know not whom ye have rejected, and
that your rejection of to-day must lead to His crucifixion to-mor-
row. You rejected Him, and, with Him, yourselves forever. For
this is what St. John, the witness of peace and love, under the di-
rect inspiration of the Holy Spirit, writes concerning them : " Tho
He had done so many miracles before them, yet they believed not
on Him, that the saying of Esaias the prophet might be fulfilled,
which he spake. Lord, who hath believed our report? and to whom
is the arm of the Lord revealed? Therefore they could not believe,
because Esaias said again. He hath blinded their eyes and hard-
ened their hearts; that they should not see with their eyes, nor
understand with their heart, and be converted, and I should heal
them."
" They ^^«/^;/»« of the ordinary consciousness is concerned, it is de-
pendent upon the body; while essentially it is not so dependent.
Essentially it continues to exist, even when sleep obscures the
Thought, or insanity estranges me from myself, or a swoon makes
me lose consciousness; essentially it continues to exist even when
death temporarily separates me from the body. ^'^ -^'f f Z;'"
lows that the root and seat of the consciousness must be looked for
in the ,oul. and that heart and brain are but the veh.cks, conductcrs
which our person uses to manifest that consciousness in ideas and
''^AnTshicrprayer is a speaking to the Eternal, /..., a conscious
standing before Him. it follows that the root of prayer has its seat
To.rlrs.. and in our spiritual being; and, altho bound also to
the body, so far as the gam is concerned rests in our personal ego.
628 PRAYER
in so far as the ego, conscious of the existence of the divine Per-
sons and of the bond that unites it to them, allows that bond to
operate.
And thus we come to this final conclusion : that the possibility
of prayer finds its deepest ground in the fact of our being created
after the image of God. Not only is our self-consciousness a result
of that fact, for God is eternally self-conscious, but from it also
springs that other mighty fact that I, as a man, can be conscious of
the existence of the Eternal, and of the intimate bond which unites
me to Him. The consciousness of this bond and relation manifests
itself in prayer as soon as we address ourselves to God. Hence the
work of the Holy Spirit in prayer must be looked for in His work
of the creation of man. And since, in our former study on this
point, we discovered that it is God the Holy Spirit who in man's
creation caused this consciousness to awake, carrying into it and
maintaining by it the consciouness of the existence of God and of
the bond which unites man to Him, it is evident that prayer, as a
phenomenon in man's spiritual life, finds its basis directly in the
work of the Holy Spirit in mans creation.
XLI.
Prayer in the Unconverted.
" When Thou saidst, Seek ye My face,
my heart said unto Thee, Thy
face. Lord, will I seek." — Psalm
xxvii. 8.
The faculty of prayer is not an acquisition of later years, but is
created in us, inherent in the root of our being, inseparable from our
nature.
And yet consistent with this fact is the fact that the great ma-
jority of men do not pray. It is possible to possess a faculty dor-
mant in us for a whole lifetime. The Malay possesses the faculty
for studying modern languages as well as we, but he never uses it.
In sleep we retain our faculties of seeing and hearing, but then they
are inactive. Altho possessed of great power, the big fellow did
not lift a finger against the little scamp who tormented him. Hence
a faculty may remain in us wholly undeveloped and dormant for a
lifetime, or partly developed but suppressed. And the same is
true of the faculty of prayer. Among the fourteen hundred mil-
lions of the earth's population, there are scarcely two hundred
million who do not appear to be acquainted with prayer, altho their
form of prayer is very defective. Of the non-praying masses, who
almost exclusively occupy Europe, one half remember the time
when, in some way or other, they used to pray. Many of those who
have lost even that, still breathe an occasional prayer. And the
number of them who wish that they could pray is very large; and
among the non-praying people they represent undoubtedly the
noblest.
Hence we maintain our starting-point, that we owe the faculty
of prayer to our creation. God created man as a being disposed to
prayer. If this were not so, the faculty of prayer could not be
among his endowments. We are created for prayer, otherwise we
could never have tasted of its sweetness.
To the question, Why in our creation is this a peculiar work of
630 PRAYER
the Holy Spirit? we answer : Prayer is the drawing and pressing of
the impressed image toward its Original, which is the Triune God.
To be the bearers of that impressed image is the marvelous honor
bestowed upon men. Altho marred by sin — God grant by regener-
ation restored in you — yet the original features of that image are
still the original features of our human being. Without that image
we would cease to be men.
And, owing its origin to the impress of that original Image, our
inward being draws toward It, naturally, urgently, and persistently.
It can not live without it, and the fact that, on the other hand, the
original Image of the Eternal One draws the impressed image in
man to Himself, is the ultimate and constraining power of all
prayer. However, to be exalted to the dignity of prayer, this
drawing to God must not be like the involuntary suction of water
to the deep, or the turning of the opening rose-bud toward the
light. For the water knows not whither it is going, and the rose-
bud is unconscious of the sunshine which governs it. That almost
irresistible drawing can be called prayer only when we know that it
is prayer, when we perceive it, and, knowing to whom it draws us,
make it our own conscious, cooperating act.
Hence prayer does not spring from the will. The Triune God
is He who rouses the soul to prayer, who draws us, and not we our-
selves. Wherefore the Psalmist says: "When Thou saidst. Seek
)'-e My face, my heart said unto Thee, Thy face, Lord, will I seek."
And how does this first impulse from God reach us? Not externally
as the wind, but internally in the heart. And knowing that it does
not proceed from me, but comes to me, it must be from the Holy
Spirit who works in me. Are not all the internal impulses that
proceed from the Eternal One the proper work of the Holy Spirit ?
We can have no fellowship with the Son but through the Holy
Spirit; none with the Father but through the Son to whom the
Holy Spirit has introduced us.
However, we do not speak now of the state of regeneration. In
our treatment of prayer thus far, we have reference to man in his
original state, and independent of the restoration ; and in that state
we say, prayer is not the cry of an independent being for a God to
him unknown, with whom he hopes thus to become acquainted;
but, on the contrary, that all prayer presupposes, on man's part, an
inward sense of the Eternal Being of God, and of the fact that, be-
ing created after His image, he belongs to Him and consciously draws
PRAYER IN THE UNCONVERTED 631
to his original Image. Wherefore we may call it a spiritual mag-
netism, which operates unceasingly upon him, and originated in his
creation. However, it is different from magnetism in a twofold
aspect: (i) in that man is conscious of it; (2) in that it is a ffiutiial
attraction.
The second point needs special emphasis. In magnetic attraction
the magnet is active and the iron passive; but in prayer it is not so.
Prayer rests upon the foundation of mutual attraction. So long as
it proceeds from God's side alone, there is no prayer; but there is,
when our being begins to draw to God, when we feel the impulse if
possible to draw God to us: " Come, Lord, how long! Lord, delay
not! come quickly!"
This is the power of love which finds in prayer its most glorious
manifestation. Prayer is the fairest flower that grows upon the
stem of holy love. Then love works in Qiodifor man, on account of
the image in which He created him. And in man love works /"^r
God, because of the Image after which he was created. In fact,
every distress from which we cry to be delivered is to the soul but
the conscious need of the power and faithfulness of God. So love
labors to meet love, that in tranquil whisperings it may pray not
for deliverance from trouble, but to possess Him for whose love
alone the heart is yearning.
Upon a lower level prayer certainly assumes a lower form, which
by sin has become so low and selfish that prayer, which should be
love's breath, has become an egoistic cry. But we discuss prayer as
it was originally, before sin had affected it. And as the true heir of
heaven yearns for his heavenly home not for the sake of crown
and palm and golden harp, but for his God alone ; so is prayer,
pure and undefiled, a longing, not for God's gifts, but for God
Himself. As the Shulamite calls for her bridegroom, so does the
praying soul, from the consuming desire of love, pray and thirst
for the possession of its Maker and to be possessed of Him.
Since it is the Third Person in the Godhead who makes this
communion between God and the soul possible, working and main-
taining it in the soul, it is evident that prayer belongs to the prop-
er domain of the Holy Spirit; only when thus considered can
prayer be understood in its deepest significance.
The other question now arises, regarding the work of the Holy
Spirit in our prayer, after that we became sinners.
632 PRAYER
For even sinners pray. This is evident from the heathen world,
which, however low its forms of prayer, yet offers up supplications
and petitions. It is evident from the ease with which a little child,
taught by its mother, learns to pray; and from the many who,
estranged from prayer, in sudden calamities bend the knees, and,
altho they can not pray, still assume the attitude of prayer, willing
to give half their kingdom if they only could pray. And lastly, it
is evident from the thousands and tens of thousands who, con-
vinced of the impossibility of praying for themselves, cry to others :
" Pray for us ! "
Prayer in higher, holier sense the sinner can not offer. Every-
thing in him is sinful, even his prayer. In his sin he has reversed
the established order of things: not he existing for God, but God
existing for him. Confirmed in his selfishness, the God of heaven
and earth is to him little more than a Physician in every sickness
and a Provider in every need; a wonderful Being, ever ready at his
first cry to supply out of His fulness his every necessity.
This is the egoism that inseparably belongs to every sinner's
prayer. The prayer of the redeemed saint is: "Our Father, who
art in heaven, hallowed be Thy name. Thy Kingdom come. Thy
will be done on earth as it is in heaven. For Thine is the Kingdom,
and the Power, and the Glory forever. Amen." The converted sinner
offers first the petitions for Bis name, Uis Kingdom, and His will ;
then he adds the petitions for bread, for forgiveness, for protec-
tion from sin. But the unconverted sin?ier has no conception of a
prayer for God's name, Kingdom, and will. He prays for bread
only; for forgiveness also, but only from the motive that bread and
luxury and deliverance from trouble may not be denied him.
Wherefore it is impossible to have too low an estimate of the
sinner's prayer. The depth of our fall is in nothing so apparent as
in the sin of this degenerate, bastardized prayer. All such prayer
may be designated as a defying and vexing of God and His eternal
love. In this sense the prayer of the sinner contains nothing of the
work of the Holy Spirit. All this prayer springs from the egoism
of the sinful heart, and has not the least value, rather the opposite.
But— and this is the principal thing— altho our hands have un-
strung the harp so that it produces nothing but discord, yet the
artist is just as great, for he had so planned and constructed and
tuned the instrument that it could produce the purest tones and
fairest music. And such is man's heart. Sin did not remove the
PRAYER IN THE UNCONVERTED 633
strings, for then it could not produce even discord; but sin has put
it out of tune, and now its tones are harsh and grating upon the ear.
And yet these very strings testify of the work of the original Master,
for by His original work they are still sound-producing. So long as
the strings are only loose upon the harp, it may be repaired ; but
when they are altogether broken and gone, it is no longer a harp,
but a useless piece of wood. Every prayer of the sinner is a dis-
cord which jars against the beautiful harmony of the eternal love
of God ; nevertheless the very discords of that prayer are the evi-
dences that the Holy Spirit had originally placed the strings upon
the heart.
If the Holy Spirit had never performed such a work upon the
heart, there would be no harp at all ; the heart could not produce
even the discord. The fact that it does, shows that there are strings
which originally were perfectly attuned. Hence prayer in the sin-
ner is unthinkable without the work of the Holy Spirit.
But this is not all. Not only the possibility of such discordant
prayer, but the discord itself is but the reversed working of a
power created, supported, and actuated by the Holy Spirit's work.
To put this in the strongest light, we add : that all cursing and
blasphemy is the reversed action of a power of the Holy Spirit.
Blasphemers and men given to profanity indulge in their terrible
sin, because they realize that the Almighty God lives, and that His
power is something terrible. Cursing and blasphemy are hellish
tones and vibrations from the same harp of prayer, which the Holy
Spirit created in the soul. An animal can 7iot curse ; and if the
Holy Spirit had not strung the soul with these strings of prayer,
no curse could ever have passed the lips of man. Cursing is a ma-
lignant boil, but it springs directly from the artery of prayer. Con-
sider it well, even Satan has not a single power directly from
himself; and all the power with which, in his blasphemous and in-
sane rage, he wars against God is a power from God reversed by
Satan.
Even the sinner's prayer is a manifestation of pcnver. There
must be an impulse and incitement, however weak, which causes
him to pray. And this requires strength of consciousness and an
expression of the will. And these powers he does not create him-
self, but the Holy Ghost; he only abuses or corrupts them.
When an unpractised hand touches the harp-strings and produces
discords, it does not create those discords; but they are formed from
634 PRAYER
the sounds and tones which are in the vibrating strings of the harp.
The same is true of the sinner's prayer. He could not offer his sin-
ful prayer if there were no tone of prayer in the strings of his
heart. That he can pray at all, he owes to the fact that the Holy
Spirit created the tones of prayer in his heart; which he brings
forth, alas! only to make them discords.
However, in this respect, ordinary grace in its sometimes pre-
paratory character ought not to be overlooked. The sinner is on
earth, and not yet in hell. Between the two is, first, this differ-
ence, that on the former there is preventive grace, which bridles
the power of sin and prevents it from breaking out in all its vio-
lence. Sin on earth is like a chained bulldog or a muzzled hyena.
Secondly, God loves this world. He has thoughts of peace con-
cerning it. He does not forsake the work of His creation, and by
His sovereign grace He provides a redemption which saves the or-
ganism of the world and of the race ; so that the tree is saved, while
the useless shoots and dry leaves are gathered to be cast into hell.
Having this is in view, ordinary or general grace aims at the preser-
vation of the powers of the original creation, to develop them to
some extent, and thus to prepare the field in which by and by the
seed of eternal life will be planted. And, altho this ordinary grace
is not effectual to salvation, any more than the mere plowing of
the field can ever germinate the wheat which is not sown in the
furrows, yet this plowing of ordinary grace has real significance
for the future growth of the seed of eternal life.
And in this general grace, the grace of prayer occupies an im-
portant place. If there were no general grace, muzzling sin and
plowing the field, the sinner could no more pray than Satan, but
like him would curse God without ceasing. But now he still prays,
he has prayed for ages, and by his prayer, even tho it is the fruit
of tradition, he has sometimes risen above the sinful egoism of his
heart. But this prayer never sprang from the root of sin, nor from
something good which he had kept along with sin in the holy closet
of his heart ; it was but the gracious work of the Holy Spirit.
Evidence of the deep inworking of this grace is found in the
exalted devotions that still sound in our ears from the most ancient
traditional prayers of Indian, Egyptian, and Greek antiquity; and
in the ministry of prayer from the pulpit by unconverted ministers
whose supplications often move and touch the soul.
PRAYER IN THE UNCONVERTED 635
However, the glory of this does not belong to the sinner; nor
does it in the least affect the absolute character of man's depravity
by sin. But it shows that the Lord God did not leave the sinner to
his sin; but even in the absence of regeneration, and to the glory of
His name, caused general grace to intervene, which frequently illu-
minated the life of prayer.
And when such a people, still acquainted with these holy tradi-
tions and gracious operations, received the knowledge of Christ
crucified and of His power to save, it became evident afterward
that the prayers which, independently of himself, were laid upon ■
the sinner's lips had prepared a way and opened a gate through
which the King of Glory could come into such a people. And ta-
king it in individual cases, it appears from the experience of many
that, long before the soul became conscious of saving grace, the
grace of God not only kept him from violent outbreaks of sin, but,
through the tradition of prayer, wrought a work in him the blessed
effects of which were understood only long afterward.
And all these operations oi general grace are, as soon as they
touch the life of prayer, the work of the Holy Spirit. He who in
creation strung the harp of prayer in the soul is the same who
causes not only the tone of prayer to vibrate even in our egoistic
petitions, but who, in a more glorious way, sometimes even as tho
the soul were an ^olian harp, touches the strings with the breath
of His mouth, and draws from it the beautiful and entrancing tones
of prayers and supplications.
XLII.
The Prayer of the Regenerated.
" Likewise the Spirit helpeth our in.
firmities; for we know not what
we should pray for as we ought :
but the Spirit itself maketh in-
tercession for us with groan-
ings which can not be uttered."—
Rom. viii. 26.
Next in order comes the question: What is the work of the
Holy Spirit in the prayer of the regenerated?
Here we distinguish (i) the prayer of the saint, and (2) that of
the Holy Spirit for him.
The last we consider first, because, through the Apostle Paul,
we receive clearest revelation concerning it : " Likewise the Spirit
helpeth our infirmities; for we know not what we should pray for
as we ought ; but the Spirit itself maketh intercession for us with
groanings that can not be uttered" (Rom. viii. 26). For the better
understanding of this passage, observe :
In the^W/ place, that the apostle refers to the prayer or groan
arising not from the regenerated person himself, but from another
in his behalf. It is not a prayer, but an intercession from the
Holy Spirit for him.*
* Expositors of an earlier period judged with Calvin that the interces-
sion of the Holy Spirit signified a working upon us, by virtue of which we
ourselves groaned in ourselves. But this view is incorrect ; for verse 23
states what Calvin supposed to be stated in verse 26. In the former, the
apostle speaks of groanings that proceed from us. wrought in us by the
Holy Spirit. Verse 26 can not be a mere repetition; for the word "like-
wise " introduces a new thing, altho it is similar to the preceding. More-
over, the word here applied to the Holy Spirit is the same as the one used
in verse 34, "■ entunchdnein" which signifies the intercession of the Holy
Spirit. And again, the word "sunantilambanesthai," which is translated
THE PRAYER OF THE REGENERATED 637
In the second place, it is necessary to distinguish between the
intercession of the Holy Spirit and of Jesus Christ the Righteous.
Christ intercedes for us in heaven, and the Holy Spirit on earth.
Christ our Holy Head, being absent from us, intercedes outside of
us ; the Holy Spirit our Comforter intercedes in our own heart which
He has chosen as His temple.
There is a difference, not only of place, but also in the nature of this
twofold intercession. The glorified Christ intercedes in heaven for
His elect and redeemed, to obtain for them the fruit of His sacrifice :
" If any man sin, we have an Advocate with the Father, Jesus Christ
the Righteous" (i John ii. i). But the object of the Holy Spirit's
petitions is the laying bare of all the deep and hidden needs of the
saints before the eye of the Triune God.
In Christ there is a union of God and man, since, being in the
form of God, He took upon Himself the human nature. Hence His
prayer is that of the Son of God, but in union with the nature of
man. He prays as the Head of the new race, as King of His peo-
ple, as the one that seals the covenant of the New Testament in
His blood. In like manner, there is to some extent a union be-
tween God and man, when the Holy Spirit prays for the saints.
For, by His indwelling in the hearts of the saints. He has estab-
lished a lasting and most intimate union, and by virtue of that
union putting Himself in their place. He prays for them and in
their stead.
In each instance there is intercession, but in each in a differ-
ent manner. In his priestly capacity, as head of the family, the
father prays for his family not because the members could not
offer similar prayer, but on account of his calling as their head to
represent them before God. All pray, but he as their head prays
"to help," requires that the person rendering assistance be not only in us,
but also works with us and for us. Verse 27 leads to the same conclu-
sion, first, because it speaks of the mind of the Spirit, and not of man's
mind ; secondly, because the intercession is said to be according to God,
"kata Theon," not "eis Theon," i.e.. according to the will of God, and this
can be said of the Holy Spirit alone.
We do not, however, deny that, m one respect, this groaning makes
instrumental use of the vocal organs, as in the matter of the "glossais
lalein," the speaking with tongues. We maintain only that the unutter-
able groaning does not imply the use of those organs , rather the opposite.
638 PRAYER
for them all. And thus, as the Head of the Body, it is the calling
of Christ to pray for the Body. Tho their prayer were perfect, His
prayer would still be needed. All the members must pray, but He
must pray for them all. Entirely different, however, is the prayer
of the mother for her dying child. Being only five or six years old,
the little one can scarcely pray for himself. He has not the slight-
est conception of what is happening to him, nor of his own needs.
Then his mother kneels by his side and prays for him, " helping his
infirmities, for he knoweth not what to pray for as he ought." If he
were twenty years older, there would be no need of it; he himself
could understand his condition and pray for himself. And this
applies to the intercession of the Holy Ghost. If the saint were
what he ought to be, and could pray as he ought, there would be
no need of this intercession. But, being imperfect and beset by
weaknesses, not knowing what to pray for, the Holy Spirit helpeth
his infirmities, and prays for him.
Christ intercedes for the body because He is the Head ; even tho
the prayers of the members were perfect and mature. He would
still intercede with the Father in their behalf. But the Holy Spirit
prays because the prayers of the saints are itnperfect, immature, and
insufficient. His prayer is comJ>lementary and necessary, inasmuch
as the saint can not yet pray as he ought ; hence decreasitig as the
saint learns to pray more and more correctly.
The intercession of the Holy Spirit is according to the saint's
condition, which is described in the seventh chapter of Romans.
Surely, the Lord God might have been pleased to regenerate the
sinner in such a way as to deliver him at once and completely from
sin, and from all the after-effects of his old nature ; but He has or-
dained it otherwise. Regeneration does not effect such a sudden
change. It does indeed change his state before God at once and
completely, but it does not place him at once in a condition of per-
fect holiness. On the contrary, after regeneration it remains, on
the one hand, " I delight in the law of God after the inward man ";
but also, on the other, " I see another law in my members, warring
against the law of my mind." Hence the cry: "O wretched man
that I am, who shall deliver me from the body of this death? '
And the intercession of the Holy Spirit fully meets this condi-
tion. If in regeneration we became perfectly holy, without any
infirmity, with perfect knowledge what we should pray for. there
would be no need of this intercession. But, this not being so, the
THE PRAYER OF THE REGENERATED 639
Holy Spirit comes to help our infirmities, in us to -pv a.y /or us, as
tho // were our own prayer.
This last point must be emphasized. The Holy Spirit prays for men
called saints ; and it must be maintained that every regenerated per-
son is a saint, his infirmities notwithstanding: a saint, not for what
he is in himself, but because of the word of Christ : " Thou art Mine."
And these two conditions, (i) of being a saint, and (2) still unholy
in himself, can not remain unreconciled. Wherefore the Sacred
Scripture teaches that, altho we lie in the midst of death, yet in
Christ we are holy ; hence we have a holiness, yet not //; us, but
outside of us in Christ Jesus. " Our Life is hid with Christ in God."
And the same applies to our prayers. We are saints not only in
name, but in deed. And therefore the prayers that ascend to the
mercy-seat from our hearts must be holy prayers. It is the sweet in-
cense of the prayers of the saints. But being unable of ourselves
to kindle the incense, the Holy Spirit helps our infirmities, and
from our hearts prays to God in our behalf. We are not conscious
of it; He prays for and in us with groans that can not be uttered;
which does not mean that He makes zis utter groans for which we
can not account, but that He groans in us with affections and emo-
tions which may comfort us, but which have nothing in common
with the sighing of our respiratory organs. This is clear from
verse 27, where St. Paul declares, that He that searcheth the hearts,
knoweth what is the mind of the Spirit.
Apart from the intercession of the Holy Spirit in our behalf there
is also a work of His Person in our 07un prayers.
The proportion between these two operations is different accord-
ing to our different conditions. The child, regenerated in the cradle
and deceased before conversion was possible, could not pray for him-
self; the Holy Spirit prayed therefore for and in him with groans
that can not be uttered. But if the child had lived and was con-
verted at a later age, it would first have been the prayer of the
Holy Spirit alone; and after his conversion his own prayers would
have been added. And, even after his conversion, he may become
indifferent and fall into a temporary apostasy, so that his own
prayer fails altogether; yet the prayer of the Holy Spirit in him
never fails.
Finally, according to the measure of his spiritual growth, his
progress in prayer will be either slow or rapid. The Holy Spirit
640 PRAYER
prays in us as long and inasmuch as we can not pray for ourselves;
but at the same time He teaches us to pray, that gradually His
prayer may become superfluous. This includes that when tempta-
tions threaten us of which we are ignorant, or we are in the midst
of assaults and conflicts which we fail to understand, the Holy Spirit
immediately renews His prayer, and cries unto God in our behalf.
But this should not be understood astho the Holy Spirit teaches
us to pray, that He may withdraw Himself altogether from our
prayers. On the contrary, every prayer of the saint must be in
co7nmu7non with the Holy Spirit. In order to be more earnest in
prayer we must sustain a more intimate communion. The more
we pray alone and of ourselves, the more our prayer degenerates
(into a sinful prayer, and ceases to be the prayer of a child of God.
Wherefore St. Jude admonishes us to pray in the Spirit.
There is only this difference : when the Holy Spirit prays for
us. He prays independently of us, altho in our own heart ; but when
we have learned to pray, altho the Holy Spirit continues to be the
real Petitioner, yet He prays with us and through us, and cries unto
God from our lips. As a mother first ^ra.ys for her child without
his knowledge, and then teaches him to pray that by and by she
may pray with him, so also is the work of the Holy Spirit. He be-
gins with praying for us; then He teaches us to pray; and when we
have made some progress in the school of prayer, then He begins
to pray with us not only in us, but through us. This is the Spirit
of adoption, by whom we cry "Abba, Father"; but in such a way
that at the same moment He testifies with our spirits that we are
the children of God.
For this reason the Lord said to the woman of Samaria: "The
hour Cometh and now is when the true worshipers shall worship
the Father in Spirit and in truth." The addition " in truth "had
reference to the symbolic service of ceremonies in Israel. The land
of Canaan was the type of heaven, Jerusalem of the inner sanctuary,
and Zion was the throne of God; the bloody sacrifices of ram and
heifer signified the remission of sin ; the altar of incense was sym-
bol of the prayers of the saints. All this was truly typical, but
it was not the truth itself. Jerusalem was not the sanctuary of
the Lord Jehovah, and Zion was not the mercy-seat. The truth of
all this was and is in the heaven of heavens, and thus truth and
grace came by Jesus Christ, even as its symbol and shadow had come
THE PRAYER OF THE REGENERATED 641
by the law of Moses. After the coming of Christ, the prayers of
the saints were to be separated from Jerusalem ; wherefore Jesus
said to the woman : " Jerusalem and Gerizim are out of the ques-
tion; they belong to the dispensation of shadows; and that dispen-
sation ceased with My coming into the world. Henceforth there
will be no more worship in shadows; but a worship of the Father in
actuality and in truth." And this gives us the true interpretation of
the addition : " in Spirit." So long as the people depended upon the
service of shadows, they looked upon external things as supports of
their prayers. But, since it was to be a worship in truth, it needed
the inivard support which the Comforter, the Holy Spirit, offered
them.
The saint is a saint because he received the Holy Spirit, who
took up His abode with him and inwardly married Himself to the
soul. Every vital utterance proceeding from him, apart from the
Holy Spirit in him, is foreign to his sonship and is sin. Only in so
far as he is moved and operated upon by the indwelling Spirit are
his thoughts, words, and deeds the utterances of the child of God in
him.
And if this is true of the whole domain of his life, how much
more of his life of prayer 1 After his conversion he often prays
of himself apart from the Holy Spirit; but that is the prayer, not of
God's child, but of the old sinner. But when the communion of the
Holy Spirit is active in his heart, and works in him both the impulse
and the animation of his prayer, then it is truly the prayer of the
child of God, because wrought in him by the Holy Spirit.
Wherefore Zacharias combines the Spirit of grace and of suppli-
cation. It is the same Spirit who, entering our hearts, unlocks
unto us the grace of God, enriches us with that grace, teaches us to
realize that grace, and at the same time causes our thirst for that
grace to utter itself in prayer. Prayer is the cry for grace, and can
not be uttered until the Holy Spirit presents to the spiritual eye
the riches of grace which are in Christ Jesus. And, on the other
hand, the Holy Spirit can not cause these riches of grace to scintil-
late before the eye of the soul without creating in us thirst and
longing desire for this grace; thus compelling us to pray.
Or, to put it more comprehensively, the prayer of the saint re-
c^uires three things:
First, an insight into the riches of eternal redemption.
Second, vivid impressions of his spiritual deadness and distress.
41
642 PRAYER
Lastly, the earnest desire for lively fellowship with the unsearch-
able treasures of divine grace.
And how can the holy presence of the Lord Jehovah be revealed
to him in peace but by the Holy Spirit entering into his heart?
And how can he have a vivid realization of his spiritual distress
except the Holy Spirit reveal it to him? And how shall he be so
bold, out of that distress, to cry unto God in the fellowship of love
except the Holy Spirit create boldness and confidence in his soul?
XLIII.
Prayer for and with Each Other.
" Confess your faults one to another
and pray one for another, that ye
may be healed. The effectual,
fervent prayer of a righteous man
availeth much."— /ames v. 16.
Let our last article touch once more the key of love wherein
the article preceding that of prayer was set. To speak of the
Spirit's work in our prayers, omitting the intercession of the saints,
betrays a lack of understanding concerning the Spirit of all grace.
Prayer for others is quite different from prayer for ourselves.
The latter is indeed lawful ; God even commands us " in every-
thing by prayer and supplication with thanksgiving to make our
requests known unto God." Yet it may contain refined egoism even
tho it be followed by thanksgiving; hence to prayer is added interces-
sion, that in prayer the breath of love may quench gently, yet effect-
ually, remaining egoism, and lead us to the still holier prayer for
the heavenly King and His Kingdom.
Christ prays for us, but the Bride must also pray for her heaven-
ly Bridegroom. David's prayer for Solomon points beyond Solo-
mon to the Messiah : " Give the King Thy judgments, O God " (Psalm
Ixxii. i). In the Twentieth and Sixty-first Psalms the same thought
is expressed. However, this is not a prayer for His Person (for as
such He is glorified already), but for the coming of His Kingdom,
for the extending of His Name to the ends of the earth, for the
gathering in of the souls of His elect.
In the Lord's Prayer, this most holy petition stands even in the
foreground; for when we pray, " Hallowed be Thy name, Thy King-
dom come. Thy will be done," we are inspired, not by love for self
or for others, but by love for Him who is in heaven. It is true, we
realize that the fulfilling of that prayer is most desirable for others
and ourselves; still it is the love J or God that stands here in the
644 PRAYER
foregound. It is the summary of prayer eminently fitting the sum-
mary of the law : " Thou shalt love the Lord thy God." This is the
first and great commandme7it. Then, " Thou shalt love thy neigh-
bor as thyself." And so in our prayer: first, for the cause of God,
this is the first and %xq.2X petition ; then, prayer for the neighbor as
for ourselves. Our prayer is the test of our relation to the first and
great commandment.
And what is the work of the Holy Spirit in the prayer of inter-
cession?
It is necessary here, for a clear understanding, to distinguish
between a two/old intercession : ( i ) there is a prayer for the things
that pertain to the body of Christ; and (2) another for the things
that do not belong to that body, according to our impression and
conception of the matter.
Prayer for kings, and for all that are in authority, does not con-
cern the things that pertain to the body of Christ; neither does the
prayer for our enemies, nor that for the place of our habitation, for
country, army, and navy, for a bountiful harvest, for deliverance
from pestilence, for trade and commerce, etc. All these pertain to
the natural life, and to persons, whether saints or sinners, in their
relation to the life of creation, and not to the Kingdom of Grace.
But our prayer does concern the body of Christ, when we pray for
the coming of the Lord, for a fresh anointing of the priests of God,
for their being clothed upon with salvation, for success in the work
of missions, for a baptism of the Holy Spirit, for strength in con-
flict, for forgiveness of sin, for the salvation of our loved ones, for
the effectual conversion of the baptized seed of the Church. The
first intercession has reference to the realm of nature, the second
to the Kingdom of Grace. Hence in each of these two we must
look for the bond of fellowship from which springs our prayer of
intercession.
For every prayer of intercession presupposes fellowship with
them for whom we pray; a fellowship which casts us into the same
distress, and from which we look for deliverance, and that in such
a way that the sorrow of one burdens us, and the joy of another
causes us to give thanks. Where such vital fellowship does not
exist, nor the love which springs from it, or where these are tem-
porarily inactive, there may be a formal intercession of words, but
real intercession from the heart there can not be.
"With reference to the intercession in the realm of nature, the
PRAYER FOR AND WITH EACH OTHER 645
ground of this fellowship is naturally found in the fact that we are
created of one blood. Humanity is one. The nations form an or-
ganic whole. It is a mighty trunk with leafy crown ; the nations
and peoples are the branches thereof, successive generations the
boughs, and each of us is a fluttering leaf. Belonging together,
living together upon the same root of our human nature, it is one
flesh and one blood, which from Adam to the last-born child covers
every skeleton and runs through every man's veins. Hence the
desire for universal philanthropy ; the claim that nothing be alien
to us that is human ; the necessity of loving our enemy and of
praying for him, for he also is of our flesh and of our bones.
If we were like grains in a heap of sand, each grain might pos-
sibly send forth a sigh ; but the mutual prayer of intercession would
be out of the question. Being leaves, however, of the same tree of
life, there is, apart from the groaning of every leaf, also a prayer
for one another, a mutual prayer of the entire human life ; " the
whole creation groaneth."
But in the Kingdom of Grace the fellowship of love is much
stronger, firmer, and more intimate. There is here also an organic
whole, even the body of Christ under Him the Head. It is not one
converted person independent of another, and the two united by a
mere outward tie of sympathy ; nay, but a multitude of branches
all springing from the same root of Jesse ; growing from the one
vine ; all organically one ; saved and redeemed by the same ransom
of His blood ; proceeding from the one act of election ; born again
by the self-same regeneration; brought nigh by the same faith;
breaking one bread and drinking from one cup.
And let us notice it well, this unity is doubly strong; for it is
not independent of the fellowship of nature, but added to it. They
who become members of the body of Christ are with us created from
the one blood of Adam, and with us they are redeemed by the one
blood of Christ. Hence there is here double root of fellowship.
Flesh of our flesh, bones of our bones. Moreover, born from one
decree; sealed by one baptism; joined together in one body; in-
cluded in one promise; by and by sharers with us of the same
inheritance.
In this double fellowship of life is rooted the /i^r which mutually
unites the children of God, especially in their prayers of interces-
sion, a union which appears sometimes in their mutual prayer.
Vital fellowship does not spring from our love for the people of
646 PRAYER
God, but that love springs from the fellowship of the life of grace,
common to all His saints. That which grows not from one root,
and, therefore, shares not the same life, can not attain to love in
higher sense. Prayer for one another is born of the love to one
another; and the love which unites us ascends from the one root of
life upon which we all are grafted through grace, upon which by-
virtue of our creation from Adam we all were set. And thus the
work of the Holy Spirit in the prayer of intercession will appear in
clearest light.
In the realm of nature, our vital pcnver is from the Father, our
human kinship through the Son, and the conception of that kinship
from the Holy Ghost. Hence in the ordinary manifestations of be-
nevolence, such as helpfulness in distress, friendliness in daily life,
and the desire for social intercourse, it is the work of the Holy
Spirit to keep alive in us the conception of our human kinship. It
is true that sin has terribly disturbed this conception. Yet the
Holy Spirit has not forsaken His work ; but, when a man seeing
a strange child drowning, and, without considering his own life,
jumps into the water and saves him, then it is the constraining
power of the Holy Spirit that must be honored in this heroic act of
philanthropy.
But much more apparent is the work of the Holy Spirit in the
prayer of intercession which belongs to the domain of grace. For
with reference to the fellowship of the body of Christ, it is again the
Father from whom proceeds our redemption, the Son in whom we are
united, and the Holy Spirit who imparts to us the conception and con-
sciousness of this unity and holy fellowship. The mere fact of being
chosen by the Father and redeemed by the Son does not constrain
us to love ; it is the act of the Holy Spirit, who, revealing to our
conception and consciousness this wonderful gift of grace, opening
our eyes for the beauty of being joined to the body of Christ, kindles
in us the spark of the love for Christ and for His people. And when
this double work of the Holy Spirit effectually operates in us, caus-
ing our hearts to be drawn to all that belong to us by virtue of our
human kinship, and much more strongly to the people of God by
virtue of our kinship in the Son, then there awakes in us the love
of which the apostle says that it is shed abroad in our hearts by
the Holy Ghost.
And yet this is not all of the Holy Spirit's work. Love can be
tender without compelling one to prayer. This is evident from the
PRAYER FOR AND WITH EACH OTHER 647
universal love of benevolence. A man may rush into a burning
building to save another from perishing by fire, while he is a per-
fect stranger to prayer for others. And, on the contrary, there are
people who always talk of praying for others, who constantly en-
large the phylacteries of their own prayer of intercession, who
ever say to others, " Pray for me," and who would yet, in the hour
of danger, quietly allow us to drown or perish in the flames; who
carefully guard their pockets lest mercy call upon them to assist
us with their money.
From which it is evident that there must be a connecting link
between loi'e and the prayer born oj iove. As soon as love begins to
pray it is joined \.o Jaith ; and by this union prayer becomes active.
Love alone is not yet prayer. And the mere prayer of intercession
is not the evidence of love. Then alone is there real intercession,
when love, being joined to faith, constrains us to carry the object
of love before the throne of grace.
Let us, therefore, be careful in our prayers of intercession ; es-
pecially when the person for whom we pray is present. For then
there is danger lest our prayer in his behalf have the tendency to
show him how much we think of him and love him, rather than
constrain us to ask something for him of God. Methodism * has
often sinned in this respect, and many a prayer has been desecrated
by this insincere intercession.
This shows clearly what is the additional work of the Holy Spirit
in this respect : not merely that He quicken in us general faith, nor
that He fan in us the flames of brotherly love ; but that He also cause
faith to join love in holy wedlock, directing them thus united to the
brother for whom we are to pray. This is the object of St. Paul,
when he desires that there shall be a fellowship of saints, not only
in the gift of God, but also in the prayer of thanksgiving ; not only
for our sakes, but " That the abounding grace might through the
thanksgiving of many rebound to the glory of God" (i Cor. iv. 15).
Just as in a drawing-room whose walls are lined with crystal
mirrors the light of the chandelier is reflected not only by every
mirror, but also from mirror to mirror, so that there is an endless
reflection of the light, so also is it with reference to the prayer of
intercession and thanksgiving in the body of Christ. In this cham-
*See section 5 in the Preface for the author's explanation of Method-
ism.
648 PRAYER
ber of glory Christ is the Light which is reflected in the mirror of
the soul. But it is not sufficient that every soul-mirror receive the
light, and reflect it in thanksgiving; but from mirror to mirror this
glory of the Son must be reflected here or there until there is an
never-ending scintillation of increasing brightness, and everything is
baptized in the overflowing luster in which the Son glorifies Himself.
And this leads us to speak of mutual prayer.
Mutual prayer is intercession of the richest sort ; for its value is
enhanced by the consciousness of its being mutual. In ordinary in-
tercession, one prays for another not knowing whether the other
also prays for him ; but in the mutual prayer, " I " is turned into
" we," as in the Lord's Prayer. It is no longer one wrestling before
the throne of grace, but all together, thus giving expression to the
unity and fellowship of the body of Christ. They cry from one dis-
tress ; they bless Him for the same grace ; they plead the same prom-
ise ; they look forward to the same glory ; they come to the same
Father in the name of the one Mediator, leaning upon the same ato-
ning blood. Then it is that the work of the Holy Spirit attains its
highest glory. Then He joins faith and love, not in one heart, but in
many ; then He opens the hearts and unites the souls of the saints ;
then He causes them to meet together in the audience-chamber of
the Lord God, one people, a multitude of believers, who in their
spiritual kinship reflect the unity of the body of Christ.
Hence there is nothing so difficult as mutual prayer. Prayer in
the closet is easy ; to pray for others is not hard ; but to pray with
each other requires such exalted spiritual tone, such pure love, such
clear perception of the unity of the body, as, alas ! in the midst of
this sinful life is rarely attained by large bodies of believers. And
the leader, if he be indeed the mouthpiece of the people, has a
very difficult task, and must himself be in a thoroughly spiritual
frame of mind.
Surely if the Holy Spirit left us to ourselves, every activity of
faith, love, and prayer would soon be paralyzed. But, blessed be
God ! He knows our infirmity, and with divine pity He looks upon
our painful helplessness. He is and remains the Comforter; His
work is never ended. When we slept, having no oil in our lamps,
He watched over our souls. When our love failed. He loved us just
the same. When our faith became dull and faint, and prayer be-
came dumb upon our lips, He prayed for us with groanings that
can not be uttered.
PRAYER FOR AND WITH EACH OTHER 649
And this is His work continually. It is He that is the divine
Bearer of every higher conception and holier consciousness in the
children of men ; He, the Spirit of the Father and of the Son, that
exhibits all the riches of the Mediator to the Bride, making her
eager to possess them ; He that quickens the treasures of the Word
by the spark of His holy fire, bringing them to the consciousness of
the inward man.
Blessed is the man to whom has been given a taste of the work
of the Holy Spirit in his own experience. Blessed is the Church
which in its service has proved the inworking of the Spirit of
grace and of supplication. Blessed is he who, constrained to love
by the love of the Holy Spirit, has opened his heart in thanks,
praise, and adoration, not only to the Father who from eternity has
chosen and called him, and to the Son who has bought and re-
deemed him, but also to the Third Person in the Holy Trinity, who
has kindled in him the light and keeps it burning in the inward
darkness ; to whom, therefore, with the Father and the Son, belongs
forever the sacrifice of love and devotion of all the Church of God.
SUBJECT INDEX.
Abraham, father of the faithful, 66
Adam, and the regenerate, 274
development of, 249
federal head, 240
not innocent, but holy, 247
Adoration, 620
Ambassador, minister of the Word,
341
Ambrose, 242
Anatomy, spiritual, 215
Anointing, official, 38, 39, 98, 119
of the High Priest, 524
of the Mediator, 98
Antinomianism, 478
Apostles, 139
ambassadors, 160
and prophets, difference be-
tween, 156
different positions among the,
172
holy, 140
unique office of the, 156
Apostolate, 144, 164, 165, 166
Apostolic ordinances, 147
power, 154
Scriptures, 148
successors, 141
Aristocracy, spiritual, 33a
Aristotle, 214
Arminianism, 288, 341, 377, 439, 585
Arminius, 289
Ascension, no, 120
Athanasius, confession of, art. 35th,
36, 329
Augustine, 242, 286. 287, 289
Author Primarius, 190
Authority, divine, of the Scriptures,
172
B
3, preposition, 233
3 = as, after, according to, 238
Baptism, holy, 66, 257, 288, 510
of Christ, 96, 98
ritual of, 66, 180, 300
with the Holy Ghost, 125
Baptists, 334
Basil, 242
Bathkol, 395
Beast, the image of the, 241
Beets, Dr., 539-541
Being and image, 241
and well-being of faith, 411
of God, 276, 277
Bellarminus, 89, 227
Bethlehem, manger of, 7
Betterment of life, 431
Beza, 102, 106
Blumhardt, 159
Body, a temple of the Holy Spirit,
524
of Christ prepared by the Tri-
une God, 79, 80
of Christ, the Church, 142, 203
sanctification of the, 494
Bohl, Dr., 218, 232, 234, 236, 237,
259, 261, 266, 312
Bonum naturale, 89
Brain, the work of the, 625
Breath of His mouth, 29
Brethren, controversy among, 576
Bring, to, forth the work of the
Father, 27
Brooding of the Holy Spirit, 30
Brotherly love, 572
652
SUBJECT INDEX
Call, in limited and wider sense, 340
inward, 318, 343, 345
ordinary and extraordinary, 183
outward, 318, 343
Calvin, 102, 106, 242, 289, 324, 408
Canonicity, 171
Canons, Heads III., IV., sect. 14th,
321
Heads III., IV., sect, nth, 12th,
17th, 316, 317, 319
Carentia justitise originalis, 89
Catastrophe, final, 9
Catechism, Heidelberg, Lord's
Day, q. 216th, 482
Heidelberg, q. 6oth, 375, 453
Heidelberg, q. 65th, 315
Heidelberg, q. 114th, 115th, 452
Catechismus Romanus, q. iSth, 227
Ceremonies, abolished, 53
service of, 53
Certainty rests on faith, 388
Change, inward, 484
Chantepie de la Saussaye, xvii., 320
Charisma of discerning spirits, 18S
of faith, 188
of interpretation, 134
of knowledge, 188
of love, 188
of tongues, 133
Charismata, i8o
extraordinary, 188
extraordinary spiritual, 188
now active, 189
official, 187
ordinar}', 187
prophetic, 159
Childhood of Jesus, 95
Children in the faith, 470
work of the Holy Spirit in little,
290
Chosen to be justified, 376
Christ, 420
assuming the human nature, 91
our holiness, 454
our justification, 452
our sanctification, 452
Christ, perfect man, 244
the Apostle, 144
the gift of God, 560
the Godhead of, 228
the second Adam, 240
the source of sanctification, 460,
461
the treasvire of His people, 561
Chrysostom, 242
Church, 23
anointing of the, 185
catholicity of the, 186
conflict of the, 184
hidden in Israel, 179
invisible, 196, 197
Kingship of Jesus over the, 198
militant and suffering, 576
of Jerusalem, destitution of the,
555
one body, 121
order, 197
the pillar and ground of the
truth, 76
unity of the visible and invisi-
ble, 196
visible, 196, 197
Clericalism, 156
of ministers, 191
Comfort, 534
Comforter, 494, 533, 534, 562
abiding forever, 536
Communication, extraordinary, of
the Holy Spirit, 126
ordinary, of the Holy Spirit, 126
Communion, natural and spiritual,
645
of goods idealistic and prophet-
ic, 556
of saints, 185, 548
of saints in heaven, 551
of saints in small circle, 550
of saints in the invisible, 552
of the saints, faith in the, 549
the nature of the, of saints, 551
with Christ, its nature, 337, 338
with God, 50
with the Holy Spirit in Adam,
273
SUBJECT INDEX
653
Comrie and Brakel, 390
on the Heidelberg Catechism,
393
Conception, 82, 83
Condescension of God to human
limitations, 72
Conditional immortality, 10
Confession, art. nth, .317
art. 14th, 223
art. 15th, 90, 257
art. 17th, 319
art 19th, 329
art. 22d, 317, 453
art. 24th, 293, 315
fruit of a pure, 434
of guilt, 621
Reformed, 372
Confidence, 391
Conflict of love, 565
Consciousness, 61, 626
change of, 403
not dependent upon the body,
626
rational, 26
sanctification of the, 491
Consolation, 534
Contact with Jesus, 605
Continuity of life, 24
Controversy with God, 582
Conversion, 296
duty of, 350
in fourfold sense, 351
saving, 350
the work of the Holy Spirit,
347. 348
Conviction, 296
of sin, 296
of the Holy Spirit, 178, 193, 194
of the sinner, 531
Cooperation in the second grace,
340
Corps, 280
Corruption, 225
Counsel of God, 14, 204, 205
Counted, 362
of God, 363
Covenant, New, 49
of works, 35, 49, 440
Covenant, Old, 49
relation, 337
Creationism, 86
Criticism, 64
Cursing, 633
D
David, 286
Dead in sin, 304
Death and life, 303
dying to sin in, 450
eternal, 104
state of, outside of Christ, 458
Decree, bringing forth, 15
Default, 89
Defection of the best most serious
225
Desire in Adam, 266
in Christ, Dr. Bohl's view of,
266
Dinant, 408
Dispensation, difference in, 572
of the Holy Spirit, 113
Disposition, 402, 415, 459
holy or sinful, 457
Dispositions, imparting of, 467
Districts, difference in the charac-
ter of adjacent, 601
Divine nature of Christ, 105
Divine-human, 327
Doctrine, 432
and life, 434
Drawing of God, 341
Dying to sin, 450
to the old man, 481, 4S3
B
Economy, divine, 45
Egoism in prayer, 631
Egypt, significance of, 590
Election, 16
and foreordination, 285
Enmity against Jesus, 614
Epistles, local character of, 169
lost, 170
Ethicals, 155, 288, 320, 327, 328, 331,
363, 416, 418
Eutychians, 330
654
SUBJECT INDEX
Eutychus, 329
Evangelists, 172
Exaltation of Christ, 107
Exegetes, contemporary, 408
Faith, 6r, 67, 68, 538, 539, 540
an extraordinary expedient, 415
and hope, temporary character
of, 542
assurance of the consciousness,
389
being and well-being of, 411
being of, 389
compared to spectacles, 416
daughter of the Word, 395
faculty, 296, 320, 394, 402, 404,
420
formal act of, 395
Hebrew equivalents of, 391
historical, 420
historical and saving, 391
imparting of, 378
in a person, 398
in a testimony, 398
in Christ, 392
in general, 378
in God, 392
in one, holy. Catholic, Christian
Church, 577
in the genuineness of the Scrip-
ture, 177
in the heathens, 417
in the sense of being persuaded,
393
in the sense of certain knowl-
edge, 423
knowledge of, 423
life of, in the Old Testament,
55
manifestation of, 406
not a lower kind of knowledge,
387
not a new organ of sense, 415
not the breath of the soul, 416
object of, 397
power of, 420
quickening of, 59
Faith, saving, only in the sinner,
415
seat of, 391
the exercise of, 59, 102, 400, 405,
420
the gift of God, 407
true, 393
turned into sight, 542
without the Scripture, 417
works of, 499
Fall, 235
and rising again, 252
Fanatical view of Scripture, 58
Fatalism, 204
Father, the fountain of all things,
19
Fathers, confession of the, 549
Flesh, 255
and spirit, 227
Foreknowledge of God, 209
Forms of prayer, 623
Gabriel, 80
Generation, eternal, 16
Geniality, 41
Gethsemane, 107
Gift, charisma, doron, 180
heavenly, 289
of glottai, 133
Gifts and talents of the Holy Spirit.
563
losable, of the Holy Spirit, lao
of the Spirit, 181
official, ordinary and extraordi-
nary, 187
Glorification of God, 9
Glory of God end of sanctification,
502, 503
of God end of all things, 12, 22
Glotta, 133
Gnosticism, 253
God all in all. 545
God, sovereign, 207
the fountain of all love, 513
the holy, 449
God's being, indwelling works of,
15
SUBJECT INDEX
655
Golden bridle, 89
Golgotha, 107
Gomarus, 102, 106, 289
Good conform to the divine law,
497
Good works, 432, 457
works in relation to sanctifica-
tion, 496
works prepared of God, 501
Goodness absolute, 498
of God, 276
Gospel a savor of life or of death,
216
Grace, active or saving, 290
assisting, 289
chain of the works of, 297
covenant of, 49
first and second, 294
ordinary, 634
particular, 635
preparatory, 283
the kingdom of, 46, 48
the work of, 208
the work of, a unit, 208
the work of, eternal, 210, 284,
285
word of, 65
Grafting, 311, 312
Gratia praeveniens, praeparans, and
operans, 291
Greek, knowledge of, 409
Groninger School, xvii., 167
Guido de Bres, 57
Guilt, inherited, 86, 87
inherited, not imputed to
Christ, 87
Gunning, Dr. J. H., 328, 331
H
Hagar, 534
Hair-splitting, 18
Handicraft, 38
Hands, laying on of, of the apostles,
125
Heart, new, 492
outpouring of the, 527
the Holy Spirit's entrance into
the, 530
Heart, work of the, in prayer, 625
Heathendom, 253
Hernhutters, 329
Ho\i-ffiai^ifi£- and righteous - /«a-
^i"^', 440-442
Holiness a disposition, 448
and righteousness, 440-442
imputed, 454
Levitical and official, 448
of God, 440
original and derived, 454
perfect, 247
Holiness and hoU-maJtt'n^^, 453
Holy, 486
the regenerate, 639
Holy Spirit, influence of the, loi
inworking of the, loi
outpouring of the, 112
power to perfect of the, 19
president of ecclesiastical as-
semblies, 199
Holy Spirit's work distin^ished,
18
Hope, 140, 141, 538, 539
Host of heaven and earth, 27
Huguenots, 290
Idealist, 381
Illiricus Flacius, 275
Illumination of believers, 152
ordinary, 344
Image and likeness synonyms, 221
bearer of the divine, 240
distorted by sin, 264
in limited sense, 237
of Christ, conforming to the,
243
of God abiding forever, 263
of God, dominion of the, 228
of God ground of prayer, 628
of God in man, 223
of God, loss of the, 223
of the Triune God, 221
Image-worship, 241
Incarnation, Dr. Bohl's theory of
the, 218
Inclusi, 575
656
SUBJECT INDEX
Indwelling, 32
everlasting, 547
of the Holy Spirit, 23, iii, 522,
546
work of man, 13
Infection, 256
Inspiration, 152
not telephonic, 175
the ethical theory of, 153
the mechanical theory of, 149
the natural theory of, 150
the Reformed theory of , 152, 153
Installation of Christ to office, 98
Instinct, 509
animal, 33
Intercession, 643
of the Holy Spirit complement-
ary, 638
the work of the Holy Spirit, 648
Interpretation of the Holy Spirit,
193
official, 194
Irvingites, 160
Israel, 63, 67, 123
J
Jabin, 592
Jesus and St. Paul, 167, i68
counted sin, 365
the willingness of, 426
Jews and Gentiles, 126
Joel, the prophecy of, 129
Junius, 79, 242
Juridical, 357
K
?, preposition, 232
Knowledge, assent and confidence,
400
based on faith, 386
Kohlbrugge, xviii
Kiihnert, 412
L
Law, fulfilment of the, 437
of God, 454
of the Lord, 271
Laws in the kingdom of grace, 118
Lead, to, to destiny, 20
Letter, knowledge, 423
Life, 278, 291
implanting of, 305
of Jesus, 93
translated into, 305
twofold, 497
word of, 67
Life-principle, 26
implanting of the new, 890
in every creature, 25, 26
preservation of the new, 295
Logos, 136
Love, 206
a new, 570
and hatred, 567
and selfishness, 543
and truth, 577
communion of, with Christ, 536
conflict of, 544
first pure, 579
from principle, 614
God thirsting after, 205
God's Being, 513
God's claim, 270
human, 511
in the animal world, 509
instinctive and moral, 509
kinds of, 517
manifested in the redemptive
work, 518
mingling of human and divine,
516
natural, 509
not merely victory over selfish-
ness, 543
of God, 204
of Jesus, 566
of the Holy Spirit is greatest,
532, 533
original and derived, 517
personal, of the Holy Spirit,
530
sense of, 518
shedding abroad of, 527
suffering of, 565
the tiew commandment, 517- S^P
the work of the Holy Spirit
532.
SUBJECT INDEX
657
Love, threefold form of, 513
twofold working, 581
victory of, 547
Love's quickening a work of the
Holy Spirit, 517
Love-life of the Trinity, 513
Luther, 4
Lutherans, 330
M
Maccovius, 263, 294
Mammon, 557
Man, 222
exaltation of man, 222
old and new, 478
rising of the new, 478
significance of, 465
sinless, destined for Christ, 243
Manes, 254
Manichseism, 253, 254, 364
Maranatha, 558
Marriage, 600
spiritual, 631
Martyrs, 569
Materialism, 255
Matter, 255
Matthias, 162
Mediator supported by the Holy
Spirit, no
Medical treatment, 356
Meditation theology, xv., 230, 410
Mennonites, 83
Mercy to the poor, 557
Metaphor, 322
Methodism, 46, 143, 288, 300, 471
Minister of the Word, 341
of the Word a guide, 379
Miracle of tongues, 133
of tongues in the apostolic
churches, 134
Miracles, 68, 69
faith to work, 421
Modern theory of "new command-
ment," 570
Monothelites, 320
Moral nature of man, 204
Morale of the rabbis in Old and
New Testaments, 571
Moravians, 329
Moses, 77
Motherhood, 509
Mothers, weak and wise, 165, 166
Motive principal part in morals, 502
Mysteries, revelation of the, com-
pleted, 166
Mystic union, 124, 322, 458
union, five stages of the, 335
Mysticism, false, 486
pantheistic, 465
Mystics, 330
N
Nabi,"7o
Natural gifts, 39
Nature, being and well-being of
human, 264
change of human, 312
corruption of human, 265
fallen, 84
human, imperishable, 265
partaker of the divine, 333
working of sin in the human,
265
Neo-Platonism, 254
New commandment, 570-574
Noah and his eight, 67
Nothing, man is, 465
O
Obedience to the Word, 588
Office, 39, 182
of believers, 183
Old Testament, 50
Omnipotence of God, spiritual, 203
Omnipresence of the Holy Spiril;
119
Omnipresent working of God, 581
Oosterzee, Dr. Van, 541, 542
Organic union of the race, 34
Origin of things, 20
Original rectitude, 49
Outpouring, 528
Pantheism, 328
Paradise-promise, 63
658
SUBJECT INDEX
Passion, sinless, 236
Passions controlled, 493
Passivity, normal and abnormal,
339
Paul, Saint, 145
Paul's apostleship, 162
Pelagians, 465
Pelagius, 289
Pentecost, 112
miracle, 112
signs not symbolic, 129
signs real, 128
Perfectionism, 468
Person sanctified, the, 490
Personal petitions, 629
talent, 38
Personality, 37
Pharaoh and Moses, 590
and the Messiah, 591
hardening of, 591
significance of, 590
Pietism and Pietists, 474
Practise, evil, of Christians,
599
Praise, hymn of, 621
Prayer, 618
bodily exercise in, 623
forms of, 623
high-priestly, 143
kinds of, 619
not an acquisition of later years,
629
of the unconverted 629
talking with God, 620
the drawing of the impressed
image, 630
the fruit of love, 631
the Lord's, 632
the nature of, 632
Preaching, 473, 486, 564, 606
dry and monotonous, 213
vagueness in, 379
Preexistence, 76
Pride, spiritual, 610
Prophecy, work of, 55
Prophets, 73
Punishment, 272
Pura naturalia, 228
Recreation, 43, 44
history of the work of, 51
not reformation, 48
Reformation, 373
Remains, a few, 223
Resurrection, 92
Revelation, 65, 76
people of the, 54
Right, 355
divine, 271
sense of, 357
Righteous-;«a>&/«^, 453
Righteousness and holiness, 440,
444
indicates relation, 444
loss of original, 88
of faith, 273
original and derived, 89, 222,
229, 246, 273, 274, 445
vindicated, 49
Rock of offense, 615
Rome, 227, 266
S
Sabbath, 49
Sabbathists, 53
Sabellian error, 44
Sacraments, 318
Sacrifice, voluntary, 105
Salvation Army, 129
words and facts of, 65
Sanctification 8, 21T, 431, 449, 455
a commandment, 486
a dogma, 431
a duty, 435
a gracious gift, 458, 459
a mystery, 435
a work of God, 486
an extraordinary work of the
Holy Spirit, 508
an ingrafting of the law, 499
and justification, 440
caricature of, 475
degrees of, 470
gradual, 461
gfuaranty of, 461
in Arminian sense, 451
SUBJECT INDEX
659
Sanctification, no, for sinless Adam,
248
objection to, 475
of the body, 495
of the heart, 437
perfect, 469
sinners the only subjects of,
461
the divine demand of, 438
the necessity of, 435
when complete, 437
Satan, Manes's theory of, 255
Satan's sufferings, 10
Schleiermacher, 320
Scotland, 601
Scripture, authority of, 78
emasculating the Sacred, 604
excellency of Sacred, 56
infallibility of Sacred, 153
instrumental use of the, 59
necessity of, 169
not a collection of certified doc-
uments, 174
Sacred, 418
Sacred, a mystery, 5
Sacred, a testimony, 398
Sacred, God's image, 58
Sacred, in human tongue, 62
the record of the redemptive
work, 62
Secularizing of Christ, 93
Seed, incorruptible, 292
Self-denial, 502
before God, 504
Self-rejection, 399
Self-restraint, 189
Semi-Pelagian, 288, 393
Shadows, service of, 53
significance of the service of,
53
Simplicity of God, 276
Sin, 24, 88, 216, 271
against the Holy Spirit, 608
against the Holy Spirit, fear of,
610
and guilt, 268
corruption of, 261
corruption of absolute, 448
Sin, corruption of, in human nature,
263
essential, 304, 477
essentially privative with posi-
tive effects, 262
immaterial, 252
is unrighteousness, 258
origin of, 254
Sinlessness of Jesus, 84
Sitting at the right hand of God,
no
Socinus, 227, 228
Sodom, 602
Son, builder, 21
person of the, 97
Soul can not be dissolved, 281
humbling of the, 568
image, 220
immortal, 279, 281
life and death of the, 279
life-principle of the, 279
the seat of consciousness,
627
Sovereignty of divine love, 519
of God, 41, 355, 366, 434
of the Holy Spirit, 8
Spain, 601
Speaking, 71
of God, 71
to the people, 37
Spirit and being, 29
human, 118
of slumber, 582
Stages, three, of the Holy Spirit's
work, 24
Standpoint, wrong, 8
State, 249, 361
of rectitude, 247
original, 231, 247
Status and condition, 250
determining of one's, 362
363
Stock or block, 205
Stone of stumbling, 615
Strigel, Victorinus, 275
Symbolism, 275
Symbols, 128
Synod of Jerusalem, 170
b6o
SUBJECT INDEX
Tables of the law, 492
Talents, 181
Tertullian, 242
Testament, New, 50
Testimonium Spiritus Sancti, 419
Thanksgiving, 620
Theology, new, 29
Thesis, antithesis, and synthesis,
327
Thomas Aquinas, 89
Time-faith, 421
Traducianism, 86
Trichotomy, 491
Trinity, 211, 444, 513
in the Old Testament, 28
no modality, 15
Triumph of Christ, 9
Twelve, 15S
U
Unitarians, 16
Unity of believers, 526, 553, 563,
646
of Old and New Testaments,
572
Ursinus, 229
Utrecht novelties, 410
Veni, Creator Spiritus, 43, 211
Vocation, 41
W
Will, 403
change of, 493
yielding of the, 348, 529
Wisdom, worldly, 253
Witzius, 395
Work of the Father, 517
of the Holy Spirit, 8, 9, 95,
211
in Christ, 102, 107
in comforting, 532
in creation, 22
in prayer, 618, 636
in the miracle of tongues,
133
not vicarious, 499
Working of the Holy Spirit, indi«
vidual, 52
invisible, 25
inward, 119, 120
organic, 52
outward, 119, 120
TEXTUAL INDEX.
21
238
232
273
36
589
589
591
590
591
38
238
PAGE
Gen. 1:2 18, 27, 30
:3 28
: 26 218, 234, 240, 244
: 27 219, 240
11:3
v: I
v:3
vi : 3
XV : 6
Exod. iv : 21 . . .
vii:3-5
vii : 13, 22 ; ix : 35
ix: 16
xiv : 4 ; xiv : 8 ; xiv : 17 .
xviii : 4 239
xxiii:3, 4 511
xxxi : 2, 3, 6
Lev. xvii : 1 1
Num. xi : 29 114
Deut. ii :3o 592
Joshua xi : 20 592
Judges iii : 10 38
2 Sam. xxi V : i 592
I Chron. xxi : i 592
Job XX : 21 580
xxvi -.13 22, 27, 30
xxxiii : 4 27, 30, 32, 81
Psalm xix : 2, 3 70
xix:8 349
xxvii : 8 629
xxxiii : 6 8, 13, 27, 28, 30
XXXV : 2 .... 238
xl : 6, 7 79
1: 15 623
li 622
li: 13 115
Ixxxiv : 7 480
PAGE
Psalm xc 620
xcv: 8 594
cii: 17 424
civ:30 27,33, 115
ex : 3 427
cxxxiii 524
cxxxiii ; 2 522, 524
cxxxix 590
Prov. 1 : 23 43-, 203
iii : 26 239
XX : 12 304
XXV : 21 571
Song of Songs iii : 10 427
viii : 6, 7 427
Isa. vi : 9, 10 592
xxxii: 14-17 113
xl: 13 27
xli : 23 ; xlii : 9 ; xliii : 19. . . 55
xliii: II 115
xlviii: 10 239
lv:7 351
Ivii: 15 448
Ixi: 1 98
Ixiii : II 48
lxiii:i2 121
Ixiii : 17 592, 594
Jer. iii : 22 349
XX : 7 65
XX : 9 70, 72
xxxi : 18 349
Ezek. xi: 5 115
xi : 19 114
xviii : 30 351
xxxvi:25 114,492
Joel ii: 30, 31 114
Jonah ii : 10 70
Micah iii : 8 115
662
TEXTUAL INDEX
PAGE
Zeph. ii : a 15
Haggai ii:4, 5 113, 115
Zech. xii: 10 114, 618
Matt. i:i8 82
i: 20 80
iv:i 97
v:8 415
v;i6 457
V : \i-20ff. 570
v: 23 180
v: 44-46 571
xii : 28 100
xii : 30-32 608
xii: 31 608
xiii : 14 592
xiii : 20, 2 1 421
xvi: 17 125
xvi: 19 155
xvi : 24 502
xix: 12 188
xxiii : 37 502
xxvii : 37 527
Mark iii : 5 580
iii : 28, 29 608
iv: 12, 14 592
vi : 14 100
vi:52 . 593
viii : 12 100
xvi: 18 133
Luke i: 15 116
i:35 80, 82
1:75 486
ii:52 95
iii: 23 87
iii: 36 392
iv : 4 99
viii : 10 592
viii: 25 392
xxiv : 49 114
John i : 14 88
1:32 99
ii:22 415
iii : 6 293
iii:34 95
iii: 36 10, 384
vi:44 299
vii:39 112, 113
PAGE
John xii : 40 589, 603
xiii: 19 55
xiii: 34 57°. 57i
xiv : I 392
xiv:i6, 17 114
xiv: 26 154
xiv: 29 55
XV : 3 323
XV : 13 565
xv: 26 114
xvi: 7, 8 115
xvi : 13 152, 190
xvi : 12-14 167
xvii 621
xvii : 23 327
xx:22 29, 116, 125
xx: 23 155
xx:3i 164
Acts i : 5 124, 125
1:4. 5. 8 115
i: 25 161
ii: 1 125
ii: 19 128
ii:38 181
viii 125
viii: 37 391
x:8 592
x:44, 45 125
x: 45 123, iSi
xi: 18 349
xiii : I, 2 160
xiv : 14 160
xvi : 3 1 392
xvii : 28 222
xix: 6 125
xix: 9 593
xxvi : 27 420
xxviii:26 592
Rom. i : 4 107, 108
i:5 161
i:24, 25 582
ii:4 349
iii: 24 354. 372
iv:25 354
v:l 354
v:^ 208, 508
v:i2 268
TEXTUAL INDEX 663
PAGE PAGE
Rom. V : 15, 17 180 i Cor. xiii 533, 539
vi:5 322, 323 -- xiii: 2 421
vi : 12 494 xiii : 10, 12 415
vi : 19 440, 487 xiii : 1 1 470
vi : 22 460 xiii : 13 538, 613
vii:23 258,638 xiv:i2 185
viii:ii 108 xiv:i3 134
viii:i3 263 xiv:i4 135
viii : 14 402 xiv : 27, 28 133
viii:i5 619 xv:28 543, 545
viii : 24 538 XV : 49 242, 243
viii : 26, 27 618, 636, 637 XV : 44 243
viii : 28 345 xvi : i 147
viii: 29 241,243,456 xviii:8-ii 187
viii : 30 338 2 Cor. iii : 6 57
ix:ii 343. 59° iii : 14 593
ix : 17 592 iii : 18 243
ix : 18 584 iv : 13 243, 378
x:io 391.397 iv:i5 647
x:i7 315 v:7 4^5
xi:7 593, 598 v: 17 235, 310
xi:8 582 vi:6 532
xi: 17-25 323 vii:i 435,464,487
xi:25 593 ix:i5 180
xi:29 345 x: 15 469
xi:36 20 Gal. ii:8 161
xii:i 494 iv:6 28
xii : 6-8 187 Ephes. 1:4 486
XV : 4 60 i:20 109
xvi:25 167 ii:i 278
I Cor. i:30 354, 431, 452 ii : 8 378, 407, 413
ii:i2, 13 619 ii:i8 619
ii:i4, 15 491 ii:io 288,496
iii: II 427,470 ii:22 no
iv:9 160 iv:4 548
v:3 147 iv:7 180
vii:25 147 iv:i2 121,469
viii: 6 19 iv:i4 47°
ix:i 158 iv:i6 575
ix:2 161 iv:24 227,234,247
xi 244 vi:i8 618
xi:7 244 Phil, i: 29 409
xii: 3 196,378 iii: 9 3^7
xii : 4, 5, 6 563 iii : 14 345
xii: 7 185 iii: 15 390
xii: 10 133 iii: 12-15 47^
xii : 31 184 Col. i : 10 470
664 TEXTUAL INDEX
PAGE PAGE
Col. i : 17 20 Heb. xi : 39 52
i:26 167 xii:io 474
i : 27 333 James ii : 19 420
ii : II 490, 494 V : 16 . , . 643
iii : 9 234 I Peter i : 15 486
iThess. ii:i3 154 1:23 315
iii: 13 487 ii:6 407
iv:8 3 ii:24 480
v:23 468,485 iii: 18 108
2 Thess. i : 3, 470 2 Peter 1:4 333
ii : 8 28 iii: II 486
1 Tim. i : 5 560 i John i : 1-4 140
iii: 16 no i:3 28, 139
iv:i5 470 i:4 i74
2 Tim. i : 9 345 i : 7 554
ii : 25 349 ii : X 637
iii: 16, 17 56 ii: 12-14 47°
Heb. i: 3 20, 21 ii : 20 185, 421
ii:i4,i7, 18 84 ii:27 185
ii:i3 87 iii: 4 252
iii: 1 160,345 iii: II 486
iii : 13 593 iii : 14 283
v:i3, 14 470 iv:8 513
vi 213,289 iv:i6 517
vi:4-8 289,421,609 v:6 179
vi:6 349 v:i6-x8 608
vii:26 84 2 John 5 572
ix:i4 93, 102 Rev. ii:5 349, 352
x:5 79,80 iii: 1 74
x:7 81 xxi:l4, 144
1:26-31 609 xxii:ii 444
zi:6 420 xzii:i8 169