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“ far above all principality, and writer has said, “ The Bible is not a power, and might, and dominion, and book of dogmas. Whatever it is, it every name that is named, not only is not dogmatic."* This is a hard in this world, but also in that which saying, though by an able and spiriis to come.” (Ephes. i. 21.) For says tual man. That it is not all dogmatic the Spirit again, “Ye are complete in is comprehensible. But if his definiHim, who is the Head of all princi- tion of the word "dogma" is correct, pality and power." (Col. ii. 10.) For that “dogma is the authoritative again says the word, “ As He is, so statement of doctrine,” surely there are we in this world.” (1 John iv. 17.) is much of it in the Bible. But this More than mere washing, then, more is modified by another sentence: “ It than spotlessness, is meant when it is is the settlement of matters of belief added, "Ye are sanctified."
by human authority.” Such dogmas It has been remarked that the same no true free man in Christ will subagency is spoken of in washing, sanc- mit to. tifying, and justification. Thus, A man without a creed is scarcely “washed us from our sins in His own a man at all. Intellectually he falls blood,” has the companion Scripture, below the level of His creation, for “Jesus also, that He might sanctify “God made man in His own image.” the people with His own blood, suf- Creed is a formulary of belief, and a fered without the gate.” (Heb. xiii. man who thinks at all believes some 12.) We are even free to admit, yea things. Even the devils believe ; yea, more, to contend, that these effects they made their confession; and that are collateral and contemporaneous ; they thoroughly believe is proved in for, it is “
by one offering He hath their trembling. Where a man gets perfected for ever them that are sanc- his creed is all-important. In the tified.” (Heb. x. 14.) Moses made Romanist community this is provided this great mistake-he smote the rock for him; but so much does this differ the second time, “the rock that fol. . from the New Testament creed, that lowed them, and that rock was (sig. a learned man of that party, on once nified) Christ." There is no more taking up the New Testament, read smiting. “I will smite the Shepherd, a little, then threw it down, saying, and the sheep of the flock shall be “Either that book is false, or our scattered abroad.” (Matt. xxvi. 31; religion is.”+ Now why, we ask, Zech. xiii. 7.) “ There remaineth no should the Scriptures be supplemore sacrifice for sin ;" it was an act mented ? Expositions there can be of eternal merit and power. He is no objection to; prolonged commenseated for ever as a priest, He riseth taries may have their use; but what no more as such. He will come the form other than the Scriptures, and second time without sin unto salva- opposed thereto, should be tolerated ? tion. He is on His Father's throne, * Ye are sanctified," says the aposwaiting "until His enemies be put a tle in our text: and how ? “ By the footstool for His feet;" so it is in Spirit of our God." Now these words Matt. xxii. 44; Mark xii. 36; Luke were addressed to those whom he had XX. 43; Acts_ ii. 35; Heb. i. 13, the just rebuked with these humbling work of the Father; whereas in 1 words: “Ye are yet carnal; for Cor. xv. 25 it is as translated, for whereas there is among you envying, there His own work is stated. and strife, and divisions, are ye not
Let us inquire wherein this sanc- carnal, and walk as men ?" ( Cor. tification consists. As in washing, so iii. 3.) Could such be sanctified ? in sanctification, there are two kinds. It is said so. But in i. 2 of this
1. Sanctification is an absolute epistle it is qualified thus “in condition, secured by the absolute Christ." Here is ground for praise : fiat of the Almighty.
here is comfort for the tender con. This is dogmatically taught in a science-for the one who succeeds few Scriptures, especially in 1 Cor. i. 2: “Unto the Church of God which is in Corinth, to them that are sanc
* Baldwin Brown, “Idolatries, Old and
New," p. 109. tified in Christ Jesus." An earnest + Dr. Linacre.
not in his fruitless search after some- Aaron and his sons, and consecrate thing to commend him to the notice them." * of a holy God. There is nothing to In 2 Thess. ii. 13, we read, “ God be found. This, like many other hath from the beginning chosen you things, must be taken on the authori. to salvation through sanctification of tative " testimony." Faith alone can the Spirit and belief of the truth." accept this dogmatic statement, and We see that this sanctification occuthis is all that is required. “Canst pies the foremost place in the work thou by searching find out God? canst of the Spirit. Not only is it a forethou find out the Almighty to perfec- most thing, but a fundamental-the tion?" (Job xi. 7.) If God made no very ground of our being in Christ. demands upon us that are beyond us, “He hath chosen us in Him before faith would have an easy mission: the foundation of the world, that we but not so; there is a faith that can should be holy, and without blame remove mountains. It is a hard before him in love." (Eph, i. 4.) The labour that faith has to accomplish, medium of the choice is sanctification, and how are we straitened in the ac. as we read in the first of these Scrip. complishment! Nevertheless, to one tures, and the continued existence is in earnest communion with God, in the same, for "saints" and "sancfaith is more easy than unbelief, for tification " have the same root mean. he is daily proving that He is faith. ing. ful who has promised-He cannot Sanctification is not mere innolie.
cence. One may be innocent, and We may refer to a human tribunal yet never rise higher than his normal for an illustration of what we are condition : such would for ever have discussing. A man is charged with been Adam's condition in Eden. He theft. Evidence is taken for and kept not his first estate; nothing can against. He is proved to be free restore that and effect nothing more. from the charge. There is nothing The blood of Jesus Christ goes im. analogous to washing here, for he measurably beyond this: it washes was not defiled by the theft. He was, indeed, and thus institutes a cond.tion however, charged with the guilt. He corresponding to Adam's; but by is pronounced "not guilty.” This God's ineffable chemistry there is an is a faint illustration of the condition utter change-once enemies, now reof sanctification and only faint. It conciled; once afar off by wicked is, however, on the ground of this works, now brought nigh; once chil“not guilty" verdict that the prisoner dren of wrath, now children of God; is justified from all the demands of the once aliens and foreigners, now fellow law.
heirs with Christ of the kingdom ; He that has been washed returns once darkness, now light in the Lord; no more to his wallowing in the mire' once dead, now quickened together of natural uncleanness, however he with Christ, yea,
members of His may turn aside through the deceitful body, of His flesh, and of His bones;" ness of sin that dwelleth in him. one with the Father and the Son." But not because he is washed simply (John xvii. 21.) This is sanctification is this safety secured. He is sancti. indeed; but not all that is meant. fied-he is made meet for the Mas- Hence we remark :ter's use. The idea of sanctification Secondly. That sanctification is to is holiness, a being hallowed, conse- be the daily, habitaal work of the becrated, set apart. So we find in Ex. liever in the Lord Jesus Christ. xxix. concerning the priests, " This Bearing on this point most mani. is the thing that thou (Moses) shalt festly is that prayer of our Lord, do unto them to hallow them, to minister unto Me, in the priests'
• Holy and hallow seem both to have office." Then we read of washing, the same faxon root hal = whole, though anointing with oil, and sprinkling holy seems more evidently from the Greek with blood. Furthermore, we read los, whole. The Greek “ayloc, holy, is in Ex. xxx. 30, that this anointing is from a negative, and y), the earth; i.e., consecration :-"Thou shalt anoint separated from the earth."-Parkhurst.
“Sanctify them through Thy truth, the water in the word, and the issue Thy word is truth.” (John xvii. 16.) of that is a making clean; but sancThis is said of those to whom He had tification by that same water seems to previously declared, “ye have not be a process leading to a higher conchosen Me, but I have chosen you." dition. This effect is, perhaps, analoThey were sanctified to the work; gous to that which is wrought by their Master prays that they may be afflictions cleansing us; but we do sanctified for the work, by being made speak of sanctified, or even sanctifyfit for it in holiness.
ing afflictions: indeed, when we use The objection may be anticipated the former term, the meaning is not that sanctification is thus made ne- that the afflictions themselves are cessary only for workers. And who such, but that the effect on us has of the Lord's people, we may, urge this issue: “He (chasteneth us) for in reply, are exempt, as workers ? our own profit, that we may be parIf any, there are no directions for takers of His holiness." Heb. xii. them. Drones are not suffered long 10.) in the busy hive. “If any will not Whilst affliction is one great means work, neither let him eat." The bread for the sanctification of the family of and wine of the kingdom are not for God, we must not look upon it as an him. What can I do? “ does any one arbitrary institution, or an inevitable inquire ?" “ Whatsoever thy hand resource of Him who is love. This findeth to do, do it with all thy might.” is assuredly confirmed by that word, Beware how this demand proceeds “He doth not afflict willingly, nor from a selfish, ease-loving heart. It grieve the children of men." (Jer. iii. is not every one that is called to be 33.) Neither are we to consider it as an evangelist, or pastor, or teacher. an accident, for “affliction cometh But there are more places to be not forth of the dust, neither doth filled than occupiers for them. This trouble spring out of the ground." discrepancy, this inadequacy is not (Job v. 6.) It is, therefore, speaking through disregard of the great Shep- with all reverence, a necessity which herd of the sheep, but through the in. we lay on our Father's hands. The difference of those who should be whole history of God's ancient peo"filled with all the fulness of God.” ple proves this, and our own experiThey should come behind in no gift," ence confirms it. God has a cerseeing that the Holy Spirit dwelleth tain purpose in conformity with what in them. “ The body is not one mem- He has already effected. Thus He ber but many.” Gifts are always safe declares us to be “elect through (or when grace predominates. Grace is in) sanctification of the Spirit” (1 Pet. orderly, so ought gift to be. Grace i. 2); then, “ this is the will of God is always lowly and conservative : even your sanctification." We regift may be lofty and corrupt, as in peat, it is not an arbitrary institution. Balaam.
Take a wise and loving earthly faGod will save His people, therefore ther-does he daily, or periodically, He provides the means. He will or even occasionally take the rod then have them look after their own and chasten his children with the salvation, to make their calling and thought that such a discipline must election sure, i.e. stable, firm. He be unconditionally good for them? leaves it to them to care for, always Or does he use that rod, or whatpromising His help, and do they care? ever chastening he may adopt be
The gifts and calling of God are cause of some transgression ? Now, without repentance," i.e. He never we are told that earthly fathers do recalls them. If they are not very this as it seemeth good to them, with manifest, if almost hid, it is because wise intent, doubtless, but our hea. the “people love to have it so;" they venly Father with certainty " for our grieve, they quench the Spirit. profit." Does God, in the infinity of
This practical sanctification can be His love and wisdom, give us needeffected only by a continued effort. less sorrow? Does he choose it, or We have already referred to, and do we burden His heart and hands somewhat enlarged on the washing of with the distasteful work? He enjoins it as a duty upon “fathers of being likewise the cause of inefficiency. our flesh," and the terms are precise So we sometimes hear such vain as given us by Solomon, “ Withhold excuse as, “If I had faith, I would do not correction from the child : for if so and so." Is there faith at all? If thou beatest him with the rod, he 80, what is done with it? Is it too shall not die. Thou shalt beat him small for use ? The little seed may with the rod, and shalt deliver his yield a great tree : yea, has witbin it soul from hell." (Prov. xxiii. 14.) that tree in embryo. Faith is capable Like the whole of the book of Pro- of indefinite growth; but it must be verbs, this is heavenly wisdom ap-, cultivated ; refreshed with the dew of plied to earthly things.
Heaven continually, it will never know drought, nor shall the leaf
thereof wither. SCRIPTURE EMENDATIONS.
Beyond the exercise of endowment, John iii. 19, “And this condemna- nothing is required. New creaturehood tion is just, because the light is come is no more in the power of man, than into the world, and men loved dark- was the power to make man out of ness rather than light, for their deeds the dust of the ground-to mould him were evil."
into that magnificent form and elaboThe A. V. sets up another ground rate structure which became the of condemnation besides that men noblest of Eden's beauties. He who tioned in the previous verse, it is really breathed into man's nostrils the only a justification of that. The breath of life must again exercise word “just," is supplied to show His all creative might to make this. “If ye were blind,” said Jesus, "children of wrath” become “sons “ye should have no sin, but now ye of God." He who gave Christ justly say, We see, therefore your sin re- demands a belief from those for whom maineth.” (John ix. 41.) So, if He gave Him, that they should belight had not come into the world lieve in the genuineness of His gifts giving power to vision, there would and the efficiency thereof. be no condemnation for rejection. Clifton.
W. HOWELL. No one condemns the blind for not seeing; nor the most clear-sighted
PROVINCIAL JUDAISM. for not discerning an object without light. We have both light and sight. I HAVE the privilege occasionally to No one disavows sight, though many exchange a few thoughts with a reject the light. “That was the true Jewish brother, and to speak of Him light that lighteth every man that “whom to know is to have life cometh into the world." (John i. 9.) eternal.” Such a privilege I had
God, however, requires nothing yesterday, the day following that of from man beyond what man can
() ). The yield. Certain faculties are given, occasion fitly suggested the subject and these with varying powers. of the true atonement, which was “Every man according to his ability,' also our topic then. is the rule of exaction. No celestial One does not often meet with a son tribute is demanded from an earthly of Abraham confessing ignorance as subject. The five talents can re- to the day on which the above high produce five; and the two, two. No fast ought to be celebrated, which more is required of the one talent. If was however the case under condissatisfaction rolls it up in a napkin, sideration. “I had quite forgotten," then rebellion is not slow to reproach said the pseudo-Israelite, “about the the rightful lord with unrighteous day of atonement this year." And on and unreasonable expectations. In bringing before him the nature of that all departments of the world's labora- institution as a shadow of the substance tory, the industrious, as the greatest and as one of the chief types having producers, are those who, virtually reference to Messiah, he remarked : at least, most justify Him who endows “Well, according to your belief, then them. The slothful fail, and then modern Judaism is false, and thereascribe to others the evil results, as fore I need not keep it!” “But, dear
.(יום כפור) the atonement
friend," said I, "if you take my word both houses of Israel. True, the Gen. for one thing, why not for another? If tiles were to be made partakers of you believe me that modern Judaism their blessing—not to form two is false, why do you not accept the
churches, Gentile and Jewish,- but to teaching of Christianity, which I
be built up together as the one Church maintain to be true?" Here is the
of the living God. They are not, howclever answer: “We have (he is
ever, strictly speaking, included in
this feast of the Lord for Israel ; its with a partner in business) a deal of
two loaves typifying rather, in the work to do, and have no time for such
Divine prescience of Him who had purthings. Moses, and Abraham, and posed their separation,* the two houses others had nothing else to do, so of Judah and Israel ; as expressly so, as they could be religious; but we have the twelve tribes were typified by the to work hard for a living."
twelve cakes on the golden table, put I reminded my young friend seri- there for a memorial before the Lord, ously of the day of judgment, with
and by the twelve precious stones on which the day of atonement should
the breast plate of the high priest, enhave inspired him-whether that
graven with the names of the children
of Israel, engraved also upon the two plausible answer would then stand the test ; and with that we parted.
stones on the shoulders of the ephod ;
the names of all the twelve, and not of P. W.
two tribes only, borne thus before the Lord upon the breast and shoulders of
their high priest expressing-and oh, Correspondence.
how graciously so—the love and power
that were pledged ever to remember THE NEW MEAT OFFERING ;
and glorify Himself in them, as "the
people whom he had formed for HimOR, TWO WAVE LOAVES.
self, that they should show forth His LEVITICUS xxiii. 15-21.
praise;." never to cease from being a
nation before Him for ever, 8 however To the Editor of the Hebrew Christian blind unbelief may ask concerning Witness and Prophetic Investigator. these “tribes of His inheritance,' DEAR SIR,—The inquiry in your last
Where are they? How have Jehovah's number, “What is signified by the two
promises concerning them been ful. wave loaves ? ” with your reply to that
filled ? How can they be found and
restored? And even where their exisinquiry, induces me to offer a few remarks which may, I trust, help to elu
tence is admitted, yet, ignorant of the cidate that significant feature of the
truth signified, we believe, by the two
wave loaves, a solution of the difficulty typical Pentecostal feast.
is sought by merging all the twelve Agreeing with you, that the “fifty days" were to be computed from the
tribes into the one house of Judah, in
manifest contradiction to the inspired morrow after the ordinary Sabbath in the Passover week, that morrow typi
statement of their distinctness up to
the time of their still future return to fying the eventful “first day of the week,” when Jesus burst the bonds of
their own land, as symbolised by the
two sticks of Ezekiel xxxvii. ; one "for death and rose triumphant from the
Judah and his companions of Israel, grave; does it not follow that, on the descent of the Holy Ghost, “when the
the other for Joseph, the stick of
Ephraim, and all the house of Israel day of Pentecost was fully come," the offering of the two wave loaves in
But to follow on with the details of that feast represents those, concerning whom Peter spake, saying : "The pro
the type under consideration. The
two loaves were to be baken with mise is unto you and to your children, and to all that are afar off, even as
leaven, invariably a type in Scripture
of corruption-of the evil of the flesh; many as the Lord our God shall call" (Acts ii.), viz., to all Israel ; for the
for however regenerate, born of the
Spirit, or adorned with His gifts promise of the gift of the Spirit in the last days, which Peter quotes from the
and graces, the believer has still the
old nature to be kept in subjection ; prophet Joel, was made eight hundred years before Christ and previous to the
* 1 Kings xi. 11-13 ; xii. 23, 24. separation of the tribes; including, + Levit. xxiv. 5-9. Exod. xxviii. 9-21. therefore, not devout Jews only, but Ś Jer. xxxi. 35; xxxiii. 24.