This is an immense truth, and one of deepest possible moment. We earnestly pray the reader's calm and prayerful attention while we seek, in some feeble way, to present to him what we believe to be wrapped up in the last clause of John iii. 16.

There is in the minds of many a very imperfect sense of what we get by faith in Christ. Some seem to view the atoning work of Christ merely as a remedial measure for the sins of our old nature--the payment of debts contracted in our old condition. That it is all this we need not say; blessed be G.o.d for the precious truth. But it is much more. It is not merely that the sins are atoned for, but the nature which committed them is condemned and set aside by the cross of Christ, and is to be "_reckoned_" dead by the believer. It is not merely that the debts contracted in the old condition are canceled, but the old condition itself is completely ignored by G.o.d, and is to be so accounted by the believer.

This great truth is doctrinally unfolded in 2 Cor. v., where we read, "If any man be in Christ, he is a new creature: old things are pa.s.sed away; behold, all things are become new" (ver. 17). The apostle does not say, "If any man be in Christ he is pardoned--his sins are forgiven--his debts paid." All this is divinely true; but the statement just quoted goes very much farther. It declares that a man in Christ is a new creation altogether. It is not the old nature pardoned, but completely set aside, with all its belongings, and a new creation introduced in which there is not a single shred of the old.

"All things are become new; and all things are of G.o.d."

Now this gives immense relief to the heart. Indeed, we question if any soul can enter into the full liberty of the gospel of Christ until he lay hold, in some measure, of the truth of the "new creation." There may be a looking to Christ for pardon, a vague hope of getting to heaven at the last, a measure of reliance on the goodness and mercy of G.o.d--there may be all this, and yet no just sense of the meaning of "everlasting life," no happy consciousness of being "a new creation"--no understanding of the grand fact that the old Adam nature is entirely set aside, the old condition in which we stood done away in G.o.d's sight.

But it is more than probable that some of our readers may be at a loss to know what is meant by such terms as "the old Adam nature"--"the old condition"--"the flesh"--"the old man," and such like. These expressions may fall strangely on the ears of those for whom we specially write; and we certainly wish to avoid shooting over the heads of our readers. As G.o.d is our witness, there is one thing we earnestly desire, one object which we would ever keep before our minds, and that is the instruction and edification of our readers; and therefore we would rather run the risk of being tedious than make use of phrases which convey no clear or intelligible idea to the mind.

Such terms as "the old man"--"the flesh," and the like, are used in Scripture in manifold places: for example, in Rom. vi. we read, "Our _old man_ is crucified with Him (Christ), that _the body of sin_ might be destroyed, that henceforth we should not serve sin" (ver. 6).

Now what does the apostle mean by the "old man"? We believe he means man as in that Adam nature which we inherited from our first parents.

And what does he mean by "the body of sin"? We believe he means the whole system or condition in which we stood in our unregenerate, unrenewed, unconverted state. The old Adam, then, is declared to be crucified--the old condition of sin is said to be destroyed (annulled)--by the death of Christ. Hence the soul that believes on the Lord Jesus Christ is privileged to know that he--his sinful, guilty self--is looked upon by G.o.d as dead and set aside completely.

He has no more existence as such before G.o.d. He is dead and buried.

Observe, it is not merely that our sins are forgiven, our debts paid, our guilt atoned for; but the man in the nature that committed the sins, contracted the debts, and incurred the guilt, is put forever out of G.o.d's sight. It is not G.o.d's way to forgive us our sins and yet leave us in the same relations in which we committed them. No; He has, in His marvelous grace and vast plan, condemned and abolished forever, for the believer, the old Adam relationship, with all its belongings, so that it is no longer recognized by Him. We are declared, by the voice of holy Scripture, to be "crucified"--"dead"--"buried"--"risen"

with Christ. G.o.d tells us we are so, and we are to "_reckon_"

ourselves to be so. It is a matter of faith, and not of feeling. If I look at myself from _my_ standpoint, or judge by my feelings, I shall never, can never understand this truth. And why? Because I feel myself to be just the same sinful creature as ever. I feel that there is sin in me; that in my flesh there dwelleth no good thing; that my old nature is in nowise changed or improved; that it has the same evil tendencies as ever, and, if not mortified and kept down by the gracious energy of the Holy Spirit, it will break out in its true character.

And it is just here, we doubt not, that so many sincere souls are perplexed and troubled. They are looking at themselves, and _reasoning_ upon what they see and feel, instead of resting in the truth of G.o.d, and _reckoning_ themselves to be what G.o.d tells them they are. They find it difficult, if not impossible, to reconcile what they feel in themselves with what they read in the word of G.o.d--to make their inward self-consciousness harmonize with G.o.d's revelation.

But we must remember that faith takes G.o.d at His word. It ever thinks with Him on all points. It believes what He says because He says it.

Hence, if G.o.d tells me that my old man is crucified, that He no longer sees me as in the old Adam state, but in a risen Christ, I am to believe, like a little child, what He tells me, and walk in the faith of it from day to day. If I look in at myself for evidences of the truth of what G.o.d says, it is not faith at all. Abraham "considered not his own body, now dead, when he was about an hundred years old; neither yet the deadness of Sarah's womb; he staggered not at the promise of G.o.d through unbelief, but was strong in faith, giving glory to G.o.d" (Rom. iv. 19, 20).

This is the great principle which underlies the whole Christian system. "Abraham believed G.o.d," not something about G.o.d, but G.o.d Himself. This is faith. It is taking G.o.d's thoughts in place of our own. It is, in short, allowing G.o.d to think for us.

Now, when we apply this to the subject before us, it makes it most simple. He that believeth in the Son of G.o.d hath everlasting life.

Mark, it is not he that believeth something about the Son of G.o.d. No, it is he that believeth in Himself. It is a question of simple faith in the person of Christ; and everyone that has this faith is the actual possessor of everlasting life. This is the direct and positive statement of our Lord in the Gospels. It is repeated over and over again. Nor is this all. Not only does the believer thus possess eternal life, but by the further light which the epistles throw upon this grand question he may see that his old self--that which he was in nature--that which the apostle designates "the old man"--is accounted by G.o.d dead and buried. This may be difficult to understand; but the reader must remember he must believe not because he understands, but because it is written in G.o.d's word. It is not said, "Abraham understood G.o.d." No; but he "believed G.o.d." It is when the heart believes that light is poured in upon the understanding. If I wait till I understand in order to believe, I am leaning to my own understanding, instead of committing myself in childlike faith to G.o.d's word.

Reader, ponder this! You may say you cannot understand how your sinful self can be looked upon as dead and gone while you feel its workings, its heavings, its tossings, its tendencies, continually within you. We reply, or rather G.o.d's eternal Word declares, that if your heart believes in Jesus, then is all this true for you, namely, you _have_ eternal life; you _are_ justified from all things; you _are_ a new creation; old things _are_ pa.s.sed away; _all_ things _are_ become new; and _all_ things _are_ of G.o.d. In a word, you are "_in Christ_," and "_as_ He is, so _are_ you in this world" (1 John iv. 17).

And is not this a great deal more than the mere pardoning of your sins, the canceling of your debts, or the salvation of your soul from h.e.l.l? a.s.suredly it is. And suppose we were to ask you on what authority you believe in the forgiveness of your sins. Is it because you feel, realize, or understand? Nay; but because it is written, "To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins" (Acts x. 43). "The blood of Jesus Christ, G.o.d's Son, cleanseth us from all sin" (1 John i. 7). Well, then, upon precisely the same authority you are to believe that your old man has been crucified, that you are not in the flesh, not in the old creation, not in the old Adam relation; but that, on the contrary, you are viewed by G.o.d as actually in a risen and glorified Christ--that He looks upon you as He looks upon Christ.

True it is--alas, how true!--the flesh is in you, and you are still here, as to the fact of your condition, in this old world, which is under judgment. But then, hear what your Lord saith, when speaking about you to His Father: "They are not of the world, even as I am not of the world." And again, "As Thou hast sent Me into the world, even so have I also sent them into the world."

Hence, therefore, if you will just bow to G.o.d's word, if you will reason not about what you see in yourself, and feel in yourself, and think of yourself, but simply _believe_ what G.o.d says, you will enter into the blessed peace and holy liberty flowing from the fact that you are not in the flesh, but in the Spirit; not in the old creation, but in the new; not under law, but under grace; not of the world, but of G.o.d. You have pa.s.sed clean off the old platform which you occupied as a child of nature and a member of the first Adam, and you have taken your place on a new platform altogether as a child of G.o.d and a member of Christ.

All this is vividly prefigured by the deluge and the ark, in the days of Noah. (See Gen. vi.-viii.) "And G.o.d looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And G.o.d said unto Noah, _The end of all flesh_ is come before Me; for the earth is filled with violence through them; and behold, I will destroy them with the earth." Here, then, was, in type, the end of the old creation. All was to pa.s.s under the waters of judgment.

What then? "Make thee an ark of gopher wood." Here we have set forth a figure of the new thing. That ark, floating peacefully over the dark abyss of waters, was a type of Christ, and the believer in Him. The old world, together with man, was buried beneath the waves of judgment, and the only object that remained was the ark--the vessel of mercy and salvation, riding in safety and triumph over the billows.

Thus it is now, in truth and reality. There is nothing before the eye of G.o.d but a risen, victorious and glorified Christ, and His people linked with Him. The end of _all_ flesh has come before G.o.d. It is not a question of some very gross forms of "flesh," or of nature, of that merely which is "vile and refuse." No; it is "the _end_ of _all_."

Such is the solemn, sweeping verdict; and then--what? A risen Christ.

Nothing else. All in Him are seen by G.o.d as He is seen. All out of Him are under judgment. It all hinges upon this one question, "Am I in or out of Christ?" What a question!

Reader, are you in Christ? Do you believe in His name? Have you given Him the confidence of your heart? If so, you have "eternal life"--you are "a new creature"--"old things are pa.s.sed away." G.o.d does not see a single shred of the old thing remaining for you. "All things are become new, and all things are of G.o.d." You may say you do not _feel_ that old things are all pa.s.sed away. We reply, G.o.d says they are, and it is your happy privilege to _believe_ what He says, and "_reckon_"

yourself to be what He declares you are. G.o.d speaks according to that which is true of you in Christ. He does not see you in the flesh, but in Christ. There is absolutely nothing before the eye of G.o.d but Christ: and the very weakest believer is viewed as part of Christ, just as your hand is a part of your body. You have no existence before G.o.d apart from Christ--no life--no righteousness--no holiness--no wisdom--no power. Apart from Him, you have nothing, and can be nothing. In Him you have all and are all, He says; you are thoroughly identified with Christ. Marvelous fact! Profound mystery! Most glorious truth! It is not a question of attainment or of progress. It is the settled and absolute standing of the feeblest member of the Church of G.o.d. True, there are various measures of intelligence, experience, and devotedness; but there is only one life, one standing, one position before G.o.d, and that is Christ. There is no such thing as a higher or lower Christian life. Christ is the believer's life, and you cannot speak of a higher or a lower Christ. We can understand the higher stages of Christian life; but there is no spiritual intelligence in speaking of a higher Christian life.

This is a grand truth, and we earnestly pray that G.o.d the Spirit may open it fully to the mind of the reader. We feel a.s.sured that a clearer understanding thereof would chase away a thousand mists, answer a thousand questions, and solve a thousand difficulties. It would not only have the effect of giving settled peace to the soul, but also of determining the believer's position in the most distinct way. If Christ is my life--if I am in Him and identified with Him, then not only do I share in His acceptance with G.o.d, but also in His rejection by this present world. The two things go together. They form the two sides of the one grand question. If I am in Christ and as Christ before G.o.d, then I am in Christ and as Christ before the world: and it will never do to accept the result of this union before G.o.d and refuse the result of it as regards the world. If we have the one, we must have the other likewise.

All this is fully unfolded in John xvii. There we read on the one hand, "The glory which Thou gavest Me I have given them; that they may be one, even as We are one: I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and _hast loved them as Thou hast loved Me_" (vers. 22, 23).

And, on the other hand, we read, "I have given them Thy Word; and _the world hath hated them_, because they are not of the world, even as I am not of the world" (ver. 14). This is as plain and positive as anything can be. And be it remembered that, in this wondrous scripture, our Lord is not speaking merely of the apostles, but, as He says, of "them also who shall believe on Me through their word," that is, of all believers. Hence it follows that all who believe in Jesus are one with Him as accepted above, and one with Him as rejected below. The two things are inseparable. The Head and the members share in one common acceptance in heaven, and in one common rejection upon earth. Oh that all the Lord's people entered more into the truth and reality of this! Would that we all knew a little more of the meaning of fellowship with a heaven-accepted, earth-rejected Christ!

PART II.

THE MINISTRY OF RECONCILIATION

"And all things are of G.o.d, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that G.o.d was in Christ, reconciling the world unto Himself, not imputing their trespa.s.ses unto them; and hath committed unto us the word of reconciliation. Now then we are amba.s.sadors for Christ, as though G.o.d did beseech you by us: we pray you in Christ's stead, be ye reconciled to G.o.d. For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of G.o.d in Him" (2 Cor. v. 18-21).

The fifth chapter of second Corinthians is a most weighty section of Inspiration. Its closing lines contain the special thesis of the following pages; but ere we proceed with it, we must call the reader's attention to some most interesting and important points presented in the course of the chapter.

And, first of all, let us dwell for a moment on the opening sentence, "_We know_." In it we have the language of Christian certainty. It does not say, "We _hope_." Still less does it say, "We _fear_," or "We _doubt_." No; such language would not express that unclouded certainty and calm a.s.surance which it is the privilege of the very feeblest child of G.o.d to possess. And yet, alas, how few, even of the children of G.o.d, enjoy this blessed certainty--this calm a.s.surance! Many there are who look upon it as the height of presumption to say, "We know."

They seem to think that doubts and fears argue a proper condition of soul--that it is impossible for anyone to be sure--that the most we can expect is to cherish a vague hope of reaching heaven when we die.

Now, it must be admitted that if we ourselves had aught to do with the ground of certainty or a.s.surance, then it would indeed be the very height of folly to think of being sure; then a.s.suredly our hope would be a very vague one. But, thanks be to G.o.d, it is not so. We having nothing whatever to do with the ground of our certainty, it lies entirely outside of ourselves, and it must be sought only and altogether in the eternal word of G.o.d. This renders it blessedly simple. It makes the whole question hinge upon the truth of G.o.d's word. Why am I sure? Because G.o.d's word is true. A shadow of uncertainty or misgiving on my part would argue a want of authority or security in the word of G.o.d. It really comes to this: Christian certainty rests on the faithfulness of G.o.d. Before you can shake the former, you must shake the latter.

We can understand this simple principle by our dealings with one another. If my fellow man makes a statement to me, and I express the smallest doubt or misgiving, or if I feel it without even expressing it, I am calling in question his truthfulness, or credibility. If he is a faithful, competent authority, I have no business to entertain a single doubt. My certainty is linked with his credibility. If he is a competent authority, I may enjoy perfect repose as to the matter concerning which he has spoken. Now, we all know what it is to receive in the most unqualified way the testimony of man, and to repose with calmness therein. It is not a question of feeling, but of receiving without a single question a plain statement, and resting on the authority of a competent witness. Well, then, as we have it in the First Epistle of John, "If we receive the testimony of man, the testimony of G.o.d is greater." So, also, our Lord said to the men of His time, "If I say the truth, why do ye not believe Me?" (John viii.) He appeals to the truth of what He says as the reason why, or the ground on which, He expected to be believed.

This, Christian reader, is a very weighty principle, and one which demands special attention on the part of all anxious inquirers, as also on the part of all who undertake to deal with such. There is a strong and constant tendency to look _within_ for the ground of a.s.surance--to build upon certain feelings, experiences, and exercises, either past or present--to look back at some special process through which we have pa.s.sed, or to look in at certain impressions or convictions of our own minds, and to find in these the ground of our confidence, the warrant for our faith. This will never do. It is impossible to find settled peace or calm repose in this way.

Feelings, however true and real, change and pa.s.s away. Experiences, however genuine, may prove defective. Impressions and convictions may prove utterly false. None of these things, therefore, can form a solid ground of Christian certainty. This latter must be sought and found in G.o.d's word alone. It is not in feelings, not in experiences, not in impressions or convictions, not in reasonings, not in human traditions or doctrines, but simply in the unchangeable, eternal Word of the living G.o.d. That Word which is settled forever in heaven, and which G.o.d has magnified according to all the stability of His name, can alone impart peace to the mind and stability to the soul.

True, it is only by the gracious ministry of the Holy Ghost that we can properly grasp and ever hold fast to the word of G.o.d; but still it is His Word, and that Word _alone_, that forms the ground of Christian certainty and the true basis and authority for the Christian in the entire range of practical life and action. We cannot be too simple as to this. We can only adopt the opening sentence of our chapter, and say, "We know," when we take G.o.d's word as the all-sufficient ground of our personal confidence. It will not do to be in any wise propped up by human authority. Thousands of the people of G.o.d have been made to taste the bitterness of leaning upon the commandments and doctrines of men. It is sure to end in disappointment and confusion, sooner or later. The edifice which is built upon the sand of human authority must fall at some time or other; whereas that which is founded on the rock of G.o.d's eternal truth shall stand forever. G.o.d's word imparts its own stability to the soul that leans upon it. "Therefore thus saith the Lord G.o.d, Behold, I lay in Zion for a foundation a stone, a sure foundation; he that believeth shall not make haste" (Isa. xxviii.

16).

As is the foundation, so is the faith that builds thereon. Hence the solemn importance of seeking to lead souls to build _only_ upon G.o.d's precious Word. Look at the anxiety of the apostle Paul in reference to this matter. Hear what he says to the Corinthians who were in such danger of being led away by human leadership and human authority. "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you _the testimony of G.o.d_. For I determined not to know anything among you, save Jesus Christ and Him crucified.

And I was with you in weakness, and in fear, and in much trembling.

And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power. That your faith should not stand in the wisdom of men, but in the power of G.o.d"

(1 Cor. ii. 1-5).

Here is a grand model for all preachers and teachers. Paul declared the "testimony of G.o.d," nothing more, nothing less, nothing different.

And not only so, but he delivered that testimony in such a way as to connect the souls of his hearers immediately with the living G.o.d.

Paul did not want the Corinthians to lean upon him; nay, he "trembled"

lest they should be tempted to do so. He would have done them a grievous wrong had he in anywise come in between their souls and the true source of all authority--the true foundation of confidence and peace. Had he led them to build upon himself, he would have robbed them of G.o.d, and this would have been a wrong indeed. No marvel, therefore, that he was among them "in fear and in much trembling."

They were evidently very much p.r.o.ne to set up and follow after human leaders, and thus miss the solid reality of personal communion with and dependence upon the living G.o.d. Hence the jealous care of the apostle in confining himself to the testimony of G.o.d; in delivering to them _only_ that which he had received of the Lord (see 1 Cor. xi. 23, xv. 3), lest the pure water should suffer in its pa.s.sage from its source in G.o.d to the souls of the Corinthians--lest he should in the smallest degree impart the color of his own thoughts to the precious truth of G.o.d.

We see the same thing in the First Epistle to the Thessalonians. "For this cause also," says the faithful servant of Christ, "thank we G.o.d without ceasing, because, when ye received the word of G.o.d which ye heard of us, ye received it _not as the word of men_, but, _as it is in truth, the word of G.o.d_, which effectually worketh also in you that believe" (chap. ii. 13). Had he been seeking his own things, he would have been glad to obtain influence over the Thessalonians by linking them on to himself and leading them to lean upon him. But no; he rejoices in seeing them in living connection, in direct and realized a.s.sociation with G.o.d Himself. This is always the effect of true ministry, as it is ever the object of the true minister. Unless the soul be livingly linked with G.o.d, there is really nothing done. If it be merely following men--receiving what they say because they say it--an attachment to certain preachers or teachers because of something in their style and manner, or because they seem to be very holy, very separated, or very devoted--all this will come to naught.

Those human links will soon be snapped asunder. The faith that stands in any measure in the wisdom of men will prove hollow and worthless.

Nothing will prove permanent, nothing will endure, but that faith which rests on the testimony and in the power of the only true G.o.d.

Christian reader, we earnestly invite your attention to this point. We do indeed feel its importance at the present moment. The enemy is seeking diligently to lead souls away from G.o.d, away from Christ, away from the holy Scriptures. He is seeking to get them to build on something short of _the truth_. He does not care what it is, provided it is not Christ. It may be reason, tradition, religiousness, human priesthood, fleshy pietism, holiness in the flesh, sectarianism, morality, good works, service (so called), human influence, patronage, philanthropy, anything short of Christ, short of G.o.d's word, short of a lively, personal, direct faith in the living G.o.d Himself.

Now it is the sense of this pressing home upon the heart that leads us to urge with earnestness upon the reader the necessity of being thoroughly clear as to the ground on which he is at this moment standing. We want him to be able to say in the face of all around him, "_I know._" Nothing less than this will stand. It will not do to say, "_I hope._" No; there must be certainty. There must be the ability to say, "We know that if our earthly house of this tabernacle were dissolved, _we have_ a building of G.o.d, an house not made with hands, eternal in the heavens." This is the language of faith, the language of a Christian. All is calm, clear, and sure, because all is of G.o.d.

There may be an "if" with regard to "the earthly house." It may be dissolved, it may crumble into dust. All that belongs to this scene may bear the stamp of death; it may change and pa.s.s away, but the Word of the Lord endureth forever, and the faith that grasps and rests upon that Word partakes of its eternal stability. It enables one to say, "_I know_ that _I have_." Naught but faith can say this. Reason can only say, "I doubt;" superst.i.tion, "I fear:" only faith can say, "I know and am sure."

An infidel teacher once said to a dying woman whom he had indoctrinated with his infidel notions, "Hold fast, Mary." What was her reply? "I can't hold fast, for you have never given me anything to hold by." Cutting rebuke! He had taught the poor woman to doubt, but he had given her nothing to believe; and then, when flesh and heart were failing, when earthly scenes were pa.s.sing away and the dread realities of eternity were crowding in upon her soul's vision, infidelity altogether failed her; its wretched cobwebs could afford no refuge, no covering, in view of death and judgment. How different the condition of the believer--of the one who, in all simplicity of heart and humility of mind, takes his stand on the solid rock of Holy Scripture! Such an one can calmly say, "_I am now ready_ to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but to all them, also, that love His appearing" (2 Tim. iv. 6-8).

It is more than probable that some may find it difficult to reconcile the calm certainty expressed in the first verse of our chapter with the groan of ver. 2. But the difficulty will vanish the moment we are enabled to see the true reason of the groan. "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, if so be that, being clothed, we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life."