The Universal Christ

"The resurrection gives us a Christ who is spiritually present; the Holy Spirit gives us a Christ who is universally present. By the coming of the Holy Spirit the risen Christ is made omnipresent, and the whole process of revelation here and now completed. Nothing higher can be looked for until the veil is dropped on the other side. Momentous consequences follow the acceptance of this truth. If the age of the Spirit under which we are now living marks the final outgoing of God to man; if the God who is manifested in Christ is every-where present in the Spirit; if through the medium-ship of the Spirit he dwells in the inner sanctuary of the soul; if he is not only with man, but in man; if through the Holy Spirit his presence within the soul is realized as the presence of Christ, then the time foretold by Jesus has come when temples and shrines are no longer indispensable, when every man has immediate access to God as the Father, and when every humble receptive soul may become "an habitation of God in the Spirit." "
- James Mann Campbell (The Presence, p. 89)

The New Covenant Gift of the Spirit

"Let us recall the three considerations that have been
mentioned. First, that our Lord Himself in His Divine-human nature was on earth, and is now in heaven, possessed of the fulness of the Spirit, and this in such a manner that the Spirit entered into all He was in the one sphere, and enters into all He is in the other. Secondly, that the Spirit given us by our Lord in His glorified condition is His own Spirit in the most definite and particular meaning of the words. Thirdly, that when the Spirit is bestowed upon us He must be made inwardly and experimentally ours, entering into all that we are in a manner similar to that in which He entered into all that Jesus was and is. Let us fix these three points distinctly in our minds, and it will follow that the Spirit promised as the chief gift of the New Covenant is pervaded by human as well as Divine elements. As the Spirit of the exalted and glorified Lord, He is not the Third Person of the Trinity in His absolute and metaphysical existence, but that Person as He is mediated through the Son, who is human as well as Divine. It is on this particular aspect of His being that He diffuses Himself through the members of Christ's body, and abides in them. Only as human, entering into and coalescing with what is human, can He be also our Spirit dwelling in a living and real way within us."
- William Milligan (The Ascension and Heavenly Priesthood of Our Lord, p. 189)

Tuesday, March 21, 2017

The Rest of God, part 2 of 3

Heb. IV.—4. "For he hath sald somewhere of the seventh day on this wise, And God rested on the seventh day from all his works; 5. And in this place again, 
'They shall not enter into my rest.'
6. Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience, 7. He again defineth a certain day, saying in David, after so long a time To-day, as it hath been before said,
'To-day if ye shall hear his voice, 
Harden not your hearts.' 
8. For if Joshua had given them rest, he would not have spoken afterward of another day." 
"We speak, with Scripture, of the rest of faith. Faith, however, only gives rest because it rests in God; it rests because it allows God to do all; the rest is in God Himself. lt is His own divine rest into which we enter by faith. When the Holy Ghost says, My rest, His rest, God rested, it teaches us that it is God's own rest into which we enter, and which we partake of. lt is as faith sees that the creature was destined to find its rest nowhere but in the Creator, and that in the entire surrender to Him, to His will and His working, it may have perfect rest, that it dares to cast itself upon God, and have no care. lt sees that God, the cause of all movement and change, is Himself the immovable and unchangeable One, and that His blessed rest can never be disturbed by what is done either by Himself or by others. Hearkening to the loving offer, it forsakes all to find its dwelling-place in God and His love. Faith sees what the rest of God is; faith believes that it may come and share in it; faith enters in and rests, it yields itself to Jesus to lead it in and make it partaker. Because it honours God and counts Him all, God honours it; He opens the door, and the soul is brought in to rest in Him.
This faith is faith in Jesus. It is the insight into His finished work, the complete salvation He bestows, the perfection which was wrought in Him personally, and in which we share as partakers of Christ. The connection between the finishing of a work and the rest that follows is clearly seen in what is said of creation. God rested on the seventh day from all His works. He that is entered into His rest, hath himself also rested from his work, as God did from His. The rest of God was His glad complacency in what He had finished in Creation, the beginning of His blessed work of Providence to care for and bring on to perfection what He had wrought. And so it is the finished work of Jesus that is ever set before us in the Epistle as the ground of our faith, the call for us in fulness of faith to draw nigh and enter in and rest. Because Christ hath put away sin, hath rent the veil, and is set down on the right hand of the throne,—because all is finished and perfected, and we have received the Holy Spirit from heaven in our hearts to make us the partakers of that glorified Christ, we may with confidence, with boldness, rest in Him to maintain and perfect His work in us. And, resting in Him, He becomes our Joshua, perfecting our faith, bringing us in, and giving us a home in the rest of God with Himself, now to go no more out for ever."
- Andrew Murray (The Holiest of All, pgs. 147-148)

*Re-post from 5/15/15

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