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rrmr TTTT TTTTTTTTTTTT r
i
Tappan Presbuterlan Association
LaIBRARY
▼ttttt;^
I
(presented by HON. D. BETHUNE DUFFIELD. a
fclllU.
From Library of Rev. Geo. Duffield, D.D. ^
3
Inlaii imnquam lassal veiiatio sylva.
A.D.IBB*.
itized by Google
A
I-
ilized by Google
itized by Google
THE
•J c :■ (.;
SPIRITUAL LIFE;
BY tHE REV.
THOMAS GRIFFITH, A.M.
MIMISTER OF RAM'S EPISCOPAL CHAPEL, UOHERTOIT.
CFigl^tlb ^llition.
LONDON:
THOMAS HATCHARD, 187, PICCADILLY ;
HAMILTON, ADAMS, & CO., PATERNOSTER ROW.
1866.
itized by Google
LONDON :
Printed at the Opentlve Jewish OonTertt* Inttitation, Palestine Place
Bethnal Green.
itized by Google
9r
PREFACE.
^ It may conduce to the understanding of the
L^ following work to state that the subject is con-
\\ templated as forming that grand division of
Christianity, the Experimental, to which its
Doctrines are introductory, and of which its
Duties- are the practical result. The one theme
of the Christian system is The Kingdom of
Heaven. The leading idea of Christian Doc-
trine is the opening of this kingdom to all
believers. The distinctive spirit of Christian
Experience is a filial confidence of our election
to this kingdom. 2 Thess. ii. 13 — 15. And
the governing principle of Christian Practice is
a corresponding zeal for the advancement in
ourselves and others of that holiness by which
alone this Kingdom can be ultimately reached.
2 Peter i. 10—12.
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IV PREFACE.
It is of the second of these particulars, the
Distinctive spirit of Christianity, that the pre-
sent work endeavours to treat. I know indeed
the peculiar difficulty of the subject. I know
; how impossible it is to convey by words what
by experience alone can be fully understood.
Our inward feelings we can but imperfectly
express. This expression, again, is still more
imperfectly apprehended. And this apprehen-
sion, yet further, requires to be verified by the
reader, for himself, by the reproduction in his
own mind of those states of consciousness which
the writer has but indicated rather than de**
scribed. And thus a threefold difficulty is in-
volved in the transmission of our sentiments on
all those subjects which are neither scientifix)
nor historical, but lie within the domain of
taste and feeling, and address themselves to the
heart rather than the head. Their intelligi-
bility depends more upon the spirit of the reader
than on the power of the writer. In a full-
charged atmosphere, the smallest vibration
will be heard. In a vacuum the largest bell is
struck in vain.
And hence the deep importance of our bring-
ing to all works of experimental religion a perr
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PREFACE. V
sonal^ self-questioning, and meditative interest.
For what has been said of Virtue is equally true
of Piety ; no man can teach it to another ; not
by definition, argument, description, can it be
communicated ; by sympathy alone can its in-
dependent life be stirred within the soul, and
developed into vigour. Men can teach only
what they know. What they feel, they must
be satisfied with humbly telling forth in patient
expectation, till the feeble breath of their ex-
perience have crept quietly along the chords of
eongenial minds, and one and another give back
at its gentle touch a responsive sound.
Nor is such a personal interest andrespon-
, siveness less necessary to our profiting by devo-
tional and practical subjects than to our appre-
hension of them. With the most accurate
conceptions of religious truth we shall have but
little spiritual growth, without that working
out a subject in our own minds, and realizing
in them the experiences of which we read,
which meditation, self-examination, and prayer
can alone produce. Each successive year will
behold us only where we were. Our spiritual
movement (for movement we may have) will be ^
not progression, but oscillation. We shall only
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VI PREFACE.
swing round with the tide of other men's emo-
tions, not stretch out in our proper course.
Our very diligence will be only conservative,
not constructive. We shall repair from time
to time the imperfect structure which in the
first fervour of Repentance we had hastily run
up, but we shall not strengthen its foundations,
nor enlarge its plan, nor adorn its front, nor
build it up towards heaven.
May God sanctify this book to such an Edifi-
cation of those who read it ; that they, ^^ build-
ing up themselves on their most holy Mth, and
praying in the Holy Ghost, may keep them-
selves in the love of God, looking for the mercy
of our Lord Jesus Christ unto eternal life !"
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CONTENTS.
PART I.
THE BSSENCE OF THE SPXBITUAL LIFE.
Chap. I. — Pibtt in Gembbal. Page
Piety is not merely knowledge of doctrinal Truths. 9
NorPractice of moral duties. . . .11
StiU less is it an ignorant and immoral Sensibility. 15
But it is the sense of God's presence and authority
in Nature — ^in Events — in Mind. , .16
Chap. II. — Christian Piety.
The Primary element of Piety is Awe of the Divine
Authority. . . . . .21
But Christianity develops, in addition, a filial Con-
fidence in the Divine Love. . . .24
With this Adam WM cieAted. .26
This has been lost by Sin. . . .27
But to this the Christian is restored by the atonement
of Christ. . . . .28
And exercises by the Spirit of Christ. 29
Chap. III. — ^The Manifestations op Christian Piety.
The Scriptures describe the Spirit of Christian Piety
as manifesting its presence by producing Devoted-
ness to God. . . . . .32
Intercourse with God. , . . .34
Peace with God. . . . . 37
Power for God. . . . . .40
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vm CONTENTS,
PART II.
THE DEVELOPMENT OF THE SPIRITUAL LIFE.
Chap. I. — ^The Source op the Spiritual Lipe. Page
This Life must take its rise in the depths of the
human spirit. . . . . .50
For therein lies our disease. . . .51
Which is too extensive for partial palliatives. . 52
And too deep for superficial ones. . . 53
And which requires, therefore, a remedy as inward as
itself. . . . . .54
This Life must spring from a Divine Source. . 66
For man cannot fully know, or effectually influence
his own Spirit. . . . .55
And Piety must be a growth, prepared by a combina-
tion of influences, exerted through a series of time. 56
Its production, therefore, we are obliged to refer to
God. . . . . .58
To whom it is ascribed in Scripture. . . 59
And by the Church of England. . . 59
Hence we see the Difficulties which the subject must
present to the earthly mind. . , .61
The Encourctgement which it affords to all who seek
for Piety. .• . . . .64
And the Means which they should use for its attain-
ment; viz. — Intercourse with themselves — with
their Fellow Christians — with their God. . 66
Chap. II. — ^Thb Process op the Spiritual Lipb.
The development of Spiritual Life must be mani-
fest to the consciousness of the Individual. . 7 1
For the general phenomena of mind are perceptible. 71
And equally so must be those of Piety. . . 73
And these phenomena are described in Scripture. . 74
And must be equally essential now. . . 76
The process of this manifestation will be similar in
all religious minds. . . . .81
For the natural condition of all men is similar. . 81
And similar, therefore, must be the course of their
deliverance firom it. . . . .82
Of which Deliverance the principal stages are
From Indifference to Earnestness. . . 84
From Ignorance to Knowledge. . . 84
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CONTENTS. IX
Page
From ATenion to Love. .85
From Dread to Peace. • . .86
From Despondency to Hope. .87
Chap. III. — Spiritual awakening.
Men are naturally indifferent to God. .91
It ia long before they know Him at all. .91
Longer before they are interested in Him. . . 92
And even then too little influenced by Him. 93
They need therefore the Awakening of their Atten-
tion to Him. . . . . .94
Without this it is vain to have been consecrated to his
service— to be members of his church— to under-
stand his truth -to be zealous for his cause. 94
For Attention is a personal interest in Truth as suited
to our own necessities. . . .96
And a personal awakening to the Sense of God, and
of our relation to Him. . . .99
This awakening must be the work of God. . 101
It is ascribed to Him in Scripture. . .102
And therefore termed His Calling men to Him. . 103
Which Call, God vouchsafes in every object of Nature
and every means of Grace. . . .104
Chap. IV. — Spiritual Illumination.
There may be much ignorance of God in the midst
of outward advantages. . . . 108
The understanding may possess some knowledge of
his laws. ..... 109
The heart may feel some reverence for his authority. 110
And yet his character may be little understood. . Ill
The removal of this ignorance is essential to Chris-
tian Piety. . . . . 112 ^
For Christian Piety is the exercise of love towards God 1 IS
And this love depends on our acquaintance with God's
love towiurds us. .115
And this removal is effected by the contemplation
of God in Jesus Christ . . .117
In Christ only is displayed God's love to man. 118
For natural religion gives but an imperfect notion of
God. . . . .119
Nay, an erroneous one. .... 120
Thanks, then, be to God for his revelation of himself
in Christ! . .121
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X CONTENTS.
Page
Chap. V.~Spiritual Reoenbration.
Sect. I. — The Nature op Spiritual Regeneration.
ItistheawakeningofaNewDisposition towards God. 124
For though Regeneration means, 1. A^TVansfermce
into a neto Position towards God.
For the tenn is used of any marked transition Arom
evil to good, both in oommon parlance, and in
Scripture. . . . . .126
And thence of a similar fayourable change in our re-
ligious condition. .... 128
Whence it is employed both by Scripture— the Re-
formers — and the Church of Kngland — to express
that State of Adoption into which we are trans-
ferred at Baptism. . . . .132
For all the privileges of which state we are responsible. 135
Yet not the less does Regeneration mean, 2. A Trans-
formation into a new Disposition towards God. . 136
For it expresses that Sente of Adoption which is re-
quired by Scripture as indispensable to Salvation. 136
The marks of which are conscious Sennbility and
Activity with reference to God. .139
Sect. II. — The Necessity op Spiritual Regeneration.
This Necessity is uniyeKsal. .143
For it results flrom the essential contrast, in all men,
between fallen nature and a holy God. 144
Has been insisted on, therefore, and that under the
very term Regeneration, in all ages of the Church. 143
And from its own nature— and the Scripture state-
ments concerning it— ^nust necessarily be a personal
experience. . . . . .153
Sect. III. — The Means of Spiritual Regeneration.
The Scriptures state the means of our Regeneration
to be the word of God. . . . .168
By which they mean the Proclamation of his mercy in
Christ. . . .159
As the effects attributed to its reception ftirther show. 161
The whole subject suggests Inquiry concerning our
experience of this new Disposition towards God 166
Direction^ concerning its cultivation. ^ . .167
Encouragement, to hope for its perfection. . .169
Chap. VI. — Spiritual Peace.
This results from the New Dispositionbegottenin us. 1 70
Delight in God's presence. . . .172
Which the Christian realizes in the objects— the en-
joyments— and the trials— of life. . . 172
Dependence on God's care. . . .176
Such as was enjoyed by our Lord— and by St. Paul—
and is the privilege of all his people. . .177
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CONTENTS. XI
Page
Hannony with God's will. . . .179
Happiness U simj^yinwaitHuumony. 179
And what, then, U the happiness of hannony with
God! . . . . .180
Chap. VII. — Spiritual Hope.
Hope is the only effectual stay amidst the mental—
— spiritual — and moral imperfection of our pre-
sent state. ...... 185
For our present Knowledge of God is limited— it
shall be complete I . . .187
Our communion with God is interrupted— it shall be
permanent! . . .188
Our service of God is feeble— it shall be full of vigour I 1 89
Hope, therefore, has ever formed the sustaining
grace of God's people. . . . 190
And this Hope is an humble and a sanctifyiiu^ one. 193
Springing from dependence on the work of Christ. 194
^d maintained by cherishing the Spirit of Christ. 196
PART III.
THE NOtJRISHMENT OF THE 8PIEITTTAL LIFE.
Chap. I. — Thb Nbcbssitt of Devotional Exebcises.
Devotion is the Natural Effusion of the Spirit of
adoption. . . . . .202
For this spirit is a heavenly Spirit, and therefore tends
heavenward. .... 203
It is a filial spirit, and therefore seeks communion
with its Father. . .204
This we see in our Lord. . 204
And in his Disciples. . . .206
And the indispeiLBable Means of its nourishment. 208
For so only can Spiritual Ideas be made fleuniliar to us. 208
Spiritual Dispositions be made habitual. . 209
And a life of Faith be maintained amidat a world of
sense. .211
Devotion therefore must be a solicited, as well as a
spontaneous exercise. ... . 212
It was so even with our Lord— both generally — sad on
particular occasions. . 212
Much more must it be so with his People. .214
Crap. II. — Devout Exbscisbs of Minb.
Sect. I. — ^Devotional Meditation.
Meditation is the habit of seeing God in all things. 220
For which, Contemplation furnishes the materifus. 220
Ranging through all the works and ways of God. . 221
And recognising Him aHke in all bis revelations of
Himself. .... 224
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Xll CONTENTS.
Page
And of which, Adoration is the result. . . 227
Wliich is the enjoyment of all splritnal minds. . 228
And fonns the highest exercise of Piety. . 230
Sect. II. — Devotional Reading.
Reading is the food of thought. . . .233
The Bible especially supplies this food. . .236
In perusing which for Spiritual Nourishment,
consider it as the voice of God himself. . 237
So shall it bring God present to your mind, even as
He was to the Scripture Saints. . . 239
You will study its revelations as addressed directly
to yourself. . . .242
And find them an unfailing guide. . . 244
Sect. III. — Devotional Fellowship.
Social Fellowship is essential to the nourishment
of the human mind. . . . ^ 248
Such Fellowship'is not supplied by the ordinary in-
tercourse of tiie world. . . . 260
But it is provided in the Church of Christ. . 262
Which was formed for this purpose hy our Lord. . 253
Was consolidated hy his Apostles. . . 255
And communion with which is urged on every Chris-
tian as the means of spiritual growth. . . 256
Cultivate, therefore, Christian Fellowship in the
Private circle. . . . . 267
And in the Public Congregation. . 269
Chap. HI. — Devout Exercises of Hea&t.
The Christian is privileged to refer up to God all
his sorrows and joys. .... 266
Regarding his trials as God's appointment. . 269
And his comforts as God's gitte. . 270
And waiting upon God in hoth. . . .271
To lay before God all his fears and hopes. . . 272
And to commend himself imiversally into the hands
of God, with implicit faith. . . .276
Chap. IV. — Devout Exercises op Will.
Devotion influences the Will by settling our Judg-
ment of what is right. . .281
For it considers things, under God's eye. . . 282
And discourses about tiiem with God. . 284
And by strengthening our Determination for what
is right. . . . .286
For it afiects the heart with love to holiness. . 286
And draws down the Spirit of power for holiness. . 287
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PART I.
THE ESSENCE
THE SPIRITUAL LIFE.
Though Christ be the Head, yet is the Holy Ghost the
Heart of the Church, from whence the yital spirits of
grace and holiness are issued out, unto the quickening of
the body mystical.
Hbylyn.
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In the powers and faculties of our souls God requireth
the uttermost which our unfeigned affection toward him is
able to yield ; so that if we affect him not far above and
before all things, our religion hath not that inward perfec-
tion which it should have, neither do we indeed worship
him as our God.
Hooker.
As divine knowledge begets affectum, so this affection
will bring forth action, real obedience. For these three are
inseparably linked, and each dependent on, and the pro-
duct of, one another. The affection is not blind but flow-
ing from knowledge; nor actual obedience constrained,
but flowing from affection; and the affection is not idle,
seeing it brings forth obedience, nor knowledge dead,
seeing it begets affection.
Leiohton on 1 Fbter IV. 2.
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PART I.
THE ESSENCE OF THE SPIRITUAL LIFE.
CHAPTER I.
PIETY IN GENERAL.
We can never remind ourselves too often of the
fact that Christianity is a remedy for human need ;
that its leading Idea is Deliverance from all the ills
of a groaning world, and its distinctive proclama-
tion is peace ; — ^peace to them that are near and to
them that are afar off. This grand characteristic is
beautifully exhibited in the very title which is given
to it in the Irish tongue, in which our term " The
Gospel " is translated " The Story of Peace ;'' and
it is touchingly expressed by St. Augustine when
he says, "In Cicero and Plato I meet with many
things wisely said, and things that have a manifest
tendency to move the passions, but in none of them
do I find these words, 'Come unto me all ye that
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4 FIETY IN GBNEBAL.
are weary and heavy laden, and I will give you
rest.'"
But the ills of man are various, and as various
therefore are the consolations and the helps which
the Gospel of Deliverance from those ills pro-
claims. Are we sermiive heings, and therefore
wounded in every nerve by the physical evil which
overspreads the earth? The Gospel teUs us of a
time when all teana shall be wiped from every eye,
and sorrow and sighing shall flee away. Are we
moral beings, and therefore shocked and humbled
by the degradation and self-contradiction which we
witness in ourselves and in mankind at large ? The
Gospel brings that healing medicine which can both
soothe the diseased spirit and restore it ulti-
mately to perfect health. And are we religious
beings, formed to recognize a relation of ourselves
and of the world to an unseen Creator and Gover-
nor, and therefore pained to see how little this
relation is remembered, nay, how much that re-
membrance is shrunk from and opposed? The
Gospel cheers us by unveiling our Heavenly Father
now to the eye of &ith, and promising that he shall
hereafter break forth in unshrouded glory over all
the earth. Only let us learn to know ourselves,
and estimate aright the actual condition of mankind,
and the remedy which that condition calls for ; so
shall we appreciate the worth of the Revelation
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FIETT IN OENBBAL. 5
which is the counterpart to that condition, the dis-
closure of that remedy, the answer to that call.
And in the same proportion also shall we be led
to understand the nature of the help which Chris-
tianity supplies, and shall be convinced that even
as our disease is personal and morale so must the
remedy revealed be equally personal and moral.
The truths of the Gospel become saving, — ^that is,
effectual to deliver us from the state in which they
find us,— only as they are brought to bear upon
ourselves. The seed is given indeed from Heaven,
but it is only as it takes root in the heart of man
and springs up in his character, that it can expand
into everlasting life.
And hence the infinite importance of personal
Piety, as that without which all knowledge of
Christian truth and all attempt at Christian duty
will be ineffectual. There are indeed three grand
classes of religious meditation; — ^the meditation,
namely, on what has been done^br ti<, what must
be done in us, and what should be done b^ us ; and
these classes may be verbally distinguished into
Doctrinal Experimental and Practical ; but they
are inseparable in fact ; for all true doctrine expe-
rience and practice are one and indivisible. And
the connecting link, say rather the assimilating
life, which effects this unity, resides in the middle
term — the experience of what must he done in us.
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6 PIETT IN OENEBAL.
Only personal piety, (and by the word experience
we mean personal piety in all its parts,) brings
down general Doctrine into individual application,
and quickens notions into principles. And only
personal piety can supply the life the feeling and
the energy, by which consistent Practice can be
either fully purposed or successfully pursued.
How solemn therefore is the subject to which I
would direct the attention of my reader in this book,
and in the prosecution of which I would entreat the
active co-operation of his own mind ! Suffer me to
begin and carry it on throughout with direct appeals
to your personal sympathy. Join with me in fre-
quent ejaculations for divine help and blessing. The
topic is, beyond all others, devout and practical.
Devoutly and practically let us enter on it. It con-
cerns the soul of him who writes and him who reads.
It can be realized only in and by our souls. Spiritual
truth is but the seed of spiritual life. And though
spiritual truth may be dropped into the mind by
instruction from without us, spiritual life can be
awakened only by an energy within us: by our
meditating on the truths declared ; by our applying
them to our particular state of heart ; by our brooding
over them in our inmost soul ; above all by prayerful
seeking of the Spirit of life — which is the Spirit of
God — to come and quicken them by warmth from
heaven. thou Lord and Giver of life, who art the
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PISTY IK OSNXBAL. 7
Author ci all godliness, vouobsafe thy presenee and
thy blessing to onr united mieditations ! Grant that
he who writes and he who reads may feel the power
of the truths which we consider in common ! Grant
that what issues from the heart may fructify the
heart;, that both he that soweth and he that reapeth
may rejoice together I
Our first endeavour must be to attain a full per*
ception of what we mean by Personal Piety, and
therefore our First Part will enquire into the es-
sence OP THE spiBiTUAL LIPS. And then, since
this life is a subject of inward experience, and re-
veals itself in the consciousness by gradual mani-
festations, our Second Part will trace the fbooess
OP ITS DEVELOPMENT. And further, since like
all life it requires sustenance and is capable of
increase and invigoration, our Third Part will indi-
cate some of the principal means on which
DEPEND ITS NOITBISHMENT AND GBOWTH.
And now then, in this First Part we address our-
selves to the inquiry, What is the essence of the
SPIBITUAL LIFE ?
We cannot meditate on the examples of pious
men without perceiving in them one condition of
mind which specially characterizes all God's chil-
dren, and marks them for his own. It forms the
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8 PIETY ly GENBBAL.
family likeness by which they are distinguished,
the common temper which, amidst every variety
of feature, makes them in kind the same. By
this, every servant of God in every age is assi-
milated to the whole body of the faithful ; and
it is because we sympathize with this, that a Noah,
an Abraham, a David, an Isaiah, a Daniel, a Paul,
widely different as they are in other respects, are
felt to be our brethren ; and their writings touch
the deepest and most secret springs of our nature,
and express in words more apt than we ourselves
can form the most intimate workings of our hearts.
This common temper is expressed in Scripture
by various terms. Sometimes it is called '* the
fear of God " — ^the bowing of the soul before invi-
sible Authority. Sometimes, '' the walking before
God " — the having reference to his guidance in all
our steps. Sometimes it is termed " Godliness " —
the feeling that in God we live and move and
have our being; and "Devoutness" — the assidu-
ous care* to cultivate his favour, and honour Him
* Ev\d€iia, See Luke ii. 25, A feature well expressed
in Ps. cxix. 3, 4, New Version :
'* Such men their tUmost caution use,
To shun each wicked deed ;
And in the path which he directs,
With constant care proceed."
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PI£TT IN GENERAL. 9
in all our ways. Sometimes again, it is called '' the
living to God " — the regulating our spirit and con-
duct with reference to his will. And still further,
to express the freeness and spontaneousness of this
life — ^its welling forth from the hidden fountain
of the heart as the unbidden outflow of an in-
ward feeling — it is specially denominated ''the
love of God."
In all which Scripture terms we cannot but ob-
serve one idea invariably recurring amidst the vari-
ous shades of meaning, and forming therefore the
common mark of Personal Piety, — the direction,
namely, of the mind and heart toivards Ood ; the
turning to Him as the centre of our being, and of
the sphere in which we live. The spiritual life is
emphatically a life tVi God — flowing from Him as
its source, and ever pressing upwards towards Him
as its natural level.
Such a life then is evidently distinct from, and
over and above, the Knowledge merely of doctrinal
(ruths. For such knowledge, though essential to
the purifying and the regulation of piety can by no
means produce that piety, nor does its presence de-
termine the degree in which that piety may exist.
Very often is there manifested a deep devoutness
even in the mere twilight of religious knowledge — a
devoutness which we should do well to cherish the
more sedulously as that twilight brightens into
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10 7IITY ISr OENBSAL.
broader day. For it will profit us little to enjoy
the blaze of noon-tide iUnmination, if we have loet
therein that thrilling awe of the Unseen which in
the dim religious light of earUer consciousness stole
oTer us. To preserve the firesh and simple feelings
of the child in union with the matured experience
and attainments of the man is the perfection of
the human character. And to be ever children
in spirit while in understanding we are men is
the perfection of religion. But alas, this union is
not necessarily maintained, nor do these elements
expand inyariably in proportion to each other. We
may see on the contrary in many instances — ^we
may feel in ourselves — a growing insight into
Christian doctrine, correction of early errors, ac-
quaintance with new truths or with more of the
detail and connexion of old ones, and increasing
clearness and harmony of Theological system ; and
yet Piety, so fer from growing in proportion to all
this, not perhaps growing at all ; nay, withering
under the glare of this intenser light; — ^the old
simplicity of heart gone; the old earnestness of
spirit dead ; the fulness of the soul dried up ; the
liquid dew and bloom of youthful feeling brushed
away; and the life of our religion checked and
fixed, if not destroyed. Reader, I entreat you, seek
knowledge indeed; cultivate a just and rational
Theology; endeavour to attain increasing insight
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PIETT IV <»BNEBAI.. 11
into religious truth; but let all your knowledge
be accompanied be guarded be iminregnated and
quickened, by a living and life-giving Piety !
But this spiritual life is not less distinct from,
and over and above, the PraeHce merely of mortd
duties. For here again, though pious feeling \nth-
out holy practice is but a delusion of the stimu-
lated sensibility, a product of the animal and not
the spiritual Hfe ; yet there may be much of out-
ward practice, " works " of every kind, the bustle
of an active and a showy doing, and yet no experi-
ence — or no proportionate experience— of that in-
ward spirit which supplies the proper motive of all
true moral and religious observance. It is true in-
deed — it is never to be forgotten by us — that by
our fruits we must be known ; by the practical re-
sults of knowledge and feeling in the daily con-
duct must our character be estimated both by our-
selves and by the world. But then, equally true is
it, and equally to be remembered, that not our
separate acts nor any series of acts, considered in
themselves alone, but the general motives out of
which all particular doings spring, and the pervad-
ing spirit which determines and characterizes our
habits, constitute the true and only moral worth
of man. And when we see how almost every act
and course of conduct may be the fruit of contrary
principles and imbued with contrary feelings, — the
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12 PIETT IN OENEaAL.
most dissimilar causes producing often the most
similar effects, — we must acknowledge how very
insufficient works are by themselves as proofs of
piety ; and how distinct from works is that devout-
ness which will nevertheless impel the heart to
their performance. O let not the man who finds
himself (or thinks he finds himself, for we too
easily satisfy our conscience in these matters) ful-
filling many of the duties of his station, attending
to the interests of his &mily, maintaiQing a good
name in his business and his social circle, " doing
as he would be done by,*' nay, adding to all this a
recognition of the claims of religion and an attend-
ance on its public services, — let not such a man
imagine that he has therefore, necessarilt/, that in-
ward piety which constitutes the spiritual life.
Let him not be satisfied with what he may deno-
minate effects, though all unconscious of the feel-
ings which shotdd be their cause. For piety is not
some secret essence, the imagined base of sensible
phenomena while itself insensible ; it is itself also a
phenomenon, with marks and evidences of its own.
It is ever foimd indeed in intimate connexion with
external duties, but it must neither be confounded
with them nor resolved into them.
And this caution and distinction must be ex-
tended even to specifically religious works — ^works
done avowedly for God, and in his cause ; works
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PIETT^IN OENEBAL. 13
of Christian charity and zeal; the supporting of
religious societies, the distribution of religious books,
the communication of religious instruction, the at-
tending of religious meetings. All these things
may be done, and yet they are not the measure of
our piety ; nay rather they too often defraud and
starve that deeper life within us. Our inward
spirituality may be decaying while our outward
activity becomes th6 admiration of our feUow men,
—or of ourselves. The breathings of the spirit
may be few and languid, while the pulsations of
the animal life may be strong and frequent. We
may be giving out supplies to men, but not drawing
in supplies from God. Let us not forget these
truths in this day of enlarged activity. Let us
pause frequently amidst the whirl of the machinery
by which we are surroimded. Let us watch the
spirit of our minds — their bent and bias, their pri-
vate aspirations, their deeper and more delicate
breathings — ^that our exertions may not be super-
ficial or partial, the product of external stimulants
alone ; but flowing out of an interior life pervading
equally and simultaneously all the powers of our
moral being.
But let me not be mistaken here. Let me not
be supposed while indicating the distinction which
seems to me to exist between Piety and the Know •
ledge of Doctrine on the one hand, and the Prac-
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14 PIETT IN GENSSAI..
tice of Duty on the other, to coMi^de for a moment
that these several elements can be totally fepa-
raiedy or that a genuine piety can exist without
some Knowledge to inform, and some Practice to
express its presence. There is indeed a feeling
but too frequently exhibited, which seems to bear
some marks of true devoutness, and yet can co-
exist with both tite grossest superstition and the
idlest self-indulgence. But this feeling lies no
deeper than the nenrous system, and is no more
than a general susceptibility for the mysterious
and the aw&l, without that intelligent and moral
recognition of superior auihoriiy as well as might,
of hoUness as well as love, which alone gives the
thought of God an influence on the heart and life.
" Religion, in Italy," says Shelley, " is interwoT^i
with the whole fabric of life. It is adoration,
fedth, submission, penitence, blind admiration, —
not a rule for moral conduct It has no necessary
connexion with any one virtue. It pervades
intensely the whole frame of society, and is
according to the temper of the mind which it
inhabits, a passion, a persuasion, an excuse, a re-
fuge, — never a checks And O that such were
not sometimes too much the character of religion
in England ! Do we not too often see some ap-
proximation at least to this awful delusion? Do
we not meet with sensitive natures susceptible of
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FIBTT IN GENEBAI.. 15
deep impresBion from divine things, penetrated
with the grandeur the beauty and the interest of
religion, rapt into a reverie of adoration, and will-
ing to dissolve themselves away in contemplative
emotion; but when the call for Practice comes,
the demand for solid sober resolute contmuous
struggling with difficulty, and schooling of the
heart, and toiling up the ste^ of moral excel-
lence, ^immediately they are offended;" — ^they
stumble at the Obstacles opposed to them. Nay,
they will not only shrink from Practice, but will
denounce on principle the efforts it requires.
They canonise their sensations as the whole of
piety. They cry down painftd duties as works of
supererogation and self-righteousness. They fall
languidly into the arms of an enervating Theology,
and excuse their indolence under the name of
spirituality, and their inconsistency by querulous
bemoanings of indwelling sin. And then come the
reveries of quietism, a passive yielding to the stream
of outward circumstances and the humors of the
ammal sensibility, an alternation of religious ague-
fits, and in the end a mere voluptuous selfishness.
Piety then, is neither Knowledge merely of doc-
trinal truth, nor Practice merely of moral duty ;
yet still less is it a blind, immoral SenaihUify, This
latter it excludes as spurious, while the former it
accompanies as their sauotifier and their friend;
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16 PIETY IN GENBBAL.
breathes over them a heayenly fragrance; infuses
into them spiritual life ; communicates to them a
geniality an earnestness a glow of holiest feeling ;
and consecrates them to God. For piety is the
sense of God-^oi his presence his authority his
love, — pervading and ennobling the whole soul.
It is the reference to Him of all we know, and the
doing for Him of all we do. It is the holding his
idea in our mind, as the central light in which
alone all other objects can be truly seen and fitly
estimated. It is the enshrining his character in
our heart, as the model of all excellence, the object
of all admiration and affection and devotedness.
And it is the enthroning his authority in our will,
as the Observer the Ruler and the Judge of all our
purposes.
And O the blessedness of such a sense of God !
the peace that passeth understanding which re-
sults from referring aU things to God, leaving all
things with God, enjoying all things in God, com-
muning with God, leaning upon God, f<^eling un-
derneath us the everlasting arms of God! It is
this which makes all Nature History and Mind,
Ml of life, and instinct with Deity — *' Him first,
him midst, him last, and without end ; '' — which
assures us, not only that there is a God, (a cold,
inoperative thought, a speculation merely,) but
that this God is present in and with his works, so
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PIETY IN GENEBAL. 17
that not one of the phenomena of nature, nor of
the events of life, nor of the workings of the mind,
but pre-suppose and point to Him, as the cause of
all causation, the law-giver of all law, the prime-
mover of all movement, the life of all life.
Do we look at the very simplest causes mani-
fested in the sphere of nature; or make our way
through all the combinations of a complicated
system ; or ascend from one step to another through
a long series of residts till we arrive at geneml or
apparently ultimate laws? — still, in the centre of
all this complication and as the law of these laws,
the devout man ever recognizes God.
Or do we turn to the manifold perplexed events
of human life, — the fortunes of individuals, the
revolutions of society, the rise and fall of king-
doms, the whole mysterious story of the world ?
Here equally does piety behold a present Ood.
Not merely in single strange events, where only
one immediate step is traceable from the visible
effect to the invisible cause, but in every cir«
cumstance and every long and twisted chain of
circumstances, where the instruments are more
numerous and evident, and where from being able
to account for much, men cheat themselves with
the assumption that they have accounted for all.
For the pious man knows that to God nothing is
little because nothing is great, nothing is trivial
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18 PIETY IK GENERAL.
because nothing is strange : and he therefore recog-
nizes His hand as readily and adores it as pro-
foundly in the most ordinary occurrences of life, as
do the ignorant and the earthly-minded in the most
miraculous.
And not less in the workings of the human mindy
— ^the conclusions of the understanding, the in-
tuitions of the reason, the determinations of the
will, the whole formation of the spirit from earliest
infancy to any given moment of its being, — ^the
devout man recognizes Ood. Be his thoughts and
their connexion traceable or be they not ; can he
refer to the origin of his conceptions and the ground
of his decisions or can he not ; this at least he can
refer to as the source of all that bears the stamp
of good within him,— God. God, by whose power
he was made and is sustained, in whose world he
lives, by whose creatures he is acted on, by whose
Spirit he is illuminated comforted and strengthened,
and who '' worketh in him both to will and to do
of his own good pleasure." the wondrous pre-
sence of God in all things, and of all things to God !
O the mysterious breathing of his Spirit through
the universe, quickening sustaining informing
actuating the stupendous whole !
" Surrounded by His power, we stand,
On every side we feel his hand ;
O skill for human reach too high,
Too dazzling bright for mortal eye !'
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FIBTT IN GENEBAL. 19
O thou Father of our spirits, by whose inspiration
only we can know and love thee, draw us by these
meditations to thyself! wake up the diviner particle
within our souls ; arouse the slumbering chords of
piety in our hearts; and sweep across them by
thy powerful yet gentle Spirit till they thrill in
trembling sympathy, responsive to thy touch and
vocal in thy praise !
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20
CHAPTER 11.
CHRISTIAN PIETY.
Piety, we have seen, is the sense of God : the
feeling of the absolute dependence of ourselves and
of the universe on unseen Power and Authority ;
** A sense o'er all the soul imprest
That we are weak, but not unblest,
Since in us, round us, everywhere.
Eternal strength and wisdom are."*
But in calling this experience a " sense," and a
"feeling," it must be remembered that we mean
thereby a state of mind essentially different from
the impulses of sensation and the passing humours
of sensibility ; a state analogous to that which we
experience in contemplating the true the noble
the beautiful and the good, wherein the soul is
elevated above itself, absorbed in the objects which
attract its gaze, and roused from the cool coUected-
ness of mere observation into the earnestness of per-
sonal interest.
♦ Coleridge.
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CHBISTIAN PIETY. 21
Yet this very feeling of personal interest in the
idea of God, this very sense of a relation of that
Qod to us and our well-being, which constitutes
the life of Piety, must bring with it an awe, a
shrinking of the mind before superior might, in
proportion as we feel the greatness of the Being
with whom we have to do. The same works and
ways which excite in us veneration of a supreme
Creator and Ordainer, humble us at the same time
with the painful sense of our own exceeding little-
ness. As our conception of God expands, our con-
ception of man contracts. The higher we lift our
eyes towards heaven the lower we sink in our own
esteem. And Veneration therefore, by itself alone,
takes the form of dread. Piety manifests itself as
superstition. The sense of God lies like a heavy
weight upon the soul, and crushes it down into
abjectness. If we regard ourselves as only parts —
and most insignificant parts — of the vast creation
which he grasps within the hollow of his hand ; as
portions of that endless chain of which each link
is reciprocally cause and effect, effect and cause ;
as fleeting beings of a day, tossed for a few short
moments to the surface of a troubled ocean and
then absorbed again into its bosom, the creatures
of necessity, the sport of fate ;— then the more we
recognize the might which compresses us, the impulse
which sweeps us onward, the irresistible energy
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22 CHRISTIAN FIETT.
which seems to dash the several elements of being
one against another, the more does onr sense of
dependence become oppressive, and we crouch before
the Invisible as a captive before his conqueror, a
slave before his master. Hence the costly expiations
by which the terrified savage endeavours to pro*
pitiate the spirit of the storm ; each demon of the
various ills in which he is involved. Hence the
trembling awe with which the more enlightened
Greek contemplated the march of all-subduing Fate
and whispered to himself, " O never may my will
be broi^ht into collision with His stern decrees ! " *
Hence the '^ fear which hath torment " into which
even the mind of Job began to sink when he mused
on his calamities and exclaimed, '* He breaketh me
with a tempest, he multiplieth my wounds without
cause ; let him take his rod away from me and let
not his fear terrify me. Is it good to thee that
thou shouldst oppress, that thou shouldst despise
i;he work of thine hands } '* And hence, " the spirit
of bondage '* which made the Israelites ^' remove
and stand far off from God," and cry to Moses,
** Speak thou with us and we will hear ; but let
not God speak with us lest we die." When we
bring together in our mind the greatness of God
and the~ littleness of man, we feel that we must be
* ^sch ; Prometh. 635.
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CHBISTIAK PIETY. 23
at an immeasurable distance from him ; that there
can be no communion no friendship no affinity
between the strong and the feeble ; the Eyerlast-
icg and the momentary ; the tremendous Creator
and the abject creature. ''The consideration of
nature," says Neander in his History of the Church,
*' raised indeed in the minds of thinking men the
dim suspicion of an infinite and Almighty Spirit,
not to be judged of by the limits of the human
understanding. But this sense of Deity did not
strengthen elevate or animate their minds but
rather abased and prostrated them, for there was
involved in it the accompanying sense of their
own littleness and nothingness, and they knew no
mediating truth by which these two conflicting
feelings might be reconciled and held together in
peace. They saw nothing but the gulf which
stretched between the finite and the Infinite, the
mortal and the Immortal, the Almighty and the
impotent ; and they knew no means by which that
gulf might be filled up. The Qod whom they
imagined to themselves was only a being elevated
inficnitely above degraded man, not a being related
to him, inviting him to his bosom, nay stooping
condescendingly to his infirmities. Only the Ma-
jesty, not the sanctity, nor the Love of Gx)d, filled
their souls.''
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24 CHRISTIAN PIETY.
Some other element therefore, besides the fear
of God's authority and the recognition of his ever-
present working, is essential to a healthy piety.
The sense not only of dependence and subjectioi>,
but of affinity and friendship ; the spirit not of a
slave, but of a child ; the recognition not of one who
looks on merely, on the doings of a stranger, but
who communes with and enters into the mind and
purpose of a friend. We must know God not as
our Creator only and our Governor, but as our
Father ; not as above us only, but within us ; as
connected with us, not merely as he is connected
with unconscious matter or unreasoning life, but
even as a parent with his offspring, as mind with
mind and soul with soul.
And this is just that other element of Piety
which revelation supplies, and which Christianity
makes predominant in the heart. The Scripture
doctrine of the origin the nature and the destiny
of man, and the Scripture promises of the spirit
which the Gospel shall infuse into him, exactly
meet the difficulty, answer the demand, and do
away the terrors, of natural Piety. They afford the
supplement it needs; the reconciling truth, the
animating assurance, the new-creating life, which
tempers veneration with love, abasement with eleva-
tion, and sacred awe with filial confidence. Him
whom we ignorantly worship they declare to us.
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GHfilSTIAN PIETY. 25
God that made the world and all things therein,
they proclaim to be not far from every one of us,
for we are his offspring.
For it is carefully to be noted that the Scrip,
ture doctrine concerning man takes him out of the
mechanism of material things, and elevates him &r
above the rank of a mere animal being into that
of a son of God. All things were made hy God ;
but man, we are told by revelation, was made,
moreover, like God. All other living creatures the
earth brought forth at God's conmiand, but con-
cerning man He said, '' Let us make man in our
own image, tffter our likeness ; *' and though his
body was formed of the dust of the groimd, yet
his soul was breathed into him by the Spirit of
God. " The Spirit of God," says Job, "hath made
me, and the breath of the Almighty hath given me
life." "The dust indeed," says Solomon, "shall
return to the earth as it was ; but the spirit shall
return to God who gave it." "He," says St. Paul,
"is the Father of spirits." And it is the great
object of that Apostle in his address to the Athe-
nians, to raise their minds above the grossness
of idolatry by reminding them that God was to
be found, not around them and above them only,
but within them, in their own souls ; "for in him
we live and move and have our being, and we
are all his offspring," — of his race, bearing affinity
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26 CHfilSTIAK PIETY.
to him so as no material things can do, partakers
of his spirituality and the image of his eternity.
Which truth is expressed by St. Luke when be
calls Adam " the son of God ; " and is constantly
brought before us by our Lord, by the favourite
appellation which he uses and encourages his fol-
lowers to use for God; '*your Father," — "your
heavenly Father."
In the consciousneBS then, of this relationship to
God — ^the assurance that we are not mere insects
of a moment, and of the race of earth alone, but
members of that whole fiunily in heaven and earth
which constitutes the intellectual sphere in which
the Father of spirits dwells, — in this assurance, and
in the elevation of mind the expansion of heart
the enei^ of will which it inspires, consists the
proper piety of man ; that piety which connects us
in heart and will with Him whom we adore, and
has its conversation in heaven as its home, and
brings us to dwell in God and God in us. With
this Adam was created, and this he enjoyed when
God conmiuned with him in the holy garden, and
the divine wisdom rejoiced in the habitable part of
the earth and her delights were with the sons of
men. And this, Jesus the second Adam exhibited
in all its quiet grandeur, when he walked in unin-
terrupted communion with his Father, and the
angels of God ascended and descended upon the Son
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CHRISTIAN PIfiTT. 27
of man, and though he had come down from heaven
he was still '' in heaven/' speaking and acting not
of himself but by the Father that dwelt in him,
and being *'not alone, because the Father was with
him."
But in Adam from the moment of his fall, and
in every child of Adam naturally bom of him,
this blessed consciousness of relationship to God
has been destroyed. Brought under the dominion
of sense, the life of the spirit is smothered.
Entering into connexion with the evil one, the
connexion with God is broken off. A sense of
distance alienation strangeness, has taken the place
of filial confidence ; and that bodily expulsion from
the garden of God's presence is but a type of the
estrangement of mind and separation of heart from
God, in which man now is bom and lives —
and diea, except there come upon him new life
from above, a new infusion of the Spirit that he
has lost. The knowledge of God is no longer
the love of God ; the recognition of his presence
is not naturally delight in that presence; the
sense of our relation to Him as his creatures, is
not the sense of union and communion with Him
as his children. Bom of the fiesh, we are ficsh ;
children of this world, we have no taste for
a higher; familiar but too soon with sin, and
weighed down with a consciousness of guilt, we
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28 CHBISTIAN FIETT.
shrink from contact with the Holy One and dare
not draw near to the Just One.
And therefore now, true filial Piety is not of
spontaneous growth in man, will not develope
itself by the natural expansion of the mind. The
principle of it is effete, and must again be quick-
ened from above. We must be born of the
Spirit before we can become spirit. We must
be invited encouraged drawn by God, before we
shall regard him as our Father and return to
his bosom. The necessity for union with him still
exists. The want of that union is the cause of
that aching void and restless craving which fdl
men feel they know not why ; for none but God
can fill the soul of man. But the full conscious-
ness of this want, the knowledge of the means by
which it may be supplied, even the desire itself
for that supply, these must come from God. And
to produce these He has revealed himself. He
has broken the awful silence in which he stands
wrapped up in nature. He has condescended to
explain himself in words of truth and love, by the
patriarchs by Moses by the prophets by his own
beloved Son. " God, who at sundry times and in
divers manners spake in times past to our fathers
by the prophets, hath in these last days spoken to
us by his Son." The intercourse which sin had
interrupted has been gradually renewed. Heaven
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CHRISTIAN PIETY. 29
has been opened. The Spirit of God has descended .
The soul of man has been raised towards him from
whom it sprang. Ideas of heavenly origin have
been infused into him, and they have borne him
upwards towards their native sphere ; feelings and
purposes have been awakened
•* Whose very sweetness yieldeth proof
That they were bom for immortality."
O the wondrous condescension of our Father, —
to come down to us in our low estate, to seek us in
our banishment, to knit again the links which we
had rudely burst asimder ; to '' speak unto us, rising
up early and speaking ;'V to '' send to us all his
servants the prophets, rising up early and sending
them, though we hearkened not unto his voice ;"
and then to manifest himself in all his fulness in
the person of his own beloved Son, that '* as many
as received him may have privilege to become the
sons of God," and '^ whosoever loveth the Son and
keepeth his words the Father may love him and
come to him and make his abode with him !" This
is the consummation which was predicted by the
prophets, announced by John the Baptist as the
special benefit of Christianity, promised by Jesus
as the consequence of his exaltation, and actually
bestowed by him on his disciples as the seed of
eternal life and the earnest of the inheritance of
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30 CHRISTIAN PIETY4
the saints in light. The Spirit of God creates us
again after the divine image and makes us partakers
of the divine nature, and breathes and stirs in us as the
Spirit of filial piety, — ^the Spirit of adoption whereby
we cry Abba Father, — ^this Spirit himself bearing
witness with our Spirit that we are the children of
God, and if children then heirs, heirs of God and
joint heirs with Christ !
Reader, let me ask you, do you feel your need
of this re-union with the Father of your spirit?
Are you led by aU the outward manifestations of
his power and his kindness to seek the Lord if
haply you may feel after him and find him, there
whence he is not far off, within yourselves ? Do you
feel that the human heart was made for God, and
cannot be in peace till it has become acquainted
with him, and yielded up to him its trust its
love its tenderest devotion? Then you will be
prepared to trace with me the gracious promises
which he has given of this inward life, the method
of its development, the means of its nourishment
and growth, till you exclaim with David in the
experience of its actual possession, '* Whom have I
in heaven but Thee, and there is none upon earth
that I desire beside Thee ! My flesh and my heart
feileth, but God is the strength of my heart and my
portion for ever !"
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31
CHAPTER III.
THE MANIFESTATIONS OF CHRISTIAN PIETY.
We have seen that the inward life of Piety finds
its due development only in the form of filial con-
fidence towards Gk)d, and that this filial confidence
is the product of that revelation of his character
and infusion of his Spirit into the heart, which
Christianity — and Christianity alone — affords. For,
as the leading Idea of Christianity, as indicated by
its one specific term " The Gospel," is the procla-
mation of inheritance in the kingdom of God ; so
the distinctive Benefit of Christianity, which by
that proclamation it produces in the heart of its
recipients, is similarly indicated by one specific
term " The Spirit ;" the communication of that
filial disposition towards God, which is at once the
indispensable qualification for that inheritance and
the certain pledge of its ultimate possession. This
is that ^' promise of the Father/' that gift of God,
which the prophets predicted, and the Baptist
pointed to, and Jesus actually conferred on his dis-
ciples, as the seal of their adoption, the earnest of
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32 THE MANIFESTATIONS OF
their inheritance, until the redemption of the pur-
chased possession. And it is important, therefore,
to consider some of the Scripture declarations con-
cerning this gift, that we may learn both how uni-
formly it is marked out as the special privilege of
Christianity, and what are the chief manifestations
of its presence in the heart.
And her€ we must begin with the predictions of
the Old Testament Prophets. For all the revela-
tions of God are closely connected with each other,
and no one of them therefore can be fully under-
stood without reference to the rest. Judaism can be
rightly estimated only when viewed as anticipative
of Christianity, and Christianity has no meaning
but as the product and consummation of Judaism.
The Old Testament and the New are but different
chapters in the one book of God, and in the former
do we find the seeds of those divine ideas which in
the latter are developed into full expansion. " I
am not come," said Jesus, " to destroy the law and
the prophets but to fulfil them."
Turning then in the first place to the prophet
Isaiah, we shall find him, in the 44th chapter of
his book, preaching as the special blessing which
God designed to bestow upon his people in the
times of the Messiah, the outpouring of his Spirit.
" I will pour water upon him that is thirsty," he
declares in verses 3 — 5, " and floods upon the dry
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CHBISTIAN FIETT. 33
ground ; I will pour my spirit upon thy seed, and
my blessing upon thine offspring; and they shall
spring up as among the grass, as willows by the
water-courses. One shall say I am the Lord^s ;
and another shall call himself by the name of
Jacob ; and another shall subscribe with his hand
unto the Lord, and surname himself by the name
of Israel." Where you observe, first, that the
particular character under which the Spirit is pro^.
mised, is that of refreshment and new life. As
the rain upon the parched ground, which makes
all things spring up as it were from death, so
is the Spirit of God to the heart of man ; the
source of vital energy ; " the Lord and Giver of
lifey' as the Nicene Creed denominates him. In
proportion as his influences are restrained all
things languish; in proportion as they are again
poured forth all things are revived and germi-
nate and blossom into beauty. Which ger-
minating of the heart, you will observe secondly,
is placed in the development of moral affections
towards God. '' One shall say, I am the Lord's —
and another shall subscribe with his hand unto
the Lord ;" — the first manifestation of spiritual life
shall be self 'Consecration and devotedness to God,
And this characteristic of inward life is still
more fully exhibited in a further prediction of the
Spirit, which is given by Ezekiel in his 36th chap-
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j^
34 ' THE HANIFESTATTONS OF
ter, verses 23 — 27. For therein God promises, in
connexion with his pardoning compassion and re-
covery of his people, " A new heart also will I
give you, and a new spirit will I put within you ;
and I will take away the stony heart out of your
flesh and I will give you an heart of flesh ; and I
will put MY SPIBIT within you and cause you to
walk in my statutes and keep my judgments and
do them." Where you perceive that the Spirit of
God is promised as something altogether " new," and
diflerent from that which hitherto had actuated
the Jews, impelling them to love and keep those laws
which they had hitherto so uniformly broken. It is
the spirit of a child tenderly susceptible of his Father's
influence and sensitive to his opinion (instead of har-
dening himself against it), and voluntarily walking
in the path which he points out. God's law taken
up into the heart, his will made our own, and ani.
mating and directing all we think and do.
But next, the Spirit is promised by the Pro-
phets as the source of intimate communion and
intercourse with God. This characteristic is dis-
tinctly commemorated by the Prophet Joel (ii.
28, 29) as the special privilege of the times of
the Messiah. '' It shall come to pass afterward,"
(that is, in the last days, the days of the Christ,)
''that I will pour out my Spirit upon all flesh,
Rnd vour sons and your daughters shall prophesy,
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CHRISTIAN PIETY. 35.
your old men shall dream dreams, your young men
shall see visions ; and also upon the servants and
upon the handmaids in those days will I pour out
my Spirit.'* Where the essence of the promi£>e
is the same with those in Isaiah and Ezekiel, but
the characteristic of inward spiritual life is more
strongly marked by reference to what had hitherto
constituted the privilege of a peculiar class of men.
In those days, says Joel, not the prophetic clasa
alone, not persons of any one particular rank or
sex or age, but all shall prophesy — that is, shall
have the spirit of a Prophet, the spirit of Wisdom
Piety and Zeal for God. Just as Isaiah had pro-
claimed of these same times : ^^ All ihy children
shall be taught of the Lord, and great shall b^
the peace of thy children." Aqd Jeremiah more
diffusely : '* After those days, saith the Lord, I will
put my law in their inward parts and write it in
their hearts, and will be their God and tli^y shall
be my people, and they shall teach no more every
man his neighbour, saying. Know the Lord, for they
shall all know me from the least of them unto the
greatest of them saith the Lord." All that insight
into God's truth, and acquaintance witfi his will,
and commimion with his Spirit, which has been
hitherto vouchsafed, and that by measure only and
occasionally, to some few &VQ\ired men by dreams
and visions, shall then be diffused copiously and
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36 TH£ MANIFESTATIONS OF
continuoiisly by the teaching and the influences of a
common Spirit, through all the people of God. The
inward judgment shall direct, the inward conscience
shall control, the inward life of conmiunion with
the Father shall animate and strengthen. They
shall have fulfilled in them the generous wish of
Moses, " Would God that all the Lord's people were
prophets, and that the Lord would put his Spirit
upon them." They shall possess what St. John
describes as actually enjoyed by those to whom he
writes, '* an unction from the Holy One, and know
all things ; and the anointing which they receiye
of Him shall abide in them, and they need not
that any man should teach them, but as the same
anointing teacheth them of all things, and is truth
and is no lie, they shall abide in Him.*' This
is the Spirit which is predicted by the Prophets
as the glory of the Gospel times, and which the
Christian therefore is to seek for and to cultivate
as his special privilege ; — the Spirit of intercourse
with God. That state of mind which rises above
the world, not that it may disdainfully spurn that
world away as unworthy of its care, but that it may
inhale from the purer atmosphere into which it soars,
all the wisdom energy and courage which may enable
it to act the most effectually with and for that
world. That spirit which is fruitfiil in all holy
cogitations and majestic purposes ; which views all
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CHBI8TIAK FIETT. 37
things round us with serenity and hopefidness
because it views them in God ; and which works
on all things round us with patience and efficiency
because it works by God. That &r-seeing glance
into futurity, that calm anticipation of success, that
quiet oonsciousnessof heavenly strength, which makes
us ever earnest but never anxious; ever diligent
but never bustling; ever vigorous but never violent;
ever bold but never rash ; ever strenuous for God but
never exhausted and convulsed by overstrained en-
deavour. for this quiet, yet all-powerful life within
our souls ! for the breath of God diffused through
every faculty, and his '' saving health " reanimating
every power, that we may live in the Spirit, be led
by the Spirit, walk in the Spirit, be strengthened
with all might by the Spirit in the inner man !
But if we go on now to the New Testament, we
find John the Baptist promising this Spirit, further,
as the source of Peace and Joy in God, The peni-
tents who come to him confessing their sins he
cheers with the assurance of a blessing far superior
to anything that he can give them. *'I indeed
baptize you with water, but one mightier than I
Cometh, the latchet of whose shoes I am not worthy
to unloose ; he shall baptize you with the Holy
Ghost." Where observe the contrast which the
Baptist intimates between the baptism of Repent-
ance which he administered, and the baptism of
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38 THE MANITESTATIONS OF
the Spirit which it was the prerogative of the
Christ alone to vouchsafe. Repentance is negative.
The Holy Ghost is positive. The one is the renun-
ciation of evil ; the other the attainment of good,
^he one breaks off friendship and communion with
the world ; the other realizes friendship and com-
munion with God. The one is a spirit of sorrow
and self-reproach ; the other is a spirit of confidence
and peace. The one struggles up towards God;
the other walks along with God. The one is as
the crisis of our spiritual disease, an anxious moment
of revulsion and of effort ; the other is the restora-
tion to spiritual health, when the blessed air of
heaven plays upon the soul, and there is felt a buoy-
ancy a lightness a balanced harmony of conscious
blessedness which none can imderstand but those
who feel it, and none can tell or can convey
to others even when they feel. Then does the
spirit begin to breathe. Then do the shackles of
the sense relax themselves, and the iron band
which had so long repressed the aspirations of the
sold towards God is burst asunder, and a stream
i)f new affections gushes forth, and the light of
heaven plays upon it, and it sparkles under the
approving glance of God, and it spreads through
every thought, and refreshes into joyfulness and
beauty every region of the soul. " He that drink-
**♦>! of the water that I shall give him," says our
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GHBISTIAK PIETY. 39
Lord, ''shall never thirst; but the water that I
shall give him shall be in him a well of water
springing up into everlasting life." ''He that
believeth on me/* he says again, " from his belly "
— f. e, from within himself, not from outward sources
which may be soon dried up, but from the living
spring which shall be imlocked within his soul
(as Solomon means when he declares, 'the good
man shall be satisfied from himself) — "there
shall flow out rivers of living water.*' " And
this," says St. John, "spake he of the Spirit
which they that believe on him should receive."
Have you this Spirit, Christian Reader? Is
this the characteristic of your Piety ? Have
you got beyond the fitful alternations, the pain-
frd struggles, the remorseful anguish, the " fear
which hath torment" of an always renewing but
never perfected Repentance, of a cbnscience too
enlightened to slumber yet too irresolute to spring
up for God, into that " righteousness, and peace,
and joy in the Holy Ghost," which Christ came
into the world and died and rose again and
ascended up to heaven to procure and to com-
municate to miserable man ? Are you still grop-
ing amidst the chilling mists that brood over the
valley of humiliation (which truly is the valley
of the shadow of death) or have you reached the
open heights of £Edth, and emerged into the light
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40 TH£ MANIFESTATIONS OF
and life of the Divine favour as it shines forth in
the face of Jesus Christ? These are no unim*
portant questions. They affect not our comfort
merely. They affect the very essence of our piety ;
our growth in holiness ; our usefulness among our
fellow-men ; our power to glorify our Father and
to adorn the doctrine of God our Saviour in all
things. Religion without this baptism of the Holy
Ghost is but the terrific gloom of superstition. It
is at best but the trembling awe of Judaism. It
is but the tempest and the whirlwind and the
blackness and the flame ;— *we need the calm out>
shining of the sun upon the desolated scene, illumi-
nating all things with a tranquil radiance. It is
but the strong wind and the earthquake and the
fire, which awake and make attent the awe-struck
spirit ; — we need the still small voice of friendly
communing with God. O God grant us to derive
from Christianity all it can convey ! To receive
from Jesus all he was exalted to bestow ! Grant
that we may be '* filled with the Spirit, speaking
to ourselves in psalms and hymns and spiritual
songs, singing and making melody in our hearts
imto the Lord, giving thanks always for all things
unto God and the Father in the name of our Lord
Jesus Christ ! "
For thus shall we expeiience this same Spirit of
devotedness to God — ^and intercourse with God —
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CHBI8TIAK PIETY. 41
and peace with God — ^to be moreover a Spirit of
power for Ood. For the Spirit of God has for its
emblem not water only which refreshes, but fire
which inflames. An emblem which has ever been
a favourite one in every language to express
that inward ardour of mind which cannot be re-
strained, but bursts forth into fervent words and
deeds. Thus we find it used in one author to de-
note the energy of genius ; '' He was all spirit, all
fire," — ^in another, that of poetic impulse ; — ^" Thou
canst not be idle if thou wouldst ; thy noble quali-
ties are like a fire burning within, and compel thee
to pour thyself out in music and in song/' And in
Scripture it expresses both (generally) any strong
emotion ; as in Luke xxiv. 32 : " Did not our heart
hum within us, while he talked with us by the way
and opened to us the Scriptures?" and in Psahn
xxxix. 3 : " My heart was hot within me ; while I
was musing the fire kindled, and at the last I spake
with my tongue;" — and also (more particiJarly) the
impulse of the prophetic inspiration ; as in Jeremiah
XX. 8, 9 ; where the Prophet declares, " The word
of the Lord was made a reproach unto me and a
derision daily " (my testimony for God was tm-ned
into ridicule) " and then I said, I will not make
mention of him nor speak any more in his name ; "
(I was tempted to shrink from standing up for God)
** but his word was in mine heart as a burning fire
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42 THE MANIFESTATIONS OF
shut up in my bones, and I was weary with for-
bearing and I could not stay ; " the Spirit of God
within me could not be repressed ; it would burst
forth in word and act.
And therefore, since the promised Spirit of Chris-
tianity is (as we have learned from Joel) the Spirit
of a Prophet, full of the Divine influence ; by this
same image is expressed its presence and power.
So it was symbolized to the disciples on the day of
Pentecost, when there came a rushing mighty wind
(the symbol of the Spirit's Hfe-giving breath), and
there appeared to them lambent flames of fire (the
symbol of his ardent energy), and they were filled
with the Holy Ghost, and began to speak with other
tongues as the Spirit moved them to proclaim the
wondrous works of God. And so St. Paul would
have it to exist in the heart of every Christian,
when he exhorts the Thessalonians, "Quench not
the Spirit," — do not smother and put out his sacred
fire : and the Romans, " Be ye fervent in spirit,
serving the Lord ;" and the timid Timothy, " Stir
up " — ^rouse into a flame — " the gift of God which
is in thee by the putting on of my hands ; for God
hath not given us the spirit of fear, but of power and
of love and of a sound " fa healthy, vigorottsj ** mind J' ^
This then is that power of the Holy Ghost
which, as our Homily for Whitsunday declares,
** openeth the mouth to declare the mighty works
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CHBI8TIAK PIBTT. 48
of God, eDgendereth a burning tool towards God's
word, and giveth aU men a tongue, yea and a fiery-
tongue, so that they may boldly and cheerfully
profess the truth in the face of the whole world."
This is that divine enthusiasm without which no
man was ever great or good, which alone produces
noble thoughts and noble deeds. This gave a sa-
cred dignity to St. Peter on the day of Pentecost
when he rose up and exclaimed before them all,
*' These are not drunken as you suppose, but this
is that which Joel spake of when he said ^ I will
pour out my Spirit upon all flesh.' " This put force
and efficacy into his address when he declared,
'^ Let all the house of Israel know assxiredly that
God hath made that same Jesus, whom ye have
crucified, both Lord and Christ;" and when they
heard this they were pricked to the heart, and
there were added to the church three thousand
souls. This, again, endued the disciples with a
calm and modest bravery when they said to the
assembly of the rulers "Whether it be right in
the sight of God to hearken unto you more than
unto God, judge ye, for we cannot but speak the
things which we have seen and heard." This filled
their hearts with power firom on high when they
prayed and said *' Now Lord, behold their threat-
enings, and grant unto thy servants that with all
boldness they may speak thy w(»'d ; and when they
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44 THE MANIFESTATIONS OF
had prayed the place was shaken where they were
assembled together, and they were all filled with
the Holy Ohost and spake the word of God with
boldness." This stirred itself in Stephen when he
" being full of the Holy Ghost looked up stedfastly
into heaven and saw the glory of Gk)d, and Jesus
standing on the right hand of God.^' This ani-
mated Paul when he exclaimed to the Ephesians
*'None of these things move me neither count I
my life dear unto myself, so that I might finish my
course with joy, and the ministry that I have re-
ceived of the Lord Jesus to testify the Gospel of
the grace of God." This invested him with dig-
nity and grace when he declared before the hea-
then governor, '* I am not mad, most noble Festus,
but show forth the words of truth and soberness ; "
and when he cried to the terrified mariners, *' Sirs,
I exhort you to be of good cheer, for there stood by
me this night the angel of God, whose I am and
whom I serve." And this manifested all its fervour
in him among the Corinthians, when, though he was
with them '' in weakness and in fear and in much
trembling, his speech and his preaching were in
demonstration of the Spirit and of power."
Nor was this power of the Holy Ghost less pre-
sent and effectual in subsequent ages of the church.
'^ Give me a man," says Lactantius, '* passionate
headstrong and unruly — by the words of God he
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CHBISTIAK PIETY. 45
shall become gentle as a lamb. Give me a greedy
covetous and churtish man — he shall become a
generous creature, fiill of rich benevolence. Give
me a cruel and blood-thirsty man — ^he shall put on
a mild and gracious spirit. Give me a dishonest
man, a foolish man, a sensual man — he shall be
made honest wise and virtuous." " Hear," says
St. Cyprian, *^ that which is felt before it is learnt,
that which is not collected together by long study,
but which is received by the power of grace. While
I lay in darkness, driven about by the waves of this
world, a stranger to truth and light, that which the
Divine mercy promised for my salvation seemed to
me altogether hard and difficult; namely, that a man
should be bom again, and laying aside what he had
once been should become in soid and mind a dif-
ferent man. How, said I, is so great a change
possible ? That what so long had taken root should
be done away .^ And thus entangled in my errors
I believed there could be no deliverance; and while
I despaired of amendment I gave myself up to all
my vices as if they had been a part of myself. But
when, the water of regeneration having washed away
the stains of my former life, the light from above
shed itself into a heart freed from guilt and purified;
when the Spirit from heaven had been breathed into
me and formed me by a. second birth into a new
man; then most wonderfully that became certain to
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46 MANIFESTATIONS OF CHBISTIAN PIETY.
me which had been doubtful before ; that was open
which had been closed ; that became easy which had
been difficult ; that became practicable which before
had been impossible ; so that the life which I have
now entered on is the beginning of a life proceed-
ing from God, a life produced and quickened by the
Holy Ghost. From God, I say, from God is all our
might, and from him do we receive all life and
power f*^
And where then is this mighty Spirit now?
Where are these thoughts that breathe and words
that bumf Where is that calm yet vigorous,
quiet yet effective, meek yet manly energy, which
was predicted by the Prophets, promised by the
Baptist, and given by the risen Jesus to his Apostles
and his Church ? Woe, woe, unto us for we have
sinned ! We have been careless of the sacred fire,
— we have suffered the holy flame to quiver and to
sink upon the altar of our hearts, — and we are cold
and dull and dead ! O for life and power from on
high! O to join the church continually in the
aspirations of her ordination hymn, —
" Come Holy Ghost our souls inspire,
And lighten with celestial fire !
Thy blessed unction from above,
Is comfort, lipe, and pire op love ! "
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PART II.
THE DEVELOPMENT
THE SPIRITUAL LIFE.
They which be endued with so excellent a benefit of
God be called according to God's purpose by his Spirit
working in due sealSon; they through grace obey the
calling ; they be justified freely ; they be made sons of
God by adoption ; they be made like the image of hia
only-begotten son Jesus Christ ; they walk religiously in
good works, and at length, by God's mercy, they attain to
everlasting felicity.
Article XVII.
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Bonus vir sine Deo nemo est. An potest aliqnis supra
fortunam nisi ab illo adjutus, exsurgere ? Ille dat consilia
magnifica et erecta. In unoquoque virorum bononun
habitat Deus. — Animnm excellentem coelestie potentia
agitat Non potest res tanta sine adminiculo numinis
stare. Seneca. Ep, xli.
A good man is the work of God ; for how can any one
rise above the influence of outward things without his
help ? He is the source of all magnificent and elevated
thoughts. He dwells in the heart of every one that is
good. The virtuous mind is actuated by a heavenly in-
fluence ; for only by the help of God can such a mind be
formed.
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49
PART II.
THE DEVELOPMENT OF THE SPIRITUAL
LIFE.
CHAPTER I.
THE SOUBCE OF THE SPIBITUAL LIFE.
Truths will influence the conduct in proportion
as they become domesticated, as it were, in the
mind. And they will become thus domesticated in
proportion to the frequency with which they are
called up therein, the completeness in which they
present themselves, and the number of different
trains of thought with which they are interwoven.
To know a subject therefore practically, so as to
be influenced thereby, we must not only turn our
attention to it repeatedly; but we must investigate
it thoroughly ; and consider it connectedly^ through-
out the range of its associations.
Having then now brought together the several
particulars which make up the scriptural conception
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50 THE SOUBCE OF
of the Inward Life of Christiaiiity, I would next
turn the attention of my reader to the Process by
which that life is ordinarily developed in the con-
sciousness.
And here, in the first place, I would show that
this Inward Life must take its rise in the depths of
the human spirit.
For Christianity is a remedy for human guilt and
corruption, and the Spirit therefore which applies
that remedy to the individual soul, must reach and
influence the very seat of the disease, if it would
radically purify the character. Deep as is our de-
pravity, so deep must commence our sanctification.
Now the source of the habitual thoughts and con-
duct — of all that properly constitutes the character
of a man — ^lies in the prevailing temper which has
formed itself within him from earliest infancy, and
which, by virtue of precedence and pre-occupation,
configures all successive impressions and acts. And
this prevailing temper, in the present nature of
'' every man naturally engendered of the oflspring
of Adam,'' is, alas! sensuous and corrupt. There is
a generic disposition of our fallen humanity, which
forms as it were the nucleus round which aU sub-
sequent conceptions arrange themselves ; the sub-
stance to which they assimilate; the type according
to which they crystallize. The instincts and appe-
tites of the body form its centre ; the passions of the
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HPHi
THE SPIBITUAL LIFE. 51
animal will dispose themselves around it ; and the
eyer-changing objects of the world supply incessant
stimulants to develop the evil mass. And accord,
ing to the influence of this we view the truths pre-
sented to us ; — ^they are tinged with the jaundice of
our diseased nature. According to this we are
determined in our judgments purposes and actions.
And according to this therefore th^ general cha-
racter is formed ; a character common in its broader
features to all men, but modified in its details by
the proportion of the several appetites desires and
imaginations to each other in different minds.
This inward source of character and conduct is
what is called in Scripture, the heart, the flesh, the
natural man. In this lies the well-spring of human
action ; and from this flows that silent but powerful
current which bears us onward, almost unconsciously,
in a direction far away from God. O what a dan-
gerous energy is constantly exerting itself within
us, — ^the more effectually because beneath the light
of consciousness ! What a fountain of evil is con-
stantly throwing forth its bitter waters, and corrupt-
ing each purer thought that may be thrown into the
mind ! How shall we counteract its power ? — how
shall we dam up or turn its ever-swelling current ?
Is it not clear that nothing partial can stem that
which is so extensive; nothing temporary can restrain
that which is so constant ?
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52 THE SOURCE OF
And hence it is that all the moral influences which
man himself can bring to bear upon his character
are so inadequate. Much is attempted by appeals to
self-interest and prudential calculation ; much by the
sense of shame, and love of reputation ; much by the
dictates of elevated moral sentiment and refined
taste ; much by pleas for conscience, that is, for the
peace which follows a conformity to our convictions.
And these all are good and valuable. These all do
something. These all are to be plied in every way
to stem the torrent of corruption. But, I ask ob-
servation and I ask experience — How far do they
go ? What is the extent of their influence on the
inward man ? The one characteristic and the one
defect of all is, that they are but partial in their
operation ; they may modify the native principle but
they do not change it ; they may confine the stream
in narrower bounds, or they may turn it somewhat
from its course, or they may produce therein occa-
sional counter currents, but it is the same stream
still ; too often flowing but the deeper for the nar-
rowing of its banks, too often running but the faster
in one channel, from the partial obstruction that it
meets with in another. The principle of evil is not
materially weakened though the development of
evil is restrained. The arguments of Prudence may
successfully oppose the sins which manifestly injure
us. Regard for Reputation may keep down all that
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THE SPIEITUAL LIFE. 53
is accounted shameful in good society. Good taste
may check whatever wounds our delicacy. The de-
sire of inward Peace may stimulate us to keep our
conduct up to the level of our principles. But then,
with all these various influences brought to bear
upon the manifestations of corruption, what, again I
ask, is really done with its hidden source ? ITie
remedies are partial, and partial only therefore can
be the cure. The symptoms are attacked and modi-
fled ; the disease remains.
And equally ineffectual must be every temporary
obstruction which human power can apply, however
extensive it may be for the time it lasts. There are
indeed circumstances which sometimes rouse the
whole man into opposition to his evil nature. There
are moments when all his feelings are enlisted on the
side of duty ; when every motive to it is combined ;
when the folly danger grossness misery of sin so
flash upon the mind, that we see it in its true light
and we hate it and denounce it. Providential occur-
rences will do this. The preaching of the word of
God will do this. Sudden reminiscences will do
this. The menaces of danger and of death will do
this. And for a time the important work seems
done ; the stream of evil seems dammed up ; the
current is thrown back upon itself ; the man seems
left uninfluenced by it, free to turn himself wherever
he may please : yet even now the flood is
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54 THE SOUBCE OJF
gathering strength, collecting all its energy, sapping
the temporary barrier, till down it pours in all its
fury, rushing onward but the more impetuously for
its momentary repression. O the utter insufficiency
of merely human motive ! O the absolute necessity
of something more than this in botii extent and per^
fnanency ; nay of a higher kind than any power
that earth can furnish! Must not all effectual
reformation begin within, in the principle itself;
and not merely be opposed from without, to its
results? Must not the bitter stream itself be
cleansed by the casting in of a divine remedy ?
Must not the very spring-head of the evil be made
the spring-head of the good ?
I answer in the words of one who knew full well
the powers of human reason,* and I say, *'The
spirit of prudential motive, however ennobled by the
magnitude and awfulness of its objects, and though
as the termination of a lower it may be the com-
mencement (and not seldom the occasion) of an
higher state, is not, even inrespect of mora/tVy itself,
that abiding and continuous principle of action which
is either one with the faith spoken of by St. Paul, or
its immediate of&pring. It cannot be that spirit of
obedience to the commands of Christ, by which the
soul dwelleth in him and he in it (1 John iii. 4),
and which our Saviour himself announces as a being
• Coleridge. Second Lay Sermon.
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THE SPIBITTIAL LIFE. 55
born a^ain. And this indispensable act or influence
or impregnation, of which as of a divine tradition
the eldest philosophy is not silent ; which flashed
through the darkness of the pagan mysteries ; and
which it was therefore a reproach to a Master in
Israel that he had not already known (John iii) ;
this is elsewhere explained as a seed which, though
of gradual development, did yet potentially contain
the essential form not merely of a better but of an
other life ; amidst all the fmlties and transient
eclipses of mortality making, I repeat, the subjects
of this regeneration not so properly better as other
men, whom therefore the world could not but hate
as aliens. Its own native growth, however improved
by cultivation (whether through the agency of blind
sympathies or of an intelligent self- interest, the ut-
most heights to which the worldly life can ascend)
the world has always been ready and willing to
acknowledge and admire. ' They are of the world ;
therefore speak they out of the heart of the world,
and the world heareth them.' ''
Hence then, you perceive, it follows, in the second
place, that this Inward Life must spring from a
Divine source.
For, the depths of the human spirit who can pe-
nerate and who can influence, but He who is its
maker and sustainer? What we ourselves per-
ceive of our own minds in the moment of self-con-
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56 THE SOURCE OF
sciousness is not one millionth part of that vast
store of conceptions and those innumerable trains
of thought which, far below the ken of inward con-
templation, are ever living and effective in the soul;
seething (as it were) in its unfathomed depths, and
causing, every instant, changes sudden and exten-
sive in the surface waves which we behold. And
the laws of those changes who can calculate?
the forces which are thus in constant operation
who can reach ? To work effectually therefore upon
our spirits by our own unassisted skill and force
is far beyond the power of man. We may catch a
glimpse of some of the more general laws of thought,
we may conjecture the existence of manifold con-
current causes, we may learn by long expeiience
what we must avoid and what pursue upon the
whole ; but who can touch the heart ? Who can
discover the secret spring that sets in motion all its
complicated and inexplicable workings ? Who can
supply the regulator which controls and harmonizes
them ? Who but God who searcheth the heart and
trieth the reins, and worketh in men both to will
and to do ?
Besides, the rise of Piety in the soul takes
place, not as a mechanical effect but as a living
growth. Even in cases where it seems to break
the most suddenly on the consciousness and on the
world it has been a growth. And to this growth.
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THE 8PIKITUAL LIFE. 67
not ourselves alone but all persons and all cir-
cumstances without intermission have contributed.
Any one condition of mind at any one moment is
the product of the circumstances of that moment,
multiplied into all its preceding conditions. And
who is the arranger of those circumstances and
the efficient cause of those conditions but the God
in whom we live and move ? The blessed principles
and feelings of true religion do not then first begin
to be, when our attention is engaged by them ; the
moment of their birth into the consciousness is not
the moment of their generation in the soul. The
seeds thereof have been thrown in from time to time
by the ever- working providence and grace of God ;
they have long been buried in the clods of the
earthly nature ; they have been secretly impregnated
by the all-pervading Spirit of life ; they have ex-
panded silently and unsuspected ; they put forth
timidly their delicate shoots ; often they are met
and nipped by the chilling blasts of an uncongenial
world and they shrink again into themselves ; till
some more favourable moment is vouchsafed them ;
a gentler air breathes over them ; they burst through
every remaining obstacle, they press up through all
the superincumbent weight of earthliness, and
there they are ! discoverable now by the downward
glance of meditation, perceptible to the mind that
ponders on itself, and gladdening with their young
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58 THE SOUBCE OF
and tender verdure the admiring soul. All growth,
in mind as in nature, must be mysterious, and in-
dependent of ourselves. We can perceive only that
things have grown : we have not eyes to trace them
in their growth.
*• Who ever saw the earliest rose
First open her sweet breast ?"
And who can chronicle the growth of friendship
and the buddings of affection ? Do we not awake
to the perception of them as if some sudden light
had only now made clearer to us sentiments which,
in the very moment of their development, we feel
to be familiftr with ; and which therefore we do not
so much discover as recognize within us ?
And just so is it with the dawn of Piety in the
mind. We welcome it as congenial though we feel
it to be not natural to us. It is in us yet it is not
of fis. It bears upon itself the stamp of heavenly
origin. We confess with St. Paul that it "has
pleased God to reveal his Son in us.'' We cry in
the words of Jesus to St. Peter, " Blessed art thou,
for flesh and blood hath not revealed this unto thee
but thy Father which is in heaven." And we ex-
claim with the Apostle, *' O the depth of the riches
both of the wisdom and of the knowledge of God !
For of Him, and through Him, and to Him, are
all things, to whom be glory for ever and ever.
Amen!"
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THE 8PIBITUAL LIFE. 59
This then is the truth which Scripture expresses
so emphatically when it declares: '^The wind blow-
eth where it listeth and thou hearest the sound
thereof, but canst not tell whence it cometh nor
whither it goeth; so is every one that is bom
of the Spirit." (John iii. 8.) " Of his own will
begat he us with the word of truth, that we should
be a kind of first fruits of his creatures." (James
i. 18.) " We have received, not the spirit of the
world but the Spirit which is of God, that we might
know the things that are freely given to us of
God." (1 Cor. ii. 12.) "As many as received
him, to them gave he power to become the sons of
God, which were bom, not of blood nor of the will
of the flesh nor of the will of man but of God."
(John i. 12, 13.)
And so the Bishops and Fathers of our church.
** Holy we cannot be," says Bishop Andrews, *' by
any habit, moral or acquisite. There is none such
in all mora] philosophy. As we have our faith by
illumination, so have we our holiness by inspira-
tion ; * receive * both from without. To a habit
the Philosophers came and so Christians may.
But that will not serve; they must go further. Our
habits acquisite will lift us no further than they
did the heathen men; no further than the place
where they grow, that is earth and nature. They
.cannot work beyond their kind (nothing can), nor
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60 THE SOURCE OF
rise higher than their spring.. It is not, therefore,
' si habitum acqutsistis,* but ' si spiritum recepistis,^
that we must go by." — "The condition of man after
the fall of Adam," says our Tenth Article, " is such
that he cannot turn and prepare himself by his own
natural strength and good works to faith and call-
ing upon God : wherefore, we have no power to do
good works pleasant and acceptable to God, with-
out the grace of God by Christ, preventing us that
we may have a good will, and working with us
when we have that good will." "It is the Holy
Ghost," says our Homily for Whitsunday, " and no
other thing, that doth quicken the minds of men,
stirring up good and godly motions in their hearts,
which are agreeable to the will and commandment
of God, such as otherwise of their own crooked
and perverse nature they should never have. That
which is bom of the Spirit is spirit. As who should
say, Man of his own nature is fleshly and carnal,
corrupt and naught, sinful and disobedient to
God, without any spark of goodness in him, with-
out any virtuous or godly motion, only given to
evil thoughts and wicked deeds. As for the works
of the Spirit, the fruits of faith, charitable and
godly motions, if he have any at all in him, they
proceed only of the Holy Ghost, who is the only
worker of our sanctification, and maketh us new
men in Christ Jesus." " Lord of all power and
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THE SPIRITUAL LIFE. 61
might," we pray in various collects, '* who art the
author of all godliness — without whom nothing is
strong, nothing is holy — by whose only inspiration
we can think those things that be good — from
whom all holy desires, all good counsels, and all
just works do proceed — graft in our hearts the love
of thy name, increase in us true religion, nourish
us with all goodness, and of thy great mercy keep
us in the same, through Jesus Christ our Lord ! "
If then such be the Source of the Spiritual Life,
we see at once the difficulties which this sub-
ject must unavoidably present to every superficial
thinker. To him who is indifferent to his danger
as a sinner alienated from God, and not awake to
the absolute necessity of this new life to his salva-
tion, the mysterious inwardness and divinity of its
rise in the spirit must ever produce surprise and
cavil. He knows not himself and the depths of his
own heart and the inveteracy of his disease, and
he cannot therefore understand the nature of the
remedy that he needs. He thinks and lives in the
world of sense, and everything pertaining to the
world of spirit must be strange to him. The whole
region is to him an untrodden, nay an unimagined
one, and it is but natural therefore that he should •
doubt, and perhaps deride, the report of others as
he would a traveller's tale of wonder. Piety is a
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62 THE SOURCE OF
spiritual experience; that is, it lies beyond the
sphere of sense; and cannot therefore be described
or demonstrated under the forms of sense ; and con-
sequently we who plead for it, must be prepared to
meet objections drawn from such a source with dig*
nified tranquillity. We shall not think to solve them
while yet the very ear is wanting by which the solu-
tion can be heard, and the heart by which it can
be understood ; but shall seek rather to address our-
selves to the deeper source of all objections, — ^the in-
difference and self-ignorance and false security from
which they spring. This was the method Jesus
took with Nicodemus (John iii. 4 — 8). When the
latter asked him, *'^How can a man be bom when he
is old ? " he attempts not to answer this '' How,'' till
he has pressed upon the conscience of the objector
the absolute necessity of the experience itself about
which he objects. " Except a man be bom of
water and of the Spirit he cannot enter into the
kingdom of God. That which is bom of the flesh is
flesh, and that which is bom of the Spirit is spirit.
Marvel not that I said unto thee. Ye must be bom
again." All difficulties about the tMinner of the
workings of Religion are but the trifling of an un-
concerned mind ; but when the necessify of Reli-
gion is once felt, when a holy earnestness comes
over us, and we heartily desire and seek the thing
itself, then are we prepared either to have our
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THE SPIRITUAL LIFE. 63
real peq)lexitie8 removed, or to learn with humble
acquiescence tliat they are not removable to finite
man. And therefore Jesus having re-asserted to
Nicodemus the great truth which he began with,
and shown the absolute necessity of its experience
in every man, from the simple fact that all are
bom with an earthly nature and cannot there-
fore possibly be fit for a heavenly state till into
that earthly nature has been infused a heavenly
one (''he only that is bom of the Spirit can
be spiritual *') ; having thus solemnly re-asserted
the necessity of the fact^ let the manner be in-
telligible or not; then first recurs to the question
of the Jewish Ruler, How can such a change take
place, not indeed to answer it but to indicate its
unanswerableness ; not to unfold the mysteries of
the human spirit and of its transition from death
to life but to declare that they are fer too deep for
our perception ; for while results of thought present
themselves in the conscioiisness and issue out in
the conduct, the causes of thought, and its occasions
and its complex associations and its manifold work-
ings, are hidden from the human eye. It is with
the spirit that breathes within us even as with the
wind that breathes aroimd us, — sensible in its effects
but hidden in its source. '' The wind bloweth where
it liBteth, and thou hearest the sound thereof, but
canst not tell whence it cometh nor whither it goeth ;
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64 THE 80UECE OF
SO,'* similar in what is perceptible and what is
imperceptible ; similar in the certainty of the facts
and in the uncertainty of the cause and manner,
" 50 is every one that is bom of the Spirit." The
Spiritual Life may be experienced in the con-
sciousness and will display itself in the conduct ;
but how it came into the heart, and whence it
came, — these are matters not of observation but
of faith.
But what ENCOURAGEMENT docs this truth of the
Divine origin of Piety afford, to every one who de-
sires the experience of it in himself ! If you com-
prehend enough of the awftil purity of God and of
the corruption of your own heart, to feel the abso-
lute necessity of a change in you the sinner, in
order to your dwelling with Him the Holy One ; of
a participation of the Divine nature now, in order to
your entering into the Divine glory hereafter ; then,
I ask you, where will you go for such a transforma-
tion ? Whence will you derive it ? How will you
effect it ? Can flesh develop itself into spirit ? Can
it give birth spontaneously and by its natural vir-
tue to anything above its own kind ? Can under-
standing expand beyond the confines of the sphere
for which it has been formed, and in which it dwells
and acts ? Can the heavenly and divine spring
out from the earthly and human ? Can the Ethio-
pian change his skin and the leopard his spots ; or
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THE SFIBITUAIi LIFE. 65
he who has been accuBtomed to do evil, of hinoself
do good ? And what hope then can you have of
being renewed in the spirit of your mind, if that
renewal does not come from Qod ! But if it does !
— ^then is there hope for you, for every man who
turns to seek the blessing from its proper source ;
for, you and every man are within the range of the
all-encircling love of God. He is your Fatheb ; and
he has a Father's ear for every sigh of supplication
that is breathed towards him, and a Father's bounti-
fulness to bestow the blessings that you ask for.
Were indeed the source of good to be sought within
yourself what could we say to cheer you, for you
yourself are empty of all good ; but if it be in God,
(and in God it %s abundantly) then may we address
you with the mingled exhortation and reproof and
promises of Holy Writ, — " Wisdom crieth with-
out, she uttereth her voice in the streets saying.
How long, ye simple ones, will ye love simplicity,
and the scomers delight in their scorning? Turn
you at my reproof; behold, / tviUpour out my Spirit
upon you, I will make known my words unto you ! ''
Do you hesitate because you feel yourself unworthy?
Do you keep away from God because you have not
the Spirit of God ? — Remember th^t you cannot find
this Spirit tiU you come to Him to receive it from
Him as his gift ; but yet, that on this very account
your Saviour has prepared a way for your approach
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66 THE SOXTBCB 09
to God, has thrown wide open the doors of His pre-
sence-chamber, that yon may hare access to his
grace and gam from him the Spirit of adoption
whereby you may cry Abba Father !
And do you ask what are the me aks by which this
gift must be sought, the channels through which it
descends into the soul ? The very nature of the
Gift sufficiently points out the nature of those Means.
For God must influence the spirit of man m a spi-
ritual manner, — ^that is, by introducing and awaken-
ing thoughts and feelings which may work within
the mind according to the laws of mind, and thus
bring home the remedy to the very seat, and in
accordance with the very form and character, of the
disease. The Spirit of God is Mind ; and therefore
works by Mind, and is to be found in Mind, and
communicates himself through Mind. By inter-
course with our own soul ; by intercourse with the
souls of other Christians ; by intercourse with God,
who is the soul of our soul and of theirs ; shall we
obtain that living Spirit which we need.
Let us cultivate then Intercourse with owreehee ;
acquaintance with our own mind and heart and
character; — reflection, meditation, self-inspection,
self-knowledge. '^ The true knowledge of ourselves,"
says our Second Homily, " is necessary, to come to
the right knowledge of God:" ''He who knows
himself," says an ancient Heathen writer, '' will
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THS 8PIBIT17AX LIFE. 67
know Qod; and he who knowa God, will become
like Qod : aad he who becomes like God, will walk
worthy of Gk>d, thinking speaking and acting even
as God would think and speak and aef All de-
pends on pausing to consider our own ways ; finding
out the man within ourselves and becoming intimate
and at home in our own bosom. Not that we need
laborious thought ; difficult abstraction ; mystic mu-
sings ; morbid brooding over frames and feelings ;
anything that cannot be pursued by the most occu-
pied or the least intellectual : — ^but simply, that ob-
serving of ourselves as we observe other men, that
questioning of ourselves, keeping account of our-
selves, talking with ourselves, which exalts the
thinking man above the heedless child, and makes
him live for something higher than to be the slave
and sport of each successive outward object that may
present itself to his bodily eyes or ears. The con-
sidering who we are ; what we are ; whence we are ;
why we are ; whither we are going : — the ponder-
ing on our relation to God who is our Father ; to
the world which is our school of discipline ; to men
who are our brethren ; and to eternity which is our
home. So shall we understand our actual state of
mind ; our spiritual wants ; the suitableness of the
Gospel truths and promises to their supply; the
course we are to run ; the steps that we must take ;
beginning with ourselves to end with God.
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68 THE SOUJtCE OF
And let us add to this, Intercourse with our Fel-
low Christians, For all the experiences of Religion
depend upon the influences of the Spirit of God ; and
the Spirit of God resides in the Church of Christ,
and diffuses itself by means of the members of
Christ. It is a Family Spirit^ to be caiight by in-
tercourse with that Family. And therefore the
grand means appointed by Christ himself for its
communication has ever been the social intercourse
of Christians. This he promised his Apostles when
he said, '' I will pray the Father, and he shall giye
you another Comforter which shall abide with you
for eyer ; even the Spirit of truth, whom the world
cannot receive, because it seeth him not neither
knoweth him : but ye know him, for he dwelleth
with you and shall be in you,'* speaking here not to
any individual separately, (the pronouns are plural,)
but to the whole coUectively as a united body.
Wherefore it was that he afterwards commanded
them not to break up their commimity and sepa-
rate themselves to different parts, saying that
'* they should not depart from Jerusalem, but wait
for the promise of the Father which they had heard
of him ;" and then, '* when they were all with one
accord in one place,'' that promise was fulfilled and
they were filled with the Holy Ghost. For this
moreover, he has given ^'Appstles and Prophets
and Evangelists and Pastors and Teachers, for the
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THE SPIRITUAL LIFE. 69
perfecting of the saints, for the work of ministering
to their spiritual wants, for the edifying of the body
of Christ, from whom the whole body fitly joined
together, and compacted hy that which every Joint
supplieth, maketh increase of the body unto the edi-
fying of itself in love. " For this, he has commanded
us by his Apostle '' not to forsake the assembling
of ourselves together," because " where two or three
are gathered together in his name there is he in the
midst of them.'* For this, he gives the manifesta-
tion of the Spirit to every Christian man that he
may profit his brethren therewith. And therefore
to participate in this, we must be regular and fre-
quent in public worship, in family and social prayer,
in friendly Christian intercourse, thereby to nourish
and renew the Spiritual Life. We must place
ourselves in the atmosphere of the Spirit if we would
inhale the Spirit. The principle of Social interest,
which leads us to join ourselves to other men ; the
principle of Imitation, which bends the mind uncon-
sciously in the direction of those to whom we join
ourselves ; the principle of Sympathy, which makes
the slightest thought and feeling of our own mind to
be increased to a fourfold intensity by our conscious-
ness, first of its participation by those around us, next
of their being sensible themselves of this participation,
then of their emotions being heightened by this sym-
pathy with ours, and finally of their thus responding
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70 THE SOTTRCE OT THE 8FIBITUAL LIFE.
not to 118 alone but to all the rest in mutual commu-
nion with us ; — these several mighty means of in-
fluence on the human heart, by which the Spirit of
God communicates as through the links of an electric
chain the element of spiritual life, must all be grasped
by us if we would thrill with fire from heaven.
But then, with both these means we must unite
Tnttrcaurse with God by secret prayer. For Prayer
re-acts upon all other influences, and collects them
into the unity of our own spirit, and di&ses them
through every power of the man. And Prayer brings
down into the midst of every thought and train of
thought the idea of God ; reminds us that ourselves
are in the presence and under the control of God ;
our circumstances have been all arranged by God ;
our opportunities of grace have been ordained by
God ; our teachers have been commissioned by God ;
our Christian Mends are actuated and blessed by
God ; and thus infuses into the most ordinary objects
persons and occurrences, the character and power of
a divine communication to the soul. " Now there-
fore," said Cornelius to St. Peter, " we are all here
present he/ore God, to hear all things that are com*-
manded thee of God." And what was the result of
this devout infusion of the thought of God into all
the words that Peter then addressed to them?—
" While Peter yet spake these words, the Holy Ghost
fell on all them which heard the word."
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71
CHAPTER II.
THE PBOGESS OF THE SFIBITUAL LIFE.
The Spiritual Life must, we have seen, from
the very nature of our being, take its rise in the
inscrutable depths of the human soul, and have its
source in the secret inspiration of the Holy Ghost.
But the deyelopment of this life must not the less,
from this same nature of our being, become mani-
lest to the consciousness of the Individual ; and the
Process of that Development will, moreover, from
the general similarity of man to man, be for the
most part similar in aU religious minds. These
are the two points which will occupy the present
chapter.
And first,-*-The Development of Spiritual Life
must become manifest to the consciousness of the
individual in whom it is awakened. For deep and
hidden as are the mass of our conceptions in the
rece sse s of the spirit, their workings and results
become both seen and felt by that peculiar power
of self-consciousness— of introspection and inward
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72 THE FBOCEBS OP
sense — with which we are endowed. The essence
of Mind we cannot discover, any more than we can
the essences of the external world ; but the pheno-
mena of Mind are presented to the inward intui-
tion, just as the phenomena of matter are to the
outward observation. We cannot possess vigorous
thoughts affections and purposes on any subject
and of any kind, without 'becoming more or less
conscious of their existence; that is, without a
feeling and experience of the goings on within us.
And as generally on any subject that interests
us, so particularly must there be such feeling and
experience on the subject of Religum; if indeed
this last have seized on our attention and be-
come alive in our heart. " Religious experience '*
is indeed a phrase often mistaken and sometimes
misused ; but it expresses a fact or series of &cts
in the consciousness, without which no man can
be saved. It denotes all those exercises of the
mind and heart which indicate that Religion is
not merely a profession and a creed, but an in-
fluence and a life. It expresses the finding in
ourselves the realities, the things signified, of which
words are but the shadows and the signs. And
only therefore as we do find in oursehes (that
is, experience) these realities, can we truly under^
stand the words which dimly indicate them.
For by experience only, either that of external
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THE SFIBITUAL LIFE. 73
sensation or of internal consciousness, can we un-
derstand an J terms which are the signs ot factB
occurring in that sensation or that consciousness.
If a man tells me of a bodily sensation — ^a head-ache,
for example — I understand him only so &r as l^at
sensation has been present to myself; and I reply
either *' I cannot enter into your feelings, for I never
experienced what a head-ache is,"— or " I under-
stand you, for I have experienced the same." If
he speaks to me of esteem, gratitude, affection, —
which are mental sensations sentiments or feelings,
—I can answer, '' Yes, I know well whitt you mean,
for I have experienced such sentiments myself.*'
If he tells me of the glow of admiration which
came over him at the contemplation of such or
such a lovely scene; or of the thrill of pleasure
which was awakened in him by such or such me*-
lodious sounds ; here again I can believe he is not
uttering rapturous nonsense, because I have myself
experienced the same emotions. And just similarly
in Religion. There are experiences of the conscience
and the heart, by finding which within ourselves
we can alone supply a meaning to the glowing
words and images of Scripture, or can regard the
men themselves who use those words as other than
enthusiasts of Oriental warmth of temperament and
exaggeration of language. Either their expressions
mean something weighty and essential to Religion,
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74 THE PSOCE88 OF
or they do not. And if thej do mean something
weighty and essential to Religion (which every
one who reverences the Bihle or its authors will
at once concede), then, from the nature of the case,
that meaning cannot be collected merely by critical
intecpretation, and conveyed by verbal definition,
but .must be supplied by personal ezperienoe.
Notions may be conveyed from mind to mind by
logical definitions, but feelings can be only ifidicated
by analc^es, the sense of which must be found by
the hearer for himself and in his own bosom. The
one is as the imprinting of a stamp upon the under*
standing ; the other is as the touching of a string
whose vibrations wake up a corresponding chord in
the heart Therefore, without the finding in our*
$ehe9 those states of consciousness which the Scrip-
ture writers found within themselves, and of which
their words and images are short-hand signs, there
can be no posseuian of the mind of the pious men of
God, and therefore no real piety. In this, as in all
practical truth, the axiom holds good, " quantum
9umu$, 9cimui "»-only what we actually are, do we
really know.
To answer— as, alas ! it has been answered— -that
the words of Scripture which indicate such experi-
ences " mean nothing to us ; nothing (that is) to
be found or sought for in the present drcumstanoes
of Ghristiamly," — is to confound the temporary with
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THE SPIRITUAL LITE. 75
the pennanent, the ever varying dfcunutanees of
man with the ever similar nature of man. It is to
forget the general principle which Scripture itself
lays down ; *' as in water face answereth to fece^
so the heart of man to man." Man, in the essen-
tials of his nature, is in all ages countries and
circumstances the same; "with the same organs,
dimensions, senses, affections, passions ; fed by the
same food, hurt with the same weapons, subject
to the same diseases, healed by the same means,
warmed and cooled by the same winter and sum-
mer." And, therefore similarly z reUfftous man,
in the essentials of his character, must be in all
ages coimtries and circumstances the same ; and
notwithstanding all the accidental difference of
form and of degree which may result from differ-
ence of knowledge temperament and situation, still
whatever was essential to render a Jew pious, or
a Roman pious, or an Ephesian or Ck)los8ian pious,
must be equally essential to render an Englishman
pious ; nay, whatever workings of such piety were
experienced in the vast translation from Heathen*
ism to Christianity, such workings in substance
must be similarly experienced, in the not less real
and necessary translation frt>m a nominal Chris-
tianity to a personal one ; from a participation of
the outward instructions and ordinances of a
true church, to the participation of that inward
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76 THE PBOCESS OP
life of &ifh and love and hope, to be the occasion
of which, those instructions and ordinances are
vouchsafed. Separate the ticcidental marks of their
experiences as Jews or Heathens, from their
essential ones as corrupt and guilty men, and
these latter must apply to us and be necessary
to us. It was to Israelites^ remember, — that is,
to the chosen people of the true God, to men
educated in the law of God and partakers of the
ordinances of God, — ^that the Prophets Jeremiah
and Ezekiel cried, " Make you a new heart and
a new spirit, lest ye die;" and that they promised
from the Lord, " I will take away from you the
heart of stone, and give to you a heart of flesh."
It was to a Jew^ — a ruler of the Jews, a *• most
respectable " man, — ^that Jesus said, " Ye must be
bom again." Nay it was to Christianized Ephe-
sians, baptized Ephesians, members of the body of
Christ, that St. Paul declares—" Put off the old
man which is corrupt, and he renewed in the spirit
of your mind, and put on the new man which after
God is created in righteousness and true holiness."
And shall \hen any Ecclesiastical privileges, any
Baptismal grace, make such exhortations and such
promises less indispensable to us ?
Never then let this necessity of personal experience
of the inward life be overlooked, lest we deceive
ourselves with unwarrantable hopes of a salvation.
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THX SFIBITUAL I.IFE. 77
no earnest of which has ever yet been manifested
in our heart or conduct. Much is said, I know,
about a modest and a secret Piety, — about avoid-
ing ostentation and hypocrisy, and disclaiming pre-
tensions to enthusiastic movements of the mind, and
keeping the awful subject of Religion between
our conscience and our God. But as much must
be said, upon the other hand, about life being know-
able only by its actings ; and principles and feelings
only by their manifestations. However secret the
causes, yet surely the effects, to be actual (that is,
to be effects at all), must come out into the con-
sciousness and conduct. We should give little credit
to that asserted patience which produced no actual
calm of mind ; or to that professed affection which
left the heart unmoved by any ripple of emotion ; or
to that declared devotion to our interests of which
no trace betrayed itself by acts of zeal and service.
We do not indeed wish a friend to boast inces-
santly of the attachment that he feels for us ; but
still we should not quite expect the secret of it to
be so marvellously well preserved, that neither to
ourselves, nor any one besides, should any glunmer
of it struggle into view. Nor does the man of taste,
perhaps, attempt to analyze his feelings very meta-
physically, or pore over them with morbid sensi-
bility ; yet, most certainly a man of taste he could
not be if he had not these feelings ; if all objects
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78 THE FBOOS8S OF
and all subjects were to him alike indifferent ; if his
efe never glistened at some splendid scene of nature,
and his heart neyer leaped up at some noUe
act of heroism, and his spirit never quivered like
a well-strung instrument when the breath of elo-
quence swept over it, or the strains of music lingered
on its chords. O why will men think of banish-
ing emotion from Religion when they fe^ that on
every other subject of interest and of grandeur and
of beauty, to be without emotion is to be with-
out the characteristic of humanity ! Why will they
give to the flesh and to the world their very soul,
and reserve for Him who made that soul, the dregs
alone, the flat residuum which may be left when
all its life has been drawn off and all its nobler
workings have subsided ! Let no man &ncy that
he loves God if he be not conseious that he loves
God. Let no man flatter himself that he is serving
GK>d if the seeming good that he easi point to in
his conduct has not sprung from pums motive, in-
telligent self-dedication, affectionate communion
with his heavenly Father. He who is " a godly per-
son," according to our Seventeenth Article, " must
/eel in himself the workings of the Spirit of Christ,
mortifying the works of the flesh and his earthly
members and drawing up his mind to high and
heavenly things." And he who has "the very
sure and lively Christian faith, " according to our
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THS SPIBITVAL LIFE. 79
Fourth Homily, '< this Faith doth not lie dead in
the heart, bat is lively and firuitfiil in bringing forth
good works." For, **as the light cannot be hid,
but will show forth itself at one place or another ;
so a true faith cannot be secret, but when occasion
is offered it will break oat and show itself by good
works. And as the living body of a man ever exer-
ciseth such things as belong to a natural and living
body for nourishment and preservation of the same,
as it hath need opportunity and occasion ; even so
the soul that hath a lively faith in it will be doing
always some good work which shall declare that it
is living, and will not be unoccupied/' — " This is
the true lively and unfeigned Christian faith, and
is not in the mouth and outward profession only, but
it Uveth and stirreth inwardly in the heart '^ — " The
wind," says oiu: blessed Lord, " bloweth where it
listeth, and no man knoweth whence it cometh
and whither it goeth, but thou heareet the sound
thereof," The source of personal Religion may be
inscrutable, but the fact itself, the thing — the actual
elevation of the mind, and spiritualizing of the affec-
tions, and renewing of the purposes, and sanctify-
ing of the tastes and habits and pursuits, — ^this
will be, in him who is truly new -bom, as plain
and palpable as-^ the contrary condition of impeni-
tence and fleshliness is plain and palpable. By
their fruits, the two distinctive principles— the old
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80 THE PBOCESS OF
man and the new man — must be known. " A good
tree cannot bring forth corrupt fruit, neither can a
corrupt tree bring forth good fruit. A good man
out of the good treasure of the heart bringeth forth
good things, even as an evil man out of the evil
treasure of his heart bringeth forth evil things ; for
out of the abundance of the heart the mouth speaketh.''
Header, where are your evidences of personal piety?
Where are your fruits, — of inward love and outward
holiness ? We cannot do without these. We must
not indeed search for them in imessential or decep-
tive marks. But we must search for them. We
must not derive them from merely temporary frames
and feelings, or supposed Ulapses of the Spirit. We
must not delude ourselves upon the one hand, or
torment ourselves upon the other, by placing depend-
ence on casual experiences which may, after all,
(both the good and the evil) be only bodily sen-
sations or, at most, excited states of mind. But
at the same time evidences we must have. And
those evidences we must seek and find m the gene*
ral pulse of the soul; — not in its variations which
may often unnecessarily raise or depress us, but in
its existence ; not in the degrees of love to God and
prayerfulness and energy and zeal, but in the/act
that we have such love and prayerfulness and
energy and zeal at all. Surely a man may know
whether he have love for his fkther or his mother.
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THS SPIBITXTAL LIFE. 81
his wife or his children, his brother or his Mend !
And just by the same general evidence of permanent
conseioumesa may he know whether he have love to
God, and be his child in spirit and in truth ; in a
word, whether he possess the inward life of Chris-
tianity. ** Hereby we know that God abideth in us
by the Spirit which he hath given us." 1 John iii. 24 .
It remains now to consider, in the Second Place,
that as the Development of the Spiritual Life must
be more or less manifest to the consciousness of the
Individual, so the process of this manifestation will
he, for the most part, similar in all religious minds.
For the natmal condition of aU men is the same,
whatever the varieties of form in which it may be
manifested. The corruption of man's heart is as
general a iact as the existence of man's nature. In
" every man naturally engendered of the offspring
of Adam " siniulness is now a characteristic of hu-
manity. It is as true now as it was in the days of
Noah that '' the imagination of man's heart is evil
from his youth." It is as undeniable now as it was
in the days of Jeremiah that the heai(> of man is
''deceitful above all things and desperately wicked."
It is as certain now as it was in the days of Jesus
that "out of the heart of men proceed evil thoughts,
murders, adulteries, fornications, thefts, false wit<
ness, blasphemies." And therefore the assertion^
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82 THE PBOCESS OP
of Scripture touching our depravity are made of
man as man, and expressed in a imiyersal form.
'' That which is bom of the flesh is flesh." John iii.
6. '* All have sinned and come short of the glory
of God." Romans iii. 28. " There is not a just
man upon earth that doeth good and sinneth not."
Eccl. vii. 20. " What is man, that he should be
clean, and he that is bom of a woman that he
should be righteous ? *' Job xv. 14. " Who can
say, I have made my heart clean, I am pure from
my sin ? " Prov. xx. 9.
And as the natural condition is thus similar in all
men, so equally must be the necessities which result
from such a condition ; the sum of which necessities
is, Deliyerance from a state of sinfolness with all its
workings and concomitants into a state of Holiness ;
which Deliverance therefore is the grand benefit
announced by Bevelation, provided for in Christ,
and placed within the reach of all to whom the glad
tidings of Christianity are proclaimed. The remedy
is commensurate with the disease.
But if the Disease be universal, and equally so the
Remedy, th^ certainly the mode of operation of
that Remedy must, in all essential points, be similar.
The method (or path of transit) of the Deliverance
from a state of sinfulness into a state of Holiness*
must be but one and the same for all. The course
of Christian experience, however marked by different
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THE SPIBITUAL LIFE. 83
accidental circumstances in different individuals, and
however varying in intensity or in rapidity accord-
ing to their temperament or opportunities, must
exhibit certain general features common to each
particidar case. And hence it is that St. Paid lays
down the principal steps of this transition in con-
secutive order, when he tells the Romans, " Whom
God did predestinate them he also called, and whom
he called them he also justified, and whom he justi-
fied them he also glorified ; " and that Christian
churches and divines have always noted them with
more or less distinctness in their Confessions and
their Theological Systems ; the fullest as well as
the most exquisite example of which is afforded us
incidentally in the Seventeenth Article of the Church
of England, where she declares that they who be en-
dued with the benefit of God's predestination '' be
called according to God's purpose by his Spirit work-
ing in due season ; they through Grace obey the
calling ; they be justified freely ; they be made Sons
of God by adoption ; they be made like the image
of his only begotten Son Jesus Christ ; they walk
religiously in good works, and at length by God's
mercy they attain to everlasting felicity."
If then we simply cast our eyes on some of the
broader facts of the unrenewed soul, and consider
what is the transformation which the mere existence
of those facts supposes necessary in order to the
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84 THE PB0CB8S OF
realizing of that sense of God as our Father which
constitutes, as we have before seen, the Essence of
Christian Piety, we shall perceive I think that the
development of the Spiritual life wherever it has
been awakened, must manifest itself in something
like the following progression of Experience.
First. — ^All men are by nature indifferent to God.
They do not willingly think of Him, do not desire
the knowledge of his ways, are fully occupied with
the cares the interests and the pleasures of their
earthly nature ; and thus live practically " without
God in the world." The first step therefore which
they need towards Piety is to have their attention
awakened to the cares the interests and the plea-
sures of their spiritual nature ; to have their minds
roused from the torpor of indifference to divine
things ; and to find the thought of God, and of their
relation to Him, and of all the solemn consequences
of that relation, made alive within them. And this
the Scriptures denominate their Calling, — their
being awakened out of sleep, — their being raised up
from the dead.
Secondly. — Men are ignorant of God, They know
him not ; they understand Him not ; and even when
an interest in the thought of Him has been awakened,
that thought is vague imperfect feeble ; it is for the
most part an "unknown God" whom they are
*' feeling after if haply they may find him, thougl^
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THE SFIBITUAL LIFE. ^ 85
he is not far from every one of them." Here then
they need farther to have their understanding opened
to his character, his will, his demands upon their
conscience, his doings in their behalf, his invita-
tions and directions to them. And this is called in
Scripture their Illumination — ^Christ giving to them
light — their being taught of God in the Gospel of
His Son.
Thirdly. — The hearts of men are averse to God.
The thought of Him is not welcome ; it is irksome ;
they would rather be without it. And this, not
only on account of its strangeness as contrasted with
the nature of their earthly imaginations and pursuits
— the Spiritual not sorting well with the Sensual ;
and not only on account of its dimness, its being
so unfamiliar and perplexing — as no man likes
the contemplation of Ideas whose obscurity up-
braids his ignorance; but still more, because of
its contrariety; because of the natural opposition
that exists between Sinfulness and Holiness, the
resistance of the evil nature to the demands of
Goodness, and the consequent dislike which rises
against Him who is the Ideal of that Holiness,
the Author and Enforcer of those demands, and
whose very purity, the more it is perceived and
understood, becomes the more reproachM to us,—-
our image darkening by the contrast, as the image
of the Holy One emerges into greater biightness.
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86 THE FBOCSSS OF
We need therefore the removal, or at least the
repression, of this sense of contrariety; we need
the softening of this opposing will ; the winning
over of this Cain-like snllenness ; the casting down
imaginations and every high thing that exalteth
itself against the knowledge of God, and the bring-
ing every thought into subjection to the obedience
of Christ: so that the alien may be naturalized,
the rebel be transformed into a loyal subject, the
heart made friends with God and ready to obey
his will. And this the Scriptures call Repentance^
or a change of mind towards God; Convereian^
or the turning back to God ; Regeneration^ or the
new birth of a wiU in filial accordance with the
will of God.
Fourthly. — ^Where there is indifference, and i^o-
rance, and aversion, there also is Dread of God, A
sense of contrariety brings with it a sense of guilt.
For there is something in our nature which tells us
unequivocally (speculate as we may) that we are
responsible for our neglect, and deserve pimish-
ment for our dislike, of God. We feel that we owe
to him a very different return for all his goodness
to us, and that the debt mmt be reckoned to our
account. And this dread of God is not removed even
by the submission of our heart to him. Nay, it is
deepened, in proportion to that growing conscious-
ness of sin and guilt which accompanies the workings
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THE SPIRITUAL LIFE. 87
«f a true Repentance. For no sorrow for our breach
of Grod's Law can do away the claims of that Law ;
no resolutions for the future can obliterate the past.
And the more therefore the heart is softened, the
greater becomes its despondency. The stronger its
desire to turn to God, the more it needs to be as-
sured that it mat/ turn to Him as to a Friend — ^a
pacified foigiving satisfied Friend. A sense of per-
sonal acceptance, a trust in God as entering into
a new relation with us, an animating consciousness
of our heavenly Father's presence care and appro-
bation — ^this is essential to our running the new race
of holiness to which repentance pledges us, with that
quiet vigour which alone ensures success. And this
state of mind is called in Scripture the '^having
Peace with God through our Lord Jesus Christ" —
the enjoying '* fellowship with the Father and with
his Son Jesus Christ," — ^the ''''joying in God throi^h
our Ijprd Jesus Christ, by whom we have received
the Atonement."
Once more.— The unconverted man has no definite
and lively Hope in God, The future is to him a
blank, or at best the sphere of mere conjecture and
assumption. Each imagined contingency of the
present life excites, according to his temperament,
unfounded expectation or anxious fear. He has no
one on whom to cast the burden of the coming
day. And with respect to the life to come, even if ^
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88 THE PBOCESS OF
he escapes the forebodings of an uneasy though
slumbering conscience, he attains but to the yapid
self-security of one who having gained the necessary
passports to a foreign land thinks no more of his
departure till the time of separation from his Mends
can be no longer delayed. His best anticipations
are unthinking confidence. His worst are blank
despair. Nor is the Christian convert without his
perplexities . and apprehensions. He feels almost
alone in a world of trial and temptation. He
cannot depend upon himself. He knows that few will
understand him, sympathize with him, assist him in
the race that he is running. He needs therefore
a child-like confidence in God as his unfailing
Counsellor and Preserver ; dependence on his guid-
ance and support through each successive difficulty of
tliis world ; and that '* blessed Hope of everlasting
life" which looks forward to the world to come as to
our dwelling-place and home. And this the Scrip-
tures call the spirit of Assurance — ^the " walking by
Faith and not by s^ht," — ^the ^'holding fast the
confidence and the rejoicing of our hope firm unto the
end '* — the " rejoicing in Hope of the glory of God."
Such then are some of the principal manifestations
of that Spiritual Life which, welling out from the
secret fountains of the soul, purifies all the better
feelings of our nature, and rises into that commingled
'Love and Joy and Hope, which constitute the
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!rH£ SPIBITXTAL LIFe'. 89
essential spirit of Christian Piety here, and the fore-
taste of eternal blessedness hereafter. O may God
pour such a stream of Godliness and Gladness into
our hearts !
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90
CHAPTER III.
SFIBITUAIi AWAKENING.
As we cannot appreciate the worth of Christi-
anity in general unless we consider the actual con-
dition and wants of human nature, to meet
which Christianity was vouchsafed ; so neither shall
we be prepared to acquiesce in the Scripture state-
ments concerning the process by which the life of
Christianity usually manifests itself in the individual
soul, imless we have fixed our attention on some of
the broader features of our natural state of mind,
and have thus convinced ourselves of the extent of
the transformation that we need, in order to become
new creatures in Christ Jesus. We must duly esti-
mate the natural Indifference, Ignorance, Aliena-
tion, Dread, and Despondency of the human mind
in relation to God, before we can duly estimate
either the necessity or the worth of that spiritual
Awakening, Illumination, Regeneration, Peace, and
Hope, which the influences of the Holy Ghost
produce.
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SPIBITUAIi AWAKBNIM6. 91
Let US therefore now devote ourselves to the eon-
sideration of these particulars in detail. And First
let us speak of Spiritual awakening.
Men are naturally indifferent to God; this is the
first hroad fact of our fedlen condition which the
slightest observation may convince us of. They need
therefore as the first step to Salvation to have their
attention awakened to Him ; this is the conclusion
of Reason from the observation of that &ct. And
this Awakening of attention is the work of God;
this is the Assertion of Scripture with respect to
the supply of that need.
All our observation and experience testify to us
the first broad Fact of our condition, that man is
naturally indifferent to God, It is only by degrees
that we gain any conception of Qod and of his rela-
tion to us, and of the infinite importance of that
relation to our wel&re ; and without some know-
ledge of these truths there can of course be no
interest in them. We are to God — all of us in
childhood, many of us through youth and manhood,
and many, alas ! yet longer still, yea even through-
out their lives — ^we are to God as the infant to
its parent; deriving fix>m Him our being; fed
and warmed and nourished by His care; watched
over by His never-sleeping eye ; and guarded and
sustained by his ever-extended arm ; but yet
unconscious of Him; occupied only with the gifts,
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92 8FIBITUAL AWAKENING.
unknowing or heedless of the Giver ; and even when
we do awake to the fact of His Existence, yet pos-
sessing no distinct impression of our dependence on
Him ; still less of our responsibility to Him ; still
less of the awful certainty that all our happiness, of
body and of soul, for time and for eternity, hangs
only on His fisivour.
And who knows not how this early indifference,
arising from our natural unacquaintance with God,
is strengthened and made habitual by our sub-
sequent indociUty and dulness with respect to
spiritual things ! The term '' God " may indeed
soon become familiar to us (oflken too &miliar!);
his attributes and character we may perhaps
be able to state out in words :— but the Idei^—
the reality — ^where is it felt! What are its in-
fluences? How flEu: does it live within us? 'th»
world and the things of the world first lay hold
of the attention and preoccupy the heart ; and we
know from Scripture testimony (we know it equaUy
from experience and faxst) that where the love of
the world is, there is not the love of God ; '' for
all that is in the world, the lust of the flesh and
the lust of the eye and the pride of life, is not
of the Father but is of the world." The very
objects circumstances and occupations which, as
means and steps of consideration, are capable of
leading up the thoughts to God and bringing Him
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SPIBITT7AL A.WAKENING. 93
before the mind, come crowding so importunately
round us, that they exhaust our attention on them-
selves as ende^ and interpose a veil to hide, instead
of a transparent medium to reveal, the Deity. We
are immersed in so thick an atmosphere steaming
up from earth, that we cannot see the very sun
from which that earth derives its life and light, and
round which it revolves.
Nay, even suppose that some few rays of light
gleam in upon us and excite some momentary
warmth, and that when we think of God we feel
some interest in Him, still I must ask, how much,
how often, how deeply, do men really think of God
and feel this interest in Him ? Do they not " hear
and talk of Religion,'' (to use the words of Jeremy
Taylor,) " but as of a dream, and does not Religion
make such impression as is the conversation of a
Dreamer, whence they awake to the business of the
world ?" Have our rel^ous thoughts the life the
force the interest which is possessed by the slightest
circumstances that affect our personal, our social,
our political well-being ? What, I would ask of
many of my readers, has been the amount of In-
fluence upon you exercised by the Idea of God in
any given day or week ; through all the hours and
minutes of which you have been held in life by God,
fed by God, blessed by God, have lived and moved
and had your being in God ? How much have you
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94 SPIRITtJAL AWAKENING.
cared about his approbation ? How much have you
implored his mercy, entreated his help, laboured in
his service, and been zealous for his honour }
What in short has been your interest for God, as
compared uoith that which you have experienced for
the community of which you are members, for the
friends whom you esteem, for the wife and children
whom you love, or for your Self, which is yet dearer
to you than them all ? I address the general class
of decent, reputable, well-disposed, professedly
Christian persons, and I pray them to examine — as
before the heart-searching God who knoweth all
things — ^whether they be not habitually, whatever
their occasional thoughts and feelings of Religion,
indifferent to God ? — whether therefore they do not
need a new impulse in their heart, a new life in
their soul, an awaking as from sleep, a resurrection
as from the dead, a new birth into a new world,
with new perceptions, anxieties, desires, efforts, and
pursuits ? Oh the awful danger of dreaming list-
lessly through life without religion— or about re-
ligion ! Only start into the consciousness that you
are indeed dreaming (he is very near to waking
who is conscious that he dreams), only turn not
drowsily away from the friendly call of God, and
you shall "awake and arise from the dead and
Christ shall give you light."
This is the point to which all men must be brought
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SPIBITVAL AWAKENING. 95
if they would be saved: — ^they must have their
attention awakened to God; they must have their
eyes unclosed to look upon Him, their ears unstopped
to listen to Him, their heart opened to attend to the
things that are spoken of Him. This is the first
step towards Piety. Till God has gained our atten-
tion He has gained nothing, — ^nor have we gained
anything. Without this opening of the heart it is
vain to have been consecrated l;o Gk>d's service by
the Sacrament of Baptism, and thus to be inscribed
and recognized among the number of His *' called "
ones. The Jews were thus consecrated, but still
God cast them from Him as an unclean thing.
They were thus His called ones, but they were not
ultimately chosen by Him ; and in them therefore
do we see the appalling truth of that general pro-
position which aj^lies equally to us^— *' Many are
called, but few are chosen."
Without this opening of the heart, it is vain to
trust in the fiict that we are members of a Christian
church, however apostolical; and subscribers to a
Christian creed, however pure; and entitled to
Christian ordinances, however scriptural. The
Jews too " rested in the law " (reposed themselves
in satisfied assurance on the favours God had
shovm them), *' and made their boast of God."
But that very law condemned them, and those very
privileges, — ^because trusted in presumptuously as
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96 SPIBITUAL AWAKENING.
ends, instead of being used conscientiously as means,
— ^brought shame and ruin on them.
Without this opening of the heart, it is vain to
have applied our understanding to the truths which
have been taught us as baptized disciples of the Lord.
For the Jews too "4mew God's will, and approved
the things that were excellent being instructed out
of the law, and were confident that they exclusively
were guides of the Uind, a light of them which are
in darkness, instructors of the foolish, teachers of
babes, having the form of knowledge and of the
truth in the law ;" — ^and yet the God of this world
blinded their eyes, and the Gospel was hid from
them and they were lost !
Nay, without this opening of the heart, it were
vain to have a zeal for Christianity, an interest for its
defence or its establishment and propagation. For
the Jews too had this interest for Judaism. They
had a zeal for God, but not according to knowledge ;
and therefore " being ignorant of God's righteous-
ness and going about to establish their own right-
eousness, they did not submit themselves to the
righteousness of God."
Attention therefore to God is something more
than this. Nay, not merely more (for it is not by
accumulation merely that we grow in piety as we
may in worldly wealth) but something different
and of another kind. It is different from assent to
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SPIRITUAL AWAKENING. 97
truth, from understanding of truth, from zeal for
truth. It is the personal embracing of truth, — ^the
pressing it to our bosom and taking it into our
heart, the inhaling it as the breath of a new and
higher life which in/ it begins to play within the
soul. It is a waking up of mind which can never
be described in words, but can only be illustrated
by reference to analogous experiences. Who knows
not the difference between seeing objects and pay-
ing attention to them ? Nay, between attending to
objects and being personally interested in them?
Nay, between being interested in them as means^
and absorbed in them as ends ? It has even become
proverbial to speak of seeing and yet not seeing ;
hearing and yet not hearing; because there may
be perception without remarking and taking notice
of; that is, without a consciousness of the percep-
tive act, accompanying the perception and associat-
ing it with other thoughts, and thereby giving to
it relation and place in our memory. Now, such a
noticing of religious truths is the first act of a real
attention. And the second is, a personal interest
in them ; t^iat is, not merely a noticing and thereby
knowing them ; but a noticing them with reference to
ourselves^-^ur state of mind, our previously existing
wants and wishes, to which we find them applica-
ble and to which therefore we apply them. You
go into a repository of various goods ; you cast
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98 SFIBITUAL AWAKENINO.
a vacant glance around upon the articles that it
contain^ ; but your attention is arrested by something
which '' strikes you" as the phrase is, — that is,
which fiedls in with some existing train of thought
or feeling or desire in your mind, — ^which therefore
you say, suits you, will do fqr you, " answers'' to
the secret demand within you. And so it is with
Religion. We attend to truths as w« find them
suitable to some existing waut of our soul: w^ wel-
come them because they answer to the cravings of
the inner man. O that we knew more of those
wants ! O that we felt more strongly those cravings !
So would every thought and word of Scripture be
a-glow with interest to us — " more to be desired
than gold, yea than much fine gold ; sweeter also
t^an hoAey and the honey-comb." It has happened
to myself," says a Clergyman, " that a parishioner
who suddenly became ill without hope of recovery,
confes^d * I know no more of these thiz^ thi^ a
child.' I answered, *Why, yau have regularly
come to church, and I have spoken plainly enough
tp you and you seemed to listen.' — ' Yes, Sir ; and
if you were to speak the same words now I should
t^derstand them ; but it is one thing to listen, and
another to heed : I wish to understand you now." —
Qod gn^t to us this unsh !
But this is not ^ which is included ia ouv
attending to the things of God. For attention ia
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SPIBITUAL AWAKENING. 99
then first complete when it is absorbed by the oh-
jecta themselves to which it may be turned ; when we
do not merely catch at them in our progress towards
some farther end, as means that may conduce to its
attainment ; but when we pause upon them^or their
own sakey as an end gained, a truth discovered, a
treasure found, which fixes every thought and satis-
fies every desire. Whence it results, that where
there is the most intense Attention there is often
the least BecoUection ; because Recollection depends
upon our linking-on the new conceptions which
present themselves, to others by which they are
surrounded or preceded or followed ; while Atten-
tion, in its fcdness, sees only one object — ^is occu-
pied exclusively with one single mass of tho^ht,
into which the spirit passes and becomes absorbed.
This is that rapt Attention which the Psalmist speaks
of when he says, *' I opened my mouth and drew
in my breath, for my delight was in thy command*
ments."
And this then is the Attention which Religion
deserves and demands. Not mere assent to cer-
tain truths, but the moving of the spirit towards
those truths as bearing on our everlasting wel&re.
Not an outward perception only but an inward
Awakening ; not an approval only but a love ; not
a contemplative judgment merely but a stirring
energizing work within the soul, which rouses the
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conceptions into new activity, throws them into new
associations, fuses them into new masses. Indiffer-
ence passing onward into Earnestness. Cold pre-
sumption melting down into fervent anxiety. Un-
founded expectation becoming dashed with reason-
able fears. The general ideas of God, and Christ,
and sinfulness, and danger, and pardon, and obedi-
ence, and heaven, and hell, brought into particular
relation to our Self — our own individual being —
and assuming thus a ms^nitude a reality and a
solemnity they never had before. God, in a word,
confronted with our soul ; and therefore our relation
to Him, dependence on Him obligations n^ligences
and rebellions towards Him — our whole dissimilarity
from his tremendous Majesty and Holiness — ^flashing
on us in a l^ht, bright as the Sun at noon-day ; and
revealing to us at the same time the imperative
necessity of eome personal transctction between us
and Him in order to our safety and our peace. And
herewith therefore the springing up of thoughts
we nerer knew before ; the opening of a prospect
into which we never hitherto had looked ; the sink-
ing of the present and the palpable before the mighty
forms of spiritual objects looming in the awful dis-
tance ; the throwing forth the spirit out of one world
into another ; the passing onward into a new hemi-
sphere lighted by new stars, and bright with fruits
and flowers before unknown.
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SFIBITITAL AWAKENING. 101
And how then shall such attention be awakened ?
Whence shall we deriye this new impulse towards
religious truth ? The Scripture answer is — This is
the work of God, For the human heart is a great
mystery. It is undergoing constantly innumerable
changes which we cannot feithom, still less can of
ourselves alone produce or control. We feel, in
meditating on it, as we should in looking out upon
the vast expanse and never-ceasing flow of ocean ;
whose winds and tides and currents, we know to
be not entirely fortuitous but subjected to law;
and yet to which our influence extends not, and of
which we can avail ourselves only by a watchful
skill. Much may be done by seizing on and im-
proving occasions, but nothing to produce them.
And just similarly, — ^who has absolute power over
the human mind? Who can discover the secret
causes of its ever-changing tides of feeling ? Who
can trace the various currents of its thoughts.^
Who can '' gather in his fists*' the winds that sweep
across its bosom? Who can say to its troubled
billows '^ Thus far shalt thou go but no further ;
and here shall thy proud waves be stayed ?" Alas !
it is deceitful above all things, — ^who can know it
but the all- wise God ? It is fluctuating and un-
manageable, — ^who can rule it but the All-powerful
God? " The way of man is not in himself; it is
not in man that walketh to direct his steps." *' The
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102 SFIBITVAL AWAKSNIXG.
preparations of the heart in man and the answer of
the tongue are from the Lobd."
And therefore all Awakening of the attention to
Religion, — all ''opening of the heart/' to use the
language of the Bible, — all " effectual Calling," to
employ the phrase of technical Theology, — is in
Scripture constantly ascribed to God. It was '' the
Lord^* who " opened the heart of Lydia that she
attended to the things that were spoken by Paul."
Acts xvi. 14. It was because " the hand of the
Lord was with the men of Cyprus and Cyrene"
that " a great number believed and turned unto the
Lord." Acts xi. 21. ''No man cometh unto me,"
says Jesus, "except the Father which hath sent
me draw him; for it is written in the prophets.
They shall be all taught of God ; every man there-
fore that haih heard and learned of the Jkther
cometh unto me." John vi. 44, 46. ^^Who then
is Paul," asks the Apostle, "4md who is Apollos,
but ministers " (agents and instruments) " by whom
ye believed, even as the Lord gave to every man ?
I have planted, ApoUos watered, but Ood gave
the increase." 1 Cor. iii. 6, 6. " Grod," he says
again, " hath called you unto the fellowship of his
son Jesus Christ our Lord." 1 Cor. i. 9. " For
ye see your calling. Brethren, how that not many
wise men after the flesh, not many mighty, not many
noble, have called you, but Ood hath chosen the
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foolish things of the world to confound the wise, and
God hath chosen the weak things of the world to
confound the things which are mighty — ^that no flesh
should glory in his presence ; for of Him are ye in
Christ Jesus, who of God is made unto us wisdom
and righteousness and sanctification and redemption,
that, according as it is written, He that glorieth let
him glory in the Lord,'' 1 Cor. i. 26—31.
And this divine origination of all Attention to
Religion, is strongly intimated in the very phrase
which is so firequently used for it in Scripture, and
which occurs in the latter passages just quoted
where this influence on the hitherto indifferent heart
is termed a ** Calling ;" and God is said to '* c<ilV
men to himself. For '* to call " a person, in Scrip-
ture language, is not only (in the first place) To
address ourselves to him ; to call forth his notice of
us ; as when God complains by Jeremiah, '^ I spoke
unto you, rising up early and speaking, but ye heard
not ; and I called you, but ye answered not." Nor
is it only (in the second place) To call into our pre-
sence and society — ^to summon and invite to us ; as
the king '* called " his servants to him and delivered
unto them his goods ; and the guests were " called "
to the marriage supper. But it expresses (in the
third place) To call out, call forth, select, bring near
to us by authoritative influence; as when God says
of Israel, " I have taken thee from the ends of the
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104 SFIBITUAL AWAKENING.
earth, and called thee from the chief men thereof,
and said unto thee, Thou art my servant, I have
chosen thee.''
In all which senses God calls every reader of these
pages to give himself to Him. Do you look upon
the solid earth on which you tread, and feel it to
be the representative and work of Unseen Might ?
Do you trace from link to link the ever-lengthening
train of causes and effects which nature presents to
you, and irresistibly conclude that still there must be
One Cause more beyond them all ? Do you consi-
der the heavens the work of God*6 fingers, the moon
and the stars which He has ordained, till their very
silence becomes vocal to you, and you hear them
'^ singing as they shine, The hand that made us is
divine ?" — In all these works of God there is a call
for your attention to his being, to his wisdom, to his
eternal power and Godhead.
And are you enjoying manifold privileges of in-
struction, worship, and church-fellowship, — the
knowledge of God's word, the invitations of his
Gospel, the open access to his throne of grace ?
These are calls of God to his gracious presence ;
these bring you into the atmosphere of his Spirit.
And it is by the use of these privileges and the in-
haling, through them, of this Spirit, that you may
be rendered sensitive to that inward Call which
shall arrest your very soul, and draw forth all its
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SP1BITT7AI. AWAKENIXG. 105
best affections towards your heavenly Father. O if
we should neghct these gentle assiduities of our God !
if after all that he has spoken to us by his Works,
his Providences, his Word, his Church, his own be-
loved Son, we should still be " dull of hearing !*' —
we should doze and dream on in the torpor of In-
difference till " the great cry " shall be made, " The
Bridegroom cometh ;'* and we start up from sleep —
too late ! Awake now^ thou sleeper, and call upon
thy God I He calls to you. Call you to Him !
His voice now sounds to you the tender note of In-
vitation. O may yours respond in that of reverent
attention, " Speak, Lord, for thy servant heareth ! "
Let no man obstinately say, "It is Go^s work,
this awakening, and therefore I must leave it to
him." Say rather, " It is God's work, and therefore
1 will seek it from him ! " All our encouragement
and hope lies in this assurance that " He giveth
to all men liberally and upbraideth not." God^s
work it is most truly, but not the less is it maiCs
work too. For this (like all his operations, in na-
ture providence and grace) is effected by Him
not without but with^ the subject on which he
works; not without but with, the various hmnan
means that influence the mind ; — those means frir-
nished by Himself, adapted by Himself to the in-
tended end, and constituted by Himself to be suf-
ficient for that end. And such means are at this
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106 SPIRITUAL AWAKENING.
moment before yoa and around you and withm you.
It is God who has presented these thoughts to your
mmd this day ; it is God who is by them moving
various feelings in your heart ; it is God whose
Spirit is this moment wrestling with your reluctance,
and urging you to awake and arise and pray ; and
whispering to you, so earnestly though gently, "Turn
you to your Gk)d ! " — O God, may each Reader of
these pages turn to thee ! Do Thou open his heart
to attend to the things that have been spoken in
them ! Do Thou so caU to him, that he may answer
with a newly-awakened earnestness, " Lord, what
wilt Thou have me to do !"
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107
CHAPTER IV.
8PIBIXUAL II^LXJMINATION.
The first step in Religion is the Awakening of
liie Attention to the things of God. But this atten-
tion, by whatever circfomstances roused, cannot be
sustained but in proportion as we go on to the Under-
standing of those things. Feeling is a legitimate and
essential means of determining the thoughts towards
God ; but genuine Feeling can maintain its life and
energy only as it is nourished by increasing thoughts.
The Illumination of the Mind must both deepen and
direct the Awakening of the Heart.
Illumination therefore is the next step in the
Process of Development of the Spiritual Life which
claims our attention. And this is so essential a
preparative and part of Piety, that St. Paul in his
Epistle to the Hebrews uses the term to express the
whole work of Conversion — " after ye were illumin-
ated, ye endured a great fight of afflictions ; " and
the Scriptures generally, express both the substance
of Christianity and the experience of it, by the term
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108 BPIBITrAL ILLUMINATION.
"light." "Show forth," says St. Peter, "the praises
of him who hath called you out of darkness into his
marvellous light." " Ye were sometimes," says St.
Paul, " darkness, but now are ye light, in the Lord ;
walk as children of light." These passages (and
many others) clearly showing that true Religion
depends on new and constantly enlarging views
of God and of his truth, and supplies a remedy
for the Ignorance as well as the Indifference, of
our fallen nature.
To be convinced of which let us consider first,
that There may he much ignorance of God even in
the midst of outward advantages.
Of this we have an instance in the case of the
Apostle Paul before his conversion. He had en-
joyed all the advantages which a Jew could possess
towards knowing God, and with his characteristic
energy he had improved those advantages to the
utmost. " Circumcised the eighth day, of the stock
of Israel, of the tribe of Benjamin, an Hebrew of
the Hebrews; as touching the law a Pharisee;"
—one of those therefore who " knew God's will,
and approved the things that are more excellent,
being instructed out of the law, having the form of
knowledge and of the truth in the law;" — ^nay,
"profiting in the Jew's religion above many his
equals in his own nation, being more exceedingly
zealous of the traditions of his fathers." And yet,
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SPIKITUAL ILLUMIKATION. 109
to this man we find Ananias sent by God, saying,
'' The God of our Fathers hath chosen thee that
thou shouldest know his unU and see that Just One
and shouldest heard the voice of his mouth." And
we find St. Paul himself, though he declared before
his countrymen *' I am verily a man which am a Jew,
brought up in this city at the feet of Gamaliel and
taught according to the perfect manner of the law of
the fathere^ and was zealous towards God as ye all
are this day ;** yet, intimating in another place, to
Timothy, that the only possible excuse for his re-
sistance to the will of God as manifested by his
Son was, that he did it '* ignorantlg in unbelief."
We see then in this instance how great may be
the darkness of the soul concerning God, even whilst
the understanding has been carefully instructed in
religion. We may know about God without know-
ing God. We may hear of him by the hearing of
the ear, and yet our eye may not see him. There is
a traditional knowledge of God as '< the God of our
fathers," which is not much more efficacious than
that which even the Heathen enjoyed, who ^' when
they knew Ood glorified him not as God neither
were thankful, but became vain in their imaginations
and their fooHsh heart was darkened.^' It is like the
knowledge that we may possess of our ancestors,
—their names and relation to us and some dim
tradition of their doings— as compared with that
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110 SPIBITITAI. ILLITMINATION.
which we enjoy of our immediate parents, whose
sentiments and character are every day displayed
to us. The Jews of old, with all their manifold
advantages, were thus ignorant of God. ^' Ye ioy^
indeed,'' says Jesus to them, " that He is your God ;
yet ye hmye not known him :— he that sent me is
true, whom ye know not J* Too many» even oi the
early Christians also, blessed as they were with the
fuller light which streamed from Christ, were thus
ignorant of God. '* They profess that they know
God," says St. Paul, " but in works they deny him."
And St. John solemnly warns all such self •deceivers,
'^ He that saith I know God and keepeth not his
commandments, is a liar, and the truth is not in
him." O it is an awM thing to hove the intellect
enlightened while the heart remains dark and cold.
To be fiuniliar with the sound of truth, but never fo
have unclosed our eyes to look upon the very iau^
of truth I To be ** groping at noon-day as the blind
gropeth in darkness ! " *' This," says our Lord, *' is
the condemnation, that light is eome into the world
and men loved darkness rather than light because
their deeds were evil !"
But more than this. There may be even some
praetieal as well as theoretieal knowledge of God,
and yet this may extend only to some parts of kis
character, and still leave much darkness on the mind
cencerEong its most essential features. St. Paul, be-
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SFIBITUAL ILLUMINATION. Ill
fore his oonversion, was not Uke those worldly and
ungodly Jews who shut out the truth by their un-
r^bteottsness. He oould declare before them all,
" I have lived in all good conscience before Qod
tmto this day," and assures Timothy that he '* served
God from his forefathers with a pure conscience/'
And yet this very Paul, as regarded the most essen-
tial attribute of God and the most important con-
ceptions of His will, was dark and blind ; so much
so, that the knowledge which broke in upon him ^at
his oonversion he speaks of as a new revelation. Gal.
i. 1 6. Never then let men be satisfied with dim con-
ceptions of the character and will of God ; with half-
truths only in Religion. Happy indeed is the man
who is practicalfy affected by any thoughts of God,
however obscure ; &r happier than he who with his
understanding open has his heart still closed. An
ignorant Piety is better than no Piety at all. A
mistaken endeavour to please God is fiir superior to
odd indifibrence to Him. But th^n, we must say
this camparaiwefy only, and with anxious fear tor
all who suffix themselves, with the true light shin*
ing round them, to dose their eyes to better views of
Qod. Paul does not the less bbnM himself for his
former conduct, because of the ignorance which pro*
duoed it. He does not the less exdaiia» with all the
self-abhorrence of true penitenee and its deep sense
of guilt ^* I waaa blasphemer and a pesseeutor and ia«*
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112 SPIRITUAL ILLrMINATION.
jurious, yea the chief of sinners !" And alas ! there-
fore for any man who contents himself with frag-
mentary notions of Qod, as the God of Nature and
of Providence and of Justice and of Law ; as the
benevolent Benefactor and the righteous Governor
and the protecting Patron of his others, and his
fathers* church — ^and sees him not as the God of
Grace ; understands not his specific truth and will
as manifested in his Son, and therefore '^ being
ignorant of God*s righteousness and going about to
establish his own righteousness, does not submit
himself to the righteousness of God." O how much
of reverence may there be for God, while yet it may
be said of us as Jesusdid of the Samaritans, '' Ye wor-
ship ye know not what ; " and Paul of the Athenians,
*' As I passed by and beheld your devotions I found
an altar with this inscription, To the unknown God :
whom therefore ye ignorantly worship, him declare
I unto you."
Such then being the natural ignorance, both theo-
retical and practical, of Gk)d, which may exist not-
withstanding manifold advantages ; let us consider
in the second place, that Hie removal of this Ignorance
is essential to true (Christian Piety, Not indeed that
the existence of Piety depends on the degree of dis-
tinctness with which we perceive the character
of God. Very obscure conceptions may give birth
to genuine devotion. But ike purity and the moral
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SPIBITTTAL ILLUHINATIOK. 113
tnfiuence of Piety do depend upon the general light
which may be thrown around that character, and the
aspect which it presents to us. To loye and serve
Qod as we ought, we must know him as ho is.
" This,'* says our Lord, ** is life eternal, to know thee
the only true God and Jesus Christ, whom thou hast
sent.** All hope of eternal life and all fitness for its
enjoyment, depend on our becoming acquainted with
the Father as he is revealed to us by Christ ; for only
such a revelation — the revelation of grace and truth
-^csoi win the affections and elevate the character.
For genuine Piety is not merely Reverence of
certain unseen powers by which the world is actu-
ated; nor assent to certain historical facts which
are reported to us ; nor obedience to certain rules
of conduct which are imposed upon us by
authority, or which commend themselves to us
as profitable or rational or becoming; but it is
the Exercise of the affections towards a personal
Being^ and the elevation of the character by the
influence of those affections into similarity with
His. It is not mere belief of God, but belief in
God ; that is, not merely belief of his Existence
but reliance on his character. And when we keep
this distinction in mind, how vain are all the objec-
tions urged about the impossibility of assenting to
propositions which we do not fully comprehend ! It
is not in assent to propositions, vrhSii^BT many or few
I
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114 SFIBITTTAL llLhVUlUfAXlOV.
simple or abstnue, that saving Faith consists ; it is
in yielding up our confidence to Him who makes
those propositions; the confidence being gromided
upon ./boto (not speculations) which exhibit to us his
eharacter. Surely I might have — and ought to
have — ^the fullest confidence in the dicta and direc-
tions of Newton upon any point of Practical Astro-
nomy, though I might not understand, and therefore
•ould not intelligent^ assent to, any one book of his
Principia. We may know Qod so as to confide in
him and love him without being able to understand
God. And eo we must know God. For '^ with the
heart man believeth unto righteousness." And the
heart can repose its confidence in another only as it
inowe that other ; it can love only as it becpmes
acquainted with what is loveable. A child who has
been' sent for education to a distant country, may
have some natural reverence for the Father whom
he knows to be at home, and some desire that the
reports his Parent hears about him should be satis-
factory ; but he can love that Father (that is, per-
sonal affections can spring up towards him) only as
he comes to know that Father ; only as his Parent's
letters and eommunications unfold to him something
of his character, and of his feeling towards him-
self; or when at last, returning to the paternal home
he is pressed to the paternal bosom, and foels for
the fifst time m its fulneos what it is to have a
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SPIRITUAL ILLrMIlTATION. 115
Father, and to be a Son. And the reason why,
with all that fear of the unseen and that reve-
rence for the mysterious which must be allowed
to be almost imiversal in mankind throughout all
stages of their civilization, there is still so little
practical influence of these feelings on the heart and
life, is just because men know not Him before whom
they tremble; they behold him not shining fortih
Ml-orbed in all the splendour of his perfect cha-
racter as the Father of their spirits, the God whose
very being is Love.
For who can love God while ignorant or mis-
trustful of God's love to him? Who can possess
that spirit of filial confidence and joy and hope and
buoyant energy, which is the proper spirit of Chris-
tian Piety, while his conscience is unpacified and
his sense of alienation unremoved ? We must in
such a temper either boldly throw off our allegiance
to God, or we must serve him by constraint and
with a heavy heart. Is this last the case with any
one who is now reading these Hnes ? Are you well
disposed towards religion, and yet find it wake no
note of joy within your bosom ? Are you a con-
scientious person, and yet sensible of a restraint,
which keeps you at a distance firom God ! Are
your very best feelings towards him more those of
a Servant to his Master than of a Friend to his Be-
nefactor, or a Son to his Father ? Then do you not
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116 SPIEITTJAL ILI^TTMINATION.
need Illumination ? Is there not something in the
Idea of Ood to which you have not hitherto given
heed ? Is not the very key to his whole character
still undiscovered hy you? Can you say that you
know God truly if yon know him not as your God,
your Friend and Father, to whom you can exclaim
with David, " Whom have I in heaven but Thee,
and there is none upon earth whom I desire beside
Thee ?*' Do you not need, in short, that the God
of your fathers should be imveiled to you as he was
to the Apostle Paul, " that you might know his tmll ? ' '
(Acts xxii. 14.) That you might know his will :
this is what we need in order to a genuine Christian
piety : not his works only ; not his greatness and
his power and his sovereign authority alone ; not
his general character of wisdom and benevolence
merely ; but " his Will," in that particular sense
in which the term is used by Ananias to St. Paul,
and by the Apostle himself in his epistles — ^His
gracious Witt, his purposes of condescending and
forgiving love, his Will to save sinners and justify
the ungodly and bless the imdeserving and receive
back to his arms the most desponding penitent who
feels he is no longer worthy to be called his son,
and comes to him crying '' Father, I have sinned
against heaven and before Thee." That will which
St. Paul extols to the Ephesians when he tells them
^* God has predestinated us unto the adoption of
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SPIRITtTAL ILLUMINATION. 117
children to himself according to the ^ood pleasure of
His WiUy to the praise of the glory of his grace; "
and to the Galatians when he says that Jesus *' gave
himself for our sins, that he might deliver us from
this present evil world, according to the Will of God
and our Father.*' Such was the Illumination which
St. Paul had need of, notwithstanding all his pre-
vious knowledge and conscientiousness and zeal, to
render him a child of God indeed ; such did he re-
ceive when **it pleased God who separated him
from his mother's womb, and called him by his
grace, to reveal his Son in him ; " and such do we
need also, such we must by similar means receive,
if we would rise into the &ith the love the dignity
and the devotedness of Christian men. O indeed we
need it ! Far more, all of us, than we have yet
attained to ! With fJEtf more comprehension of the
breadth and length and depth and height of that
love of Christ which passeth knowledge, if we
would be filled with all the fulness of God !
And how then, let us thirdly ask, is this removal
of our natural ignorance of God, this Illumination
of the mind so essential to the first upspringing of
filial Piety in the heart, to be effected? In propor-
tion, I reply, as we contemplate that full man^s-
tation of God which has been vouchsafed to us in
his own beloved Son, Jesus Christ, '^ The God of
our ^sithers hath chosen thee^*' said Ananias to Saul,
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118 SFIBIIUAL ILIiUMIKATIOir.
that "thou Bhouldest know his will and see thai Jt^ei
Oney and shouldst hear the voice of his mouA" He
is the souvee of all true lUumination. From his
cQuatomnce stream fcarth those rays of the Father's
kfire^ which fire the heart and melt the will of maa.
** As no man knoweth the Son but the Father, so
no man knoweth the Father but the Son^ and he
to whomsoever the Son shall reveal him.*' Matt zi.
27. '* God who commanded the light to shine out
of darkness, hath shined into our hearts, to give the
light of the knowledge of the glory of God in the
&ce of Jesus Christ:' 2 Cor. iv. 6. '' No man hath
seen God at any time ; the only-begotten Son which
is in the bosom of the Father, he hath declared
him." John i. 18. ''The Word was made flesh,
and we beheld his glory, the glory as of the only-
begotten of the Father, full of grace and truth "--•
that is, radiant with just that peculiar q;>lendour
which constitutes the very being of God, the fullest
truest most &ithful greiee^ or love. John L 14«
I might refer you simply to the history of man to
show you how, before the coming of Christ, this fea-
ture of the Father's character was dim and doubtful
—how, among the benighted Heathen, fear made
gods and cruelty invested them with attributes of
fierceness and implacability — ^how, even among the
Jews, though for the spiritual penitent there was
many a ray of mildest pity gleaming through the
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SflBITXrAL ILLUHINATIOK. 119
darkness and the tempest of Mount Sinai, yet the
general aspect of the law-giving and law-avenging
Jehovah, wa» austere and stem ; so that St. John
declares '* The law was given by Moses, but grace
and truth came by Jesus Christ." But I would go
&rther thain historical deduction, and assert broadly
and beforehand, that it is not in Nature, in Events,
or in Reason, to unveil to us with a certainty suffi-
cient for our Peace and Hope, the Love of God to-
wards man ; and that in the personal communica-
tions only which the Father has vouchsafed us hy his
Son can we truly know him as he is. What is called
Natural Religion is indeed the ground-work of
Christianity, but it can never 1>e the substitute for
it. It is the awaking of those feelings which pre-
pare for, anticipate, nay demand, a Revelation from
Heaven ; but so &r from rendering such a Revela-
tion unnecessary, so fiir from having the power of
self-expansion so as of itself to grow up and unfold
into Christianity, the very fact of its existence is just
that which renders a Revelation indispensable as the
supplement to its incipient but insufficient workings.
The chaos of emotion which it stirs within the mind
is just that which requires the influence of the
informing Word of truth. Because darkness covers
the face of the earth, and yet over that darkness
the Spirit of life sits brooding, there/ore God hath
said " Let there be light !" The glimpses of the
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120 SFISIIUAI. ILLTJICINATIOK.
Divine character afforded to mankind by NatUr^
and Providence teach them indeed those preliminary
lessons to which the fuller manifestations of Revela-
tion are supplementary. But all the intimations of
Nature and of Providence are dark, imperfect, per«
plexing, without the key which Christianity pre-
sents. They Aimish the component letters of the
Alphabet, but flung abroad without arrangement ;
and even when we laboriously collect these elements
together and piece out with them some few words
and sentences, we find that we have only just b^un
the lai^uage and got fragments only of the truths
of God, and we instinctively cry out for mare — ^more
definite, more extensive, more systematic, revelations
of his will. All we reach is mere conjecture ; and
only by the interpretation of the Author of these
fragments, only by the plainer history of the books
of God, can we make Ml sense of, even if we can
at all decipher, the puzzling hieroglyphics on the
vast and awful Pyramid of Nature, and the vague
mysterious legends of Tradition.
Nay, yet more than this. Not only do the de<
ductions of the understanding from the things and
events around us, not teU us clearly of the fatherly
character of God ; but they tell us of the reverse.
We learn from them not so much the truth of
pardoning mercy, as of avenging justice. The world
is full of punishment — prolonged and often inexorable
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8FIBITUAL II.LUMINATIOK. 121
punishment. Almost every transgression and diso-
bedience manifestly receives its just recompense of
reward. Not only wilful but even involuntary and
heedless infractions of the laws of Nature and
society, are by the natural course of things con-
tinually bringing with them trouble, pain, disease^
and death. The voice of God concerning transgres-
sion, if spoken forth at all in Nature, is a voice of
severity and condemnation. As the thunders and
lightnings of Mount Sinai were but one particular
instance of those general tempests which so often
rage in the natural world, so the denunciations of
Mount Sinai were but a particular expression of the
general truth which Nature is continually uttering,
" God is a consuming fire.'' Even the seeming ex-
ceptions prove this. Even the temporary delays of
punishment confirm this. Even the letting sinners
have their own way for a season, only beings upon
them more extensively the misery which is annexed
to Sin. Punishment may let the Sinner get for a
time the start, but with unwearied pertinacity does
it track his steps, and springs upon him inevitably
at last. '' The Lord is known hy the judgment
that he executeth : the wicked is snared in the work
of his own hands."
And* O then blessed be God that ''having in
times past spoken to the fathers by the Prophets, he
hath at last spoken unto us by his Son!" Blessed
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122 flPISITOAI. ILLUMIKATIOjr.
be God that "the Son of God is come and hath
given us an undentending that we may know him
that is true, yea may be in him that is true" —
enter into union a&d communion with the tmseen
Father— "through his Scm Jesus Christ!" No
longer need we now cry " Show us the Father," for
" he that hath seen Jesus hath seen the Father."
No longer need we doubt about the Father's com-
passion to every returning penitent, for this com-
passion Christ has manifested by accumulated proo&,
in every possible way ; by his teaching, by his cha-
racter, by his words and deeds of never- wearied
pity, and above all by his sacrificial and vicarious
death. " In thts was manifested the love of God
towards us, because that God sent his only-hegotten
JS&n into the world that we might live through him.
Herein is love, not that we loved God but that he
loved us, and sent his Son to be the propitiation for
our Sins." " For scarcely for a righteous man will
one die; yet peradventure for a good man some
would even dare to die ; but God commendeth his
love to us, in that while we were yet sinners
Christ died for us r'
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12a
CHAPTER V.
BPIBlTTTAIi SBGSVEJLLTION.
The object of reTelation is to meet the Men con-
'dition of suiBkiiid in all its extent, and to bring
back the soul in all its exercises to God. It applies
itself therefore to the Heart, to remove its natural
indifference to God ; and to the Understanding, to
dispel its natural Ignorance concerning God ; but it
stops not here, for this alone would leave untouched
the main-spring of our nature, the deep and influ-
ential Will, This, alasi is naturally ^merae to God.
It grows up in us as a will of *' the flesh," and
therefore cannot but be contrary to Him who is
Spirit, for ^'the flesh lusteth always against the
Spirit and the Spirit against the flesh." And con-
sequently all Attention to God*8 truth and Ac-
quaintjmce with his character will but deepen our
Aversion to Him, because it heightens our percep-
tion of the natural contrariety which exists between
us, imless there come the influences of his Spirit to
subdue that natural opposition, and by the seed of
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124 THE NATXTBE OF
the Divine Word to beget in us a love of God as our
Father, and a will devoted to Him as our Friend.
" That which is bom of the flesh," says Jesus, " is
flesh ; and that only which is bom of the Spirit is
spirit; and therefore marvel not that I say unto
you. Ye must be bom again,^''
New birth then, or Eegeneration, — ^that revolu-
tion in the will of man which makes him thenceforth
breathe and act as a Son of God — ^this is the topic
which now demands our meditation. May God
enable us to derive from it personal improvement!
It will be my endeavour to show First, the Nature
of this Regeneration; Secondly, the Necessity of
our personal experience of it in order to Christian
Piety ; and Thirdly, the Means by which it is pro-
duced in the soul.
SECTION L
THE NATUBE OF SFIBITUAIi BEOENEBAXION.
Reoekebation, in the sense which we are now
considering, is The awakening in the soul of a new
Disposition towards God — ^the Disposition of love, as
opposed to our natural dread of Him ; of confidence,
as opposed to our natural mistrust of Him ; of de-
votedness, as opposed to our natural resistance to
His will ; the Disposition, in short, of the return-
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SPIRITUAL BE0E^EBATION. 125
ing Prodigal towards his foi^ving Father, consctotts
of the mercy which has been extended to him, the
reconciliation effected, the thorough restoration to all
that he had lost — and more than he had lost — so
freely vouchsafed to him.
And it is this rcTolution in the consciousness in
relation to God, this birth of a new Disposition to-
wards him, taking place in the grown-up Christian,
of which we have more immediately to treat.
There are indeed two senses of the term Rege-
neration which the Scriptures present to us, and
which therefore are recognized by the ancient
Fathers, by the Lutheran Reformers, and by the
Church of England, both of which I think we must
most carefully maintain, if we would not deny on
the one hand what has been done /or us before our
consciousness, and on the other what must be ex-
perienced by us with our consciousness, touching our
relation to God. As baptized Christians we have
been brought into a new Position towards God,
which constitutes our incipient Regeneration : but
not the less for this (yea just so much the more,
since to this very consummation has our Baptism
pledged us) must we experience that new Disposi-
tion towards God, which constitutes our complete
Regeneration. Into ^ state of Adoption we have
been introduced by the application of Christ's aton-
ing blood. Into the sense of this Adoption we must
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126 THE NATURE OE
be awakened by the inspiration of Christ's trans-
forming Spirit.
Now, that the inures of Birth, and New-birth or
Regeneration, are fitly used to express our transfer-
ence into a state of Adoption we hare abundant
testimony.
Even in eommon pariance we find many instances
in which the term Regeneration is used to express
ant/ nutrked trantiiion from a state of evil to one of
good — as firom slavery to liberty, and fitmi misery
to prosperity. Thus Josephus calls the restiitutioii
of the Jewish Commonwealth, when the Jews were
brought back firom Babylon, " the Regeneration of
their fatherland." * And Cicero denominates his
recall from banishment into his former dignity a
" Regeneration.*' f So the Latins call those " twice
begotten " and *'new-bom " { who pass from a moum-
frd to a prosperous, from a worse into a better, state
of things. And the same use of the phrase we find
occurring in the East to this day. ** We left Bok-
hara" (says Dr. Wolff, ii. 113), «' amidst thousands
of congratulating inhabitants, who called my libera-
tion * a new birth.*** Whence that universal Restor-
ation of all things to their primitive blessedness,
that re-oonstruotion, and as it were new birth, of
the world into its normal state, to which the Greek
♦ Antiq, Jud. xi. 8—9. f Ad Attic, vi. 6.
tBisgeniti; recensnati.
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SPIKITtTAI^ SEGSNERATION. 127
philosophy looked forward, was similarly denomi-
nated its " Regeneration."
But equally in Scripture language is this image of
New-birth employed to designate a faToiuraUe ehange
of state. Thus, God*s deliverance of his people from
the bondage of Egypt, and his forming them into a
nation consecrated to himself, is called his begetting
them, and his creating them. *' Of the rock that
begiU thee,'* says Moses to the Israelites, " thou art
unmindful, and hast forgotten God that farmed
thee." Deut. xxxii. 18. And by the jHrc^het Isaiah,
God thus addresses his people :^-" Thus saith the
Lord that created thee O Jacob> and he i^t farmed
thee O Israel : Peav not, for 1 have redeemed thee^
I have called thee by thy name^ thou art mine."
Isaiah xliii. 1. And again, — ^^ "Sxmg my swm fronk
&r and my daughters from the ends of the earth ;.
even erery one that is ealled by my name ; for X
have created him for my glory, I ha^e farmed him,,
yea I have made him." Isaiah xliii. 6, 7. And the
final deliverance of the whole world ivom the bond*
age of the Evil (me» the taking off the curse which
sin has brought upon it, its putting, on a new face
and assuming a new character, is, from the same
analogy, expressed in the same terms. " Behold,"
says the Lord by Isaiah, ^^ I create new heavens and
a new earthy and the former shall not be remem-
bered nor come into mind;, but be ye glad and
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128 THE KATTTBE OF
rejoice for ever in that which I create, for behold I
create Jerusalem a rejoicing and her people a joy."
Isaiah Ixv. 17, 18. " /» the Regeneration,^* says our
liord to his disciples, referring to the same period,
" when the Son of Man shall sit in the throne of his
glory, ye also shall sit upon twelve thrones, judging
the twelve tribes of Israel." Matt. xix. 28.
And hence the farther application of these terms
to denote a similar favourable change in our re-
ligious condition ; especially the passing over from
idolatry to the service of the true God, and the
becoming thereby numbered among his people as
partakers of his favour and protection. Of this we
have an instance in the Eighty-seventh Psalm, in
which the Psalmist, looking forward to the glorious
things which had been promised concerning the city
of God, exults in the expected influx of Proselytes
from the neighbouring nations to swell the list of
her citizens, and cries — ^I will enumerate the Egyp-
tian and the Babylonian among the worshippers of
Jehovah ; I will speak of the Philistine and the
Tyrian and the Ethiopian as " bom " in the Holy
City; for " of Zion it shall be said. This and that
man was horn in her ; and the Highest himself shall
establish her. The Lord shall count when he
writeth up the people, ♦ that this man was bom
* Compare Ezekiel ziii. 9, where excommunication from the
commonwealth of Israel is thus threatened— *< Mine hand
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SFIBIXUAL SSaESfSKATION. 129
there ;" t.e. when he makes up the list of his citizens
he shall reckon among them as having all the pri-
vileges of birthright, many a Proselyte from heathen
lands. Whence the Jewish Divines say that Abra-
ham when he was called by God and cast off idol-
atry to serve him, became *' a new creature ; '* and
speak of Proselytes as " bom anew ; " " brought into
the world a second time, and by another mother,"
and changed from '' children of Satan into children
of Abraham," entering thereby into new fiunily
relations, and new ties and duties towards a new
community.
We need not wonder therefore at the similar use
of these terms by our Lord and his Apostles to ex-
press the similar transition of the Hebrew convert
from the Old law to a New one, and of the Gentile
Proselyte from Heathenism to Christianity; from
their connexion with what St. Paul denominates
'' this present evil world ** whether Jewish or Pagan,
shall be upon the prophets that see vanity and that divine
lies : they shall not be in the assembly of my pecple, neither
shall they be written in the writing of the house of Isrctel,
neither shall they enter into the land of Israel." And
Isaiah xliv. 6, where reception into this commonwealth is
thus promised — '* One shall say, I am the Lord's ; and
another shall call himself by the name of Jacob ; and
another shall subscribe with his hand unto the Lord" — he
shall enter his name in the roll of my people, — " and shall
surname himself by the name of Israel."
K
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130 tUM VASUAB OF
into a new coimejnoa with the ooQuiumity of Chria-'
turn worthippen, Thi« transition was avowod and
witneised before botii the world and the church
in the pablie aoleninity of Baptiem, which waa the
symbol of the convert's renunciation of the old fa-
mily of his birth, and entrance as a new-born babe
into the new fieunily of his adoption ; of the blotting
out his past esistenee and the conunencing of a new
one ; and which therefore is called by onr Lord the
<* being bom again of water," and by St* Paul ^' the
washing ci jR9gineratum ;" and is referred to by St.
Peter as transferring its recipient from an old world
into a new one, as complel«ly as the waters of the
flood transported Noah and his family from the
wrickedness and ruin of the ante-diluvian, to the
renewed purity and the regenerated hopes of the
post-dilunan, state of things* " Except a man be
bom again of water," said Jesus to Nieodemus (John
iu. 5) ;--«-except he pass, not mentally only by pri-
vate conviction of my being sent from God, but
manifestly also by puUic avowal of his sentiments,
into the number of my open followers, ** he cannot
enter into the kingdom of God." " God," says St.
Paul to Titus (iii. 5), "according to his mercj
hath saved us,"-— has transferred us out of the com*
munity of the "foolish, disobedient, deceived,"
&c. (verse 3), into the community of his saved ones ;
has " justified" us (as it is in verse 7), and received ua
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SPIBITtJAX BX(IBN]:BA.TI0N. 131
into his feronr and piotoetion,-^'* by the vashii^
of RegmeraHm:^ *' In the days oi Noah," says St.
Petinr (1 Peter iii. 20, 21), '* &«r, that is dlght souls
VMresaTied by water ;"--**were rescued on the bosom
of the flood from the ruin of the old warid into the
security of the new i-^"* Tlie Hke figure whereunio,
CTen baptism, doth also now sare us,"-^by water in
like manner is our transition now eftoted from the
world on which the eurse ef Qod is eome, and whieh
is ready to be burned (2 Peter iiL 10), into that
little &mily of his d^vered ones who hate the pro^
mise and the hope of '' new heavens and a new
earth, wherein dwelleth righteousness." (2 Peter iii.
18.) What the writing of his name to the Mosaie
covenant was to the Proselyte from Heathenism;
what the washing from the defilements of his birth
was to the new*bom infont ; what the water of the
flood was to the rescued fiunily of Neah; that is
Baptism to the Christian convert; the method of
trantkion into a new eommunity^-^4i new sphere of
being'^— a new woild.
Scripturally therefore, as well as by a just ana*
logy, does Ihe ChristiMi church employ this term
Begeneration to express the new 8tat§ of Adoption^
or admission into the ihvour and the &mily of God,
to which we are introduced 1^ Baptism ; our trans-
ference from being '* chiUiren of wrath " to '^ children
of grace." Thus Justin lltiartyr, speaking of the
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182 THE NATURE OF
mode of dmiling with oonverts in his time, says;
*' They are then led bj us to a place where there is
water, aAd are regenerated after the same maimer that
we ourselres have been regenerated. For they are
bathed and cleansed %n the water in the name of God
the Father and Lord of all, and of our Saviour Jesus
Christ, and of the Holy Ghost." Whence the Lu-
theran Reformers remark, ** Sometimes the word Ee-
generation is used for Juetification ; and then it
means simply remission of sins, and adoption into
the number of the Children of God. In which sense
it is frequently employed in the Apology for our Con-
feBsion,asfor example where it is asserted that Justifi-
cation is Regeneration. In like manner as fhe word
to make aKve** (compare Eph. ii. 1, 5) '*is used to
signify the remission of sins."* To the same purport
our English Reformer WycHffe says, ** In Baptism
God christeneth the souls of men ; that is to say,
washeth their souls from the undeanness of all sin."
And again, '* Bodily baptiadng is a figure showing
how man's soul should be baptized from sin. Bodily
washing of a child is not the end of baptizing ; but
baptizing is a token of washing of the soul from
«m, both original and actual, by virtue taken of
(Prist's deathJ' And this therefore is a prominent,
though not the exclusive, sense which pervades the
Articles and Liturgy of the Church of England.
* Formula Concoidite, p. 686*
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8FISIIUAL JUBGSNESATIOir. 133
**The idea which our Reformers entertained," says
Mr. Simeon, *' was, That the remUtion of our atnst
as well as the regeneration of our souls, is an
attendant on the Baptismal rite.*'* We see this
in the Twenty-seventh Article, where we read
that ^^ Baptism is a sign of Regeneration or
New birth, whereby, as by an instrument, they that
receive Baptism rightly are grafted into the church :
the promises of forgiveness of Sin^ and of our adop-
tion to he the Sons of God by the Holy Ghost, are
visibly signed and sealed." So also in the Baptismal
sendee we pray '' that this Infant coming to thy holy
Baptism may receive remission of his sins by spiri-
tual Regeneration ;" and again, ** Sanctify this water
to the mystical washing away of sin;^* and then
we afterwards give thanks to God '' that this child
is regenerate and grafted into the hody of Christ's
ChurchJ*^ Whence, again, in the collect for Christ-
mas Day we pray that *' being regenerate and made
God's children by adoption and grace, we may daily
be renewed by his Holy Spirit."
Such then is the first sense of the term Regene-
ration; denoting our transference into a state of
adoption — our being nefb-bom from a condition of
guilt and condemnation, to one of pardon accept-
ance and the hope of everlasting life ; from being
'' without Christ, aliens from the commonwealth o£
* Simeon's Works^ ii. 258.
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134 THE KATt7KE OP
Israel and strangers from the covenants of promise,
having no hope and irithout Qod in the world," to
being *^ made nigh bj the blood of Cbsist and reoon^
cikd to God by his cross.** " With great clearness
fSit. Paul intimates," says Archbishop Smnner, "that
Ae Christians headdresses were regenerate, as having
• put off the old man with his deeds,* and having
become the •temple of the Holy Ghost,' and 'the
members of Christ ; * as having the * spiritual cir-
emnctsion,' and being * buried with Christ in bap-
tism ;* Rom. vi. S ; Col. ii. 12 ; as having * received
the spirit of adoption^* Rom. viii. 15 ; and as ' being
washed^ sanetijied, and justified, in the name of the
Lord Jesus, and by the Spirit of our God.' To the
Galatians, ' bewitched,* as he says they were, * that
they should not obey the truth,* he still writes, * Ye
are aU the children of God by fkith in Christ Jesus.
For as many of you as have been baptized into Christy
have put on Christ,* Gal. iii. 26. These addresses
and exhortations are founded on the principle that
the Disciples, b^ their dedication to Ood in Baptism,
had been brought into a state of reconcilement with
Him, had been admitted to privileges which the
Apostle calls upon them to improve. On the autho-
rity of this example, and of the undeniable practice
of the first ages of Christianity, our Church considers
Baptism as conveying^ Regeneration, instructing us to
pray, before Baptism, that the infant * may be bom
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SPIBItUAX. BBOSKSmAtlON. 185
a^am, and made an heir d eterlastuig saivatimi ;
and to return thanks after baptism *that it haih
pleased God to regenerate the infant with his Holy
Spirit, and receive him for his own child by
adoption." ♦
And recollect then Christian Reader, that this
new Position towards God« with M it$ attendant
responeihtHty^ is yours. You have passed through
this change of state. You have been transferred
from the Ck)urt of the Gentiles into the Sanctuary of
God. You have been dedicated in his temple and
made holy to the Lord. The blood of the oovenant
has been sprinkled oyer you. The c^oss of Christ is
on your brow. And the Sacramental oath of your
allegiance to his name is registered on high. Yon
are no longer your own. You are pledged and de-
voted as a follower of Jesus, ** not to be ashamed to
confess the fiuth of Christ crucified, but manfully to
fight under his banner against sin the world and
the devil ; and to continue (Prist's faithful soldier
and servant unto your life's end/' O what must be
yonr condemnation if you become a deserter from his
camp, a renegade to the faith you have been dedi-
cated to, false to the oath that has been pronounced
upon you ! " How shall you escape If you neglect
so great salvation ! ** "Of how much sorer punish^
ment, suppose you, shall you be thought worthy if
• Sumner's " Apostolical Preaching."
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186 THB KATURS OV
you tread under foot the Son of God, and account
the blood of the Covenant wherewith you are sanctified
an unh6lj thing, and do despite unto the Spirit of
grace ! " O ^ what you profess ! Realiase what you
are devoted to. Enter coneciowly into your sacred
relation to Almighty God. Become personalfy — in
disposition affections and hope— a memher of Christ
a child of God, and an inheritor of the kingdom of
Por thucr only will you realize the Second Sense
in which Begeneration, or New Birth, is spoken of
and demanded, both by Scripture and our Church.
Namely, as that New Disposiiion towards God, that
Sense of Adoption, which shews itself in all the
exercises of filial Loye to Him as reconciled to us
in Christ.
For it is to the actual consciousness of such a new
Disposition towards God that the Scripture writers
would have us look, at each successive moment of
our Spiritual life, as the only valid evidence of our
continuance in God's favour, and of His seed remain-
ing in us. No supposable past change is counted as
of any avail to assure us of our present safety, except
as we are finding in ourselves and are displaying to
the world, the practical evidence of our being mem-
bers of Christ and children of God. '^ If any man
have not the Spirit of Christ,' ' says St. Paul to the
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BPIBITT7AL BB6SNERATI0K. 137
Romans (viii. 9) *'be is none of bis." And this he
says, remember, to persons akeady baptized, abready
spoken of by himself as '' beloyed of God, called to
be saints " (i. 7) ; as " buried with Christ by bap-
tism, that like as Christ was raised up from the dead
they also should walk in newness of life." vi. 4-
So again it is to baptized Corinthians, men of whom
he had said, *' Ye are washed ye are sanctified ye
are justified in the name of the Lord Jesus and by
the Spirit of our God" (1 Cor. vi. 11), that he
writes so solemnly, ** Examine yourselves whether ye
be in the &ith ; prove your oton selves. Know ye
not your own selves how that Jesus Christ is in you,
except ye he reprobates f^^ 2 Cor. xiii. 5. And just
similarly he warns the Ephesian Christians, whom
he had spoken of as " created in Christ Jesus imto
good works," and '* fellow citizens with the saints
and of the household of God" (ii. 10, 19), that
they *' put off concerning the former conversation
the old man, and he renewed in the Spirit of their
mind, and put on the new man which after God is
created in righteousness and true holiness." iv. 22.
Just as he says, again, to the Eoman Christians,
after having enlarged on the mercy they had ob-
tained as " the remnant according to the election of
grace," and as " grafted in among God's people "
(xi. 5, 17, 30), ** I beseech you, therefore, by these
mercies of God" (so rapturoxisly commemorated).
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ISd ¥B£ KATtrBB OF
" that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable ser-
vice. And be not conformed to this world, but be
transformed hy the renewing of your mind, that ye
may prove what is that good and acceptable and
perfect will of God." xli, 1, 3. While every one
knows the strong expressions of St. John concerning
the necessity of our realizing in present experience
the position into which we have been admitted by
God's free grace, if we would " know that we are
of the truth, and would assure our hearts before
Him." The very same persons of whom he had
said, '* I write unto you, little children, because your
sins are forgiven you for his name's sake;" and
again, " Behold, what manner of love the Father
hath bestowed upon us, that we should be called
the Sons of God; *^ and again, "Beloved, now are
we the Sons of God*' (1 John ii. 12; iii. 1, 2); he
scruples not to warn, further on, " Whosoever doeth
not righteousness is not of God,'* and " whosoever
is bom of God doth not commit sin," and " hereby
we know that He ahideth in us, hy the Spirit which
he hath given us."
All therefore, you see, is made to turn on the
present abiding Experience of the Spirit of Adoption,
the filial Disposition towards God, which consti-
tutes the realizing of the privileges, the actualizing
of the idea, conferred upon us in our Baptism.
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We must haye A thorough p&fsonal B&gefunUi<m.
We must ^ve ^* the Spirit of Adoption, crying in us,
Abba, Father, and bo bearing mineas icith out apirU
that we are the childr^ of' God. " Rom. viii. 15, 16.
And what then are the markB and actings of this
Spirit ? What the main eridences of that new Dis-
posiiion towards Qod, that life of God in the soul,
without which none can be saved }
This question may be best answered by another.
What are the marks of Life in any of its workings ?
physical Life^-mental Life^-neaoral life f Axe they
not gpeeialQ' these twiy^-^Sensibtiiiy and Actitify?
And if so, must not the specifio marks of this
new Life of God in the soul which constitutes our
Spiritnal R^eneration be similarly a felt and ma-
nifested Sennibility- and Activity, with refermoe to
God?
And since this whole iopia is one of conicioumesa^
snffer me, instead of stating didactically these marks,
to ask you to enquire of yourself experimentally,
concerning your possession of them.
And first — ^what evidence have you of spiritual
SenaibUity with reference to God ? that is, of a quick
tender delicate susceptibility for the thought of God
— the love of God — ^the enjoyment of God ?
Is the thought of God pleasing to you ? Does
your heart leap up to welcome it ? When you look
at His works in nature; when you read of His
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140 XHB NATUBS OF
doings in providence ; when you gaze on the totalitj
of His character in the face of His dear Son ; have
you a sensibility for such manifestations ? Do you
delight to dwell upon them? to recall them? to
multiply them ? Can you say with the Psalmist,
" My meditation of Him is sweet ? "
Then as to the love of God. Have you a sensi-
bility to this ? You know what it is to be suscep-
tible towards your Mends ; you feel the charities
of father son and brother; you are quick to ad-
mire to esteem to love whatever is attractive
grand and tender in human character. How fares
it with the similar qualities in the character of
God ? Wonder, adoration, gratitude, affection, de-
votedness — do you know an3rthing of these emotions
towards your heavenly Father ? " We love him," says
St. John, " because he first loved us.'*
And have you, further, enjoyment in God— delight
in Him as an object of complacency as well as of
reverence ? Do you feel in His presence, and there-
fore in all the means which assist to make vivid
to your mind that presence, in his word, his day,
his house, his people, his worship, and his ministers,
any thing of that enjoyment which in the book
of Job is spoken of when it is said, " Receive the
law from his mouth, and lay up his words in thine
heart, and then thou shalt have delight in the
Almighty and lift up tjiy face unto God : " and
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SPIBITTTAL BBGEKEBATIOir. 141
which the Psalmist breathes when he exclaims,
«* Q God, thou art my God^ early will I seek Thee ;
my flesh longeth for Thee, to see thy power and
thy glory so as I have seen Thee in the Sanctuary ;
because thy hving kindness is better than life itself*
my lips shall praise Thee ! "
But this new Life of God within the soul will
show itself, not merely in spiritual Sensibility, but
in spiritual Activity with reference to God. The one
would be a poor thing without the other. It would
be but the sickly^ sentimaitality of nervous sensi-
tiveness. It might indicate some vitality, but not
vigorous Life,
For true Life will display itself in Activity for
pleasiny God. How shall I use the powers which
He has given me, so as best to satisfy the giver?
In what way shall I most enjoy his moral approba-
tion, his complacency? He has made me his
child in Christ Jesus, he has forgiven me all my
sins, he has supplied all my wants, he responds to
all my anticipations ; what shall I render to the Lord
for all the benefits that he hath done imto me ? how
shall I walk so as to please my God ?
And what can this lead to but a corresponding
Activity to imitate God? For it is by becoming
like him that we shall most effectually please him.
The life that he has infused into us is the same
life that displayed itself in his own beloved Son.
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HS VATXrBB OF SPIBITITAI, BBaEKXBATIOK.
The Spirit of Chmt u the Spirit of our Eegenera*
tion. And therefore it will show itself specially in
this — in bringing us into cooformitf with the cha-
racter of Christ; that as He was while on earth
the image and glory of Qod» so we too should
become the image and glory of Him. ''He that
saith he abideth in Him/' declares Si John, '* ought
himself also 90 to walk even ae He walked.** And
again^ *^ Herein isourloTe made perfect,"'^h«!ein
does it display itself as oome to maturity in us,-^
'' because as He woe eo are we in thU world.**
And therefore finally, the life of Gk>d in us will
assuredly manifest itself by an Activity to glorify
God. For we cannot be the sons of Cbd without a
burning seal for the honour of Ood. That which
glowed in the heart of Jesus, the Son of God, will
work in our heart too. We cannot rest without
desiring and therefore labouring, that all should
know Him who has been revealed to us; admire
Him whom we admire ; love Him whom we love ;
eome into union with Him to whom we are united,
'' O taste and see," cries the Psalmist, '' that th^
Lord is good ; blessed is the man that trustetili in
HimT' ''That which we have seen and heard,''
says the Apostle, '' declare we unto you that ye alao
may have fellowship with us ; and truly our fellow*
ship is with the Fathw and with his Scm Jesua
Christ!"
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143
SECTION II.
THE KECESSXTY OF SPIBITUAL BX6ENSBATI0N..
SiKOE Kegenemtion is tba awakening in the soul
of a filial Disposition towiurds Ood ; it follows neces*
aarily, that some pertanai cottfcmtfnesa of ntch a
change tnuat he es^penenced by every mind which
emerges from its natural indiflbrenoe to Ood into
the life of Love towards Him. Consciousness, I
mean, not of the deeper movements whether sudden
or gradual that have preceded it; still'less of ima*
gined throes of the New birth in its regry act ; but
of those uUered and aUering sentim^ts and disposi*
timis* which are the mamfeeMimut of inward revolu*
tion, to ourselves and to the world ;*-that eonscious-
neas which onx Seventeenth .Article calls ** ^efedmg
m ouruhes Ae vforkmff of the Spirit of CSirist,
mortifying the works of the flesh and our earthly
members, and drawing up our minds to high and
heavenly things ; " and without which our Regenera*
tionin any other aeaaae does but deepen our respon*
sibUity, and must increase our condemnation.
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144 THE NEOESSITY OF
This conscious Regeneration, then, we must assert
to be absolutely necessary to our present Piety and
our ultimate Salvation. For Piety is Friendship
with God ; but the natural relation of man is that
of contrariety to God ; and therefore till this con-
trariety be remoyed there can be no Piety. And
Salvation is the perfecting of Friendship with God
into complete Ee-union with him. It is the un-
limited enjoyment of God's presence ; and there can
be no enjoyment of God's presence but by partici-
pation of God's character. And hence our Lord
declares to Nicodemus, '* Except a man be bom
again, he cannot see the kingdom of God." Not,
yoja observe, "he shall not; but "he cannot;*^ — ^in
the nature of things it is impossible; there is a
moral necessity for his expulsion. None of the de-
crees of God are arbitrary. They are aU decisions
of the purest Beason, whose necessity commends
itself to our own judgment, and wins from us when-
ever we consider the grounds of it our own assent.
And therefore they are unchangeable; therefore
we cannot conceive them to be capable of giving way.
Caprice may possibly yield to entreaty. Reason is
eternally the same.
Consider then, I pray you, the essential contrast
between the character of God and the native cha-
racter of man, and you will yoturself pronounce the
absolute necessity of a personal change upon the
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8FIBITUAL BEGENEBATION. 145
part of man. God is spirit ; man is flesh. God is
heavenly ; man is earthly. God is pure and holy ;
man is corrupt and sinful. God is all majesty and
glory ; man is all meanness and shame. Two beings
not diflerent only but contrary; not merely with
qualities disproportionate but those qualities exclud-
ing each the other. And what, then, if these two
beings are to be brought into friendship ? What, if
man would enter into fellowship with God now, in
order to enter into the kingdom of God hereafter ?
This cannot be while that contrariety remains.
<< For what fellowship hath righteousness with un-
righteousness ? and what communion hath light with
darkness ?'" And what therefore must take place ?
There must be alteration on the one part or the other.
One of the opposites must change. One party must
gire way. But can God change ? Can He who is
The Rock give way ? Can the Etebnal deny him«
self? Can He put off that nature without which he
would not be God ? Or can He lower himself be-
neath his nature ? Can He accommodate his per-
fections to our sinfulness ? Can He abate one atom
of his spirituality — his purity — his consistency ?
The very thought were blasphemy ! And what then
must be done ? Where must the change take place }
In whom must the approximation be begun? I
put it to your common sense ; I put it to your
moral judgment ; What is the demand — the necesr
L
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146 THE NECESSITY OP
sary unavoidable demand — which the slightest
consideration of the awful contrast between God and
man forces home upon the mind ? Is it not that
of Jesus to Nicodemus ? " Verily, verily, I say unto
you, Ye hitst he horn again :'^ a higher spirit must
possess you — ^a new life must descend into you —
you must die from sin and rise again unto righteous-
ness, continually mortifying all your evil and cor-
rupt affections and daily proceeding in all virtue
and godliness of living.
Such a personal Regeneration, then, we must have
— ^all of us — either by the gradual dawn of light
upon the soid, stealing over its native darkness and
disclosing new forms of truth and beauty to the won-
dering mind almost before we are conscious of its
source; — or by the conscious spring of the awakened
spirit out of a world of vain appearances into one of
reality ; from the delusive images and confused pur-
poses and hurried efforts of an earthly dream, into
the distinct ideas, the well-weighed resolutions^ the
vigorous movements of a new existence ; wherein
God himself shines out upon us, and all other ob-
jects, in hia light being beheld assume their proper
colour form and character. " The doctrine of Con-
version," says Dr. Paley, " we must preach plainly
and directly to all those who, with the name indeed
of Christians, have hitherto passed their lives without
any internal religion whatever ; who have not at all
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SFIBITUAI. SEOENESATION. 147
thought upon the subject ; who, a few easy and cus-
tomary forms excepted (and which with them are
mere forms), cannot truly say of themselves that
they have done one action which they would not
have done equally if there had been no such thing
as a Qod in the world; or that they hare ever sacri-
ficed any passion any present enjoyment or even
any inclination of their minds to the restraints and
prohibitions of religion; with whom, indeed, re*
ligious motives have not weighed a feather in the
scale against interest or pleasure. To these it is
utterly necessary that we preach conversion. At
this day we have not Jews and Gentiles to preach
to ; but these persons are really in as unconverted
a state as any Jew or Gentile could be in our
Saviour's time. They are no more Christians as to
any actual benefit of Christianity to their souls,
than the most hardened Jew or the most profligate
Gentile was in the age of the Gospel. As to any
difference at all in the two cases, the difference is all
against them. These mtist be converted before they
can be saved. The course of their thoughts must
be changed^ the very principles upon which they
act must be changed. Considerations which never
or which hardly ever entered into their minds, must
deeply and perpetually engage them. Views and
motives, which did not influence them at all, either
as checks from doing evil or as inducements to do
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148 THE NECESSITY OF
good, must become the views and motives whicll
they regularly consult, and by which they are
guided : that is to say, there must be a revolution
of principle : the visible conduct will follow the
ihange ; but there must be a revolution tvithin.''
And this ** revolution within" has, therefore, been
urged in all ages of the Church, and that too some-
times in the very terms *' Regeneration " and " New
Birth," as absolutely necessary to the personal
fruition of our Adoption in Christ. St. Clement, for
instance, employs the word "Regeneration" as equi-
valent to Repentance or conscious change of heart
towards God. For having said in Chap. VII. of his
first Epistle to the Corinthians, '^Noah preached
repentance," he repeats the declaration in Chap. IX.
in these terms ; " Noah did, by his ministry preach
regeneration to the world." And St. Augustine says
very distinctly, on the First Epistle of St. John,
"Behold, a man when baptized has received the
sacrament of his nativity. He hath a sacrament,
and a great sacrament; divine, holy, ineffistble.
Consider what it is; that it should even make a new
man, by the remission of sins. Let him, however,
attend to his heart : whether that be there perfected
which has been done in his body. Let him gee
whether he has Love, and then let him say I have
been bom of God, If he hath it not, he hath indeed
a character impressed upon him ; but he only wan-
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SPIKITXTAL BEGENEBATION. 149
ders about as a deserter. Let him haye Love, other-
wise let him not say that he has been bom of God.*'
Again : " It is the Holy Ghost," says our Homily
for Whitsimday, "and no other thing, that doth
quicken the minds of men, stirring up good and godlff
moHons in their hearts which are agreeable to the
will and commandment of God, such as otherwise of
their own crooked and perverse nature they should
never have. That which is bom of the Spirit is
spirit. As who should say, man of his own nature
is fleshly and carnal, cormpt and naught, sinful and
disobedient to God, without any spark of goodness
in him, without any virtuouuB or godly motion, only
given to evil thoughts and wicked deeds. As for the
works of the Spirit, the fruits of faith, charitable and
godly motions, if he have any at all in him they
proceed only of the Holy Ghost, who is the only
worker of our sanctiflcation and maketh us new men
in Christ Jesus." ** Such is the power of the Holy
Ghost to regenerate men, and, as it were, to bring
them forth anew, so that they shall be nothing like
the men they were before." " If Nicodemus had
known the great power of the Holy Ghost in this
behalf, that it is he which inwardly worketh the re-
generation and new birth of mankind, he would never
have marvelled at Christ's words, but would rather
take occasion thereby to praise and glorify God."
" Regeneration," says Dr. Barrow, " is a spiritual
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150 tTHE NECESSITY OF
change, effected by the influence of the Holy Spirit
on the mind the will and the affections of an adtdt
sinner,*' And these operations '' do constitute and
accomplish that work which is styled the Regenera-
tion, renovation^ vivification^ new creation, resurrection^
of man ; the faculties of our souls being so improved
that ^e become, as it were, other men thereby; able
and apt to do that for which before we were alto-
gether indisposed and unjfft." Again, ''That reno-
Tation of our nature and qualifying our minds, as the
Qospel prescribeth and requireth, is called Regenera-
tion, a new creation, a new birth, the begetting a
new man within us. ' If a man be not bom from
above he cannot see the kingdom of God/ In such
terms is the effect of the Christian dispensation on
our hearts and lives described ; and that with the
greatest reason; for no act of God towards us can be
more fatherly than working in us by his grace the
principles of Christian life and the practices springing
from it.''
'•When a man," says Bishop Beveridge, "believes
in Christ the second Adam, and so is made a mem-
ber of his body, he is quickened and animated by his
Spirit, which being the principle of a new life in him,
he thereby becomes a new creature, another kind of
creature from what he was before, and therefore is
properly said to be bom again. His whole nature is
changed. He hath a new set of thoughts and affec-
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SPIBITUAL BEOENEBATION. 151
tioos, a new sight and sense of God, a new bias upon
his mind, so that he is now as much inclined to Vir-
tue as he was before to vice, and of a foolish proud
sinful and carnal creature is become wise and hum-
ble and holy and spiritual."
'^ As," says Bishop Taylor, '' in the superinducing
our evil nature we were thrust forward by the world
and the devil, by all objects from without and weak-
ness from within ; so in the curing it we are to be
helped by God and his Holy Spirit. We must have
a new nature put into us, which must be the prin-
ciple of new counsels and better purposes, of holy
actions and great devotion ; and this nature is derived
from God, and is a grace and a &vour of heaven.
The same Spirit that caused the Holy Jesus to be
bom after a new and strange manner, must also de-
scend upon us and cause us to be bom again, and to
begin a new life upon the stock of a new nature.
'From him,' said Origen, 'it first began that a
divine and human nature were weaved together, that
the human nature by communication with the celes-
tial may also become divine ; not only in Jesus, but
in all that first believe in him and then obey him,
living such a life as Jesus taught.' And this is the
sum total of the whole design ; as we have lived to
the flesh, so we must hereafter live to the Spirit :
as our nature hath been flesh, not only in its original
but in habits and affection, so our nature must be
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152 THE NEGESSITIT OF
spirit in habit and choice, in design and ^ectual
prosecutions: for nothing can cure our old death but
this new birth; and this is the recovery of our natiure
and the restitution of our hopes, and therefore the
greatest joy of mankind. It is a fine thing to see the
light of the sun, and it is pleasant to see the
storm allayed and turned into a smooth sea; our
eyes are pleased to see the earth begin to live,
and to produce her little issues with parti-coloured
coats ; and nothing is so beauteous as to see a new
birth in a childless family ; — ^but all tiiis is nothing
to the excellences of a new birth ; — ^to see the old
man carried forth to funeral with the solemn tears
of repentance, and buried in the grave of Jesus, and
in his place a new creation to arise, a new heart, and
a new understanding, and new affections, and excel-
lent appetites :^/or nothing less than this can cure
aU the old distempers*'
And how touchingly is this change described
from actual experience in the words of one converted
through the instrumentality of one of the Agents of
the Church of England Scripture Readers' Association .
(See their Journal for May 1854.) '' It is impos-
sible for me to tell you all I feel in the way of gra-
titude and comfort now that I can say with sincerity,
' I was blind but now I see ! ' And thanks be to
God for his holy word, and to you for your kind
instructions. In my leisure moments I often reflect
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SPIEITTTAL BEOENEBATIOK. 163
upon the change which has taken place in me. My
temper, though worldly once, is now heavenly.
When you first knew me I was the unhappy and
wiUing dupe of passion and all that was bad, but
thanks be to Qod I am now ujader the guidance of a
better reason. The force of unholy passions swayed
me then, the Bible is now my tutor. My appetites
were then above me, I am now superior to them.
My conscience has oftentimes been torn with re-
morse at the thought of a misspent life. Blessed
be God it is now pacified by the peace-speaking
blood of Jesus, and now I can repose by faith on his
merits, his sacrifice, and his atonement. I once
sought my happiness below, in the alehouse, the
tavern, the company of wicked scoffers ; but now I
find it in a Uving Saviour ; the foolishness of this
world corrupted my manners, and its spirit tinctured
all my conversation ; but I have done with all its
sinful gratifications ! ''
This then must become the personal experience of
each of us who are considering the momentous sub-
ject of this chapter. The evU of our characters is
personal. The process of their transformation into
good must be equally personal. Our Indifference to
God is personal ; therefore, so must be our awaken-
ing to attend to him. Our Ignorance of God is
personal ; therefore, so must be our Illumination
to know him. And our natural Alienation from
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154 THE NECESSITY 07
God, yea Aversion to the thoi^ht of Him, is, alas !
most personal; and, therefore, so must be our
drawing towards Him, our seeking Him, our finding
Him, our falling down before Him, our reconciliation
to Him ; our trust in Him — that is, our Regenera-
tion. We must enter into an entirely new relation
of (mr consciousness towards God, so that He whom
we have dreaded because of his tremendousness,
and shrunk from because of his purity, aye, and
disliked the very mention of his name because of
a conscious contrariety to his will— even He — ^the
same — ^the Holy, Holy, Holy Lord God of Hosts
that changeth not — shall be fled to by us as a Sa-
viotir, trusted in as a Friend, loved and clung to as
a Father, — our Father reconciled to us in Christ.
As the feelings of the prodigal towards his parent
when he gathered all his goods together and took
his journey into a far coimtry to avoid his presence ;
to the feelings of the same prodigal towards the
same parent, when he came to himself and said, I
will arise and go unto my Father, and when he felt
that Father's arms around his neck, and received
that Father's kiss of perfect reconciliation, and heard
that Father say. Make merry and be glad for this
my Son was dead and is aUve again, was lost and is
foimd : such is the natural disposition towards God
to that of our Regeneration : such is the transition
from death to life, from the old man to the new.
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SFIBXTUAL BEOEKESATION. 155
wUch is denominated by the Sciptmes, being '*bom
again."
And would you see how thoroughly personal and
conscious such a transition must be, observe what St.
Peter says of it in his First Epistle (i. 14-25), when
he is referring his readers to their own experience of
this New Birth. Hearing, thinking, judging, en-
bracing truth, are surely personal acts, — acts of
mind which no man can do for us, and which can-
not take place within us independent of our con-
sciousness. And of these acts of mind St. Peter
speaks when he reminds Ihe converts that they had
been " bom again by the word of God, which word
by the Gospel had been preached to them," and that
they had ^' obeyed the truths'' — submitted their judg-
ment and convictions to its influence. Feeling (again)
is surely k personal act, an act of the hearty which,
from its very nature, we cannot but be conscious of,
which we possess only so &r as we are conscious
of it. And of such acts of heart St. Peter speaks
when he declares that they *' by Christ had believed
in God,*' had reposed their trust and confidence in
him as their Father : and had '* put their faith and
hope in God : " and had *' tasted that the Lord is
gracious," had found the .truth of God's forgiving
love as grateful to their spiritual sensibility as the
sweetest milk is to the bodily palate of the new-born
babe. Desire, (once more,) resolve, endeavour, are
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156 THE NECESSITY OF
sarelj personcd acts — acts of tviU; the very experi-
ences which constitute us persons at all in contra-
distinction to things, moving from an impulse within
ourselves instead of being moved like the wind-
tossed leaf or the floating weed by impulses without
us. And of these acts of unll St. Peter speaks when
he exhorts them, '' Therefore laying <uide all malice,
and all guile, and hypocrisies and envies and all
evil-speakings, desire the sincere milk of the word
that ye may grow thereby." So evident indeed is
all this, and so impossible is it to conceive a human
being going through these changes of the character
without reflection and emotion and determina-
tion, — by any other way than that oi personal con-
sciousness and interest and effort, — ^thatthe drawing
out the proof of this might well seem superfluous if
not absurd, were it not that no words can ever be
too many, no efforts too assiduous, no reasoning too
minute, when we are endeavouring to banish and
drive away that fatal delusion, that worst form of
Enthusiasm (though it claims the merit of horror at
Enthusiasm), which dotes upon the fancy that men
may be sanctified without knowing it, and saved with-
out the trouble of it, and be literally carried, like
passive infants, by the angels into Abraham's bosom;
— that, dozing listlessly for all their life in one state
and that a state of irreligion, — they may neverthe-
less wake at last with glad surprise in another state
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SPIRITUAL BEOENEBA.TI0N. 157
and that the state of glory — swept from destruction
in a dream, and smuggled into heaven ! May God
deliver us from such Antinomian slumber, and startle
us into new Spiritual life !
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158
SECTION in.
THE MEANS OF 8FIBITUAL BEGENEBATION.
SPIRITUAL Regeneration as a conscious expe-
rience, is the sense of love towards God. And the
grand means of this experience is therefore that Ex-
hibition of God's hve towards us which is Vouchsafed
in the Grospel of Christ. For it is love that begets love.
Love cannot exist alone. It must be reciprocal. And
therefore our affection towards God must vary as our
consciousness of the affection of God towards us.
And this affection of Grod towards us is just the one
great truth which is proclaimed in Christ. It is by
manifesting this, that Christianity obtains a power
over the hearts of men which no philosophy, no reli-
gion even, Jd its lower truths, can gain. And it is
by commending this to the individual mind that the
Spirit of Christ — which is emphatically " the Spirit
of the Truths'' of this particular fundamental truth of
God*s saving love, — ^becomes the Spirit of life, and
new-creates the soul. And this therefore is what
St. Peter refers to, as the means and instrument of
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SPIBITUAL BEOENEBATIOK. 159
Regeneration, in his First Epistle (i. 23), when he
reminds his readers that they had been bom again
"not of corruptible seed but of incorruptible, by
the word of God which liveth and abideth for
ever." And St. James also, in a very similar passage
(i. 18-27), in which, having first laid down the
general proposition that nothing but good can come
from God, he adds as the most convincing proof of
his goodness, " of his own will hegat he us with
the word of truths that we should be a kind of first
fruits of his creatures."
For by referring to the context of the passage in
St. Peter, we see at once what was in the mind of the
Apostle when he used the phrase, " the word of
God." In the twenty-fifth verse he expressly ex-
plains his meaning: '* This is the word" — this is
what I am specially referring to by that term —
" which hy the Gospel is preached unto you." And
when, in verse twenty-two, he says, " ye have puri-
fied your souls in obeying the truth,'^ you will find
from the preceding context that " the truth " which
he has in view is that of Christ's " redemption of
them by his precious blood " — of his " manifestation
in these last times for them" — of his death and re-
surrection and glory, accomplished for them " that
ih&ir faith and hope might he in God,^' Which truth
he again distinguishes in chapter ii. 3, by saying,
" ye have tasted that the Lord is gracious,'' — that
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160 THE MEANS OF
is, have believed and felt that God is forgiving and
affectionate towards you, so that coming unto him
whom he has chosen and made precious you are
made *' a holy priesthood to offer up spiritual sacri-
fices acceptable to God hy Jems Christ ; " and " though
in time past not a people yet are now the people of
Gk>d ; though ye had not obtained mercy yet now
have obtained mercy, ''^
And this specific use of the terms '* the word of
God," '* the word," « the truth of the Gospel," to
express the fundamental doctrine of this Gospel,
that *' God was in Christ reconciling the world unto
himself, not imputing their trespasses unto them,"
is the prevailing one in Scripture. It speaks not,
in those terms, of any particular words or writings
— as we are too much accustomed to intend when
we employ the phrase, as if the Spiritual life
might be evoked by the letter of Scripture as by
some cabalistic charm — but of the truths which
formed the substance of the Apostolic writii^s and
addresses, the message of which they were the am-
bassadors, the disclosures concerning God and his
character and his feeling towards us and his doings
for us, which were made by his beloved Son. It
is not in words, but in '* the word,** not in the
terms but in the ideas of Christianity, that its mighty
power resides. When St. Paul reminds the Colos-
sians (i. 5, 6) of '* the hope laid up for them in
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SPIKITtTAL REGENEEATION. 161
heaven, whereof they had heard before in the word
of the truth of the Gospel,'' he immediately exchanges
the latter phrase for an equivalent one which shows
its definite meaning, " since the day ye heard it
and knew the grace of God in truth ; " that is, were
made acquainted with that unadulterated message
from on high, that God is gracious and compassion-
ate through Christ. And when he desires that " the
peace of God should rule in their hearts and they
should be thankful " — that they should maintain a
grateful confidence in him as their Father, — ^he ex-
horts them in order to this, as the proper nourish-
ment of this, " to let t?te word of Christ dwell in
them richly in all wisdom '* (Col. iii. 15), to get
deeply imbued with that grand truth in all its rich-
ness, which Christ has taught us, and which tells of
Christ as our Reconciler with God. This truth is
what St. Peter calls in another place, *' the word of
God " (Acts XV. 7) ; and St. Paul, " the word of
God's grace" (Acts xx. 32) ; and " the word of Sal-
vation *' (Acts xiii. 26) ; and " the word of faith "
(Romans x. 8) ; and '* the word of reconciliation'*
(2 Cor. V. 19); and "the good word of God"
(Hebrews vi. 5.)
Which sense of the expression is evident, yet
further, from the effects declared to result from the
reception of this " word." " Ye have purified your
souls,'' says the Apostle. *' in obeying the truth,"—
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162 THE MXANS OF
that is, have cleansed them from the defilement of
an evil conscience^ afraid of God, Which is the same
result that is elsewhere ascribed to the reception of
the fundamental truth of Christianity, reconciliation
with God by the blood of Christ. ** If the blood of
bulls and of goats sanctifieth to the purifying of the
flesh, how much more shall the blood of Christ
purffe your conscience from dead works to serve the
living God ? " (Heb. ix. 13, 14.) " Let us draw near
with a true heart, in full assurance of faith, having
our hearts sprinkled from an evil conscience, (Heb.
X. 22.) That which is the effect of sin is recipro-
cally the cause of sin, — ^namely, the consciousness
of disagreement and of distance between us and
God. And nothing therefore will effectually do
away with sin but that which does away with this
cause of sin, and brings into its place the opposite
consciousness of reconciliation and of nearness to
God. Against this assurance no one can hold ouL
By the very proclamation of it the sinner is made
to pause, and think, and relent. A man may doubt
indeed the love of God to him — he may even hastily
put from him an idea which aggravates his self,
reproach — ^he may rudely rage against an influence
which he feels to be xmnerving his determination
for evil ; — but he cannot look this winning truth di^
rectly in the face; he cannot give it time to look him
in the face in all the fulness of its radiance ; and yet
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SPIBITTTAL BBQENrEBATION. 163
hold on in obstinacy and rebellion. He begins to be
affected bySts secret fascination ; he feels the power
of its spell]; he hesitates ; he turns ; his stubbornness
is melting fiast away ; and even as the Roman gene*
ral before his mother's eye, " like a dull actor, he
forgets his part '' of proud impenitence '^ and he is
out ;" — ^he yields ; he stoops ; he throws down the
arms of his rebellion; he "casts away his transgres-
sions wherewith he has transgressed, and makes
him a new heart and a new spirit;" he flings £rom
him his jealousies and cavils and murmurs and
fears ; and he bows himself before the throne of the
Redeemer in entire surrender to the mighty gentle-
ness of God. " The love of Christ constraineth him /
and he judges that if one died for all, then they
which live should not henceforth live unto them-
selves, but imto him that died for them and rose
again." And therefore he becomes in Christ a new
creature ; old things pass away, all things become
new. God has reconciled him to himself by Jesus
Christ.
Thus then does *' the word of God "—the glad
tidings of reconciliation with Him by Jesus Christ
-^become the seed of our Regeneration. We are
*' bom again," not by the corrupiihle seed of selfish
calculations of expediency, of bodily impulses and
fervours, of artificially excited feelings, of philoso-
phical argumentation, and of dexterous persuasion.
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164 THE MEANS OF
— ^all which motives are but temporary and perish-
able, touch only the understanding and pftssions, stir
only the upper surface of the mind, reach not down
to the deep under-current of the will, and therefore
can produce but superficial transient incomplete
results — " not by corruptible seed, but by incor-
ruptible ^^^ by that which has a never-dying vigour,
and never becomes effete, even ** the word of God
which liveth and abideth for ever. ^ ^ " Christ saith, ' '
writes Bishop Latimer, " * Except a man be bom
again from above, he cannot see the kingdom of
God.' He must have Regeneration. And what is
this regeneration? It is not to be christened in
water, and nothing else. How is it to be expounded
then ? St. Peter showeth that one place of Scrip-
ture declareth another. For, saith St. Peter, ' We
be bom again : ' — How ? Not by a mortal seed but
by an immortal. What is this immortal seed ? * By
the word of the living God,' — by the word of God
preached and opened. Thxis cometh in our New
birth." Just as St. Augustine says concerning the
declaration of St. John, that every one who is bom
of God sinneth not because his seed remaineth in
him, *' He means the seed of God ; that is, the word
of God, Whence the Apostle says, 1 have begotten
you through the GospeV
Such then are the Nature, the Necessity, and the
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SPIRITUAL REOENEBATIOir. 165
Means of Spiritual Regeneration. I cannot quit the
subject without pressing on my readers a few
words of Inquiry, of Direction, and of Encourage-
ment.
Is not Inquiry, I would ask — ^personal inquiry
of ourselves — pre-eminently necessary, after the
consideration of a topic like this ? It is not one of
doubtful theory or curious inyestigation ; it is one
which concerns the very being of our piety and
holiness. And can we then fail to turn round from
it on ourselves, and ask with simple earnestness,
Have / this indispensable new birth ? I do not
bid you point to any given moment of Spiritual
birth. I do not ask for the chronology of Coliver-
sion. I do not even demand that the awakening
of a filial disposition towards God should have been,
in every case, marked enough to form an epoch in
the life — though Dr. Paley hesitates not to say
concerning those " who with the name of Chris-
tians have hitherto passed their lives without any
internal religion," that " no one can be saved with-
out undergoing a conversion which he must neces^
sarily both be sensible of at the time, and remember
all his life afterward. It is too momentous an event
ever to be forgot. A man might as easily forget his
escape from a shipwreck." But this I do ask — this
I earnestly beseech you honestly to ask yourselves,
— Have you now, at this moment, — ^whether its
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166 THE MBANS OF
deyelopment within jou have been quick or slow,
marked or un marked — have you now that spirit of
adopticm which ezuibles jou to cry Abba, Father ?
Are you now at one with God ? Is the thought of
him delightfiil to you ? Is his presence welcome ;
his will i^reeable and such as you heartily accord
with; his honour dear to you; his interest made
your own ; his Spirit dwelling in you ? If not —
Where are you f What are you ? What is your
condition ? your character ? your hope ? Where is
the benefit of your Christian priyileges and education ?
What have you gained from your baptismal conse-
cration ? Wherein have you realized the access to
God laid open to you, nourished the Spirit of God
vouchsafed to you, fulfilled the tows to God which
are upon you ? Oh there is nothing in all this of
doubtful speculation, to entitle you to hold back
from its consideraticm ; nothing of mere conflict of
opinion, to permit you to return yourself a party
answer ; the question touches your character, your
soul, your salvation. It sets before you life or death,
blessing or cursing, heaven or hell ! Sweep from
you, for the moment, every shadow of a difference
of doctrine and of school and of expression, still the
practical inquiry cannot be shaken off; it cleaves
inseparably to your very self ; it asks with pertina-
cious earnestness. What still am / — myself^ia life
and character, and heart — before the eye of Ood P
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SPIEITUAIi BEaEKSSATION. 167
Not, What are my opinions or the opinions of other
men concerning me ? Not, What is my standing in
the church, my name my profession my reputation ?
But what am / — myself— before that heart-searching
God with whom there is no respect of persons ; and
before whom not the hearers of the law are just, but
the doers of the law — those who have the work of
the law written in their hearts — shall be justified,
in that day when God shall judge the secrets of men
by Jesus Christ ? This is my Inquiry. I pause-
that up to God who seeth in secret, may be breathed
in secret, by every one who reads it, the answer that
his conscience dictates to its Judge !
But then, I pass on to a Direction, to such as can
with trembling hope breathe this answer in the
affirmative, and I remind them that just in the way
in which their childlike state of mind towards God
was first begotten in them it must be nourished from
day to day. It is by ^ the word of God," by what
you have heard and meditated on and pressed home
to your own necesdties, concerning His forgiving
love in Christ, that you have been awakened to
any measure of love to Him in return ; and there-
fore if you desire this love to grow — ^nay to main-
tain its life — within you, it must be nourished by
daily feeding upon that same word; by the conti-
nual remembrance and re-application of that same
truth. The life of Regeneration must pass on into
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168 THE MEANS Or
that of daily Renovation. As you have begun you
must go on. As you have been born you must
grow. And this growth will form the only perma-
nent and satisfactory evidence of that birth. As
there cannot be growth in Holiness till the seed of
Holiness has been quickened into life; so neither
can this seed have been quickened if there be not
growth. And therefore St. Peter writes ; " Seeing
that ye have purified your souls by obeying the
truth, — having been bom again, not of corruptible
seed but of incorruptible, by the word of God which
liveth and abideth for ever " — What then ? What
is the Apostle's conclusion from these premises ? Is
it — ^Therefore sit down satisfied that the work of
Piety is done? Therefore point to the record of
a past Experience as the earnest of salvation?
Therefore cry, " Once a saint always a saint ?"
Therefore answer aU the accusations of our con-
science with those memorable words, 'Now I am
safe, for I am sure that I was once in a state of
grace ?' O no ! nothing of all this is the conclusion
of St. Peter ; but just the very reverse — " There-
fore laying aside all malice and all guile, and hypo-
crisies and envies and all evil-speakings, as new-
born babes desire the sincere milk of the word
that ye may grow thereby ^ What if indeed we are
born again; we are but babes still; and we need
continual nourishment by that same word which was
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SPIRITUAL REGENERATION. 169
the means of our regeneration, that we may grow up
into men. We have received but the seed of the
divine life, and it requires unlimited development.
We have but tasted of the graciousness of God, and
we need to have it circulate through every vein and
strengthen and consolidate every power of our being.
Therefore " ffrow in grace and in the knowledge of
our Lord and Saviour Jesus Christ."
And would you have Encouragement for this?
You find it in the very epithet applied by Peter to
the seed of your regeneration. It is " incorruptible. ' *
It does not spring up for a moment and then wither
away. It has in it the principle of life and endless
germination. It is capable of infinite development.
It may expand, from being the least of all seeds, to
grow into a tree '' whose height shall reach to
heaven, and the sight thereof to the end of the
earth, the leaves thereof fair, and the fruit thereof
very much." " This is the comfort of the saints,"
says Archbishop Leighton, **that though the life
which God by His word hath breathed into their
souls have many and strong enemies, such as they
themselves could never hold out against, yet for his
own glory and his promise sake, He will maintain
that life and bring it unto perfection."
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170
CHAPTER VI.
SPIRITUAL PEACE.
Chbtstian ity is no system of mere restraint. It
is no new scheme of police regulations. It comes
not merely to denounce evil, and to reduce its fol-
lowers to a negative orderliness. Its object is far
higher than this; its benefit far more excellent.
This had been abready provided for by the Law of
God; that Law which springs up from the very
relations of things ; is enforced by the significant
though silent discipline of natural consequences;
and was proclaimed in imequivocal stsCtutes in the
Mosaic covenant. And Christianity is no mere re-
publication of this Law. It is the writing of it on the
heart. It brings something in addition to it which
changes its character and augments its influence ;
a Love by which it is cordially embraced; a
Peace which renders its observance perfect free-
dom.
For though the Gospel is primarily the glad
tidings of everlasting life, its message relates not
only to the future. It bestows blessings in hand ;
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SPIBITUAL PEACE. 171
a foretaste and a pledge of those that are to come.
It speaks of present pardon peace and favour.
And therefore the spirit that it awakens is not a
mere impatient expectation of a ^ture inheritance,
but is the quiet confidence of present right and title
to that inheritance.
This is intimated by St. Paul in his Epistle to the
Romans (chapter v.) when he declares that '* being
justified by faith/* having entered into that new
relation to God as our reconciled Father which the
regenerate mind begins to recognize, "we h&Ye peace
with God through our Lord Jesus Christ ;" and by
Him» moreover, enjoy a permanent state of "grace,"
or consciousness of the divine favour; and thus
" not only rejoice in hope of the glory of God," but
also "joy in God himself'* as our present Friend and
Father, " through our Lord Jesus Christ, by whom
we have received the atonement." Which present
benefit of the Gospel, St. John also speaks of when
he says ^^Qxa fellowship is with the Father and with
his son Jesus Christ; and these things write we unto
you that your Jot/ may be full."
It is the privilege then of the converted man,
who has been bom again to the love of God, to
derive from this new state of his consciousness to-
wards his heavenly Father all the happiness which
can result from the experience of communion, sym-
pathy, and co-operation with a bosom Friend. De-
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172 SPIRITUAL PEACE.
light in God's presence — Dependence on his care
— Harmony with his will — these are the legitimate
elements of Spiritual Peace.
Spiritual Peace results from Delight in God's
presence. God is everywhere. He orders all things
after the counsel of his own will. He worketh all
in all. But the Christian convert, whose mind has
been opened to the sight of spiritual things even as
the eyes of Elijah's servant were opened to behold
around him horses and chariots of fire, becomes con-
tinually mindful of this universal presence of his
Father ; recognizes his hand in all the circumstances
and events of life ; and refers up all effects to Him
as their all-wise and all-gracious Cause. In the
beauty and pomp of Nature, when it stretches out
before his wondering gaze in boundless prospect or
towers up above his head to inaccessible heights ;
when it spreads over the unfathomable waters or
looks down from the equally unfathomable sky;
when it blazes in the sunbeam or glows with mUder
splendour in the starry host ; in all this dread mag-
nificence of Earth and Heaven, the believer can re-
joice in God. To his eye " the heavens declare the
glory of God, and the firmament showeth his handy
work." To his mind " the earth is the Lord's,
and the fulness thereof; the world and all they
that dwell therein." And he exclaims with adora-
tion ever fresh and new — fresh and new with every
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SPIRITUAL PEACE. 173
recurrence of the objects that excite it — *' The day
is thine, the night also is thine, thou hast prepared
the light and the sun ; thou hast set all the borders
of the earth; thou hast made summer and winter,' ' —
" O Lord, our Lord, how excellent is thy name in
all the earth !"
And if in all things around him the Christian
thus delights to recognize God, how much more in
those which personally concern him I God is not
only with all things, but he blesses all things. He
openeth his hand and fiUeth all things living with
plenteousness. From him cometh down every good
and perfect gift. This then the Christian recol-
lects, — and delights in the recollection. All the
comforts he enjoys convey to him a double gladness
and with an emphasis of bliss are his, for with the
gift he enjoys the Giver also. Things which in
themselves are good, become to him inexpressibly
more so as representatives of The Good One, and as
pledges of his love. And thus, to such a state of
mind, the earthly becomes the memorial of the
heavenly; the evanescent, of the permament; the
incomplete, of the perfect ; the limited, of the abso-
lute ; the manifold rills, of the one unfailing foun-
tain; the reflected rays, of the originating Sun.
*'Thou shalt remember the Lord thy Qod^ says
Moses, " for it is he that giveth thee power to get
wealth, that he may establish his covenant which
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174 SFIBITUAL PEACK.
he sware unto thy fathers." " Thine O Lord," says
David, ''is the greatness and the power and the
glory and the victory and the majesty : for all that
is in the heaven and in the earth is thine ; thine is
the kingdom, O Lord, and thou are exalted as head
above all. Both riches and honour come of thee, and
thou reignest over all, and in thine hand is power
and might, and in thine hand it is to make great
and to give strength unto all. Now therefore O our
God, we thank Thee and praise Thy glorious name,
for all things come of Thee, and of Thirw own have
we given thee." This is the spirit which enables us
truly to enjoy our various blessings — ^life, health,
competence, recreations, friends ; tliankful for the
greatest without being dependent on them; and
deriving from the least a pleasure far above their
own. See in them God's smile; hear in them God's
voice ; prize them as the tokens (the current tokens
and no more, lest you assign to them intrinsic value)
of God's sterling love !
For then you will be able to carry on your joy in
God from the blessings even to the seeming evils^
which he brings upon you. For if the character of
everything depends, not on the gift itself but on
the Giver and his intentions towards us, then may
the Christian rejoice not only in the open but in
the disguised gifts of God. A parent's love may
be exercised (and often much more exercised) in
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SFIBITXTAL PEACE. 175
a reproving frown than in an encouraging smile ;
in the discipline that pains and subdues than in
the indulgence that gratifies and puffs up. And
the gift of medicine the most nauseous may be a
far more solid evidence of kindness to a diseased
iriend than that of aU the sweets his morbid
appetite may crave. " Open rebuke is better than
secret '' (that is, indolent and timid) *'love: for
&ithful are the wounds of a friend." And what
child of God may not rejoice in the wounds which
he has received from his heavenly Friend ? may not
r^ard them as the very choicest tokens of his love?
may not exclaim with David *' It is good for me
to have been afflicted ;" may not ** glory even in
tribulation, knowing that tribulation worketh pa-
tience, and patience experience, and experience hope,
and hope maketh not ashamed because the love
of God is shed abroad in his heart " (he is made
conscious in the midst of all that God is gracious
to him) "by the Holy Ghost which is given to
him ! " Only let us cultivate the habit of recog^
nizing God in all things, (and this is Piety ;) and
then shall we assuredly joy tn- Crod in all things,
(and this is Happiness.) Bright things will become
more bright, and dark things will be made transpa-
r^it. Even as the bursting of the sun upon a land-
scape, so is the lifting up the light of God*s coun-
tenance upon the soul«-every object is invested with
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176 8PIBITUAL PEACE.
new form and colour and shines with hues from
heaven.
But Spiritual Peace results further from Depend-
ence on God^s care. We are weak and ignorant and
helpless ; and therefore to a Friend we look, not for
communion only, and the sweet intercourse of
thoughts and . words and gifts, but for advice,
support, assistance. And herein consists the Chris-
tian's Peace, that he may look to God for this from
day to day. That very inequality between himself
and his heavenly Father which must render full
communion impossible; that awful distance between
the creature and the Creator which makes us reve-
rently hesitate to call the Almighty One our Friend;
this only increases the confidence with which we
may depend upon Him as our Guardian. And in
this exercise of absolute Dependence on his care lies
our truest peace ; a peace such as all the dreams of
Independence which the fumes of Sin have ever
generated in the fency of poor fallen man could
never, in their fullest realization, produce. For it is
not dependence that is irksome ; it is the feeling our
need of dependence while we see not whom we can
implicitly confide in. It is not want which is pain-
ful ; it is the not knowing whence to get our wants
supplied. It is not weakness that is miserable,
either in doing or in sufiering ; it is the being com-
pelled when weak to do and to suffer unpitied, un-
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SPIBITUAL PEACE. 177
assisted and alone. What so delightful as the exer-
cise of childlike confidence ? What so blessed as
the consciousness of knowing one in whom that
confidence may be exercised tmreservedly, in every
circumstance and through every moment of our
Kves ? Yet this is the privilege of the Christian —
if he would but enter into it. This is that Peace
which passeth understanding which the sense of
God's un&iling help can give. Jesus himself en^
joyed it when he said to his Father " I know that
thou hearest me always." And he exhorts his fol-
lowers to enjoy it when he says " Take no thought
saying, What shall we eat, or What shall we drink?
or Wherewithal shall we be clothed? For your
heavenly Father knoweth thai ye have need of all
these things.*' Paul felt it when he wrote '* I have
learned in whatsoever state I am therewith to be
content. I know both how to be abased and I
know how to abound : everywhere and in all things
I am instructed, both to be full and to be hungry,
both to abound and to suffer need. I can do all
things through Christ which strengtheneth me."
And when he could throw out those paradoxical
assurances, — " We are troubled *on every side yet
not distressed ; we are perplexed but not in despair;
persecuted but not forsaken; cast down but not
destroyed.*' And when he could exclaim, ** He
said unto me My grace is sufficient for thee ; for
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178 SPIEITUAL PXACS.
my strength is perfected in weakness. Most gladly
therefore will I rather ghry in my infirmifieB^ that
the power of Christ may rest upon me. Therefore
/ take pUaaure in infirmities, in reproaches in ne-
cessities in persecutions in distresses for Christ's
sake ; fbr when I am weak then am I strong.'*
And Paul exhorts all Christians to enter into this
confiding peace, when he writes to the Philippians
^* Be careiVil for nothing ; but in everything by
prayer and supplication with thanksgiving let your
requests be made known unto God. And the peace
of God which passeth all understanding, shall keep
your hearts and minds through Christ Jesus." Why,
it is our need of help from God which affords us the
occasion of rejoicing in his care ! Had not our con-
science awoke to the misery and guilt of Sin, how
could we joy in the Atonement which He has pro-
vided for sin ? Had we not girded ourselves to the
tremendous conflict with our inbred corruptions,
how could we joy in that grace by whose effectual
help they may be put to death ? Did we not fe^
that we are strangers and pilgrims upon earth, how-
could we glory in the prospect of that better coun-
try and that city which hath foundations, which
God has prepared for us ? In this our present
follen state, our deepest sense of evil is the mother
of our highest good ; on the tears of our affliction
is painted the rainbow of our hope ; and tilxroagll
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SFIBITTTAL FSAGE. 179
the gloom that gathers over the shows of earth we
best can see the stars of heaven. Anything that
bends us down into dependence is a blessing, for
in Dependence lies our Peace.
But Spiritual Peace depends, still more, on our
being m harmony with God's wiU. This is indis^
pensable to solid Christian joy. It is only as we
regard Qod as our Friend that we can delight in the
recollection of His presence, and exercise dependence
on His care ; and we can never regard God as en-
tirely our Friend, so long as our conscience tells us
that we are not Mends, desire not to be friends, with
Him. All true and lasting peace, all sober certainty
of waking bliss, depends on the condition of our
own minds, the moral harmony that reigns within
ourselves. It is because this harmony has been dis*
turbed that man is miserable. And it is only in
proportion as it is restored that he can be happy.
And it is because this harmony is restored in the
converted man, because he has received into his
soul that Spirit of holiness which brings his will
into accordance with the will of God, that he can
rejoice in God as now his Father indeed ; not in
name and relation only, not by creation sustentation
and daily benevolence merely, but as the Producer
of a state of mind accordant with His own ; as hav-
ing begotten us again of His own Spirit, and created
us anew in Christ Jesus unto good works, which He
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180 SPIRITUAL PEACE.
had before ordained that we should walk in them.
It is this fellowship of inward will that St. John
especially refers to as the source of Christian joy.
For he tells us, " if we say that we have fellowship
with God and walk in darkness, we lie and do not
the truth ; but if we walk in the light, as He is in
the light, we have fellowship one with another."
And again, '' he that keepeth God's commandments
dwelleth in him, and He in him. And hereby we
know that He abideth in us bt/ the spirit which He
hath given us.** And this therefore Jesus presses on
his followers as the source of all true inward joy.
" If ye keep my commandments ye shall abide in
my love ; even as I have kept my Father's com-
mandments and abide in his love. And these things
have I spoken unto you that my joy might remain
in you, and that your joy might he full** And so
felt St. Paul ; " Our rejoicing is this, the testimony
of our conscience that in simplicity and godly sin-
cerity, not with fleshly wisdom but by the grace of
God, we have had our conversation in the world."
O it is indeed a peace that passeth imderstanding to
feel, with all the wondering gratitude of conscious
integrity, that we have taken God's will for our own,
and that amidst our frequent infirmities and neglects
and treacheries we do desire and endeavour to bring
into captivity every thought to the obedience of
Christ ; we do approve of God's law as holy just
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SFIBITUAX. FEAGE. 181
and good; admiring and loving it; co-operating with
it; rejoicing in its partial fulfilment in ourselves
and others now ; and looking forward with a hope-
ful zeal to that predicted time when it shall be en-
tirely fulfilled by all ; when God^s will shall be done
in earth even as it is in heaven ! What so exhila-
rates the heart as the assurance that we are truly at
one with a bosom Mend ; that his confidence in us
is not misplaced, that his affection towards us is re-
turned, that there exist no private views and pur-
poses in either mind, that we are together pursuing
the same end, pleased with the same enjoyments,
imbued with the same tastes, working out together
the same results ? And what then is it to be con-
scious that in some degree this fellowship exists
with the Most High God ; with the sentiments of
the Most Holy ; the purposes of the Most Wise ;
the workings of the Most Mighty ; the honour and
ultimate tiiumph of the Most Glorious ; the King of
kings and Lord of lords ! The greatest blessedness
that can be attained by mortal man is told in Scrip-
ture by one word ; the greatest reward that can be
given to the most devoted fidelity is assigned in a
single syllable; and that is just the word and syllable
which expresses all the peace we have been speaking
of — *' Abraham believed in God, and it was counted
unto him for righteousness and he was called the
Fbiekd of God,'* " Ye are my Friends^ if ye do
whatsoever I command you."
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182 SFIBITTJAL PEACE.
Would you then, dear Reader, enjoy this Mend-
ship with God and all the peace which it produces,
suffer me to remind you how this privilege was
gained for you, and how it must be realized within
you.
How it was gained for you. For it is written,
*' Being justified by faith we have peace with God,
through our Lord Jems Christ ; " and i^;ain, ** We
joy in God through our Lord Jesus Christy by whom
we have received the atonement^ This privilege
then is not ours by birthright. It comes not of
itself to u& It cannot be solicited for us by our
fellow men. We cannot purchase it ourselves.
Nor does it grow up in us by spontaneous develop-
ment. No human heart is naturally friendly with
the High and Holy One. As well might the out-
cast beggar aspire to friendship with the crowned
monarch ; or the condemned felon feel familiar with
the robed man of justice ; or the conscience-stricken
murderer delight in the thought of him whose name
he had put out from the earth. Nature, history,
philosophy, Scripture, conscience, all declare that
enmity, variance, suspicion, dread, are and must
be the natural emotions of a guilty spirit toward
its offended Maker Governor and Judge. And
therefore to be friends with God we must become
reconciled to Him, We must be made at one, before
we can feel and love as one. The past must be
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SPIBIIXJAL FSAGE. 183
settled before the future oan be eojoyed. We must
be brought into agreement before we can walk to-
gether. And just in order to this teconciliation,
this at-one-ment, this making up, this bringing to
agreement, God sent hid only Son into the world
to be the Mediator, the Restorer, the At-one-Maker,
(as Tyndal calls him) the mutual interceding Friend.*
"God was in Christ," says St. Paul, '* reconciling
the world unto himself, not imputing their trespasses
unto them ; and hath committed unto us the word
of Reconciliation. Now then as ambassadors for
Christ, as though God did beseech you by us we
pray you in Christ's stead, be ye reconciled to God'^
God has done everything on his part towards a
reconciliation. Now do you do yours. God has
made the fbrst offers \ has thrown down the existing
barriers ; has provided the necessary pledges ; has
condescended to the most encouri^ing assurances ;
has not spared his own Son but has given him up
for us all ; has opened wide his fatherly arms for
* Whence To atone or make at one, is to reconcile two
parties :
** My prayers, my tears, my spirit-stirring grones
Durst not presume to take their flight to Thee ;
But that thy Sonne, who thee and man attones
Inyites all burdened souls to come to Thee."
AncieyU Devotional Poetry, published by the Religious
Tract Society, No, LIV,
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184 SFIBITUAL PEACE.
every returning sinner ; and cries to all " Return to
me for I have redeemed thee ! " Now then, do you
return, '*• Take with you words and turn unto the
Lord and say imto him, Take away all iniquity and
receive us graciously." Lay your hand on Ihe
atonement which has been sacrified for you. Trans-
fer upon his head your guilt. Sprinkle on your
conscience his blood. And draw near to God with
a true heart, in ^11 assurance of faith ; that being
justified by faith you may have peace with God
through Jesus Christ your Lord !
And thus shall you realize in your mind the pri-
vilege which has been vouchsafed you through his
blood. You will receive the atonement which has
been wrought for you. You will enjoy personally
what has been done for you vicariously. You will
be yourself at one with God, and will joy in Him
who is not now first by some tedious process of labo-
rious penance to be made your Friend^ but who is
already so, and has skoum himself U) be so through
his Son ; and by that showing has subdued and won
your heart; and with your heart will have yomr
diligent obedience — will he not ? — ^£rom this time
forward even to eternity !
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185
CHAPTER VII.
SFIBIZUAL HOPE.
The grand promise of the Gospel is that of the
perfectionment of all things in the kingdom of God.
And the whole work of the Gospel on the individual
soul is the bringing it out of the degradation of sin
into a capacity for this glorious consummation. The
Son of God has opened the kingdom of heaven to all
believers. And the Spirit of God disposes trains
and fits them for its ultimate enjoyment. The Doc-
trines of Christianity make known this kingdom and
the way in which it must be sought. The Experi-
ence of Christianity anticipates this kingdom, and
brings the mind to live by £uth in some commimion
with it. And the Precepts of Christianity prepare
for this kingdom, and reduce the character into con-
formity with its governing principle, the wiU of God.
All genuine Christian Experience therefore springs
from the promise, and depends upon the hope, of
everlasting life. The whole work of deliverance
from evil is begun continued and ended in hope.
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186 SFIBITXrAZ. HOPE.
" We are saved" says St. Paul " by Hope," That
is, Hope forms the living principle of the Christian
mind, begetting and sustaining its spiritual exercises.
It was the hope of pardon through the blood of
Christ, which first delivered us from this present
evil world. It is the hope of victory through the
Spirit of Christ, which animates us to struggle for
deliverance from the still remaining power of sin.
And it is the hope of final triumph at the second
coming of Christ, which enables us patiently to wait
for the deliverance of all things from the bondage
of corruption into the glorious liberty of the children
of God. Hope then, is the crowning element of the
Spiritual Life — ^that which breathes over every other
element a freshness and a fragrance ever new. O
may the God of hope fill us with aU joy and peace in
believing, that we may abound in Hope through the
power of the Holy Ghost !
For Hope is the only stable support of the Chris-
tian in this present state of things. Great and
manifold, it is true, are the blessings which God
vouchsafes even now to them that love him. In the
remembrance of past compassion and in the enjoy-
ment of present communion, there springs up fre-
quently in the bosom of the Christian a joy which
no man intermeddleth with ; according to the pro-
mise of our Saviour, He that believeth on me, from
his own heart shall well forth constantly refreshing
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SPISITXTAL HOPS. 187
streams of gladness. But then all these blessings,
in the present state of things, are necessarily incom-
plete imstable and disturbed. The pure river of
water of life may proceed out of the throne of God
in the heart, clear as crystal, but it flows into a
mind stiU turbid, and therefore it unavoidably be-
comes defiled.
Our knowledge of Ood^ for example, how limited
is this ! He has proclaimed his character to us, but
we are dull of hearing. He has made himself visible
in Christ, but our eyes are heavy. When indeed
we can fix our gaze on his perfections, when we can
look forth full upon our God, his will his works
his ways, with quiet contemplation, then ,do we
understand somewhat of our Lord*s assurance that
this is life eternal, to know the only true God through
Jesus Christ whom he has sent; and we are ready to
exclaim with the disciples when they saw the glory
of their Master, *' It is good for us to be here ! "
But alas, how soon does a cloud overshadow us, and
we awake and find ourselves alone ! That pure in-
tuition of Deity which the sages of antiquity aspired
to as the summit of perfection ; which Moses the
s€usred sage was favoured with when '^ God spake
to him mouth to mouth, even apparently, and the
similitude of the Lord did he behold ; " and the
ftdl reality of which is the exclusive portion of the
only-begotten Son, to whom the Father *' showeth
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188 SFIBIIVAI. HOPE.
all things that himself doeth '' and who therefore
" knoweth the Father even as the Father knoweth
the Son : " — this is not for ordinary flesh and blood
in this world of sense and sensible conceptions ; and
by Hope alone can we look out for any approxima*
tion to it. But Hope does tell us that " the pure in
heart shall see God ;'' that we shall behold his face
in righteousness ; " that '^ we shall see him as he is ;"
that '' now indeed we see through a glass darkly,
but then fece to face ; now we know in part, but
then shaU we know even cts we are known ! "
And have we now some communion with God f
Do we realize at any time his presence, and there-
by enter somewhat into the primitive bliss of
Paradise when the Lord God walked in the garden,
and the Divine Wisdom rejoiced in the habitable
part of the earth, and her delights were with the
sons of men ? Then truly do we enter into present
peace; a peace entirely independent of — ^unmind-
ful of — the world to come. The present moment is
bliss, and we are satisfied. But then, how few and
far between are visitations such as these ; how many
voices of the world break in upon the holy silence
of the soul ; how many earthly shapes intrude them-
selves into the sacred circle and break the charm.
And where then is our consolation but in the Hope
of that predicted fiill communion, when '^ the taber-
nacle of God shall be with men, and He will dwell
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SFISITUAL HOPE. 189
with them, and they shall be his people, and God
himself shall be with them and be their God ? ''
And what, still further, is our present service of
God, but mingled effort and disappointment ? True
it is that in that service the Christian finds his
greatest happiness; that it is perfect freedom;
that God's law is his delight ; and that in keeping
of his commandments there is great reward. The
exhilaration that accompanies activity, the glow
of successful effort, the quiet sense of inward har-
mony ; the delight of testi^ng our gratitude to
God ; and the thrilling consciousness of his com-
placency towards us ; all combine to shed an inex-
pressible blessedness through the heart, and to make
us cry with David, " Great peace have they which
love thy law, and nothing shall offend them ! " But
then, what Christian is there who has not to mourn
the hourly interruption of this holy service ? Who
does not confess that in many things we all offend ?
Who does not bitterly bewail that the things that
he would he does not, and the things that he would
not those he does, and there is no health in him ?
O if our happiness were to depend exclusively on
what we have actually ticquired of holiness, if only
according to the precise measure of our righteous-
ness could be the measure of our peace, no peace
could there he for fallen man; neither in this world,
for he has not attained to righteousness ; nor in the
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190 SFIBITXriLl. HOPX.
next, for never can he hope on this condition to
attain it. All hope would be smothered under the
harden of despondency; all power for holiness
crushed under the oppressive sense of impotency.
To the future therefore we must look for the full
happiness of holiness, that by the vigour which that
future rouses in us we may achieve the holiness
which is happiness. By Hope alone can we begin to
work. The command of the compassionate Saviour
must itself conyey the life by which we may stretch
forth the withered atm. By Hope alone can we
continue to work, amidst temptation without and
treachery within. And blessed be God ! such Hope
is ours, through the knowledge of Him that hath
called us to glory and virtue. By him are given
unto us exceeding great and precious promises, that
hy these we may become partakers of the divine
nature. And from such promises we may derive a
daily joy, at once consolatory under disappointment
and productive of success. '* Blessed are they which
do hunger and thirst after righteousness, for th^
shall be fUed,^^ " We, according to his promise,
look for new heavens and a new earth, wherein
dwelleth righteousness." "And the work of right-
eousness shall be peace : and the effect of righteous-
ness, quietness and assurance for ever."
H(^e then is our only certain stay amidst the
mental spiritual and moral imperfection of our
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SPIBIIXTAL HOPE. 191
present state. It is the under-current of the renewed
soul which alone runs steadily, while the surface is
continually broken into eddies and swept by the
Ticissitudes of cloud and sunshine. And hence it
has ever formed the preserving grace of God's peo-
ple through every age. In the long catalogae of
fiiithful men set before us in the eleventh chapter of
the Epistle to the Hebrews, the Faith which is
extolled as having been their animating and sus-
taining principle is for the most part prosp$cthe;
is the assurance of blessings whose attainment was
yet to come ; is ** the substance of things hoped
f6r ;" in short, is Hope : only not that hope which
rests on nothing m^nre substantial than the airy
visions of a sanguine imagination, but that which is
based and settled on the soHd word of God who
cannot lie. It was by this Faith which is Hope,
that Abraham *^ sojourned in the land of promise
as in a strange country ; for he hoked for a city
which hath foundations whose builder and maker is
God.'* It was by this Faith which is Hope, that the
patriarchs " not having received the promises, mw
them afar off and embraced them, and confessed
that they were strangers and pilgrims upon earth."
It was by this Faith which is Hope, that Abraham
when he was tried c^red up Isaac, accomitiQg
that Gk)d was able to raise him up even from the
dead : " or, as St. Paul says in another epistle.
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192 SPISITTTAL HOPE.
^' against Hope belieTing in Hope^ and being fully
persuaded that what God had promised he was able
also to perform." And all those other men of God
who obtained a good report through faith, did so
" not having received the promisey^ because God had
" provided some better thing for us, that they with-
out us should not be made perfect." By Hope
therefore were they saved, and by Hope must we,
" Christ's house we are, if we hold fast the confidence
and the rejoicing of the Hope firm unto the end."
'' If we hope for that we see not, then do we with
patience wait for it." " And we desire that every
one of you do show the same diligence unto ^
full assurance of Hope unto the end ; that ye be
not slothful but followers of them who through
faith and patience iriheniihe promises." ''By two
immutable things in which it was impossible for
God to lie, we may have strong consolation who
have fled for refuge to lay hold upon the Hope
set before us in the Gospel ; which Hope we have
as an anchor of the soul sure and steadfast, and
which entereth into that within the veil, whither the
Fore-runner Jesus is for us entered." '* Wherefore,
seeing we are compassed about with so great a cloud
of witnesses, let us lay aside every weight, and the
sin" (that i8,of want of hope) *' which doth so easily
beset us, and let us run with patience the race set
before us, looking unto Jesus the Author and finisher
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SFIBITTTAi:« HOPS. 198
of our £uth ; who, for the joy that taas set be/ore him,
endured tl^e cross, despising the shame, and is set
down at the right hand of the throne of Ood. For
consider him who endured such contradiction of
sinners against himself, lest ye be wearied and faint
in your minds ! "
And this Hope, remember, is no vain-glorious
self-confidence ; f6r the essence of it is dependence
on the promises and the help of another than our-
selves. It is no idle and unholy presumption ; for
it is limited and eonditioned by the principles that
we are holding &st, the dispositions we are cherish-
ing, the path oi conscientious obedience in which
we are walking. It is a meek and quiet confidence
in the faithfulness of God to those who love him,
and an unpretending reliance on those assurances
of Christ, ^^ My sheep hear my voice, and I know
them, and they follow me, and I give unto them
eternal li£3, and they shall never perish neither
shaU any pluck them (mt of my hand; yea, my
Father which gave them unto me is greater than
aU, and no man is able to pluck them out of
my Father's hand." Where the very form of the
encouragement secures it from misapplication, and
the very words that animate must at the same
time sanctify. The Christian's Hope is the hope of
" Christ's sheep ; " — ^not of the self-wiUed the proud
and the presumptuous. It is the hope of those who
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194 SPIBIIUAL HOP£.
"hear his voice;" — ^not who listen to the syren
song of Sin. It is the hope of those who " follow
him ; " — ^not who follow the devices and desires of
their own hearts. It is the hope^ that " when he
shall appear we shaU be like him^ for we shaU see
him as he is ;" and therefore ** every one that hath
this Hope in lnvaipurifieth himself^ et^en as he is pure.**
But to enjoy this Hope in its Ml assm'ance, and
to derive from it all the life and power which it can
convey, we must recollect whence it springs, and
how it is to be preserved from day to day.
It springs from dependence on the work that Christ
has torouffhtfor us on the cross. For it is only as we
believe in Qod, that we can hope in God ; only as
we trust to his assurances of forgiveness for the
past, that we can embrace his promises of safety
for ^ the future. ^^ Being Justified hy his gra^^ we
are made heirs through Hope of eternal life." We
must enter into relation with God as dear children
before we can look forward with any feeling that
deserves the name of Hope, to the inheritance of
children. The careless, worldly-minded, uncon-
verted man is without Hope, because he is virtually
without God ; and a stranger from the covenants of
promise, because in spirit an alien from the com-
monwealth of Israel. We have only to look round
upon the general feeling of mankind in the thought
of death and of another world ; the shrinking dread
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SFIRTTXTAL HOPE. 195
which betrays the utter emptiness of their notions
of eternity ; the clinging to this life, which shows
that here only do they feel they have a solid footing
and can grasp reality and substance ; we have only
to remark the almost universal substitution of the
cold term ** Resignation/' — a term of which Scrip-
ture actually knows nothing, — ^for the animated
Christian term, and the joy^l Christian idea, of
Hope, "/iWyHope," "i^M^rfHope,** "Hope that
maketh not ashamed; '' in order to convince our-
selves that only from the spiritual Experience of the
Gospel can spring the spiritual Hope of the Qospel.
If we would have " everlasting consolation and good
hope^ it is " through grace " that we must have it
— ^through the animating confidence that " our Lord
Jesus Christ himself and God even our Father
hath loved us and chosen us unto salvation, through
sanctification of the Spirit and belief of the truth.''
And therefore St. Paul represents the hope of future
glory as springing from the faith in past forgiveness,
and sustained through every trial by the conscious-
ness of present Mendship. " Being justified by
faith we have peace with God through our Lord Jesus
Christ," — ^there is forgiveness for the past! "by
whom also we have access by faith into this grace
wherein we stand," — ^there is Mendship in the
present ! " and rejoice in hope of the glory of God,**
— there is assurance as to the future ! Which hope.
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196 SFISITUAIi HOPE.
the Apostle dedaras yet fiirther, is not shaken by
tribulation, does not make us hold down our heads
with shame and disappointment, '' because the love
of God is shed abroad in our hearts by the Holy
Ghost which is given unto us,'' — ^because the de«
clarations of God's pardoning mercy pervade the
honest-hearted Christian, and produce that buoyant
consciousness of safety which eiEckims in each suc-
cessive trial, ** If God be £or us who can be against
us ? He tiiat spared not his own Son but delivered
him up for us all, how shall he not with l^i'm also
freely give us all things ? " " Who shall separate
us from the love of Christ ? Shall tribulation, or
distress, or perseeutiDn, or fiunine, or nakedness, or
peril, or sword i Nay, in all these things we are
more than eonquerora through him that loved us.
For I am persuaded that neither death nor life, nor
angds nor principalities nor powers, nor things pre-
sent nor things to come, nor height nor depth nor
any other creature, diall be able to separate us from
the love of God which is in Christ Jesus our Lord ! "
But remember equally, how this Hope must be
preserved Jrom day to day. It must be preserved
by preservation of the heart from sin, and of the
conscience from defilement. Its Jife depends upon
the death of its antagonist principle. And this im-
tagcmist principle is inv^wated by every successive
&11 from meral excellence ; nay flourishes of itself.
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SPIRITTJAI. HOPE. 197
when there is merely negligence coid want of growth
in moral exedlenoe. The Hope we speak of is the
hope of holiness, and liierefore it cannot be other-
wise than a holy Hope, and with Holiness only can
it dwell. ^* The hope of the righteous shall be glad-
ness, but the expectation of the wicked shall perish.*'
'* Can the msh grow up without mire ? Can the
flag grow without water ? Whilst it is yet in its
greenness and not cut down, it withereth before any
other herb. So are the paths of all that forget Gbd,
and the hypocrite's hope shall perish ; whose hope
shall be cut off, and whose trust shall be a spider's
web.'* O forget not that it is the Holy Ghost whose
power makes the Christian's hope abound, and that
the Holy Ghost can never dwell in an unholy heart.
It is '' through the Spirit that we wait for the hope
of righteousness by fjEuth," and this Spirit lusteth
against the flesh and produceth all the fruits of
righteousness. It is '* the Holy Spirit of God
whereby we are sealed unto the day of redemption,"
and this Spirit is soon grieyed by " bitterness and
wrath and clamour and evil speaking ;" by every
evU thought and temper and desire. O then for
careful jealous cherishing of his gentle inspirations !
for daily nourishment of all those dispositions, in
the midst of which as in the temple of his holiness
he loves to dwell ! The assurance of our hope must
vary as the experience of our sanctification. And it
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198 SFIBITTJAL HOPE.
is only as we can say with the conscious integrity of
St. Paul **I have fought a good fight, I have finished
my course, I have kept the faith," that we can also
say with they^^ assurance of St. Paul " Henceforth
there is laid up for me a crown of righteousness
which the Lord, the righteous Judge, shall give me
at that day ! "
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PART III.
THE NOURISHMENT
OP
THE SPIRITUAL LIFE.
The counsels of Religion are not to be applied to the dis-
tempers of the soul as men used to take hellebore, but
they must dwell together with the spirit of a man, and be
twisted about his understanding for ever ; they must be
used like nourishment — that is, by a daily care and medi-
tation—not like a single medicine and in the actual
pressure of a present necessity.
Bishop J. Taylor.
What then remains ? — ^To seek
Those helps, for his occasions ever near.
Who lacks not will to use them ; vows, renewed
On the first motion of a holy thought ;
Vigils of contemplation ; praise ; and prayer,
A stream, which, firom the fountain of the heart,
Issuing, however feebly, nowhere flows
Without access of imexpected strength.
Wordsworth.
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Qu'est-ce done qu'un homme qui, reconnoissant I'Etre
Supreme, ne le prie pas } C'est un infortim6 qui n'a point
de Dieu ; qui vit tout seul dans runivers ; qui ne tient a
aucun Stre hors de lui ; qtii, retombant sur son propre
coeur, n'y trouve que lui-m§me, c'est k dire, ses peines
ses d%o^ts, ses inquietudes, ses terreurs, avec quoi il puisse
s'entretenir. C'est un infortun^ qui vit dans Tunivers
comme un homme que Thasard atoit jet4 tout seul dans
une ile recul^e et inaccessible, od il seroit sans maitre,
sans souverain, sans soin, sans discipline, sans attendre
de ressource, sans se pt^mettre une meUleure desiin^,
sans porter ses tgbux et ses souhaitii au-del& du raste
ablme qui TenTiornnerait, et sans chercher d' autre adou-
cissement k Tinfortune de sa condition qu'une moUe
indolence.
Massillon.
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PART III.
THE NOURISHMENT OF THE SPIRITUAL LIFE.
CHAPTER I.
TH£ NEOflSSITY OF DBYOTIOKAL IfilLEBCISES.
We have seen that the Essence of the Spiritual
life of Christianit J lies in the filial disposition of the
heart towards God, and that although the Source
of this life is necessarily hidden in the inscrutable
depths of the soul, its Deirelopmekit will take place
according to the usual laws and workings of the
human mind* This development may be neglected,
may be hindered, may be limited; or it may be
sought, assisted, fostered into 1^1 expansion. It
may be ^uick or slow. It may be vigorous or feeble.
But without some experience of it we have &iled to
gain that personal benefit from the truths of Christ-
ianity which they are intended to convey, and to
make its blessings and its hopes our oum.
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202 THE NECESSITY OF
But this benefit, even when gained, must be
diligently cherished if we would retain possession of
it, still more if we would reach the full enjoyment
of its sweetness and power. The stream of holy
thought must be continually fed from its original
fountains and by tributary rills, or it will dry up
and perish. The presence and influence of the Spirit
of God are vouchsafed after a moral manner, — that
is, not arbitrarily, but according to the laws of mind
and heart and will; and therefore they must be
maintained and increased by moral means, — that
is, by all those exercises of the mind and heart
and will, which are comprehended under the term
Devotion, in its widest sense. Whatever tends to
deepen and make vivid the Sense of God; to
strengthen and extend holy thoughts affections and
determinations; forms the proper and the indis-
pensable nourishment of the Spiritual Life. O what
a wide and fruitful field of meditation is here opened
to us ! God grant that we may expatiate therein with
solemn step ! God enable us to treat of Prayer in the
spirit of prayer ! to meditate devoutly on devotion !
Our first endeavour will be to show the Necessify
of Devotional exercises ; as the natural E&sion of
the spirit of adoption, and as the indispensable
Means of its nourishment and growth.
As the natural Effusion of the spirit of Adop-
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DETOTIONAL EXBBCISES. 203
tion, the Christian cannot do without Prayer. For
this spirit is an effluence from the Spirit of God.
It comes down from him ; and to him therefore it
cannot but again ascend. Bather, — It is never sepa-
rated from Him; and in Him therefore it must
dwell. The breath of natural life, though issuing
from the hidden fountain of Being and diffiised
throughout the world, is not and cannot be diyorced
therefrom ; and therefore the Apostle says of every
creature, that *' in Qod we live and move and have
jur being.'' Life is no possession of our own,
made over to us, but it depends from hour to hour
on the unceasing inspiration of the breath of Qod.
"In his hand is the soul of every living thing
and the breath of all mankind." ^'Thou sendest
forth thy spirit and they are created ; thou takest
away their breath and they die." And just so is
it with the Spiritual even as with the natural life.
Not only from God does it proceed, but in God it must
live. It is a union of the soul to God, and there-
with a communion with God. Intercourse is es-
sential to its nature. The individual breatli com-
mingles with the universal. And therefore does St.
John declare *' we have fellowship with the Father
and with his Son Jesus Christ." And he who has
the Spirit of God is said to dwell in God, and God
in him. There is affinity with God begotten in the
soul; and where there is affinity there must be
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204 THE KSC£8SITT OF
attraction and blending into one. *< Prayer/' says
Bishop Taylor, '* what is it but an ascent of the
mind towards God ? "
Besides, this sf»rit of adoption is the spirit of
a Son, a ohild, a loving child towards his affec-
tionate parent ; and we know what are the ei^-
sions of such a child towards him he loves. How
his heart goes forth towards him. How he delights
to seize, nay make, occasions of coming into his pre*
sence, of watching his eye, of catching his smile,
of communicating to him his thoughts, and of listen-
ing to his words. How he turns to him in every need,
depending upon his encouragement and help. How
he refers to him his plans and wishes, that he may
obtain his approbation of them or get them modified
by his suggestions. And all these exercises of the
filial, mind are just the chief component parts of
Prayer. For Prayer is the effiision of Delight in
God's presence, Dependence on God's help, and
Deference to God's will.
And therefore do we see this spirit breathing
forth so naturally ^m our blessed Lord, who was
emphatically The Son of God and was therefore
filled with the spirit of a Son. In how many in-
stances do we find him, not formally addressing
himself to Prayer, but his thoughts taking in their
very birth the Jorm of Prayer, rising up as such
within the mind by their natural tendency towards
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DEYOTIOVAL EXERCISES. 205
God. SuppUi^itioii, thanksgiviiig^ general conuaend-
ation of himself into hi« Father's hand, escape
from him, as it were, by their native buoyancy
and expansiveness. Supplication, for example, when
about to heal the deaf and dumb man ; '' He took
him aside from the multitude, and put his fingers
in his ears and touched his tongue, and looking up
to heaven he eighed^ and saith unto him Ephphatba,
that is, ' Be opened.' " Thanksgiving, again, when
he had come to the grave of Lazarus to raise his
friend ; He sees by faith the work already accom-
plished; his adoration cannot wait; it breathes
itself out before the isuot ; '' Jesus lifted up his
eyes and said. Father, I thank thee that thou hast
heard me." And this natural Thanksgiving he
exhibits in the slightest and the most habitual oc-
curences of life, so that, as St. Luke informs us, Hie
disciples going to Emmaus recognized their Master,
after his resurrection, by his devoutness. *' It came
to pass as he sat at meat with them he took bread
and blessed it " (that is, blessed God for it), *' and
brake and gave to them, and their eyes were opened
and they knew himJ^ It was customary indeed for
the master of a family to begin each meal with an
ascr^tion of praise to God as the Provider of it ;
but that this stranger should thus act for them as
the head of their little party, and breathe forth the
very thanksgiving which they had been accustomed
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206 THE NKCE88ITY OF
to from their Lord — it must be He himself/ Even
as gait and manner and yarions little habits betray
a man, so was Jesus recognized by his Devoutness.
And then observe his general Dependence upon
God, and commendation of himself into his hands.
When the soldiers came with swords and staves to
take him, the Disciples think immediately of depend-
ence on an arm of flesh, and seize the sword to
defend their master. But Jesus thinks only of Ood,
'' Put up thy sword into its place. Hiinkest thou
that I cannot now pray to my Father, and he shall
presently give me more than twelve legions of an-
gels } " And when the awful moment of dissolution
came and he must dismiss his spirit, that spirit he
breathed forth in prayer to God — *' Father into thy
hands I commend my spirit ! "
Nor were the followers of Jesus destitute ot
these effusions of Devoutness. You recollect how
after the Apostles had reported to their friends all
that the chief priests and elders had said to them,
^^ when they heard that, they lifted up their voice to
God with one accord and said. Lord, thou art God,
which hast made heaven and earth and the sea
and all that in them is ! '' And how in the prison
at Philippi, '* at midnight Paul and Silas prayed
and sang praises unto God^ And how the con-
verts on the day of Pentecost, '' continued daily
with one accord in the temple, eating their meat
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DEVOTIONAL EXEBGISES. 207
with gladness and singleness of heart and praising
Ood,^* Here are instances of those spontaneous
aspirations which are the natural breathings of the
renewed mind. We speak not now of acts of prayer,
times of prayer, places of prayer, but of the spirit
of prayer as the necessary effusion of the spirit of
adoption; of that bent and bias of the Spiritual
nature which displays itself at every opportunity
affi>rded it, and in which lies the evidence of our
possession of that nature. For true piety is a spon-
taneous principle. Even amidst all our remaining
evUy dulness hinderances and imperfection, trtie piety
is a spontaneous principle^ the weUing forth of an in-
terior life. The spring may be but imperfectly
opened up ; the stream may flow but languidly ; its
course may be obstructed by innimierable obstacles ;
and it may often seem to lose itself amidst the
sands of earth ; but still a spring there must be, and
that spring of living water, ** Beligion," says the
pious Scougal,* ''is an inward free self-moving
principle ; and the love which a pious man bears to
Gk)d and goodness is not so much by virtue of a
command enjoining him so to do as by a new nature
instructing and prompting him to it ; nor doth he
pay his devotions as an unavoidable tribute, only to
•In his "life of God in the Soul of Man;'* one of the
most Taluable tracts on the list of the Christian Know-
ledfce Society.
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208 THE NECESSITY OF
appease the divine justice or quiet bis clamorous
conscience; but tboe^ religious exercises are the
proper emanatuma of the divine Ufe^ tbe natural em-
ployments of the new-born soul."
But the Necessity of devotional exercises wiU b^
still more apparent if we oousider them further, a#
the indispensable Means by which the spirit of ad(^-
tion must be nourished and invigorated. For this
spirit, being ^ot of native growth within us,-*^nay
being every moment opposed and checked by that
which is of native growth (Gal. v. 17, Article IX.),
— ^-cannot be sustained, ^od still less developed into
full expansion, but by continuous inspirations from
its heavenly Source. " Grant to us," we pray in
our collect for the fifth Sunday after Easter, ** that
by thy holy inspiration we may think those things
that be good."' And again in our Communion ser-
vice, *' Cleanse the thoughts of our hearts by the
inspiration of thy Holy Spirit, that we may perfectly
love thee and worthily m^^ify thy holy name."
But these inspirations are communicated, not by
sudden illapse or sensible impulse, but by the pro-
duction of spiritual thoughts. By the idms of God
and his relation to us in Christ was this spirit first
awakened in us, and by the revival of these ideas
it must be fed. But to the revival of any idea, —
still more to the making it &miliar to us, so that
connecting itself with various trains of thought, and.
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DEVOTIONAL EXBBGISES. 209
rising up with them into the consciousness, it shall
modify their character by its presence, — there is re-
quired a frequent revival of the associations which
tend to bring it before us. It is the actual presence
of sensible objects, constantly repeated, that makes
them so familiar to us. It is the frequent presence
of a friend which obtains for his idea such a place
in our hearts, and an influence on our thoughts.
And with objects not sensible, with friends at a
distance, the only substitute for this presisnce is
the re-production of the associations, in the midst
of which their ideas dwell. And hence then the
need of prayer to make present to us Qod ; of that
meditative recollection of his character which with-
draws the attention from all other objects, either of
sense or of imagination, and fixes it upon the portrait
of our Father as he is exhibited in Christ, till we
seem to know him for our own, to see him smile upon
us, to expect him to speak to us in words of fatherly
affection ! Christian ! if you would have something
more than dim and shadowy conceptions of God ; if
you would do more than hear of him by the hearing
of the ear ; if your eyes would see him ; you must
be diligent in all the means of grace.
But the spirit of adoption is something more than
vivid conceptions of God. It is a new disposition to-
wards him. And to the formation of a disposition
of mind there is required the frequent revival of the
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210 THE NECESSITY OF
feeHngs of which it is composed, and their hahitnal
exercise. It is the constant exercise from earliest
childhood of the filial feelings, which renders them am)
strong so prompt so seemingly instinctiye ; and the
most affectionate child will lose something of the
freshness and the force of those feelings if he be
long separated from the presence or from the me-
morials of his parent. And just similarly ia it with
the filial feelings of the CSiristian towards his
heavenly Father. It was long perhaps before tl^
were awakened; their repetition is but fitfrd and
irregnlar; their settling into habit and disposi-
tion is checked by many things without us and more
within ; and nothing therefore but exercise, steady
and deliberate exercise, can preserve them, mudbi
less strengthen and consolidate them. And this ex-
ercise is to be sought in Devoti<ML ; in specific acts,
at stated times, and with sustained attention. For
it is only by repeated acts that any general habits
(of mind as well as of body) can be either formed or
maintained. If our affections towards God are weak
and duU, it is by prayer that we must quicken and
invigorate them; prayer which brings before our
mind memorials of God's love to us, — all that is
winning, and touchix^ and soul-subduing in his cha-
racter and in his dealings with us, — and, as by a
live coal from the altar, kindles our affections into
fiame. Its influence is like the turning up some
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DEVOTIONAL EXEBCISES. 211
forgotten token of a departed friend. It atirs the
heart as the single look of Jesus did the heart of
Peter, and unlocks the smothered spring of life-
restoring tears.
Again. The life of the spirit is a life of faith ;
opposed to the life of sense, and staruggling with it.
It is oppressed and enfeebled every moment by the
rush of milfions of unfriendly though unavoidable
thoughts of earth. Twelve, fourteen, sixteen hours
of each suocessiye day it suffers violence from the
mighty current of external things invading every
sense, and hurrying with it every thought and feel-
ing. How shall it rear its head against this, bow
be saved from being swept into oblivion, but by de-
liberate habitual persevering exercises of Devotion ?
An that is low and evil in our nature is nourished
incessantly, even against our will ; we are immersed
in its very atmosphere, and every breatii we ch*aw
is tainted with it. But all that is high and holy
must be nourished hy our wtll, and by laborious
flight into a better atmosphere, if ever we would
have it breathe within us freely and with vigour.
From the high places of devotion we must inhale
new elasticity. On the wings of prayer we must fly
up into the presence of the Holy One and bathe our
feinting spirit in that pure Light of heaven, which
is at the same time Life.
Devotion therefore is indispensable to the nou-
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212 THE NECESSITY OF
rishment of the Spiritual Life. Not as an indulgence
merely, when the mind ascends with freedom towards
its God ; but as a business and a means of gprace.
We must not only yield to prayerfiilness but we must
give ourselves to prayer, and set every sail to catch
the passing breath of spirituality ; not only vent the
spontaneous feelings of our hearts but awaken cherish
and detain those feelings; not only therefore
follow out a casual impulse, but by rules of regular
devotion, by setting apart of times and places, and
by the use of every rational help, pursue the toork
of Spiritual Nourishment. The sacred flame of
piety is low and flickering ; we must inclose and
shelter it from the blasts of earth. It too often
sinks and slumbers; we must sedulously stir the
dying embers. It is at best but £Eiint and feeble ;
we must fan it into vigour. ^'I put thee in remem-
brance," says St. Paul to Timothy, " that thou stir
up the gift of God which is in thee." " For like as
fire has need of fuel," adds Theophylact, " so does
the grace of the Holy Spirit require our personal
earnestness and care and watchfulness, if we would
have its genial warmth abiding in us."
We see this in the case even of our blessed Lord.
Thoi^h filled with the Spirit he nevertheless made
practice of devotion for the nourishment of that
Spirit. He did not merely breathe it forth spon-
taneously as occasion ofiered, but he used of pur-
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DEYOTIONAI. EXESCISES. 213
pose means for cherishing it ; breaking off from his
employments and his friends, yea and his charitable
offices, that he might refresh his weary mind by
intercourse with God. "When he had sent the
multitudes away, he went up into a mountain to
pray,"— with the purpose and design of spending
time in prayer to God. And St. Mark informs us
that '4n the morning, rising up a great while before
day," — ^breaking off his sleep with the deliberate
intent of engaging in devotion, — " he went out and
departed into a solitary place and there prayed."
Nay, St. Luke records that Jesus **• went up into a
mountain to pray and continued aU night in prayer
to God,'' Here are instances of our Divine Master
setting himself to prayer as a general means of nou-
rishing Spiritual Life.
But we see him, frirther, on particular occasions
seeking special strength by prayer. It was when
he was about to consecrate his twelve disciples to
the sacred office of Apostle, that he gave the whole
previous night to prayer. When he was about to
reveal to ihem his divine glory by his Transfiguration,
'^ he took Peter and James and John, and went up
into a mountain to prag.'* And when he saw the
hour of his £^ony at hand, he sought for power for
the dreadful struggle, and drank in the Spirit by
which he might sustain it, in earnest pleading prayer,
'* Then cometh Jesus with his disciples to a place
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214 T^E NECESSITY OF
called Gethsemane, and saith unto them. Sit ye
here while I go and pray yonder ; and being in an
agony he prayed the more earnestly^ and his sweat
was as it were great drops of blood falling down to
the ground."
And if then Prayer was thus necessary for the
Holy Jesus, how much more is it necessary for his
people, who are hourly beset by Sin ! No Christian
ever Hved without devotion. No man can be a
Christian without making a determined business
of devotion. Thus it was that the Apostles and the
Saints of old maintained their Spiritual life. '' They
all continued with one accord in prayer and suppli^
cation." ^' Peter and John went up to the temple
at the hour of prayer." " We will give ourselves
continually to the wcnrd of God and prayer." '^ On
the Sabbath day we went out of the city by a river
side where prayer was wont to be made." And hence
we have so many exhortations in the Bible to Prayer.
'* Commime with your own heart, upon your bed,
and be still." '^ Men ought always to pray, and not
to faint." " Pray without ceasing ; in everything
give thanks ; quench not the Spirit." " Praying
always with all prayer and supplication in the spirit,
and watching thereunto with all perseverance."
'' Continue in prayer, and watch in the same with
thanksgiving." And hence too we observe in all the
lives of holy men in every age, that a habit of devo-
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DEYOSIOiTAX EXEBCISES. 215
Hon, and the eareful regularity without which mwh
a hahit cannot exist, are prominent charaetemtics.
And is there any Christian who has followed these
examples and obeyed those exhortations, who eannot
testify from his own experience how essential a part
of his existence is devotion, and how blessed are its
influences on the Spiritual life ? Have you not often
gone to seek the face of God, oppressed in spirit and
cold in heart, and when, mthout the purpose qfckvo-
Hon and the determined executioa of that purpose
you would not have experienced one spontaneous
aspiration of the mind towards Him, but would have
sunk from bad to worse, from lukewarmness to sin,
— have you not in such a frame been obliged to press
upon yourself as a sacred duty what is in fact your
highest pxivilege**and yet» nevertheless, through
God's most gracious blessing on the effort, have
you not returned from his invigoratingpresence buoy-
ant with recovered energy, your very frame breathing
a diviner life, and your countenance, like the counte-
nance of Moses when he came down from the mount,
all radiant with the glory of your God ? '^Blessed is
the man whom thou choosest, O God, and causest to
approach unto thee ! He shall be aaiiffied with the
goodness of thy house, even of thy holy temple ! "
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216
CHAPTER II.
1>EV0XJT SXEBCISBS OF MIND.
When we endeavoured to trace the Development
of the Spiritual Life, we found that it approximates
to its fullest form in proportion as we realize the
idea of God in all the exercises of our moral nature
—of mind and heart and will; in proportion as
His presence is recognised by us, His help b con-
fided in, and His will is made to r^ulate our own.
Devotion therefore, as the nourishment of this Life,
must consist in the habitual use of all those means
by which this exercise of our highest faculties may
be made most ready and Bgoniliar, ultimately most
natural, to the soul.
And of these means of nourishing the Spiritual
Life, the first and most important, as preparatory to
all the rest, is the training of the Mind to constant
recognition and enfogment of the presence of God.
Where by si>eaking of the enjoymerU of that presence,
it will be perceived that I mean something more by
exercises of the Mind than merely intellectual cogita-
tions, and speculative inquiry into divine things,
I mean all those states of the soul which have not
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DEVOUT BXEBCISES OF MIND. 21 7
in them any of the fluctuations of hope and fear,
nor of the gradations of desire and determination, but
which, nevertheless, are full of interest, though a
qidet one ; of feeling, though a contemplative one.
Those conditions of the mind which are termed by
some the Sentiments; by others the Tastes; by
others the iBsthetic perceptions ; by others the im-
mediate emotions ; * and whose distinctive mark is
that they are occupied with the present (the either
visibly or ideally Ptesent) without reference to Past,
or Future ; and with this Present, as an object not
of desire and pursuit, but simply of admiration and
complacency and love. There is a movement in
the mind, but it is not an onward movement. It is
dilation without progression. It is as the expand-
* As by Dr. Bro-wn, who adds, " They differ from the
intellectual states of mind, by that peculiar yiyidness of
feeling which every one understands but which it is impos-
sible to express by any verbal definition, as truly impossible
as to define sweetness or bitterness by any other way than
by a statement of the circumstances in which they arise.
There is no reason to fear, however, from this impossibility
of verbal definition, that any one who has tasted what is
sweet or bitter, or enjoyed the pleasures of melody and
fragrance, vnll be at all in danger of confoimding these
terms ; and as little reason is there to fear that our emotions
will be confounded with our intellectual states of mind, by
those who have simply remembered and compared, and
have also loved or hated."
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218 USTOUT BXEBGISES OF MINI>.
ing wavelets of the peaceM lake which is complete
within itself, not as the rushing current of the river
that hastens towards the distant ocean.
And hence the perplexity, and periiaps the scorn,
which this subject of devotional exerdses must pro-
duce in every mind in which those higher sentiments
and totally unselfish feelings have been checked, or
have been wounded and destroyed, by intercourse
with an unfeeling world. The noblest states of the
Pious mind are those, not of intellect nor of passion
but of quiet love ; and what wonder therefore if the
dry abstract reasoner who lives in the region oi
mere words, or the selfish worldling who knows of
no emotions but those of hope and fear, advantage
and disadvantage, should look upon the feelings of
devotion as the e&sions only of diseased imagin-
ation, and the fantasies of enthusiasm? By the
spiritual sense alone can the things of the spirit be
appreciated. The sweetest harmony does but jar
upon the ear of him who has no music in his soul.
The loveliest works of nature or of art have no
attraction but to the eye of Taste. The grandest
bursts of poetry or eloquence possess no charm but
for the mind of genius. The purest affections of
friendship and love are unknown, nay inconceivable,
to the sensual and sordid heart. But just in the
sphere of all these higher states of mind does Piety
lie, and Devotion exercise itself. For Piety is not
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DEVOUT £X£RCZQ£S OF MIND. 219
indeed mere Taste, nor Admiration, nor Affection, —
but it is the experience of these feelings in relation
to God; it is the co-presence of His idea amidst
them all, as the Being in whom alone they find their
full enjoyment. And only therefore by reference
to these feelings in their lower exercise, can we
illustrate what we mean by Piety, and by Devotion
which is the breath of Piety, towards God. *' Would
you know what the affections are," it has been
beautifully said, '* ask your heart when, sad or glad,
it is touched by thoughts of father mother brother
sister Mend, and in its sadness or gladness still
feels a serenity as if belonging to the untroubled
regions of the skies. Fancy comes and goes like the
rainbow, passion like the storm, transiently beauti-
fying or subliming the clouds of life. But affection
is a permanent light, without distinction of night
and day, which once risen never sets, and always, in
mild meridian,
« Seeming immortal in its depth of rest."
And to this "depth of rest" the Christian mind
attains by all those exercises of devotion which bring
God present to the consciousness and inweave his
Idea with all we see, and all we read of, and all we
share in with our fellow-men ; by Meditation on
God's works and ways — ^by Study of his Truth —
by Communion with his people.
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220
SECTION I.
DEVOTIONAL MEDITATION.
Meditation, not merely as a stated exercise but
as a devout hahit of connecting the Idea of God with
all we see around us, is a most important means of
nourishing the Spiritual life. Isaac practised it when
he '' went out to meditate in the field at even-tide."
David, when he '' considered the heavens, the work
of God*s fingers, the moon and the stars which he
had ordained ;" and again when he exclaimed, '' I
remember the days of old, I meditate on all thy
works ; I muse on the works of thy hands." John
when he was "in the Spirit on the Lord's day."
And Paul, when in holy musing he was carried out
of himself and '* caught up to the third heaven."
Which meditative habit will find its food and
stimulant in Contemplation of the works and ways of
God. For in those works and ways he manifests
himself, and by them is he understood. Observation
and reflection must fiimish the occa«u>n« of Devotion,
Thought must precede feeling, though feeling is
much more than thought. For genuine mental feel-
ing is nothing but a certain state of the thoughts.
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DETOTIONAL MEDITATION. - 221
And hence its pennanence when the fire of animal
life is gone. Hereby it becomes part of the soul
itself, and partaker of its immortality. States of
sensation become more feeble at every repetition,
because they result from the excitement of animal
powers which are perishable. But states of mental
feeling — taste', affection, sentiment — are strength-
ened and matured by exercise, because they result
from thoughts, which are enduring. Not the most
novel but the most familiar scenery, not the most
recent but the best known melodies, not the newest
but the oldest Mends, not the most startHng but the
most intimate and inborn truths, are those which
most delight the mind.
And therefore by frequent contemplation of those
works and ways of God, whigh reflect upon us from
every side his great Idea, must we make the feelmg
of his presence intimate and familiar. In all places
of his dominion He is present. Heaven and earth
are full of his glory. And therefore, in all places of his
dominion will the meditative spirit recognize his
presence and adore his glory. The foundation of all
true Religion is the grand truth of the Unity of God —
of the universal agency of one and the same great
Being in all events and things. And this unity is
not practically realized but in proportion as we see
God in all things, and all things in God. ''He
only," says Bishop Taylor, " to whom all things are
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222 DEVOTIONAL MEDITATION.
One, who draweth all things to One, and seeth asH
things in One, may enjoy true peace and rest of
Spirit." * Wherever we contemplate powers at work
in Nature, or Providence, or Grace, which we neglect
to refer up to the One undivided source of life, we
are resting in something below God and breaking
into fragments his Unity. Nay, when we contem-
plate God too distinctly under different aspects, as
sometimes the God of Nature and sometimes of Pro-
vidence and sometimes of Grace, we are going &r
to make this same most dangerous separation, and
to disunite the various attributes and workings of
the single One.f Who does not feel that men have
spoken and written as if the Jehovah of the Jews
had abandoned all the rest of the world to meaner
hands ; and as if the ^miserable heathen were not
only "without God** through the blindness of their
own heart, but without his sovereign rule and fa-
therly care, his " doing good and giving rain from
heaven and fruitful seasons;" nay and as if the
* Which seatenoe is banowed from Thomas a KempiB :
— ** Cui omnia nnum sunt, et omnia ad imum trahit, et
omnia in uno videt ; potest stabilis corde esse, et in Deo
pacificus manere."
De Imit Christi. I. iii.
t It is a dull and obtuse mind that must divide in order
to distinguish. And in such we may contemplate the source
of superstition and idolatry. Coleridob.
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BETOTIONAL MEDITATION. 223
God of the awakened penitent had not been also the
God of the preyions prodigal, nor were the God of
those around him in '' the world," who amidst all
their ignorance and sinfulness are nevertheless
'' made of one blood with him," and have the com-
mon Father '* not £Efcr from every one of them." It
is the God of Nature who is also the God of Reve-
lation ; and the God of Providence who is the God
of Grace. God has not revealed himself by one
method exclusively but by many; and God does
not work in one domain ezdusively but in all. And
therefore we must have an eye for all his revelations
of himself, and our total impression of his character
must be collected and compounded from them all.
Each is imperfect taken by itself, but each contri-
butes something to the grand and perfect whole.
Let the man of observation, and the man of experi-
ment, and the man of science, and the man of his-
tory, and the man of the Bible, admire, each one in
his sphere, the marvellous revelations of divine
power and wisdom and goodness ; but let the man
of large Devoutness, standing in the centre of a
sphere which comprehends them all, trace up (by
fidth wherever sight may £ul him) all these
several rays of glory into that stupendous BEING
who M power and wisdom and goodness, all in one ;
and whom he nevertheless (amazing thought !) may
call hh Father and his Friend.
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224 DETOTXONA.L MEDITATION.
See how St. Paul, in the first and second chapters
of his Epistle to the Romans, commemorates four
different modes by which God manifests himself to
man. By the works of Nature; which reveal his
Majesty and Might. '' For the invisible things of
God — namely, his eternal power and Godhead —
are clearly seen, being understood by the things that
are made.*' By the laws of natural consequence ;
which reveal his righteous Displeasure against Sin,
by annexing to it, nay drawing out from it even as
the fruit is developed from the seed (compare James
i. 15), its own appropriate punishment. " For the
wrath of God,'' says Paul, '' is revealed against all
unrighteousness and ungodliness of men ;" and if we
inquire How ? we discover from the whole context of
the passage, especially from verses 24, 26, and 28,
that the Apostle viewed this revelation as being made
by God giving up the heathen to the brutalizing
ignorance and the vile affections which Idolatry
fosters. By the voice of conscience ; which reveals the
Holy Will of Grod. For the very Heathen who do
evil " know the judgment of God, that they which
commit such things are worthy of death." And
lAsUy, by the voice of Christ, and the proclamations
of his Gospel ; which reveal the pardoning Compas-
sion of God. '' For therein is the righteousness of
God by faith revealed to faith," — ^his willingness to
pardon and approve and bless every returning sinner.
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DEVOTIONAL MEDITATION. 225
upon the simple ground of feith in his Compas-
sion.
All things therefore are manifestations of God,
and from all things will the meditative Christian
pass on to God. He looks aroimd upon the earth
or upward to the heavens, and amidst the might
and loveliness of Nature he thinks of him who
made sustains and blesses all. Nature is to him
but the symbol of the Creator ; and the contempla-
tion of it but the steps by which his feeble powers
are helped to climb the heights of Meditation, and
at last to reach the Lofty One who sits supreme
above his works.
Nor less devoutly does the Christian recognize
his heavenly Father in the long concatenation of
Events, and in all the ordinary as weU as extra-
ordinary turns of Providence. History becomes to
him alive with indications of his God. And like
the sacred Historians, who never separate earth
from heaven, nor events which are but products
from their root in the First Cause, nor men in all
their various purposes and works from the Divine
will which controls them all ; so also does the medi-
tative Christian recognize in all occurrences an all-
directing God. "The fortune of Alexander," says
Bishop Newton, " is but another name for the provi-
dence of God.'* And still more generally may we say.
The fortune of the world, in its innumerable parts
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226 DEVOTIONAL MEDITATION.
and its immeasurable whole, is but the ordination of
God. This is the clew which guides the devout
man safely through the labyrinth of events tangled
with mazes and perplexed with errors ; and by this
he walks in peace. He may not see, stiU less make
out, the objects round him. He may not be able to
tell the way he came nor that which he is going
nor what will be the next turn in his path. But
then he has the clew! he grasps the clew! and
this therefore, implicitly and confidently, — igno-
rantly, if you will, but with an intelligent ignorance
— blindly, if you please, but not without inward
light — this he follows with a quiet adoration.
But still more does he feel the unity of God's
unceasing agency in that history which is, beyond
all others. Ml of interest and instruction to him —
the history of Himself, Viewed in the light of
Faith and Love, how wondrous to him is the story
of his life ! Not a circumstance therein, but he
can Mther see in it the hand of God or can believe
that it was there. Not a single tint of dark or
bright in all that many-coloured picture, but is sub-
dued into one harmonious whole by the placid light
of God's uplifted countenance shed over all.
And then especially, in what are called the in-
fluences of his Ghrace (though all is Grace^ througb.
nature history and providence from first to last) ;
in the truths and promises of his holy Word, the
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DBYOTIONAL MEDTIATION. 227
work and invitations of his Son, the consolations of
his Spirit, and the thoughts that from these several
sources stream into the mind and fill it with a peace
a hope a vigour which no other revelations can
afford — O here it is, above all, that the devout
believer loves to recognize his God ! Here, to look
out with an elevating awe upon the wide-spread
ocean of his goodness till contemplation breaks off
and loses itself in Wonder ; till all objects and all
thoughts find their confluence and their outburst in
one deep broad stream of Adoration, — '* O the depth
of the riches both of the wisdom and knowledge of
God ! how unsearchable are his judgments and his
ways past findii^ out ! For who hath known the
mind of the Lord ? or who hath been his counsellor ?
or who hath first given unto him that it should
be recompensed to him again ? For of him and
through him and to him are all things ; to whom
be glory for ever ! Amen ! '*
Thus then Adoration is the offspiing of Contem-
plative Devotion. We glide along the ever-deepen-
ing tide of thought into a new world. Outward
objects vanish from the consciousness. Inward
thoughts subside into one vast wave of undistin-
guishable feeling which lifts us above ourselves.
The ideas of power, wisdom, love, unite and blend
themselves in One great Being whose presence fills
the soul, and with whom we commune as it were
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228 DEVOTIONAL MEDITATION.
instinctively in unutterable prayer ; the prayer, not
of understanding but of Faith ; the inward gather-
ing of the spirit into itself to offer itself up to God ;
the gazing on his glory till new life flows from it
into the heart, and this life is felt to be the life
of God. Self is no longer thought of, nor the wants
of self. We lie passive in our Father's hands and
know no will but his. We are given up to his in-
fluences. We inhale his quickening Spirit. We
join with Angels and Archangels and with all the
company of heaven to laud and magnify his glorious
name ; evermore praising him and saying, Holy,
Holy, Holy, Lord God of hosts, heaven and earth
are full of thy glory ; Glory be to thee, O Lord
most High !
Speak we here of things unknown, and feelings
set too high for man ? Nay but we speak the lan-
guage and express the feelings of our Common
prayer-book, in its holiest office. And we give ut-
terance to thoughts which every pious heart authen-
ticates. And we touch a string in unison with
which such hearts are strung, and therefore do they
vibrate with it, and swell the trembling prelude into
a sustained and full- voiced chant of Adoration which
rises, like a fragrant cloud of incense, up to God.
Thus felt and chanted one, who now has joined the
choir of heaven, when he exlaimed before the
Majesty of Nature —
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DEVOTIONAL MEDITATION. 229
*^ O dread and silent Moiint ! I gazed upon thee,
Till thou, still present to the bodily sense,
Didst yanish from my thought : entranced in prayer,
I worshipped the Invisible alone." •
\
Thus felt another kindred spirit, when he sang of
one who, having gazed upon the loveliness of earth,
and sea and sky, —
" His spirit drank
The spectacle : sensation, soul, and form.
All melted into him ; they swallowed up
His animal being ; in them did he live
And by them did he live ; they were his life.
In such access of mind, in such high hour
Of visitation from the living God,
Thought was not ; in enjoyment it expired.
No thanks he breathed, he proffered no request ;
Rapt into still communion that transcends
The imperfect offices of prayer and praise,
His mind was a thanksgiving to the power
That made him ; it was blessedness and love." f
And need I add, that thus mused and kindled
and adored, a greater than all uninspired men, *' the
man who was raised up on high, the anointed of the
God of Jacob, and the sweet Psalmist of Israel,"
when *'the Spirit of the Lord spake by him and
His word was in his tongue." Take a single in-
stance in that glorious Hymn, the 104th Psalm. He
* Coleridge. — "Hymn before Mont Blanc."
t Wordsworth. — ** The Excursion."
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230 DEYOTIONAL MEDITATION.
had begun, therein, with Contemplation of the " ho-
nour and majesty " of God ; he had gazed upon the
light with which he clothed himself as with a gar-
ment and the heavens t^t he stretched out as a cur-
tain ; he had looked abroad upon the steadfast earth
the restless deep and the refreshing streams ; he had
meditated on the various provision which the Lord
had made for the sustenance of man and beasts and
universal life ; but long before his survey is com-
pleted, out of Contemplation springs forth devout
Emotion ; his soul begins to expand and to ascend
and press beyond herself; the Spirit within him
breathes forth towards the Spirit of the Universe,
and he exclaims in short reiterated broken bursts of
Adoration — " O Lord, how manifold are thy works !
in wisdom hast thou made them all : the earth is full
of thy riches ! " " The glory of the Lord shall endure
for ever : the Lord shall rejoice in his works." " I
will sing unto the Lord as loi)g as I live ; I will sing
praise to my God while I have my being. My medi-
tation of Him shall he sweet; I will be glad in the
Lord ! " " Bless thou the Lord, O my soul. Praise
ye the Lord!"
Christian Reader, do we cultivate this spirit of holy
Meditation enough ? Do we not too often think more
of ourselves when we draw near to God in prayer*,
than of Him in whose bright presence we stand?
And do we not thus defeat one great purpose of
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PEYOXIONAL MEDITATION. 231
Devotion wluoh is to raise iis out of self and its
anxieties, and above the world and its vexatious
occupations, and away &om sense and its importu-
nate images, into the pure untroubled region of the
fair and good ? If we make Devotion merely the
enumeration of our wants our fears and our hopes ;
of our weaknesses our sorrows and our sins ; we still
are lingering amidst those wants and fears and sor-
rows and sins ; we are looking only on a reflected
image of ourselves and of our circumstances ; we seem
to be leaving the world beneath us, yet, like a trou-
bled ghost' which cleaves still to the flesh, we are
only hovering round the spot where its remains are
laid. But if we look forth upon God in self-forget-s
ting Meditation, we are won away unconsciously
from all our lower wants and fears ; and when we
rise up £rom the vision of his excellence and descend
again to meet them, we are astonished to perceive
how insignificant they were, we behold them in a
light shed down from heaven, and we can bear our
griefs and set about our duties with a new and
tranquil mind. Even as when the distempered man
has tossed all night upon a sea of tumultuous dreams
and his soul is shattered by them — ^he breaks away
from the bewildering trance with morning's dawn ;
looks out upon the fresh and sparkling prospect;
drinks in the air of heaven ; and is astonished at
the very possibility of being shaken as he has been
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232 DEVOTIONAL MEDITATION.
by UDreal phantoms of the brain. O be sure of this,
the more we think of God and realize his presence,
the more shall we become like God. We shall catch
some faint resemblance of the features that we gaze
upon, and while we behold his glory we shall be
changed into the same image from glory to glory by
the Spirit of the Lord.
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233
SECTION n.
DEVOTIONAL BEADING.
The Spiritual life is a mental life ; and by the exer-
cise of Mind therefore must it be nourished. But
Mind is exercised not only by Observation and Re-
flection, but by appropriation of the observation and
reflection of other men. And this appropriation is
accomplished most effectually by Beading. Beading
therefore is an important means of nourishing the
Spiritual life ; the devout perusal and self-applica-
tion of such writings as elevate the principles, refine
the moral sense, and rouse the slumbering energies.
It is not easy to originate our own states of mind.
We need not only occasions for thought, but the sug-
gestion of thought. We need not merely truths and
feelings stored up in ourselves, but the daily appli-
cation of some impulse from without to wake up and
bring out those truths and feelings. And for this
God has vouchsafed, besides the voice of our imme-
diate Mends in temporary intercourse, the words of
oui* fellow Christians of every age and clime in per-
manent writings. Blessed be our all-providing Father
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284 DEVOTIONAL BEADINO.
for such helps ! The Christian will prize them and
will diligently use them, not for the gratification of
curiosity, not for the whiling away an idle hour, not
for the substitution of a mechanical operation in the
place of a spiritual exercise, not to make Attention
stand proxy for Reflection ; but that hy Attention,
Reflection may be put in motion ; by the borrowed
spark the light of our own spirit may be kindled.
How often will the reading of some pointed question
open up a new view of our spiritual state, and set
us searching into ourselves for days. How often
will a single si^gested idea illuminate whole regions
of the mind, and make a thousand subjects hitherto
confused and dark, at once and in a moment clear to
us. And how gently elevating is the quiet inftision
of some quickening feeling, which finds and mixes
with a thousand kindred emotions, and stirs them
all into full life ! It steals beneath our heavy,
stranded mind, and before we are conscious of its in-
fluence floats it nearer to the haven where we would
be. It breathes softly on our slumberii^ spirit like
gentlest music, and insinuates itself amidst our
earthly dreams, till we find ourselves, we know not
how or why, awake and alive to God. Let the
Christian therefore never be discouraged when his
mind is dull and indevout, but turn to some awaken-
ing volume, some favourite passage, some suitable
prayer, some spiritual hymn, above all, some inspir-
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DEVOTIONAL BEADING. 236
ing psalm or chapter of the word of God, and wait
in humble £uth — out of which faith will steal a half >
formed supplication — for the revival of his spirit.
It is the essence of wisdom, if we cannot gain
directly our object to take a circuitous course for its
attainment, to address ourselves to some one inter-
mediate means (however distant from our ultimate
end) by which it may at last be reached. And it
is the Christian's wisdom to do this, as, generally,
' for the regulation of his mind and the formation
of his character, so also for the sustenance of the
Spiritual Life. That life is alas ! a weak and sickly
thing, and it must be fostered with the most assi-
duous and much-contriving care ; it is a delicate
emanation, a breath, and it must be &nned with
gentlest solicitude. We can do nothing, and can be
nothing, of ourselves ; but what can we not do
(through God's gracious blessing on those suscepti-
bilities which he himself has rendered capable of
such manifold influences) by the wise and per-
severing use of various, minute, and in themselves
most insignificant, means !
But then these helps must be ever carefully used
as means. They must never be perverted to super-
sede the very end they are intended to promote.
The perusal of the page, the reading of the chapter,
the utterance of the form of prayer, the singing of
the hymn, must never be rested in as of themselves
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236 DEVOTIONAL BEADING.
devotion but only as the food and nourishment of
devotion. No man can rightly think and pray and
feel for us ; he can only give us helps whereby we
may think and pray and feel for ourselves. No-
thing is ours but what we mentally appropriate.
Nothing can benefit us but what we actually our-
selves do. To our own substance must all foreign
aliment be assimilated if we would grow thereby.
Through our own veins must it propel accelerated
life. We must not only read mark and leam but
we must inwardly digest^ whatever God in his good
providence has furnished for our spiritual food.
And how then shall we most effectually employ
Devotional Reading, for our Spiritual Nourishment ?
Let us suppose the word of God to be the means
that we would use towards this end, what method
shall we take?
That method must be determined by the par-
ticular object that we have in view. There are
various objects for which we may read the word
of God. For general information concerning the
methods of God in his education of the human race.
For particular insight into the scheme of Sal-
vation which he has revealed and carried out by
his dear Son. For getting our minds imbued with
the leading ideas of Christian doctrine, and the go-
verning principles of Christian practice. In short,
for all things necessary to a godly life, for doctrine
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DEVOTIONAL BEADING. 237
for reproof for correction for instruction in righte-
ousness. And according to our object so must be
our method of perusal. For all true method must
be suited to, nay take its rise from, the specific na-
ture of the subject we are treating. Whether our
perusal shall be cursory and continuous or critical
and fragmentary ; whether it shall collect and com-
bine various particulars or trace steadily the de-
velopment of some one truth; whether we shall
passively yield up our attention to the sacred text
or only take therefrom materials for active personal
reflection ; all this will be regulated by the specific
end for which we open the holy book at each par-
ticular time. This only must be constant, that we
have some end ; some deliberate purpose present to
our consciousness when we consult the oracles of
God ; and that we do not take them up, glance over
them, and put them down again, with an unmean-
ing listlessness.
When then our object is the nourishment of the
Spiritual Life, this devotional end determines the
corresponding devotional method to be pursued. We
must bring to the Bible such a spirit and adopt
in reading it such a course, as may best conduce to
the strengthening of our sense of God's immediate
presence to our minds.
For this purpose we should meditate upon the
Bible as conveying to us. the Voice of God himself.
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238 DEVOTIONAI. BEADING.
The Scriptures were written, it is true, by many
and various men, in many and various ages. They
were written by these men for the immediate use of
their contemporaries, and with reference to the cir-
cumstances which surrounded them. But then those
who thus wrote were partakers of the Spirit of God,
What they said and wrote as the Ambassadors of
God they said and wrote, not from the conclusions
merely of their own limited understanding but from
the secret inspirations of divine wisdom. And it is
the special mark of tvisdom (which mark therefore the
divine wisdom possesses in perfection) that it so
treats particulars as to bring them under general
principles ; and in the forma of the local and the tem-
porary conveys the essence of what is universal and
eternal. And consequently the Scriptures do not
convey to us the voice of men merely (however
shrewd and experienced and devout they may have
been), solving the particular questions and direct-
ing the particular duties of their fellow men around
them ; but they convey to us in and with Htnafomt
of the revelation (accompanying each particular
utterance even as a fundamental melody pervades
and limits aU the variations of which it is susceptible,
and may be traced throughout them all) the voice of
God himself addressed to all men in all ages, and
solving the general questions and directing the gene-
ral duties which belong to man as man.
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DEVOTIONAL BEADING. ' 239
It is the wisdom therefoie of the devout reader
of Scripture to discern the voice of God; to adore
the Sovereign King in the person of his Ambassa-
dors ; to recognize the Spirit actuating the living
creatures which announce his presence, yea breath-
ing even in the wheels which are the conductors
of his influence ; and thus to make the Unseen God
as effectually present to us by the forms of lan-
guage and of thought which the Bible has preserved,
as He was made present to Adam and to the Patri-
archs and to the Prophets by the forms (for even to
them by forms only could he show himself) of
bodily appearance and of audible sound. It is in
the mind that God's presence must be realized, and
it is only by the mind — ^by what this brings to the con-
templation of his manifestations, and retains within
itself of his communications — ^that we can truly see
Him. There can be no other perception of God, to a
created being, but the perception of his Idea in the
consciousness ; and the fulness, and the correspond-
ing benefit, of that perception will depend upon the
frequency with which that Idea is revived; the
steadiness with which it is sustained; and the
intimacy and comprehensiveness of its connection
with all our other trains of thought. And therefore
we are not to think ourselves less privileged than
the saints of old, because we have not extraordinary
manifestations of God. We, equally with them,
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240 DEVOTIONAL BEADING.
have every opportunity of recognizing Him in the
things around us ; and, for the special revelation
which came rarely and transiently to the astonished
ear of each particular man of God, we have, instead,
the lasting record of all his revelations to all his pro-
phets, placed permanently in our hands and made
accessible to our daily meditation. In many an age
" the word of the Lord was precious," that is,
scarce ; " there was no open vision." And even
the Priests and Prophets of God were obliged to
*' enquire at the word of the Lord " from time to
time as they needed council ; to consult the Urim
and Thummim; to present themselves before the
oracle. Whereas we have now this word ever open
to our view, nay stored up in our memories ; and at
all times and in all places we may enter into the
Sanctuary and commune with our Father ; even as
it is written, " I will dwell in them and walk in them,
and I will put my laws into their mind and write
them in their heart, and they shall not teach every
man his neighbour saying. Know the Lord, for all
shall know me from the least of them unto the greatest
of them saith the Lord." The only difference is,
that God's voice to us is not that of particular direc-
tion in particular cases, but of general principles
included in those special instances which are re-
corded for our admonition ; and applicable by the
heaven-directed judgment of the devoutly pondering
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DEVOTION A.L BEA.DING. 241
Christian to all cases as they arise. Wherein the
difference is our advantage. We gain thereby a
general guide through all the paths of life ; and we
are raised, moreover, from the mere blind obedience
to specific laws which may be yielded by a servant
or a child, to that intelligent following out of gene-
ral principles which is the reasonable service of a
freely acting man. ** We are delivered from the
law, being dead to that wherein we were held, that
we should serve in newness of spirit and not in the
oldness of the letter/' It is the law of Spiritual
wisdom, no longer pealing trumpet-tongued amidst
the terrors of Sinai but breathing forth its still
small voice into the hushed and meditative con-
science, which now directs our course. It is in the
sanctified judgment of the Church of Christ that we
ftiay now realize the prophetic promise, " Ye shall
hear a word behind you saying, This is the way,
walk ye in it, when ye turn to the right hand and
when ye turn to the left." "My son, keep thy
Other's commandments and forsake not the law of
thy mother ; bind them continually upon thy heart
and tie them about thy neck ; when thou goest it
shall lead thee, when thou sleepest it shall keep thee,
when thou awakest tV shail talk with thee P*
Did (for instance) the Lord God talk with Adam
and Eve in the garden, and they " heard his voice?"
Even so will he talk with you if you devoutly listen
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242 DEVOTIONAL BEADING.
to the echo of that voice conveyed — ^yea and ten
thousand times re-echoed — in his sacred Scriptures.
Did the word of the Lord come to Abraham in a
vision saying. Fear not, Abraham, I am thy shield
and thy exceeding great reward ? In the Bible does
that same word come to you if you are walking in
the steps of Abraham's faith ; and you too therefore
may trust in it as your own. Did God call to
Samuel on his bed, and this again and again while
yet the inexperienced youth was ignorant of the
heavenly origin of the voice ? Just so does he call to
you, (and O how patiently and perseveringly !) wait-
ing for the moment when your spirit shall be disen-
gaged from earthly sounds, and hushed intoattention,
and instructed in the meaning of the sacred sum-
mons. And therefore to that voice you may reply,
— as directly as did Samuel when thus taught t6
" know the Lord,'' with as intense a feeling of the
dirine presence, — '^ Speak, Lord, for thy servant
heareth ! " Did God reveal himself directly to
Moses and the Israelites, to Elijah and the prophets,
to Paul and the Apostles? The same God now
reveals himself hy their recorded words to me and
you, and we may cry with them " Behold, the Lord
our God hath showed us his glory and his
greatness ! "
Take then the revelations of the Bible as madey
in all their permanent essence, to yourself. Feel
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DEVOTIONAL BEADING. 243
tbfit you have part and lot in all that God has
given to cheer and guide his ignorant and sinful
creatures ; remember that even the historical occur-
rences recorded " happened unto them for ensamples,
and are written for our admonition upon whom
tike ends of the world are come ; " and throw your-
self back into the scenes and circumstances of the
olden time, not as a spectator merely but a deeply
interested sharer of the revelation made. Help
your sluggish conception by every accessory thought
that may give reality and vividness to the facts
recorded by the sacred writers. Place youself in
imagination under the frowning precipice of Sinai.
Stand with Elijah in the entrance of that awfiil
cave, wh^i there swept by it the mysterious '' still
small voice." Follow Jesus, with the multitude who
'' pressed upon him for to hear him." Sit with them
at his feet around the beautiful mount of the beati-
tudes near Capernaum. Enter with the disciples
into the upper chamber where they supped with
their affectionate Master and received his parting
exhortations. Lie prostrate by the side of Saul when
he heard the voice from heaven, and trembling and
astonished said, Lord, what wilt thou have me to
do ? Make thus the Bibl^ as familiaT and inward
to your mind as the scenes of your boyhood, and
the dreams of your youth ; lose yourself in its reali-
ties ; identify yourself with its occurrences ; " pour
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244 DEVOTIONA.L BEADING.
out** (as has been beautifully written) " your whole
undivided heart before the oracles of God ; give
your enlarged spirit to the commtinion of his word ;
when it blames be you blamed, when it exhorts be
you exhorted ; when it condescends to argument, by
its arguments be you convinced ; be free to take all
its moods and to catch all its inspirations; *** and
you will see it all transparent with the radiance of
present Deity ; you will find it resonant to you of
the voice of the Most High ; and you will receive
its several commimications, "not as the word of
men but, as it is in truth, the word of Ood which
effectually worketh in them that believe."
And thus consulting the word of God, you will
find it your guide your counsellor and your own fa-
miliar friend. You may bring to it your perplexities,
and find it answering for you many a harassing
enquiry. You may bring to it your heart, and
find it speaking home thereto direction, warning,
peace. Even as Abraham was permitted to com-
mune with the Lord about the doom of Sodom, and
though but dust and ashes to inquire, " Shall not
the Judge of all the earth do right .^** even as
Habakkuk the Prophet stood upon his watch and
set himself upon the tower to watch and see what
God would say unto him and what he should an-
swer when he was reproved; so may the devout
• Irving*s Orations.
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DEVOTIONAL BSABIl^G. 245
man carry up all bis difficulties to the word of God,
and derive from it the satisfactory decision^ if not
the full soiutiofiy of the questions which the facts of
nature, the march of events, the history of man, the
complicated riddle of the world, may raise within
his mind. Not indeed that he will expect to under-
stand the ways of God (for what child can under-
stand his Father ? what uninitiated man can pene-
trate the mystery of even the conmionest art ?) but
that he will learn the principles on which they are
arranged. Still less that he will turn the sacred
page into a horoscope for forecasting private or po-
litical fortunes ; or dip into the holy volume to dis-
cover what special answers may turn up to special
questions about doctrine or practice; or bring to
it his selfish yearnings in the hope of getting
their indulgence authorized by some oracular
reply ; or endeavour to transplant the recorded sen-
timents and actions proper to some men on some
occasions, root and branch into his own bosom and
his own conduct — all this would be only playing
over again the heathen game of Superstition in a
new field — ^but that in the Wisdom of God he will
discover the seeds of things, the principles of the
divine character, the examples of the divine pro-
cedure, the declarations of the divine will, guided
by which he may adore and acquiesce in, even when
he cannot comprehend, the government of Gbd.
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246 DEVOTIONAL BEABINO.
These are to him far more than heathen oiaoles,
far better than philosophical speculation, far surer
than political cunning. '' When they shall say unto
you, Seek unto them that have familiar spirits and
unto wizards that peep and mutter, should not a
people seek unto their God ? To the law and to the
testimony ; if they speak not according to this word
it is because there is no light in them." ''Thou
through thy commandments hast made me wiser
than mine enemies, for they are ever with me. I
have more understanding than all my teachers, for
thy testimonies are my meditation. I imderstand
more than the ancients, because I keep thy pre-
cepts. Through thy precepts I get understanding ;
therefore I hate every false way."
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247
SECTION in.
DEVOTIONAL FELLOWSHIP.
Thebe is nothing more false, and more mijust to
true religion, than to imagine that it stunts the
growth of the human mind and withdraws it from
the genial atmosphere of social life, in which alone
it can blossom and bear fruit, into the withering pri-
vacy of selfish pride or moody fancy. The fact is,
on the contrary, that pious sentiments, like all others
that are great and good, require social intercourse
for their fiill development, press naturally out to
seek a kindred feeling in our fellow-men, and find
their full expression and enjoyment only when re-
echoed and intensified by sympathy. And therefore
some of the most important exercises of the pious
mind are those which are supplied by mutual inter-
change of thought, and blending of emotion, in the
friendly family and public worship of Almighty God.
Fellowship with others the mind must have in order
to its due development ; this fellowship the world
cannot supply ; but in the family of Christ it may
be found.
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248 DEVOTIONAL FELLOWSHIP.
It is important to consider this point, far if there
is one thing which specially characterizes Christi-
anity in its relation to mankind above all other
forms of piety, it is its spirit of brotherly affection,
and its means and ordinances for mutual edification.
It is specially the religion of '' the ir/wrtV," the mind
and reason ; and it supplies by its social organization
the only atmosphere in which the highest products
of the mind and reason can be unfolded.
Kemember then, that the very first condition of
human improvement and human happiness is fel-
lowship with our kind. Without Society we should
not be men. With all our senses faculties and
susceptibilities, and with every opportunity in ex-
ternal nature for their exercise, that exercise would
not take place to any extent without the relations
of social life. It is on the mother's bosom and in
the father's arms that the infant begins to Jeel^
before it is acquainted with, the best experiences of
its nature. It is in the fiunily circle, the friendly
neighbourhood, the ever widening sphere of social
sympathies, that we learn to know ourselves, our
powers, our wants, our joys, our hopes. And there-
fore no happy condition of mankind has ever been
imagined in which the idea of society and sociable-
ness was not a prominent one. The depth of all
conceivable misery is pictured by banishment to a
solitary rock, unknown unpitied unsympathized
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DEVOTIONAL FELLOWSHIP. 249
with, where the craving heart eats inward and de-
vours itself. And the height of all conceivable
happiness is imagined in the finding our own mind
reflected from the mind of multitudes around us,
our own thoughts reciprocated, our own sentiments
re-echoed, in some vast commimity actuated by one
will and beating as with one pulse. Till Society
was provided, Paradise itself was insufficient for
human happiness. *' The Lord God said. It is not
good that the man should be alone ; I will make
him an help meet for him." And in the full per-
iection of Society consists the blessedness of the
predicted kingdom of Christ. It is when the mysti-
cal body of the second Adam is completed, and the
Fulness of the Deity — the sphere of the holy ones
in light in which he dwells and through which he
diffuses his especial presence — ^is perfected by the
re-union of the whole family in heaven and earth;
it is when thus " in the dispensation of the fulness
of times he shall have gathered together in one all
-things in Christ, both which are in heaven and
which are on earth ;" that '' the tabernacle of God
shall be with men, and he will dwell with them and
they shall be his people and God himself shall be
with them and be their God.'' Out of many to
make one ; out of infinitely various parts to form a
full harmonious whole ; this is the grand design
of God, this is the happiness to which he destines
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250 DEVOTIONAL FELLOWSHIP.
man. Everything that is separate and separately
exercised shall pass away, but the communion of
love shall be eternal. Prophecies shall &il, tongues
shall cease, knowledge shall vanish away, but Chariiy
never faiUeth,
But forget not that such union and communion
can never be supplied by the common intercourse
of an irreligious world. I know that it is in the
world that this development of mind and heart is
specially sought. I know that it is because of this
and of the gratification which accompanies it, that
the world is, especially by the young and ardent,
so diligently worshipped. And I grant, moreover,
that such intercourse does bring out the buds of
feeling ; that its influence on the mind is such as
for a time to seem sufficient for its growth and hap-
piness. An almost universal welcome greets the
new guest in the halls of social pleasure, and win-
ning sympathy comes forth to meet his tinud
thoughts and to solicit them into complete develop-
ment. Every countenance smiles upon him. Bvery
hand is extended to him. It is the spring-tinxe —
the warm fresh early spring-time — of his being, and
truly does he find
" The genial season hath such power,
His very heart seems blosBOining,
Each thought a fragrant flower.''
But who has ever found this spring eternal ?
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DSYOXIOKAL FBI.IiOW8HIP. 251
Whose heart has not shrank and withered under
the chilling hlasts which soon begin to sweep across
it? Who has given his youthful confidence to a
much -promising world, and has not been fooled
and disappointed, yea betrayed, yea mocked per-
haps for his simplicity ? Society is a necessity of
our nature. Not a mere gathering together of mul-
titudes, an aggregation of persons, but an inter,
change of thought, an assimilation of minds. Such
society this world boasts to be possessed of, and pro-
fesses to throw open to the inexperienced youth. But
such society it does not give. There is union
without unity ; association without assortment ;
connexion without conjunction; a seeming whole
composed of incoi^ruous parts ; straw in amber ;
iron and clay ; and they *' cannot deaye one to
another, even as iron is not mixed with clay. " The
attractive power of the social principle is more
than balanced by the repulsive power of the selfish
principle. Each man, while he seems to lose
himself in others is at the same time carefully pur-
suing his own particular end ; and he unites with
those around him not to adopt their ends and fur-
ther them, (which is the idea of true benevolence,)
but to use them for his own end and subordinate
them to himself.
And O the blight which settles on the opening
mind and dries it up into a harsh misanthropy,
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252 BEVOTK^AL FELLOWSHIP.
when this true character of worldly intercourse be-
comes unveiled ! Life becomes a blank. Expecta-
tion dies away. The heart gets seared. Dis-
appointment produces indignation. And indignation
(like all intense emotion) argues from the particular
to the universal, and pronounces all creation barren,
all hope a mockery, all the best affections an unreal
show. Men find their hearts befooled by a deceitful
world, and they go on to shut and bar them against
God himself. They have no susceptibility for his
tenderness, no ear for his invitations of compassion by
Jesus Christ; the whole head is sick and the
whole heart is faint. And the solitariness which
they find amidst a crowded world is increased a
thousand-fold by the solitariness of their own hearts.
They have no home within to which to fly from the
neglects of outward life. They have no Mend in the
bosom into whose ear to pour their plaints. Despoiled
of confidence in man and ignorant of confidence
in God, empty, desolate, alone — O what shall the
poor baffled spirit do to reach its proper desti-
nation ? How shall it be saved from moral death
and everlasting barrenness ? Where shall it find
its proper nourishment and expand into its proper
magnitude ?
Where but in the bosom of the Church of Christ ?
How but by the infusion of the new creating Spirit
of Life r By what appliances but by immersion in
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DEVOTIONAL FELLOWSHIP. 265
that atmosphere of the Spirit which is formed around
the sacred circles of friendly and family and pub-
lic prayer ? From intercourse with Christian men
will he catch the spirit of that intercourse. Some
one thought will be awakened ; some one feeling,
melted by the warm breath of a generous sympathy,
will begin again to flow. Imaginations long dead,
desires long smothered, hopes long scorned, will once
more lift their head. He will listen like an exile to
the long-forgotteu sounds of his mother tongue. He
wiU feel that he is still a man, and that in humanity
there lies enveloped something more that human,
which may still be cherished into life. The ave-
nues to his interior soul will once again be opened,
and '* when the fiill tide of devotion has entered the
channel thus prepared for it, he will hail its coming
with joy, and bathe his whole spirit in those purify-
ing and strengthening waters."*
In the church of Christ then — ^the holy £uni1y of
Qod — ^is there full provision made for the develop-
ment of the social principle in human nature, and
thereby for the raising it to all the excellence and
happiness for which it was destined. The social
exercises of religion are the effectual means of
awakening nourishing and diffusing abroad the
Spiritual life. And to promote these exercises
• H. J. Rose.
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254 DEVOTIONAL FELI*0W8HIP.
Christiana have been formed by their divine Master
into a religious community, associated for a common
purpose, animated in its pursuit by a common feel-
ing, and contributing to its attainment a commcm
help. Jesus knew the pressing necesi^ties of the
human mind when he called men, not from brother-
hood to loneliness, not from fubess into vanity, but
from the community of darkness and disappoint-
ment to another community which dwells in light
and breathes through its members love and joy.
Of Ihis conmiimity he formed the rudiments when
he selected from the multitude twelve men who
should be with him constantly and imbibe his Spirit,
and become by it assimilated , to him and to each
other. And the unity of this society he solenmly
enjoined them to preserve when he said, '' By this
shall all men know that ye are my disciples, if ye
have love one to another.'' This unity he provided
for when he said to the Father, ''the glory that
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." For
the maintenance of this unity, even in the fullest
enlargement of the church and the comprehension
therein of all sorts and conditions of men, he inter-
ceded when he said, ''Neither pray 1 for these
alone, but for them also that shall believe on me
through their word, that they all may be one, as
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DBYOTIONAL FELLOWSHIP. 255
thou, Father^ art in me and I in thee, that they
also may be one in us."
And accordingly we find that the personal re-
moral of their Head did not dissolve the Society
which he had formed. The disciples were all " as-
sembled together^' on the first day of the week, when
Jesus appeared among them and said, Peace be unto
you. After his ascension moreover they " con-
tinued all ivtth one accord in prayer and supplica-
tion with the women and with the brethren.'' And
when subsequently there were added to the church
three thousand souls, we find this enlai^ed commu-
nity *^ continuing steadfastly in the Apostles' doc-
trine and fellowship, and in breaking of bread and
in prayers ; and all that believed were together and
had all things common, and they continuing daily
with one accord in the temple and breaking bread
from house to house, did eat their meat with glad-
ness and singleness of heart, praising God and hav-
ing favour with all the people."
Nor need I add how frequently St. Paul refers to
this grand principle of social unity, and presses it
on those to whom he writes. Even when the
church was enlarged to the very boundaries of the
then civilized world, even when it comprised per-
sons of every country and of every rank in life,
and was composed of such discordant elements as
Jews and Gentiles, Greeks and Barbarians, slaves
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256 DEVOTIONAL FELLOWSHIP.
and freemen, still this is the law of its being and
the condition of its growth, that it shall '' keep the
unity of the spirit in the bond of peace,*' and come
thereby *' in the unity of the &ith and of the
knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of
Christ." The very sacraments of the church sym-
bolize this spiritual union. The very ordinances by
which men are received into the body and from
time to time proclaim their connexion with it, de-
clare as fully conjunction with the members of this
community as with its sacred Head, ^' As many
of you as have been baptized into Christ, have put
on Christ. There is neither Jew nor Greek, there
is neither bond nor free, there is neither male nor
female ; for ye are all one in Jestts Christ,'* " For
by one Spirit we are all baptized into one body,
whether we be Jews or Gentiles, whether we be
bond or free ; and have been all made to drink into
one spirit.** O the full provision for the noblest
exercises of the mind, which is afforded by the
Church of Christ ! O the blessed interchai^e of
thought and feeling and enjoyment, by which the
Spiritual life expands and grows ! ^There is suchr
a thing as Christian fellowship and love ; as merging
the particular will in the general will ; as looking
not at our own interests but at the interests of
others ; as rejoicing with them that rejoice and
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DBVOTIOKXL FELLOWSHIP, 257
treepiog with them that weep ; and there is more
essential fellowship in the most imperfect inter-
ecnirse of spiritual Christians, than in all the closest
oath-bonnd ccunbinations of the world.
Let the Christian thetefore diligently cultivate
this important means of grace in «11 its parts ; in
the priyate sphere of his Family and Friends, and
in the public sphere of the Congregation.
For with his Family and among his Friends, is
the CSiristian bound to share, and by sharing to in.
crease, his devout afSsotions. The whole amount
of Bpivitual life existing in the church of Christ
is given and held for difiEusion and reciprocation.
Even as the Apostle tells the Corinthians touching
their t^iaporal treasures, that he wishes an equality,
that their abundance may sup{dy the want of others
and the abundance of others may be reciprocally a
8up[dy for theta ; as it is written, He that gathered
much had nothing over and he that gathered little
had no lack : so, much more, should it be with those
^iritual treasures which we receive from our com*
mon Head. There are innumerable degrees of life
^ong.the members of the Lord. There are all the
stages from simple consecration to him, to the frdlest
union. And to be helpers of each other's &ith
throughout these several stages, to become by
mutual communication joint partakers of one com-
mon Spirit, is one of the most effectual means of
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258 DEYOTIOKAL FELLOWSHIP.
Spiritoal growth. He that watereth id wtttared
himself. He that diligently instructs his cfaildreii
and servants in the word of God, and with them
approaches day by day to the throne of God in
prayer ; he that determines with the courageovis
Joshua ** as for me and my house we will serve ihe
Lord ;" he that, like the devout OomeHus, **• calls
together his kinsmen and near friends,*' reminding
them that they are '* present before Qod to hear
all things that are commanded them of God ;"
— ^his spirit becomes twice blessed, his prinoiples
are strengthened by reflection from the mind of
other men, his conscience made more bold and
powerful by the echoing of its dictates, his heart
warmed and animated by sympathy with its emotions,
and his ties and obligations to consist^icy and
watchfulness increased a thousand-fold. A rnntnal
encouragement is unconsciously afforded, a mutual
check is unconsciously established, and we get the
habit of considering in every temptation to weakness
or indulgence, How wiU this harmonize with the
publicly expressed devotion of the morning fiunily
prayer ? or how will the remembrance of it increase
the shame and the compunction of the evening ocm-
fession ? how should we speak and act in all the
business of life towards those with whom we have
taken sweet counsel together in its devout refresh-*
ments ? how shall we take care that the character
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BSTOTIONAL FELLOWSHIP. 259
wlik^ we haye together contemplated as worthy of a
CbristiaB man, shall be fomid not altogether forgot-
toi, yea steadily exhibited, in our daily spirit and
conduct ? Qod knoweth, we need every sort of help,
we want manifold and complicated motives, for grow-
ing in grace and adorning the doctrine of Qod our
Saviour in all things !
And how then shall we praise God enough for
those further helps which he has afforded to our
growth in spirituality, in the public sphere of the
Congregation ! Who can recall however Mntly to
his recollection, all that his mind owes to the ordi-
nances of the Sanctuary, and not adore that gra-
cious Master who has provided such means of grace,
and love that church which has administered them
to him ? It almost startles us when we attempt to
trace the process of formation of our present mind,
to see how gradually how secretly and by what
various helps it has been fiEtshioned up to what
it now is ; and of this process how very much we
may refer to the public prayers the public instruc-
HofOB and the public sympathies of the Church in
which we have been brought up. Some religious
sentiments indeed we get from parents friends
and pubUc opinion ; some are sown in us by books ;
some spring up of themselves from reflection, and
are matured by the events of life. But still, were
it possible to analyse minutely sq complicated a
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260 DEVOTIONAX FEI.LOWSHIP.
production as the human mind, how large a part of
its best principles and feelings would have to be in-
ferred to the public ministrations which have been
afforded to us in the house of Qod. Even with
respect to the Bible itself — that great source of all
religious truth — ^where was our interest for it ex-
cited ? where were our inquiries into it ass^ted ?
our perplexities concerning it relieved ? where, above
all, was the personal application of it to our heart
and soul effected, but in the house of God ? There
have its truths and principles, well known perhaps
before, become transformed from a dead lett» into
lively oracles, and been set home with demonstra-
tion of the Spirit and of power. There have we
found God himself speaking to us by the voice of
his Ambassadors, and their words have fallen Uke
living sparks upon our mind and kindled in it
faith and love and adoration. And there too, what
clearness and vigour have been communicated to
our thoughts which were obscure, and our feelings
which were weak and inefficient ! What new force
infused into our oldest conceptions ; what new tracks
opened out for the after course of our private me-
ditations; what energy conveyed into the inner
man ! We have seen as with a new understand-
ing, we have felt as witii a new heart, we have
purposed and attempted as with a new will. Our
own soul has become partaker of the life that
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DEVOTIONAI. FELLOWSHIP. 261
breathed forth from the souls of others. We have
been abscnrbed into the swelling stream of kindred
minds, and we have felt that there is but ''one
body and one spirit, even as we are called in one
hope of our calling ; one Lord one foith one bap-
tism one God and Father of aU, who is above all
and through all and in us all."
In public worship therefore must we cherish wha^
in public worship has been awakened. By regular
conscientious attendance on its prayers its sermons
and its Holy Communion, shall we best exercise
and strengthen the Spiritual Hfe. Nay, this life
cannot but seek the opportunities of public devo-
tion ; it finds its fall enjoyment chiefly there.
That awful sense of the Divine Majesty and that
filial confidence in the Divine Mercy which form the
primary elements of Piety, where are they experi-
enced so richly as in the congregation of the Saints }
For each child of God possesses these emotions as
the characteristics of his renewed mind. And each
child of God therefore brings with him these emo-
tions to the house of God, longing to find therein
companions in their blessedness, and to increase their
force and their enjoyment by mutual communication.
Public devotion is the out-burst and diffusion of pri-
vate devoutness. It is one heart summoning another
to its aid. It results from feeling the impossibility
of expressing as we wish our feelings, and therefore
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262 DEVOTIOHiLL FELLOWSHIP,
calling upon others to help us out in that expres-
sion. It is the bringing the &int qmyering fitftd
spark of piety which lies smouldering in our own
hearts, that it may catch new vigour from the simi-
lar spark in others, and together burst into ihe
steady flame of grateful sacrifice ascending straight
and strong to heaven. That spirit Uierefore which
forms the essence of the parts will form the es-
sence of the whole. That which breathes however
faintly in the bosom of the individual Christian,
will breathe in all its vigour through the body of
the &ithful.
Is it not so specially in the service of the Church
of England ? Do not that mingled Reverence and
Confidence which form the essence of Piety,
breathe through all her forms of Prayer? We
approach God as his people, consecrated to him in
Christ, baptized into his holy family, and there-
fore privileged to pour out our hearts before bim as
our Father. Yet we come as men who have alas !
abused those privileges, forgotten this relation, dis-
honoured this family, and breathing therefore the
most touching feelings of humiliation that any hu-
man composition can give utterance to. Witness
the " general Confession to be said of the whole
Congregation all kneeling ;" and still more that to
which we are called before the table of the Lord,
** meekly kneeling on our knees.'* Nothing in them
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DEYOTIOKAL F£I<XOWSHIP. 263
is forced, nothing affected, nothing grovelling and
mean, nothing violating the decencies due to hu-
man nature even in its degradation; and yet, O
how full how deep how well adapted to indicate at
least if it cannot express^ Hie most intense com-
punction of the penitent heart !
Thus then does our service begin; with giving
utterance to and thus increasing the penitential
Awe with which the sinful child should come before
his Holy Father. But then a change comes gra-
dually on. The strain of sorrow is relieved by
occasional notes of hope ; and there are sounds of
pardon and absolving grace commingled with it;
and from these steal forth the cheering suppli-
cation " Our Father which art in heaven ;" and
then comes the prayer of hopeful dependence
" O Lord, open 7%oti our lips ;" till at last the very
soul of Confidence is wakened up and bursts aloud
into the chant of unchecked adoration, '* Glory
be to the Father, and to the Son, and to the Holy
Ghost ! " " Praise ye the Lord ! The Lord's name
be praised!/' And then the sister feelings, each
now set free to run its course, go on together in
linked harmony intertwining all their notes — ^now
one prevailing now another, — ^now soft, now loud,
now quick, now slow, — ^but the theme, the blessed
theme! of Christian Devoutness still preserved
throughout, and every string within the heart awak-
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264 DBYOTIOKAL FELLOWSHIP.
ened and every feeling touched through all its
chords, till there is felt
'* One life within us and around us,
Rhythm in all thought, and joyance everywhere."
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265
CHAPTER III.
DEVOUT £X£BCIS£S OF HEABT.
By the heart, in this connexion, I mean the seat
of those emotions which are stirred within us by
the sense of personal interest and well-being ; — the
pleasure of possessing, and the pain of being with-
out, a seeming good ; the hopes and fears of future
advantage or disadvantage, and all the joys and
sorrows which accompany their excitement. These
emotions in the irreligious man are vivid and un-
ruly in proportion to the natural temperament, and
they exhaust the energies on the unsatisfactory and
ever-changing objects of a transitory world. But
it is the privilege of the Christian to reduce all
their fluctuations under the moderating influence
of faith in God. It is one great element of Piety
to exercise Dependence on our Father's care, and
by reo(^ition of his all-pervading and controlling
hand to possess our souls in patience. And this
essential element of the Spiritual life must be
nourished by that 'Sprayer and supplication with
thanksgiving" which stills the beatings of the foolish
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266 DEYOUT EXBBCISSS OF HEABT.
heart by ''making known onr requests to God,"
and leaving them with him to be decided on ac-
cording to his wisdom ; which consists therefore not
merely in a meditatiye recognition and enjoyment of
His presence, but in a habit of referring aU things
up to his disposal and of waiting on him daily with
a child-like trust.
Now of all the pure fresh feelings of early youth
which make us love to look upon it, and which sus-
tain our reverence and affection for human nature
notwithstanding its corruption, the most eng^^in^
is that simplicity of Trust, that ready unreAeeling
Dependence, which we see a child repose upon a
Parent's love and a Parent's care. To feel a sorrow
and to conmiunicate that sorrow to its Father's
ear, to experience a want and to bring that want
to be relieved by its Father's hand, are to the
simple child simultaneous movements of the heart.
It knows itself only in connexion with its Father ;
it has no exf&nence of pain or pleasure that does
not centre itself in him ; it looks up to him fiar
explanation of every difficulty, flies to him in every
danger, rests on him with quiet confidence in his
power to protect, and folded in his arms can
look round with a steady eye upon a threatening
world.
But as a little child towards its Father, so is the
Christian privileged to feel towards God. " Piety,"
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BSYOVT BXSBCISB8 OF HEABT. 267
observes the Swiss Reformer, Zwingle, *' is a word
applied as well between parents and their children
as between Qod and man. And that adherence of
ike heart by which a man relies without wavering
on Qod as the only good who alone can soothe his
sorrows, alone avert from him all evils or turn them
to his good, and thus regards him as a Father, this
is piety ; this is religion." And Prayer therefore
as the exercise and thereby the nourishment, of
Piety, consists, in the first place, in referring up to
Ood all our sorrows and our joys.
For the essence of Devoutness consists in recog-
nizing Qod as working all in all. Not only as pre-
sent with all tlungs and the groimd of their being ;
nor as actuating all things by his universal life ;
but as the Ordainer and Controller the sovereign
disposer of every event. No event we are sure can
happen, no more than any being can exist, but by
his permission and appointment; not a sparrow
Iklleth to the ground without our Father. And con-
sequently whatever be the various appearances of
things to the human eye, they are aU essentially
wise and good ; the rays of light may take a thou-
sand colours and shades of colour from the surfaces
they fell upon ; but they are all alike pure colour-
less emanations from the bounteous Sun. True this
is a mysterious &ct. But the child of Qod has
learned to live by faith and not by sight, and
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268 BBYOXTT BXEECISES OF HSABT.
therefore he is satisfied with knowing that so
it is.
And it is practically necessary to him that he
should believe this. He cannot do without it. The
doctrine of a God is nothing to his peace without
this. He must refer every event to God*s appoint-
ment, or he cannot escape despondency in trouble
and presumption in prosperity.* If from any other
source than from my Father comes the calamity
which pains me, I must crouch down under it in
despair. If from any other source than from my Father
comes the prosperity which exhilarates me, I shall
give back to liiat source the homage of my praise.
If there is more than one ultimate cause of all events
then is there more than one independent being ; and
to more than one the hopes and fears of a dependent
creature must direct themselves. But the Christian
has turned from idols to serve the living and true
God; he has ceased to stop at secondary causes
because he has had revealed to him the Great First
Cause ; to him there is but One God the Father, of
whom are all things and we in him ; and therefore
he receives his sorrow and his joy as sent by Him,
and Him alone.
* It has been my rule to make every person and thing
-which has acted on my natural feeling a subject of daily
prayer ; and you cannot think what tenderness, what peace
and comfort have ensued.-— Bev. H. Witht.
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DBYOXTT EXBBCISB8 OF HEABT. 269
Ibid hence his warrant for prayer and praise.
All snpplicatory prayer has no basis but the &et
of the particular immediate all-directing and con-
trolling Providence of God. Only as we recognize
the hand of God shall we lay hold of it. Only
as we see him everywhere shall we depend upon
him everywhere, and rejoice in him everywhere.
The mode of his presence and control is indeed, and
ever must be, &r beyond our ken, but the /act of it
we must believe, or prayer is a dehision and thanks-
giving but an empty fbrm.
Does then seeming evil press upon the Christian ?
He recognizes it as coming from hw Father, and
therefore he believes it to be real good. He learns
from Jeremiah that '*out of the mouth of the
Most High proeeedeth both evil and good ;*' and
from Isaiah that '' He forms the light and creates
darkness, He makes peace and creates evil ; He, the
Lord, doeth all these things." He asks with Job
** Shall we receive good at the hand of Qod, and
shall we not receive evil ?" And ther^ore he ex-
claims like him ^'The Lord gave and the Lord
hath taken away— blessed be the name of the Lord !'*
Even as the tempest and the earthquake and the
thunderbolt are witnesses of God, as much as are
the fruitful seasons and the rain from heaven which
fill our hearts with food and gladness ; even as the
cloudy pillar as well as the light of fire was a symbol
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270 DEVOUT EXEBGISES OF HEABT.
of his presence ; so through the darkest equally as the
brightest atmosphere it is the Christian's privilege to
behold his guiding and guardio^ God. And tlius
Prayer becomes the utterance of implicit acqtdes-
cence ; and its language is that of the Divine Suf-
ferer — " The cup which my Father hath givon me,
shall I not drink it ? "
On the other hand, does Prosperity dilate the
heart with joy ? That heart expands towards God —
that joy breathes forth the incense of its adoration
before the mercy seat. The Christian rises from ad-
miration of the gift to gratitude towards the Giver.
He passes through all secondary causes till his Ml
heart reaches Him who has disposed and actuated all,
and he exclaims ^' The Lord hath done great things
for us, whereof we are glad !" *' Second causes,"
says Zwingle, " are rather means and imtrumenU^
than properly speaking oaueee. It is not really the
earth that brings forth or the water that nourishes,
the air that fertilizes or the fire that warms or the
sun that animates ; but it is HE that is the source
the life and the support of all things, who uses these
various instruments and by them works their several
effects. He feeds the varied fruits of the earth by
the element of water ; refreshes fills and makes them
grow by the air ; ripens and gives them beauty mel-
lows and perfects them by the sun. When therefore
we see the parent earth putting forth her com, the *
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DEYOUT EXEBCISES OF HEABT. 271
tree bearing \m fruit, the sun shedding Ught and
warmth around, let us as much realize the hand of
God ministering all these things to us, as we do
that of a kind Father when we see him give a cluster
of grapes to his beloved child."
But not only so. Not only does the prayerful
heart acquiesce in all its trials as God's appointment,
and rejoice in all its blessings as God's gifts ; but
along with and in each passing feeling of sorrow or
of joy it maintains a sober waiting upon God, as un-
chai^;eably the same amidst the various vicissitudes
of life. The particular emotion, be it pleasurable
or painftil, is almost merged — ^at least it is much mo-
dified — ^inthe sense of general dependence on the
never-fidling providence of God. Our feelings may
vary but our convictions are constant. The lower
heavens may be clear or may be cloudy, and we
must necessarily feel the difference ; but the upper
are eternally serene. The light of the sun may be
withdrawn and then a gloom comes over us ; or it
may shine forth brilliantly and then we are full of
joy ; but still, the life of the Sun, the vital warmth
which streams from him unseen, remains enough for
our existence in the darkest midnight even as in the
brightest noon-day glory. Christian, forget not this.
Think not that God is gone from you because he is
shrouded from your sight. Rejoice indeed in his
appearance, as an added blessing ; but despond not
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272 DEVOITT EXEBCISSe OF HEART.
at his seeming absence, for in Him you still do live
and move. All events are transient and cbangeaUe
as the hues of heaven,— one instant there is bright-
ness, and another gloom ; and therefore be act
greatly lifted up in the moment of prosperity^ nor
oast down in the hour of adversity ; but in both
alike remember whence result the shadows as well
as the lights which are so variously flung on every
object, and wait on Him who is 'Hhe Father of
lights, with whom is no variableness neither shadow
of turning, "
But dependent prayer consists secondly, in laying
he/ore God our fears and hopes. For it reieTB to
God the future as well as the present. Our antici-
pated pains and pleasures as well as our experi^iced
ones, it moderates and sanctifies by the thought of
God. We cannot but look onward to the future
with various emotions. It is the prerogative of
mind to look before as well as aflfcer, to crowd the
present with conceptions of the i^ture as well as
of the past, to try and sum the series of coming
events. But those events can never be correctly
calculated. We know not the law of their progres-
sion. We can only conjecture &om existing causes
probable results. We can but hope or fear. And
O how miserable is that mind which has to bear
and balance these conflicting and continually fluc-
tuating feelings, by itself alone ! which is ever wan-
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DEVOUT EXERCISES OF HEART. 273
dering in the uncertain region of the probable, and
aceording to its present tinge looks out, with san-
guine expectation or with gloomy dread upon the
dim expanse of things to come ! We may seem to
see the future stretching out before us ; but who
can trust in his ability to direct his course therein
aright ? We are hurryii^ onward down the current
of events and launching out into an unknown sea,
without a pilot and without a chart. And what
then can men do without a spirit of dependence upon
God ? How can they brave, with nothing but their
own short-sighted plans and puny power, the dan-
gers of that imtried ocean ! I do confess I cannot
understand how peace can be maintained a moment
without that waiting upon God, that simple leaving
matters in his hands, which is exercised and nourished
in dependent Prayer. Prayer takes the several anti-
cipations which disturb us, and teUs them out to God.
Prayer goes up to his presence as Hezekiah went
into the temple with the threatenings of Senna-
cherib, and spreads them before the Lord. And
thus prayer devolves our burden upon God, in the
certain confidence that he will sustain it. ** Take
no thought for the morrow," says our Divine Master,
" for the morrow shall take thought for the things of
itself. Sufficient unto the day is the evil thereof."
For our duties indeed, prospective as well as imme-
diate, we should be continually taking thought ( for
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274 DKVOTTT EXERCISES OF HEABT.
virtue is deliberation, and is made up of circuni-
spection and foresiglit), but not for all the
possible events which our teeming imagination
may suggest to us. Duties are ours, and there-
fore we must consider and provide for them.
But events are God's, and therefore we may thank-
fully leave them in his hands.
And Prayer enables us to do this. It makes man
and things recede, and it brings forward God. It
changes the alarmed inquiry, What shall I do here-
after ? into the submissive question. What wilt Thou
have me to do now? It turns our thoughts from
wearyipg conjecture to hopeful action. It draws
the curtain over the undistinguishable prospect and
brings us to sit down and wait for its dearing up ;
wait peacefully, because it is not chance which is at
work but God ; wait patiently, because his work he
will accomplish in his time. He will make all things
work together for good to them that love him. He
will bring the blind by a way they have not known.
He will make darkness light before them and
crooked things stra^ht. Christian reader, be not
curious about the future, but commit your way mito
the Lord and he shall bring it to pass. Trust him
for whatever interests you — ^your health, your com-
fort, your support, your family, your friends, your
reputation, and your life. Be not dismayed by the
shadows of coming evil. Even what seems to you
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unavoidable is but a small part (O how iaconceivably
small !) of God^s whole purpose towards you. You
look out only on the immediate future ; and you
forget the infinite futures which stretch on behind
that future. You see before you perhaps necessary
effects of now existing causes; but you consider
not that those effects will in their turn become
■ causes of still subsequent effects, which may be alto-
gether of a different character. Events must never
be estimated in themselves alone but in their re-
lations, their innumerable ramifications, their inter-
minable sequences. But those relations are every
moment changing. God is every instant modify-
ing them. And therefore an occurrence which to-day
lowers upon us as an evil, we may see to-morrow
brightening up into a good. Out of the bitter
root will spring the medicinal leaf or fragrant
blossom. From the gloomy doud may fall the
fructifying shower, and this i^n give place to
the enHvening Sun. Besides — suppose certain se-
quences of things to be indeed inevitable ; suppose
that pious wisdom rightly calculates concemuig
them and that they will come. They will not, and
they cannot, come exactly ets they now present them-
selves to our imagination. We are looking only on
one class of objects, all modified and coloured by
our present humour; but they will be surrounded
when they come and thereby be modified, by un-
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276 DEVOUT EXERCISES OP HEABT.
imaginable other objects. We calculate on meetmg
them with the feeling which oppresses us at present ;
but we forget that we ourselves are changeabie,
and that our state of mind in actual contact wilii
the future may be altogether different from that
with which we are now anticipating it. Above all
we are looking at them as distinct from God ; let
loose to work their fury on us at their will ; ci^reer-
ing in the imtamed wildness of tumultuous chance :
but what does faith assure to us ? what wiU prayer
enable us to feel ? what will the spirit of a trustful
and a hopeM child be satisfied of? That when
they do come, (xcd also will come with them ; grasp
them in his mighty hand; adjust them by his
wisdom ; turn them at his gracious will ; ride on the
whirlwind and direct the storm !
And therefore thirdly, a yet higher spirit of de-
pendent prayer will be the general commendation of
ourselves into the hands of God. All reference to
him of our occasional joys or sorrows, all taking up
to him particular hopes or fears, will form in us an
habitual sense of being not alone for our Father is
with us ; an habitual conviction (and O how mar-
vellous a one it is !)
** that we and our affairs
Are part of a Jehovah's cares/*
For there are many moods of mind in which both
pleasure and pain and fear and hope exert but Httl6
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DEVOUT EXEBGISES OF HEABT. 277
iaflueuce on us ; in which the spirit inclines but little
towards the past or future but seems balanced in
itself; in which we feel with David " Whom have I
in heaven but thee, and there is none upon earth that
I desire in comparison with thee !" — " The Lord is
my portion, saith my soul !" This feeling, in pro-
portion as it becomes habitual to us, affords not only
a remedy but a preventive of anxiety. It does not
merely restore, it preserves the balance of the mind.
Just as we are conscious of reliance on a friend
even when not obliged to ask his help ; just as we
turn instinctively to him at the first glimpse of neces-
sity, and thus the earliest movements of alarm are
quelled ; so the thought of God our Father affords
to the habitually dependent mind the gravitating
influence, which retains the struggling imaginations
in their proper orbit and prevents their rushing
onwards through infinity. I'his is to " pray without
ceasing." This is what St. Paul refers to as the
Christian's grand support, in that perplexed condition
of mind in which desire and supplication hope and
fear are silenced by the very impossibility of con-
jecturing what may be the will of God, when he
teUs the Romans, " The Spirit also helpeth our infir-
mities, for we know not what to pray for as we
ought, but the Spirit itself maketh intercession for
us with groanings which cannot be uttered ; " that is,
with secret undeveloped aspirations, with thoughts
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278 DEVdUT EXEBCISES OF HEAST.
too deep for words. When conception fails us, and
mental life cannot express itself in verbal forms ;
when the spirit retires from the images of sense and
the creations of fisincy and all the workings of the
understanding, deep into itself ; has nothing specific
to ask because it feels its utter inability to form a
definite wish ; lies passive in those everlasting arms
which it is sensible are underneath it ; and breathes
out simply " Into thy hands I commend myself, for
thou hast redeemed me, O Lord, thou God of
truth ;" O this is the sabbath of the soul ! this is
" waiting on the God of our salvation all the day !*'
This is Faith — Faith in its highest power and
noblest exercise ; which asks not a disclosure of the
future but is satisfied with having no one object
visible but God ; which desires no clearer vision of
the distant shore but looks forth on the vast un-
varied ocean of futurity, calm and hopeful though
not a speck may be distinguished on it, nay though
clouds and darkness rest upon it, assured that over
the abyss the Spirit of love and life sits brooding.
O for this sacred calm of soul! this holy hush of
the collected mind ! this losing of our petty self in
the immensity of being, and reclining on the bosom
of the Infinite with this one single feeling, " I wait
upon the Lord, — my soul doth wait ! "
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279
CHAPTER IV.
DEVOUT EXERCISES OF WILL
We have seen already that there can be no true
Piety which does not affect the Will, nay have its
seat and throne in the Will, renewing it into har-
mony with the will of God. We cannot conceive a
child of God having a will at variance with his
Father's will, or even indifferent thereto. There
can be no true delight in God*s presence, nor de-
pendence on his help, where there is not also devo-
tion to his service. He that has received the spirit
of adoption at all, must have received it, however
feeble in degree yet complete in kind. He must
possess therefore with whatever fluctuations, a gene-
ral desire and purpose to honour God's name, to
walk worthy of Him who has called him to his
kingdom and glory, and to become perfect as his
Father which is in heaven is perfect. In a word,
to use the expression of our Lord concerning his
Apostles, (Matt. xxvi. 41,) *' his spirit must be will-
ing '' — ^his purposes must cordially harmonize with
those of God and he must be ready to do his will.
It was so with those Disciples even amidst their
heedlessness their rashness their ignorance of
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280 DEVOUT EXEKCI8E8 OP WILL.
themselves and their dulness towards the warn-
ings of their master. They had no treacMery of
heart towards him (as, alas ! the absent Judas bad),
but meant all that they said when they exdbimed,
'' Though we should die with thee yet will we not
deny thee.'' And so will it be with all who aze
'' transformed by the renewing of their mind, that
they may prove what is the good and aoeeptable
and perfect will of God.'*
But then with this ** spirit which is willing,"
there is still about the Christian '* the flesh whioh
is weak;" — the prejudices preferences appetites
and passions of his old and lower nature ; and tiiese
are continually opposing his new and higher pur-
pose, seeking to mislead it to enfeeble it or at least
to clog its efforts. We see this in those same
Disciples. The very men who were at one moment
full of generous zeal for their Divine Master are soon
found ** sleeping, for their eyes were heavy !" The
very Apostle who now is ready to go with his Lord
to prison and to death is within the hour forsaking
him and flying ; nay shrinking from the mention of
his name ; nay protesting with an oath, '' I do not
know the man !'' llie best intentions are for-
gotten ; the most dilated zeal collapses to a point ;
the most resolute determinations have slunk away ;
the spirit is willing but the flesh is weak. And
who does not confess that so it is with every
Christian ? Who is not compelled to cry continually
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DBVOUT EXEBCI8ES OP WILL. 281
with bitter self-reproach, '^ The things that I Would
I do not, and the things that I would not those
I dor
Here therefore we perceive the strong necessity
of Prayer, as a means of exercising and thereby
strengthening the Will. It was to this] that Jesus
directed his Disciples as their great preservatiTe in
the coming trial — '* Watch and pray, that ye 'Renter
not into temptation." He knew their willing spirit
ai^ he loved them. But he knew too their weaker
flesh and he was fearful for them. He endeavours
therefore to arouse them to a sense of their spiritual
danger, and to the earnest seeking of that divine
strength without which they must fall. And here*
in does he teach us that in Prayer lies all moral
power. By constant bringing of our will under
the eye and influence of Gk>d must we reduce it into
harmony with His.
And this, Prayer enables us to do by settling our
judgment of what is the wiU of God in each parti-
cular case. However honest our desire to please
our heavenly Father, we are continually in danger
of mistake concerning what will please him. The
general principles of God*s will are it is true set
forth by him in his Holy Word, and enforced by
the responsive voice of his Spirit in the heart.
But when we come to act out the details of duty,
we are in danger either oi forgetting those prin-
ciples, through the prevalence of a crowd of selfish
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282 DEVOUT £X£BCIS£S OF WILI..
worldly maxims of the Understanding wliich judges
not according to the grand ideas of Faith but accord-
ing to the mean suggestions of Sense, not according
to the Distant and Unseen but according to the
Visible and Immediate ; or oimUapplymg tliose prin-
ciples, through the perplexity and ignorance of thia
same understanding which can only judge according
to the evidence, obscure and meagre nay conflicting
though it be, which may be brought before it ; and
which therefore leads us into many an evil path and
involves us in a thousand errors, before we are aware.
It is therefore one thing to have a will for God, and
quite another to have this will sufficiently predotm-
nant above all other wills, and sufficiently enliffktened
when predominant to direct our steps ar^t.
Now here our remedy is Prayer. Prayer, which
does not merely seek for strength to execute our
judgment (for that judgment may be wrong) ; but
lays it open before God, that in his presence and
with reference to his promised guidance we may
form and settle that judgment. We are in danger
of being hurried along by the conclusions— the
rash perhaps and passionate conclusions— of the
Understanding. Prayer brings us to a pause^ that
we may recollect What saith the Lord f We are
tossed perhaps upon a sea of troubles ; our prospect
overcast, our land-marks gone, our reckoning at
fault. Prayer runs to the compass and the chart
which God has given us, to find in what direction
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DEY017T EXBBCISES OF WILI.. 283
we must steer. We are wavering between divw-
gent trains of thought, each beckoning us in turn
along its course. Prayer discloses some new object
which at once decides their relative correctness.
Prayer saves us from the judgment of our solitary
self by reminding us of another than ourself, and
of the Judgment of that other, to modify our own.
** Prayer," says Bishop Wilberforoe,* ^* brings us near
to Him ; and of his infinite condescension brings
Him near to us. In Prayer, in real hearty earnest
prayer, all things around us are set in their proper
places. The earth and its interests shrink into their
real insignificance. Time, and all its train of plea-
sures pains shame poverty honour and riches, what
are these to one whose eye is on the great white
tiirone, before whom lies the awful book of judg-
ment, who sees heaven opened and Jesus standing on
the right hand of God ?*' Who has not experienced
the advantage of considering, in cases of perplexity.
What would such or such a revered Friend think
of this matter ? How would his mind, untroubled
by the personal considerations which disturb my
own, decide ? And what then is the privilege
of thus referring to the mind of God f of waiting,
with a growing sense of his immediate .presence,
for that calm serenity in which the slightest whis-
per of the conscience may be heard ! In the very
* Ordination Sermon at Oxford, Dec. i846.
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284 DEVOUT EXEBCISES OF WILI..
act of such re-arguing the case before, th/e quiet
view of his piercing eye, our mind is gradually
purifying ; all that is earthly sinks away ; all that
is heavenly streams into the consciousness ; our
subtle lusts slink off like unclean spirits at the oom-
ing dawn ; our holier principles start up firom their
sleep ; we find ourselves impelled against ourselves
into another judgment ; and yet are conscious and
are confident that this other is a better, and the
right one. We have passed from the twilight of
the Understanding into the noon of Reason, and
Reason we feel is none other than the light of CM.
*• Whene'er the mfist that stands *twixt God and thee
Defecates to a pure transparency,
That intercepts no Ught, and adds no stain —
There Reason is, and then begins her reign ! "
Nay, more than this. Prayer is not onlj medi-
tation on our purposes under Qod's all-purifying
eye ; it is the communicating to him our inmost
mind, spreading before him all our circumstances,
recapitulating our reasonings, discoursing with him
on our plans. And who knows not the value of dis-
course to modify what was crude and arbitrary, to
clear up what was confused, to bring out otir con-
clusions , clean and sharp ? •' Whosoever," says
Lord Bacon, *'hath his mind fraught with many
thoughts, his wits and understanding do clarify
and break up in the communicating and discours-
ing with another. He tosseth his thoughts more
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DEVOUT EXEKCISES OP WILL. 285
easily, he marshalleth them more orderly, he seeth
how they look when they are turned into words,
and he waxeth wiser than himself, often more by
an hour's discourse than by a day's meditation/'
Dear Christian Reader, would you ** wax wiser than
yourself" from day to day? Discourse with God
in prayer ! Submit to him your decisions. Talk
with him of your purposes. Pray that by the
influences of his Spirit you may have " a right
judgment in all things. " Beseech him so to '^ cleanse
the thoughts of your heart by the inspiration of
His Holy Spirit that you may perfectly love him
and worthily magnify his holy name." Entreat that
you may be *' fiUed with the knowledge of his will
in all wisdom and spiritual understanding, that you
may walk worthy of the Lord unto all pleasing,
being fruitful in every good work, and increasing in
the knowle<%e of God. "
But Prayer influences the Will, further, by
strenffihming our Determination to do the will of God
when known. The willing spirit may exist but
it may be dtdl and languid. It may clearly see
its path but it may not be alert to enter vigorously
upon that path. It requires to be roused and
animated and propelled — ^to pass from being well
inolined to being steadily determined to the service
of God.
And this determination it obtains in Prayer. For
Prayer not only brings the will of God distinct and
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286 DETOtrX EXKBCIflBS OF WII.I..
full before the mind, but it stimulates the heart to
embrace that will and deTote itself to it» aecom-
plishment. For who can look on sin without ab*
horrence, when he views it in the light of God's
own countenance ? Who can lodiL on holiness
without a yearning for its full possession and a
deep resolye for its pursuit, when he gazes steadily
on its surpassing beauty ? We cannot purpose
evily we cannot but resolve for good, when we be-
hold them as they are, in prayer. And hence the
saying of the old divines that Prayer will make men
give over sinning, or sinning will make them give
over prayer. The two states of mind — as prolcmged
and settled states — are inc(»npatible. We cannot
'* think upon " the things that are true and venerable
and just and pure and lovely and of good report,
without being won and carried away by them. The
glow of admiration kindles into love, and love bursts
forth into determination, and we go away fixnn the
presence of the Lord instinct with vigour in His
cause, hock only at the contrast between those
poor disciples, who with all their willingnesja of
spirit neglected the admonition of their Lord and
did not give themselves to Prayer, and the Holy
Jesus who sought therein the life and power of
God. As the last great trial drew nearer to him,
he drew nearer to his Father. Once and twice
and thrice he brought the fluctuating emotions of
humanity under the assuaging influence of the Idea
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BEY017T EXBBCISES OF WILL. 287
which formed the Hying principle of his existence*
and renewed and re-invigorated that Idea by imme-
diate communing with God, till Qod's will alone pos-
sessed his soul ; Qod's will breathed and burned in
the very centre of his consciousness ; subordinated
every other thought into entire harmony of action
with itself; and brought him back in calm untrou-
bled majesty — in himself collected — saying to his
astonished disciples, ''Rise, let us be going ; behold,
he is at hand that doth betray me."
And thi»— something at least like this--»is the
effect of Prayer upon the will of those who bring it
in its weakness to be inspired with power from hea-
ven. What we have not in ourselves the Spirit of
God supplies ; and we gain more strength from
prostrate supplication than from all the arguments
and efforts that human ingenuity can devise. By
the thot^hts awakened in the mind and the feel-
ings stirred within the heart amidst the awfulness
of Prayer, the Holy Ghost descends into the will»
and turns it withersoever it should go and nerves
it to high purposes and noble deeds. " In prayer"
(I quote again the living and life-breathing testimony
of the Bishop of Oxford), '* our minds are armed for
the coming temptations of the day ; they are cooled,
refreshed, and calmed after its vexations fetigues
and anxiety. In it we can, even whilst compassed
with infirmities, bring our own crooked or withered
will into His presence who is the healer ; and whose
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288 DETOTTT EXEKCI8E8 OF WILL.
word of power shall restore the shrunken saaews to
their vigour and make him straight whom long in-
firmity had bowed down." And thus do we become
strong in the Lord and in the power of his might.
We are strengthened with might by his Spirit
in the inner man. We find him doing exoeediiig
abundantly above all that we ask or think, by His
power working in us. We labour, striving according
to his working which worketh in ns mightily. We
can do all things through Christ which strengdi-
eneth us. It is in Spirit that all power resides,
throughout the Universe. Matter is weak, inert,
passive, instrumental only. Spirit alone originates
all change, is active, mighty, causative. And what
then is the power of The Spibit ! What the
strength to be derived into our will from His holy
inspiration! Is it not as a cordial circulating
throt^h the frame ? Brings it not secret refresh-
ings which repair the strength, and fainting spirits
uphold? Do we not awake by it as one out of
sleep, and like a giant refreshed with wine ? With
our purpose clear before us and our hearts set firmly
on that purpose, what can we not achieve for Him
who loveth us and whom we love ?
We see what such a spirit can achieve when
it enabled Abraham to ofibr up his only son ; and
Moses to brave the wrath of Pharaoh ; and Elijah
to present himself before the cruel Ahab; and
Shadrach Meshach and Abednego to refrusie to
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wQvM^ the golden image ; and Daniel to continue
kneeling on his knees, giving thanks to God and
pnuf ing as aforetime. We see what it could do for
Peter and John when they declared, *' We cannot
bui «peak the tilings which we have seen and
heard;" and for Paul when he eziaimed to the
bvethxen, " I am ready, not to be bound only but
to di& for the name of the Lord Jesus ;" and when
at his first answer before Caesar ^' no man stood
with him but all men forsook him ; notwithstanding
the Lord stood with him and strengthened himJ^
We see it in the glorious company of the Apostles
and the goodly fellowship of the Prophets and the
nolde army of Martyrs ; in '' Gideon and Barak and
Samson and Jephtha, in David also and Samuel,
who through faith subdued kingdoms, wrought
nghteousness, obtained promises, stopped the mouths
of lions, quenched the violence of fire, escaped
the edge of the sword, out of weakness were made
strong, waxed valiant in fight, put to flight the
armies of the aliens.'' God's strength perfected
in human weakness — this has been the wondrous
£Mit exhibited in every age, in all who have sought
the Grace of God in prayer. If we drink in
thereby the Spirit of God we cannot but do the
things of God ; for that Spirit is quick and active
and must work; that Spirit is holy and must
work holily ; that Spirit is mighty and mudt work
mightily. " He that is devout," says Bishop Tay-
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200 BEYOtTT EXEBCI8S8 OF WII.I<.
lor, '* besides that he prays frequently, he ^i^lils
in it as it is a conversation with God ; he rqjcnees
in God, and esteems him the light of has. i^^es
and the support of his confidence, the oljeQt <^ bis
love and the desire of his heart ; the msm i# ^d»-
easy but when he does God service ; and his so«l is
at peace and rest when he does what may be ae-
cepted. And therefore, if you can but on^ lAtam
delight in prayer, and to long for the time of cchd-
munion, and to be pleased with holy me$^»tioA,
and to desire God's grace with great paasion; if
you can delight in God's love, and consid^ ccnu-
coming his providence, and busy yourselves in the
pursuit of the a£[kirs of his kingdom, then you have
the grace of devotion and t/our evil nature nhsM he
cured.**
Thus then we have seen the benefit of Prayer,
in the widest meaning oi^ the term, as the means
of exercising all the powers of the soul and there-
by nourishing the Spiritual Life ; as enaUing the
Mind to realize and enjoy the presence of God,
the Heart to depend on him in every change, ipid
the Will to coincide and co-operate wil^ his.
Prayer imbues our own thoughts with the thought
of God. It delivers us from all anxiety about the
absence of a seeming good or the presence of a
seeming evil. It gives us courage to bear the want
of what our Father withholds from us and the pres-
sure of what our Father puts upon 'tis. It raises
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DSVOUT EXERCISES OF WILI». 291
US above the flactuataons of human fear and human
hope. It subdues our will into conformity with
God's will. It developes in us powers that are di-
vine. It strengthens us to act on every occasion as
becometh those on whom the eye of God is fixed,
and to whom the honour of the highest is entrusted.
To think of God as the Creator amidst all our awe
of the universe, to confide in him as the Sovereign
Ruler amidst all the changes of the world, to follow
him &s the only Guide amidst all the allurements
of earth ; in prosperity to praise Him, in adversity
to trust in Him ; amidst our diligence to glorify him
for his help, and in our weakness to believe that he
can work in us ell the pleasure of his goodness ; this
is to live in Prayer, to grow by Prayer, to be-
come transformed by Prayer into our Father's
image, till at last we shall be fully like him and
shall see him as he is. O Thou Author of all godli-
ness, without whom nothing is strong nothing is
holy, work ITmu this transformation in our hearts !
Use ITiou this book for the purposes of thy grace !
Quicken, awaken, nourish by it in many a soul the
life divine — ^and thus stablish our hearts unblame-
able in holiness before Thee our Father at the
coming of our Lord Jesus Christ with all his saints !
THE END.
Printed at the Operative Jewish Converts' Institution, Palestine Place,
Bethnal Green, London.
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BY THE SAME AUTHOR.
LIVE WHILE YOU LIVE. Scripture Views of Human
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THE LOKD'S PRAYER, contemplated as the Expression
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SERMONS preached in St. James's Chapel, Ryde.
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