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'I
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Tappan Presbuterlan Association '
Presented by Mrs. Atterbury.
From Librani of Rev. John G. fluerburu, D.D. :
M-'-^.^'l:-
LX41X1 AAl.A.A.AAiiAAA*iA.A kk^kk
n^^iitiiAilAJAAAA^AxAAAAlJ
1
/
• ■
THS
OFFICE AND WORK
or TKB
HOLY SPIRIT.
BT
JAMES BUCHANAN, D.D.,
PEOnuOS OF DITIKITY, XSW COLLCOB, CDIKBUmOB.
PBOM THB 8IZTB EOnrBUBOH BblTXOM.
NEW YORK:
ROBERT CARTER, 58 CANAL STREET, AND PITTSBURG, 56 MARK£T STlUiET.
1847.
9f
6 -?-ff3Z
CONTENTS.
PART I.
THE SPDUT'S work IN THE CONYEBfilON OF
SINNERS.
CteAP. 1. TheNeceiBityofaGreatSpiritiialCliaiigQ^ 9 .-^ 2. A General View of the Spirit's Agency, with zeferenee both to the World and the Church, 44
8, A General View of the Process of Conyersion
by which Individuals are translated from the World into the Church, • • .68
4.The Work of the Spiiit in Enlightening the
Mind, 88
6. The Work of the Spirit in Convincing the
Consoieaoe. • . . . Ill
— ^- An Address to Convinced Sinners, . 148
6. The Work of the Spirit in Renewing the
Heart, 163
7. Tlie Result of the Spirit's Work^ . 190
8. The Regeneration of Infuts, . S12
PART II.
ILLUSTRATIVE OASES.
Chap. 1. The Philippian Gaoler, AcU xtL 19-^, . SS9 — ^ 8. The Dying Malefactor, Luke aEziiL tt-48» 861
Tl OONTENTS.
Cba». 8. Pud. Aeta iz. 1-2S, . 2Q|>
_ 4. TheEUdopianTreasnrer^ Acts TiiL 26-40, '. 306
— - 5. ComdiiUy . Aetax., 320
6. Lydia, . Acta xtL 13-15, . 341
7. Timothy, . * . 2 Tim. iii. 14^ 15, 353
- 8. ConTermma at Penteooat, Acta ii. . 269
- 9. Rflfviva^ . Acta zzi. 21, . 40i
PART m.
, THE SPIBIT'S work IN THE EDIFICATION OF HIS PEOPLE AFTER THEIR CONYEBSION.
GbaP. 1. The Spirii'a Work aa the Spirit of ftolineaa, 435
2. The Spiiif a Work aa the Spirit of Adoption, 454
3. The Spirit'a Work aa the Spirit of Prajer, . 489
- 4 The %irit'a Work aa the Comforter, . . 506
PART I.
THB SPIBIT'iS WOBC IN THE OONVEBSIQN OF
SINNEB8.
CHAPTER I.
THE NECESSITY OF A GREAT SPIRITUAL CHANGE.
Ws have a yerj solemn statement on this sabject from the lips of One whose personal character, as well as his official authority, may well impress our minds with a conviction of its certain and infiillible truth. It comes to us from the lips of Jesus — that same Jesus who is the Saviour — ^the only Saviour of sinners ; who pitied us in our lost estate, aod entered into a covenant with Ood on our behalf, and engaged in his own person to render the price of our redemption ; and left the throne of heaven, and appeared as a man on earth — a man of sorrows and acquainted with grief, and became obedient unto death, even the death of the cross, — ^that same Jesus who a£terwards ascended up into heaven, and sat down with his Father on his throne — to whom all power is given in heaven and on earth, who, as mediatorial king, is now carrying on the administration of the scheme of grace, and will ere long come in the clouds of heaven to judge the quick and the dead, — ^that same Jesus declares, and that, too. with the solemnity of a most emphatic assevera- tion, " Verily, verily, I sat unto thee, except a man
B
10 THB HEOBMITY OF
be born agsun,** or bom^rom ahove^^ ^^ he cannot enter into tbe kingdom of God." And can we contemplate the character of him who speaks, and his offidai authority, whether as the Saviour or as the Judge of men; can we consider his love for souls, and his earnest desire for their salvation, — his perfect know- ledge of the plan of grace and of every provision which it contains, and his divine commission to de- clare the will of God, and to decide the case of every soul at the last day ; without feeling that the very benevolence of his character, and his almighty power as a Saviour, impart a tremendous force to his words, — when *^ he that is true — he that hath the key of David, he that openeth and no man shutteth, and shtttteth and no man openeth" — declares that the door of heaven is barred against every unregenerate man ; and that, notwithstanding all that he suffered on the cross, he will himself decide when he takes his seat on the throne, that '' except a man be born again, he cannot see the kingdom of God."
In regard to the nature of that change which must be wrought on a sinner before he can see the kingdom of God, I shall only observe at present that it is a spiritual one^ — spiritual in respect alike to its sub- ject, its author, and the means by which it is accom- plished : il is wrought on the soul of man by ilie Word and Spirit of God. The soul is the subject of this change ; it is not an external reform merely, but an internal and spiritual renovation,— a change of mind and heart, taking effect cm the understanding
* John iii. 3, «MrA*— from aftont, «upem#.
1"
A GREAT 8PXRITVAL CHARGB. 1 1
when it is enligbtened — on the ooDscience, when it is conTinced^on the will, when it is subdued — on the affections, when thej are refined and purified— on the whole man, when '' he is transformed by the renew- ing of his mind," and ^' created anew in Christ Jesus unto good works ;" so that he is said to be '^ a new creature, in whom old things haTe passed awaj, all things have become new." — The Spirit of God is the author of this diange ; the soul is bom again only when it is " bom of the Spirit" — for " that which is bora of the flesh is flesh, and that which is bom of the Spirit is spirit." It belongs to Him to enlighten the darkened understanding, bj shining into it and giying it the light of the knowledge of the glory of God ; to awaken the slumbering conscience, by con- vincing it of sin ; to subdue our rebellious wills, by ^ making us a willing people in the day of his power ;** ** to take away the hard and stony hearts out of our flesh, and give us hearts of flesh ;" to refine and sanctify our afiections; and to *'* work in us all the good plea- sure of his goodness, and the work of fiiith with power." -—And this spiritual change is wrought by spiritual meanty — ^for the Word of God, or the trath contained in the Word, is the instrament by which the Spirit acts. "" We are bom again, not of corraptible seed, but of incorraptible, eyen by the Word of God, which lireth and abideth for erer;" and we are saved '^ through sanctification of the Spirit, and belief of the troth."
This change is often preceded by a process of instraction and conviction, and is always followed by
%•
12 TBB NECBSSITT OV
a progressive ooiine of sanctification ; bat it propeilj consists in our being made willing to comply with the Gospel call, by embracing Christ for salyation, and surrendering onrselres up to him to be tanght, and pardoned, and gOTcmed, according to his revealed will ; and as soon as it is accomplished in the expe- rience of any sinner, his whole relation to €k>d, hii prospects for eternity, his views and feelings, his pre* vailing dispositions and habits, are totally changed; insomuch, that he who formerly sat in darkness is introduced into marvellous light — he who was at a distance from God is brought nigh — ^he who was in a state of enmity is translated into a state of peace — he who was exposed to a sentence of condemnation, is forgiven and accepted — he who was lost, is saved.
I need scarcely add, that it is a great change which is here spoken of. That is a very great change which is wrought on an infant when it is bom into the world — when it is introduced into a new scene, and begins to have a consciousness of its individual exis- tence, and receives a thousand new sensations, and enters on a life of which it had no experience before. So is it with the soul at the time when a new spiritual life is imparted to it ; for when our Lord speaks of its conversion under the figure of its being " bom again," he evidently represents it as a very great change — so great as to bear some resemblance to the first com- mencement of conscious existence. Many other figures are employed, which are severally descriptive of one or other of its peculiar features, but all equally significant of its greatness. It is called a renovation
A QBBAT.tPIRITVAL CHANGE. 13
of the Bouly or its being made new ; a tranifinfmaium of the souly or its being changed into anotb^ likeness ; a trantUuing of the soul, or its being brought from one position and placed in another, and a Yerj differ- ent one ; a quickening of the ijoul, or its receiving a new life; a resurrection of the soul, or. its being raised from the dead ; a new creation of the soul, or its being created anew bj him who made it ; the washing of the soul, or its purification from defile- ment ; the healing of the soul, or its being delivered from disease ; the liberation of the soul, or its being emancipated from bondage ; the awakening of the soul, or its being aroused out of sleep ; and it is com- pared to the change which is wrought on the blind, when thej receive their sight, — on Uie deaf, when their hearing is restored, — on the lepers, when thej sore cleansed, — on the dead when thej are raised to life. Now, .of this ^hange — so great, so spiritual, so comprehensive — the Saviour himself, who alone can save, declares, *' Except a man be born from abovCf he cannot see the kingdom of GodJ'
Bj the kingdom of God in this place> we are to understand, not the external dispensation of the Gos- pel, or the visible Church of Christ in this world, although it is sometimes used in that sense, but the spiritual and invisible kingdom of God ; and the statement here made is designed to warn us, thai no unconverted man is a member of Christ's spiritual Chu^h on earth, or can by possibilitj obtain admis* sion into the Church triumphant in heaven. There is peculiar emphasis in the words : it is not said that he
14 TRB NECBSBITT OF
may not, or Aat he shall not, bat that he cannoi ; the 1MP088TBILITT of anj unregenente man being admit- ted into heaven is declared, and that, too, by Him who came to throw the door of hearen open for the recep- tion of sinners, and who holds in his own hands the keys of the kingdom !
That we may arriye at a right conclusion on any subject, two things are necessary, — a wund princifie s^d. a certain /act In the case before us, the prin- ciple which our Lord assumes is, that a man must be spiritual if he would enter into the kingdom of God; and the fact on which he founds in connection with that principle, is, that by nature men are not spiritual but carnal, corrupted, and deprared. If these two things be certain) the conclusion is ineyi table, that a great change is indispensably necessary, or, in other words, that " except a man be bom again he cannot see the kingdom of God.*' Let us first of all consider ^ejact which is here assumed, and then connecting it with the principle which is also assumed, evince the necessity of a great spiritual change.
I. In thus affirming the necessily of regeneration, and the impossibility of salvation without it; our Lord proceeds on the supposition, that in our natural state we are fallen and depraved, — a supposition which is uniformly assumed in Scripture, and abundantly veri- fied by experience and observation. It is implied in our Lord's words, for unconverted men are there spoken of as being out cf the kingdom of God,* and incapable
• Caltin— '* Docemur, extulet not ac prorcus alienaa a r^no Dei nasci M perpetunm nobii com ipio dlaidium mm donoc/' ftc-^In Svang. Joan.
▲ ORBAT SnWmAh CHANQB. 16
of entering into it unleas they be bom again ; and it is dearly stated in the 6th verse : ^' That vhich is bom of the flesh is flesh, and that which is bom of the Spirit is spirit." In this comprehensive sentence, he places in yivid contrast the two great classes into which all men are divided in Scripture, I mean the regenerate and the unr^nerate ; bat he does so in such a way as to intimate that all men belong natu- rally to the same class ; and that, if any have beea restored, it was by their being bom again. When he speaks of the^t A, he does not refer to the body, but to the soul; for, although the term is sometimes used to denote our corporeafl frame, as when the apostle speaks of his ^^ living or abiding in the flesh/* it is more frequently, and always when contradistinguished as it is here from the Spirit, employed to denote our whole nature^ as naturally ya//eii and yet unrenewed; as when the apostle says, "^^ So then they that are in the flesh cannot please God ; but ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you." In this sense it corresponds to '* the o/^ man, which is corrupt according to the deceitful lusts ;" and to '' the natural man, which receiveth not the things of the Spirit of God," and is distinguished ffom the ^ new many which after God is created in righte* ousness and trae holiness." Hence we read of '' sin- ful flesh/' and ^* the fleshly mind,'* of which it is said thut the '* carnal mind is enmity against God." — When he says, '^ That which is born of the flesh is flesh," he intimates that every human being, as he is born of the flesh or of fallen parents, is himself flesh, fallen.
16
ocorapted and d^ii^Ted; that this ii his natural state* his state as he is'bom, and in which he lenuuns until he is horn a^in ; so that every man^ without any ex- ception, maj say with Dayid, ^ Behold I was shapen in. iniquity, and in sin did mj mother oonceire me/' And when he adds, " that which is bom o( the Spirit is spirit,'* he intimates, indeed, that there are now two classes of men in the world — the one natural, the other spiritual — ^the one r^nerate, the other unrege- nerate ; but that this arises not from anj original dif- ference, still less from any spontaneous separation, but from a change which has been wrought on some, while the rest remain as they were, — a change which is directly ascribed to the regenerating grace of the Spirit of God. But naturally all belong to the same class and partake of the same character ; and although there may be, and doubtless there are, manifold diver- sities of disposition, and innumerable degrees of guilt among unconverted men, yet in the one-^the only point of essential importance — ^^ there is no difference, for all have sinned and come short of the glory of God.''
Such is the supposition on which our Lord's state- ment rests — ^the supposition of the universally fallen and corrupted state of human nature ; and did we really believe this truth,-^^id we receive it in its full scriptural import; and in its application to our own souls individually — ^we should have little difficulty in perceiving the necessity of a great spiritual change, and the impossibility of our being saved without being bom again. But this doctrine of natural depravity,
▲ QBBAT fPnarUAL OHAMOB. 17
aUhoogh vaakmlj aflsomed in the Bible, aad fie« quentlj asserted in express tenns, and abondantlj Terified by the experience of oar own hearts, as well as by the nnirersal history of the world, is so ofiensiTe and alarming to ereiy nnconTerted man, that he is prone, if not to deny its general tooth, at least to mitigate and soften its meaningi in so 6r as it applies to his own case ; sod hence many a one ipdio admits in general terms, becaase he cannot decently deny, that he is a sinner, shows by his wiiole spirit and conTer- sation, that he has no idea of what is implied in this oonfeanon, and no heartfelt conTiction that he needs to be bom again. He admits that he has some im« perfections— some natoral finilties, some human infirw mities; he may eren chaige himself with a few occasional delinquencies — with the omission, or care- less disdiaige of duty, and perhaps Vvith certain acts of positiTe transgression. But while he admits his imperfection to this extent, he is unwilling to bdiere that he is so utterly fallen as to be unable to restore himself or to stand in need of so great a change as is implied in being ^ bom again (' Hence, when Us conscience is at any time impressed, he thinks of nothing more than a mere outward reformation, a little more attention to duty, a little more drcumspeo* tion in his ordinary conduct ; and thus *^ cleansing iheontadeof the cup and phtter," he looks for ao- ceptance with Cbd, and admission into his kingdom, although, inwardly, no change has been wrought, none that can, eren in his own estimation, eorrespond with, or deserre to be caBed— a new spfaitnal birth. If any
18 TBB uncsmnr of
Buch shall read these lines, it ahovdd be a Teiy solemn reflection to them, diat the Lord Jesus, "when he spake to a self-righteous Pharisee, a master in Israel, made no account of his exterior decency, but insisted on the necessity of hit being bom again ; and that, too, in terms which declare diat this necessitj is alike abso* lute and unirersal, there being no man of whom it is not ^e, that he must be oonyerted or condemned. If jon imagine, then, that jou may enter into the kingdom in some other way, and that you hare no need to undergo that great preparatory change, I be- seech you to remember that die Lord Jesus is of a different mipd— rthat he makes no exception in your behalf, but affirms, without qualification or resenre, that ^' except a man be bom again, he cannot enter into the kingdom of God." That solemn statement rests on the &ct of our unirersal depravity ; and eren wore it more difficult than it is to disooTsr the grounds and reasons on which it is foundedi — such a declara* tion, coming from him who is at once the only Sariour and the unening Judge, should impress our minds with the couTiction, that the matter is finally settled and determined by an authority which no power in hearen or on earth can challenge or resist His authority in this matter is supreme, and one distinct statement of his will should be received as a final and irrerersible decision i but the same testimony is often repeated, and in great variety of language. At one time he tells you, '^ Except you repent, ye shall all likewise perish ;" at another, '^ If ye beliere not, ye shall die in your rins ;" at a third, ^ Unless ye be con-
A OBBAT SPmiTVAL OHAltOB. J 9
rerted, and become as little ehildreit, je shall not enter into the kingdom of God." - Bat in his words to Nico- demns there is a remarkable peculiarity ; he does not merely declare that no unregenerate man skail be admitted ; he afiGurms that he canivot, .that it is tm- possible he should be; and it is to the grounds on whicb this impossUnUitf is a£Bnned that I now pro- ceed to speak.
II. In the Scriptures, we read of some things that are impossible with men, but which, are not impossible with God ; and of other things that are impossible both with God and man. Some things that are impossible with men are possible with God, and to these the angel referred, when he said to Mary, ^' With God nothing shall be impossible ;" and our Lord himself when he said to the disciples, '* With God all> things are possible." But while, in respect to any mere natural difficulty, God's Almighty power is more than sufficient to orercome it; there are certain things which may be said to be impossible with God himself — not from any defect of power on his part, but from their repugnance to his essential attributes, and their opposition to his unchangeable wilL Hence we read, that '* it is impossible for €K>d to lie,"- that he '^ ca li- no^ deny himself" and that ^* without faith it is im-t possible to please him," — the things supposed being in their own nature contrary to the essential character of God, so that he cannot be as he is — he must cease to be God, before these things can come to pass* It will be found, that to this dass of 'moral impossibili- ties the salTtttion of an unr^genenite man bekmgs.
so THs MumriT ov
lliere is a yerj lemarkable diffi»«iice betwixt the statement of our Lord to Nicodemasy and the deHTer- anoe which he ptonouaoed on another case of great difficult/. In reference to rich men^ and the difficulty of their entrance into the kingdom* he had said, when the joong man mentioned in the Qospel ^^ went awaj Bonrowfod, for he had great posseesions,'' '^ I say onto you, that a rich man shall hardly enter into die long* dom of heaven : and again I say unto yon, it is eaaer for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of C^od." But when the disciples said, ^' Who then can be saved i^ he answered, ** With men this is impossible, but with Gk)d all things are possible,'' — thereby intimating, that although naturally impossible^ by reason of the mani- fbld obstructions with which a rich man has to con- tend, it was not impossible for him to remore these ob- stiQctionsy nor any wise inconsistent with his character, to pat forth his power for that end ; and accordingly, although ^ not many rich and not many noble are ealledi* yet some in every age hare been conyerted, and made signal monuments of the efficacy of his grace. But mark the difference when he speaks of an unregenerate man; he does not say that his en- trance into the kingdom, although impossible with men, is possible with God ; but he pronounces abso- lutely, that, remaimng in that condition, he cannot see the kingdom of (jod, — ^thereby representing it as one of those things which are impossible with God himself, and which would be alike inconsbtent with is declared will, opposed to the essential perfectioDS
A GBSAT SPIRITUAL D9ANQB. 31
of his naime, and sabyersiTe of the unchangeabla piinciples of his goTemment. It is possible, indeed, —oh ! it is Teiy possiUe^ that an' unooiiyerted man may be conyerted, that an unregenearateman may be renewed, — for this, so far from being opposed to Gh>d's will, or character, or goyemment, is iu unison with them all, and a fit object for the interposition of his grace and power; but that a sinner remauning unoon- yerted should be sayed — that a man ^ bom of the flesh" should enter &e kingdom without being <* bom again" of the Spirit-rthis is an impossilHlitjj and must be so, so long as Qod is God.
That it is so will appear from the following con- siderations.
1. No unregenerate man can see the kingdom of God, because it is impossible for Qoi himself to do what implies a manifest contradiction ; and there is a manifest contradiction in the idea that a fleshly mind can, without any radical change of character, become a subject of God's spiritual kingdom. The expression here used to denote the state of safety and happiness into which Crod brings his people, is deeply significant and instractiye. It is not spoken of, you will obsenre, as a state of mere safety-— mere exemption from punish- ment, or immunity from wrath — but as a kingdom,-^ a kingdom in which they are safe, because they are protected by his almighty power, and happy, because they are cherished by his infinite love, — but still a kingdom^ in which, besides being safe -and happy, they are placed under rule and goycmment, and ex- pected to yield submission and seryice, as his obedient
3S TBB lOECBMITr OT
■abjecti. And lo is it with ^rery one who tmOj enters that kingdom, whether on earth or in hearen ; he cannot so much as enter into the outer sanctoaiy here* and far less obtain admission into the holy place there, without laying down at its threshold the wea- pons of rebellion, and returning to his allegiance and duty. There is indeed an extemd kingdom of grace in which many an unregenoate man may be placed ; but the true spiritual kingdom is '* not in word but in. power." '* The kingdom of God," says Christ himseUv ^ is within you;" and, says the apostle, '* The kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost"* It mainly consists in the setting up of Crod's throne in the sinner's heart, subduing his will to God's authority, and winning orer his affections to Crod's serrice ; and to say that any man remaining in an unregenerate state can be a member of that kingdom, were to affirm that he might be at one and the same time both an alien and a citizen, — a friend and an enemyj'^^aliYe and dead. Every one must see, that if, when Qod sares men, he brings them into his king* dam, and places them under his own holy goYem- ment, it is impossible, in the Yery nature of things, that they can enter it without undergoing a great change ( and in this light, there is a self-eyident truth and certainty in the words of our Lord, ^' Except a man be bom again, he cannot see the kingdom of God;'
2. No unregenerate man can see the kingdom of God, because it ir impossible for Gtod to lie ; and he
▲ GREAT ffi»lRITUAL COAMQE. S3
has czpresBly aaid, hay he has smarts, that m innftt he converted or condemned. ^ The word of the Lord endureth for erer." ** Heaven and earth may pass away, but one jot or tittle of that word shall not fiui." '' God is not a man that he should repent : hath he said, and shall he not do it ; hath he spoken, and shall he not make it good.**
It is very true that we read in Scripture of many occasions on which his ^ repentings were kindled together'' and he refrained from the execution of his threatened judgments ; but if we consider these cases we shall find that they are perfectly consistent with the general doctrine, that he can neithor change, nor Ke, nor repent, so as to leave his word unfulfilled, or to depart from the principles of his righteous govern- ment ; and that they afibrd no ground of hope to an unconverted sinner, that he may enter into the king- dom without being bom again. God is said to repbnt when, in consequence of the repentance of his people, his dupemsatioM towards them are changed ; but this change in his dealings with them is only a consistent and suitable manifestation of the unchangeable and eternal principles on which he conducts his holy ad- ministration. Thus, when Rehoboam ''forsook the law of the Lord, and all Israel widi him," the king of Egypt was sent up to Jerusalem with his army to chasten them : and " the Lord saidj Ye have forsaken me, therefore have I also lefl you in the hand of Shi- shak. Whereupon the princes of Israel, and the king hiunbled themselves, and they said. The -Lord is zigh* teous: and when the Lord saw that they humbled
84 THB NBOSanTT OF
tbemselTes, the woid of die Lord came to SK^twiafc^ aaying. They bare humbled themselret, therefore I will not destroy them, but I will gnmt them vamt deHremnce.'' Agaiii) when wicked Ahab,— of whom it lis said, ** There was none like nnto Ahab, which did sell himself to work wickedness in the sight of the Lord, — rent his dothes, and put sackcloth on his flesh, and fasted, and lay in sackcloth, and went softly : die word of the Lord came to Elijah the Tishbite, saying, See thorn how Ahab humbleth himself before me ; be* cause he humbleth himself before me, I will not bring the evil in his days." And when the Nineyites repented at the preadiing of Jonah, and proclaimed a fast, say- mg, ^ Who can tell if Ood will turn and repent, and turn away'from his fierce anger, that we perish not ;" ^* God saLw their works, that they turned finom their eyil way, and God repented of the evil that he had said he would do unto them, and he did it not."
These, and toany other instances which might be mentioned, are so many proofs of the precious doc- trine, that, under the scheme of grace and redemption, it is perfectly consistent with the truth and faithful- ness of God, and the^ unchangeable principles of his goTemment, to refrain from the infliction of threaten- ed judgments, when *Uhe sinner forsakes his way, and returns unto the Lord ;'' but they afibrd no eri- dence that a man may be sared without being changed, or that God's threatenings against the impenitent \vill not be carried into effect. He will repent of the evil only when we repent of the sin ; for otherwise^ he must falsify his word, and act in direct yiolation of
▲ OBStAT »lXttVAL OHAKGX. 8&
Aose eternal principles "whidi make it ^ fanpoMible for Gt>d to lie."
3. No unregenerate man can see the kingdom of God, because it is impossible for C^od to ^* deny him- self,'* or to act in manifest opposition to the infinite per- fections of his own nature, in order to save those from suffering, who obstinately remain in a state of sin. " If je beliere not/' says the apostle^ ** Qod. abideth £uthful ; he cannot deny kmseffl** Even were (xod's determination in this matter purely arbitrary, yet being framed by his omniscient wisdom, sanctioned by his supreme authority, supported by his almighty power, and declared by his unchangeable truth, it should command our reverential attention; but it is not arbitrary, it flows, like every other part of his counsel or procedure, f^om the essential and immutable attributes of his divine nature. There are some things that cannot be otherwise while God is God, — and this is one of them : he cannot admit an un- regenerate man into his kingdom, for this were to '-'deny himself," and to act in direct opposition to every principle which regulates his procedure as the Governor of the world. The supposition, that a in- fill man may enter into his kingdom without being bom again, implies that God must deny himself in three respects ; — that he must rescind the law of his moral government, — that he must depart from his declared design in the echetne of redemption itself ; and^-that he must reveree the moral constOution <^ ffiaii,— or in other words aller the whole character of hii kingdom.
That a spiritual character b indispensably neeatsary,
0
St THB IiaCMETT PF
in ordflr to ov hemg admitted into the Idngdom .of Ck>d, xoaj be inferred from the general laws of hU mcral gtmemment. In one sense, all men, howeTer rebeilions, and eren devils tbemselres, are snbjects of Ghid*8 kingdom — ^that is, they are nnder his goyem- ment, as being bound to obey his aathoritj, and respon- sible to him as their Judge. That ve are under a sys- tem of gOTemment, is the intuitiye oonyiction of ereij thinking mind. We feel that we are sabject to checks and restraints which are imposed upon us by some external authority, and which are altogether indepen- dent of our own will, — insomuch^ that although free to act aocording to our own choice, we cannot alter the constitution under which we lire, nor emancipate our* sdves from the* control of law, nor escape or avert the consequences <tf our own conduct. That the sys- tem of goTonment under which we are placed is essentially a nwral one, appears alike from the eri- dence of our own consciousness, and from our ezpe* xienoe and obsermtioQ of the world at large. There is a mysterious law writt^ on the tabl^ of our own hearts which reveaU Qod as a Lawgiver and a Judge ; and our whde experience bears witness to the inse- parable connection whid(i He has estaUished betwixl sin and miseiy on the one hand, and holiness and happiness on the other. This is the general constitu- tion of (}od*s gOTemment ; and from that gaveniment the wicked are not exempted; on the contrary, its xeality is evinced by the veiy experienoe of those who do most resolutely resist it, — just as lebdsy when they aie punished for their crimes, are still treated as sob-
A GRBAT SratrrUAL CHAM GB. 97
jects, and become tixe most signal momnnents of pablie justice.
When our Lord speaks of the ^ kingdom of God^" he does not refer to the moral goreimneiit which is common to all men ; but to that kingdom of grace and gloij, into which it is his will to gather into one all faiB redeemed people, — a kingdom in which ererf subject should be alike safe and happj, being deUrered from all e yil, and defended bj his almighty power. . He speaks of the state into which, as the Sayiour, he brings his people-^a state of perfect safety and peace ; but still, you will obserre, he speaks of it as ^ a Idngdom^ naj, as '^ the kingdom of God," and this implies, that while in oth^ respects it differs from the uniTeisal kingdom, which comprehends under it the righteous and the wickedi the feUen and the unfallen, and ex- tends alike to heaven, earth, and heH, it agrees widi it in this — ^that it implies a system of discipline and government, administered by God himself, according to such rules and princi{4es as are consistent with the perfections of his nature, and sanctioned by his un« changeable will He is represented as the head of this new kingdom and his people as his subjects there : and although our Lord does not refer to God's general government, but to this new kingdom of grace and glory, we may infer from his language that this kingdom will bear some resemblance to the former> in so &r, at leasts as to have a monJ constitution, such to will make a holy Character essential to the enjoy- ment of its privileges. It must be so, indeed, unless that kingdom be demgned to supersede, or rather to
s t
SB TRB NBCBBBItir OF
reveite the whole moral oonstitation of thft worid^aad to introdnoe another and an opposite sjBtem^ which should make no account of character in the distrihu* tion of happiness, and secure exemption from snfiering without e£fecti^g anj deliverance from sin. How fisur thb corresponds with CM's actual design as it is rerealed in the Gospel, will ML to he considered in the sequel ; hut meanwhile there are two considera- tions that I would merely suggest as affording a strong presumption that Christ's kingdom cannot materially differ in this respect from the general government of God: — The Jirst is, that this government is not an arbitrary constitution, arising, like the Jewish ritua}, from his mere will, and capable, like that and every othor positive ordinance^ of being abrogated ; but a constitution which, as it derives its authority from his supreme will, is itself derived from the essential and unchangeable perfections of his nature ; so that, unless God himself were to change, or the relation betwixt Grod and his creatures to cease, the leading principles of that government must remain the same under every successive dispensation ; — and the second is, that it is a government not confined to men, but comprehensive of all orders of his intelligent creatures, — i^plicable to all who are capable of knowing God and serving him and extending to angels and seraphim, to whose society his people are to be united in the kingdom of glory ; so that, unless the redeemed are to be governed by a different law, it is absolutely necessary that they should be spiritual and holy as the angels are ia he&Ten. From these two ooiomAeaiiioix^ it is mani-
▲ OBBAT SPIBITirAL OBAlfOB. 29
feat, that in setting np a new kingdom, Qoi will adhere to those great principles which are involyed in his uniTersal moral goTemment ; and from its funda- mental laws we may infer with certainty, that as they who are saved are said to be brought into a kingdom, nay, into the very kingdom of God, they must be endued with a holy character.
That a spiritual character is indispensably necessary in order to our being admitted into the kingdom of God, appears from his declared design in the scheme cf redemption itself. So hi from being intended to rcTerse or supersede the moral government of God, or to release us from the operation of those laws which connect sin with suflfering, the scheme of redemption was designed to secure our happiness by restoring ns to a state of holy conformity to God*s will. Its design in relation to the law is declared, when our Lord him- self said, '^ Think not that I am come to destroy the law : I am not come to destroy but to fulfil ;*' and the apostle, ^^ Do we then make void the law through hith ? Gk>d forbid. Yea, we establish the law." And its design in relation to ourselves is intimated, when we read that it was alike the purpose of the Father, the Son, and the Holy Spirit, to deliver us from sin as well as from suffering, and to restore us to the image as well as the favour of Gbd. I solicit your attention to the declared purpose of each of the Three Persons in the Godhead, in that scheme of grace and redemp. tion which is the only provision that has been made, or that ever^ill be made, for your salvation.
The design of God the Father ia thot eipi^wed t
3Q * TH|E MBCESSirT OV
'^ God hatih from the b^^nning diosen jon to saha* /foil through sanciifieaiion of the Spirit and belief tyf the truth: whereunto he called joa by our Gospel, to the obtaining of the gloiy of our Lord Jesus Christ." And the design of Christ the Saviour is thus declared : ^ Christ also lored the Church, and gare himself for it ; that he might sanctify and cleanse it with the washing of water by the Word, that he might present it to himsdf a glorious Church, not httving spot or wrinkle, or any such thing ; but that it should be holy and without blenush;" — ^^'He gare himself finr us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, lealoos of good works." And the design of the Holy Spirit is not only implied in his reiy oflice, as the renewer and sanctkier of God's people, and erinced by the whole scope and tendency of the Word, which is the Spirit* s message, and a decLuation of his will ; but it is expressly declared, when it is said, *^ When he is come, he will reproTe the world of sin, and of righteousness, and of judgment ;" and that he will ^guide his people into aU truth,'' so as to fulfil the Lord's pmyer on their behalf, ^ Sanctify them through thy truth, thy Word is truth."
From these passages it is manifest, that in the scheme of redemption itself, 6Fod proceeds on the principle that a spiritual chairacter is indispensably necessary in order to our admission into his kingdom* Hie rery salTation which he has prorided b spiritual ; it indndes various blessings of unspeakable value, such as the pardon of sin, peace of conscience, assur-
A GBBAT flPlIUTITAL CHAMGlL SI
ance of God's lore, exemption from hell ftnd admis- sion into heaven ; hut these blessings, so necessary to our safety, and so conduciTe to our happiness, are inseparably connected, by God's appointment, as well as in their own nature, with a new spiritual character, and cannot be enjoyed without it, — for the promise runs in these terms : *' Then will I sprinkle clean water upon you and ye shall be clean : from all your filthi- ness, and from all your idols, will I cleanse you. 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 wfli give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do diem. And ye shall dwell in &e land that I gave to your fathers ; and ye shall be my people, and I will be your God.**
If such be God's design in the scheme of redemp- tion— ^the declared design of the Father, and the Son, and the Holy Spirit — how can you expect to be saved without undergoing a great spiritual change ? If you hope to be saved without being bom again, your hope must rest, either on the supposition that you are not naturally fallen and depraved, or on the idea that a holy and spiritual character is not indispensably ne- cessary in order to your admission into the kingdom. On one or other of these two suppositions your hope must be built, if you expect salvation without a change of heart ; for, if the fact be certain, that you are na- turally fallen and depraved, and if the principle be conecty that ** without holiness no man can see the
82 TBB NBCBMirr 09
Lord*" the absolute necnsity of regeneration is at onoc established. Now, on whicheTer of these two suppo- sitions jou may take your stand, there is enough in God's declared design in the work of redemption to convince you that they are both alike false and dan- gerous ; for if, on the one hand, you flatter yourselves that you are not so utterly fallen as to require to be renewed, or as to be unable to effect your own resio- ration, should not your fond confidence in this opinion be shaken, when you find that in the scheme which God himself has revealed for the recovery of men, he proceeds uniformly on the contrary supposition, and makes provision for their regeneration by his own l^irit, and speaks to all in the same language, as sin- ners that have fallen, and that need to be restored ? — and if, -on the other hand, you flatter yourselves that, although you may be partially sinful, you may yet enter into the kingdom without undergoing any great spiritual change, oh! should not this presumptuous expectation be utterly extirpated and destroyed, when yon find that it is in direct opposition to God's whole destgHy and cannot be fulfilled without subverting the scheme of grace? For what does your expectation imply ? Does it not imply that God will depart from his purpose of saving sinners <^ through sanctification of the Spirit/* and save them without being sanctified —thereby reversing the constitution of the scheme of grace, and violating the principle on which it is based? In other words, does it not imply that God must set aside the great scheme of redemption — a scheme on which he has already exerdaed all the riches of his
A QRBiff SPIRrn^AL OHAMGQB. 88
onmisdent wisdom, and expended the blood of his Son; that immutable wisdom, and inflexible justiee, and unfailing truth, must all bend and bow down before the sinner, and sufler liim to enter into the kingdom unrenewed ? and do you not see, that the whole design of God in the redemption of the world must, be abandoned, before your hope can be fulfilled ? Does it not imply that the Saviour himself must re- linquish the object which he had in Tiew, when *^ he came to save his people yrom their sins;" that he must adopt a new design, and throw open the door of his kingdom to the unholy and the unclean->-not to the unholy that they may be renewed, or the unclean that they may be washed — for in that sense the door is alwayB open, and open for all — but to such as seek to remain in their natural state ** dead in trespasses and in sins;" and that he must assume a new cha- racter, as the Saviour of those who refuse the only salration he has yet procured, and who are ^' neither wadied, nor sanctified, nor justified by the Spirit of Qod ?*" And does it not imply that the Holy Spirit must relin<]uish his offices as d&e Sanctifier and Com* forter of his people, — or that his functions and opera- tionaare unnecessary and superfluous? for why is he reyealed as the " Spirit that quickeneth," if there be no need of a new birth ? — ^why as the Spirit of sanc- tification, if without sanctification yon can enter into the kingdom ? — and why as the Comforter of the Church ? Can it be, that he is to comfort men while they continue in their natural state, and to pour his blessed consolations into unsanctified hearts, and to
34 THB HBCMairr ov
nake than happ j while thej icmain unholy ? All ihiSy and much more, is implied in the presamptaoua expectation that any of us can entor into the kingdom irithont midogoing a great ^iritnal change : it im- plies that the scheme of redemption itself must be changed, and that, too, after it has been accomplished bj the incarnation^ and soffeiings, and death of Grod's own Son ; for that scheme proceeds from first to last on the sapposition that we are fallen, and that we most be renewed, if we woald enter into the kingdom. That a spiritual character is indispensably necessary in otdor to our being admitted into the kingdom of. Qody appears from the actual constitution of our own nature, which is essentially a moral one, and renders it impossible for us to enjoy heaven, even were we admitted into it, unless our character be brought into conformity with the will of Qod. We have ah'eady seen that the general government of God is a moral government, and that a holy character must be neceS' saiy in his kingdom, so long as God is God. We Jiow add, for the purpose of evincing the certainty of this great truth, that the constitution of our own nature is essentially a moral constitution, and that a holy cha- racter must be essential to our happiness, so long as man is man* The principles of our own nature, the veiy constitution of our being, must be reveirsed, before we could be happy in God*s kingdom without a holy and spiritual character. Let me advert to some of these principles ; and, viewing them in connection with the diaracter of God's kingdom, you will at once perceive that we must be holy if we would be happy there.
▲ OBBAT IPIRrnr AL GHAKOB. SS
It 18 a principle oi our natore-Hi law indelibly written on the tablets of our hearts, and by which every one feels that he is a law to himself— that our character must be brought into conformity with our conscience^ otherwise happiness is impossible* Con- science is Qod's ricegerent in the soul — a secret minis- ter within — which marks the difference betwixt good and evil, and approves of the one but condemns the other; and, while it responds to the unseen Lawgiter, acts sometimes as an accuser, preferring a charge^ sometimes as a judge, pronouncing a yerdict— some- times as an executioner* carrying judgment into e£fect; and, though it slumben and sleeps, it still awakens with greater strength, and is always present, so that we cannot flee from it, but go where we will, we must cany it along with us ; and as a pert of our imperish- able nature, it will surrive death itself, and appear with us at the ludgment-seat, and remain with us in eternity.— Now, sin and the oonsdenoe are opposed the one to the other i and where both meet in the same bosom, there is a fearM conflict — sin struggling against conscience, and seeking to stifle it — conscience protest- ing against sin, and appealing to the justice of God. This fearful conflict i^ and must be, destructiye of happiness. '* There is no peace, saith my God, to the wicked r ibr the wicked is as a raging sea when it cannot rest." One or other, therefore— either sin or the sinner's conscience^— must be destroyed before his happiness can be secured. As we cannot get rid of consdenoe^ we must get rid of sin: sin is the dis- ease of our moral nature.; oonBcienoe is a part of its
- THB MECJUAITT OV
eonstitation ; and we must not expect that Cbd will alter the strocture of our being, in order to make us happy without being renewed. Conscience cannot be destroyed, but sin may ; and it must be destroyed if you would enter into God's kingdom.
It is a principle of our nature, that, in order to happiness, there must be some correspondence betwixt the taHes^ the disposiiienSy the haOUt of a man, and the scene in which he is placed — the society with which he mingles, and the services in which he is employed. A coward on the field of battle, a profligate in the house of prayer, a giddy worldling standing by a death-bed, a drunkard in the company of holy men, feel instinctively that they are misplaced ; they have no enjoyment there. Now, suppose the scene to be *^ the kingdom of Qod," — a kingdom which is de- scribed as consisting in '^ righteousness, and peace, and joy in the Holy Ghost,** — and that an unregene- rate man were translated into God's immediate pre- sence, and placed among the society and engaged in the services of the upper sanctuary, — oh f if he were not thoroughly changed at the instant when he crossed its threshold, can you conceive it to be possible that he eould be happy there? Well, then^ either our characters must become holy, or the whole style and nature of God*s kingdom must be changed. We must be raised to a state of meetness for heaven, or heaven must be lowered and accommodated to our carnal tastes. The latter is impossible ; God's king- dom must be holy, and if we would enter into the kingdom} we mutt be holy too.
A OBSAT mBRirAL CRANOB* 3?
From fihe considerations which have been adduced, -^from the general laws of God's moral gOTemment, from his declared design in the work of redemption, and fiom the actual cobstitntion of our own nature,*— it must be evident, that a spiritual and holy character is indispensablj pecessary in order to our entrance into his kingdom ; and this principle, thus firmly established^ is sufficient to demonstrate the necessity of regeneration, and the impossibility of salvation without it, in the case of all who are naturally fallen or infected with sin. If there be any who can justly plead exemption from this necessit}', they are «ttch and such only as can truly say that they are naturally unfaUen and spiritual and holy, and as stich fit for the kingdom of Qod. But the Bible proceeds on the supposition that there are none such on earth,-^that '* all hare sinned and come short of the glory of God;** and I believe that every conscience will do the preacher's work, by convincing you of this great truth, provided only it be duly instructed in the things of the kingdom of God. If the spiritual nature of that kingdom, and the holy character of God, and the awful sanctity of his government, and his real design in the wmrk of redemption, — ^if these thirigs be dearly disoemed by any man's conscience, as they stand revealed in the light of God's Word, he will intui- titely perceive, and instinctively feel, that he must be changed or lost — ^that he must be bom aneW) if he would see the kingdom of God.
We learn, however, firom the case of Nieodemni, that the doctrine of regeneration ifl apt to excite sur-
TUB IQCaWITTOV
pxiae and eren incrediiliiy, not oaily in tiie ignonait and prafligatey who make no profeanon of reHgion, but in many who belong nominally to the Chordi of God, who are strict and acnipulouB in their attention to its foniui, and, to a certain extent, conscientions in acting according to their amyictions of daty. The man with whom our Lord held this conrersation was a Pharisee,— he belonged to a sect which ii elsewhere declared to be '^ the straitest sect of the law," and described as ^' believing themselres to be righteous^ and despising others," — he was ^ a ruler of the Jews and a master in Israel/' and as such recognized as fit to teach and direct others in fnatters of faith and duty ; and he seems to hare been so fiir impressed by our Lord's mimstry, as to be willing to inquire after the truth ; for if bis coming to Jesus under the cloud of night be a proof that he was still influenced in some degree by the fear of man, his coming at all, and espedally his coming with such a confession on his lip^^'^ Rabbi, we know that thou art a teacher sent from God ; for no man can do those miracles which thou doest, except God be with him" — ^must be con- sideredy if his poution in society, his party connections, and his Jewish prejudices be taken into account, as a sufficient proof that he was in some measure im- pi^essed, and desirous of obtaining &r&er information. Tet eren this man, this conscientious Pharisee, this master in Israel, this timid but honest inquirer, no sooner heard the doctrine of regeneration, and that^ too, firom the lips of one whom he acknowledged as a teacher sent fiNnnGodf than he ezdaimed^ **How
A OBBAT flPnUTUAI. CHAIVOB. 39
sn a man be bom Trhen he is old?**-— ftnd when it was farther explained to him, and its absolute neeea- sity declared, he still/' answered and said, How can these things be f ' The.chief reason of lus incredulity . doubtless was, that he had no perception of the spi- rituality and extent of God's law, and no inward and experimental conTiction of his own sinfulness— none at least that impressed him with a sense of the ne- cessity of any great change to qualify him for the kingdom of God; and the want of any heartfelt con- yiction of «ts necessity, left his mind open to the fuU impression of those little difficulties as to the mode or manner of its production, which often occur to those who merely speculate on the subject, but which soon Tanish and disappear when the conscience is awak- ened, ai|d the heart impressed by the great reaUty itself* PeroeiTing that his mind was perplexing itself with these difficulties, and disposed to question the truth merely because it could not understand the manner in which so great a change could be wrought, our Lord first of all suggested a beautiful analogy, to show that there were many things whose reality couifl not be doubted, although the mode of their operation, and many circumstances connected with them, could not be explained. He selected the wind — the vital air by which natural life itself i» sustained, which, although it be iuTisible, is known to us from its effects, — he reminded him, that while its operation as an agent in nature was undoubted, th^e were many circumstances connected with its operation which were shrouded in impenetrable mystery ; and left him to
40 m AtuBtuTT oy
infer, that if k wece so 'wkh that wind irhich ii w> essential to the natural life of man» it was not unrea- sonable to belieye that his spiritual life might be pro- duced and sustained by an agency equally red and efficacious, although, like the former, it was also in- yisible and mysterious: and while he seeks in this way to remove the ground of his incredulity, which was the supposed impossibility of such a change, he at the same time brings before him, and presses on his consideration, another impossibility, as real aA the former one was imaginary — which is the impossibility of an unregenerate man entering into the kingdom of Ood. His mind was occupying itself with speculative difficulties as to the way in which so great a change could be wrought; but our Lord tells him, if there be a difficulty on the one hand, there is a much greater on the other, and that it is not so impossible that a man should be bom again, as it is that, without being bom again, he should enter into tHe kingdom of €k>d. It is in this way that we would still deal with the difficulties and objections which are founded on the alleged mysteriousness of the work of the Spirit: We would first of all remind you^ that there are many realities which you know and believe in spite of the difficulty of explaining every circumstance concerning them ; and then we would press the great reality on your attention, and show, that however mysterious the nature and mode of the new birth may be^ there is no mystery and no doubt, either as to the fact that you are f aliens or as to the principle that a spiritual chaiacter it indispensable, in order to your being
A OBEAT aPnUTUAX. CHAM08. 41
anembers of God's spiritual kingdom ; and thati from these two considerations combined^ it follows^ with demonstrable certainty, that '^ except a man be bom again^ he cannot see the kingdom of God/'
I belieTe that in most cases the difficulty of con* Tincing men of the necessity of regeneration, arises out of the want of a right scriptural apprehension of the facty that they are fallen, and corn^ted, and depraved ; for did they really believe the doctrine of human depravity in its fuU extent, and in its applica- tion to their own souls-^were they experimentally convinced of the guilt and demerit of sin^ and of their own sinfulness and danger in the sight of God, their own consciences would intuitively discern their need of some great change in order to their entering into his kingdom. A solid work of conviction would, in such cases, be the most effectual argument for the necessity of regeneration. But perhaps this convic" tion may be wrought in their consciences, by simply unfolding and applying the principle which our Lord assumes, — viz., that a man must be spiritual if he would be a member of God s kingdom ; for this prin- ciple is evident from the very nature of that kingdom, and evexy mind which is rightly instructed in regard to it, and which is duly impressed with its spiritual character, its unalterable laws, and its essential and pervading sanctity, must intuitively discern its own unfitness to enjoy it, by the evidence of its own con- sciousness and in the light of its own experience* For just as one vivid view of God in his true cha- ncter was enough to draw from the lips of Job that
D
42 THB MECESBirr OP
humble oonfession— -^ I hare heard of thee hj the hearing of the ear, bat now mine eje seeth thee, "wherefore I abhor myself and repent in dust and ashes ;** and just as a view of the gloiy of Christ had a similar effect on the apostle when ^ he fell at his feet as dead ;" so maj we expect that a cozrect appre« hencrion of the kingdom of God, and of its awful and unchangeable sanctity, will be accompanied with a profound sense of our 0¥ni unworthiness, and a con- viction that we must undergo some great change, before we can be qualified to enjoy, or permitted to enter it
Let me beseech you indiridually to weigh well this solemn statement of the Lord, and to consider it in its application to your own souls.' You cannot fail to see that he spraks of a yeiy great change, since he compares it to your " being bom again* — of a very necessary change, since without it you cannot see the kis^om of God ; and when you hear such a state- ment from the lips of one who is himself the only Sayiour of sinners, and who will, ere long, appear aa the Judge of all, you cannot fbil to be conrinced tha it is alike your duty and your interest to apply it to your own case, and to improTe it for your own salra- tion. I am aware that some, when they read of the new birth of the soul, contrire to erade the truth which Christ declares, by saying that his words are figurative. On this principle they explain away a great part of the Word of God. With them erery thing is figuratire : we haye a figuratiye &11, a fignratiye curse, a figuratiye atonement, a figuratiye Sariour, a
▲ GREAT SPIRITUAL CHANQE. 49
figuratiye regeneration, a figuratire heayen, a figuia- tiTO hell, — ^in &ct, a figurative Qospel. But grant that figurative language is employed on this as on manj other subjects — grant that metaphors are used to give us a lively apprehension of its nature ; I say figara^ tive language has a meanings nay, it is employed on purpose to enhance the meaning of plainer words. What» tiien, is the meaning of this figure — what is the reality which this metaphor describes ? Does it not mean some change — some greai diange— «ome greai chan^ of mind and heart — a change that has some xesemblanoe to a births a resurrectvm, a ertoHon 9 Why were ihiea^Jigures employed, but to declare the magnitude of that change, whose necessity is affirmed with a dedsioii and a peremptory phdnnesi which kayes no room for doubtt
44 OSHBIAL TXBW 99
CHAPTER IL
GENERAL VIEW OF THE AGENCY OF THE SPIRIT.
The fint thought that will occur to ereiy reflectiDg mind, in penuing our Lord's addrees to his diaciplest immediately before his departure, is, that the work cf the Spirit isy in iit awn place, at needful and as tm- portant at the work of Christ himself We are too apt, in modem times, to overlook the necessitj, or to miderrate the yalue of the Spirit's grace ; we talk much of the SaTiour, but little of the Sanctifier ; jet a consideration of the words which Christ address- ed to his disciples in the immediate prospect of his leaTing them, should teach us that the agency of the Spirit is so essential and so important, that his advent would more than compensate for the departure of the Saviour. '' It is expedient for yoUt" says our Lord, '* that I go away ; for if I go not away, the Spirit will not come unto you ; but if I go, I will send him unto you." (John xvi. 70 When the disciples heard their Lord utter the first clause of this verse, " It is expe^ dienljbr you that I go away," with what wonder must they have listened, and how anxiously must they have waited to hear the reason that could be given for so startling an intimation ! Had they been left to their
THB AOEKOr OF TH8 flPntlT. 49
own refiectioii8> and had they eonsulted together as to what would hare heen the sererest trial thej coald be called to sustain — ^the heaviest blow which could be inflicted on their cause — the most dangerous and disas- trous eyent which it was possible for them to conceire, would thej not with one consent hare agreed in de- daring that it would be the departure of their blessed Lord ? When it was announced to them, Jesus himself saw the withering effect which it produced on their minds, and he refers to it when he says, ** Because I hare said these things unto jou, sorrow hath filled your hearts." And no wonder that they we^e thus dejected in the prospect of losing the personal presence of Him who was their kindest friend, their unwearied benefieu^tor, their patient teacher, — whose wisdom was their guide, his power their defence* his sympathy their consolationi hb approval their reward, and Ids salvation their highest hope. They were attached to him as a personal fnend, by the strongest ties of grati- tude, and admiration, and love ; they had long asso- ciated with him on terms of most endearing intimacy ; they had often looked with delight on his benignant oountenaDce, *< full of grace and truth f they had lis- tened to his pubKc preaching and his private oonversa- tion, when " he spake as never man spake f they had witnessed his miracles of merc^, and his life of un- wearied beneficence, ^ when he went about continually doing good ;" and they had themselves received at his hands every benefit which Divine love, combined . with the meet per&ct human kindness, could bestow. And can we deem it wonderful, if the Uioiif^tof part-
46 QBZfKItiX VIEW OP
ing with sach a friend, urbose appeannce, and'Toice, and person were entwined with their fondest affections, filled their hearts with nnwonted sadness ? But thej looked to him in a far higher character ; they con- sidered him not merelj as their personal friend and henefactiM*, hut as the Mesmah that had heen promised to the iaihect-^the hope and consolation of Israel — the SaTionr of the worid; thej knew that he had oome on- a great puhlic mission, to introdnce a new order of things^ and to found a kingdom which should neT«r he moyed $ and although their riews of the nature and design of that kingdom were, as jet, in manj respects defective or eren erroneous, thej knew enough to conTince them that it was a great, an ardu- ous, and a difficult enterprise, which Christ came to accomplish, — that thej were destined to he his agents in carrjing it on, and that in this capacitj thej must be exposed to much oblo<juj and opposition, and even to persecution and death itself, — for with that fiiith* fulness which characterised all his intercourse with them, he had himself told them, <' The time cometh, that whosoeyer killeth jou will think that he doeth Ood service." Sdll these prospects, appallibg as thej were, might have been brayed, and these difiiculties surmounted, and these trials endured, bj the little band of his devoted followers, had thej still been called, as heretofote, to follow Christ's person, and to share with him a common danger, — ^thej might have persevered with courage and hope, looking to His wisdom to direct^ and his miraculous power to defend them; but noWf at this reij point, when the object
THE AOEKOT OP TBB fRRIT. 4)
of his inisflioii seemed to be unaocompliBked, and when the cloud was thickening aronnd them, and danger lowered of^er their path, thej were to be de- prired of their Counsellor, and Protector, and Friend. He was about to leare them and the world in which they dwelt, and to return to his Father in hearen ; and therefore, fearing that thej should be *' as sheep without a shepherd in the midst of wolves/' — ^' soitow filled their hearts." With what feelings of surprise, then, must they haye heard their Lord saj, ^' It is expedient for you that I go nway f with what eager curiosity must they haye expected an explanation (rf* the reason which riiould reconcile them to so great, and in their estimation, so irreparable a loss ? and when he gaye the reason — ^when he said, '^ It is exp^ent for you that I go away : for if I go not away^ the Spirit will not come unto you; but if I go, I will tend him unto you,** must they not haye bseen im- pressed with the conyiction that the office and work of the Holy Spirit were, in their Lord's estimation, as needful for the establishment and maintenance of his kingdom on earth, as his own office and work had been ? and ought we not also to feel that we grieyously' err from Christ's teaching, if we overlook the neces- sity, or undenralue the operations of that Diyine agent, whose advent Christ himself declared to be an ample compensation, and more than a compensation for the loss of his visible presence with the Church? For what higher testimony could be given to the necessity and value of the Spirit's agency, than what
48 ^ «juf BRAL Tisw or
if impHed in the words of Chnst, '* It i$ expedient for you that I go awaj ; for if I go not awaj, the Spirit will not come unto you ; but if I go, I will aend him unto you V
We learn from the same words, that the gill of the Spirit was purpotely reserved lUl after the exaltation qfCJtrisi, and was then to be dispensed by him^ as the iruit of his purchase, the gift of his grace, and the proof and manifestation of his reward. We are not to suppose, indeed, that when our Lord said, *' If I go not away, the Spirit will not come to you,'* he meant to intimate, that the Church had heretofore been altogether destitute of the Spirit*s grace, or that the disciples to whom he spoke had not yet expe- rienced the benefits of his ordinary influence. We know that long before— not merely before the de- parture, but before the Teiy advent of Christ — ^the Spirit's grace had been youchsafed under the Old Testament dispensation ; and that eyery belieyer from the beginning hsA been enlightened, and sanctified, and comforted by his spiritual power. David fre- quently refers to the Spirit as the author of light, and instruction, and. comfort to his own soul : '< Cast me not away from thy presence ; take not thy Holy Spirit firom me. Restore unto me the joys of thy salvation ; and uphold me with thy free Spirit'' To the Jewish Church at large, the Eternal Wisdom of Ood had said, ^< Turn you at my reproof; behold. I will pour out my Spirit upon you, I will make known my words unto you." And in regard to the apostles, Christ hun- self had said to Peter, ^ Blessed art thou, Simon Bar- jona; for flesh and blood hath not revealed this onto
THE AQEMCT OF THB SPntlT. , 49
thee, but toy Father whicb is in heaven.'* And again, *' Ye know him ; for he dwelleth with joa, and shall be in jou." But when he says, '' If I go not away, the Spirit will not come unto you/' he refers to some remarkable manifestation of the Spirit's grace and power, and represents it as being purposely deferred till after his departure. As the advent of Christ was the great promise of the Old Testament, so the advent of the Spirit is the great promise of the New ; and just as Christ had executed his offices as prophet^ priest, and king, before his manifestation in the flesh, but bad a signal coming in the fulness of times ; so the Spirit^ although given before, ^' must have a com- ing in state, in a solemn and visible manner, aocom« panied with sensible effects/' as in the appearance of a dove, and in the resemblance of cloven tongues.*
This remarkable eflusion of the Spirit had been, pre- dieted before in ancient prophecy ; and we read both the prediction and its fulfilment in the Acts of the Apostles (ch. ii.) : '^ When the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it ^\ed all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost* and began to vpeak with other tongues, as the Spirit gave them utterance." And Peter standing up, said '^ This is that which was spoken by the prophet Joel ;
* Dr. TboBM CkMdwyn on tb« Work of tho Holy Sptait— VTiHk^
50 GENERAL TZBW OF
f
And it 8hall come to pass in the last dajs (aaitfi God), I will pour out of my Spirit upon all flesh ; and your sons and your daughters shall prophesy." That this is the manifestation of the Spirit to which our Lord refenred in his conrersation with his disciples, ap- pears from the references which he made to it on other occasions. After his resuirection, and immediately before his ascension to glory, he said to the apostles, *^ Behold I send the promise of my Father upon you : but tarry ye in the dty of Jerusalem, until ye be en* dued with power from on high.** ^ And^ being assem- bled together with them, he commanded them that they should not depart from Jerusalem, but wait for the promise of the. Father, which, saith he, ye have beard of me. For John truly baptized with water ; but ye shall be baptized with the Holy Ghost not many days hence.*' And *^' ye shall receive power after ihat the Holy Ghost is come upon you ; and ye shall be witnesses imto me." (Luke zxiv. 49 i Acts i. 4, 8.) ^ From these passages we learn that there was to be a remarkable efiusion of the Spirit after our Lord's de- parture, and that it was purposely deferred, and reserv- ed as a proof and token of his exaltatioii^o the right band of God. It is expresdy said, " The H«Jy Ghost was not yet given, because that Jesus was not yet glorified,*' (John vii. 99),»-so that^ for some reason or other, this manifestation was purposely deferred tUl Christ's humiliation should have closed, and his ex- altation commenced. And I think it is very dearly intimated, that the gift of the Spirit was reserved as the crowning evidence — as the appropriate and peci:^
THE AGENCY OF THE SPIRIT. 51
Kar proof of the completion of his work, of its aoeep- tance on the part of God, of its efficacj on h^^nalf of his people, of his having earned and obtained the reward VDich had been promised, and of his being inyested Afith all power in heaven and on earth to carry into foil effect his great design as the Redeemer of the world. Every other fact in his history, every other step in his progress, had its appropriate proof. His incarnation was celebrated by angels — ^his baptism vnu accompa- nied with a Toice from heaven — ^his mirades were vntnessed by thousands — his death, his bnrial, his re- sorrectionj were attested by eye-witnesses. When he arose and appeared among his disciples^ they saw and spake vdth him ; an^d after a season he led them forth to Bethany, — ** And it came to pass, while he blessed them, he was parted from them." They beheld him while he was taken up ; but *' a doad receiyed him out of their sight** No hunian eye could penetrate that cloud — they could not follow him, as he entered heaven, and took his seat at God's right hand. But before he ascended he had mentioned the gift of the Spirit as the appointed sign and proof of his exalta- tion—a token of his power when he should appear in heaven. And, ohl surely it was fitting that some such peculiar evidence should be furnished of a fact which no human witness could attestt but on which depends the certainty of our salvation I For Christ's exaltation is the proof of the completeness of his work, of the acceptance of it by bis Father, and of the hopes of all his people. And .if his exaltation was to be evinced and certified by the gift of the Holy Ghost,
62 OEMERAL VIEW OF
-^if this was the appointed and prerignified proof of that glorious truth, then it is to be regarded as the fruit and token of the Redeemer's triumph, and as a pledge that erery other blessing which he died to pur- chase has been won, and will be giyen to all who believe in his name. When we consider the sul^ect in this light, we may discern the dirine wisdom of that arrangement to which our Lord referred, when he said, ^* If I go not awaj, the Spirit will not come to jon ; but if I go, I will send him unto you ;" and see how, when the Spirit actually descended, accord- ing to his promise, the apostles must have regarded it as a proof that Christ was exalted ; and if exalted, then his mission was divine, his redemption complete, his righteousness accepted, his reward bestowed, his mediatorial authority established ; — so that, when Chriftt ascended, and the Spirit descended, they might exultingly exclaim, *' Thou hast ascended up on high ; diou hast led captivity captive; thou hast received gifts for men, even for the rebellious ;" and, turning to the unbelieving Jews, they could say, ^' This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right band of God exalted, and having received of the Father &e promise of the Holy Ghost, be hath shed forth this, which ye now see and hear. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."
In the conversation which he held with his dis- ciples, our Lord gives a vomprehensiife account of the nature and design of the S iritt work.
THB AGENCY OF THE SPmiT. 63
It 18 represented as being designed for two very distinct ends, and for two widely different classes of men. It is designed for the oonriction of ihe tvorldy and for the confirmation and comfort of the Church. The world is spoken of, and also a peculiar people, who hare been separated from the world : ^' He will reprove or convict the world ;" but he ^' will guide you into all truth." Unbelievers will be convicted by his coming, but believers will be confirmed and edified : ** He shall glorify me, for he shall receire of mine, and shall show it unto you.'' So that the gift of the Spirit is designed to have an important influence both on the world and the Cbuboh.
In reference to both classes— Christ, in his person, and offices, and work, as the Redeemer, is the one great subject which the gift of the Spirit is dengned to illustrate, — in other words, the Spirit is CHRisr'a WITNESS on earth, affording such evidence of his di- vine mission and mediatorial authority as is sufficient to convict, if it serve not to convince, unbelievers ; and glorifying Christ, by unfolding to his disciples, and enabling them to discern, such views of his glory as serve to confirm them in the faith, and to attach them more closely to his service and cause.
Let us briefly consider the work of the Spirit in reference to each of these two classes of men — be- lievers and unbelievers, or the world and the Church.
Of the former it is said^ *' And when he is come, he will reprove the world of sin, and of righteousness, and of judgment : of sin, because they beliere not on me ; of righteousness, because I go to my Father,
54 CRBNERAL TISW OF
and ye see me no more ; of judgment, because the prinee of this world is judged." (John xvi. 8-11.)
The word which is here translated reprote* has no exact sjnonjnne in our language, and it is difficult to find a term which, like that in the original, is eqtiallj applicable to each of the three subjects to which it is here applied. The word reprove applies well enough to sin, but not so well to righteousness and judgment; while the word convince^ which is used in the margin, is ordinarilj employed to denote more than is here ascribed to the work of the Spirit, as it implies an actual efiect in the way of satisfying the judgment and securing the assent ; whereas the original word does not necessarily import any such effect. There is no doubt, however, as to the meaning of the expression. It signifies to prove upon or against — to cowviet hy proof: or, in other words, to present such eyidence as will be sufficient to condemn, if it fail to conyince. And that we may understand how the Spirit may be said to conrict the world of or con^- eeming sin, and righteousness^ and judgment, we should consider separately the eufyect^ the doctrine, and ^keproqfj as they are sererally intimated in our Lord's words.^
The subject on which the gift of the Spirit is de- signed and fitted to shed a clear and conrincing Ught, is — the character and offices of Christ : *< He was despised and rejected of men ;'''and many among the Jews disbelicTed his claims when he professed to be the Messiah duit had been promised to their fiithersi
THE AOENCY OF THB flPmiT. fiS
and accounted hhn as ''a deceiyer of the people." Now, on ihis subject, tlie Spirit, when he descended, was to teach three great lessons : He was to convici the world qfnn, because they believed not on Christ, *^by demonstrating, that he whom thej rejected as a deceiver, was indeed what he professed to be, and bj giying such a proof of his ^vine mission as should involye them in aggrarated guilt, should they continue to resist, or deny, or question his claims. He was to convict ike world concerning righteousneMy'^^hj which I understand the righteousness of Christ, de« claring him to be a righteous person, whom the Jews had condemned as a male&ctor, and not only righteous in his own private character, but in his o£Gicial relation as the Redeemer of his people,**— '^ the very end of the law for righieoosness to every one that believeth." And he was to convict the world rf judgment^-^Aii judgment iii general, as evinced by the whole work of redemption, but more particularly of the judgment that had been executed on Satan, the head of the great apostacy, when he who was the ^' seed of the woman bruised the serpent's head,*' and when he who ascended up on high ^^led captivity captive," and **• spoiled principalities and powers, and made a shew of tiiem openly, triumphing over them in his cross/*
These three lessons or doctrines have reference to one and the same great subject — which is Christ him* self; and they are all taught by one and the same Spirit, and evinced by the same kind qf proqf. The proof in each instance is furnished by the Spirit-^-aai
66 GENERAL TIEW OF
by bis mere descent, as well as bj tbe reyektiQiir whicb be made. Tbe mere fact of the Spirif s advent after our Lord's ascension, was, in the circumstances, sufficient of itself, and apart from any new communi- cation of truth, to prore against the worM each of tbe doctrines or lessons to which I bare already referred. It was sufficient to eonrict the world of the sin of un- belief, since it proved that Christ, whom tbej rejected, was tbe Anointed of God ; to convict tbe world of bis perfect righteousness, since it proved that Christ, whom they condemned, was accepted as righteous with Ood ; and to convict the world of judgment, since it proved that Christ, whom they bad unjustly doomed to die, bad been constituted Judge of all, and bad executed judgment on the prince of the world himself. So that the mere fact of the Spirit s descent after Christ's ascensicm, when viewed in connection with his prediction and promise, was 'of itself a demonstrative proof of bis character and office as tbe Lord's Anointed, and as such, sufficient to convict, if it did not convince, — to condemn, if it did not convert, those who believed not in his name.
It may appear, at first sight, to be somewhat diffi- cult to connect tbe proof with tbe doctrine, or to see tbe bearing of tbe one on tbe other, as they are here stated ; but a little reflection will serve to convince you that in reality no demonstration could be more cogent or more conclusive, than what is affi)rded by the gift of tbe ' Spirit in favour of tbe mediatorial character and offices of the Lord Jesus Christ. For, let us only realize the fact as it is set forth in tbe New Testa-
THE XOEKCV OF THE SPIRIT. 5?
ment; let m bear in mind, that before learing bis disciples^ the Lord Jesus had intimated to them, that after his ascension to glory, and as a fhut and effect of his exaltation, he would send down u^on them the Holy Spirit, and they should be endued with power from on high : and recollecting this prediction or pro- mise, let us place ourselves in their situation, and en- deavour to ccmceive what must have been their con- victions and feelings when that promise was fulfilled : —oh ! when they heard the sound of the mighty msh- ing wind, and when they saw the cloven tongues, like as of fire, resting on every forehead ; and when ikej felt themselves inwardly moved by a new power ; and when they began to speak with other tongues, as the Spint gave them utterance, — who can doubt that, in that solemn hour, it would be the first recollection of eveiy disciple, thatthe Lord had spoken of this, and the innermost conviction of-eyery mind, that Jesus was in- deed exaltedy-^that Jesus was noneother than th^right- eous one, — ^that Jesus was now both Lord and Christ ! And what must have been the effect of this manifes- tation on the minds of unbeUevers themselves, we may conceive from the sacred narrative, where it is not only said, that ^^ they were all amazed and marveUed, saying Are not all these which speak Galileans? and how hear we eveiy man in our own tongue, wherein we were bom f'but also, that when Peter explained to them the prophecy which predicted such an effusion of the Spirit, and connected it with the ascension and exaltation of that same Jesus whom they had cruci- fied, they felt instinctively the force ^ those Tery
68 QBMBRiX YIKW OF
considefations whidi our Lord Btates; they tAt at once» that this miracQlous manifestation of the Spirit was a sufficient proof that Christ was exalted, and if exalted, then righteous ; and if he was righteous, th^i they were sinful in dishelieying and rejecting him,-*-and aeoordinglj ^^they were pricked in their hearts, and exclaimed. Men and hrethren, what shall we do ?" Christ's exaltation, of which the gift of the Spirit was the predicted proof, is sufficient, when it is duly realized, to cany home the conyiction " of sin, and righteousness, and judgment ;*' for it was just a nvid view of Christ in his exaltation that disarmed Saul the persecutor, and changed him into a zealous preacher of the Cross. These examples may suffice to show that the gift of the Spirit is fitted to canvid the world by the proof which it affords of Christ's exal- tation and of his mediatorial power ; to conTict the worid of '^ their sin, because they belieye not en him ; of his righteousness, beeause he has gone to the Fatiier ; and of judgment, because the prince of this world is judged."
In reference, again» to God's people, or the Church which he has gathered out of the world, the gift of the Spirit was designed for their instruction, and edi- fication, and comfort Christ said to his disciples, *" I haswe yet many things to say unto you, but ye can- not bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." ^' He shall glorify me ; for he shall receiye of mine, and shall show it unto you."
THB agbhot of thb bfibit. . 59
Hie l^postks were to be qualified by the gifts of tbe Spirit fpr exercising the offiee with which the Lord had inreeted them, — for preaching the Gospel among all nations, and for putting on record^ for the instruction of the Church in every age, the precious truths of God. They leceired the gift of tongues on the day of Pentecost, whidi enabled them to address eyery man in the language in which he was bom; and Christ's promise bore, that along with the gift of tonguesy they should obtain such assistance as was needful for recalling the truth to their recollection, and completing the scheme of reyelation. The New Testament consists partly of a narralwef and the Spirit was promised in these terms,-^*' He shall bring eH things to your remembrance, whatsoever I have said unto you ;"• it is partly dodrinaU and the Spirit was pronused in these termsy^n-^ He shall teach you all things, he shall guide you into all truth ;" it is part- ly propheiicaly and the Spirit was promised in these terms, — *< He will show you things to come." The apostles completed the Gospel, and thus was fulfilled the Lord*s intimation — ** I have yet mahy things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come^ he will guide you into all trutii.*'
But not the apostles only — all the private members of the Church, and all believers, without exception, wero interested in the gift of the Spirit. They were not all inspired, nor were they all endued with mira- culous gifts ; but they were all partakers of his renew- ing and sanctifying grace. And to this inward and •piritoal work on the ioul» our Lord xefieiB aa one of
00 GENERAL TIEW OF
the fruits of the Spirit which they ahould receire. Accordingly we read, that on the day of Pentecost there was not only an effusion of miraculous gifts but also a copious effusion of <xmyerting and saving grace : three thousand souls were at once translated out of darkness into maryelloUs light. We are too apt, in reading the account of this manrellous eyent, to con- ^ne our attention to the miraculous gifts which were then conferred, and to think more of the inspiration by which the apostles were enabled to speak with tongues, than of the renewing, conyerting, and sancti- fying grace which accompanied their preaching, and which turned so many from darkness to light, and from the power of Satan unto (xod. The former manifestation was more striking to the eye of sense ; but the latter is in itself unspeakably more important* The one was a means, an eyidence^ a sign ; the other was the efficient cause of every conversion. ; and this latter is the ordinary, permanent, and everlasting work of the Spirit in the Church of Christ.
If it be asked how far we are stiU eoncemed in the intimation which our Lord made to his apostles of the advent and work of the Spirit after he should leave them, — I answer, that from various other passages of Scripture, we learn that we are now placed under a dispensation which is called emphatically '' the minis- tration of the Spirit," and under which his people in all nations and ages are left to the Spirit^s t^iching in the absence of their risen Lord. This is the last, the complete, the crowning dispensation of the scheme of grace It is true that there are now no miraculous
THE A(2EN€nr OF THB 8PIBIT. 61
gifts of ike Spirit ; but the Spirit is still Chrisfs wit- ness ia the world, and Christ's agent in the Church. He has given such a testimony as is sufficient, even in these modem times, to ^cOnyict the world of sin, and righteousness, and judgment; and he still acts as the Teacher, the Quickener, the Sanctifier, and the Com- forter of the Church, ^' guiding his people into all truth,*' and glorifying Christi by reeeiring of his, and ^' showing it unto them."
In considering the character of the GkMpel dispen- sation, it is of paramount importance to mark the distinction which is drawn in Scripture betwixt the extemat manifestation of the Spirit on the one hand, and his internal operations on the other, — and to re- member that the '' ministration of the Spirit" includes both. Of the former it is said, ^ The manifestation of the Spirit is given to every man to profit withal f* that is, the external exhibition of the Spirit in his miraculous gifts, — for to these the apostle particularly alludes, as is evident from the succeeding verses, — was designed and fitted to qualify those on whom such gifts were conferred for public usefulness, both in the way of convincing the world, and edifying the Church. Of the latter, it is said, that ^^ hedwelleth in US'* — ^that he ** walketh in us" — that <* he worketh in us both to will and to do" — ^that ** he worketh in us all the. good pleasure of his goodness» and the woik of faith with power i" in fact, as we shall have occasion to show, the exercise of eveiy spiritual grace, and the enjoyment of ever^ spiritual blessing, is ascribed to the direct mtemal operation of the Spixii on our souls.* That the
• M'Lnirin'f W«k% tt. 110^
62 GBNBRAL TISW OF
ministcation of the Spirit, in the apostolio age, iacladed both the extemal noanifestatioxi and the internal ope* ration above described, cannot be seriously questioned by any candid reader of the New Testament ; and that it does so stilly is evident, not only from the fact that the dispensation of the Qo^l is expressly called, by way of eminence, ^^ the ministratson of the j^irit," without any hint being given of any of his essential operations being withdrawn from the Church, but also from the promise of Christ, which is only Ailfilled by the presence of his. Spirit — << Lo! I am with you alway, even unto the end of the world;'* and from the method in which the Bible appeals, both to the world «nd the Church, on the subject of the Spirit's witness and the Spirifs agency^ It is true that the miraculous gifb of the Spirit have been withdrawn ; but there is still a " manifestation of the Spiritf' not- withstanding, and such a manifestation as is sufficient to convict the world as well as to edify the Church. For the Bible — an inspired record in a complete and perfect form — ^is the Spirit's testimony, the Spirit's witness for Christ in the world, which, more power- fully than any miraculous gift, bespeaks God as its author, and which carries with it such evidence as amounts to *' the demonstration of the Spirit;** inso- much that, as ini hearing prophecy of old, so in read- ing the Bible now, an unbeliever may be " convinced of all and judged of all, — ^the secrets of his heart are made manifest, and he may be led to worship God, and to feel that God is in it of a truth." Besides the Bible, there is still in this worid the Churcb, which is the visible body of Christ— a body of which
THE AOBNOY OP 1HB flPIBIT. 63
ifl the head, and the Holj Ghost iti qmckening nod perrading ^irit; andi by its yisible presence, and wonderfiil preaerration in the world,- as well as bj its public testinionj, the Church is a signal witziefls for Christ More particularly, tiiie Holy ^irit still raises up and qualifies men for the work of the holy ministry in the Chnreh,- enduing them with such gifb and graces as are needful fbr them in the Tarious spheres of labour to which they are called.* And there is another manifestation of the Spirit still, — the living epistUs,. which are known and read of all men, .—who ^' are manifestly declared to be the epistles of Christ, written not with ink, but with the Spirit of the liTing Qod ; not in tables of stone,, but in fleshly tables of the heart" And if, in addition to these objective manifestationsf of the Spirit, we consider his subjec tive opwations, both in his common influences on the minds of unbelieTers, against which ^* they striTO," and in his saving influenoes on the hearts of his people^ we shall discoTer ample reason for beUeVing that the d&Bpensatian of the Qospd is still as teaDy «« the ministration of the Spirit" ta iX was in the age of thespostles.
The general view which has been presented of the office and work of the Holy Spirit suggests many practical reflections of great value. Of these i shall only mentionr the two following:-— It teaches as
• On this bnmch of tke mibjcot. Me the great Work of Or. Owen on the Spirit.
t The leUtioo which the work of the Spirit been to the Evldcneei of Cbrtttlanity it a subject of profound interest, which has seldom been duly considered, but It does not fiUl within the design of the present work to expound it.
M GBNERAL TIXW OF
how defectiTO and erroneous mngt be the yiews of the Qospel which are entertained bj those, whether amongst the ministers or members of the Christian Church, who exclude from their creed the doctrine of the Spirit's agency, or at all events habituallj overlook its necessity, and neither pray for nor expect his in- terposition. That any Christian minister, acting un- der a dispensation which is expressly denominated the " ministration of the Spirit," should be jealous of that doctrine which constitutes the very strength of his ministry, and that, too, when he is himself de- scribed as '^ one that ministereth the Spirit ;*' that he should regard the active agency of the Spirit in the Church as a foolish or fanatical notion, when Christ himself declared, that the presence of the Spirit there would more than compensate for his personal depar- ture ; and that he should treat with ridicule and scorn what constitutes the very substance of Chrisfs pro- mise, the subject of every believer's prayers, and the object of the Church's hope and expectation ;^- 8uch views and feelings indicate a lamentable igno- itmc^, not of one doctrine only, but of the whole scheme and constitution of the (xospel ; and none can wonder that his miniBtiy is not blessed, when he slights the Spirit, who alone can render it effectual.*
The view which has be'en given of the office and work of the Spirit, should also address an instructive lesson to those hearers of the Word who imagine that they are now in a less fitvourable situation than were the earlier followers of Christ Such men complain
* Sm aa ckoaDeBt wrmon on <* the Mlnittnktton of th« Spirit,** preubed before the Synod of Aberdeen, by the Rev. Ifr DnyUbon of the Wett Churob.
THE AOBNCT OF TRS SPIRIT. 6S
that there is now no supernatural manifestation— no ▼imble miracle— no conyindng sign of Chiisf s presence and power in his Church ; and are apt to think, that had they been permitted to see Jesus the Lord, to hear his voice, and to witness his wonderful works, they would have certainlj beliered. Now, not to in- sist on the fact, that multitudes who did see the Ixml in person, who followed him from village to village, and heard his discourses, and saw his miracles, were not only not conyinced, but were hardened in unbelief and exasperated into enmity, — I wish you to observe, that even his chosen disciples, who compianied with him for years, were distinctly told that their future condition would be not worse, but better, when Christ should leave them, and the Spirit descend ; and does not this imply that the grace 6f the Spirit was of more importance to the Church than the personal presence of Christ himself — that it was more than sufficient to compensate for his departure ? And what more could be said to convince you of your error, if now, under the final and perfect dispensation of the C^ospel, and under '^ the very ministration of the Spirit/' you re- main in a state of unbelief ? It is true you have no miracles ; but you have the Spirit's testimony in your hands ; and if " ye believe not Moses and the pro- phets/' or Christ, and his evangelists and apostles, ^ neither would ye believe though one rose from the dead."
For, consider seriously the distinction which is so strongly marked in Scripture betwixt the mira- cuhus gifts and the internal graces of the Spirit, and ask yourselves, which of the two is the more
66 aENBBAIr TIEW OF
▼alnable 7 That thej are quite dktinct, is erident from the fact that thej might exist sepaxate and apart from eadi other. Many, in primitiTe times, were renewed and sanctified bj the Spirit's grace, who were not endued with mimculous powers ; and some, again* were endued with his miraculous gifts, who were not made partakers of his saring grace. This appears from the case of Saul under the Old Testut- ment, who was endued with the gift of prophecj, while his heart was unrenewed, — ^from the case of Judas under theNew,— «nd still more from the solemn words of our Lord himself: ^'Many shall come to me in that daj, fiaying, Lord, Lord, have we not pro* phesied in thy name, and in- thy liame cast out deriU^ and in thy name done many wonderful works ? To whom I will answer, I nerer knew you ; depart from me^ ye workers of iniquity." The miraculous gifb, and the internal graces of the Spirit, then, are quite distinct, and might even exist apart. Now,' of the two which is the more yaluable? Surely that which stands connected with the salration of the soul ; for even were there no express testimony of Scripture on the subject, this inference would be warranted by the simple fact, that his inward grace alone can save the soul. But there U an express testimony of Scripture on the subject : for, bringing these two things into direct comparison, the apostle intimates that one saying grace in the heart is of greater ralue than aU miraculous giflts put together. Having spoken (1 Cor. xii. 30) of the gifts of healing, and miracles, and tongues, he says, '^ Coyet earnestly the best gifts," expression which shows that be did not by any
TUB IJQENCY OF THE SPIJtlT. 6?
means disparage them ; but he adds, ^* And yet show I nnto yon a more excellent way.*' And what is that ? ^' Though I speak with the tongues of men and of angels, and have not charity" or lovb, '*' I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mys* teries, and all knowledge ; and though I haye all faith, so that I could remove mountains, and haye not cha- rity^ or hvcj ^* I am nothing." Here he selects one of the inward graces of the Spirit — for ^' the fruit of the Spirit is loye,'*-*and declares of it that it is more yaluable ihan all the miraculous gifts of the Spirit combined. Now these two — ^ihe miraculous gifts and the internal graces of the Spirit — ^being distinct, and capable of existing separately, and the one being so much more yaluable than the other, the only question that remains is, Which of the two is the permanent inheritance of the 'Church ? It is eyidently the more yaluable of the two. The miraculous gifts of' the Spirit haye long since been withdrawn.* They were used for a temporary purpose. They were the scaf- folding which Ood employed for the erection of a spiritual temple. When it was no longer needed, the scaffolding was taken down, but tbb templb still stands, and is occupied by his indwelling Spirit ; for, *^ £[now ye not that ye are the temple of Ck>d, and that the Spirit of Ood dwelleth in you T (1 Oor iii. 16.)
• Tht tut is ■dmltted by Uie lUv. E. Irriaf, but if Moibed to ttw .want of fUth oo the part of tlM ChuidL— BMiiS«r an Bttptim, p. lA.
68 OBXYEBAL VIEW OF
CHAPTER III.
GENERAL VIEW OF THE PROCESS OF A SINNER'S
CONVERSION.
In the last chapter I endearoured to illostrate the general design of the gift of the Spirit, in reference both to the World and the Church, founding mj ob- seryadons on that comprehensiye statement of our Lord, *' It is expedient for jou that I go away ; for if I go not awaj, the Spirit will not come unto jou ; but if I depart, I will- send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment ;" and ^' he will guide jyott into all truth ;*' ^' he shall glorify me ; for he shall receive of mine, and shall show it unto you." Two classes are here spoken of, — the two great classes into which, according to the Scriptures, all mankind are dirided — the world and the Church ; and the gift of the Spirit was designed to have an important bearing on each : it was designed to reprove or convict the one, and to instruct^ and guide, and edify the other. It is a mistake to imagine that the gift of the Spirit is so confined^to the Church as to have no bearing at all on the unbelieving world. It was expressly inti«
THB PB0CBB8 OF A SIMlVBft's OONTEBSION.
mated hy our Lord, that when ^* he came^ he should reprove the world/' or conyict the world bj proof, con- ceming ** an, and righteousness, and judgment ;" and the apostle, referring to one of the miraculous fruits of the Spirit, says, ^ Tongues are for a sign, not to them that 1>elieTe, but to them that belieye not ; but pro- phesying"— another gift of the same Spirit — ^ senreth not for them that bdiere not. but for them that be- liete.* The Spirit, then, affords such proof or eyidenoe to the unbelieving world, as is sufficient either to con- vince or convict, to convert or to condemn tJiem; while to the believing Church and people of (xod, he imparts larger and clearer views of divine truth, and enables them to discern *' the light of the knowledge of the glory of €K>d in the face of Jesus Christ.'*
But betwixt these two classes, however real the distinction, and however wide the difference which divides the one from the other, there is not now, as there will hereafter be^ an impassable barrier of sepa- ration. In the state of retribution, believers may say with Abraham, ^ Between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence ;" but in the present state of grace there is no such barrier ; souls^ are continually passing from the worid to the Church — ^from darkness to light —from death. to life; the way is plain— ^e door is open — ^the warrant is dear; every believer was once an unbeliever; every saint was once a sinner; and all Ood's people will gratefully acknowledge, that if they now belong to a peculiar dass, and are no longer
70 GBNBRAL VIEW OF
''aliens and stengersy bnt fellow -citiaEens iriiii the saints, and of the honsehoid of faith," this is not to be ascribed to any original difference betwixt them and ^eir fdlow-men— 'for naturally all belong to the sane class, and partake of the same character, — ^but solely to that great change which was wrought on their souls, when they ** had their eyes opened^ and were turned from darkness unto light, and from the power of Satan unto God." Now, it is to the case of a soul, while it is in a state of transition from the one class into the other, and passing from the world into the Church, that I propose at present to direct your attention; and in doing so I shall endearour to present a gene- ral Tiew of the process of a sinner^s conyersion, when, being reproved as one of the world, he comes also to be guided and taught as one of Christ's disciples.
In the Holy Scriptures, the origin of the scheme of redemption is ascribed to the love of the Father ; and its ultimate issue is' declared to be ^ the salvation* of his people, or ^' their obtmning of the glory of our Lord Jesus Christ ;" but betwixt these two there is a middle term, descriptive of a change through which they must pass, — a diange contemplstted and provided for in God's eternal purpose, and essentially necessary AS an element' in their preparation for the glory that remaineth to be revealed. *' God has chosen you to salvation^ through sanctification of the Spirit and belief of the truth,** This is an integral part of the Divine plan, and an essential requisite to our admis- sion into heaven $ and it is described in two clauses — the one pointing to the agent by whom the change
THB PROCBfiB OP ▲ BIIfNBJl's CONTBBSION. 71
IB wrought — ^the other to the means which he employs in aocompUshing it : *^ through aanctification of the Spirit^-^he is the agent ; and '^ belief of the truth*'— that 18 the means.
We learn from this and many other passages, that our personal and saying interest in the redemption of Christ, depends on its being applied to us individually by the grace and power of the Holy Spirit. The Holy Spirit, not less than the Father and the Son, has an important office in the work of our salTation : it belongs to him to apply to indiTiduals the redemp* tion diat was purchased by the Saviour. It is through « sanctification of the Spirit " that any obtain the « glory of the Lord Jesus Christ" Christ's salvation can be of no use to any man unless he be made a partaker of it ; and he is made a partaker of it only by the work of the Spirit* You may be labouring under a loathsome, inveterate, and fatal disease ; a remedy may be provided for you — it may be purchase ed — ^it may be offered freely for your acceptance ; but if either through insensibility as to your danger, or indifference as to your life, or unbelief as to the skill of the physician, or dislike to his method of cure, yon refuse the proffered remedy, it is of no practical us&*- you disbelieve and die ; — so is it with your souls ; sin is your disease ; God has prescribed the cure, Christ has purdiased it; it is freely and fully proposed to every sinner in the Gospel; but it is of no saving benefit to any, unless it be applied to them by the Holy Spirit
It is deeply interesting to observe that in those
73 GENBBAL TIBW OF
comprehensiTe summaries of the Oospel which occur ia yarious parts of Scripture, the agency of each of the Three- Persons of the Godhead, in the work of men's salration, is distinctly stated ; and that, on the agency of the Spirit the whole practical effect of what was wrought hy the Fathet and the Son is declared to depend. For example, — ^it is hy the Spirit that God approaches to us tlurough Christ ; for he draws near to sinners in the Word, which is the Spirit's message, and by the Spirit*s grace that Word is rendered effec- tual : ** He sayes us by the washing of regeneration and the renewing of the Holy Ghost, which he sheds on us abundantly through Jesus Christ our Lord/* — It is hf the Spirit th&t we have access to God through Christ : ^^ Through whom we both have access by one Spirit unto the Father.** — ^It is by the Spirit that we become partakers of all the benefits which were pur- chased by the Son, and are ofiered by the Father: for *^ ye are washed^ ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God."
It is equally true, then, that but for Christ's death, the Spirit would not have been giyen ; and that but for the Spirit's work, Christ's death would have been in Tain. This was the view entertained by the divines of the Reformation ; and accordingly, you will mark a singular beauty in the arrangement of the Shorter ^ atechism, where, after a full account is given of Christ's work, both in his state of humiliation and exaltation, the Spirit's agency in the application of re- demption to individuals is interposed betwixt the work
TBE PBOCEfiB OF ▲ BmXBSCd COVTBSSLBlOV* 73
of Christ and the sanng benefits which flow fixwi it to his people. It is the Spirit's work which con* nects the two — which fonns the link betwixt the poxw chase of salvation on the pan of -the Redeemer, and the enjoyment of salration on the part of his people ; and neyer till this great article of our faith is duly understood and acknowledged^ shall we either feel as we ought how absolutely we are dependent on £»• grace from first to last, nor how admirably, at eyeij stage, God has proTided for us the grace which wa need!
Sanctification is used sometimes in a wider, and at other tiroes in a more restricted, sense. In the latter, it is descriptiye of the progressiye and gradual adyancement gf belieters in the path of faith and holiness and comfort, — or, in other words, their spiri- tual growth after they have been bom again ; but in the former it includes the new birth itself, 0$ well as ^e life which flows finom it, — the first as well as the succeeding steps of that course which begins in oon* version, and ends in glory. In this comprehensiye sense it denotes a radical change of mind and heart, whereby new views, new ininciples, new motives, new hopes, and new habits are imparted to them ; so that they become *^ new creatures : old things pass away; an things become new.** The vriiole of this change.ia ascribed to the agency of the Spirit of Ood: it is ^ throv^h sanctification of the Spirit" that a sinner is bom again ; and it is *^ through sanctification of the aame Spirit" that he is enabled to die mora and jbobs onto sin, and to Uve unto righteonsnaM.
F
74 OBIVBAAL VIEW. OF
Bui while llie great change is wrought hj the power of the Spirit^ this divine agent acts by the use of means mch as are adapted to the constitution of the humsii mind. It is through << belief of the truth" that the Spirit fulfils, in the case of adults, our Lord's prayer on be- half of his people — *' Sanctify them through thy truth, Hhj Word is truth." The Word, or the truth contained m the Word, is the instrument by which the Spirit acts in applying the benefits of Christ's redemption ; and it is an instrument admirably adapted to its end. Power- less in itself, it is mighty through God. It is the sword of the Spirit. It is the hammer by which he breaks the rock in pieces. It is the light which he opens the mind to reoeiye. It is the food by which he feeds, and the medicine by which he heals, and the consolation with which he comforts. The Spirit and the Word must not be disjoined ; the sanctification of the Spirit, and the belief of the truth, are inseparably linked to- gether, and are equally essential — the one as an effi- cient agent, tiie other as a fit instrument or means. Hark how uniformly they go together in Scripture. Of r)^;eneration it is said, that we are *^ bom of water and of the Spirit,** — ^he is the agent in that great initial change ; but it is also said, we are " bom not of corruptible seed, but of incorruptible, eyen by the Word of Gody* — ^that is the instrument by which the ehange is wrotght Of Lydia, it is said, ^' The Lord opened the heart of Lydia,''-^here is diyine agency ; but the use of means was not superseded, for it is added, ^so that she attended to the things that wesa •poken of Paiiil,''-^here is the instromentality of the
TBB PR0CBS8 OP ▲ BmnnS&^B CONYBBfllQK. 75
WoicL And the Psalmist's prayer, " Open thon mine ejes," recognises the necessity of dirine inflaence ; but when he adds, '' that I may see wonderful things out of thy law," divine truth, as revealed in the Word, is also recognised as the means of his instruction. These two-* the sanctification of the Spirit^ and belief of the truth — are equally essential, and the one must not be allowed to supersede or exclude the other. . Having premised these general observations, let us now conceive the case of a soul that belongs as yet to the world, or to the class of unbelieving men, and consider the way in which, through the agency of the Spirit of GK)d, he is translated into the other dass, and made a living member of his Church. This transition occurs at the time of his conversion ; and the process by which it is effected may differ in different cases, in respect to some of its concomitant circumstances, but essentially and siibstantially it consists in his being brought to believe the truth, 90 as to comply with, and embrace the method of salvation which is proposed to him in the Gospel. And in order to this, there are three distinct steps or stages by which the Spirit of God leads a sinner to the Saviour, which are described and placed in their natural order in the Shorter Catechism, where we read, that <' Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renevnng our wills, he doth persuade and enable us to embrace Jesus Christ for salvation, as he is freely offered to us in the Gospel.** The first part of the Spirit* s work, in order to a
76 OEMBRAL YIBW OF
Bumet^B conversioD, is ** to connnce him of his mi and mitay/ and especially of his guilt and danger as an unbeUevevy Ering hitherto without Christy and there* fore without God and without hope in the woild. This is expressly declared hj the Saviour to he part of the Spirit's work: ^' He shall reprore the world of an : of sin, hecause they heliere not in me.** It does not suit my present purpose to describe the nature of conTictiony or to gire a detailed account of the sin* ner's experience under it ; that will fall to be consi- dered herec^fter. In the meantime^ I would only oflfer an outline of the whole process by which a sinner is translated from the kingdom of darkness into thb kingdom of God's dear Son ; and show^ in regard to each of the stages of that process, the place which it holds, and its indispensable necessity, in order to say- ing conyersion. Conyiction occupies the first place ; for it is by convicting that the Spirit converts ; but when it is thus used, the term must be understood in a large and comprehensive sense, as including a great deal more tiian is usually implied in mere remorse on account of sin. It is chiefly of their tin, because they do not believe in Christy and of their misery and dan- ger B\ Christless sinners, that the Spirit convicts trans- gressors— ^for the whole work of conviction, as well as ihe work of illumination and persuasion, has reference to Christ as the great sul^ect of the Spirit's witness. It is important to bear this in mind ; for many, under the mere natural operation of conscienoe, are sensible, at least occasionally, of Very bitter and poignant remorse, when they hate never seriously thought of
THB PROOBfli OF ▲ IOINIBB'S OONTSBfllOir. 77
Ctmst or felt their need of a Sarionr, whereas the con* yiction which is spoken of in the Gospel has a direct relation to Christ, and implies not only a sense of guilt on the conseienoe, hut a sense of the sin and misery of remaining in a Christle8S«6taite. It presnp* poses, therefore, . some general knowledge of Christ and the Gospel^, as well as a sense of guilt, and a feel* iDg of rem<»se ; and it cann<>t be produced wifhout an impression being first made on the mind of the cer- tain truth, the awful authority, and the transcendent importance of the Gospel. In this compiehensiTe sense, oonriction presupposes some measure of the enlightening grace of the Spirit — imparting a general yiew of the truth as it is in Jesus, and enabling the mind to perceire the divine eridenoe of that truUi^ so as to feel that it is deeply criminal in slighting or re« jecting it; and when it is said, therefore, that in the order of nature and experience, conTiction is the &8t part of the Spirit's work, or the first stage in that pro- cess by which he brings a sinner to the Saviour, it is not meant that the Spirit operates, directly and only on. the conscience^ so as to awaken in it a sense of sin, but that he operates on the consdence by imparting such light to the understandihg as readies the -con- scienee, and quickens its perception, and enables it to see and feel that there is sin and danger in not be* lieving in Christ. Such conviction embraces, indeed, the guilt of every sin ; and the Spirit recalls to ^the recollection of the transgressor many sins, both of omission and commission, which he had long over- looked or forgotten ; for at that solemn hour God says
78 amnouL tibw or
to him, ^ Xhoa thougfatest that I was altogether each on one as thyself; but I will reprove thee, and set thy sins in order before thy face ;" and when his trans- gressions start np» and pass in dark array before him, he is surprised and^ startled by the discoyery of their number, and magnitude, and manifold aggrayatioDS, — insomuch that he is ready to exclaim with the Psal- mist, " My transgressions have gone up orer mine head, and haye become a burden too- heayy for me.** Any one sin may thus become the occasion of conr yiction : and it is by reyealing sin to the conscienoe that the Spirit awakens it ; but conyiction is not com- plete, nor is it effectual as a means towards cpnyersion, unless it amount to a persuasion, that without Christ our case Lb desperate, and that we. haye sinned, as in other respects, so in' this especially, because we haye not belieyed in him.
No man eyer thinks of going to a physician until he feels that there is disease upon him : he may be diseased, and that mortally, but till he knows and believes that he is so, he seeks not for a remedy. No man cries for a deliyerer, until he belieyes himself to be in danger : he may be in danger, and yet be igno- rant of it, and his danger is often greatest when he is least alarmed ; but until he knows his danger, he has no desire for deliverance* Just so, the sinner is dis^ eased ; but he will never repair to Christ as a physi- cian, till he knows that Christ only is the Physician of souls. The sinner is in danger, but never will he flee to Christ for refuge, until he is convinced, that without Christ he must perish.
THE PftOCBaB OV A BOmlBSL'B OONTBBSZOir, 7^
To some this may appear a yery easy matter, and one that requires no supemataral agency, since all men will readily admit that they are sinners ; and the natural light of conscience itself may seem to be sufficient, especially when combined with the light of the Word, to convince them of their danger. But, easy as it may appear, I apprehend that this is the very stage at which the Diyine Spirit meets with the stout- est resistance, and. at which the sinner is most reso- lutely blind to the plainest lessons of the Word. For why is it that so many are found rn every congregation, who have listened for years to a faithful ministry, and have beeome lamilior with the joyful sound, while they remain utterly unconcerned about the salvation of their souls, and have never experienced, never even sought after the relief which the Gospel o£Fer8 ? — why but that they have never been convinced of their sin and misery, or at least that they have. never been so convinced, as to feel that, without Christ, they must perish ? It is indeed an easy thing to say, as many do, that they are weak, frail creatures, or to admit in general terms what conscience itself forbid^ them to deny, that they are sinners ; but it is no easy and no, pleasant thing for any man to open his eyes, and to look fairly and fully on his own condition and cha- racter, as it is exhibited in the light of God's Word, or as one day he shall see it at the judgment- seat of Christ. Such a view of himself would mortify bis pride and alarm his fears: and hence lie takes re- fuge in certain general confessions, whidi have little « no meaning, and which leave hif pride uamor*
#«
80 aiNSRAL TIBW OF
tified, and his fears asleep. ^ Ereiy one that doetk evil, hateth die light, neither cometh to the light, lest his deeds should he reproTed." He shuts his ejes, and thereby contrives to maintain a deceitful securily, while he betrays a secret consciousness that the light would disturb or destroy it. Such being the natural tendency, and the inveterate habit of every guilty mind, it is not by the mere operation of his own con- science, but by the direct agency of the Spirit of Godi that any sinner can be duly convinced of his sin, and inisery, and danger. He never sees himself as he really is, until his eyes are opened by the Spirit, and some rays at least of heaven's own light are admitted into the darkened chamber of imagery within. This the Spirit does, partly by revealing to him the essential purity, the unsullied holiness, the awful and infinite perfection of Gois character, which is no sooner per- ceived than he marks the contrast betwixt it and his own, and is ready to exclaim — ^*' I have heard of thee by the hearing of the ear, but now mine eye seeth thee V wherefore I abhor myself, and repent in dust and ashes ;**->partly by unfolding the spirituality and extent of God's law, and applying it closely to the conscience; which is no sooner felt, than he is ready to acknowledge — " I was alive without the law once, but when the commandment came, sin revived, and I died ;" — ^partly by recalling to his remembrance many sins long forgotten, or too easily excused, and exhi- biting them' before his awakened conscience in their true colours ; which he no sooner discerns in the light of truths than he says — ^ I acknowledge my trans-
THB PBocBw oy A mooxkr'b gOMTBRAIOir. 81
gresBions, and mj sm is ever before me ;" — Init diiefly, I apprdiend, by directmg the siimei'B eje to Ckrisi — to Christ on the crosiy suffering tor sin^ and to Christ on the throne^ exalted as a Prince and a SaTiour,-^for both in the humiliation, and in the exaltation of Christ the sinner peroeivesy under the teaching of the Spirit, what is fitted powerfulLj to awaken his conscience^— insomuch that it may be safely affirmed^ that it is by the Spirit's witness to Christ that he is first brought to see the magnitude of his guilt, and the certainty of lus punishment as a transgressor, and^ above all, the hopeless and wretched condition of his soul, so long as it has no interest in such a Saviour. By looking to Christ on the cross, *< he mourns and is in bitter- ness;'' by looking to Christ on the throne, he is *' pricked in hk heart, and exclaims, What must I do to be saved V . -
It is thus that the Spirit of (}od, by closely apply* ing the truth to the conscience, hringt a tinner . to Jeel his need ^a Saviour ; and the convictions which a^ tkus produced are the first and strongest motives to serious inquiry and earnest prayer. And accord- ingly, you will generally observe, that when any per* son in a congregation ia benefited by the ministry of the Gospel, the first intimation of this change consists in a deep seriousness of spirit, sometimes in great anxiety and even distress of mind, bordering on de- spair,— ^the reason of which is, that the Spirit of Gpd is convincing that man of his sin and misery, and applying the truth closely to his conscience, so as to make him feel his need of a Savipnr; and lie is thus
89 " OKMBRAL VIEW OF
prepared for recemDg ^th all gladness the siniple mes^ eage of grace, as suited to his need ; — ^whereas odiers who say that thej are sinners, but without any spiritual per- ception of the meaning of this confession, easily succeed in quieting their occasional conyictions by the opiates of eiTor and self-deceit, and sit for years under the same ministiy without making a single step in adfance towards salration, and without being conscious of so much as one earnest desire for its attainment. Con- riction of sin, then, and especially conviction of sin and danger, on account of unbelief in Christ, is a hopeful symptom — a necessary preparatiye — a com- mon precursor of a saving change.
When a sinner is thus " convinced of his sin and misery," so as to feel his need of a Saviour, the next part of the Spirit's work is ^^ to enlighten his mind in the knowledge of Christ," as being in all respects jttft 9uck a Saviour as he needs. He may have had some knowledge of Christ before ; he may have been well instructed in his earliest years, and the doctrine of salvation may have been long familiar to his mind ; but that doctrine now assumes a new aspect, and is studied in a better spirit, when, under the' influence of serious conviction, he is brought to feel that his eternity depends upon it. Many parts of the glorious scheme of grace, 'v^ich, till then, he had regarded as unimportant, or even objectionable, will now appear to his awakened eye to be invested with awfid interest and transcendent value; and the more he contem- plates it, in Connection with his own felt necessities, the more will he be convinced that it is in all respects
THE PROCB88 OF A SXNHSR^B OOMTSRSIOir 83
suitable to his case, and contains neither roore thftn ivas necessary to meet, nor less than is sufficient to secure, his everlasting Trelfare. Above all, the person^ the character^ the offices^ and the nork of Cuaist, Kill command his deepest interest ; and as he medi- tates on these, and acquires new and more enlarged yiews of their glory, his heart will bam within him at eyery fresh discoyeiy of the power, and grace, .and all-snfficiencj of the Saviour. The great work of tha Spirit is to point the eye of a convinced sinner to Christ,-^-to open up to him the fulness that is in Christ, — to unfold his unsearchable riches, — to ex- plain the design of his mission, the constitution Of his person, the variety of his offices, the nature and the perfection of his work, the certainty .and glory of his reward, as our Redeemer; and to this part of the Spirit's testimony for Christ allusion is made, both when it is said that he would reprove or convict the world of rightetminesSj because he has gone to the Father; and also when it is added diat he would reprove the world of judgment, because the prince of this world is judged. The Spirit's advent was, in itself, a proof of Christ's exaltation, and, as such, a proof of his righteousness and power, as a Prince and Saviour; and when he comes, the Spirit glorifies Christ, by revealing him to the awakened sinner as the " Lord his righteousness" — a perfect and accepted *^ propitiation'* — *' a priest on his throne.'* And one vivid view of Christ as he is, imparted to the mind in the hour of private meditation or under the preaching of the Oo^l, has been sufficient^ in niany a cbmb.
84 OSNEBAZ. rVtW OF
«
to dispel ali tiie doubts and rnkgiTings bf a troubled oon8cieiiee,--*inBoinuch that the man ha? felt as if on a sudden his eyes had been opened on the light of day, or as if hifll^ conscience were relieved from a heavy burden, or as if his whole soul w«:e at once enlai^ed, -—liberated from bondage, and introduced into the glo- rious liberty wherewith Christ maketh his people free. And what is very remarkable, the very same (ruths nay have been presented to his mind in former times without producing any elFect. The truth is the same, but it apt>ean to him in a new light. He has no occasion to alter a single article in his formerlareed, yet he feels as if he could say, — ^' One thing I know, that whereas I was blind, now I see." He knew Christ before, as those knew him of whom it is said, that he was to them '* as a root out of a dry ground, Having no form nor comeliness, nor any beauty whete* fore they should desire him." But now every word respecting Christ is sweet,— every aspect of his cha- racter, and office, and work, awakens interest,-— every thing in Christ is precious, when, under the teaching of the Spirit, he is seen to be ** the fairest among ten thousand, and altogether bvely." And most sweetly and seasonably does this part of the Spirits work follow on the conviction of sin. Nor is it unnecessary even in the case of a convinced siimer ; for all expe- rience shows, that when overwhelmed with the thought of his own sinfulness, he is prone to doubt or disbe- lieve the truth as it is in Jesus, or to put a legal con- struction on the Gospel, or to sink into utter dejection and despaiir, as if he at least could have no interest in
TBB PJROOBM OV ▲ SINMBR'a OONYEBSIDK. 85
the GovfA, and were too great a Buoner to be sared. It beloDgs to the office of the Spirit to dispel these dark stispicioBS^ and to correct these fatal misappre- hensions ; and th]» he does, not by imparting any new information not repealed in the Bible, but by unfold- ing the truth whidi the Bible contains, and by simply " enlightening the mind in the knowledge of Chnst.*^ Another step remains. It is quite poasible that a man maybe, to a certain ext^snt, conrinoed of his sin and misery^ and that he may haiye acquired a consider- able d^ee of knowledge concerning Christ, and yet fall short of conyersion. We read that '* Felix trembled,'' and of some ^ who were once enlightened," and yet fell away. Indeed, most men in a Christian country hare their occasional convictions and fearsy and hare also some notional acquaintance with the doctrine of sahra- tion ; nay^ they may seem to^ receiye that doctrine with joy," and yet refuse to undergo the great, the dedsiye, the saying change. The reason of this is— the inye- terate depravity of the human heart, and its native aversion or enmity to Gh>d. The heart must be re* newed, a^d its enmity slain, before a thorough con- version is accomplished ; and the previous process of conviction and instmction is only a means to this end •—a means suitable in itself, and sufficient, through the Spirit's grace — ^but without it utterly inei^tual. Accordingly, the concluding part of the Spirit's work in conversion, is, to **renetv our nfills^ or to mate us nfilHng to be saved by Christ on Gospel terme. It is not enough to convince a man of his- sin and misery ;— conviction la not convexsion. Mor la it
86 tnifBBAXi TOSW ov
enough to instract him in the doctrine of Ae Goipel, -«that doctrine might only inflame his enmitj, and exasperate his pride. Conversion implies a change of heart. It may seem that the direct agency of the Spirit cannot he necessary here, since all men mast he willing to he saved. Bat it is far, very far from heing trae that men are vrilling to he saved, in the Gh)spel sense of that expression. They are willing to escape from misery, simply considered as such, and to secure what they regard as happiness ; hut they are not anxious — on the contrary, they are averse-^ to he saved as the Gospel proposes to save them. They have no desire to he delivered from sin, and no relish for the spiritual happiness which Christ ofiers to hestow. Had the Gospel simply proclainied im- punity for sin, or exemption from suffering, and that, live as ihey might, men should enjoy an eternal hap- piness suited to their own tastes, — then, douhtless, it would have heen hailed with one univeisal acclama- tion of gratitude and joy ; but it makes no such over- ture. It speaks of a salvation from sin, as well as from suffering, and proposes a heaven into which no- thing that is unclean or impure shall ever enter ; and to say that all men are willing to he saved in that sense^ and in this vray, were to deny the depravity of human nature^ and to affirm' that all men are vrilling to he holy. The great difficulty, then, is, to make them nfiUing to be saved, in the Bihle sense of that expression, and in the way of God's appointment; and this is effected by the Spirif s grace—** They are a willing people in the day of his power."
THB PB00C8S OP A mofttt't ooiorsBnoN. 87
It is important to mark, that this is the lait stage ia the process, and the completion of the Spirit's work, in converting a sinner. So soon as he is made willing, there remains no barrier betwixt him and the Sayiour : he is at perfect libertj, on God's own war- rant and invitation, naj, by God's express command^ to *^ embrace Jesus Christ as he is freely offered to him in the Gospel." Of every man who reads or hears the Gospel, it may be affirmed that there is nothing betwixt him and salvation, except his own nnwillingness to be saved. '* Ye are not willing to come to me, that ye might have lifei"—- that ia the Savioui^s charge and complaint. *^ Whosoever will^ let him take of the water of life freely," — that is the Saviour's call and invitation. The warrant of every sinner to believe in Christ to the saving of the soul is clear ; it is written as with a sunbeam in Scripture ; it lies wholly in the Word, which is the Spirit's mes- sage, and not at aU in the Spirit's witness in the heart The wanant of the Word is ample ; but if any feel that, even with this warrant in his hand, there is something tvithin which keeps him back — a depraved heart, a rebellious will, a reluctant spirit,— oh ! let him acknowledge his own helplessness, and cast him* self, with the simplicity of a little child, on the grace of the Spirit of God 1
TBB W0AK1V TBI MKKS
CHAPTER IV.
THE WORK OP THE SPIRIT IN ENLIGHTENINO
THE MIND.
Hating cbnsidered the general derign of the gift o( the Spirit^ In reference both to the World and the Churchy and described the coarse or process bj which H soul is translated from the kingdom of darkness into the kingdom of Qod's dear Son ; I propose to illustrate separately, the various parts of the Spirit's work, or his successive operations on the soul, from the time when it is first taken under his teaching, till it is made ** meet for the inheritance of the saints in light."
One of his most necessary operations, is that by which he conveys spiritual light into the understand- ing ; and to this part of his work — which is indeed so important^ that it is often put for the whole — the apostle refers, when speaking of the Holy Ghost as ^^ the Spirit of wisdom and reyelation," he prays that by the Spirit " the eyes of our understanding may be enlightened'' (Eph. i. 17, 18), and when he describes true converts as having had their eyes opened, and having been turned from darkness to light ; nay, tran- slated out of darkness into Qod*s marvellous light.
« M
IK BNUOBTENDVQ THB MXHD. 80
The illuminating wbik of the Holj Spirit may be said to be the groundwork of all his other operations ; for it is by the truth known and believed that the Spirit fulfils all the functions of his glorious office.* By enlightening the mind in the knowledge of sin, he lays a groundwork for the anwidion of conscience ; by enabling us to see the import and meaning of the Gospel, he proposes motives iotamvernon; by teflch- ing us right views of God and of ourselves, our pri- vileges, and prospects, he supplies us with means of comfort; by showing us the nature and necessity of Gospel holiness, he carries forward the work of sanC" tificatum^ by disclosing to us scriptural views of our spiritual necessities he calls forth the rptrit of prayer ; and^ generally he doth whatever he is wont to do, l^ means of the knowledge of the truth. Hence it is important to give due considefation to this port of the Spirit's work, that we may be prepared to understand, and rightly to improve, whatever we riiall find revealed respecting his other operations on the soul.
Such, indeed, is the inseparable connection^ or rather the real affinity of all the saving graces of the Spirits that none of them can exist without being aocom* paaied or followed by ail the rest ; and hence any one of them may be used to signify the presence of all. Thus, knomUdgef Jhiiht, repentance^ and hoe are seve- rally spoken of in Scripture as either comprehending
* On this important fubject, theantbor reftn his rasd«n to a TrcatlM \rs President Edwanlis on " The Reality of Spirltiul Light."— /rtfrJk^.toL ▼liL p, S. PfoftMor Hsliburton on *' Th« Nature of Pahh )* and Dr. Oircn's Disccuxscs on <* The Reason of Faith ;" and •• Tlw Carney Ac or Undersfandinn the Word of Ood.*'
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or implying eyerj thing that is essential to a sinner's salvation ; and hence a foil exposition of an j one of these fruits of the Spirit might emhiaoe a description of the whole ef the Spirit's work. It is not, then, with the view of separating hetwizt them, or assign- ing the precise order of their production » that we dis- tinguish one part of- the Spirit's work from another; hut rather with the Tiew of unfolding lt» in all the magnitude of its extent, and the ymetj of its aspects, as it is exhibited in the GospeL
The Holy Spirit is the enUgktener of Ood's people, and imparts spiritual iUummaiion to their minds.
* This part of the Spirit's work implies a premous stale of spiritual darkness on the part of those who .are the subjects of it ; and the natural state of all men ia yesrj frequently represented under the figures of darkness, blindness, and ignorance. They are described as '* walking in the Tanity of their minds, haying the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of ^eir heart." And again, '' The natural man receiyeth not the things of the Spirit of God, for they are foolishness unto him ; neither can he know them, because they are spiritually discerned."
, Here observe, that this spiritual darkness is unioer- saly — it is afBrmed of all the Gentiles, and we shall find that it is abo affirmed of all the unbelieying Jews : it belongs to the ^* natural roan," or to every man as he ia by nature. It is not dispelled by those common notions of God and divine things, which an unrenewed
IN BNLlOBTflNIKO TflE MIND. 91
mind may acquire in the exercise of its own iaealties. Nor is its prevailing power disproyed by the existence of these notions, any more than the preyailing power of sin is disproved by the existence of some notions of the difference betwixt right and wrong. Nay, as in nature itself there is ^^ no darkness without a mixture of light"* — such light as serves only to make ** the darkness visible," so is it with the unrenewed souU^ its common notions of God are not sufficient to dispel the darkness in which it is shrouded ; and hence the apostle, in one place, declares, that when '^ m»i knew God, they glorified him not as God ;" and, regarding this as a proof that there was some radical defect in their knowledge of him, he speaks of it elsewhere as if it were no knowledge at all ; for, says he, ^ the world by wisdom knetif not God*" And may ire not apply to these common notions, which have nothing in them of the true celestial light, the solemn remark of our Lord himself, *^ If the light that is in thee be darkness, how great is that darkness ! " This darkness does not consist merely in the absence of outward light, but in the ^' blindness of ihe mind" — such blind- ness as obstructs the entrance of the light, even when it is shining gloriously around us. Thus, of the unbelieving Jervs it is said, that they remained in spiritual darkness with the revelation of God in their hands : ^^ But their minds were blinded : for until this day remaineth the same veil untaken away in the reading of the Old Testament ; which veil is done away in Christ. But even unto this day, when Moses
• Howi^ viu. en.
THB WORK OF TUB flPIBIT
18 ready die veil is upon their heart Nererthelen^ Trhen it shall torn to the Lord, the veil shall he taken away." (2 Cor. iii. 14 — 16.) A twofold yeil is here spoken of— the one which oorered the Old Testament^ before the advent of Christ, bj whom it was explained as well as fulfilled ; and the other which lay upon their own souls, and which prevented them from seeing, even when the first *^ yeil was done awaj in Christ." And so, of multitudes who live in the full blaze of Gospel lightf it is said, that they Femain inwardly in a state of spiritual darkness ; for ** if our Gospel be hid, it is hid to them that are lost: in whom the Qod of this world hath blinded the 'minds of them which beiieve not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them." (2 Cor« iy. 3, 4.) If this spiritual darkness be natural to all men, and if it may exist, notwithstanding the common notions of God and religion which they may acquire by their natund faculties, and notwithstanding the still higher instruction of the written Word ; it follows^ that it can only be remoyed by an inward operation on the mind itself, and this is expressly ascribed to the enlight- ening influence of his Spirit, ** The Lord is that Spirit ; and where the Sj^irit pf the Lord is there is liberty." If we would ^< with open or unyeiled face behold the glory of the Lord/' it must be ** as by the Spirit of the Lord.'^
Accordingly, the change which is wrought in the mind at the time of its conyersion is compared to a transition fronir darkness to light, or to the change of night into day. It is said of the Father, that ^* he
IN fiKUOUTlfiMllie THB KIND. 98
baili delirered ps from the power of darkness, and hatfa translated us into the kingdom of his dear Sony*--- that ** he hath called ns out of darkness into his mai^ rellous light ;" and of Christ, that he commissioned Paid ^ to open th^ir eyes, to torn them from darkness to light, and from the power of Satan unto God :" bat that this was not to be accomplished by mere human teaching, appears from that striking passage where God speaks of it as his own pecnliar work, and inti- mates that it oonld be accomplished bj no other than that creative power which, ^' when the earth was without form and void^ and darkness was upon the face of the deep, and the Spirit of Qod moved upon the face of the waters'* — spoke saying, '^ Let there be %ht, and there was light ;'* for says the apostle, ^ God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowle^ of the glory of God in the face of Jesus Christ.*^ And then will the wondering disdpld exdaim, "One thing I know, that whereas I was blind, now I see.**
This great change is ascribed to the immediate agency of the Holy Spirit on the soul. It is ascribed, indeed, to the Father '' as the fountain of lights, fiom whom oometh down every good and perfect gift ;" and to the Son also, as the anointed Ptophet of the Cflniich, ** the light (^tiie world ;" but it is the Hdy Spirit, who proceedeth from the Father and the Son, by whose immediate persbnal agency this illuminatioa of the mindis wrought Our Lord himsctf promised to send ihe Spirit as an Enlight«n«. ^When h#.
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the Spirit of truth, is come, he will guide you into all truth." ^ He shall glorify me ; for he shaU recetve of mine, and shall show it onto jou." *' The Comforter, which is the Holy Ghost, whom the Father will send in mj name, he shall teach yon all things, and bring all things to your remembrance, whatsoerer I hare said nnto you.** And that this precious promise was not personal to the apostles, nor limited to the primitive Church, appears from the preceding context : ^' I will pray the Father, and he shall give you another Com- forter, that he may abide with joufor ever; even the Spirit of truth ;" by whose constant presence, and oon« tinned grace in the Church, he fulfils that other pro- mise— ** Jjo, I am with you alway, even unto the end of the world.*'
There are ■ various distinct operations of the* Holy Spirit as the Enlightener of the soul. (1.) As the ^evealer of the truth, by whom it was made known to the prophets, evangelists, and apostles, — ^for '^ Holy men of old spake as they were moved by the Holy Ghost." *' God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God." (2.) As the Author of the Scriptures, inspiring the prophets, evangelists, and apostles, to write what should be preserved and re- cprded for the conviction of the world, and the com- fort of the Churchj in all ages, — ^for *' all Scripture was given by his inspiration," So that every indi- vidual stands indebted to the Holy Ghost for every ray of light that has ever beamed on his understand- ing from the page of Scripture. The Bible is the
IN KNLiaHTENDiO THB KIND. 95
fi^irii't message; it is the text-book vrlach. he has proTided for the Church. (3.) But there is, and must be, a more direct operation of the Holj Spirit on every human soul that is enlightened bj his truth. It ia not enough that he has revealed the truth to his apostles, and that he has embodied and preserved it in an authentic Bible. The glorious Ughi may Mne around us, Trithout shining into our hearts. There is a defective vision that must be cured — a blind eye that must be opened — a veil that must be taken away — a thick darkness within which must be dispelled by his creative mandate, ^' Let there be light" Notwithstanding all the abundance of Gospel light, it is still true as it ever was, that ** die natural man receiveth not the things of the Spirit of God ;" " that no man knowdth the Son, but the Father ; nei- ther knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him ;" and that he is often pleased '* to hide these things from the wise and prudent, and to reveal them unto babes."
The Word of God is the instrument, tlie Spirit ^ God is the agent, in this great work of illumination. The Bible is the text-book, but the Spirit is himself the teacher. He is not (mly the author of that book, but the interpreter of it also, who guides us into a knowledge of its truths. He puts the Bible into our *hands, as a " light unto our feet and a lamp unto our path ;'* but, knowing that we are naturally blind, and cannot see afar off, he opens our eye and shines into our heart All the tcuth which the Spirit ever teaches it in the Word ; but never would it find entrance
96 TBB WOBK OP THB BfTSOt
into our hearts unless he pat it there. The Wotd is a swoi^ — a sharp two-edged sword ; but its efficaof depends oh ibis — that it is the sword of the Spirit. The Word is a light; but it is " in huUght we see light." '* The entlunce of his Word giveth light ;" but it obtains entrance only when '* he openeth the heart" Hence the piajer of the Psalmist, '^ Open thou mine eyes, that I may see wondrous things out of thy law ;" and the still more remarklible prayer of the apostle, " For this cause I bow my knees unto the Father of our Lord Jesus Christ, that he would grant you* ac« cording to the riches of his glory, to be slrenglkened foiih might by his Spirit in the itaner man." Here is a powerful work of the Spirit on the soul ; it nrast be strengthened with might, — and for what end? ^^ That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height ; and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fulness of Gknl." Here no new truth is said to be revealed ; but what is contained in the Word is made known by the in- ward enlightening of the Holy Spirit.
On the teaching of the Spirit the efficacy of all the means of grace depends^ and especially the efficacy of the reading and preaching of the Word. Without the Spirit, the ministry of the Word would be utteriy fruitless' for all the ends of saving conversion. It* might be a social blessing, as a means of keeping alive a sense of common morality in the world, but never could it be the means of spiritual lile to the •on}, unless it were accompanied with the enlightening
nr SNuaHTENiNO the uno. 97
grace of the Spirit. What more powerful than die ministrj of the apostles ? %vhat reasoning more Tigo- roiis, — what -appeals more overwhelming, — wh^t elo- quence more lofty^ — what zeal more urgent than those of Paul ? What love so tender, what tenderness so pathetic, what pathos so touching, what unction so rich and sweet, as those of John ? What sacred orator better furnished for his- vocation than Apolios, of whom it is written, that ^he was an eloquent man, and mighty in the Scriptures?" Yet even the ministry of inspired men, the preaching of the very apostles of dirist, depended for all its saving efficacy on the grace of the Spirit ; for, says the apostle, ** Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man ? I have plantedy Apollos watered, but God gave the increase. So then neither is he that planteth aoy thing, neither he that watereth, Imt God that giveth the increase." *' We are labourers together with God ; but ye are God's husbandry, ye are God's building*" Ministers ore often employed as instruments in en- lightening and converting the soul ; and henoe. they may be said, ministerially, to be the spiritual firthers of their converts. Yet it is not by their own power, but by the power of the Holy . Ghost ; so that every •nccessful minister might well say ivith the apostles, ** Ye men of Israel, why marvel ye at this ? or why look ye so earnestly upon us, as though by our own power or holiness we had made this man to walk}* This great truth, if it ehows the weakness of dM miniBter, will also prove tbe very stxengtli of his
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ministiy ; for nerer will he feel 80~ dee^j impresBe^ either wiUi the greatness of his work, or the dignitj of his mission, as when he is most thoroughly con- Tinced that the efficacy of all his preaching depends on the power of the Spirit. This will n^re him with new strength, and inspire him with new hope> when all outward appearances are most unpromising ; and in the strength of this simple faith, he will stand pre- pared to delirer his message, before any audience^ savage or ciyilized* assured that the same Spirit who has brought the truth home to his own soul, can also bring it home, with demonstration and power, both to the obtuse and unlettered peasant, and to the refined, perhaps the sceptical, or the scornful man of science.
Further, the Word, the ministry, and other means of instruction, are adapted to the rational nature of man^ and are in their own nature fitted for the purpose for which they are employed ; nay, men may, in the use of their natural fiunilties, be instructed^ impressed, and affected by the reading and hearing of the Word ; but they cannot be savingly enUgkiened without the teaching of the Spirit.
The Sjpirit's operations are adapted to the nature of man, as a rational and intelligent being ; and he works in and by the faculties of the soul. It is the same mind whieh is now in darkness that is to be translated into marr^ous light; the same understanding which is Aow ignorant that is to be informed ; the same eye which is now blind that is to be opened and enabled to see. — ^The Spirit usually exerts his power by the Qfle of appropriale meant. Omitting from our present
IN SNUQHTBNIlf 0 THB MOO). 99
eondderation the case of infants, who may be sanctified from the womb by the secret operations of the Spirit, it is dear that, in the case of adults, the mind is en- lightened inatnimentallj by the truth, which is hence called *' the light of the glorious Gospel,^ and the ** day-star which rises on the heart" The Word of Ood is an appropriate mearu of enlightening the mind ; it is an instrument which is in erery respect fitted for the purpose for which it is employed. (1 Tim* iii. 14.) If any remain in darkness with the Bible in their hands, it is hot because there is no light in the Bible, but because there is no spiritual eye to discern it. All the truth which an enlightened believer ever learns under the teachbg of the Spirit, is really con- tained in the Bible, although heretofore he had not seen it there ; nay, much of it may have been con- tained in the articles of his professed creed ; but it was not known, understood, and beliered in its full spiritual meaning as it is now. He is only brought, in many cases, to see what he formerly professed to beliere in a new light , so as to understand and. feel its spiritual import and power, as the truth of God.
Being ka appropriate means, adapted to the faculties of the human mind, there can be no reason to doubt that the Bible, like any other book, may convey much instruction to an unrenewed man. When it is affirm- ed that a natural man cannot know the things of the Spirit of God, it is not implied that the Bible is unin- telligibly written, or that he cannot understand the sense and meaning of scriptural propositions, so as to be able to give a rational account of them ; for he may
100 TBB WORK or T8S fiPIBIT
iiiTestigate the literal meaning of Scripture^ and* in doing 80| may attach a definite idea to many of its statements — may be able to see their matual retationa -'—to reason upon them^ and even to expound them ; imd yet, in the scriptural sense, he may be in dark- ness notwithstanding. There are truths in the Bible which admit of b^g recognised, and even prored by natural reason, ^ for the things of a man may be known by the spirit of man which is in him ; and even *' the things of the Spirit," when revealed, may be so far understood as to affect and impress the mind which is nevertheless unconverted. The Pha- risees had *' the form of knowledge in the law;" they were the great theologians under the Old Testament Yet our Lord declares, that, studious and instructed as they were, and capable of expounding the writings of Moses, the J, did not really know God, nor under* stand the writings of Moses* 8imon Magus must have had some correct notional acquaintance with the leading truths of the GospeL, and must have been able to put them forth in intelligible propositions, when he made that profession of faith whieh the apostles themselves regarded as a sufficient ground for his admission to the sacrament of baptism. Yet he had not been spiritually enlightened, for ** he was still in the gall of bitterness and the bond of iniquity." So our Lord himself speaks of some who hear the Word, and anon with joy receive it They not only have some notion of its meaning, but some impressions of its power ; yet they have not the " light of life.*' They are like Herod, *' who feared John, knowing that he was a just
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man and an holj^ and obserred him ; and when he heard him, he did many things, and heard him gladly." There is a great difference betwixt the views even of natural men on the subject of divine truth, — a dif- ference which is strikingly exemplified by the very different langus^e of the three Roman gqvemore-^ Festus, Agrippa, and Felix> in reference to the preach* ing of Paul. Festus spoke out in the bold language of a natural man, to whom the preaching of the €K)8- pel yfSLsJbolishnees : ** Paul, thou art beside thyself: much learning doth make thee mad." Agrippa was impressed and moved> for he said, "^ Almost tibon per* suadest me to be a Christian;" and Felix was stiH more deeply moved, for, *' as Paul reasoned of righte- ousness, temperance, and judgment to come, Felix trembled!* The natural man, then, may know some- thing of divine truth, — he may even be impressed and affected by it, without acquiring that saving knowledge which our Lord himself declares to be '* eternal life/*
The natural man' is capable of acquiring, by the use of his rational faculties, such an acquaintance with the truths of God's Word as is sufficient to make *him responsible for his treatment of it. Not to enlarge upon other points, let' us take the doctrine which affirms the darkness of the human understanding, and the necessity of the enlightening grace of the Holy Spirit, which is often supposed to destroy the grounds of human responsibility in this respect ; unless he be taught of Qod, he cannot have such an experimental knowledge of that doctrine as belongs to the exercised
102 THB WOBK QF THB SFmiT
^
beUerer, and probably he will not sabmit to it ; bat it 18 stated, neyertheless, in plain intelligible ksgnage —-he cannot read his Bible without being made aware that it contains this tmthy nor can he exercise his understanding upon it, without acquiring some gene- ral knowledge of its import ; and that knowledge although neither spiritual nor savixigy is amply suffi- cient as a ground of moral obligation. And farther, he may also learn from the same source, and in the same way, how it is that Ihe enlightening grace of the Spirit is obtained, for he cannot read such passages as ihese: *< If any man lack wisdom, let him ask of God, who giyeth to all men liberally, and upbraideth not, and it shall be giyen him ;" and ^^ If ye, being eyil, know how to give good gifts unto your children, how much more will your Father in heayen giye the Holy Spirit to them that ask him ;" — ^he cannot read such passages as these without forming some notion of prayer as the means by which his natural darkness may be dispelled; and if, notwithstanding his clear natural perception of such doctrines, he either refuses to belieye them, or persists in neglecting prayer for the Holy Spirit — ^he must be dealt with hereafter on a reiy different principle, and tried by a yerydifferent rule of judgment from that which alone is applicable to those who haye no Bible to teach them, or no rational mind to be taught You cannot have sat under a Gospel ministry for years without acquiring such knowledge as is abundantly suf&cient to lay yon under the most weighty responsibilities. It is a solemn ^eflectiont that this knowledge must either prore ^ the
IN ENXJOBTBinNO THB MIND. 103
saTonr of life unto life," or ** the saroiir of death mito death.*' If it be not the means of your conversion, it will be the ground of your condemnation, ^' For this is the condemnation, that light hath come into the world, and that men have loved darkness rather than light, because their deeds were evil. But he that loveth the light, cometh to the light ;" and he that loveth the light of the Gospel, will not shrink from the enlightening work of the Spirit.
Still, it must ever be remembered, that whatever knowledge a natural man may acquire by the exercise of his rational faculties on the Word of God, that knowledge is neither spiritual nor saving, unless he be enlightened by the Spirit. Were I asked to state what is the specific di£5srence betwixt the natural and the i^iritual knowledge of divine truth, or how they may best be distinguished from each other, I should feel the difficulty that is usually attendant on a discrimination betwixt two states of mind, which have some common resemblance, and whose difference consists in a quality of which the natur^ man knows nothing, because he has no experience of it. As it is difficult to convey an idea of colour to the Uind, or of music to the deaf, so it is diffi- cult to describe to a natural man the peculiar percep* tions of one whose eyes have been opened by the Spirit, — and the difficulty is not diminished but in. creased by the fiict, that he has a kind of knowledge which is common to him with the true believer, and which is too apt to be mistaken for that which the Goq>el requires* Perhaps the nearest approach ib$t
104 TUB vroKK 07 thb spirit
we can make to an explanation, may be, by asking you to conceive of a roan who sees, but has no sense of beauty, or of a man who hears, but has no sense of harmony ; just such is the cnse of a natural man, who sees the truth without perceiving its spiritua! excel- lence, and on whose ear the sound of the Gospel falls without awakening music in his soul. Saring know- ledge Is not a knowledge of the dead letter or out* ward form of the (jospel, but a knowledge of the truth in " the light, and lustre, and glory of it * a ** gustful knowledge,"' wbicli has in it a relish of the truth as excellent : " O taste and see that the Lord is good." It is " the light of the knowledge of the giorrf of God in the face of Jesus Christ.* Just conceive of the different views of Christ which were entertain- ed by those with whom he mingled in Judea. and this will help you to understand the difference, or at least to see that there is one, betwixt the one kind of knowledge and the other. All the Jews who saw Christ had some views concerning him ; but to the «amal eye " he had no form nor comeliness; and when they saw him, there was no beauty that they should desire him ;" while to the spiritual eye, he was " fairer than ten thousand* and altogether lovely ;" for, «ays the apostle, ** He dwelt amongst us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.** And just as it was then, so is it now : as Christ, the sum and substance of the Gospel, came as the light, " and the darkness compre- hended it not/' — as *^ he was in the world, and the
* ProftMor Ualibttitan.
m ENUOBTBNING TBB XIKD. lOB
world was made bj him, and the world knef9 fmn not ;*' 80 the Crospel^ which is Christ rerealed, may be read and heard, — ^yet " seeing we may not perceiye, and hearing we may not understand," until the Spirit ^ take of the things of Christ and show them unto uSj** by ^' shining into our hearts***
Another difference betwixt the two kinds of know- ledge, consists in this, that true spiritual light carries with it a self' evidencing power, and is accompanied with a heartfelt conviction of its certainty — a cordial belief of its truth. When the eye is opened to see the glory of the Gospel, the mind has an intuitire perception of its divine authority — it *^ commends itself to the conscience in the sight of God/' and the sinner feels that " God is in it of a truth." God has mag- nified his Word above all his name ;" it bears upon it a more striking impress of his divine perfections than any other manifestation by which he has ever made himself known : and when the eye is opened to per*, ceive God's glory in the face of Jesus Christ, the mind call no more believe that the Word could be written, than that the world could be framed, by any other than the omniscient One.
Bnt the great discriminating test of the difference betwixt the natural and spiritual knowledge of divine truth, is to be found in its practical influence and actual fruits. Spiritual light is accompanied with life and love, — it is vital and powerful, transforming, re- newing, purifying the soul in which it dwells ; for if we behold the glory of God, we are thereby changed into the same image ; we love what we discexn to be
106 THB WORK OF THE flPIBXT
goody we admire what we peiceiye to be exoeUent, we imitate and become conformed to what we lore and admire ; — ^it is not a cold light like that of the moon or stars, but a liyelj lights accompanied with heat and warmth — ^Tiyifjing, fiructif jing ; it attunes all the fiiculties of the eoul for the serrice of God, like the light that fell on the statue of Memnon, and awoke the chords of his sleeping I jre.
The difference betwixt the jiatural and spiritual knowledge of diTine truth, is not only real but great. It is as the difference betwixt darkness and light, or betwixt night and daj. Eyery natural man, however educated, is " alienated from the life of God through the ignorance that is in him." He may be more learn- ed in the letter of the Scriptures, more thoroughly furnished with all literary erudition, more scientific in hb dogmatic orthodoxy^ more eloquent in illustration and argument, than many of those who are ^* taught of God ;" but " I say unto you, he that is least in the kingdom of heaven is greater than he." It is not a difference in degree^ but in kind» In that which is common to both, the natural man may have a higher degree of learning than the spiritual ; but in that which is peculiar to such as are taught of God, there is no room for comparison ;-^that kind of know- ledge, although it, too, admits of degrees as it is pos- sessed by the people of God, belongs to none else — to none but such as are taught by his Spirit. And this difference is great, insomuch that the people of God, whose eyes are opened to understand the Scriptures, are said to have '^a new understanding given to them" — «*^ the Son of God is come, and hath given us an
IN BMUGBTENINO THE MIND. 107
mideniandiiig that we may know him that is trae ;* not that another faculty is created^ but that the old one is thoroughly renewed. And this change is wrought on the understanding itself. It is not enough that the affections be disengaged from sin, so as to remove obstructions to the right operation of a mind supposed to be in itself ^ pure, noble, and untainted ;'* no, the understanding has shared in the ruins of the fell, and is itself perverted ; and as such it must be renewed by Him who created it, otherwise it will for ever distort the light, however clearly it may shine from the page of Scripture.
As the understanding is the leading faculty of the soul, and plainly designed to influence, control, and govern every other by its light ; so darkness here is the prolific cause of much moral and spiritual evil. The understanding, therefore, must be enlightened, if the heart is to be renewed. Spiritual darkness is spoken of in Scripture, — not as a mere passive or negative thing, but as a potUive power ; — << the power of dark- ness" is expressly mentioned, and the apostate angels are represented as kept in /< chains of darkness/' as if it imposed fetters on the soul ; and truly none can break those fetters, but He who caused the iron chain to fall from off the bands and feet of his imprisoned disdple.
Our apostasy firom God is described as consisting chiefly in our spiritual darkness. The very end of our being was, that we should ** glorify Grod," as in* telligent creatures might and ought, by perceiving, adoring, and delighting in his glory: this is the highest exercise of angels and seraphim. And if now
108 THE WORK OF TBB IPIBIT
a dark cloud conceals from us his perr(Ct]ons<^if we can hare God present to our thoughts \t'ithoat per- ceiving Lis glorj, this is at once the evidence and es* sence of our melancholy full.
This darkness is not only the deadly shade under irhich our enmity to God finds a shelter and coreringi hut it is in some sense the cause of that enmity, inas- much as it gives rise to innumerable prejudices against God, which feed it and keep it alive, and also to multiform delusions, Varying from the barest atheism up to the most awful forms of superstition ; and if these prejudices and these delusions are to be swept away, and if the enmity which they beget and nourish is to be slain^ it must be by Him who commanded the light to shine out of darkness,* shining into our hearts, to give us the light of the knowledge of tiie- glory of God in the face of Jesus Christ.
This illumination of the Spirit has reference to all Gospel truth, but is given in greater or less degreest while in efery instance it embraces whatever is neces- sary to be known and believed in order to salvation. " Ye have an unction from the Holy One, and ye know all things.*' " The anointing which ye have received of him abideth in you ; and* ye need not that any man teach you : but as the same anointing teach- eth you of all things^ and is truth, and is no lie, and even as it hath taught you, ye shall abide in him." From these words it is plain, that every one who is taught of God, knows whatever is necessary to be believed in order to salvation, and that he is not left absolutely to depend on mere human teaching ; but it
BC BRUOUTBMINO THE VINZI. 109
is equally clear from the context, that tbia anointing does not supersede the use of such helps, and such means of information as God has graciously provided for Lis Church; on the contmry, the same apostle says, ^^ I write unto you fathers, because ye have known him that is from the beginning; I write unto you little children, because ye have known the Father ;* '^ I have not written unto you because ye know not the truth» but because ye know it." The apostle's letter was designed and fitted for their instruction, and was useful, not only in ** stirring up their pure minds by way of remembiance," but also in helping them to apply the truth to the exigencies of their con- dilion, as one that exposed them to the seductions of false teachers, and in enabling them to grow in the knowledge of €h>d; for among Christians there are degrees of spiritual light, as among natural men there are degrees of secular knowledge ; and the one kind of knowledge admits of growth and increase, and depends on the use of ordinary means, not less than the other. We may know the Lord, like Apollos ; yet we may be brought, like him, to *' know the way of the Lord more perfectly.'* As the knowledge which is common to all who are taught of God embraqes whatever is necessary to be known and believed in order to salvation, while being imparted in greater or less degrees, there may be a diversity of opinion even amongst true Christians on points of minor impor- tance, we see at once the origin and the nature of that wonderful uniformity of sentiment amongst them which marks the unity of Christian faith^ in rq^ard to
1 10 THB WOBK OF THB SPIUT
all the fundamental troths of God's Word, while wie may reasonably expect to find a Tarietj of opinions, arising from different degrees of light, eren amongst sojch as are in the main and suhstantiall j at one. And this consideration ought to be improred as a lesson of unirersal charity and of mutual furbeaxance among the disciples of Christ*
It is a precious Bible truth, that the enlightening grace of the Holy Spirit, although it be specially pro- mised to the Gospel ministry as that by which alone dieir peculiar functions can be successfully exercised, is not confined to them, nor to any one class or order of men, but is common to all believers. Eyeiy private person— ereiy humble man, who takes his Bible in his hand, and retires to his closet to read and meditate on it there, is privileged to ask and to expect the teaching of the Spirit of Gt)d. " If any man lack wisdom, let him ask of God, whogiveth to all men liberally, and upbraideth not; and it shall be given him." The direct communication of every soul with God as '< the Father of lights,** with Christ as << the light of the world," and with the Holy Ghost as ^' the l^irit of troths" shows what standing the CSiristian people have in the Christian Church ; and that, al- though Qod has graciously provided for them mims- terial helps and spiritual guides, he has not left them absolutely dependent on any order of men, — still less has he subjected them to mere human authority in matters of &ith : ^^ their faith must stand not in the wisdom of men, but in the power of God."
* Love*! Letten, p. aiBL
ni OOHTIlfGINO THB ODNSCIENOB. lU
CHAPTER V.
THE WOBK OF THE SPIRIT IN CONVINCINO
THE CONSCIENCE.
It 18 part of the Spirit't work to conrince the soul of its sinfulness.
I. There is^ indeed, a consdence in man, which fulfils alike the functions of a lav, bj prescribing the path of duty, — and the functions of a judge, in pro- noundng sentence against transgression, — a conscience which impresses ereij man with a sense of right and wrong, and which oflen risits the sinner with the inward pangs of oonyiction and remorse.
But conscience, while it exists, and while it serves many useful purposes, is not sufficient in its present state to awaken the soul to a full sense of its real condition, although it be amply sufficient to render it responsible to God as a Judge, and to make it a fit subject for the conrincing operations of his Spirit.
That in its present state it is not sufficient of itself, nor even when it is surrounded with the outward light of the Gospel, to awaken the soul to a due sense of its own sinfulness, appears from yarious consideia-
lis THB WOBK OF THB SfmCT
tions: — ^It 18 manifest that conscience has shared* like eyeiy other faculty of our nature, in the ruinons effects t>f the fall ; and the natural darkness of the soul preyents it from seeing its own corruption. It roust he so, indeed, if hj the fall we have lost the per- ception of God*s glory ^ or can no longer discern the excellency of his holiness ; for our -views of sin stand connected with^ and must he affected by our views of €k>d$ one Tirid view of his glorious character being sufficient to make the sinner tremble at the sight of his own yileness, and to exclaim with Job, ^' I have heard of thee by the hearing of the ear ; but now mine eye seeth thee : wherefore I abhor myself, and repent in dust and ashes." In as far, then, as the fall haa '' alienated us from the life of God through the igno- rance that was in us, because of the blindness of our hearts," in the same proportion must it hare weakened that power of moral perception^ or that principle of conscience which should conyince the soul of its own sinfulness ; and neyer, till it is restored to a spiritual acquaintance with God, will it come to see its guilt in all its loathsomeness and aggravations. 2. That natural conscience, unaided by the Spirit of God, is not sufficient of itself to bring a man to a right sense of his own sinfulness appeara farther from the ten- dency of habitual sin to sear and deaden the con- science, whereby it comes to pass, according to the sovereign appointment of God, that conscience be- comes weaker, in proportion as sin grows stronger in the soul, till the sinner may arrive at a point of degeneracy at which he b wholly j^ven over to a
XM OOVyiKCdO THB CONSCIENCB. lid
reprobate mind, and so far from being condemned by his conscience, he maj dare to justify his Tvickedness by " calling good evil and evil good,'* — instead of being ashamed of his guilt, he may even " glorjrin his shame." We read of some whose *' mind and con- science is defiled ;" and of others " having their con- science seared with a hot iron/' — ^the'habitual practice of sin having a deadening influence over that principle by which alone sin is checked or <;ondemned. This natural provision is in accordance with the great law of mordl retribution whidi is laid down in Scripture^- a law which insures the progressive improvement of those who make a right use of the imperfect light they have, and the rapid degeneracy of those who cor- rupt or abuse it; *'for whosoever hath, to him shall be given ; and whosoever hath not, from him shall be taken even that which he seemeth to have " (or think- eth that he hath). Now, if this be the natural law of conscience, that its moral perceptions become dead, and its condemning power weak in proportion as the power of sin becomes habitual and inveterate ; it fol- lows, that the more need there is for a thorough work of conviction, the less is it to be expected from the mere operation of natural conscience; and that, if the Spirit of Go4 do not interpose, the case of such a soul is hope- less. But lest it should be thought that this second proof applies only to the case of gross and hardened transgressors of the divine law, let rae observe farther, —3. That the experience of the more decent members of society, and even of many formal members of the Church, affords ample evidence that natural con*
114 THBWORKOFTHB
sdenoe, unenlightened by the Spirit of CM, is not fluffident to convince the soul of iU sinfufaiess ; for of many such it may be said yrii^ troth, that they hare no just idea of m as, in its own nature, and in all its manifestations, an odious and hateful thing. Natural conscience in such men takes cognizance chiefly of gross outward transgressions, and of these, too, mainly as they stand connected with the peace and order of society, or with the decencies and pro- prietiea of social life, —it is a mere prudential reason ; but of sin as it I4>pears in the sight of God, it thinks little, and still less <^ those heart*sinsy and that radi* cal depravity from which all actual transgressiona poceed. It condemns murder, — but does it equally condemn pride? It condemns filial ingratitude and disobedience to an earthly parent, — ^but does it equally condemn ungodliness, which is the natural element of every unrenewed mind, and which implies filial la- gratitude and disobedi^ence to our Father in heaven ? How can it discern the inherent turpitude of sin, unless it be taught the inherent loveliness of what ia spiritual and divine ? and whence can this be learned, but firom the teaching of the Spirit ? In fact, the work of conviction implies a work of iUutnination^ and is based upon it It is by enlightening the mind to discern the truth, that the Spirit quickens the con* science; and so long as the mind remains in dark*^ ness, the conscience is prone to sleep. It is when the light of God shines into the heart that his vice- gerent there starts from his slumbers, and lifts a re* fiponsive voice to the call of his Master. And hence
IN CONTINCIKa THE CONSCIENCE, 115
k is that we read of an enlighlened conscience — a conscience that pronounces truly when it 'is rightly informed.
4. The necessity of a conrincing work of the Spirit farther appears, from the fact, that it is the most diffi- cult of all things to fix the mind of any man on a due consideration of sin. Try to fix your own mind for any length of time on a steady consideration of sin> or endeayour to fix the mind of any child, or servant, or friend you hare on this exercise, and you will at once find that it is all bat impossible to succeed. The mind recoils from it It will dwell on tibe sins of others, especially if they hare proYoked its resentment by a sense of wrong done to itself; but on sin in its own nature, and especially on its own sins, it cannot dwell — ^it flies off to some other and m<M« inviting subject; or, instead of seeking to know the real state of the case, it busies itself in devising plausible excuses, and in putting blinds, as it were, on its own eyes. And so is it even when the subject is forced on its attention, and the ear is compelled to listen to a full exposidcm of it ;— the most searching sermon fails to convince, unless it be carried home with demonstra- tion of the Spirit and with power. How often does the sinner hear that ^^ every sin deserveth the wrath and curse of God," — that it is 'Van abominable thing which the Lord hateth^" — ^that it is a '^ great wick- edness*— a loathsome disease — a hell-deserving crime ; and yet, either attaching no definite meaning to the plainest language that can be emplc^ed, or shifting the charge away from himself to others, or
116 THE WORK OF TBB 8PIBIT
inwardly deceiviog himself by some plausible pretext or other, he sits unawed, unmoTed, and rises and retires to his home without one salutary conviction on his conscience^— without one impression deep enough to trouble his peace. And hence the free proclama- tion of a free salvation passes unheeded, because as yet he feels no need of a Saviour, and has no concern for his soul. If any sinner, then, is to be brought to such real heart concern about the state of his soul as is necessary for his thorough conversion, he most be convinced of sin by a power above that of mere natural conscience,— -even by the powor of the Spirit of God.
II. In convincing of sin, the Spirit of God, acting agreeably to the moral constitution of our nature, takes the conscience as the subject of his operations, and seeks to enlighten^ quicken, and invigorate it by the light and power of divine truth.
It is the conscience that is the subfect of his opera- tion. It is the moral faculty^— the faculty of discri- minating betwixt right and wrong, which makes us fit subjects for the convincing work of the Spirit. Had we no conscience, we should be incapable of moral convictions — as are the living but irresponsible beasts of the field, and fowls of the air. But under the ashes of our ruined nature, there are certain '* sparks of celestial fire,*' the lights of conscience, which, dim and decayed, are yet not extinguished ; and which render us responsible on the one hand, and susceptible of being renewed on the other. And just as natural reason is capable of discerning spiritual Uiings when
nr OOHTXNODCQ THE OOM0UUUIOB* 117
it if enlightened hj the Spirit; so natural oonidenoe is capable of diaoeniing the eyil of sin, when it is rectified and strengthened by the Spirit. .
But while conscience is the subject of true coin Tiction, the Spirit of God is the author of it. He works in and by the conscience ; so that, while the Spirit reproTes and conTicts the sinner, the sinner is self*reproTed and s^-condemned. The conscience is quickened by the Spirit out of that lethaigy into which it had fdlen, through the benumbing influence of sin; it is inrigorated and reinforced with new energy by the Spirit, haying fresh life and power infused into it ; it is called into action on its appro- priate objects by the Spirit, and enabled steadily to ▼iew the sins with which the transgressor is charge- able ; and aboTe all, it is enlightened by the Spirit, so as to discem sin in the light of truth. Thus con- scienoei once darkened, and inert, and powerless, acquires prodigious energy, and becomes one of the most actiye and powerful principles of the soul ; pre- scribing the law, and pronouncing the sentence of judgment in that inner chamber of judicature firom which there lies no appeal, but to Qod himself. Con* science, once awakened by a x^j of spiritual light, is an awful thing ; and what tremendous power it may acquire, when it is quickened by the Spirit, may be inferred from the eneigy which it puts forth when it is called into action by the reproofii of mere human faithfulness. Let a man commit a secret sin, and so longaa no human eye was suj^osed to be priyy to his gnill^ he nay oontrire to lull his conscieiioe to sleep ;
118 TBS WORK OF THB SPIBIT
but let a friend chaige liim with the &ct, or eren hint a snapicion of it, and the mantling cheelr, the agitated look, the trembluig frame, will at once eyinoe how one's conscience may be quickened into tremendoas action by a ray of light passing to it from anotha* mind ; and> successfiil as he may haye been in quell* ing his own remorsefdl thoughts, by deyising pallia- tions of his guilty he will no longer attempt to deny the sinfulness of the &ct^ but tiy to disprore the fact itself, as the only possible way of escaping from the sure decision of another man*s conscience on his case. This instructiye and familiar example-shows that all along conscience is aliye io the sinnei^s breast — ^not dead, but asleep, and how easily it may be awakened into yigorous conyiction by a single ray of heayen's light piercing through the yeil of nature's darkneaSy by the power of the Spirit of God.
The Spirit of God thus quickens the conscience by the light and power of divine truth. The truth is the instrument by which this change is wrought. He reproyes by enlightening. He reaches the con- science through the medium of the understanding. It is not a mere physical change, or a change wrought out in a way that is contrary to the laws of our moral nature ; but a moral change accomplished by moral meanSj adapted to that nature, and fitted for the pur- pose for which they are employed. He finds entrance for the light of truth, and the conscience once enlight- ened acts its appropriate part, and pronounces its un- erring sentence.
The truths of God's Word are the means of con-
Uf OONTINailfO THE COIMOIBNGB. 119
miction, and almost every one of these tratlis may be employed for this end. The principal means of oon- riction is the lam — the iam of GkxL in its purity, spirituality, and power ; for << by the law is the know^ ledge of sin," and ** the law is our schoolmaster to bring us to Christ." The law in its holy command- ment — the law in its awful curBe-*4he law in its spiri- tual nature, as reaching to the hearty and in all its length and breadth as extending over erery depart- ment of human life — ^the law in its condemning power, whereby '' ereiy mouth must be stopt, and all the world must become guilty before God ;" — this law is tmfolded to the understanding, and applied to the conscience by the Holy Spirit, and immediately, by its own self-eTidencing light, it conrinces ; the conscience is constrained to do homage to the law, and to ac- knowledge that ^* the law is holy, and the commaiid- ment holy, and just, and good ;** while self-conricted and self-condemned, the sinner exclaims> *' But I am carnal, sold under sin.* And yet it is not a new law, nor one of which the sinner had heretofore been en- tirely ignorant, that becomes the means of his conyio- tion ; he may have read and repeated the Ten Com- mandments a hundred times, and may be familiar with the letter of God's requirements, and yet some one of these yery commandments may now become as an arrow in his conscience — the yery sword of the Spirit. A notional acquaintance with the law is one thing— a spiritual experience of its power is another. Witness the case of the Apostle Paul-— an educated man, brought up at the feet of Gamaliel» waUdngfrom
liW TUB WORK OF 19B SPIBIt
Iiis jOQth uptrards, aooording to the ttraiiest sect of the law, a Pharisee; who can douht that he was familiar with the letter of God's law ? yet^ being destitute of any q>iritaal experience «of its power, he regarded himself as hairing heen without any due knowledge of the law, till he was taught by the Spirif of God; for says. he, '^I was alire without the law once ; but when the commandment came, sin reyired, and I died." Previously he had only that notional and common knowledge which he elsewhere describes as ^ the form of knowledge^ and of the truth in the law." And what was it that converted the form into substance ? it was one of those very command* ments which he had often read and repeated, without perceiving its spiritual import, or feeling its convinc- ing power. .^^ I had not known sin but by the law, for I had not known lust, except the law had said. Thou shalt not covet." He seizes the Tenth Com- mandment— a commandment which directly refers to the state of a man's heart : and finding that his heart cannot stand the test of a law so pure and spiritual, he is inwardly convinced of sin as well as made con« scious of its power ; and so every sinner who obtains a glimpse of the real nature of the divine law, which, like its heart-searching Author, is heart-searching too, must on the instant feel» that if this law' be the rule of judgment, then, by the deeds of the law shall no flesh living be justified i for '' all have sinned and come short of the glory of God."
But when it is said that the law is the principal means by which the Spirit of God convinces the oon-
nr ooBViNuuiQ thb oonscisngb* 121
Bcienoe of a dimer, tfaat tenn most be nndentoocl in an enlarged sense, as including under it every princt* pie iThicli has any relation or affinity to the conscience, and every fact in which any such pnaciple is involved. It is not the bare law, as it stands declared in the Tea Commandments, that is the sole instrument of convic- tion; but the moral principle of that law, whether as it is displayed in the retributions of a righteous Providence, or illustrated by the afflictions of human life, or exemplified in the conduct pf believers and the perfect pattern of Christ, or as unfolded in the parables, or as embodied in the Gospel, and shining forth in the Cross. Tlie law is a schoolmaster that brings the sinner to Christ ; but Christ is a teacher that brings the sinner to know the law as he never knew it before. The law points the eye of a con- vinced sinner to the cross ; but the cross throws in upon his conscience a flood of light which sheds a reflex lustre on the law. Hence we believe that the Gospel of Christ, and especially the doctrine of the Cross of Christ, is the most powerful instrument for impressing the conscience of a sinner, and for turning his convictions into genuine contrition of heart. And this because the Gospel, and especially the doctrine of the cross, contains in it the spirit and essence of the law, — it recognises and proceeds upon the moral principles of God s government, and affords a new and moat impressive manifestation of the holiness of the Lawgiver, and the turpitude of sin ; while, at the same time» it unfolds such a proof of the compassion and love of God, as is peculiarly fitted to melt and
128 THE WORK OP XHS BPUUT
fubdoe Hbe hearty which the mere tenocB of the law xaight onl J tam into a more hardened and uncelentiiig obdoxacj. Let the nnner who makes light of sin turn his eje to the cross of Christy and he will see ikcrff as well as amidst Ihe thunderings and the lig^t* nings of Sinai, that the Lord is a jealous Qod ; that sin is the abominable thing which he hateth ; and .that he is resolred, at all hasards, and notwithstanding whaterer suffering it may occasion, to yisit it with condign punishment ; let him look to the cross, and behold there, suspended on that accursed tree, the Son of God himself; let him listen to the wcurds which fell from that illustrious sufferer in the midst of hia agony and passion, ^ Mj God, nj God, why hast thou forsaken me T and let him then inquire, why was it that he, ai whom it had been once and again proclaimed from the highest heayens, *^This is my beloTed Son, in whom I am well pleased,'' and of whom it is recorded, that once and again, on hia bended knees, and with all the earnestness of impor- tunate suppUcation, he had prayed in the garden, '^ O my Father, if it be possible, let this cup pass from me ;" — why was it that he, who was thus affectionately spoken of as GK>d's beleyed Son, and who, as a Son, so snbmissiyely poured out his heart into a Fath'er'a* ear, was nerertheless subjected to the agony and death of the cross? and when, m reply to all his inquiries, the Bible dedares, that the Son of God suffered because he had consented to become charge- able with sin ; that he *' who knew no sin was made sin for us,'* and that, therefore, ^^ it pleased the Lord
IN CONVn^CING THE C0N8CIBNCB. 123
to bfulae him^ and to put liim to grief;" that '* he was wounded for our transgressions, and bruised for our iniquities ;" and thai A< died, because the wages of sin is death : — oh ! does not the sinner now feel in his inmost soul, that if Sinai be dreadful. Calvary has its terrors too ; that if ^^ by the law is the knowledge of sin," the Gospel adds its sublime and harmonious commentary, — that the cross of Christ is the most awful monument of Heaven's justice, the most solemn memorial of the sinner's danger; and does he not Infer, with all the quickness of intuition, that if sin was not spared^ nor left unpunished^ but visited with condemnation and death* when it was imputed to his owU) his only, his well-beloved Son, much less will sin, unexpiated and unforgiven, be spared, or left unpunish- ed, when, after this solemn work of atonement, God will arise to plead with those who cleave to that ac- cursed thing which nailed the Saviour to the tree ? The cross — the cross of a cruci£ed Saviour, is the most powerful, the most impressive demonstration of sin, and righteousness, and judgment. The cross may well alarm every sleeping sinner, and awaken every slumbering conscience, and stir into agitation and tumult every listless and impenitent heart. It is the law by which we obtain the knowledge of sin ; but the law is magnified in the cross ; and it is the law in the cross that carries home to every awakened con- science the most alarming convictions of guilt. Can I hope to be spared, may one say, when " God spared 110^ his own Son?" Are my sins venial, or lightt These sins of mine were enough, when transferred to the
]S4 TBB WORK OF THB SPIBXT
Son of God, to nail bim to the tree ! May I Tentnre into eternity in the bope that my sins may be forgot* ten there ? And why Were they remembered bere^ when God'e Son ascended the hill of Calvary ? May not the strictness of God's law be relaxed in my farour ? Bat why> oh ! why was it not relaxed in &Toar of Christ ? No ; that one fact — that awfol cross which was erected on the hill beside Jemsaleni, -^annihilates erery ground of careless secarity-— tears from me every rag by which I would seek to coyer my shame — driyes me from eyeiy refxige to which I would repair; — that one fact, that Christ died for sin, shuts me up to the conyiction, that as a sinner, I stand exposed to the wrath and curse of an offended God, and that the outraged law must receive a full and final vindication. But must it be by my personal and everlasting punishment ? Yes, assuredly, if I stand on the footing of law ; for ** the soul that sin- neth, it shall die/' But look again to that mysterious cross : amidst the darkness which surrounds it, and the awful manifestations of God*s wrath which the sufferer felt, there breaks forth a light — glorious as the sun shining in its strength — ^unlike the light- nings which flashed around Sinai, — ^this is the Sun of Righteousness rising with healing in its beams — the effulgent light of God's love — the glorious manifesta. tion of God's grace and mercy ; for '^ God so loved tne world as to give his Son." Look once more ; for tbe same cross which wounds will also heal ; the same conscience which is pierced by the arrows of convic- tion, may be pacified by the Gospel of peace ; and
nf COIYTTNCIKO THB OOMSCUINCB. 196
Aim all that is terrible in the cmm^ when combined t^ith the tenderiiess of God's mercy, and the amazing^ the self-denying, the self-sacrificing loye of the SaTioni^ will then only awaken convictions in the eonsciencei to melt and change them into sweet contrition of heart.
It is thus, that under the Gospel dispensation^ the Spirit of God couTinoes the conscience by pressing borne the eternal and unchangeable principles of the law, as these are embodied, iUostrated, and dispkyad in a new and better dispensation. - It is not the naked kw, but the law in all its forms and manifestations, and especially the law in the fects and truths of the Gospel, which is thus used. For the Spirit reprores the world of «tii,-*-why ? because they beliere not on me ; of righteousness, because I go to my Esther ; of judgment, because the prince of this world is judged, -—all having reference to Christ and his cross*
III. The work of conviction, of which the con« science is the subject, the Spirit the author, and the light of truth the iheans, consists in impressLug the soul with a sense of its own sinfulness, and exciting in it some suitable feelings of fear, and shame, and self-condemnation.
Sin, when presented to the mind in the light ef conscience, and especially in the light of God's truth unfolded and applied by the Spirit, is discerned to be a vile and odious thing ; and in order to this, a prin* cipal part of the Spirit's work in conviction is to set before the sinner's mind a discovery of sin in its own nature, and to fix him on a due consideratum of it. This, as we have already seen, is an exercise in whieh
126 THB WORK OF THE BPIBIT
OTery flinner is reiy unwilluig to be engaged; he shrinks from the subject — ^would willingly foiget it, and even when it is presented to his mind, is prone to ' take partial riews of it, and especially to excuse and exculpate himself. But God is often pleased to take the sinner into his own hands, and to press him with ** line upon line, and precept upon precept," until he is made to see sin in its true character, and especially to see his own sinfulness. He brings his sins before him, and presses them on his attention. " These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thy- self ; but I will reprore thee, and set them in order before thine ey^** ** Now consider this, ye that fcnrget Ood ; lest I tear you in pieces, and there be none to deliyer." Formerly he thought seldom of sin, — ^now he might say with Dayid, '* My sin is ever before me.'* There are many different ways in which the mind may thus be awakened to a sense of its guilt Some- times it is occasioned, in the first instance, by some grots outward tint too flagrant to pass altogether un- reproTed by the most sluggish conscience, and which may lead the sinner to reflect what must be the state of lus heart, and what his desert at the hand of God. Sometimes by a growing sense of his inherent deprarity, strengthened eyeiy day by his experience of the instability of his best resolutions, and the weak* ness of his highest efforts after amendment. Some- times by a faithful reproof from a friend, which con- Yeys to his conscience the startling intimation, that his character is not so highly esteemed by others as it is
r
nf coNTiNciNa THs comamxcR. 127
by himself, — ^which sets it on inqaity^and awakens self-distrust Sometimes by a searching s^mon — an awakening proridence — by the judgments which God executes on others, or by distress sent into his own family, or by his being brought himself to the borders of the grave ; and when, in spite of himself; he is compelled to think of God, and sin, and judg- ment to come. In short, almost any text in the Bible, and almost any event in life, may be the occiuion of calling the conscience into action, and pressing his own sinfulness home upon his attention: and the Spirit of God arrests and fixes it, till he makes such a diicooery of «tn as is suited to his case. In the quaint, but striking and comprehensive words of an eminent commentator,* — ^ The Spirit convinceth of the fad of sin, that we have done so and so ; of the fault of sin, that we have done ill in doing so ; of the fcUy of sin, that we have acted against right reason, and our true interest ; of the^A of sin, that by it wa are become odious to God ; of ihefoufUain of sin, ih» corrupt nature ; and lastly, of the fruii of sin, that the end thereof is death.**
Sin, thus presented to the mind, and discovered in somewhat of its native deformity, is applied to the conscience so as to excite some suitable feelings of fear, and shame, cmd self-condemnation.
No such feelings can be awakened until the simier has some sight of the evil of sin, and some conviction of his own sinfulness. All the thunders of Sinai, and all the thieatenings of the law, i|nd all the curses that
• Mattheir Henry.
128 TBB WORK OF TUB SPIRIT
are written in this book, and all the terrors of a judg- ment to come, may full upon his ear, \Yithout awak- ening any serious concern, until conscience is roused "n^ithin, and responds to the voice of God above. An tmconvinced conscience is utterly insensible: blinded by sin, it cannot spe ; and hardened by sin, it cannot feel. This deep insensibility — this stupid lethargy — this deadness of the conscience to all sense of fear and shamC'^artses from ignorance of God's character and law, or from unbelief, which, in spite of all testimonies to the contrary, refuses to acknowledge €rod as a righteous Goreraor and Judge who will assuredly bring erery sinner to judgment, and punish evety ^n ; or self'-delusion, by which many u sinner flatters him- self, that however it may fare with others, he has no reason to fear; or some false persuasion in religion, which acts as an opiate to all conviction^ such as the persuasion that God is too merciful to punish, or too great to mark the commission of sin, — or that an orthodox profession, a correct exterior, or a regular attendance on ordinances will fiecure his safety. Alas ! how is many a conscience lulled to sleep by such mere delusions ; and how often do these delusions* ser^c, like so many shields, to ward off and repel the sharp- est arrows «f the Spirit ! Under (heir fatal influence, the conscience may remain insensible till the sinner's dyin^ hour ; nny, death itself will not arouse it, nor will it feel its own guilt and danger, till the realities of eternity are disclosed. Hence you hear of the calm and unruffled indifference with which many a wicked man meets his death, — the apathy and uncon«
at OOMTIHCDfa THE COMKISNO*. 129
cem with wliicli he can look back on a life of do, eren when he stands on the brink of the gmvt ; and
190 TffiB WORK OF THE SPIRIT
coirent of this world*! wickedness, he plunges into its deadly waters : see him when he returns fiom the haunts of Tice to his once happj hearth, — now, instead of heing touched with a mother's loTe, or awed hj a father's look, the sternest reproof falls unheeded on his ear, and his whole hearing shows that he is hejond the strongest of all influences — the influence of home. Still he is alive, it may he, to the opinion of others, and especially would he stand well in the estimation of his companions, if not for temperance^ and chastity, and religion, yet for truth, and honour, andlcindness of heart ; but as he adyances in the £eital path, truth and honour, and kindness of heart, are all sacrificed on the shrine of self-indulgence, — ^he is separated by -his own yices from the companionship of ecfuals; and now, descending rapidly, he loses all regard for God and man, and becomes utterly reckless. And, when urged by want or passion, he commits some fatal crime, he feels perhaps less compunction for shedding the blood of man, than he felt in other days for a youthful folly; and when charged, convicted, and condemned, be may enter his cell, and walk to the gibbet, amidst crowds of awestruck spectators, with no other feeling than the mere shrinking of the flesh from suffering, — with neither shame^ nor fear, nor self-condemnation in his heart of stone !
But when the sinner obtains a sight of the evil of sin, and especially of hi» own sinfulness, his convic- tions are attended with some suitable feelings or emotions, such as fear, shame, and self-condemnation. These feelings are the suitable, and, in one sense, the
nf dOJNfiNOJNO THE OONBCXBNOB. JSl
Batval attendants of conviction. When sin stands disclosed, especially in the light of God's trutili, it throws a dark shadow in upon the sinner's soul, which orerawes and agitates^ and terrifies him. Conriction produces shame ; for sin is seen to he a yile and loath* some thing ; and the soul, which is covered with sin, is felt to he vile and loathsome toa Conyiction pro- duces fear; for a sense of- guilt is inseparahlj con- nected, through conscience^ with a sense of danger ; — and conviction produces self*condemnation ; for it is not in the reproof of another, not even the i^proof of God himself, hut such reproof so applied as to become his own decision upon his own case, that conviction for sin consists.
Now these feelings, in a greater or less degree, -are the appropriate and natural concomitants of convic- tion, by whatever means the conscience may come to be convinced. Let the conscience, whether acting by its own eneigy, or as quickened by the Spirit of God, obtain a realizing conviction of sin, and forthwith it pronounces a condemning sentence, and awakens shame and fear ; and that, too, when the sinnei^s per- sonal habits, and bis known opinions, Tind general circumstances in the world would seem to make such a visitation the most unlikely. .Take a few familiar but striking illustrations from the Word of God,
Fear and shame were alike unknown in a state of conscious innocency : but our first parents sinned, and immediately conscience called forth into action these latent feelings of their souls, — << The ejea of them both wate opened, and they knew that they were naked ;" —
132 t&B ^OBK OP THE ^IRIT
there iras shame— the first-fruit of sin. ** And ther heard the voice of the Ixurd Gcd >Yalking in the gar- den in the cool of the day ; and Adam and "his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the- Lord Grod called unto A^am, and said unto him, Where art thou ? And he said, I heard th j voice in the garden, and I was (ifraidy because I was naked ; and I hid myself;" — there was shame mingled with fear.
The Scribes and Pharisees brought an adulterous woman to Christ, demanding to know what sentence should be pronounced against her. Jesus answered, *' He that is without sin amopg you« let - him first cast a stone at her ;" and immediately they which heard it — the self-righteous Pharisees — '* being con- victed by ikeir orvn conscience^ went out, one by one, beginning at the eldest even unto the last ; and Jesus was left alone, and the woman standing in the midst." Here we see conscience breaking through all the fences of self-righteous security, and compelling the guilty to retire in self -confusion from the presence of the Lord.
. A lawyer came to Christ, and *' stood up and tempted him) saying, Master, what shall I do to inherit eternal life ?" Jesus answered^ " What is written in the law ? how readest thou V And when he had given his own account of the law, and in his own words, Jesus said, '' Thou hast answered right ; this do and thou shalt live." But, it is added, he, not content with this sentence of approbation, was mllifig to jnttify him-' je//, — Why, but that while Christ pronounced an
Of. OOMTXNCnf G THB OON0CIS!f CB. ] 88
approring sentence on the law T^hich he had e^Iain- ed, conscience pronounced another — a condemning sentence on himself, as a conscious transgressor of that law ? and his seeking to justify himself when Christ had brought no charge against him, naj, when Christ had expressly said, *^ Thou hast answered right ; this do and thQU shalt liye." proves that crery sin- ner, howeyer self-righteous, carries about with him an inward witness which no sooner sees the pure light of God's law^ than it becomes an accuser ; and, in spite of all the sophistry of self-deceit, forces Jiim at least to excuse, exculpate, and extenuate Lis^ guilt, if he would ward off or escape from a sentence of self-con- demnation !
Herod the Tetrarch belonged to the family party or sect of Herodians who were opposed to the Phari- sees in many respects, and in religious matters seem to have been associated with the sceptical Sadducees,* who believed neither in angel, nor spirit, nor the re- surrecticm from the dead ; jet no sooner did he hear of the miracles of Jesus, than his guilty conscience, bursting the flimsy covering of unbelief, forced him to exclaimi ^' It is John whom I beheaded : he is risen from the dead ;" — ^' John the Baptist is risen from the dead, and therefore mighty works do show forth themselves in him/' Mark the power of con- science— how it starts from its sleep and fastens on the guilty sinner, and raises up around him imaginary terrors, and makes him believe^ against his professed creed, in the reappearance and resurrection of that
HoiM% iBtrod. Ul. 10^ saOk
134 THIS WORK OV THB SPIHIT
feithful messenger, whose head he had serered from his bodj, but whose holy foiin still haunted his pre- 8enoe» and scared his peace !
'* A band of men and officers," with lanterns, and torches, and weapons, came to the garden of G^th- semane by night, for the purpose of apprehending Jesus. '' Whom seek ye T'* Said the meek and lowly Saviour. . " Jesus of Nazareth,*' was the reply. '< I am he^" answered the same calm voice ; but it was a voice of power, that spoke like thunder to their con- sciences ; for ^ as soon as he had said unto them, I ani he, they went backward, and fell to the ground." Behold the power of conscience^ awakening fear, and agitation, and awe, and casting a band of officers and armed men to the ground before a defenceless and un- resisting captive 1
Judas was with the band of soldiers on that fearful night — Judas, who had associated with the Lord for years, — who had covenanted with his persecutors to betray him for money, — ^who now marked him out by the preconcerted sign — hail, Master, and kissed him^ Oh ! it might be thought that a conscience which had for years resisted the light of the Saviour^s teaching, and witnessed the blessed example of his holy life, and stood firm against the melting tenderness of his love, — that a conscience which left him free to form his unhallowed purpose, and to plan the mode of its exe- cution, and to take the price of blood, and to kiss the Saviour in Gkthsemane, — that a conscience so steeped in guilt, might have acquired an obduracy which no subsequent reflection oould overcome ; and that, if it
nr ^ONTIKCINO THB 00M8CIBNCE* 1S5
tronUed him not now in the act of treach^iy, it might nerer trouble him more ; but even in the breast of Judas, conscience was not dead, but asleep, and it awoke with terrific powcTi when his purpose had been safely carried into effect. And if you would see the self-condemning power of God's idcegereat in the guildest hearty look to that traitor and apostate, who, when the eyes were now sealed in death,' whose mild look of reproof might hare withered his soul within him,— xwhen the tongue which spake as nerer man spake was silent as the grare, — felt a new power rising within his own bosom which condemned him, and under the burden of his own remorse, and shame, and fear, ** he repented himself, and brought again the thirty pieces of silyer, and said I have sinned in that I haye betrayed innocent blood. And he cast down the pieces of silver in the temple, and departed and went and hanged himself."
I have referred to these scriptural examples of con- yiction, for the purpose of showing that fear, shaine, and self-condemnation, are its appropriate and suit- able attendants, and that these harrowing feelings are immediately produced in the soul, when at any time, and by any means, it obtains a view of its own sinfulness. There may be no sense of sin, and then there will be no sense of fear, or shame, or self-con- demnation ; but let a sense of sin be awakened, and these emotions will spring up instantaneously along with it. Now, this sight and sense of his own sin- fulness may be awakened at any time — it may be awakened Ruddenly, and when it is least expected;
136 TBM W0BK OV TBB VffBit
single text of Scriptare, a feithful seroMm, an awakening proridenoe^ a yiyid riew of Good's justice, a solemn thought of et^nity^ — any one of these may break up the false security of a sinner, while the Spirit of God has at all times access to his conscietxee, and can disturb^ and trouhle, and arouse it. The unbe* lieyer has Teally no security for^4>ne hour's continu- ance in peace ; thoughtless and unconcerned as he is -^unawed either by the rebukes of conscience, or the authority of God^ or the terrors of a judgment to come —he may at any time be made to feel a power rising up within, — a power long dormant, but now roused into tremendous action, — a power which troubles his soul; and brings oyer it a horror of thick darkness, and a cloud of appalling terrors — which oyerwhelms him now with shame under a sense of his yileness, and now with fear, under a sense of his danger, — a power which giyes to eyeiy long forgotten sin a new place in his memory, and brings the whole train of his sins to pass in dark array before him, and imparts to each of them a scorpion's sting, — a power from -whose presence he cannot flee, for it. is within him ; and go where he will, he must carry it along with him, — and which has this mysterious prerogatiye, that while it asserts a supremacy oyer eyery other faculty of his nature, and a right to judge and condemn eyery yio- lation of its authority, it makes him to feel that he is not dealing with himself only, but with God, the Judge of all. Willingly would he make b'ght of sin, as before; but now sin has become a burden too heayy for him to bear : he would laugh at his fears,
HI eoKTXNciKa ram conscibnob. 187
as the pbantoms of snperstition, but sometiiing within tells Uim thej are too real to be scomed ; be would brave it out, as fonnerlj, amongst his gaj companions, and show no touch of shame ; but bis soul sinks in the effort, and loathes itself and every thing it once loved : — ^** a wounded spirit who • can bear ?" The intolerable anguish of conviction^ when an awakened conscience rages unpacified within, no tongue of man can utter, no heart of man conceive. What must it be with the conscience of an unbeliever, when from the lips of Gkni's own people, while thej lay under a passing cloud of ■conviction, such words as these were extorted by its power : '* When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me ; my moisture is turned into the drought of summer." ^* O Lord, rebuko me not in thy wrath, neither chasten me in thy hot displeasure ; for thine arrows stick fast in me, and thy hand presseth me jK>re : there is no soundness in my flesh, because of thine anger, neither is there any rest in my bones, because of my sin. For mine iniquities are gone orer mine head : as an heavy burden they are too heavy for me." *' I am troubled, I am bowed down greatly, I go mourning all the day long." <* I am feeble and sore broken : I hare roared by reason of the disquiet- Bess of my heart." On another occasion: ** I remem- bered Qod and was troubled, I complained and my spirit was overwhelmed. Thou boldest mine eyes waking ; I am so troubled that I cannot speak.** <« Will the Lord cast off Ibr ever? and will he be
138 THB WORK OF THB aPIRIT
faToonble no more ? Is his mercy clean gone for erer, doth his promise fail for eyermore ? hath €k>d forgot- ten to be gracious, hath he in anger shut np his ten- der mercies f* And so Job in a like case : " The arrows of the Almighty are within me, the poison whereof drinketh np my spirit; the terrors of Ood do set themselres in array against me. For thon writest bitter things against me, and makest me to possess the iniqnities of my yonth." If consdence have power to awaken such feelings of shame, and dread, and self-condemnation, in the case eyen of righteous men, when yisited with a temporary with- drawment of the light of Ood's countenance ; oh f what must its power be when it is awakened in the case of impenitent and unpardoned sinnerst — and awakened it must be, sooner or later ; and if not sooner, certainly not later than the hour, when leay- ing this world, and entering into the world of spirits, the realities of eternity will burst at once on their yiew.
Eyen in the case of men who are neyer sayingly conyerted, conyiction of sin may not be the mere fruit of natural conscience, but the effect of a common work of the Spirit on their minds. Many seem to suppose that the Spirit of Ood neyer operates except where he accomplishes the whole work of conyersion ; but there are not a few passages in Scripture which seem to im- ply, tiuit souls which are neyer converted, may neyer- theless be the subjects of His conyindug power. They are conyinced and reproyed, not only by the light of natural conscience, nor only by the. outward light of
Uf C02?yiNCIKG TUB CONfiCIE^'CE. 139
God's Wordy but by the inward application of that truth to their coiisciences bj the power of the Spirit of God. It is Burelj not unreasonable to believe that the Spirit of God may operate on their minds in the same way and to the same extent, although for a very dif- ferent end, as Satan does, the spirit that now worketh in the children of disobedience ; — presenting the truth even as Satan presents falsehood — applying the motives of oonverrion even as Satan urges the allurements of sin^ — ^while the sinner's mind is left to make its choice. Accordingly we read of unrenewed men, who, under a common work of the Spirit, were once " enlighten- edy and tasted of the heavenly gift, and were made partakers of the Holy Ghost,'' who, nevertheless^ were not renewed unto repentance, or thoroughly converted to God,— of some ^ who sin wilfully after they have received the knowledge of the truth," and who, on that account, are described as " doing despite unto the Spirit of grace." Such persons were not savingly converted, for none who have been renewed and sanc- tified by the grace of the Spirit, will ever &11 .away, or come into condemnation ; but they did share, not- withstanding, in that work of the Spirit which is ordi- narily preparatory to conversion, — ^they may have had some knowledge, some conviction, spme imptessions from the Spirit of grace, and these are in their own nature good and useful, having a t^dency and fitness as a means to prepare their minds for a greater change ; and if they fiul to subdue their wills to the obedience of Christ, ^ey will serve, at least| to- make it mani- fest^ that nothing but their own unwillingness stood
1
140 THB WOBK OF TIXB SPIRIT
in the way of tbeir being saved. When such convic' dons decay and die without saving fruit it is because they are not suitably improved or' submissively fol- lowed ; for it is the law of Christ's kingdom, that one talent suitably improved, procutes another, while the neglect of it incurs its forfeiture, — ^* to him that hath shall be given, and he shall have more abun* dantly ; but from him that hath not» t^all be taken away that which he hath.'' ^' For the earth which drinketh in the rain that cometh oft upon it, and biingeth forth herbs meet for them by whom it is dressed, receiveth blessing from God ; but that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned."
It appears, then, that the minds of unconverted tatn may be the subjects of conviction, of which the Spirit of God himself is the author: and that they are responsible, not only for the light of natural con- science, nor only for the light of God's W<N*d, but for that light and those convictions which the Spirit may awaken in their souls. And if this common opera- tion of the Spirit stops short of conversion, it is not because the same motives are not presented to their minds, as to those of other men who are savingly changed, but from their own stubbornness in resist- ing these motives, and because their tvill stands out against the work of the Spirit. Here lies the radical difference betwixt the converted and the unconverted ; both may be the subjects oiP a convincing work of the Spirit ; but in the one the will is stubborn and refuses to yield, while in the other, the will is by God's sore*
t
IK OOMTINCINa THB OdKBOIBNCg. 141
xrign grace effectnally snbdaed, so aa to cooeur with his holy design ; so thai a real viUiDgness to be re- newed and sanctified is the characteristic mark of a new creature. Hence those in whom the conscience is coQTinced^ while the will is unsubdaed, are thiw described,-*-^ But thej rebelled^ and rexed his Holy Spirit ; therefore he was turned to be their enemji and he fought against them.** ^ Ye stiff-necked^ ttid ua- drcomcised in heart and ears, ye do always resist the Holy Qhost.* And the apostle warns eyeii the {oo- fessing followers of CSirist, in these solemn word%— '' Griere not the Holy Spirit of God"—'' Quench not the Spirit/*
lY. The work of conyiction may be carried on in Tarious ways, and may differ greatly in different eases» but in some degree it is necessary In all to a saying woik of conyersion. It may be commenced and car- ried on in yarious ways. Sometimes it comes on a hardened sinner in adyanced life like a sudden flash of lightning fnmi heay^i ; sometimes it is implanted, like a seed, in the soul of a child, which grows with his growth, and strengthens with his strength. Some- times it is occasioned by one gross actual sin, which oyerwhelms the mind with a sense of its guilt and danger ; at other times, by a calm reyiew of the whole of a man's experience, which impresses his mind with a sense of the radical corruption of his nature. Some- times the sins of youth are recalled and set in order before him; at other times his neglect of Gh>8pel grace, his foigetfulness of prayer, his misimproyement ' of priyil^gesy his frequent declensions, his hrokenreso*
142 THB WORK OF T^B BPtRIT
lutions, hb anfnlfiUed eogagements, his unsanctified Sabbaths, his ingradtade for mercies^ his inatteatioii to the Toice of judgment or of mercy, a fit of sickness, or the dangerous illness of a wife or friend, or the thought of death, or a yirid view of God's justice or of the SftTiour's love, — ^in any one or all of these yari- ous ways, sound conviction may be wrought in the conscience.
It differs, too, in its degree and duration in different cases. Some are brought through deep waters,-— odiers are more gently conducted to the Sariour. Fear, and shame, and self-condemnation, are insepar- able from deep- conviction, where it exists by itself and without a knot?ledge of the Saviour ; but they may be wrought in a greater or less degree, and in some cases they are immediately swallowed up in a sense of redeeming love.
I mention these diversities in the experience of different men, with the view of removing a stumbling- blo<;k which has often given uneasiness, — ar mistake which has often been injurious to the sincere be- liever. Many, when they hear that conviction is essential to conversion, and when they farther hear or read of the sharp convicl^ns the deef distress of mind, the fearful terrors which come hav« experienced, have been ready to ouestion the soundiiess, or at le:»^t the su£Biciency of ibair own convictions, because they nnd nothing corresponding to it in their own expe- rience. For their relief and comlort, let me assure them, tiiat if they be really convinced and humbled on account of sin, it matters little whether their ex-
IN CONTINCINO THE COKSCIBNCB. 143
perienee conesponcb in all respects with the experience of other men or no ; naj, that so Tarious are the operations of the same Spirit, "who divideth to eveij man seyerallj as he will," that it is impossihie their experience can correspond with that of all other belierers. Ood's Spirit deals with each according to his own neoeeaities, and the work to which he is called. Sometimes he leads a sinner to heaven by ihe yety gates of helly — to strong &ith through the fieiy for- nace of unbelief;* to the heights of holy lore through the depths of wrath. At other timfes, conviction is no sooner awakened than it la allayed, at least in its painful agitations and fears, by the healing voice of mercy. You may think, indeed, that your convic- tions ought to be much deeper, — ^your fears more alarming, your sorrow more intense, your self* reproof more severe ; but be it remembered, that mere fear and sorrow " belong not to the precept, but to the curse," and are not so roiich " required as inflicted on the sinner ;" and if yoii have a deliberate and abiding conviction of your own sinfulness, accompanied with a persuasion that you are thereby worthy of punish^ ment, and capable of being saved only through the mercy of €K>d, you have the substance of true convic- tion, and need not perplex yourselves about its mode or form.
But some such conviction of sin is essential, and cannot be dispensed with. The very nature of con* renion presupposes it. No sinner will ever receive. Christ as a Saviour, until he is convinced that he
•HalUmrtott. ■
144 THB WCmK OF THB flPlftlT
needs to be saved ; and this implies a coQTiction of his guilt, a sense of his danger, and a persuasion of the absolate impossibility of saying himself.
Y. The restiii or tssvtf of this work of conTiction> while in some respects it is the same in all, is in others, and these of the highest importance, different in difie- rent men.
In some respects it produces similar effects in all who are the subjects of it. Of these we may men- tion the feelings of fear, shame, and self-condemna^ tion» formerly noticed, which in some degree, greater or less, are experienced by every convinced sinner, and which correspond with '^ the Spirit of bondage unto fear" spoken of by the apostle, and which are the effect of the law applied by the Spirit, and the utmost that the mere law can produce. Besides this there is an inward conflict betwixt tin and the conscience — a conflict which is widely different, and must be carefully distinguished, from that other con- flict of which the apostle speaks as being carried on in the soul of the true believer, and which is a warfare, not betwixt sin and the conscience^ but ^- twixl sin and the will. Of this latter conflict, the unconverted man may have little or no experience ; but of the former, every convinced sinner is conscious; he feels that conscience and sin are at war within him; that, while sin enrages and exasperates the conscience, conscience denounces and condemns sin ; so that he is torn and rent by two antagonist forces, and his in- ward peace is destroyed. All this may consist with the prevailing love and power of sin; the will may
IK COHSTtHOIXO THB CWMSOIBVOB* 145
sdn be on its die while cononence stands opposed to it Ronone and eren sorrow may also be felt, — that remorse which has no affinity with tme repentance—- that sorrow of the world which worketh death. Na^, under the influence of conviction, many an ixncon* Terted man may form the resolution^ and make some efforts after amendment of life ; which being based on a spirit of self-sufficiency, and having no dependence on the sanctifying grace of God, and unaccompanied with earnest prayer for the Spirit, quickly come to nought ; and he returns ^ like a dog to his Toinit, and like a sow that was washed to his wallowing in the
Now, at this point, the one stem or stock of con- Tiction divides into two great branches — one whidi brings forth the finit of repentance, and another which ends in &e production of final reprobacy. Both may be ooyered i%ith the buds and blossom of a fair pro- fession ; but the fruit is widely different The con- tzast betwixt the two is finely exemplified by the opposite effects of the same truth, as declared by Petet and Stephen respectively. When Peter preached, the Jews were ^ pricked in their hearts," and began to in* quire in earnest What musi we do to be saved f But when Stephen preached, they were <' cut to the heart," yet they only gnashed on him with their teeth, (Acts ii*37; vii. 54.)
With one class, conviction of sin stops short of thorough' conversion. Such conviction was salutary iif itself, and had a tendency to lead the sinner onward to a happy diange; but its power is resisled— its
140 VBB WOBC OF THB 8nB|T
SQggestioDS stiied — ^its voice drowned by die «]aaraiir of unruly passions. Such conTictions are like the startling of a man in sleep, who quickly turns himself hack on his pillow, and unks again into lethaigy ; or like a sudden flash of lightning, exciting momentaij awe and terror^ but quickly passing, andleaying all ui darkness as before. They may continue for a longer or a shorter period, and may recnr at intervals through a long life, but they are erer treated in the same way, and produce no greater effect, — ^they arouse the con* flcience, but do not conquer the will,— they alarm the fears, but do. not subdue the heart, — ^they make sin dreadful, but they do not make it hateful to the souL It lo7C|s sin, and hates its convictions ; and, therefore* the former is cherished, while the latter are suppressed* Oh! it is a fearful case, when God comes so near to the heart, and the heart is thus wilftdly closed against him! — ^for such convicticMis can neither be resisted without incurring guilt, nor stifled without leaving behind them, like a fire that has been kindled and quenchedt the black traces of their power, in their withering and hardening influence on the heart
With another class, conviation works towards con- version* and, under the influence of evangelical motives* issues in true and lasting repentance. The soul, con- vinced of its gttilt, and impressed with a sense of its danger, is prompted to ask, What must I do to be saved? How shall I flee firam the wrath to come ? Sensible of its vileness, and loathing itself on account of it, it begins to inquire, How may I be cleansed from tiie pollution of my nature, and the feuloess of
ur ooKmfomo tbb o6m8CUiiob* 147
mj tin f If, when tbe lool is tfans oonTineed,* and anxious, the glorious scheme of grace and redemption is unfolded to its idew ; if it be enabled to look to the cross, and to Christ as the Lamb of God that iaketh awaj the sin of the world ; and if it be penetrated with a IiTelj sense of the lore of Christ to 8innerB» and of God's men^ through - him, — ^then stem couTiction will be melted into tender contrition^ and the most haiTowing remorse into kindly repentance. The heart which trembled, imd was perhaps hardened under the ice*cold fetters of couTiction, is subdued by the beams of the Sun of Baghteouaness.' The soul, under the horror of darkness, may hare been a scene of inward agony ; but one ray of heaTen's lights pierdng through the gloom, couTcrts it into a scene of peace. In tbe greatest tumult of conyiction, a single word of Gospel comfort may produce inward quiet, when it is s^ken by Him who said to die raging sea, ** Peace* be still, and immediately there was a great cahn." The con- Tinced sinner, thus apprehending the lore of Christy and the glorious design ot his Gospel, is thorQughly changed by means of it ; his stubborn will is subdued, and he is made willing in the day of diyine power ; in a word, he undeigoes a change of mind and heart, which is called eyangelical repentance, and, in this its laigest sense, is the same with being bom again« Then legal conriction becomes eyangelical contritiou. In this there is sorrow — ^but not the sorrow of tbe world which worketh death ;—«Aafii«« but such as humbles irithout depressing die soul; — and fear^ but not the ftar whloh hath torment— not the 6ar that is
148 AM ADDBMt TO €OM?Df0BD BUiJaBf.
associated wiih thd Spirit of bondage ; but filial fiBar, liaTing respect to the majesty of Qod, and even to his iranuBgs and Uueatenings ; — yet not the serrile fear of a condemned malefiu^toc, bat the ingenuoos fear of a fiHgiren child. ^
AN ADDRESS TO (X)NVINCED SINNEB8.
As there may be some who hare already passed^ or are now passing through the varioas stages of conrio- tion, and as their present situation is one of a Tory critical nature, on the due improrement of which their eternal welfare depends, I would earnestly solicit their attention to a special statement of the duties of convinced sinners.
1. Beware how you deal by your conrictionsy and remember that you are responsible to God for your treatment of them. Whether they hare been pro- duced by the unaided exercise of conscience, or by the natural influence of the Word of God, or by the direct agency of the Holy Spirit applying the truth to your- selves individually, — ^there. they are — ^in your bosom, and they will either prove a blessing or a curse. They cannot leave you as they found you; they will sub- due or harden every soul in which they have found a place. You cannot rid yourself of them without doing violence to your conscience, and despite to the Spirit of grace. You may try to allay them; you may seek, by hurrying into the world, and by mixing with thoughtless companions, and perhaps by having
AN ADD&EBS TO CONTDfCKD «imiXB8 14B
teoenme to the soothiiig opiate, or the intemperate dnuglit, to forget the fears which hannt jou s yoa maj even racoeed in regaining a temporary seeority: bat BO far from dimimahing, yon are only adding to your gniH, and while yon dinn fear, yon rush into greater danger. If there be One thing for which a man is responsible to Gk)d, it mnst be the manner in which he deals with the conyictions of lus own con- acienoe. And even in the present world, although it be not a state of strict retributioD^ there is going oa in the experience of erery sinner, a process of judicial equity, which proceeds on the prindple of aiding erery attempt, howerer feeble, to improre the light he has, and of withdrawing that light from those by whom it is neglected or despised. The same oon^nctions, im- proTed by one man, and stifled by another, wilL issue in results as oppodte as light and darlmeas, or hearen and hell f
2. Instead of stifling your conTictions^ seek to know more and more of the eyil nature of sin, and of your own vileness in particular. Beware of dismissing them as idle, or imaginary, or exaggerated terrors ; and rest assured,, that as yet you know cor^paratirely nothing, either of the nature of sin, or of your own characters as they appear in the sight of a holy Qod. That you may know more of it, fix your minds on a serious consideration of sin, — place it in the h'ght of Qod*s Word,— look on it as it appears in the cross of Christ,— consider it in connection with the curse of the law, the sufferings of life, the agonies of death, and the realities of a coming jud^;ment; and that you "my
150 AH APniiMi TO commioBD nnxixxmL
feel as weO as know what it is, seek to be snitaUj affected bj a sense of sin,—- till the conyictioa be thoroughly inwrought into the reiy frame of joor minds, that you cannot justify nor OTcn excuse it.
Howeyer deep and painful your oonyictions may be^ you may well beliere that you are infinitely more sinful and yile in God*s sight than in your own ; firsts because of the natural darkness, deprayity, and deceit- fulness of your hearts, which prevent you from seeing yourselTes as God sees yon ; and secondly, because of God's essential, infinite* oad unsullied purity, of whom it is said, that ^' the heavens are not dean in his sight ; that he diaigeth his angels with folly ;*' *' that he is of purer eyes than to behold 'iniquity, and that he can- not look upon sin." And that this solemn thought may be impressed on your mind, dwell much on the contemplation of God's chaiacter, contrasting, it with your own ; endearour to realise the thought of God as the omnipotent and omniscient Searcher of hearts, the pure, and holy^ and just GoTemor and Judge,^- till you are ready to exclaim with Job, '* I hare heard of tkee by the hearing of the ear ; but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes ;" or with Isaiah, *' Woe is me ! for I am undone ; because I ama manof unclean lips, and I dwell amongst a people of unclean lips ; for mine eyes have seen the King the Lord of Hosts."
3. Haying acquired a sight and sense of your own sinfulness, listen with submission to the sentence of Chkl's law. . Apply that sent^ice to yourselres, and beware of any dispositioa that may spring up
Air ADDBBW TO OOHVUfOKD fllKNERfl. ISl
jou, either to quarrel with it as too serere, or to ima- gine that God cannot or will .not enforce it. God's sentence must he a just one ; and cannot he reyersed, howcTer it may he questioned, hy man. It stands revealed in the Bihle, and although conscience may not immediately respond to it when it is first an< nounced, yet the serious and frequent consideration of it will gradually impress and affect the conscience, till in the end you will he constrained to acknowledge that sin deserves God's wrath and curse. The sen- tence of the law, duly reflected on in connection with your present experience of the curse that follows on sin, and with your future prospect of a judgment to come, will strengt«ien the self-condemning power of conscience, and shut you up to the conviction, that you are " without excuse," and that every " mouth must he stopt, and all the world hecome guilty hefore God." And then, like David, you will he ready to Justify God, and to condemn yourselves, saying, in the language of sincere confession, '^ I acknowledge my transgression ; that thou mightest he justified when thou speakest, and he clear when thou judgest.*' We should resist every tendency to question either the equity of God in pronouncing) or the willingness of Qod to execute this sentence, hy such reflections as these : (1-) That this sentence is plainly revealed in his Woid. (2.) That being the sentence of God. it must be just and righteous; for, ^^ will not the Judge of all the earth do right V (3.) That, however it may he questioned, it cannot be reversed by man ; it luay be disputed or denied, hut cannot he disannulled or ex-
I5B AX AD9BBBB TO OONTINCED StMlfSBa.
punged from the statute-book of heayen. (4.) God is really the only competent Judge of what pun- ishment is due on account of sin, and what penalties are needful for the ends of his universal goTcmment ; and, (5.) That as he has unquestionably the power, so he has shown that he has the will to carry that sen- tence into effect, by the expulsion of the apostate angels, — by the universal prevalence of death, — ^and above all, by the sufferings of Christ on the cross.
4. Beware of having recourse to £eilse grounds of confidence, or unscriptural means of relief. Under the pressure of conviction^ the mind is prone to seek rest wherever it can find it, and too frequently it is fonnd in some refuge of lies. Some fidse doctrine, or some superstitious prsMStice, is often embraced, which serves to lull rather than to pacify the conscience, instead of that pure truth, and that Gospel holiness, which alone can restore it to spiritual life and health, like the diseased, and feverish, and sleepless patient, who, instead of seeking to remove bis distemper, and to recruit his health by wholesome diet, has recourse to the soothing draught, or the exciting stimulant, which allays the symptoms, whiU: it aggravates the disease. Thus frilse doctrine, or partial and erroneous views of divine truth, may minister temporary relief to an awakened conscience, as when the sinner eagerly grasps at the doctrine of the ultimate salvation of all men, — or of God*s mercy as exercised without respect to justice,— or of the impossibility, or great unlikeli^ hood of everlasting punishment ; or of the power of mere moral amendment to obliterate the stain of guilt.
AH ASOBBM TO OOKTIROIBD ADQISRI, 16S
and restoe him to the fiiTOur of Ood ; or of the effi« OMj of some external ordinanoe, or some ecclesiastical prinlege to secure his safety. And bo, some supeisti- tious obserranoe, grafted on one or other of these &lse doctrines, is made the opiate of conriction, — as when the poor Papist has reoomrse to confession, and trusts to the absolution of a priest ; or the uninstmcted Pro- testant fimcies, that hj a decent life, and regular atten* daaoe at church and sacrament, his salTation may be secured. Thus it is that many say to themselTeSy '^ Peace, peace, when there is no peace ;" while o&ers seek relief by rushing into the world, and, by endless change of scene, and society, and employment, con- trire to foiget couTietions which they cannot endure. But let it be your inmost persuasion, that there is no stable ground of coufidence, and no safe means of relief, except such a»can bear the light of truth, and stand the test of God's in&llible Word ; and that nothing ought to pacify a sinner^s conscience^ except that which alone can propitiate and satisfy an offended God. Consdenoe is God's ricegerent in the soul, and it can only be surely and permanently satisfied by that which Qod himself regards as a satis&ction for sin.
5. Beware of the temptations which are peculiar to your present state, and steadfastly resist them. Erery state has its peculiar snares; when conrictions are weak, we are tempted to indifference in regard to salmtion ; when consolations abound, we are too prone to fall into spiritual pride ; and when consolations are withheld* and ca&Tictions strong, we am apt to sink
IM jw AMMttM to DowvmcBu mamam.
into dMpair. This u tilie temptalaeii to which ttrang oonnetioiis tend. The mind ig apt to take a false and exaggerated view of its own sins ; for although we can never think too ill of sin, we may ehaige onnelTes nnjnstlj, and make a really &lse application of Scrip- tare, by regarding ereiy infirmity as a wilfbl sin, and CTCiy wilful sin as a token of utter reprobation.* It is apt also to question whether its sins be pardonable* and its salvation possible, thereby limiting the efficacy of God^s grace, and the Sayiour's sacrifice, and exclude ing itself from the means of Gkwpel consolation ; nay, like a diseased stomach, it turns the most wholesome food into poison, extracting jiotbing from die most precious promises, firom the freest inyitations, from the richest priyileges of the Gospel, but a soul- wither- ing sense of its own wretchedness' in haring no in- terest in them ; and, penetrated with the unwarranted idea of its own hopeless condition, it first believes in this fiction of its own fisaicy, and then raises out of it a thousand imaginary terrorB, and dark phantoms of evil. I know that in such cases reasoning can do little, and reproof still less ; and that none but God himself can bind up and heal this wound. But while we look to earnest and persevering prayer as the most eSeO' toal means of ultimate relief, I may humbiy represent what appears to me to be the duty of a convinced mnner in such a case. And I have no hesitation in sajring, that the convictions of an awakened conscience are good and useful in themselves, and ought to be and yielded to* in so far as they tend to
• Bolto&*f Comftrting of'Aflltetod Cowdgwei, pp. SS. 6Kt
A2f-A]»>KBtS1!OOOfmirCBD0nflfBBf. 155
humble ; — ^thej ought not to be jielded to^ but re- sisted, ivhen they go beyond this their legitimate ob- ject, and threaten to plunge us into despair. It is not the conTiction of your own sinfulness that you resist in such a case, but a misapplication of conviction — a false inference from it — a fatal error groiving out of it, ivhich has no warrant in the Word of Gk>d. Repentance, deep hnmility, and self-abasement^ are the lawful and proper effects of conviction, and these are warranted by^ Scripture ; but hopelessness, de- spondency or despair, are not warranted by Scripture, and ought therefore to be resisted as an unccriptural ^ror. The Gospel is glad tidings — tidings of great joy to every — even the chief of sinners ; and you can have no warrant from the Gospel to cherish that frame of mind. It is true that the Gospel speaks of the sin against the Holy Ghost; but it is spoken of in general terms, and so as to give no divine warrant to any sin*- ner to believe that he has incurred it ; and therefore this convicdon of your having been guilty of that sin is ^ mere conclusion or inference of your own under- standing, unsupported by express Scripture, unsanc* tioned by divine authority, and not capable, therefore, of being pled with justice in opposirion to the uniform tenor of the Gospel, which« speaking to you as a sinner, nay, as the very chief of sinners — calls, and invites, and entreats you to believe and be saved. And there- fore, I say, cherish conviction of sin so long as it tends to humble yon, but so soon as it verges on the border of despair, resist it, — God*s truth is then converted by Satan into a stnmg temptatkm : resist the Aevl and
156 AN ADDRB8S TO CONVINCED 8INMEB8.
he will flee from you. This gloomy apprehensioii it may not be in your own power to remore^ *•' yet it is your duty to oppose to the uttermost. When Gbd clothes the heavens with darkness^ and makes sack- cloth their covering, and shuts up in the prison-house where no light can be perceived, it is natural to take a kind of pleasure in yielding to despondency, and in defending it by many aiguments. But to resui this tendency requires self-denial, and u the path of duty, however difficult.^ '^ Therefore, when the cloud appears blackest and most impenetrable, And when conscience or imagination are mustering up their heaviest chaiges and forebodings^ endeavour to believe that there is One behind and above the cloud, whose beams of grace will at length break .through it, and slune in upon you with a sweeter lustre than ever* * 6. Let the convinced sinner acquaint himself more fully with the complete remedy that is proposed to him in the Gospel, for all that is really evil in his present condition. He may have read the Bible before, and may have acquired a cold intellectual no- tion of its leading truths ; but never was he so well prepared for entering into its spirit, and feeling the suitableness of its provisions, and the power of its consolations, as he is now. Every sentence will now appear to have a new meaning, every truth a fresh- ness, every encouraging word a sweetness, unperoeived before. When the heart u interested — when the conscience is seriously impressed^ the mind will be awake, and active, and quick to discern what other*
Air.AlKI«BnT0 00inFlMGSDnKMSB8. 167
iriae might escape hie notice. The conviiiced sinner cannot read his BiMe without feeling, that it is in all respects suited to his condition, and that it proposes a complete remedy for all its eyils. There are just two comprehensiTe ohjects which an awakened conscience demands ; the first is^ the pardon of sin ; and the second, the purification of the sinner ; and the more thoroughly awakened any conscience may be; tiie more impossible is it to satisfy it on these points by any expedient of mere human origin, while it will all the more certainly respond to the method prescribed in the Gospel by Grod himself. For there he finds both the great objects of his anxiety inseparably link- ed together, and each proposed in its greatest fulness, and on principles which satisfy the conscience, as well as relieTe its fears. Does he inquire after pardon? and d[oes his cotisdence suggest that, as sin desenres punishment, and as Qod is a righteous Judge, pardon cannot be indiscriminately bestowed, nor granted with*- out some suflScient ground or reason? The Gospel proposes a firee pardon— so free that the chief of sin- ners may take it freely; but a pardon not granted without a sufficient ground or reason ; for it is a par- don founded on atonement, — a pardon not bestowed until Dirine justice was satisfied, — a pardon which exiubits God as the just God and the Saviour, — a pardon which, as it depends on principles which satis- fied the demands of God's justice, may well be re- garded as sufficient to meet the demands of a sinner^i consdence. The sacrifice of CSirist-^that one sacri- the complete remedy for aD guilt Yet
158 AX Ajnttttw TO coKvn^oSD Bdonsii.
rin still strong in the heart, — ^ihe power of that lottth- Bome tihiiig which makes a simier yile in his own eyes, •—this, also, mtist he tdcen away ; for, free as the par- doned sinner may he of all the guilt of his past trans- gressions, eteiy conscience feels instinctively, that sin •till reigning most he a constant dislnrher of its peaces but here^ too, the €k>spel prorides a remedy» — it pro- poses the Holy Spirit as the Sanctifier, by whose agency the principle of a new spiritual life is implanted in the sonl, and gradually strengthened and matured, undl^ after a progresnye sanctification, he rilall be made ** meet for the inheritance of the saints in light" Look at the whole remedy in all its fulness, and erery ocmrinoed sinner will see, that it is not only suitable, but that it is ade^ate to all the exigencies of his casow
7» Let the convinoed sinner seek a sure personal interest in that remedy, by closing with the free offer of the GK>spel. Erery sinner to whom the Gospel is preached, may be said to have a certain interest in it, as it ifi piesentedv exhibited, offered to all, without exception. But a saving personal interest in it de- pends on its being embraced, accepted, receired. The general interest which every sinner has in it, and of which no man can deprive him — for it is given by God himself— 4s a sufficient warrant for his seeking this more peculiiar and saving interest ; in other words, every sinner who is invited to believey is warranted and encouraged to believe to- the saving of his soul. And he who can so far trust God as to take him at his word^ and to rest in the assurance of his faithful- ^UM and sincerity in making tbis offer, need not fear
MX iJMDiuMr fo eonrnKm mufUmm. 150
Aat when he ernhnees iC^ it wiU be withdrawn, or left nnfiiHUled. But let bjm not rest in this general per- goasion — ^let him act upon it; and, bj a deliberate eacercise of mind, and in the most resolute manner, let him take Christ as his own SaTioor, and giro up his soal into Christ's hands; and^ ^' emboldened by the free inntation: which warrants him to take the waters of life freelj, let him put in his claim to take Christ home in his person, merits power, and loTe, as his own.** This explicit and distinct closing with Christ, — by which the sinner takes him in all thefitlneps of his offices and benefits, and giyes himself to Christ, soul, body^ «nd q>irit, to be pardoned, sanctified, and sared by him, is the dodsiTe act by which a oonTinoed sinner may cure his safety, and anire atpeace and joy in belieying. 8. The connnoed sinner should give utterance to his conyictions in the knguage of confession, and to his desires in the language of earnest prayer. Con* fession reHeyes the mind of much that is punful in conyiction while it is pent up and restrained in the sinner's heart, and, at the same time, deepens the hnmility which ought to be produced by it, by bring- ing the sinner into immediate oonyerse with a holy €rod. And these efiects will the more surely follow, in proportion as confession is specific and full : *< He that oonfesseth his sin, and forsaketh it, shall find mercy." But real conyiction produces inward desire ; and that desire, expressed before God, is prayer. Let the sinner pour it out before the Lord, nothing doubt- ing, that, *^ his ear is not heayy that it cannot hear, neither his arm shortened that it cannot saye." Let
100 AH audbsm TO oomrzHCED framti.
liim pxBjf in the aasiuaiice iliat he is wananted and encouraged to do so, and that GK)d inli fulfil his own promise, bj granting his request. Yea, though he he kept long at a distance, and nuij be tempted to ze« tire under a feeling of disappointment, let him pene- Tere» and wait, and seek: let him knock loud and long at he«?en's gate — and take no denial; but wait until God himself open the door, and a flood of hea^ Ten's light bursts on his astonished eye : let him pray as fervenU J as the greatness of his interest demands ; and let him pray on until that interest is secured*, For neyer should a sinner leaye off the exercise of prayer while the throne of grace is standing, and God, seated on the throne, }b waiting to be gracious therel
m
When we address ourselres to sinnen who are labouring under a conyiction of sin, ^taexe are two dasses of men, of rery different charactera, who may feel as if they had no interest in our message, and who may be in danger of applying it, although in different ways, to the injury of their own souk.
There are softie of God's people who, when they hear of the convincing work of the Spirit, and of the deep conyictions which othen h&ye experienced, may be unable to discoyer, in their present state of minH. any tlung that corresponds to what they tUnk ougfai to be the experience of eyeiy true Christian, — ^wbo are not conscious of that deep sorrow, and those alarming fears, which a sense of sin might be expected to in- spire, and who may, therefore, be ready to question wheUier they haye yet undeigone the great change
AH ADD&UB TO OOHYUtOBD SUriTEBt. 101
which is essential to salvation. They complain of their coldness, and apathy^ and unconoem — of the hardness of their hearts, the insensibility of their consGienoes, and the want or weakness of that deep heartfelt contrition which they ought to feel. Now^ to such I wonld say, distress of mind is not the substance of tme repentance, although it may be its frequent at* tendanti — and that there may be trae eouTietiony and genuine humility of heart, where there is no anguish or sensible remorse. Indeed^ contrition is oflen most genuine, and humility most profound, when all that is painful and alarming in conriction has been re* moved by a view of the grace and mercy of a foigiving God, and an all* sufficient Saviour. AH that is terri- ble in conviction of sin and vrrath may be, and often is, prevented* or immediately dispelled by a clear view of the scheme of redemption ; and it is enough that you be reidly humbled, however little you may bo distressed ; it is enough if you be emptied of all self- righteous dependence, and convinced that you are ** wretched, and miserable, and poor, and blind^ and naked.** Now, your very complaints of the want of due humiliation on account of sin, may be an cTidence that you are one of those of whom our Lord speaks when he says, ^ Blessed are the poor in spirit : Bless- ed are they that hunger and thirst after righteousness, for they shall be filled : Blessed are they that mourn, for they shall be comforted." It has been truly said, ** that hardness of heart deeply felt and lamented, is real sofbiess. A stony-ground hearer, and one seriously afraid of remaining suph, are two different chancters."
183 AH ADDBBM TO OONTINdD aiVirBtti.
There is, howerer, another cliiss of metk, who, when they hear of deep eonyiction of sby are conscioiis of nothing in themselyes which bears the least resem- blance to it ; and who may, therefore, be readyto con- clude that the exhortations which are addressed to such as haye experienced it are not applicable to them, lliej maj eyen suppose that^ because sin has giyen them little or no uneasiness, they need giye no heed to the remedy which is proposed in the €k)8pel, and continue, as they haye been, indifferent to the whole subject. These inen differ from the fonner, in that they cherish their impenitence, and eyen glory in it; but let them beware : the yery indifference — the yeiy absence of all concern about repentance, is the most alarming symptom in their spiritual condition. For just as in some cases of disease, the utter want of pain is the yery worst symptom, and the surest' precursor of natural death; so this insennbility of the conscience — this utter recklessness in regard to sin — ^is the worst symptom, and the surest precursor of death eternal* If they '^ere concerned about their impenitence, — if the hardness of their hearts grieyed them, — ^if they were humbled because they saw so little, and felt so little, of the eyil of sin, — these were hopeful symp- toms : but utter unconcern — death-like indiflerence — accompanied with no sense of its sinfulness, and no desire for its remoyal, — ^this is the characteristic of a ^ hard and impenitent heart" — ^which is alike proud and presumptuous in its obstinate resistance to all the truths of the Bible, and the teachings of the Spirit
nDBlfOBKOP.TMa8nAIT,XICL IflS
CHAPTER VI.
THE WORK OF THE SPIRIT IN RENEWING THE
HEART.
Wb come now to eomider that great ehange which is BO fiequendj spoken of m Scri^vtue under the tarions names of donrenion, vepentance, and regeneiation ; and which is described by the ^^lesstye figures of passing horn darkness to light, and of rising from death to life.
And' that we may deaify underrtand wherein it prc^ieriy consists^ and peroeiTe its relation to the truths iriiich haye already been illnstrated, it is important to obserrey— 1. That this great change is nsnally pre- ceded by a preparatoxy work of instroction-apd con- Tiction, which differs in different cases in respect to its extetUf duraiunh WDid remit ; but which, in some degree, is necessarily implied, or presupposed, inereiy ease of real ooareision in adult age.
There is often a preparation of mind going before conyerriwi, by which the mind is fitted for its great change, — just as wood, by being dried, becomes ready iut eatohing fine when the torch is applied to it This
MI4 THB WORK OF THB tfXBJX
prejwratoxj work consista chieflj in the instractioii of the understanding, and oonyiction of the oonscience ; and is promoted gradaallyy and often for a long time before conyersion, by the reading of &» Word — bj the lessons of a Gospel mihistiy — hj Christian society and conyersation ; while it is often more rapidly ad- vanced by those dispensations of Froyidence which impress the mind with a sense of the -unsatisfying and uncertain nature of all earthly good, and which bring before it the realities of death, and judgment, and eternity. By such means the mind is often in- structed, and the consdence awakened, long before that change is wrought upon it which is described as real, sayiqg conyersion*
This preparatoiy work may be more or less extenidye. Sometimes it amounts to little more than a few occa- sional thoughts of Qod and eternity, by which the mind of a sinner us haunted when he least expects or wishes to be troubled by them ; but which haye not sufficient power oyer him to attract his serious at- tention to the things which concern his peace. Some- times, again, the sinner is so situated, that, by the daily reading of the Word, and by regular attendance on ordinances, he acquires, before his conyendon, a dear and comprehensiye acquaintance with all the leading doctrines of divine truth ; so that he may be apt to suppose that little remains to be added to his knowledge, until, by the teaching of the Spirit, he sees that the light which was in him has been but darknessi and that, he knew nothing yet as be ought; and so conviction of sinr may be occasional or con-
ni mOEWfifO TBI HBABT. ' IflS
gtanl^ andmoreor lessiftlense^wliSAas jetfaenteanif in an unoonrerted state.
This preparatoiy work majbe more or less pro* traded. With some, it issaes in immediate oonTersion, 88 in the case of the thief on the Gross ; with others^ it tends gradually and slowly to the same result, as in the ease of those who stay long at the ^ place of the hxealdng forth of chddien;'' while» with not a few it stops short of conTersion, and leares them, at the end of lifoy as donbtbg and undecided as it found them.
For this preparatory work of instruction and eon- ▼iction may issue in yery diffvent results. Whether it be oonsidered as the fruit of a man's natural fiicul- ties exercised on the truths of Gods Word, or as the fruit ofa common work of the Spixit on his mind, it is dear that, while it is good and useful in itsdf, as baring a tendency, a fitness as a means in order to eonTersion, it does neyertheless fell frequently short of it, smd terminates without efiecting a saving changew It may be the work of the Spirit of Ood notwjith. standing. The grace of the Holy Spirit has usually, been considered and treated of under distinct heads,— <* as jneparii^ preventing, working, oo^working, and confirming.''* And difficult, as it may be to assign die reason why the Spixit^s grace is more effectuid in some than in otherSf there can be no difficulty in understanding the causes which render his grace IneffiBCtual in the case of many who are convinced without being conrerted. Such penons hanre besn
IM vm woBK ov Tan nrma
infttUBted IB the knowledge of diTine 1nidi» aad Aey IiaTC been visited with occasional, and aometimes with deep convictions of ccmscience ; but thej fall ah^ of oonverrion — ^why ? JirH^ because, in the spirit of nnbelief, they slight the testimony of CM, and' the waxnings of thdr own consciences — lesistiDg the light; or refusing to apply the truth to their own case i-^seoondlify because, in the spirit of carnal secu- rity, ihey love a false peace, and refuse to be disturb* ed out of their pleasant dreams ; and would willingly be let alone to enjoy their fatal slumber :--4hirdiy, because, in the spirit of rebellion against God, they cleave to that accursed thing which he denounces, their heart's love bebg given to some sin, even v^hile, perhaps, their oonsoience condemns it i^^ourlhlyf because, in the spirit of the world, which is enmity against God, they allow other influences, — even ^ the lust of tiie eye, or the lust of the fledi, or the pride of life" — ^to wear out and obliterate from their minds the impression of Ghd's Word and S|nrit ; and the gay counsel of ungodly companions, or the taunts and sneers of mere formjalists in religion, or the easy doctrines of false teaohera, who say, Peace, peace, when there is no peace, hatve greater power over them than the combined testimimy of their own consciences, of God's faithful miniiters, and of his Holy Spirit of truth; and lastfy, because ** the prince of the power of the air, the spirit that now worketh in the children of disobedience, leads their will dative to his sway^, even when it is uxged by all the motives of the Ck)spel to repent and be saved;*' Oh I it is a fearfiil case,-^
IN WBllXWINa TBK HBAltT. 107
the eaM of a Jii^n — ^U»i3 enlightened in his under-, standing — ^thus conTinped in his conscietioe — thus &|r hrought on in the way which leads to conyersion and jet deliberately stopping short, — wilfully taming aside — ^resolutely resisting all the teaching of God's Word and Spirit; hut it is one which will make it plain OH the last day, that, if he perish, it is not be- cause he had no knowledge, and no conyiction, but because he has stifled both. To that man may God himself say» '^ What more could. I hay e done for my Tine that I have not done for it ? WhereforOi when I looked that it should bring forth grapes, brought it forth wild grapes 1** Eyen as now, the same God is saying to eyery such sinner, ^' As I liye, saith the Lord (jh>d, I hare no pleasure in the death of the wicked, but that he turn from his way and liye : turn jCy. tuxn^ye ; why will ye die, O house of Israel T*
But while, from these and similar causey the pre* paratory work of instruction and conyiction may come short ei saying conyersion, some such work is neces- sarily presupposed in that great change of heart Not that we hold any natural or moral salification to be indispensable for the efficacy of the Spirit's work ; — no ; '* the wind bloweth where it listeth," and the Spirit may Come suddenly to a heart which, till then, was wholly unprepared to receiye him. His gifts were bestowed on S^nl, without any moral qualification, when he prophesied; and on Amos, without any natural qualification, when the Lord took him as he followed the flock, and said to him, Go, prophesy ; and so, in his ccmyerting grace, he called the tbief on
IflB THB WORK OF THB anillT
the cross suddenly, and he oonrerted three thotunmd murderers of the Lord at once on the Jaj of Pentecost Such unexpected and sudden oonTcrsions he is often pleased to effect^ for the purpose of impressing us with the reality and the power of his gracious operations on the hearts of men^ and with the certainty of his continued agency in the Church of God* But in other cases, preTious instruction and education fu-e employed aa a preparatory means; so that every faculty b filled, like pipes laid underground with the gaseous fluid, there is no light, hut there is a real preparation for light ; and when the Spirit applies the torch, the fluid is conyerted into flame. And, uniTeisally, without excepting the most sudden conyersions, this ^ange implies and presupposes some knowledge in the under- standing, and some conyiction in the conscience | they may be suddenly produced ; and simultaneously there may be a change of heart, but, in the order of nature, that change presupposes these things; for it is a change of will, which implies a motiye ; it consists in embracing Christ as a Sayiour, and this implies a sense of dabger ; it is called repentance, and this im- plies a sense of sin. So that even in the case of the most sudden conyersion, the understanding must be to some extait enlightened, and the conscience con- yihced, before that dedsiye change is wrought in which conyersion properly consists. Take the remark- able case of the malefactor on the cross ; and eyen here you will see a preparotoiy work, of short con- tinuance no doubt, but still real( and implying both instruction and conyiction. Suppose that this . sinner
atmmmwtmnmmuMt, IM
came to the crtns with no mora knowledge of &e SiTioor than the other who fOTited him, ttiU on the cfOM there was pres^^ed to his mind as mmch truth as was necessaiy to convince and coayert him« Vnm the words of the Uaspbemefs who stood atoand him, who said in moekefj, bat with tnith, ^ He saved othccs," — ^from the inscription on Chrtet's eress, ^ This is Jesua of Naaareth, the King of the JewM," — and feont the ftoayer of Christ, •< Father, foigive them, for they know not what thej do," — from these sources pr«K ceeded to the soal of this malefactor as mudi tnith as was neoessaij for his ooavcnion ; it enlightened his mind, it convinced his conscience ; it had power, when applied by the Spirit, to nudce him believe and psaj «— ^' Lord Bememher me when thou comest into thy kingdom." And so in other eases of svdden conver- sion, snch as that of Paal» of the Pbilippian jdlsr^ and of the three tfaowaad on the da7 of Penteoost; althongh there was no moral qnalificatioA of any kind beftrehand* the understanding was enlightened, aaid the conscience convinced by such truth as was then piesentody and this Mued in tiiorongh cenversioa to God*
II. Gonvenion is net n ptetial vrark ea any mm ficaltyy bat a change on avery £sculty of the nund» ifhimhj the sinner irrenewed really, though not pdl^ fectly, in the whole man after the image of Ood^
It takes effect on the understanding ^dien the «i- derstonding is enl^^tened by thy Spirit; ontheoe»* sdMce, udMK A9 eanscienoe is ooovmcei by tbe e^;ettthe wUl^ lAan tile will is siMnedb»fAi#
170' TSBWOMK OP TBS flPlBIT
Spirit; on the affeetioii8y when the affections are pnri* fied, and refined, ai)d elevated bj the Spirit; and on the life, when the life is regulated bj the Spirit* and conformed, to the rule of God's law.
As in conyersion all the faculties of the soul are renewed, and restored to their proper uses and ends» so none of them can be renewed without a renewal of ererj other ; and hence the change that is wrought in an J one of them is often used in Scripture to denote the whole of this great work. The terms which are employed to describe this change are relative, and have each of them a reference to the previous state of the soul in that respect wherein it is changed. Thus, illuminalion has respect to the soul as darkened^ regeneration to the soul as dead ; repentance to the soul as convinced of its sinfulness ; {inversion to the soul as turned from the «Tor of its ways ; renovation to the soiU as renewed afiter the image which it had lostf and these are so inseparably linked together, that any one of them is often used to describe the whole change which is wrought in the soul by the Spirit of God ; as when the apostle describes it by saying, *' God hath shined into our hearts ;** and aglun, *' You hath he quickened Tend again, " Repent and be oonyerted ;" and again, *< Whosoever believetb shall not perish, but shall have everlasting life." Such, it would seem, is the saving grace of the Spirit, that it takes effect alike on the understanding, the eon- science, the will, the affections, and the practical habits^ —-leaving no part of our nature in its original state, but lenewi^ every part» and restoring it to healthful
IK ftJINBWlKO THX HSABT* 171
exerate. And hence *' all old ihinp pass a^iaj, and all things become new;*' the understanding obtains new light, the conscience new power, the will a new bias, the affections a new' object, the life a new rale and end ; so that the wh<de man is renewed, and a new impress and image stamped npon it. But that image is yet imperfect, and far from resonbling, in all respects, the likeness of Him after whom it is formed. No facaltj of our nature is left unchanged ; but neither is anj iacultj changed at once into a state of perfection. The understanding, the conscience, the will, the affections, the habits of a true conyert, are all brought under the influence of the Holj Ghost ; but he does not restore them at once to full health and vigour ; he renews but does not perfect them at the time of oonyersion.
These yiews may serre to guard against two errors, — ^ihe one oonsistbg in the BU]^K)6ition» idiich is too apt to be entertained hy nominal professors, that a few notions infused into the understanding, a few eonyictions awakened in the conscience^ a few emo« tions excited in the heart, amount to the whole of that change which is implied in conyersion ; the other is the apprehennon incident to trae Christians, that because the j haye reason to mourn over the imper« fection of eyeiy grace that is the fruit of the Spirit, diej cannot haye been conyorted or renewed after the image of God. These errors lie at the two opposite extremes, the one of carnal and unwananted secnritj, the other of ChiistiaB doubt and ftar.
HI. CmiyeiiiaD propeily consists in a sinner being
ns TM wane e^ «» irauT*
kottghl itftoaU J» i9telligeiitlj, and coidiany, to and oomplj iritbQod't revealed mH oit the ad^eot oE Uf salTatien.
Some cannctKHi of sin being wroaghi ia the ooii* adence, and tome knowledge of €k>d^ truth imparted to the underafcandbg, the sinner i^ at the time of hit conT^rrioD, faroQght to the point ; he oomes to a final dedaony a deciaion whidi implies at onoe a firm assent of the msd^ntanding, in an aot of faith, and A full eoosent of die will, in an act e£ delihexate ehoiee^ He siinendei9 himself to the power of God's truth. Se suhmits to God's repealed will in the matter of hta salvation* Convinced (hat he is a great sinner, and thai Christ is a great Saviour— a Saviour appointed hj Qod himseU^-^ualified alike bj die dignity of his divine nature, the tenderness of his human sympa- thies, and the efficacy of his meritoriotts work, to sare unto the veiy uttermost aU that come unto God hy Um,— a Saviour ^hihited and proposed to every sinner in the general doctrine of the Gk)spel» and declaring his own free and unuttemble love in its univasal calls imd invitations, — the rinner, taking that Gospel as his wanrant, oomes to Christ, ck)ses with him« embraces him in all the fulness of his offices, and samBders himself without reserve into the Savievr's hands, to be washed and justified, and sanctified according to the terms i^ tilie CTcrlasting covraaat» This is conversion ; this will secure the salvadon ot the sinner, and nothing short of thia can. Thoemnat be a decisive dosing wiA die Gospel ealL a final da* tewninatiw fimTi esi the part oi th» undsistandinK t
tmd w&mdljy on tlie part of the will. Wt mxalt come to a decision ; and Believing it to be infallibly certain that Jesns is the Christ, the only, bnt an all-sufficient SaYiour, ^e mnst dose with him as he is rerealed to us in the Gospel, and dioose him as *' all our salration and all our desire/' It is not enough that we are visited with occasional couTictions of sin — «o was Cain, and so was Herod, and so was Judas ; nor is it enough that we acquire some speculatiTC knowledge of divine truth-^so did Agrippa, who was almost per* suaded to be a Christian, and so also did Simon Magus» who made such a profession as was sufficient for his baptism, and who yet remained *< in the gall of bitter* ness, and the bond of iniquity/' Convetsion implies much more, — it implies an actual, deliberate, and cor* dial closing with Christ in his revealed chaiacter, Imd a surrender of our souls into his hands. It is a radical heart-change» by which the sinner is brought to dose in right earnest with the Saviour. He may have been troubled in his conscience before^ and moved in hie afi^Ctions, and, to a certain extenti instructed in the truths of €U>d ; but till now, he hesitated, and delayed^ and doubted ; the baigain was not struck, the* oove^ nant was not subscribed, the decisive act was not done ; but now he is brought to a point,— the business, long in negotiation, is about to be finally settled ; he sees the magnitude of impending ruin — ^the fearful hasard of an hours delay; and hearing that Christ, and Christ only can save him, he believes» and he comes to Christ» deliberatdy and sdemnly, to commit his soul into handle and to emhnoe him at his 6im Saviour.
174 «n WOBK OV .fBB flPIBIT
This deciAiTe act of dosing with Chri8t,-aiid oom- pljing with God's rerealed will in the matter of our salTation, although it may at first sight appear a yeiy simple and easy process, includes in it, I apprehend, eyery thing that is essential to saving oonyereion, or that is declared in Scripture to accompany or flow from it Let the sinner dose with Christ in his scrip- tural character s in other words, let him haye a correct apprehension of Christ as he is revealed in the Gospd, and cordially hdieve on him, and choose him as his own Sayionr, in all the fulness of his offices, and he is really from that time a converted man, however defective his knowledge and his experience in many other respects may he, — ^he has already experienced all that is essentially involved in that great change, and evezy other consequence which properly flows from conversion will ensue.
This decisive act implies, — 1. That he hdieves Jesos to he the Christ; in other words, that he helieves the same Jesus who was crucified on the hill of Calvaiy to he the Son of God, manifested in human nature^ as the Saviour of sinners ; and, as such, executing the vrill of God, acting hy his authority, hearing his com- mission; nay, anointed with the Holy Ghost as a Prophet, to dedare God's infallible truth — as a Priest to satisfy God*s inflexible justice — and as a King^ to subject the world to God's rule ; a Christ once crud- fied, but now exalted, — invested with almighty power, and able to save unto the very uttermost all that come unto God by him. 2. This decisive act of dosing with Christ in his revealed character, implies that the man
n Bmswno TBI KUBt>
/rom,-- feitby ivhat he turns unlo. Conrenion is tV turning point at v^'hich he turns out of the broad way ivhich leadefh to destruction, and into the straight, the narrow waj which Icadeth uuto life. He then flees from the wrath to come, and flees to Christ as his refuge ; he forsakes the service of sin^ and follows Christ as his Master ; he shuns perdition, and seeks salvation in Christ as his Saviour, Now, repentance describes his conversion witli reference ^ieflj to what he turns from, and faith describes his conver- sion with reference chiefly to what he turns to ( and each implies the other, there being no true repentance where there is no faiths and no true faith where there is no repentance ; while both are wrought in the soul, at the time of its conversion, by the power of the Holy Ghost applying the truth as it is in Jesus. From this radical change of heart there flows an out- ward change' of life, reformation of life proceeding from a renewed mind ; first, ^^ the tree is made good, and the fruit becomes good also ;" the fountain is pari- fied^ and the stream that flows from it is also pure.
The production of true faith is often spoken of in Scripture as amc/unting to the whole work of re- generation,-r-'* Whoso believeth that Jesus is the Christ, IS bom of God.'* And again, «* To as many as received him, to them gave he power to become the sons of God, even to a» many as believed on his name ; which were bom not of blood, nor of the will of the flesh> nor of the will cf man, but of God." ^ere every one who really believes is said to be bora of God ; and as every true believer is a eonrerted
177
acD, it fellowi that flie pn>ductio]i of niTing fiiith ii equindent to the work of regeneration.
Bat then it must be a reid scriptmal &iih-*-«iicli as is required in the Gospel ; not the £iith which the Apostle James declares to be dead, but that liting feith which is described in Scripture as a well-ground- ed belief resting on the sure testimony of God ; a positire beliefr-Aot a mere negation^ or absence of disbelief^ nor a doubtful and waTering opinion, but a thorough conyiction of mind; an intelligent belief •och as is inconsistent with blind ignorance, and im« plies a perception of the meaning of God's truth; a full and comprehensiye belief, embradng all that is essential to be known in regard to the method of sal* ▼ation ; — this belief, impljiitg scriptural apprehensions of God in his true character— of Christ in his persoUi as Immanuel, in the fulness of his offices as Mediator, his great design and his finidied work — and of «ur- sehes, as guilty, deprayed, and exposed to a sentence of righteous condemnation ^--this belief, thus founded on God's testimony, and implying spiritual apprehen- sions of his truth, is a yital, actiye, and opentiye principle^ bending the will to a compliance with Gbd's can, — awakening suitable emotions of rey^rence, fear, compbcency, delight, loye, and joy, — renewing, tians* forming, purifying the soul, and efiecting a complete change on all our practical habits* The production of this real, liring, and sanctifying iaith, is the great work of the Spirit in conyersion,— a work which im« plies or produces a uniyersal change on all the faculties of ov natufe; so thai as soon as this fiudi is im*
178 TBB WOtSK OF TflOi nUOS
plemted io his soul, the tinHet becomes knew many— the truth of God, receired by faith, renewing his un- derstanding, his conscience^ his will, his desires, his affections — *< old things p«s awaj, and all things be- come new.'*
Every believer, then, in the Gospel sense of that term, is bom again ; in other words, no one * is a believer who is not regenerated, nor is any adtdt re- generated who is not a believer* The production of saving faith is that wherein regeneration properly con- sists. But then it must be such a faith as the Gospel requires and describes; and that faith, although it may have its seat in the understanding, implies a change in our whole moral nature, and especially a renewal of the will. The understanding is, in the order of nature, the leading and governing faculty of the soul, and it is by means of truth cordially be- lieved, that the great change is accomplished. But the truth is either not duly understood, or not really believed, where it works no change on the h^rt and habits of the sinner. He may read, and speak, and speculate about it — he may even embrace some frag- ments of it, and hold them tenaciously as the shib- boleth of his party; but the substantial truth of Ohrist's Gospel cannot be really understood and be- lieved by any man who remuns unconverted. He is an unbeliever, if he be unregenerate. An unregene- rated believer, or a regenerated unbeliever, are expres- sions which have no counterpart in the Word of God. And if it be so» then is it certain, that the production of true Gospel faith is equivalent to being bom again.
t* •■ ttno that T
1J»
IBD «n wosp «9 tn irtmv
]9a.j mi^e a profttaion of o general (aitbt Tlit ndni Yfhi^h 19 UQwiiUog to be thoroughlj renewed, mam* fests its unwiU'iDgnesa, not by refusing to obey the truth after it has been firmly beUeved, but, at an earlier stage, by abutting its eyes to TvhateTer in that tnith is offen3iTe to its taste.
IV. One characteristic difference betwixt the pre- paratory vork of instruction and ooaviction> which is oft^n experienced by unoonTerted men» and the efeci- tual work of saving conyersion, consists in this» — that» ilk the latter case, all yoluntary resistance to God's gracious will is oTerconie» and the sinner is niade willing to dose with the Gospel calL
Eyery sinner's heart offbrs resistance to God s truth. There is a resistance arising from uabelie^ which re-* fuses to reoeiye his testimony ; there is a resistance arising from pride, which repels his charges and a&r eusflitions ; there is a resistance arising from the natu^ ral enmity of the carnal mindi which opposes itself to his authority ; there is a resistance arising from the preyailing loye of sini which recoils from the purity and spirituality of his seryice* Hence many a man who has experienced much of a common work of oon- yiction^ and who has acquired some clear knowledge of the scheme of dirine truth* is neyertheless found to stop short, and stand still, or turn aside, when he seems to be in a promising way towards conyersion — just because, when it comes to the point, he cannot make up his mind to a full and cordial reception of the Gospel : conyinced as he is, and perhaps troubled w|th hia co^yktions ofnAanddapger«aBdeBlightened
189 TH&WDBSOVtHitflin
Such is ihe case of a man half oonTinoecl, lalf per- suaded to be a Christian ; and it affi>rds a melanehol j confirmation of the Scripture doctrine, that it is the sinner's unwillingness that constitutes the only har to his conyersion — ^the sure and equitable gsound of his future condemnation. And if this be the great cha- racteristic diff^nce betwixt such a man and a true conyerty it follows that a real willingness to close with Christy and to receiye a full salyation, — that this, al- thoi^h a simple, is a strong and sure eyidence of con- TCision to Cod. It' is this^ indeed, which is eyerjr where set forth in Scripture as the turning point — ^the crisis — ^the deciaiye change. Eyerj man that is reallj willing to be sayed in the full Gkwpel sense— -to be sayed out and out without exception and without resenre— has reallj undei^gone a change such as no human power could accomplish. No man who is reallj willing, in this sense, to come to Christ, and to dose with him, has eyer b^en, (Mr eyer will be, sent empty away. It is the will on which all depends. If the will be ranged on the^side of €rod and Christ, it was the Spirit that placed it there ; if the will be changed, all is changed ; if the will be won oyer to the Cospel^ the Gospel is won oyer, with all its bless- ings and promises, to the ttnner*s side.
y. This-decisiye change admits of no degrees, and is substantially the same in all cases, while it is cir- cumstantially different. Conyersion may be jveceded by certain preparatoiy means, which haye a fitness and tendency towards it; and it may be followed by an af^r-growth ; but, in itself, it is a quickening of
IM
agaiotl the «Ror of teddiig, in mr ipeiiwwt, iQ the drcunuttantiak which we here heazd or leftd o^ as accoinpanying the oonrenion of othen. The ex- perience of others is not, in these xespeets» a mle to OS ; the Spirit acts how he will, and exerdses a BOTereignty in ihis matter : it is enough if we hare the suhstance of trae conrersion. Now, that sab* stance is the same in all : it consisis in tme fiiith— soeh fmth as sid>daes the will, and closes with Christ •oooiding to the terms of the oorenant; in other words, it eonsbts in a change of mind and hearty faj which it tnms from sin nnto Qod through Jesos CSirist ; and he who can find the eridence of this change in himself, need feel no alarm about the absence of mere drcamstantial and non-essential accompaniments.
VI. This dedsire change is wrought bj the truths of Gk>d's Word, applied and rendered effectnal hy the Hoi J Ghost The Spirit of God is the agent bj whom this work is wrought It is erery whoce ascribed to him in Scripture. He opens the eye ; He eBligfatens the mind ; He works in us both to will and to do of his good pleasure* The truths of God's Word are the means by which the Spirit effects this change in the case of adult persons.
We are ^' bom again, not of corruptible seed, but of inccmmptible, by the Word of God, which lireth and abideth foe erer/' '* The law of the Lord ia per^ • feet, conyertii^ the soul : the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, lejoicingthe heart : &e commandment of the Logd is pure euMghtpning the eysfc" <*IhaTe
m mnrnm^ TUB mumB^ SBH
kgott^ yoo by the Gospel* These, aad nmHar expressiont, clearly show that the Word, or the truth contaiDed in the Word, is the instrument bj which the Spirit of God accomplishes the great change of mind and heart which is implied in saving conversion. Many questions have been raised upon this point, and agitated with great keemiea«,--*as whether the Spirit's influence is exerted mediately, or immediately, on the mind, by a direct physical impnlsei or by intermediate moral means ;* and whether, in the ordeir of natort, the illumination of the mind be pricnr or sobseqnent to the prc^uction of a spiritual principle in the heart :t but, for my present pnipose, it is unnecessaiy to dis- cuss these questions, — it being acknowledged on all hands, that the truth contained in the Word is instra- mentally useful as a means in the hand of the Spirit. And even were it impossible to explain the mode of his operation, we shall find no difficulty in admitting its reality notwithstanding, if we bear in mind that it is '* a new creation" of which we speak— a superna- tural change — such as cannot^ in all vespeets. be ex- plained any more than the creation of the world itself; for *' the wind bloweth where it listeth, and we can- not tell whence it cometh, or whether it goeth ; and so is every one that is bom of the Spirit"
The truth is so applied by the Spirit as to be made ^c/tMt/ for conversion. It accomplishes the design for ^vhich it is fitted and intended ; it convinces the understanding I it carries the will along with it The call of the GcMipel takes effect, and becomes
• Dr. PqrB^LwtaiH p. SfU t fvlkr. M'Lmi^ Dm\0A
186 nn wobk of thb sram
efiBotnal calling, when the sinner is thus enaUed and disposed to dose with it The work of the Spirit includes moral suasion ; but it is also ^* a work of power." (Eph. i. 19.) We are made a ^ willing people in the day of his power." On this pdnt also a question has been raised, — ^whether the grace of the Spirit be irresistible or not ? It is dear that uncon* yerted men are chatged with *< resisting the Holy Ghost ;" for '* God strives with them* and they strive against GM:** but that grace which they resist is rendered effectual in the case of all who believe, not by virtue of any power in themselves, but by God's power, " who worketh in them both to will and to do of his good pleasure." And to those who are indined to deny the efficacy of the Spirit's grace, I would only suggest the question, — ^what do you pray for when you implore God to enlighten, to sanctify, and com- fort you ? Ib it merely that he would give you the means of instruction, and sanctification, and comfort f or is it not rather that he would make these means effectual in your experience^ by dispelling your dark- ness and subduing your corruptions, and saving you by his mighty power ? All your speculative doubts on this point will vanish, if you will only consider the import of your own prayers.*
YII. Regeneration implies a great deal more than mere moral amendment, ot external reformation of life. It is a change of heart. " The tree must be made good before the fruit can be good." A new birth is essential to a new USe. There is no veal
IN RBNBWINa THE IISABT. 187
hoUnen, except wbat springi from a xenewed heart ** That which is bom of the flesh is fleah: that which 18 horn of the Spirit is spirit"
This decisive chaage is so important that our eter- nal welfiEure depends upon it — our state and relation to Gk>d here, and our everkuting destinj hereafter. ConTerted, or unconrerted^-that is the great question. If conyerted, — ^then pardoned, safe, sanctified, inte- rested in all the priyileges and in all the promises of the Gospel If uhconTerted,**then unfoigiren, unsafe, unsanctified, destitute of all interest in any one privi- lege or promise of the QospeL
Were the question asked,— are you conTcrted ? Tari- ous answers might be returned to it if every reader would only express what is passing in his own mind. -—Some might answer at once-— no ; we have no hesi- tation, no difficulty in coming to a decision : the in- most feelings of our hearts, and the whole habits of our lives, testify, with sufficient plainness, that we have not been converted : we see no need, and feel no desire for so great a change !— Some others might say — ^yes ; we believe ourselves to be converted. But of th^e there may be two veiy different classes, — the one, who really are what they profess themselves to be; the other, who have a name to live, while they are dead. — Many more might say — we are in doubt as to this matter ; we cannot fully determine whether we have yet undergone so great a change ; we fluctuate be- twixt assurance and doubt — ^betwixt hope and fear. And of these also there may be two distinct classes^ ■ lbs one really oonveited, although they know it noti
I8B nn irokK or tbb ipiatf
die eth&ty as really nnconyerted, altbougli tbay faney that they ha^e some reason to think they may have undergone some slight change.
Now it belongs not to man to decide as to the con« dition of indiyiduals ; every one must decide for him- self. But the transcendent importance of the subject, as one on which the eternity of eveiy soul depends, affords a strong reason why we should come to some deoistve determination.
In regard to those who are in doubt as to their spiritoal condition, I admit at <mce that a man may be really converted, and yet may not bese fully aware of the ohange that has heea wrought upon him, as to be able -to use the strong language of the fall assu- rance of hope : but they ought to be reminded that it is their duty to ** give all diligence to make their calling and election sure :" and not to sink into in* difference and security when, according to their own confession, eveiy thing that most nearly concerns them in time and in eternity is in doubt. Mere doubt as to the fact of a saving- change having been already wrought may not be a sufficient evidence of their being unconverted ) but indifference, sloth, and secu- rity, existing along with such doubts, and cherished while the soul is yet at this awful uncertainty — ^these are evil symptoms, and should be seriously considered. Pray that you may be converted, and that your calling and election may be made sure.
But may a man, who is in doubt as to his being yet converted, or who has reason to think tiiat, as yel, hs is unregcnerats^ — ^may saohamanpcajt lanswar
nnqiiestionably ; nay, a really nnregenenite peiwm may he exhorted to piay for regenerating grace* • Wit- ness the apostle's words to Simon Magus — words which proceed on a great general principle— viz., that what- ever Ood requires in a way of daty» we diould do, in dependence on his grace to help ns. Theunregenerate man has duties that are required of him ; and it can« not he thought that his present condition, however depTEived and helpless, releases him fiom the obligation. The danger of his present state should urge him ia pray, and seek> and knock ; while the gracious promise of the Holy Spirit ahould . encourage him. That pvo- miae is indefinite, and ia exhibited and proposed in the genenl doctmiesy and callsi and invitations of ibe Oospel» so as to afford a |N#aent waaantfiocftidito efferjrsimur ia diawiqg near In God.
190 m Buour er tmb
CHAPTER VII.
THE RESULT OF THE SPIEirS WORK IN CON«
VERSION.
Thb grand result of the Spirit's work in conyernon, 18 defloribed bj the apostle, when he says, '' Therefore, if anj man be in Christ, he is a new creatore : old dungs are passed awa j ; behold* all things are become new."*
I. When a sinner is converted to Gk>d, he is said in Scripture to be united to Christ He becomes a living member of that spiritual body of which Christ is the head ; and it is from his union with Christ that he derives all those blessings which he enjoys now, or hopes to enjoy hereafter. In virtue of this union, he is identified, as it were> with Christ, and Christ with him ; insomuch, that he is represented as having died with Christ when he died, and as having risen with Christ when he arose from the dead; his sins are reckoned to Christ's account, and Christ's righteous- ness is imputed to him ; so that, as Christ sufiTered his punishment) he will share in Christ's reward : he a Joint hdr with Christ," and has an interest in
•SCor.T.17«
it
BPIBIT^f WQSBX IN UOKfUttZON. 191
ereiy pririkge or pronuse whieH God has pve& to His Son on behalf of his people. The legal or judicial effect of this nnioni is his entire justification, the par^ don of his sms, the acceptance of his person, his adoption into God's familj, and his final admission into heaven. And to this efiect of his union with Christ the apostle referSi when he says, — '^ Yea doubt* less, and I count all things but loA fi>r the excellency of the knowledge of Christ Jesus my Lord ; for whom I hare suffered the loss ei all things, and do count them but dung, that I may win Christ, and be found m Aim, not having mine own righteousness, which is of the law, but that which is through the fiiith of Christ, the righteousness which is of God by faith : that I may Imow him, and the power of his resurrection, and the fellowship, of his sufferings, beiug made con- formable unto his death ; if by any means I might attain unto the resurrection of the dead." — ^But there is another effect of this union which is equally impor- tant By being united to Christ as a member of his spiritual body, he comes to be animated by that Spirit which pervades it, — ^the Spirit of Christ, whidi k, as it were, the vital power of his body, and which actu- ates every member belonging to it, — the Spirit with which the Head was anointed, and by reason ol which he was called the CHirist of Qod» being like the ointment which was poured on the head of Aaron, and which went dovm to the skirts of his garment. Every member of his body shares in this anointing, and the spiritual effisctof this vital union is, that ^'firom Christ the Head, the whole body fitly joined together, and
otoipaotod by that whicli 6T«fj joint rappIieA, acootd- iag to the cflfectual working in the measoro of eveij party mak^th increase of tke bodj unto the edifying of itself in feye." Or, as tiie pme truth is elsewhere rqivesented mider another £guxe,— ^etery belierer is a bianeh in Christ, the trve Tine t and fiom Chrat dsriTfs that sap and nooiishment which re&deir him fmttfiil ; **^ Abide ia me» and I in yon. As the hnaeh oaanot bear fruit of itMlf, except it abide in the Tine ; no more can ye, exeept ye abide in^me* I am the vinsi ye are the branches: he that abideth in me, and I in him, the same bringetfa forth much fruit ; for without," or out of, ^ me ye can do nothing.** 8ueh b the union whioh is declared to subsist be- tween Christ and his people, and in vntu^ei of whldi every couTerted man is said to be '^ in Christ.^ If we in<iuire by what means this union is effected, or how it is that we may be grafted into the Tine, we shall find that it is-^by &ith. Faith is the bond whioh unites the sinner with the SaTioun No unSelicTer is in C3irist-^no belierer is out of Christ. Nominal and formal professors may be said, indeed, to be in Christ estttnafiy or apparently, by reason of their <Sonneotion wiith his Tvnble body, the CSiurch ; md to thehr case our Lord seems to.ref(» when he says, ^ ETeiy branch in me that beateth not fruit he taketh away,"— rrfer- ring to fruitless and fidtfaless pcofessort^ who are as withered bnmdiet that receiTe no rital sap or nourish- ment from the Tine to whidi they seem to belctog; bntt^iSHMni^ Oat dwy hsv« no fiMh*4iis Woi4 dMuntfraWito 'm Amkf mm 4eaa Ua Spiiit mdamm
BPIRtr'S WOAK IN CONVSRfilON* 19V
tbem. That which constitutes the vital union is faith. . 'the Jews, the natural branches, were broken off because of unbelief; and, says the apostl% ^' Thou standest by faith. Tho% wert cut out of the olive tree, which is wild by nature, and wert graffed contrary to nature into a good olive tree.^ The Jews, the natural brandies, were in this tree, as members of God's visible Church ; but through unbeli^ they were broken off: the Gentiles, who were branches of a wild olive, and had no connection at all with the true vine, were grafbd in by feith ; so that m boih cases — &ith is the bond of union.
II» Now, of every man who is thus united to Christ, it is said, he is a new creature— or, that there is a new creation. - And if we would understand the- import of this statement, or what is meant by the new creation here spoken of, we may derive mudi instruction from a comparison of two other passages (Gal. vi. 1S» and V. 6), where the same expression occurs, and which throw much light on each other, and also on the text. In the first, the apostle says, '' In Christ Jesus neithcx circumcision availeth any thing, nor uncircumcision, but a neto creature T and, in the second, he sajrs. ^ In Jesus Christ, neither circumcilion availeth any thing, nor uncircumcision ; hvXfmih which iporketh by love ;" and from a comparison of the two, we may infer that by a new creature in the one, he means the same thing as is described by " &ith whith worketh by love" in the other; or, that " £uth working by love" is the new creation which is wrought in the soul of a sinner when he is converted to God, and united to Christ
194 THB BBSfTLT OT TBE
The pTodneticm of tnie faith is often spoken of in Bcripture as equiyalent to the whole work of regene- ration : *^ Whoso belieTeth that Jesus is the Christ, is bom of Qed ;** ** and he that believeth shall not come into condemnation; but is passed from death unto life:" ** he ihat beliereth on the Son hath erer- lasting life ;"* and ^ being justified by faith, we hare peace wilh God through our Lord Jesus C^rist^ by whom also *we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of Qod/' But then it must be a Tital faiths such as is required in the Ghispel ; a IiTtng and actire principle, serving at once to connect us with Christ, and to constrain us to Htc no longer to ourselres, but to him that died for us, and that rose again. In a word, it must be '< the fidth which worketh by lore.'^ LoTB is the sum of GK>d*8 law^ and the spring of al! acceptable obedience; fbr^ said our Lord himself, ** Thou shalt lore the Lord thy God with all thine heart : this is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and ihe prophets ;" — and, says the apostle, «* Lore is the fulfilling of the law.** N'ow love is ^e spring which faith touches^ and through which it brings into play erery faculty of soul and body in the service of God. The Gospel, being a message of lore from God, cannot be beliered without awakening a responsive lore in our own bosoms : we will, we must lore him, because he first loved us ; and lovbg him, we will love one another for his sake; and
sphut^s wobk in coMYBRSioir. 193
if it be ixae, that " TrhosoeveT beliereth that Jesas is the ChxiBt is bom of God," it is equally tnia that ererj child of God must lore his Father in heayen, and that «« eyerj one that loreth hhn that begat, loreth those also that are begotten of him." The Gospel message is fitted to call this powerful principle into operation ; ilnd wherever it does so, we see the €K>speI fulfilling the very end of tiie law, — ^we see faith producing that lore which is th^ bond of perfectness^ and through loTe, all the peaceable fruits of righteousness. And thus, and thus only, is the whole character changed^ and changed so thoroughly, as to justify the strong language of the apostle, when he 8ays> ^' Therefore if any man be in Christ, he is a new creature : old things are passed away ; behold, all things are become new.**
You cannot fail to see the connection between the two clauses of the passage, when they are thus explained: we are united to Ohrist by fidth, and the new creation consists in ** faith which worketh by lore ;** so that it follows, '*' if any man be in Christ, he is a new crea- ture : old things are passed away ; behpld, all things are become new."
It is of considerable practical importance to riew the subject in this light, not only because it affords a clear and definite explanation, in a few oomprehen- sire words, of all that is essentially implied in the new creation, but also because it may serve to guard us against two very opposite errors, into one or other of which many hearers of the Gospel are apt to fall. Some, when they read of the great change which must
196 THB RESULT OF THB
be wrought on a sinner before be can enter into the kingdom of Qod| and are visited with some remorse- ful reflections on the carelessness or delmqaencies of their past life, are so far impressed with Qod's truth, as to resolye on breaking off some of their former habits, and may actually begin a work of outward reformation, — ^forsaking the tavern and the haunts of profligacy, and the company of the careless and pro- fane; and repairing to church, and sacrament, and assuming the outward observances of a religious life. Far be it from us to discourage or despise these prac- tical reforms, — ^they are included in the duty which you owe to God and your own souls ; and they will materially promote your present comfort, as well as bring you more frequently and more hopefully into contact with the means of grace. Persevere, then, in the course of outward amendment, and in the practi- cal work of self-reform. But oh ! remember, lest even your amendment should become a snare to you, — that a new creation is GocTs work, — that it consists, not in amendment of life merely, although that will assuredly flow from it, but in a change of mind and heart ; and that the only root on which the fruits of true righ- teousness will grow, is *' faith that worketh by love." Mere civil virtue may spring from many roots, — from law, from policy, from prudence, from education, from example ; but Christian virtue is the fruit and pro- duct of Christian faith. The nature of the fruit depends on the nature of the tree : first make the tree good, says our Lord, and the fruit will be good also : let the heart be changed^ and the life will be reformed; but
aPlBn^S W<»K IN OONTBBfilON. 19?
if jou rest in mere outward reformation, while yen are destitute of the ^ faith that worketh by lore/' you are only " cleanfiing the outside of the cup and platter * and you will resemble whited sepulchres, which are outwardly beautiful, while they inclose a mass of putrid corruption. It is by faith that you must be justified ; it is by the same faith, working by lore, that you must be sanctified ; and any external refor- mation that is grafted on another stock, aldioilgh it may have the semblance of sanctification, has nothing in it of its substance, and will neither suffice for your safety now, nor for your weHbre hereafter. This is the first great error against t^hich you should be warned by the doctrine of the apostle, when he de- clares, that in Christ Jesus, nothing that is merely external or ceremonial will ayail you, but << a new creation ;" and when he tells you that this new crea- tion consisteth mainly in the production of '^ &ith that worketh by loTe."
But there is another error, at the opposite extreme from the former, which is equally dangerous, and which, it is to be feared, not a few are prone to em- brace. Some, when they read of the privileges and promises which are giren to faith, — when they hear that '^ whoso believeth that Jesus is the Christ is bom of God," and that " he that believeth shall not perish, but shall have everlasting life," — immediately conclude, that because they have never questioned the truth of the Gospel, and have, on the contrary, ac- quired .a good measure of speculative knowledge, and ranged themselves on the side of those who profiess the
198 THE RESULT OF TIIK
faith of Christ, they need gire themselres no tmean- ness, — their creed is sound, — ^their orthodoxy is un- questionable; and they flatter themselres, therefore, that their souls are safe* Oh ! would to God that a sound creed were always combined with a new heart, and that an orthodox profession were never separated from a holy and spiritual character ; but God's Word, as well as our own experience, testifies the reverse. And hence the necessity of urging the great principle, that " faith without works is dead,** — that 'speculative knowledge is nothing if it have no spiritual fruits, — and that, if any man be in Christ, '^ he is a new crea- ture : old things are passed away ; behold, all things are become new.**
When a man believes so as to be united to Christ, his faith worketh by love, so as to change his whole character ; and for this reason he is said to be a new creature^ and to have ^* put off the old man with his deeds ; and to put on the new man, which is renewed in knowledge after the image of him that created him." And that we may understand the nature and extent of that change which is wrought on a sinner at the time of his conversion to God, and union with Christ, ! — I observe,
1. He is a new creature, because he is brought into a new state ; or,, in other words, because his rela- tion to God is entirely changed. Formerly he was in a state of wrath ; for the " wrath of God is reveled from heaven against all ungodliness and unrighteous- ness of men ;*' — now he is in a state of peace ; for ''being justified by ^th, we have peace with God
spirit'b woRk IN oomrERfiiov. I9D
thxough otir Lord Jesus Christ ;"«— iormerly. he was in a stato of enmity ; for ^- the carnal mind is enmity against God ;" — now he is in a state of reconciliation ; for ^^ them that were sometime alienated, and enemies in their minds hy wicked works, yet now hath Christ reconciled;*-— formerly he was in a state of imminent danger, ^^ withoat Christ, without God, and without hope in the world,*' hut now he is in a state of perfect safety ; for ^ if God he for us, who can he against us?*' ** All things are yours; for ye are Christ's, and Christ is God's." Thus thoroughly is the state and condition of a sinner changed when he is united to Christ ; he is hrought, as it were, into a new world.— every thing assumes a new aspect — ^he has passed from death unto life, and exchanged the bondage of Satan for the liberty of a child of God.
2. He is a new creature, because, under the teach* ing of the Spirit, he has acquired new views^^^new ▼iews of himself, his nature, his character, his sins, his duties, his trials, his proper business, his eyerlasting prospects, — ^new views of life, its vanity, its shortness, its uncertainty, its real nature and momentous impor- tance, as the only season of preparation for eternity ,--i- new views of the world — its gorgeous pageantry, and broken cisterns, its deceitful aiid ensnaring pleasures, its destructive lusts, its utter repugnance and opposi- tion to God, — new views of the truth, that same truth with which he may have long been familiar as it is presented in the letter of Scripture, or in the terms of an orthodox catechism or creed, but to which he now attaches a new meaning — ^his eye being opened to see
2D0 THB RBSULT OF TBB
and his-beart to feel, its spiritnalitj, its certainty, its awful magnitude and importance with relation to hia own soul : God has shined into his heart, to gire him the light of this knowledge, and he feels as if a reil had been removed from befqre his ejes; so that, although he may still see only as *'^ through a glass darkly,*' and per. baps at first more confusedly still, as did the man who «< saw men as trees walking,'* still he is ready to exclaim, ^* one thing I know, that whereas I was blind, now I see/'-^He has now new views of God,-— his infinite natore, his perfect character, bis wonderful works, his ifays in Providence, bis purpose and plan of grace ;— these things, which were formerly dark and doubtful, or which had no power to arrest and fix bis thoughts, or which flitted before his fancy as shadowy and un* flubstantial forms, have now acquired a reality, and a power, and a magnitude which render them the most fi!equent objects of bis contemplation, . and leave a sense of awe on bis spirit, — insomuch, that whereas formerly " Gh>d was not in all bis thoughts," be *^ now sets the Lord continually before him." — He has new views rf Wn,— of sin in its relation to God, as opposed to every perfection of his character, to every precept of bis law, and every principle of his govern- ment, " the abominable thing which the Lord hatethf and of sin in its relation to his own soul, exposing it to the wrath and curse of God, polluting and defiling it^ so that it becomes utterly vile ; infecting it with loathsome spiritual disease, like an overspreading leprosy, disturbing, or rather destroying, its inward peace; perverting and depraving every one of its «
bpibit'b work Df comrBRsioN. 201
faculties, and binding them down by- an intolerable tjrannj, in a state of self-impoeed bondage;-— thus con- ceiving of sin, he sees its heinousness, its demerit, and the justice of that sentence which God has denounced against it; and instead of making light of it, as he once did, he feels it to be a heavj burden,^n8tead of roDing it as a sweet morsel under his tongue, he feels it to be a root of bitterness ; and instead of excusing it, he con- denms himself on account of it, saying, ^ the law is holy, and the commandment holy, and just and good ;" '' but I am carnal, sold imder sin." He has new views of salvation — of its absolute necessity— of its infinite value as *^ the one thing needful," — ^the pearl of great price, for which he is willing to bear the loss of all things, and to count them but dung ; ^ for what is a mi^ profited if he should gain the whole world and loee his soul ; or what can a man give in exchange for his soul ?-7-of its difficulty, or rather its impossibility^ in so fiu as his own resources or efforts are concerned; for his new views of God, and of his government — of sin, and it9 demerit, teach him to entertain new thoughts also of the conditions on which salvation depends, and he is prepared to acquiesce with admi- ration and gratitude, in that scheme of grace and re- demption which formerly appeared foolishness to him, but which now, to his awakened conscience, commands itself as '* the wisdom of God, and the power of God." ^^ The natural man receiveth not the things of the Spirit of God, for they are foolishness to him ; neither can he know them, because they are spiritually discerned;" but when he is converted by the teachipg of the Spirit
202 THERBSITLTOFTHB
all bis yiews are changed : doctrines whidi he was at first disposed to ridicule or dispute, come to be re- garded as first truths, or self-evident principles, which cany their own evidence along with them to an awa- kened conscience, and he is as a man awaking out of sleep, and exchanghtg the dreams of night for the realities of day — ^* old things have passed awaj ; all things have become new."
3. He is a new creature, because he has been en- dued with new affections, or rather his afFections have been directed to new and worthier objects. Formerly they were withdrawn from God, and as they must have some object, they were centered on some worldly thing — power, or pleasure, or wealth, or fame ; and hence he was ungodly, as baring no supreme affection for God, and subject to worldly lusts — '^ the lust of the eye^g^he lust of the flesh, and the pride of life.'* These lusts are not eradicated by conversion ; they may long con^ tinue to be to the believer what the Canaanites were to the people of Israel, — ''' They shall be as thorns in your sides, and their gods shall be a snare unto you ; that through them I may prove Israel, whether they vriil keep the way of the Lord or not." But their power is broken, when, under the teaching of the Spirit^ the mind is turned from lying vanities to the liring Grod, and new, and holier, and better objects are embraced by the heart's affections. Faith worketh by love — ^love to God as a reconciled and forgiving Father, which, springing from a lively sense of his mercy in the scheme of redemption, is evermore nour« ished and strengthened by new instances and tokens
SPIRir'fl WOBK IN COMTBIWION. 203
of his goodness, and rises at length into a eomphoeat esteem, and profound adoration of his essential cha- racter, so that he is loved the more in proportion as he is better known ; and every new discoTeij of his boundless perfections, eveiy new manifestation of his wisdom, and faithfulness, and power, adds fuel to the flame of this holj affection : — lore to Christ, as Qod and man, uniting in his own person the perfections of the divine with the sympathies of the human nature ; and endeared by the recoUection of what he did and suffered, the humiliation to which he submitted, the ^ony which he endured, the lovely graces which he •exercised, the precious benefits which he purchased, and the freeuess with which they are conferred. Christ is precious to the believer, and '^ the love of Christ constiaineth him;" — and love to God as his Father, and to Christ as his elder brother, is combined with, and tends to nourish a disinterested love towards his people as' brethren, and towardet all men as God's o£&pring ; so that he will be ready to <* do good to all men as he has opportunity, but especially,** as being more closely related to them by the most sacred bonds, ** to such as are of the household offaith."
4. ^8 the objects of his affections are new, so also are his ^letires and aims. Formerly, these were directed solely to the world ; he knew of nothing better, and cared for nothing more than its fleeting vanities ; bat now they are raised above the worid — to God as his chief good, and extend beyond the world — to heaven as his everlasting home. His su< preme desire i^ to know and enjoy Gk)d,— to tnMi^tmwi
204 THB HBSULT OP THB
communion with bim, — to acquire lai^r fiews of his perfections; and a sweeter sense of his presenoe,^ — to become conformed to his vrill, and to be transformed into his image. '^ There be many that say, Who will show us any good ? Lord, lift thou up the Ught of thy countenance nipon me. Thou hast put gladness into my heart, more than in the time that their com and wine increased." " My soul followeth hard after Ood ; early will I seek thee : my soul thirsteth for thee, my flesh longeth for th^e in a dry and parched land, to see thy power and Ihy gloiy as I have seen thee in the sanctuary." This being his chief end and chosen good, his desires will be set on eyery thing that has a tendency as a means to lead towards it ; and hence his deep concern as to his saying interest in Christy — his earnest prayers for pardoning mercy and sanctifying grace, — ^his patient waiting upon God in the way of his own appointment, — and his spiritual appetite, when* '' like a new bom babe, he desires the sincere milk of the word, that he may grow thereby.** For spiritual life has its instincts as well as iiatural ; and just as surely as a new- bom child will craye the food which nourishes the body, so will a soul that has been bom again desire and seek after its congenial aliment. And seeing that here eyery thing is imper- fect, and that in its present state he cannot enjoy €k>d as he would, he will look beyond the world for the full satisfaction of his desires. The world was once his all; but now another world, infinitely greater and more glorious, has been brought into yiew; and, by its surpassing worth and loyeliness, has attracted
BPI&n^B WOfiK Uf OONTBBSIOX. 20S
Iu8 afiectibns towards it ; so that, in some measure, he feels that his citizenship is in hearen, — ^that his home is there, — and that it is alike his duty and his privilege to ^* set his affections on things ahove, and not on things which are on the earth ; for the things which are seen are temporal, hut the things which are not seen are eternal.''
5. He is a new creature, hecause he has new enjoy- ments, — enjoyments springing from the exercise of his gracious affections, — ^from the enlarged and elevated views which have heen imparted to his mind, — ^from the hlessed privil^es of which he has heen made a partaker, — ^from the sweetness of that inward peace which passeth all imderstanding, — ^from the comfort- able communion which he holds with God, and the new aspect in which everj thing within and around, above and before him, appears to one who has been reconciled to his God. He may have enjoyed nature before, and may have looked with rapt admiration on its smiling landscapes, and swelling seas, and peaceful lakes; but a new element of joy mingles with his thoughts, when, looking on all these in the light which religion sheds on them, he can say, " My Father made them all." He may have delighted in the exercise of his £iculties before^ and may have ielt a conscious elevation When engaged in some lofty study; but a new element of joy is infused into his spirit, when, raising his thoughts from things teixestrial to things celestial and divine, he contemplates them in the light which God himself has shed upon them in his Word, and in the delightful assurance, that ^ what
906 THB BESITLT OF THE
he kno wg not now he shall know hereafter/' And so he enjoys what he nerer knew before— peace of con- science—eren the Teiy peace of Qod which passeth all understanding, — and the blessedness of him whose iniquity is forgiven, '^ whom Qod chooseth and maketh to approach unto him ;" and finds that, " in the yeiy keeping of his commandments, there is a great re- ward,"— that ^' wisdom's ways are ways of pleasant- ness, and all her paths are peace."
6L He is a new creature^ because his habits are totally changed, in so feir as they were preyiously inconsistent with the will of Qod. He leaves the broad way, and walks in the narrow path. Whatever in his previous course of life was at variance with God's law is at once abandoned ; whatever duty he had formerly neglected, whether reh'gious, personal, or relative, he now honestly seeks to dischaige. His own will is no longer his guide, but God's will ; by that unerring rule his whole life is regulated : ** Lord, what wilt thou have me to do ?" is the language of his heart. If he had previously been intemperate, or dishonest, or profane, or profligate, inattentive to the Word, and sacraments, and prayer — the diange which has -been wrought on his spirit viill appear in his altered habits ; and if, as is sometimes the case, he had been always decent in his external deportment, and regular even in his religious observances, although the change will not be so visible to his fellow-men, he will be consdouB of it in his own bosom, — inasmuch as he will now be actuated by new motives, and will really feel that he is leading a new life ; that what was
spnur's WORK in contersion. 207
onoe fonn has become power ; and that ^ old things hare passed away, and all things haye become new."
7. He is a new creature, because he has now new expectations and hopes. He does not merely desire-— he also hopes to obtain the unspeakable things which God has prepared for them that loye him. Seeing that life and immortality have been brought to light in the Gospel^ and that, besides being certified as in* fallibly true, the way to reach them has been revealed, and a gracious invitation given to betake himself to that way, and a promise of all needful grace vouch* safed, he conceives the possibility of his being admitted to the glory which remaineth to be revealed ; and al- though his hope may for a time be feeble, and often well nigh extinguished by his remaining corruptions, still it IB within him, and if not sufficiently lively to assure, it may be strong enough to sustain him in the posture of waiting patiently for God. This hope is an anchor to his soul, <* both sure and stedfast, entering into that which is within the vail;" and it is alto* gether a new thing: the unconverted sinner may have no sense of danger, and may cherish a &l8e security, but he has no such hope: this is one of the fruits of the Spirit, for-— *< the fruit of the Spirit is hope."
8. He is a new creature, because he has now a new experience^ and especially a new conflict in his soul* — even that same conflict to which the apostle refers in Rom. vii., betwixt the law in his members and the law of his mind. There is a conflict of which an unconverted man may be conscious — I mean the
908 THE RESULT OF THE
conflict betwixt Bin and the conscience ; but a new conflict begins when he is bom again, and that is a conflict betwixt sin and the will. Tho difference be* twixt the two consists entirelj in the position of the will. In the former, the will is on the side of sin, and both are opposed to the conscience ; in the other, the will is t>n the side of conscience, and both are opposed to sin. This may be said to be the charac- teristic difi^erence betwixt the converted and the un- conyerted ;^-both are subject to an inward conflict, but the one is willing to side with conscience, the other is willing to side with sin. When the will is made to change its position — ^when it is brought off from its alliance with sin, and ranges itself on the same side with conscience and God, — ^the great change is wrought ; there maj be, there will be a conflict still ; for, ** there is a law in the members warring against the law of the mind," and our whole life must be a warfare; and this conflict may be seyere, and arduous, and pro- tractedy — ^insomuch, that often the believer may be ready to exclaim, "Oh! wretched man that I am, who shall deliver me !"— but the very existence of such a conflict, in which the prevailing bent and disposi- tion of the will is on the side of God and holiness, is a proof that " we have been renewed in the Spirit of oUr minds," and that God has begun that good work in us which he will catiy on unto perfection.
This experience of a spiritual conflict is really one of the new things which belong to the new creature ; and I have thus briefly adverted to it, with the view of obviating an injurious misapprehension which is
spirit's work in CDN fBRSXON. 209
coo apt to be entertained bj those wbo — considering the description which is heie giren of the new crea- ture, in whom ** old things haye pass^ away, and all things have become new," and contrasting it with their own manifold imperfections and remuning corrup- tions— are readj to question whether it can be appli- cable to them. Now, you will carefully obserye, that while it is said that '^ all things become new," it is not said that any thing is yet made perfect ; there is a great change — a change so great that it is called, and fitly called) ** a new creation" — a change in the sin- nei^s state, and yiews, and affections, and desires, and enjoyments, and habits, and hopes, and experience, such as God only can effect, and such as makes the sinner a new man — and to liye, as it were, in a new world, and to lead a new life ; — but not only is the new creature like a new-bom child, weak and feeble, and destined to grow and gather strength by degrees, -^it is also surrounded and closely connected with a body of sin and death ; nay sin still dwells, al- though it no longer reigns, in the belieyer's heart : it is there, not now as a tyrant, but as a traitor, — ^not as a soyereign, but as a watchful spy ; and he is called to watch against it, and to pray against it, and to fight against it, until the Lord shall release him from his warfare, by calling him to his eyerlasting ret»ard.
The most serious question that any man can put to himself is. Am I in Christ? To be in Christ, is to be safe in life and death, in time and in eternity ; to be out (^ Christ, is to stand exposed eyery hour to
210 THE RESULT OF THE
the most appalling danger ; — ^to be in Clirist» is to be in a hiding place from the wiod^ and a coyert from the tempest ; — to be out of Christ, is to stand de- fenceless before that storm which will, ere long, burst forth to consume his adrersaries, and to sweep awaj eyeiy refuge of lies ;--«oto be in Christ, is to be recon- ciled to God, pardoned and accepted ; to be out of Christ, is to be at enmity with God, guiltj and con- demned ; — to be in Christ, is to be adopted into God's family, as children, and if children, then heirs, heirs of God, and joint heirs with Jesus Christ ; to be out of Christ, is to be aliens from the commonwealth of Israel^ and strangers to the covenants of promise-— without Christ, and therefore without God, and with- out hope in the worid; — to be in Christ, is to be a new creature, renewed, sanctified, and made meet for glory ; to be out of Christ, ia to be dead in trespasses and sins, polluted in our own blood ; — ^to be in Christ» is to be prepared for death, and judgment, and eter- nity ; to be out of Christ, is . to have nothing but a certain fearful looking for of judgment, and fiery in- dignation.
Would you come to a safe decision as to your pre- sent state, so as to be able to answer the question. Am I in Christ or no? — ^permit me to suggest another question;— Are you a new creature ? ^* If any man be in Christ," says the apostle, '* he is a new crea- ture ;** he is converted and changed, ^* so that old things pass away, and all things become new/* It is by faith that we are united to Christ ; and wherever that laith exists, it works>— it works by love, and thereby pro-
SPIRITS tVORK IN CONVERSION. 211
duces tiie peace&ble fruits of righteousness. The particulars which have been illustrated may aid you in arriving at a safe and satisfactory answer to this inijuiry, if, in the exercise of serious self-exa- mination, and with fervent prayer for the guidance of the Spirit, you apply them closely, each to his own soul. Are you conscious of having undeigone any such change as has been described, — any change in your views, — any change in the object of your affec- tions,— any change in the prevailing bent of your desires, — any change in the sources of your most cherished enjoyments, — any change in your outward habits, or in your inward experience^ such as corre- sponds vrith the account giyen in Scripture of the ^* new creation," or <' the second birth V ' In prose- cuting this momentous inquiry, permit me to cau- tion yoo against the danger of either requiring more, or being satisfitd mth leu^ than the Bible declares to be implied in this great change. Nothing short of a new birth — a radical heart change^— will suffice ; for « except a man be bom again, and bom of the Spirit, he cannot see the kingdom of God ;** and this should be a solemn thought to the careless, and to mere nominal Christians, — ^to those who are at ease in Zion, having a name to live, while they are dead. But, on the other hand, in seeking to ascertain the JState of your soul, you must not insist on finding more than what is, in your experience or character, essentially implied in conversion,— -for thus you may unwarrantably deprive yourselves of the comfort which God has provided for yoo in the Word.
2 1 2 TSa BBOENEBATION OP IMFiJnB»
CHAPTER VIIL
THE REGENEBATJON OF INFANTS.
It 18 a doctrine of the Confession of Faith, that '* elect infants^ dying in infimcj, are regenerated and sated bj Christ through the Spirit, yrho Mrorketh when> and "where, and how he pleaseth ;" and again, " That bap- tism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the risible Church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafling into Christ, of regeneration, of re- mission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life ;" that *' not only those that do actually profess faith in, and obe- dience unto Christ, but also the infants of one or both beliering parents are to be baptised ;" that " aldiough it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated ;" and that '^ the efficacy of baptism is not tied to that moment of time wherein it is adminis-
TBB BBGBNERATIOM OF INFANTS. 213
tered ; yet notwidistanding, bj the right use of this ozdinancey the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost to such (wheiher of age or in&nts) as that grace belong- eth unto, according to the counsel of Qod*s own mR, in his appointed time." And in the Articles of the Church of England, we read, ** Baptism is not oiily a sign of profession and mark of difference, whereby Christian men are discerned from others that be not christened ; but it is also a sign of regeneration or new birth, whereby, as by an instrument, they that reoeiye baptism rightly are grafted into the Church, the pro- mises of foigiTeness of sin, and of our adoption to be the sons of God by the Holy Ghost, are Tisibly signed and sealed, fiiith is oonfirmed» and gmoe increased by Tirtue of prayer unto God." And '' the baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ"
Such n the doctrine of the Churches of England and Scotland, and indeed of the Reformed Churches generally,* on the subject of regeneration in the case* of in£uits. The importance of the subject is. apparent at once, when we reflect that one-half of all the chil- dren that are bom into the worid die in early life, and before they have reached the fuU standing of members in the Christian Church. No reflecting mind can contemplate this &ct without being prompted to in^ quire, whether any, and what provision has been made for the spiritual life and eternal wel&re of these
214 THE BBGENERATION OP INFANTS.
children, and nvithout being imptessed tnth the rast interests which that question inyolres. And its im- portance is not diminished, but rather enhanced, by the errors, both doctrinal and piactica], which prerail to a lamentable extent on this subject at the present day.
It is evident, that if any prorision has been made for the spiritual welfare of infants, and if that prori- sion be included in the coTenant of grace, they must be dealt with substantially on the same principles which are applicable to other sinners, and yet there is a peculiarity in the case which renders it worthy of distinct consideration. Let us review the points both of resemblance and of diversity betwixt the two. Tbey resemble each other, in that children as well as adults are fallen, guilty, and depraved. This is expressly declared by our Lord, when he affirms, ^* Tbat which is bom of the flesh is flesh ;" by David, when he con- fesses, ^' I was shapen in iniquity, and in sin did my mother conceive me ;" by Paul also, when he says, '' By one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned.'' — '' Death reigned even over them that had not sinned af^er the similitude of Adam's transgression f and it is significantly implied in the ordinances of circumcision and baptism, for why were children circumcised on the eighth day, in token of ^Iheir spiritual separation from the corrupt mass, if they needed no separation? and why are children baptized, in token of their spiritual cleansing, if they be not natnnlly defiled ? If children resemble adults in
THE REOElfERATION OF INFAMIB. 215
respect of that nataial corruption, from wbich, as a polluted fountaiii, all actual sin proceeds, tben are thej also placed in sucb a relation to God, and so subjected to bis curse^ as to stand in need of salyation. — Another point of resemblance betwixt the two cases consists in the oneness of tbe salration, wbicb is com- mon to both ; tbey must be sayed substantially in the same way, there being one only method of salvation for all sinners ; they must be sayed according to the terms of the covenant of grace — ^through the redemp- tion of Christ, and the regeneration of the Holy Ghost. It is equally true of young and old^ that **" there is no other name given under heaven whereby they can b6 saved, but the name of Jesus ;" and *^ that except a man be bom again, he cannot see the kingdom of God." This also is expressly declared in the doctrine of Scripture, and is significantly intimated in the ordi- nances of the Church , for when a child is baptized, it is " baptized in the name of the Father, and of the Son, and of the Holy Ghost,"— it is baptised tn/o* the name of each person in the Godhead, and not simply as they are distinct subsistences in the undi- vided Trinity, but as they are officially concerned in the recovery of lost souls ; in other words, it is bap« tized into the name of ^ God in Christ," the Father, the Saviour, the Sanctifier. And thus is significantly represented to us the identity of that salvation which is common to the infant and the adult members of his spiritual Church.
But, on the other hand, there is a marked peeuli-
* Mm m^futf not •* in nomint^''um tht YulgaU,
216 TSB RBOBNSRATION OP i^jb
A*«4.A*
arity in the case of in&nts, and a difference betvrixt their case and that of adults, which cannot he oyer« looked. For not only is there, in the case of infants, no actual sin^ such as has heen contracted hj eyexj one who has reached the age of distinct personal re- sponsihilitj, hut there is at first no capacity of thought or understanding, such as could, render them fit sub- jects for the operation of that truth which is, in the case of adidts, the instrument by which the Spirit of God carries on his work in the heart; and hence some, supposing the Spirit's Grace to be inseparably connected with the belief of the truth, have heen led to question whether infants be capable of regeneration at all ; while others have been content to leave them to God a general mercy, perhaps with an anavowed, and it may be, an unconscious feeling, that it would be unjust in him to cast them off. But ikla is no proper subject for indifference: it involves the question of their salvation ; for if saved at all, they must be bom again; and unless they be capable of the Spirit's grace, they are incapable of the Gospel salvation. And see- ing that they are not yet capable of forming a correct apprehension of the truth, nor of being enlightened and sanctified l)y its instrumentality, as adults are, it becomes us to inquire with reverence indeed, and deep humility; but still vrith that ardent and tender inte- rest which natural affection itself might prompt, — whether they be, in any sense, capable of the Spirit's grace, and admissible into the kingdom of God ?
1. That children^ however young j even infants in their mother's armsy are Jit and capable subjects qf
THB BBQEiaUUTEON OP JHWAKIB. SI?
£mne grac9% may be eyinoed by rarioua conndem* tions. Sereral of these considerations afford a pre- soraption in fi^yoor of the expectation, that some pto« yision would be made in the scheme of grace on their behalf; while others of ihem afford a positiye proof that such a pzoyision exists, and is ayailable for their benefit
The presumptiye proofs are such as these. When weexamine the constitution of the human race, we find Aat it differs materially irom that of the angelic raoe» of whom it is written, ** that they neither many, nor a(e giyen ia marriage,*'— eadi of these being created distinctly, and standing on his own personal and inde- pendent rfsponsibility from fint to last ; whereas in the case of men, the family, institute has been Bdopted, in yirtue of which eyeiy human being comes into the world dosely conneeted with others^ — Pliable to be tSected fbr good or eyil by the influence of their opi- nions and habits, — and left, during the years of in- &ncy, as in trust in their hands. He is not, in the first instance, independent, nor able to think or to act for himself, but grows up gradually into a state of personal rAponsibiliiy. Now, to this, which ia the actual constitution of human nature^ the scheme of reyealed truth adapts itself. It reyeals God not merely as the God of indiyiduals, but as the " God of fiunilies," — " the God of ages and generations,''— ' and, in all his dealings with men, as haying respect to the hereditary constitution which he has giyen to the human race,*-<< yisiting the iniquities of the fitthen upon the children, unto the third and fourth genera-
318 THX BB0SKSBATI09 OF INVAlfm
tion of them that hate lam, and showing mercy unto thousands of them that lore him and keep his com- mandments." Distinct from this family institute^ yet admirahly adapted to it, — ^as the scheme of rerdation is in all other respects to the constitution and course of nature,-^ the federal system^ by which men are jdaced under Adam as the head of the legal, and, un- der Christ, as the head of the eyangelical dispensation ; so that, as from the one they inherit the fruits of re- Tol^ from the other they receiTC the fruits of redemp- tion* Now. as €K)d has constituted two distinct heads --4h^ first and the second Adam ; — and as, in fact, children are found to be included along with their parents in the one, and share, in consequence, in the xninous effects of the fall, — a strong presumption arises hence, that children may be' included also along with their parents m the other, and so included as to share in the blessed efiects of the redemption. And as to their being incapable, at their tender years, and while their minds are yet immature, of any participation of thct divine nature which is imparted by the Spirit, — surely it cannot be thought that they are less capable of this than they were of being infected bj^the yirus of original sin.
These are presumptions, I admit, and nothing more ; but they may haye their use in clearing away those unfounded and injurious prejudices with which too many come to the study of the question, and in pre- paring them for giving to it a dispassionate and im- partial oonsideiation. And if they be sufficient for this end, they serre the chief purpose for which they
UB BKOEMSIUXIOIf Of OIVABll. S19
an adduced, while the podihre psoof on the 8iih|ect will be fonnd to afford ample endence for affirming, thai in the actual scheme of grace, provition has been made for the case of infents, and that they are fit and capable snbjecti of the Gospel selvation.
That proof consbfei chieflj, (h)m express doctrinal statements on the subject ; (2.) in reccnded instances of sanctified infancy; (3«) in the analogy of the typi- cal dispensation; and, (4.) in the ordinance of baptism, as applicable to infants in the Christian Ghuich.
Of the express doctrinal statements on this snb- jecty I shall only select one, which being accompanied with a most significant action, performed by Christ himself on little children, appears to me to be suffi- cient of itself to determine*-not the question of infimt baptism, but the prior and more important question of their interest in the kingdom of God. We read (Luke xriii. 16), that ** they brought unto him abo infiuitSt that he would touch them," or, as it is in the parallel passage of another Gospel, '< that he would put his hands on them and pray ;" but when his dis- dples saw it, Jkej rebuked them. But Jesus called them (the infimts*), and said, *^ suffer little chilv dren to come unto me^ and forbid them not, for of such is the kingdom of hearen.^ It is added (Mark X* 16), " And he took them up in his arms, put his hands upon them, and blessed them." Now be it remembered, that these words were uttered, and this aot was done, not as a mere expression oC peiBonal tenderaesi, such as orery beneTolent mind mnst fi»el
920 THB BSCHEMXBATION OF VtPA^mL
towards these helplesi^ and jost because they were help^ leS8» these most inteiestiDg childrai: the words weie uttered, and the act was done, bj him in his official character as Redeemer, and in the exercise of his pub* lie ministry as the Ph)phet of the Church ; and while the former declare that of mcA — of such in point of age as well as of disposition — is the kingdom of GK>d,-^ that is, his own Church, whether on earthor in heaven, is in a great measure composed ; the latter — I mean his act when he put his hand on them, and blessed them — implies that thej are the objects of aSayiour's loTe, and capable of receiring a Sayiour's blessing } naj, that thej are fit subjects of the Spirit's grace, for the imposition or the laying on of hands was the usual sign by which the communication of the Spirit was shadowed forth. And can we doubt, then, that , in£uits, howerei: young, who are fallen in Adam, may be saved by Christ ? How his blessing operated we know not ; but is there any parent whose mind is so soeptical, or his heart so cold, as to imagine that the putting on of the Saviour's hands, and the pronounc- ^ ing of that blessmg on these little children> could have no efficacy, or that it was an idle ceremony-— a mera empty foim ?
Of the recorded instances of infants who weie the subjects of the Spirit^s grace, I might mention, first of all, ** the Holy Child"— the infant Jesus himself, whose body was prepared, and his human soul filled with the Holy Ghost, so as to be wholly « without sin ;" but as this is a peculiar and unparalleled in- stance, seeing that he descended not from Adam by
•
no BUBNUunoif op zNVAim. S21
cfdinary generation, but was oonoeiTed of a virgin bj the power of the Holy Ghost, I shall not dwell upon it here, although it is draught with profound instruct tion to all 'r* hut shall select the case of his illustrioufl forerunner, of whom it was predicted bj the angel, that " he should be filled with the Holy Ghost erea from his mother's womb ;" and the case of Jeremiah tinder the Old Testament, of whom it is written, ** Before I formed thee in the belly I knew thee, and before thou earnest forth out of the womb I sancti* fied thee ; and I ordained thee a prophet unto the nations."
The analogy ^ the typical JUspeiuaikm affords another proof. The ordinance of drcumcasion, which was given to Abraham, and continued under Moses and the prophets, was in itself, considered as a sa* cnment of that dispensation of the scheme of graces an evidence that the children of believers had then an interest in God's covenant; for it was appoint- ed to be observed on the eigh^ day, and it was to Abraham and his seed a ^ seal of the righteousness which is of faith." But when that dispensation is regarded in its typical aspect — as designed to pre* figure or foreshadow the better things which were still in reserve for the Church under ^ the ministration of the Spirit," the argument is so strong as to be alto- gether irresistiUe in fiftvour of the interest of infiinis in the scheme of grace and redemption.
And finally, the proof is completed by the ordinance of baptism in the Christian CSrarch, if that oi
• SM Ow«i«k •• Work of tht Spirit on Um Pmod of Clulit."
SSB nm BBOEMBRATIOlf 09 niVAim.
be applicable ta chiMren, — I say, if it be appycable to ehildren; for tiieie axe some who deny that it ought to be admmistered to them, and to such the aigtunent derived from the rite of baptism^ in favour of the interest of children in the provisions and pro- mises of the covenant of grace, will appear to have no force or validity^ until it is first proved that the ordi- nance was intended for them. On the proof of this it is not my present purpose to enter ;* we can forego the use of this proof when speaking to tnose who object on this ground, seeing that ihe interest of in &nts in the covenant of grace is established on oiher and independent considerations ; and instead of arga« ing from ihe institution of baptism to the interest of children in the covenant, I would rather aigue from the latter to the former; and seek to impress their minds, in the first instance, with the precious truth, that infants have an interest in the covenant, and thai they are fit and capable subjects of divine grace; whence it woidd naturally follow, that they are capaUe also of receiving the sign and seat, and ought to receive it» if there be tiie slightest reason to believe that they have not been excluded by divine authority firom all participation in that holy ordinance.
On these grounds^ I think it must be evident that infant children are Jit and capable wbjecU of divine grace, and that they are included in the covenant of redemption. It may be difficult for us to understand in what way the Spirit of God operates on their minds,
* Sm Dr. Wardlaw cm Infiftnt Ba||>tbin for the Scriptiusl arfameiit, and WalTi Wman ^ the HtotorietfL
TBB IUMBKBRAHON of lK9Ajn$m SSS
or tbrongh what mediom they obtain a participation of the blessings of salvation, which are said to be **" by faith." The regeneration of infants may be ascribed to a direct operation of the Spirit on thoir minds, and in this respect may be said to resemble what is sup* posed by some to be in erery case the primary infla- ence of the Spirit, under which the soul is passire, and by which^ without the intervention of any instru- mentdity, he efi^ts a permanent change, '^predispos- ing it to receive, and love, and obey the truth.* By this direct operation he may implant that principle of grace which la the germ of the new creature, — that incorruptible seed, which may lie long under the fur- row, but will sooner or later spring up, and produce the peaceable fruits of righteousness. Our older di- vines i^ere wont to distinguish between the principle or habit of grace, and the exercise of grace, t and to maintain, that the principle might exist in children who were as yet incapable of the exercise, and that grace in such was real and saving.^ It may be generally connected, too, with the faith of the parent, in whom, during the period of nonage, the infant is federally included. § But it is sufficient to say, in the language of the Westminster Confession, that *^ they are regenerated and saved by Christ through the Spirit, who worketh when, and where, and how he pleaseth," — for '* the wind bloweth where it listeth, and thou canst not tell whence it cometh, nor whither
• LcetuvM by Dr. Pajnt of Ex«tcr, 930^ 357.
t Dr. Own, U. t89^ 488. 4t». % n>Id. U. 418.
f HomillM OD Bapdsm. by tUr. Wwinl Jntog, US, MBL
234 THB BSGBNBRATIOK OF IKPA]((TB.
it goeih : so is ererj one that is bom -of the Spirit^ And to him 'who objects to the regeneration of infants^ on the ground of its mjsteriousness, may we not saj, that the natural birth of a child is fiill of mysteij : ^< I am fearfully and wonderfully made : marrellous are thy works^ and that my soul knoweth right welL My substance Was not hid from thee when I was made in secret^ and curiously- wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being imperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them ;" — and in the preacher s words,—** As thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child, even so thou knowest not the works of Qod who maketh all."
But there is another explanation of the sulg'ect which has obtained extensive cuirency — I refer to the doctrine of baptismal regeneration. If baptism be designed, as we have no doubt it is, for the benefit ^of infant children, it has appeared to many that this precious ordinance affords the readiest explanation of the means by which the Spirit of grace executes his gracious work, by imparting to them the germ of a new spiritual life, and engrafting them into the Church of Christ. On no subject is it more necesslaiy to speak with caution, and to think with accuracy, especially in the present day, when the most opposite errors are current respecting it ; — some representing baptism as a mere ceremony, a naked sign, or an empty form $ whUe others are strenuously contending that in everv
198 rWE BBOSRBBATiair OF IMFAim.
It found abo to throw connderaiblo light on the prow per nature and use of baptism itself.— Now, that aa interest in the corenant of grace is presupposed in baptism, must be evident to ereiy one who inquires into the ground of his warrant to apply ifor that ordi- nance on behalf- of his children, as jet unbaptised* Abraham had first an interest in the corenant, and then circumcision was added as a sign and seal of hit interest in it: for it was ** the seal of the righteousness of faith which he hadrbeing yet uncircnmcised $" and so, in like manner, the children of belioTing parents have an interest in the oor^iant^ and they xeoeire baptism as the sign and seal of that interest whidi they had, being yet nnbaptised.* Their prior into* rest in the corenant lies in the terms of the promise— << the promise which is unto ns and to our children," — *^ I will be a God unto thee, and to thy seed aflter thee/'— and depends on the relation in which they stand to belieriog parents ; for, if either fisidier or mother be a belierer, the children are recognised as baring a title to baptism, and that, too, by rirtue of their baring an interest in the corenant^ according to the expressire words of the apostle (I Cor. rii. 14) : ^' For the unbeliering husband is sanctified by the wife, and the unbeliering wife is sanctified by the husband ; else were your children unclean, but now are they holy." For ^ if the root be holy, so are the branchesr* (Bom. xi. 16.)
3. The children of beliering parents, baring a prior
* Mr. Molfliworth, a icaloui advocate of baptbmal rcganeiatlon, otajacta to thia applteatton of tha aaak^, Sarmoiu, p. 4SS.
THB BBOBHBftATION 09 I2IFAlf1& SS7
interest In the corenant, Teceire baptism as a sign and seal of their engrafting into Christ — of regenera- tion— of remission of sins — and of their engagement to be the Lord's. That all this is included in that sacred ordinance will be evident^ if we simply read orer those passages of Scripture which haye an express bearing on the doctrine of baptism. '* Know ye not that so many of ns as were baptised into Jesns Christ were baptised -into his death? Therefore we are buried with him by baptism into death : that like as Christ was raised up from the dead by the gloiy of the Father^ even so we also should walk in newness of life.* (Rom. vi. 3>) ** In the days of Noah> eight souls were sayed by water. The like figure whereunto even bap- tism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good con- science toward God)." (1 Pet. iii. 20, 21.) « By one Spirit ate we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and hare been all made to drink into one SpiriL** (1 Cor. xiL 13-) *^ In whom also ye are circumcised with the circumcisioii made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." (Col! ii. 11, 12.) **' Then Peter said unto them, Bepent, and be baptized erery one of yon in the name of Jesus Christ for the remission of sins, and ye shall receire the gift of the Holy Ghost For the promise is unto you, and to your children, and to all that are a&r ofl^ eren as
828 THB RBOBNERATION OF INFAKTS.
many as the Lord our God shall call." (Acts ii. 38^ 39. ) These passages are sufficient to show that there is a profound significancy in baptism ; and that ii is neither a naked sign, nor an empty form» but « true sacrament, and teal channel of grace. And, in inters preting this symbolical institution, we are free to pre- sent it in all the fulness of its meaning to the faith of the church, and to show what efficacy is in it when it is made effectual. But you j^ill obserre that the apostles, when they used, these exprei^ions, were speaking of baptized men — who had been admitted into the Church on the profession of their faith in Christ — and that they thus spoke of the efficacy of their baptism on the supposition that their profession had been sincere, and that their faith was reaL In such a case^ there can be no doubt that baptism was both a sign and a seal of saving grace, — any more than that, if such persons had died after their conversion, and before their baptism, they would have entered into glory^ — ^like the poor unbaptized malefactor on the cross. But haring been spared to receive that exter- nal sign and seal of the covenant, the apostle refers to it as the token and pledge of their scdvation. And 80^-7-had he spoken of the children of these same men, but still, on the supposition that the parents were true believers, — ^he would have used the same language in regard to them, seeing that the children are included with, or rather in, their parents, in the proTisions and promises of the covenant, and had an interest in it, being yet unbaptized. . Viewed in this light, the ordinance of baptism is
TBS BBOBMSlUnpHl OF XinP41fI8« 3S9
fiangbt with the richest instrnctioji, and encourage- ment. It embodies all the fundamental principles 6f the Gospel, and exhibits erety truth that is necessary to salvation. In baptism, the name of each person in the Trinity is pronounced over us^ notmerely to mark the distinction of these Persons, but to intimate their harmonious co-operation in the scheme of grace, and the official relation in which they iitand to us in the ooyenant of redemption. We are baptized into the name of each^ — into the name of the Father, as our Father, — into the name of the Son, as our Saviour,-— into the name of the Holy Ghost, as our Sanctifier; we are wdshed^ and thereby declared to be naturally unclean ; we are washed with water, as a sign of the blood of Christ, which cleanseth away the guilt ofnn, and afl a sign also of '* the washing of regeneration and the renewing of the Holy Ghost ;'* and thereby we are taught at once the possibility of God*s entering into covenant with an unclean thing, and the mean? by which its uncleanness may be taken away. And when a child is thus baptized on the strength of a parent's faith, we see the federal principle which per- vades the scheme of grace as well as the covenant of works,-^and the parent is impressively reminded of his responsibility, as being answerable to God for his child, at least during its infancy or nonage. Whether, therefore, we consider baptism as a sign of grace, or as a seal of the covenant^ — or as a visible witness for the truth, — or as an intelligible symbol of spiritual blessings, — ^it is fraught with profound instruction; and not less firanght with encouragement tb fidth, sin€«
930 THB aMSBMBBAlXOM OF ttVASm.
it is a true sign^ and a real seal, and ouglii to be re* garded by every parent as a pledge of bis child's in- terest in the covenant of grace^ and as a motive and stimnliis to hope, and pray, and labour, for its ever- lasting salvation.
In what respects does this view of the nature and e£picacy of baptism differ from the doctrine of bap- tUmal regenerationj as it is taught so generally in modem times ? It may iseem, at first sight, to difibr from it chiefly in two respects. The latter'doctrine is understood to mean, that eveiy one is regenerated who is regularly baptized, and that no one is rege'- nerated who is not baptized* The Westminster Con- fessicHi, while it unfolds the doctrine of baptism in all its folness, carefully guards against these inferences from it; and decliEffes, *' that although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed to it, as that no person can be regenerated or saved with* out it, or that a// that are baptized are undoubtedly regenerated.*' But I apprehend that there is a far more important difference betwixt the two systems of doctrine: liie otie r^resents regeneration as an in- ward spiritual change, wrought in the mind and heart by the power of the Spirit of God ; while the other speaks of it as a mere external or relative change, which has no necessary and no uniform connection with any degree of spiritual renovation,* The latter
* «« If ngcufaaon takci pUce ia teptfim, tt onnot, upon prindplMof commoo MOMf be an entire change of mind i if it la an tnUrg tkangf of MliKf** radical diange of heart and aoul— upon prinelplci of oomiAon
ram KKKKSsLAmm of mrAMiii. SSI
syttem ^>eaks of ereiy baptized penon as regenerated while it admits that many of them may be, and ara nnrenewed* Did the question relate only to the right nse of a term, or tp a distinction betwixt one term and another, it might be of little consequence inmost cases, though not in this^ where the sense attached to regeneration would' go far to nullify the import of many precious texts of Scripture;* but the eyil is greatly increased when, having attached this meaning to the term^ it is contended that no other regeneration is to be sought or hoped for ;t and that all are aHke regenerated, whether elect or non-elect, and wheUier ultimately, they be sared or lost. Considered in this light, our divines have generally opposed the doctrine of baptismal regeneration. " Regeneration does not consist," says Owen, *' in a participation of the ordi- nance of baptism, and a profession of the doctrine of repentance. This is all that some will allow unto it, to the utter rejection and overthrow of the grace of our Lord Jesus Christ For the dispute in this matter is not — ^whether the ordinances of the Gospel, as baptism, do really communicate internal grace imto them that are, as to the outward manner of their administration,
•enM and experiaQoe, it cannot take plaoa In baptlnn.'*~Bf«to;p IMMI •M Rtj^eneraiiom in Baphm, xlU. .
The Mune writer refers to Bishop Mant, Waterland. Wall, and othen^ as founding on the distinetton betwixt r^cncratioa.and cooTerslon, or spiritual renewal, and llbistratas the distinction bj tlie eaae of Paul, ** wbo^ thoufh conTertedy was not iegen«taie, till he had washed away hit sins in baptism!**
« See Tayiev's Key lo the Romanc
t Mr. Moles worth says, ** The only subsequent regeneration is the rege^ ncraHon of the conupttble to the hieocroptibie In the rMorrtetion to life ir— P. no.
S89 THB RBaBingEU.TZON OF QIFANIS*
duly made partaken of them,— whether ex opere ope* raiOy as the Papists speak, or as the federal means of the coQTeyance and communication of that grace which they betoken, and are the pledges of; but — whether the outward susception of the ordinance, joined with A profession of repentance in them that Bie adult, be not the whole of what is called regeneration? — ^The Timity of this presumptuous folly^ — destructive of all the grace of the gospel, — ^inyented to countenance men in their sins,— and to hide from them the neces- sity of being bom again, and therein of living unto Qod, — will be laid open in our declaration of the work itself."** ^' The error of baptismal regeneration," says Irviog, whose ideas of the spiritual import of baptism were sufficiently high, ^^ consisteth not in holding that the true children of God are regenerated at their bap- tism, and from thence should date their admission into the household of fiuth — which, with all my orthodox fathers in the Church, I hold to be the only true doctrine, — ^but in holding, that every person who is baptized doth virtually thereby become regenerate, and possessed with the Holy Spirit ; or, to speak the language of theologians, that the inward grace is so connected vdth, or bound to, the outward ordinance, that whosoever receiveth the one doth necessarily be- come partaker of the other. This is an error of the most hideous kind, — ^bringing in justification by works^ or rather by ceremonies,— destroying the election of the Father, the salvation of the Son, and the sanctifi" cation of the Holy Ghost, — and exalting the priest
• Ow«i*t Worki^ tt. t47| •#> Alio P« ns.
TBR RBCHBNCRATION OF UnfAlfTStf 233
and the ceremony into the place of the Trinity.'** And the judicious Scott sums up the received doctrinie in these five propositions : *< 1. Baptism is truly the sacra- mental sign and seal , of regeneration, as circumcision was under the Old Testament, and not regeneration itself, nor inseparahly connected with it 2. Adults, sincerely professing repentance and faith, are already regenerate, and, in baptism, receive the sign and seal of the righteousness of faith which they had, yet being nnbaptized. 3. The event, as to each baptized in&nt, must determine whether it was, or was not, regene- rated in baptism. 4. Baptism is not universally and indispensaUy necessary to salvation; but regenera- tion is. 5. Ungodly and wicked persons, who have been baptized, need regeneration,— even as all wicked Israelites needed the circumcision of the heart,— and the JewSj in our Lord's days, needed regeneration.'^f
But while we guard against extreme opinions on the one hand, it is equally necessaiy to guard against extreme opinions on the other ; and there is reason to fear, that if, by some, the efficacy of baptism is unduly magnified, it is by many more unduly depreciated^ or altogether disbelieved. We have seen that children are fit and capable subjects of the Spirit's grace, and that the ordinance of baptism is a sign and seal of *' engrafting into C^uist." In the case of an adult, where there is no faith, it is devoid of efficacy ; and in the case of a child, where there is no faith on the
• E. Inria^t Homllta on Baptism, 887.
t R«v. ThoBiM Sootf • Remarks on Bishop taOLliafft BoftotatloD of Calvnlsni*
SB4 TBB UQSMBBATZOIf OF INVAMtl.
part of the parent, throngli whom alone the child has % claim to this ordinance, jt may be equaU j ineffectual ; bnt this hinders not, that in either instance, it may be a real channel^ as well as a visible symbol of grace, wh^e faith is exercised in the coyenant promise. And I cannot help thinking, that the administration of baptism to an in&nt child is fraught with rich encoon^ement to the parent, and with profound in- struction to the child himself when he arriyes at a riper age ; for in baptism there is, aft it were, a visible application made to that child individuaDy of the sign and seal of all the grace which the covenant contains, -^-such an application as gives a special and personal direction to all the invitations, and calls, and promises of the Gospel r and is alike fitted to nourish the iaith and' hope of the parent, and to call forth, at a later period, the grateful acknowledgments of his offsprings or to impress them with a very solemn sense of the responsibility under which they lie. And although t cannot agree with those who seem to argue that there would be no ground for Christian education, unless regeneration were included in baptism ;* yet it seems very clear, that education may be stimulated, and conducted, too, on a bett^ principle, by reason of the truths which baptism unquestionably implies. The parent knowing that, on the ground of kh faith, his
* *' ChxUtiRn Monlife** Xff th« Rev. Wm. Sewwil, Proftnor of Moral Philoiophy at Oxford. This book proceeds on the aaumption of baptU. mal regeneration, and repiescoto that doctrine as the gnnindwork of Christiaxk Ethi^ With much that Is ol^ectloDabli^ it presents some fine ▼lews of the improvement which should be made of baptism* and of the eooneetloD, too oltn overlooked, betwixt Christiaaity and Educatloa.
9HB RBQEUBBATION W INFAKTf.
chiMren ate declared to be '^ holy,** and as siich^ hare been admitted to the priyikge of baptkm, should feel that he is thereby encouraged to regard them as fit and capable subjects of the Spirif s grace, and as haying sudli an interest in all the priyileges and promises of that corenant as affords ample 'wanant for the exercise of &ith, and hope, and prayer ; and the children, as they grow up, should be fiequently reminded that they were dedicated to God,-— diat they were baptised into the name of the Father^ and of die Son, and of the Holy Qhost,— >«nd that diey receired baptism as a pri- ▼ilege for which they nrast giro in an account. And when, at any time, in afte-life, they have any doubt as to their interest in the corenant, they mi^ look back to the personal application of the seal of the corenant to themselres indiridoally, while as yet they were unconscious infimts, and draw from it a prisons assurance of the perfect freeness of the (SospeL To 'oeliering parents, again, who hare lost their children in infiincy^ the truths which hare been illustrated are fitted to impart a consolation such as the world can neither gire nor take away.*
We hare purposely reserred the case of in&nts for distinct consideration. To some it may appear, that it would hare been a more natural course to consider liie efiect of baptism in the first instance, and there- after to derelope the course of the Spirif s operation, when children grow up to a capacity for knowing and beliering the truth. But as the work of the Spirit is
• Dr Roatll « th« «« Salwtloa of ChUdrtB Dying In InSuMy'*
236 THB RBGBHSRATIOlf OF XHFANn.
Bpoken of in Scripture chiefly with reference to ^ult persons, and as in their case only can we trace it «in its visihle manifestations and actual fruits, we hare drawn our illustrations from their experience. And it deserves to be remarked, that even those who hold the -highest yiews of baptismal regoieration, should not, on that account, object to a detmled illustration of His subsequent operaticms on the mind and heart, since they admit, that whateyer grace m^y be imparted at baptism, there must be an internal and spiritual change of mind and heart — a change wrought by the agency of the Spirit, and the instrumentality of the truth in riper years, befoie any tnan can enter the kingdom of Qod.
f
PART IL
ILLVSTBATITB OASia
% *
SMO lUCDBTRATITB OABBB.
afford a pxactical illiutratioii of the tniUi, sncli as ig admizably fitted at once to awaken oar interest in it, to impart a clear idea of its nature, and to imprav om> minds with a sense of its realitj^ as matter of personal experience.
I propose to consider some of these scriptliral cases of conrersion — such as that of the Philippian Gaoler, the Ethiopian Treasorer, Cornelius the Roman Cen* turion^ Saul the Persecutor, Lydia of Thjatira, the Malefactor on the Cross, and the three thousand on the daj of Pentecost, — ^viewing them as so many illus- tratiye specimens of that great change which must be wrought on ourselyes indiridually, if we would enter into the kingdom of God. And I do the rather prefer such cases of conversion as are to be found in Scripture, before, all others that have been reported in the diaries of private Christians, or the more recent history of the Church,*-— because, being recorded by the Spirit of God, they are of standard authority, and exhibit the truth' without any admixture of error or enthusiasm, but in connection with the personal histoiy and actual ' experience of indiriduals of various views, and disposi- tions and habits ; so as to enable us at once to discover by a simple comparison^ what was common to all, and what is essential in every case of conversion, and to separate from each ihe mere circumstantial accompani* ments. And, in reviewing these cases, I trust we shall bo impressed with a isolemn sense of the greatness of
• Dr Owen telecti the cas^ of Augustine. In 1833 the Rev. J. K. Oralg, Ozon, publUtaed «' work in StoU. on OoirTBrnsioiTt in « Serice of all thoCecet xwosded in the New Teitiia«t, Diftetiv^ OouhtftU* Meall tofded at a hrtp to ■elf»eg«mi«etion»
THB PHIUPPIAN OAOLBB. 241'-
conTernon, when we reflect that God himself has not deemed it unworthy of his own infinite mind to mark and to record, in his Word, the commencement, and progress, and completion of this chaoge in the hosoms of individual men and tvometi ; the mere fact that such cases are recorded heing a sufficient proof at once that Qod regards the eonyersion of a soul with pro- found interest, — and that, as <' there is joy in heaven among the angels of God when one sinner repenteth,'* so the Holy Spirit is near him) watching his progress, aiding his efforts, and rejoicing in his success
The first case which I select is that of the Philippian Ghioler, which affords an kiteresting and instructive example of real conversion to God. And in illustrating the words in which it is recorded, I shall — Isi, Consi* der what is said of the state of his mind hefore his con-' Tersion; 2i/^The circumstances wluch accompanied, and the means which effected^ this great change ; and, 3d^ The true nature of it, or wherein it properly con- sisted, and the practical results which followed it.
1. In respect to the state of his mind hefore the time'of his conversion, you will observe, on a careful review of the narrative, that there are two distinct
■
descriptions of it,-— or rather he was successively in two different states of mind — ^first, as a careless sinnety and then as a convinced sinner^ before he became a converted man*
It is evident, that down to the time when the earth- quake occurred, he had been a carelessi unregeneratc, worldly man. This appears, not so much from his ImTiDg impritonad the apostles^ and made their £Bet
242 ILLUSnUTlTB OABBB.
ftst in the slocks — for that might be thought to he his duty in the subordinate situation whidi he filled ; and the guilt of persecution property rested on the pe^le who accused, and the magistrates who condemned them, — of whom it is said, that (ver. 19) when the masters of the damsel, who had been possessed with a spirit of diyinatien, and who had been miracu- lously cured— when they **Saw that the hope of their gains was gone, thej caught Paul and Silas^ and drew them in to the market-place unto the rulers, and brought them to the magistrates, saying, These men being Jews, do exceedingly trouUe our city, and ^each 6istoms which are not lawful for us to receiTe, neither to obserye, being Romans. And the multitude rose up together against them ; and the magistrates rent 6ff their clothes, and commanded to beat them. And when they had laid many stripes upon them, diey cast them into prison, charging the gaoler to keep them safely: who, having received such a charge, thrust them into the inner prison, and made their feet &st in the stocks." The guilt of this persecution rested mainly on the magistrates and the multitude, and the gaoler was no farther responsible for it than as he was their agent in carrying it on ; but that he was a care- Vkss sinner, appears with conclusiye cTidence from hit conduct afterwards, when (yer. 26) '^Snddenly them was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors w«re opened, and eyery one's bands were loosed. And the keeper of the prison awaking out of his deep/ and ■toeing ^e prison^doors open, he .drew on^ his swoe4
THB PKILirPUN OXOLBR. 343
and would hsTe kUled himself, npponng that the
244 JLLVBtBLAUm CAOm,
Bui a change was wrought, on His state of mind before his conversioD, and which was only prepazatory to that still greater change : from heing a careless^ he became a convinced sinner. This preliminary change consisted in strong cenyictions of conscience, and lively apprehensions of danger; ^d these, although sud- denly produced, were alike sincere and profound, in- somuch that it is said (yer. 29), ^' He called for a light, and sprang in, and came tremblings and fell down before Paul and Silas, and brought them out, and said. Sirs, what must I do to be saved V Here is a great change, — a change from total apathy to real con- cem,-*-from utter recklessness to sincere and anxious inquiry. He appears to have been suddenly seized with ftn agonizing sense of his guilt and danger ; and there is an affecting contrast betwixt his present con- victions and his former carelessness ; for the same danger existed then as now : his sins were as many and great,— -God was as ^ust, and holy, and terrible, — eternity was as vast and awful when he thought not at all of these things as now, when, in agitation and alarm, he could tliink of nothing else: his danger was not created by his convictions — it was only rea- lized and impressed on his conscience ; his state was as perilous before, when, in the recklessness of unbe- lief, he drew a sword, and would have killed himself •—as now, when, with a newly awakened anxiety and earnestness, he was inquiring what he should do to be saved ? But now he was brought under deep con- cern as to the state and prospects of his soul. He was convinced of his danger, and of the need cf salvation ;
THB VHIUmAK QAOLBB. SMS
for his qnestion was understood and answ^ed bj the apostles as haying reference to his spiritual state and everlasting prospects. And this conviction, although suddenly awakened in the bosom of one who had here- tofore been a careless sinner, may be accounted for by what he had seen and heard since the apostles had appeared at Philippi. We find that the apostles had been certain days in that city ; that Paul had preached by the river side, ^' where prayer was wont to be made;" 'that Lydia had been converted, and^ along with her household, had been baptized; and that a miracle had been wrought on the damsel possessed with a spirit of divination ; — these things had occurred before that memorable night ; and. although the gaoler might not have been personally present, he could hardly &il to hear the report of what had happened, as we find that the whole city was thrown into an uproar, — and " The multitude rose up together against the apostles, and the magistrates rent off their clothes, and com- manded to beat them." And besides the report of these things, the conduct of the apostles in prison was fitted to impart much instruction : lacerated with stripes, loaded perhaps with chains, and with their feet fast in the stocks, ** At midnight Paul and Silas prayed and sang praises unto Qo# ; and the prisoners heard them/' That song of praise at the dead of night, and within the walls of a public prison, bespoke a sustain- ing power which no persecution could crush, — a peace which the world could neither give nor take away ; and, when the song ceased, and the prayer was ended* ^'Suddenly there was a great earthquake, so that the
246 nXUSTEATHTB GAIUB.
foundations of the prison were sliaken, and all the doors were opened, and eveiy one's imnds were loosed.*' These events, whether witnessed by the gaoler, or re- ported to him when he awoke out of sleep, must have impressed his mind with the conyiction, that there was some unearthly greatness in these men, and some un* seen power working on their behalf^ — ^especially when, in the midst of that awful scene, in which the earth had opened, and the foundations of the prison were shaken, — and when, in utter distraction and terror, the gaoler drew his sword, and would have killed him- self, he heard Paul's voice, rising calm and clear above the confusion, and saying, — ^' Do thyself no harm, for we are all here.'* Such seem to have been the circum- stances which awakened the conscience of this careless sinner^ and brought it under the power of strong con- victions, for, *^ Immediately he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, saying, Sirs, what must I do to be saved ?"
But while a marked change had been wrought on his views and feelings, inasmuch as, from being a very careless, he had become a deeply convinced sinner, you will carefully observe that he was not yet a coii' verted man* He was only ^§ the stage of conviction which precedes cony;ersion, but which is not always followed by it. He had strong remorse ; but reinorse is not repentance ; — he had a deep sense of fear; but fear is not faith ; — ^he had an awAil apprehension of danger; but danger may be apprehended while the method of ddiveranoe is unknown. These convictions
TH£ PHILIPPUM OAOLSB. 847
were useful as preparatoiy means — as motires to seri- ous inquiry and earnest attention ; at the most, thej were but hopeful symptoms ; they neither amounted to conversion, nor did they afford any certain ground to expect that this great change would follow ; for such convictions, however profound^ may be, and often are stifled^ resisted, and overcome. The careless sin- ner may be startled for a time in his slumber, and the transient alarm passing away, he may fail buck again into the sleep of spiritual death, and the latter end of that man is worse than the beginning.
That the gaolnr was not yet converted, is evident from the question which he put to the apostles, — a question which implies, indeed, that he was now con- vinced of his danger, and concerned for his soul, and impressed with the necessity of salvation, and willing to inquire after it, — but which also implies, that as yet he was ignorant of the method of sah-ation^and (he ground of a sinner's hope ; nay, his question seems to imply that, besides being ignorant as yet of the only ground of acceptance with God, he was still, notwith- standing ail his convictions, disposed to look to some- thing that he mig/it himself do as the means of effect- ing his deliverance ; for it is very remarkable, that even when under an agonizii^ sonse of guilt aiul dauger, he came trembling to the apostles, his question to them was not — how can I be saved? but — what must I do to be saved? and this accords; ^nth the disposi- tion and tendency of every natural mind. Iloucver deep his convictions may be. and however alarming his fears, the first impulse* of every convinced sinner^
248 XIXtTSTRATiyE CASES.
k^fore he is savingTy convi^rted, is to look to some eSbrts or doings of his own as the means of his deli- Terance, and to betake himself to a reformation of life^ or to deeds of charity, or to penance and self-mortifi- cation, or some other outward ohser^'ance, in the vain hope that he may thereby construct for himself a ground of hope, and secure the forgiveness and f«xvour of God. Down to the time, then, that he put this question to the apostles, he was an unconyerted man, although he had been so far changed, as from a care- less to have become a convinced sinner.
2. Let us now consider the means by which his conversion was effected, as distinct from the circum- stances by which it was preceded or accompanied. It is of considerable practical importance to separate these two, and to consider what is essential to conversion, apart from the mere circumstantial accompaniments which were peculiar to this individual s case. Of the latter, we may mention — the earthquake, the opening of the prison- doors, the buTsting of the prisoners' bands, and other such circumstances, which in this particular case were employed as means of awakening the con- science and impressing the mind of a careless sinner ; whereas in other cases God brings about the same change without any such manifestation of miraculous power,-*-sometimes by the ordinary dispensations of his providence, and at other times by the simple operation of his truth. It matters little by what circumstances a sinner is first awakened to inquire, — whether by the earthquake, or the still small voice, — ^provided only tb^t ho is convinced of his sin and danger, and It^'^ *:**
TUB PHIUmAK OAOLRB. ' 249
inqnire in earnest af^er the salyation of his soul. Bat while the circumstances which may accompanj this change are rery various in different cases, the means of conversion — that by which it is properly effected — are one and the same in all : it is nothing else than the truth as it is in Jesus, or the full and free Gospel of the grace of GK>d. The gaoler was not converted by the earthquake, and the shaking of the prison, and the opening of the prison-doors ; on the contrary, the immediate effect of these miraculous events was such a terror and distraction of mind, that '* he drew out his sword, and would have killed himself;" and even when they were made the means of awakening his con- science, and impressing him with a sense of danger, they only served the preparatory purpose of exciting him to earnest inquiry : but what the earthquake, and the other miraculous events of that memorable night could not do, was done by the simple proclamation of the Qospel message. For when he came to the apostles^ and, trembling under a sense of his guilt and danger, asked them, saying, ** Sirs ! What must I do to be saved ?** they immediately replied, *' Believe in the Lord Jesus Christ, and thou shalt be saved/* And this word was the instrument of his conversion, — ^the means by which the convinced sinner became a con- verted roan I
In this short but comprehensive passage, we have only, as it were, the text of Paul's discourse ; for it is evident that he unfolded its meaning, and instruct* ed the gaoler fully in the truth, since it is added, ** They spake unto him the Word of the Lord, and
860 lUiUBTR^TITB CAIBt,
to all that were in his house.** Hie whole disooana is not recorded ; but the substance of it is presorredin that precious answer which was giyen to the gaolet^s question, and which contains in a few pregnant words a summaTj of the Gospel — a complete directoij to eyeiy anxious inquirer after the way of peace. Thej directed him to look out of himself to Chrui, — to re- linquish all hope of salvation by woiIes, and to seek salvation by fidth, — and to depend not at all on his own righteousness, but on another righteousness which God had provided^ and which Christ had wrought out for him. They exhorted him to believe en the Lord Jesus Christt — which implies,^ri/, that he should believe the truth concerning Christ, which is involved in the names which are here given to him, and which, doubtless, was more fully explained in the subsequent address : as that Jesus of Nazareth was the Son of God. and the Saviour of singers ;**that he was anointed by the Father with the Holy Ghost, and therefore to be received as the Christ of God, the Messiah that had been promised to the fethers ; — that he was anointed tor the discharge of his various offices, — as God*s Pro* phet, to declare his mind and will, — as God's High Priest, to make atonement for sin and intercession for sinners, — and as God's King, to whom all power was given in heaven and on earth ; — that once humbled, he was now exalted, so that every tongue should confess that he is Lord, to the glory of God the Father, AH this is implied in the names which are here given to him : he is called Jesus, ^^ because he should save his people from their sins ;" — and Christ, because he is tha
TUB VBJ^tPnAX eAOLBB. S51
Lord's Anointed, to Trhom the Spirit was giyen vnth» ont measure, in token of his designation, by divine appointment, to the offices which he sustained, as well as to qualify him for effecting his great redemption ;— • and *^ hordr because he is highly exalted, not only in respect of the original dignity of his nature, but also in respect to the reward which he should earn, and the glory which should follow his humiliation, on the completion of his work. And the gaoler was called, in the first instonce, to belieye these truths concerning Christ, becanse they constitute the means by which sinners are savingly conrerted, — there being enough of Gospel truth in the very name of Jesus to be an adequate object of saving faith, and to work that great change ; for '* Whoso believeth that Jesus is the Christ is bom of Ood," — and there is *^ No other name given under heaven among men, whereby wa must be savedt but the name of Jesus."
The apostle's exhortation farther implies, that, be- lieving the truth concerning Christ, the gaoler should place his own personal trust and reliance on Christ alone, — that he should come to him, and commit his soul into Christ's hands, as one who was able to save onto the very uttermost, and receive and embrace him •s his own Saviour, in all the fulness of his offices, as he is freely offered in the GospeL In other words, that he should believe. the truth concerning Christ, with a special application of it to the case of hu own soul,-^ not resting in vague generalities, nor contenting him- self with speculative inquiry, but closing with Christ as own SaviooTp and resting on him as all his salra*
269 tILtnTRATTTB CASES.
tion and all his desire. For the apostle spealcs point- edly to hira, and says to hira Individ aallj, " Beliere in the Lord Jesus Christ and thou shalt be saved." Many precious lessons are taught by the apostle's answer, which are applicable .for the direction and encouragement of convinced sinners in all ages of the Church ; but omitting these for the present, and con« fining our attention to the case of the indiyidual before us, I shall only obsenre, that the general truth which he was called to believe concerning Christ, as the Anointed Saviour of sinners, afforded a sufficient warrant and reason for his immediately relying on Oirist as his own Saviour; and that, when he was exhorted to believe on the Lord Jesus Christ, and encouraged to hope that he should be saved, he had presented to him the sum and substance of the Gospel message, which is glad tidings of great joy, even to the chief of sinners.
The Gospel thus proposed was the means of his conversion ; and, considered as a means, it was alike suitable and sufficient; — suitable, as prescribing a remedy in all respects adapted to the evils which he felt or feared ; — and sufficient, as containing every thing that was needed to instruct, or exicourage, or persuade him. The Gospel is the only, and It is an adequate means ; but it is a means and nothing more. It is an instrument whose efficacy depends on its being applied by the Spirit It is not said, indeed, of the Philippian Gaoler, as it is of Lydia in the same city, — that " the Lord opened his heart ;** but it is manifest that the Spirit most have concurred with the
TUt PHXLXppuir oaolbh. S63
Word : ihe mere Word will not do it If yon doubt this, the same words are now, and have often been, addressed to you, and with n special application to each of your souls — *' Believe in the Lord Jesus Christ, and thou shalt be sared.** You have read these words, and you have often heard them before ; and even thus much of God's truth is sufficient to convert a sinner, and to bring about a sudden and universal change, — ^but only when it is applied with power by the Holy Ghost ; for your own experience may serv^ to convince you, that the same words which converted the gaoler may be repeated often, and press- ed with earnestness, and fully unfolded and explained, and yet leave you as unconcerned and unconverted as before. So the gaoler might have been in danger, and yet have cherished his former security, — or he might have been visited with convictions of oonscienoei and yet have stifled them,-^or he might have been alarmed, without inquiring after salvation, — or he might have inquired without discovering the truth, — or he might have heard the truth, without believing it, — had not the Spirit of God convinced him of his danger, and awakened a spirit of earnest inquiry, and made known to him the Gospel, and disposed and enabled him to receive and rest upon Christ, as all his salvation and all his desire.
3. We are now to consider the nature of that great change which was thus wrought on his mind, or wherein it properly consisted, and the practical fruits which followed it.
It is dear that his conrersion properly coniisted
354 nunffBAixTB oambl
in hiB ooinplyiiig witih the apostle's ex]ioTtatioo«--> by *^ believing in the Lord Jesus Christ.'* Until he belieTed he was unconverted; but» so soon as he beliered, he became a converted man. The produo* tion of true faith is a new creation^ — it is not a mere chimge of opinion^ but a radical and thorough renova- tion of mindy in virtue of which it maj be said, that from the same hour in which he '* believed in the Loid Jesus Christ," he biecame ^ a new creature : old ihings passed away ; all things became new." Not that it is a small matter to be bom again, but it is a great thing to believe. Many who have never ques* tioned their own faith in Christianity, and who pre- sume that they are believers, merely because they have not opposed it, may be totally unconscious of any thing in their own experience whidi bears any resemblance to that of the Philippian gaoler, when, under deep convictions of conscience, and with earnest desire after salvation, he was first taught the truth concerning Christ, and enabled to form a vivid and ^realizing conception of his office and power, as the real, only, and all-sufficient Saviour of nnners ; but every one who, like him, has been really awakened to a sense of his sin and danger, and who has been led to contemplate Christ in his true character, and really to believe on him for salvation, will acknowledge, that on the instant when he acquired the first inward conviction of the truth, he passed, as it were, from darkness into marvellous Hght, — that he then ex- perienced a very great change in all his views and feelings, — that a new mind was given to him, and a
THB FHILimAir OAOUBU S56
new life seemed to hare begun, — ^msonmchy that he felt as did die blind man when he was restored to sight *' One thing I know^ that whereas I was blind, now I see."
A real, simple^ and scriptural faith is that essential element, without which there can be no conyersion* and in which it properly consists ; but this ^th has uniformly certain accompaniments and effects, which are so many proofs of its genuineness and tokens of its efficacy. The ^^ faith which is without works is dead, being alone ;" but living faith workeih by lore. And it is deeply interesting to mark, in the short and simple narrative of the gaoler's conversion, how soon and how surely the iaith of the gospel is followed by the peaceable fruits of righteousness. For that, nanative bears — 1^/, That he thirsted for more instruction ; that he hungered for the bread of life ; and yn» solicitous to know more of divine truth. For after hearing the answer which the apostles gave to his question, it is said (ver. 32), '* They spake unto him the Word (^ the Lord ;'* just as it is said that they who, on the day of Pentecost, " gladly received the Word," *« con- tinned stedfastly in the apostle's doctriiie and fellow* ship, and breaking of bread and in prayers.^ 2d, That lie was concerned, not «nly for his own soul, but also ibr the souls of his family ; for ** all that were in his house " were brought together to hear the Word. 3dj That his faith wrought by love, producing gratitude and kindness to his instructors ; for '* he took them the same hour of the night and washed their stripes,"— - «< and when he had brought them out, he set meat before
8S6 jvLmauxin cases.
them." 4ihf That he had peace and joy in belieying: his fears vrere remored, and in their stead a new hapl>iness «prang np in his bosom^; for '' he rejoiced, belieyiDg in God with all his house." And, finally, he made an open profession of his Mth, and erinced his entire submission to the authority of Christ, by consenting to be baptized with all his family, and thereby declared that, eren in the midst of a city where magistrates and people were alike opposed to the religion he professed, he was not '' ashamed of the Gospel of Christ/' istnce he had felt it to be '* the power of God unto salvation to every one that believeth."
In this narrative we have an interesting example of true scriptural conversion ; and we may deduce from it several instructive lessons, which are applicable for the benefit of the Church in all ages.
We learn from it such lessons as these : — 1. That men, in their unconverted state, are often ntteriy careless, and destitute alike of all fear of God, of all concern for their souls, and of all solicitude about death, and judgment, and eternity. This was the character of the gaoler when he was about to rush unprepared ii^^o the presence of his judge : and it is the character of many amongst ourselves, who have never felt that religion was a great reality — nor expe- rienced any deep impressions of its awful truths — nor spent a single hour in the serious consideration of the state of their souls, the relation in which they stand to God, and their future prospects in eternity : and who, '* having no fear of €k)d before their eyesy" have no qrmpathy with such as are in earnest on the subject
TBB PHIUFFIAlf OAOIEB. SS7
of religion, but are disposed to ridicule their exercises and their experience as the dreams of fanaticism. This utter insensibility — this death*like apathy — is one of the ivorst symptoms of a man*8 spiritual State.
2. While they are thus careless, God is often pleased to make use of some solemn and awakening dispen* sation of providence to arouse and alarm them« — as the earthquake was employed in the case before us, and the unloosing of the prisoners, which threatened the gaoler with temporal ruin. So God brings & careless sinner into sudden and imminent danger^ or Tisits him with affliction, with disease of body, or bereavement in his family, or embarrassment in his worldly affairs, — and this because, ^ when they have no changes, the men of the world fear not God;" but when smitten by the rod of his providence, they may be awakened to serious thought These afflictive dispensations are often useful as preparatory means; and many a Christian may trace his first serious im* pressions to a season of personal or domestic trial ; but they are not effectual of themselves for thorough conversion, and do often, in point of fact, fall far short of it, as is evident in the case of Israel of old, of whom it is said, *' When he slew them, then they sought him, and they returned and inquired early after God ; and they remembered that God was their rock, and the high God their Redeemer. Neverthe- less they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they ttedfast in his covenant''
S58 uxunriunyB cabbs.
3. Sometimes the trials and diBappointiiieiits of careless sinners only serve to exasperate their natonl enmity ; and, instead of producing a meek, and quiet, and broken spirit, issue in the '*' sorrow of the world which worketh death/' — as was the case of the gaoler, when, under the pressure of unexpected calamity, his first impulse. was to draw his sword and kill himself; and of Ahithophel, who, ^^ when he saw that his counsel was not followed, saddled his ass, and arose> and gat him home to his house, to his city, and put his household in order, and hanged himself, and died and was buried in the sepulchre of his father."
4. But in other cases a work cf convtc/ton is wrought in the conscience, which may be more or less intense, and of longer or shorter duration, but is in some degree essential to saving conyersion, — such conviction of guUJt and danger as impressed the mind of the gaoler when he came trembling and said, '* What must I do to be saved V This is a hopeful symptom, but it is not 'a decisive proof of a saving change ; on the contrary, such convictions are oflen stifled and suppressed, and, instead of subduing they exasperate, -*-as in the case of Felix, who trembled while Paul preached, but was not converted; and* of those in the Acts, who were '< cut to the heart " l>y the apostle's doctrine, but only '^ gnashed on him with their teeth;" and of others '^ who were cut to the heart,*' and only ^* took counsel to slay them." Convictions are useful only when they produce an earnest spirit of thought- fiilness, and lead the sinner to inquire, ^* What must I do to be saved?"
TBS rBUmiAS QAOLUU 869
6. The Qospel, which is painlj designed to rereal an answer to that question of an awakeped conscience, is the onlj effectual instrument of conTersion.-— Other means may concur in carrying forward the prepara- tory process, but this alone can work the great, the saying change. ; — all other expedients are worse than useless — they are pernicious and fatal to the. soul. The only answer that ought in any case, or in any circumstances, to be given to the question — '' What must I do to be saved V is die answer that was re* tumed to the Philippian Gaoler — ^^ Believe in the Lord Jesus Christ, and thou ahalt be saved."
And the circumstances in which that answer was given throw an interesting light both on the perfect freeness of the Gospel, and the certainty of salvation to every one that believeth ; — on itBjreenesSt as being proposed even to the chief of sinners ; for Paul, you will observci had no scruple in proposing iheJuU Gospel to the gaoler on the instant when he came to him, although he had hitherto been a careless, uncon- verted man. He did not say to him. You have been a great sinner, I have no Gospel for you j a little while ago you drew your sword, and were about to commit suicide ; how can you hope to be saved ? No ; but to this trembling sinner he said on the instant, and without any qualification or reserve, — ^'Believe in the Lord Jesus ChriBt ;" and that answer is the sin- ner^s warrant at the present hour. And it throws an interesting light on the certainty of salvation ; for he did not say. Believe, and you may be saved ; but, Be* lieve, and thou shalt be saved. There is no doubt,
260 ILLUBTBATITB VASBB.
no nnoertaintj, no cautious rescrye, — ^but an absolute
assurance ; and that assurance is the sinner's enooa-
x^gemen t at the present hour. To everj sinner, however
careless, and however deeply convinced of sin, we are
warranted by the apostle's example in saying, JuUy
and freely^ without any conditions or exceptions,
*^ Believe in the Lord Jesus Christ, and thou shalt be
saved."
d. Conviction ends in conversion only when a true
sense of sin is combined with a belief of the Gospel, or an apprehension of the mercy of God in Christ. The careless sinner may become a convinced sinner by the operation of natural conscience, or by the power of the law, aided by the awakening dispensations of Pro- vidence; but he does not become a converted man until he believes the truth as it is in Jesus, and realizes the fact that Jesus is the Christ. Conversion properly consists in the production of repentance and fiadth ; and a new birth is followed by a new life. Conver- sion by the Word produces conformity to the will of €k>d, and faith is fruitful of works. All these truths are exemplified in the case of the gaoler at Philip^, and are confirmed by the experience of evoy belief^ at the present daj.
S68 tsjLvmiArm oAoi.
niccess,-— this immortal soul was snatched as a brand £rom the burning, and given to Christ as a pledge of his triumph, and the first-fruits of a glorious hanrest. While others mocked and reviled him, and when his chosen disciples stood aloof, the dying malefactor re- lented— his conscience awoke— his heart was touched ; and^ amidst the * ridxeule, and Ae execrations, and the blasphemies of that awful hour, one solitary yoico was heard, issuing from the cross beside him, whi<^ called him ^< Lord," and which «pake of his ^ kino- xk>m" in accents of faith, and penitence and prayer. And how must that voice have gladdened the Saviour*s heart ! and imparted to him, in the midst of his bit- terest agony, a foretaste as it were of the ^' joy that was set before him/' — exhibiting, as it did, a proof of the efficacy of his death, the faithfulness of God's covenant promise^ and die certainty of his reward 1 for if, even now on the cross, and before his work was finished, this stricken spirit fled to him for refuge, and was quickened into spiritual life in the very hour of death, — was it not a sure pledge and earnest, that be should yet bring many sons and daughters to glory, when, being by God's right hand exalted to the throne, he should receive the promise of the Father, and died forth the SfHrit from on high ? 'I. In reference to the state of this man's mind before the time of his conversion, nothing is recorded that would lead us to suppose that he had ever thought seriously of religion, or acquired any know- ledge of the Gospel, until he was brought to Calvary. He ii described as a malefactor, and more specifically
T8S DTine KALV JUnOR. JM9
08 a thief or robber — a de^erate eharaeter-^fearing neitber Qod nor man; whose crimes expoeed bim lo the bigbest penalties of the law ; and bis own confes- sion admits the justice of the sentence under which he sufiered — '* We receive the dae reward of onr deeds.'' On a comparison of the parallel passages in tiie Qos. )>els of Matthew and Mark, it would seem that at first he had joined with the other malefactor in leTiling the Saviour ; for, in the one, it is said, *' The thieves also which were erucified with him, cast' the same in bis teeth ;" and in the other, ^* Thej that were crud- fled with him reviled him ;" — expressions which * may Indeed, be interpreted, geneiallj, as descriptive of Christ's extreme humiliation in .being subjected to re- proach from such a quarter, — this class of men being spoken of as partaking in the crime of embittering his last moments, just as the soldiers are said to have filled a sponge with vinegar, because one or more of them did so ; but if thej be understood as applying speeifi* callj to each of the two, they are sufficient to show that, at first, the one who was converted was as on- godly and as guilty as the other.
But immediately before his conversion, and prepa* ratory to it, a change seems to have been wrought in the state of hn mind, — a change which consisted in a ^eep conviction of sin, and a just sense of his own demerit on account of it. For when one of the male* fisictors railed on Jesus; the other answering ^ rebuked him, saymg, Dost not thou fear God, seeing that thou art in the same condemnation ? And we indeed justly s ibr we receive the due rewMd of our -deeds." TIm
S84i lUJOSTRATtVE CASES.
whole process was so suddenly accomplished in this case, that it is difficult to say whether, in the order of time, the convictions which are expressed in this re- markable confession preceded, by any perceptible inter* yal, his cordial reception of the truth ; but as, in the order of nature, conyiction precedes conversion, we may consider it as part of his experience, while as yet he was in a state of transition from darkness. to light The words of his confession imply — that his conscience, which, by the commission of crime, might have been seared as with a hot iron, was now deeply impressed with a sense of sin ; and it was a true sense of sin, — not the mere <' sorrow of the world which worketh death ;" but godly sorrow, working towards genuine repentance : for, although the condemnation of which he speaks might be the temporal sentence of death, pronounced and executed by his fellow-men, his language shows, that he viewed his guilt with re- ference not to men merely, but to God also— to God, as the supreme lAwgiver and the final Judge. As a resident at Jerusalem, or at least in Jud^sa, the seat of true religion, he had probably enjoyed some 'of the advantages of early religious instruction, and had been taught some of the elementary truths of Scripture; for he speaks of God, the only living and true God, whose name he knew and feared, although he had lived in the violation of his law. The thought of God as a Lawgiver and Judge was now vividly present to his mind ; and the conception of God's character, combined with the. inherent power of conscience, wbiohi even in the breasts of Uie most deptaved, is
THB . J>TlNO MALBFAOTOB. 26S
Derer altogether extmgnished, produced that oonTio- tion of sin which is inyariablj accompanied widi the fear of €k>d, and of a judgment to come. So long as God can be kept out of view, there may be a secret consciousness of guilt, without any sensible alarm, or apprehension of danger; and hence the miilefaclorfl question to his hardened fellow-sufferer — ^ Dost thou not fear God ?" but so soon as God is present to the mind, eveiy conscience intuitively connects guilt with daliger, and awakens &ar of the wrath to come,' for conscience instinctively points to God as a Judge—to God as an avenger.
But, in the case before us, as in eveiy oth^, where there is a commencement of a work of grace in the heart, conviction of sin was accompanied, not only with the fear of danger, but with such a seAse of de- merit, as led to the acknowledgment^ that punish* ment wss Justlif deserved. This is not always implied in the mere terrors of an awakened conscience, and would be altogether repudiated by a conscience still asleep. The malefiMtor who railed at Jesus might not be able to deny his guilt, and he might yield him- self as a passive and unresisting victim to the arm of public justice, merely because he could not^ by any resistance, escape from the punishment of his crimes ; but had he been asked to acknowledge that he justly merited the bitter death which he was called to en- dure, he wouldi too probably, have denied that he was so guilty as to deserve such a punishment, and com- plained of the hardship and severity of his case. In reference to God^ the supreme Judge, and the letri-
8
^
S08 XLLUITRATITR CASBB,
bntioiifl of an eternal world, he teems to haTe had no fear ; lor he oonld join, eren at that solemn hour, and in spite of his own safieringSi in the insults and blas- phemies which were poured out on the meek and lowly Sayiour : but even had his conscience been so &r awakiened, as to impress him with the fear of God and etemxtj, he might still hare been titterlj destitute of that deep sense of the eyil nature of sin^ which led his feUow-suffer«F. to acknowledge that he was receiv- ing onlj the due reward of his deeds. A convinced sinner may tremble, as Felix did, when he heard of temperance, and righteousness, and judgment to come ; and he may be conscious of a deep hoiror when he hears of ^* The worm that shall never die, and the fire that cannot be quenched:** jet the omniscient eye of Him who can analyse the confused emotions of a nnner's heart, might not discern there anj one ele- ment of genuine contrition ; on the contrary, He might find the fear of wrath, and the dread of hell, com- bined with an invincible spirit of opposition to God a authority ,«— an undying reluctance to condemn his own nn^ and an unyielding determination to deny the rec- titude and reasonableness of its penalty. And when, therefore, the poor malefisM^r was so far convinced of his sin, as not only to be impressed with a sense of his danger, but also with a sense of his dentierity'and of God's justice, we see the commencement of a great change, which affords the be^t and most hopeful qrmp* torn of his ultimate and entire conversion.
II. While he was thus changed so as to have become a convinced sinneTi he was not yet a converted maa»
THE DrnVO UALEFACTOB. 26?
but his oonyenion immediatelj followed ; and it will be interesting now to inquire^ into the circumstances which accompanied, and the means which, under God's blessing, effected that great change. It was alike complete and sudden^ — it was wrought, like the con- yersion of the gaoler^ in a short space of time, and jet it amounted to an entire reyolution in all his views and habits, insomuch, that he became a new man, — and^ bom on the ctoss, he passed into heayen. Now, what was there in the circumstances in which he was placed, and in the means which were brought to bear upon him, that could account for so great a change ?
If we* place ourselves in his circumstances, — ^if, by a strong mental effort, we bring ourselves to look on the scene which he saw, and to realize, by the eye of faith, what then passed before the eye of sense, — if, joining the crowd which thronged the judgment*hall of Pilate, we listened with the same personal interest which the poor thief must have felt, when Pilate made the proposal to release one or other of the condemned, — did we then join the tumultuous procession, and follow the meek sufferer as he slowly walked along with the thieves, ^ followed by a great company of people^ and of women, who lamented and bewailed him," — did we hear the words of warning and con- solation which he spake to the daughters of Jerusa- lem,— did we stand beside him on the hill, when the cross which Simeon was honoured to bear was firmly planted in the ground, — did we see " the man of sor- rows'* carried by violence, and nailed to the accursed tree^ —did we look on his benignant countenance, and listen
268 ILLUSTRATITB GA8E8.
to his awfal wordsy-:— <iid we bebold the sadden dark- emng of the sky, and the rending of the rocks, which gave a deep impressiyeness to the scene ; then, ¥rith our knowledge of the personal dignity of the sufferer, the causes, design, and end of his death, and the fulness of all gospel truth, which is embodied in his cross, we could have no difficulty in conceiving how such a scene, so witnessed and so understood, might have converted any sinner unto God. It is, indeed, nothing else than a spiritual view of the scene then witnessed on Calvary, which is the chief means of every con- version, the cross of Christ being to evety instructed disciple the power of Grod and the wisdom of God unto salvation, — insomuch, that every believer will say with the apostle, ^^ God forbid that I should glory, save in the cross of the Lord Jesus Christ/' Looking back to that scene with the eye of faith, the Christian derives from it all his sublimest views, and his holiest impressions of the truth ; he delights to contemplate what the poor malefactor was then privileged to wit- ness ; and as often as he reviews the events of that awful hour, he is filled with awe and wonder, with admiration, and gratitude, and joy.
But while the scene at Calyary must appear to every instructed mind the most solemnly interesting and the most profoundly instructive scene which was ever witnessed, on earth, — it was quite possible that, to an unenlightened mind, it might fail to impart any spiritual or salutary impression ; and we are to put ourselves into the place of this poor malefactor, and inquire what were the means of his conversion, when
VHB DTIKO MALEPACIOR. 260
it 18 dear he came to Calvazy in a state of great ignorance and guilt, and yet was suddenly brought out of darkness into marrellous light.
We hare already seen that he had been brought under convictions of sin^ such as are sufficient to show that, depraved and guilty as he had been, he had still a conscience in his breast^ and some notion, however obscure and feeble, of God as a Lawgiver, GK>vemor, and Judge. He was a man — a poor^ wretched, and degraded man ; but stiU a man, and therefore a fit and capable subject of conversion ; and partly from the light of nature, which is never altogether extin- guished, and partly from his early education in a country where the knowledge and worship of the true God were established, he had acquired the knowledge of some elementary truths^ such as the being and pro- vidence of God, the difference betwixt right and wrong, the demerit and sure punishment of sin, which was sufficient to awaken remorse and apprehension, but had no power to effect his conversion. Real conver- sion to God depends on the knowledge and belief o^ the truth as it is in Jesus : how, then, was this poor malefactor converted, and whence did he derive his acquaintance with that truth which alone maketh wise unto salvation ? Oh 1 it is deeply interesting to mark how a heart that has been opened by the Spirit of God, and awakened to earnest and serious inquiry, will pick up the fragments of €K)8pel truth in what- ever form they may be presented to it, and will find nourishment in the very crumbs which fidl from the Master 8 table ! for, in the case before us* there was
J
270
ILLIJSTRATIYB OASES.
no formal discourse, — no full disclosure of doctrine^-^ no systematic instruction ; but his eye was opened to obserre, and his ear to hear, and his heart to receire the truth as it was presented incidentally during his progress from Pilate's h^ to the hill of Calyary^ and exhibited before his crucifixion there >* — and there are just three sources from which he denved those simple lessons which sufficed for his conyersion : —
The first was, the testimony of Christ* s friends^ — not only the testimony of Pilate, who declared that ''He had foimd no fault in him)'' but that of many others who bore witness to his spotless character, and of whom it is said (yer. 27)i that " There followed him a great company of people, and of women, which also bewailed and lamented him." The innocence of Christ was thus impressed on the malefieuitor s ,mind, and is pointedly referred to in his confession, — *^ We receiye the due reward of our deeds, but this man hath done nothing amiss."
The second was, the deportment of Christ — the meek majesty of that suffering Sayiour, — the words he uttered, breathing a spirit so different from that of this worldi — these seem to haye deepened the impres- sion of his innocence and worth. His address to the daughters of Jerusalem, so solemn, yet so tender ; and still more, the prayer for his murderers — " Father, fotgiye them, for they know not what they do ;" — that address, and this prayer, pronounced at such an hour, tha one exhibiting a prophet's faithfulness, the other a Sayiour's loye, and both breathing a spirit of meek
• See an ftdminble •ermon by Dr M'Cricsi
THB DTINO HALBFACrOIL 2?!
sabmiaBioii to God's will, and intimating the guilt of sin, tbe certainty of future judgment, and the neces* sitj of forgiyeness, — ^these few words, uttered in such circumstances, might rereal to the poor malefactor such a yiew of Christ as would irresistibly impress him with the conviction that he was no common suf- ferer, and that his was no ordinary death ; and con* strain him to believe that he was none other than the Son of Ood, and the Saviour of men, — the Son of God, for he calls him Father, — and the Saviour of men, for he prayed for the forgiveness of his very murderers.
ft
But there was a third : he was not left to ponder on the scene without a commentary, and that commen- tary was fiimished by Ike Sa^iour^s enemiety — first of all, in the sneers and Blasphemies which they uttered ; and secondly, in the inscription which was put on the cross. They meant it not ; but in these they gave such a testimony to the. Saviour, as sufficed for the conversion of his fellow-sufferer. *^ The rulers," we read, derided him, saying, '* He ttwed others." Yes, he saved others ; he had healed the sick, and given eyes to the blind, and ears to the deaf, and life to the dead ; and that testimony to Christ's miraculous power sunk deep into the heart of the dying man beside him. But who was this to whom his very enemies gave witness, that *^ he saved others," or what did he pro- fess to be ? This also the dying malefactor learned from their lips : " "Let him save himself, if he be the Christ t the chosen of God^" — *^ If thou be the king of the Jewsy save thyself;" and they put a superscrip-
273 ltLU6TRA.TITE CASES.
tion oyer him, — " This is the king of the Jews." These words, used in ridicule or rancorous hatred, conyejed to the mind of the malefactor the idea of what Christ claimed and professed to he.; and. when combined with what he had seen and heard, — with the testimony which had been given to his miraculous powers, now confirmed by the preternatural darkness of the sky, and the rending of the rocks, — with what he had witnessed of liis godlike bearing, ^ full of grace and truth," and with the words which had feAlen from his lips, — they carried to his heart the con- yiction that the illustrious sufferer was indeed the Son of God, the Christ, the Messiah that had been pro^ mised to the fathers ; that, although suspended on the cross, he was the king ; and if a king, then he had a kingdom ; and immediately the prayer of faith broke from his quiyering lips, *' Lord, remember me when thou comestinto thy kingdom !*'
III. If we now consider the nature of the great change which was thus suddenly produced, or wherein it properly consisted, and the results which flowed from it, we shall find that the turning point of his con- yersion was his belieying that Jesus was the Christ. This was precisely the point in question, both with the scornful multitude and the subdued malefactor. They doubted — ^he believed. They required another kind of evidence, — " Let him come down from the cross, and we will believe on him :" he did not come down from the cross, but having died there, he arose from the dead, and their unbelief remained ; but the dying malefactor, satisfied with the evidence already
THB DTINO MALEFACTOR. 373
giTen^ saw his gloiy throagh the reil of Ms humilia- tion, andj embracing him in his trae character as the Christ, the chosen of God, he beliered to the saying of his soul.
It was simply bj faith — and by fieiith in the simple truth, that Jesus is the Christ — that this man passed from death unto life ; but here yrua great Jaiih indeed. For consider the circumstances in which Christ was then placed. He was in the lowest depths of his humiliation, — in the extremest hour of his agony on the accursed tree,-^-5u£rering the sentence of death as a public criminal, — ^surrounded by multitudes who ridiculed and reriled him»— forsaken by his chosen disciples, and complaining that he had been forsaken of God himself; yet, in these circumstances of humi- liation, and sorrow, and shame, the dying malefactor caDed him Lord, and spake of his kingdom^ and ad- dressed him in the language of prayer I Yes ; when Jesus was slowly dying on the cross, and had no pros- pect of life^ still less of a kingdom on earth, the poor malefactor showed at once the greatness of his faith, and his correct apprehension of the nature of Christ's kingdom, by uttering a prayer which implied in it the hope of his own immortality, and of a spiritual and eternal kingdom in heaven. Here was a manifesta- tion of faith to which we can find no parallel in the history of the apostles themselres. They called him Lord after his resurrection ; but this man calb him Lord on the yery cross ; — ^they spake of his kingdom, but doubtfully^ and with many gross earthly anticipa- tioni : *< We iruited that it had been he which should
274 ILLUSTRATITB OASES.
hare redeemed Israel ;'* and, *' Lord ! w3t thou at this time restore the ldngd)>m to Israel f but this man speaks of his kingdom as a future inheritance, yrhose certainty was not affected by his shameful and ignomi- nious death. And believing in Christ as the Lord's Anointed — the Messiah which had been promised unto the Others, he embraced him as his own Saviour, — encouraged, doubtless, by the grace which he had witnessed, and by that most merciful prayer for his murderers, he felt that he could confide and trust in such a friend ; and therefore he addressed him in the language of believing prayer — " Lord^ remember me when thou comest into thy kingdom."
This prayer is alike touching from its simplicity and remarkable for its comprehensive brevity. He seemed to ask little, yet he asked evexy thing that was necessary for his everlasting welfare : ^ Lord remem- ber me," was his simple and modest request ; but it included much, — it cast him on the Saviour's care, — it put his soul into the Saviour's hands, — it expressed his faith^ his dependence, his desire, his hope : as if he had said, I am a poor dying sinner : thou art a king going to thy kingdom,- — thou canst save me. I leave myself in thy hands ; I lean on thy love ; Lord ! remember me !
The circumstances of the case did not admit of that full exhibition of the practical fruits of conversion which adorn the life and conversation of every true believer ; for he was converted at the eleventh hour, and was no sooner converted than he died and enter- ed into glory. We have, however, even in this brief
THB DYING MiXBFAOTOB* 275
narratiye, some precious indicationg of the great moral change which had been wrought on his mind and heart He evinced a true sense of ^ sin, a thorough oonyiction of its demerit, a just apprehension of the punishment that was due to it ; an awful fear of God, a liyelj trust and confidence in the Saviour, a serious thoughtfiihiess in regard to the future, a dispositioli to pray, and a new- bom but honest zeal for righte- ousness and truth, which prompted him to rebuke his fellow-sufferer in these remarkable words, — '< Dost thou not fear God, seeing that thou art in the same condenmation ; and we indeed justly, for we receive the due reward of our deeds;" and these new prindples and feelings would no doubt have evinced their power, by altering all his habits and his whole^ course of life, had life been prolonged. It is true, that in many cases, serious thoughts of God, and judgment, and eternity, are often awakened in the souls of uncon- verted men, when they have the near prospect of deatht and that, in many cases, when health is restor- ed and life prolonged, thby '^ vanish like the morning cloud, and the early dew." So that in the casei of most late conversions, there is a painful feeling of doubt as to the genuineness and stability of those good resolutions which are awakened in the mere fio&pect of death, such as must prevent any very certain deliverance on the actual state and eternal prospects of such as are not spared to verify their pro- fession by a consistent Christian life. But in the in- stance before us there is no room for doubt ; we have the infallible testimony of Christ himself sealing this
276 ILLUSTRATITB CASES.
man's comrerrion^ and assuring him of eternal glory. The grand result of the change that was wrought upon him on the cross, is declared in these words, — ^* Yerilj, I say unto thee, this day shalt thou he with me in paradise." No sooner was the prayer uttered, than the promise was given ; and that promise^ was to be immediately fulfilled. The Lord giyes more than was asked : the malefactor^s request was, ^' Lord, re- member me V but the answer far exceeded the de- mand ; it spake to him of paradise, and of Christ's presence there, and of his admission that yery day. What a sudden transition— ^what a glorious change ! A malefactor condemned for his crimes to die, — led to Calyary that he might be nailed to a cross»— con- Terted there as he hung between life and death, on the brink of eternity, — ^and on the self-same-day bdrn again, justified, adopted, saved ; translated from earth to heaven — ^from Calvary to Paradise— -from across of shame to a throne of glory !
On a review of the interesting narrative to which our attention has been directed, we may derive from it many insiruclive lessons which are applicable to all sinners at the present day.
L It exhibits a remarkable proof of the Saviour*a power. That this malefactor was a great sinner, only serves to show that He by whom he was ddivered was a great Saviour: — that he had reached the ex- treme point of guilt, and the very end of life, only serves to make it clear that ^' Christ is able to save unto the uttermost." The power of Christ to subdue the most hardened sinner, and his power to cancel the
1
278 ILLUBTBAlmnB 0A8B8
a fall and iirerenible promise of admission mto gloij, — and this, too, while he was in snch agonj as might have been expected to concentrate all his care upon himself; yet eren then he had room in his heart for the sorrows of this poor sinner.
3. It has been remarked, that in the Bible this is a solitaxy example of a man being conrerted at the hour of death ; there being one such instance that none maj despair, and only one, that none may presume,
-Presumption and despair are the two great rocks oii which we are erer in danger of making shipwreck ; and this narratiye may well senre to guard us against both. Against despair^ — ^for why should any man despair who reads of the thief who was converted on the cross ; and against presumption, — for who dare presume when he reads that there was another thief on another cross, who died unconverted there ? The hoariest sinner that lives may be encouraged by the one^ but the boldest sinner may be deterred by the other. '* The one was taken and the other left/'
4. We learn from this narrative how little of Ood's truth may serve for conversion, if it be suitably improved by the hearer, and savingly applied by ihe Spirit The penitent on the cross was saved by means of mere fragments of truth, and these presentedto him in the blasphemies of Christ's accusers and the inscrip- tion on his cross. This is a delightful thought, when it is viewed in connection with the case of the poor and ignorant, and of others who live under a dark or defective dispensation of truth ; but it is unutterably solemn^ when viewed in connection with our own
880 UiLDBtKATITB OASBB.
CHAPTER III.
PAUL. Acts ix. 1-22.
This ease of co&TecBion is, in many respects, the most remarkable of all the examples which the Spirit of Cjh>d has recorded for the instruction of the Church. Saul of Tarsus^ the Jewish persecutor, was suddenlj conrerted into Paul, the Christian philanthropist, the zealous apostle of the Gentiles. And whether we consider the masculine talents, the education, the learning, the morals of the man ; or the suddenness and magnitude of the change which was wrought upon him ; or the rich and varied fruits of personal holiness, and public usefulness which sprung from it, — ^we shall discover ample reason for regarding him as one of the most signal monuments of the riches and the efficacy of divine grace. It is peculiarly for- tunate, too, that, in this instance, our materials are so abundant, that there can be no difficulty in forming a correct conception, both of his state of mind before his conversion, and of his experience afterwards ; for not only have we three distinct accounts of his conversion
PAUL. 281
in the Acts of the Apostles (Aets ix. 1-^22 ; xxii. 9 ; zxvi. 4-9), but seyeral instractiye references to it in some of his epistles (as Gal. i. 13 ; 1 Cor. xt. 9} ; while eveiy part of his writings teems with illustra- tions of the magnitude and extent of that great spiri- tual change, by which the persecutor became a preacher of the faith he had despised.
I. In reference to the state of his mind before his conyersion, we derive much interesting information from Tarious parts of his writings. It is eyident, I think, that» in point of intellectual culture and ai- tainmentt as well as natural vigour and energy of mind, he was superior, not only to most of the primi- tive convertSy but to all his fellow-apostles. It appears that, from his infancy,, he had shared in the rich ad- vantages of a liberal education ; and that, as he ad^ vanced in years, he was introduced to lettered and cultivated society, which his capacious mind was qua- liBed at once to appreciate and to improve. In a notice which is incidentally given of his early life, we read that he was bom in Tarsus, the chief city of Cilicia, a capitol long distinguished for a University, where Grecian learning was taught with eminent suc- cess. Whether he attended that University or not is uncertain ; but, from the frequent and appropriate quo- tations which he. makes in several of his speeches and epistles from the poets and philosophers of Greece, it is certain that there, or elsewhere, he had acquired a knowledge of polite literature, and a taste for the pursuits of learning. He could speak to the polished Athenians, on Mars' hill> in their own exquisite tongue^
T
282 nLVflrTBATITE 0A8ES.
(Acts XYii. 22.) Daring his abode at Taisnit, indeed, he had, in part, followed the occupation of his father, as a tent-maker, — ^for it was the custom of good fami- lies among the Jews to bring up their children to a trade, eren though thej should be destined to the more liberal pursuits of learning ; and the advantage of this early training was afterwards exemplified in the experience of this remarkable man. We find that, while he was jet joung, he left Tarsus, and re- paired to Jerusalem, the chief seat at once of Jewish learning and religion, — probably with the yiew of pursuing Ms scriptural studies, and qualifying himself for the sacred office of scribe, or doctor of the law ; and he there enjoyed the priyilege of studying under Gamaliel, who is described *< as a member of the coun- cil, and doctor of the law, had in reputation among all the people." He had enjoyed, then, the best op- portunities whidi his age afforded, for becoming ac- quainted both with Greek and Jewish literature ; — and that he had genius to relish, and industry to profit by these adrantages, appears ftt>m his wonder- fid writings and labours in after-life, as well as from his own testimony — ** I am verily a Jew, bom in Tarsus, a city of Cilida, yet brought up in this city at the feet of Cramaliel, and taught according to the perfect manner of the law of the fathers,"— << And I profited in the Jews' religion above many my equals," or contemporaries, '* in mine own nation."
In respect, again, to his religious opinions and nujral hobUst it is clear that he was by conviction, as well as in profession, a Jew — ^holding the fisdth of the
PAUL. 283
Old Testament, and obserying tlie worsliip of the one living and trae God, in opposition to all the false, but seductive forms of polytheistic superstition, which prevailed among the other nations, and which had been adorned with all the attractions of poetry, and painting, and sculpture, bj the genius of Greece and Rome; — and not a Jew only, but a Pharisee — a strict professor of the Jewish faith — maintaining, in opposition to the Sadducees, who were, both in their principles and .habits^ the libertines of the age, those grand doctrines which they had discarded, — such as the immortality of the soul, the resurrection of the body, and the certainty of a judgment to come ; and ediibitiDg, in his outward deportment, a fair, and even a strict example, both of ceremonial observance and of civil virtue. His own account of his early life shows that he was never, either in his own estimation, or in that of his fellow-men, irreligious or immoral ; on the contrary, he says, '* My manner of life from my youth, which was at the first among my own nation at Jerusalem, know all the Jews ; who knew me from the beginning, if they would testify, that after the most straiiest sect of our religionj I hoed a Phari- see" (Acts xxvi. 4.) ^ And I profited in the Jews' religion above many mine equab in mine own nation, being more exceedingly zealous of the traditions of my fathers." (Gal. i. 14.) *' Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might- trust in the flesh, I m<Nre : circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew
284 ILLUSTRATIYB CABBS.
It
of the Hebrews \ as toucliing the law, a Pharisee ; ooq- cemiDg zeal, persecutiog- the Chuioh : touching the righteousness which is in the law, blameless." (Phil, iii. 4) Such is the account which he gives us of his character before his conversion, — an account which maj, at first sight, -appear to be inconsistent with those humbling confessions, and those deep penitential feelings which he uttered in other parts of his writ- ings, where he speaks of himself as '' less than the least of all saints," and as the very " chief of sinners ;" but, on farther reflection, these expressions, when compared together) will only serve to show that the fairest exterior may conceal an, unsanctified heart; and that a correct creed, and a moral life, may well consist with, the absolute necessity of regeneration. It is not said that he was any thing more than a Phari- see ; and our Lord himself declared to his disciples, ^ Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in nowise enter into the kingdom of God." He knew the law in its letter^ and yet was ignorant of its spirit and pofver ; for, at a subsequent period, he made this acknowledg- ment— " I was alive without the law once ; but when the commandment came, sin revived, and- 1 died." By the law is the knowledge of sin : but it is by the law spiritxially understood ; and hence he was desti- tute of any true sense of sin, till he was impressed with the spirituality of the law. ^' I had not known tan, unless the law had said, Thou shalt not covet." In this stat« of mind he was neither more nor. less than a sealous formalist, — cresting in the conrectness
PAUL. ^ 885
«f his creed and the decency of his Hfe, and the strict- ness of his religions obsenrBnces^— while his heart was &r from being right with €K>d; and shared largely in the character which is ascribed to the sect to which he belonged^ when it is said of them, that '' they trusted in themselyes that they were righteous; and despised others."
In respect, agaii^ to his views of Christ and the Gospelj he was not only an unbeliever, but a violent persecutor of the Christian Church* Here is a melancholy combination of apparently opposite and incompatible ^[ualities of character: a learned, reli- gious, moral, and self-righteous man, eyincing a dis- position to oppress and exterminate the followers of the meek and lowly Jesus. We read that, at Stephen's martyrdom, ** the witnesses laid down their clothes at a young man's feet, whose name was Saul ;" and ** that Saul was consenting unto his death." And during the great persecution which followed, it is said, ** As for Saul, he made havock of the Church, entering into every house, and haling men and women, com- mitted them to prison." Nay, not content with this, his aeal urged him to proceed farther : *< And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the syna- gogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem." On this subject, he often expressed, after his conyexsion, the deepest and most penitential sorrow ; and it is dear that herein he acted in opposition to the
9S6 ILLUSTRATXTB CABEA,
advice of his great master, Gamaliel, Acts r. 34 ; jet I BEpprehend that we are not entitled to regard it as a proo^ either that he was naturally cruel in his dispo- sition, or insincere in the profession of his former faith. It is true> indeed, that persecution for conscience' sake can, in no case, he defended,— and this was afterwards acknowledged hy the apostle himself; hut then it ought to he rememhered that the principle of tolera- tion was not recognised in the age in which he lired, and neyer exemplified — whateyer may he said of the " mild spirit of Paganism "* — where there was any thing that opposed, and would not coalesce with its polytheism. We are too apt, in judging of Paul's conduct to the Primitive Christians, to carry with us all our modem ideas of liherality and mutual tolera- tion, and, hy applying these to his case^ to draw from it a very harsh and injurious reflection against his character. But it is a well-known historical fact, that some of the most violent persecutors of the Church have heen, in their private character, not only devoutly attached to their own religion, hut tenderly affection- ate to their friends : such, for example, was Marcus Aurelius, in Ancient Rome ; and Charles the First, and Sir Thomas More, in our own country. Tbey resembled the " devout and honourable women," of whom we read in the Acts *' that they were stirred up, with the chief men of the city, to raise persecution against Paul and Barnabas, and expelled them out of their coasts." It was seal, blended with deplorable ignorance, rather than any ferocious or savage dispo-
• GibboiL
PAUL. S87
rition, wUch in these, and similar cases, led to perse- cadon ; and, considering the tenderness of hearty and Trarmth of affection, Trhich were suhseqnently mani- fested hj the apostle of the Gentiles, I cannot help belieTing that it was the perfect sincerity of his attach- ment to the law of Moses which prompted him to oppose what he then conoeiyed to be an impious in- noTation, and that it was his reiy zeal for what he thought to be the cause of God, which stim^ him up to persecute what he no doubt belieyed to be a dangerous heresj. In most cases of controyersj^ and especially in those in which controyersy ends in perse- cution, it will generally be found) that there is at least an image of right and* justice for which each party contends ; and that zeal for what they conceiye to be truth and justice, giyes them a consciousness of sin- cerity eyen in an unholy cause. We might find many illustrations of this remark in the controyersies of modem times. But, in the case before ua, I think it is dear that Saul had ^* a seal for God, but not according to knowledge," — ^that he was ignorantly opposing the same authority which he professed to reyere, — that the yery sincerity of lus attachment to the traditions of his fathers, made him unapt to enter- tain the thought, that, in persecuting the followers of Christ, he might probably be found to fight against God, — for such is the account which he gaye of his present state of mind after his conyemion« when, pene- trated with a conyiction of his guilt* and deeply hum- bled on account of it, he could still say, *' I yerily thought that I oughC — a false sense of duty is clearly
2)88 ILLUSTRATIVE OASEB.
implied — ^'^Todo many things contraiy to the name of Jesus of Nazareth ; and many of the saints did I shut up in prison, haring received authority of the chief priests ; and when they were put to death, I gave my yoice against them. And I punished them oft in every synagogue, and compelled them to bias- \ pheme : and being exceedingly mad against them> I persecuted them even unto strange cities." ( Acts zxri. 9.) And again, *'*• I was before a blasphemer, and a persecutor, and injurious ; but I obtained mercy, be- cause £ did it ignorandy, and in unbelief." (1 Tim. i. 13.)
Such seems to have been the character of Saul ; and there is enough in it, botb to account for his opposition to the Gospel, and to show that he needed, not less than the reckless gaoler at Philippi, or the poor malefactor on the cross, to undergo a great spiritual change before he could enter into the kingdom. His character was, indeed, so respectable, that some, look- ing only to the fair exterior, may be at a loss to dis- cover in this learned, religious, moral, and self-righ- teous man, anything else than his violent opposition to the Gospel, in persecuting its first professors, that called for any change ; but, on deeper reflection, they will find cause to believe^ that his vehement zeal *^ in breathing out threatenings and slaughter against the disciples of the Lord/' if it did not necessarily imply a cruel and bloodthirsty disposition, did fit least indicate a frame of mind in all respects opposed to the spiri- tual and benign genius of the Gospel, — and that it is to be regarded as the natural fruit, and the outward
PAVi.. 28B
iiiaiufeBiatio&, of a nmcorous arexmon to die troth af it 18 in Jesus. It showed that, in his heart, he was an enemy to Christ and his cause ; and there was enough of enmity in his hosom to render regeneration absolutely needful, as well as to account for his zeal in the work of persecution. Learned as he was, his ▼ery learning made him look down with contempt and scorn on the illiterate fishermen, who had ap- peared in opposition to the doctrine of the Scribes and Pharisees; — ^religious as he was, his rery religion prompted him to oppose a system of doctrine at Tari* anoe with all his preconceiyed opinions ; moral as he was, his yery morality fostered a spirit of self-righteous confidencct which rendered the humbling doclriue of the Cross utterly offensiye to him ;— and patriotic as he was — so patriotic^ that his heart seems to swell when he speaks of *^ the Israelites, to whom pertained the adoption, and the glory, and the covenants, and the giving of the law, and the sehice of God, and the promises," — his personal convictions, his national pride, and his party spirit — all combined to exaspe- rate his hatred, and excite his contempt, for those who represented Jesus of Nazareth as the Messiah that had been promised to the fathers — the Messiah whom he, like most of his countrymen, probably expected as a temporal prince, to deliver them irom the Ron^m yoke, and establish a powerful monarchy in Judea ; and hence, when Jesus appeared, claiming this august character, he might conceive that he was justly con- demned, and that his followers might also be put to deatby as deceiven of the people. In those very fea<
200 UXU8TRATITS CAflBS.
tnres of hU chaxscter, ihen, which, at first «igh^ seem the most amiable, and the least likely to lead to such a result^ we find the yerj strength and source of his opposition to the Gospels—just as, in mddem times, none are mcMre bitter and inyeteiate against the doo« trines of free grace and a Hfe of spiritual religion, than those moral, decent, and self-righteous men, who have a form, while they deny the power of godliness. But I apprehend that Saul's riolent opposition to the truth is to be ascribed in n6 small measure to cer- tain conrictions which had been awakened in his con- scienee by what he had seen and heard of the Gospel and the conduct of its professors, — convictions which were not efiectual to subdue, but were abundantly sufficient to sixr up and exasperate his enmity. It does not appear that he had been present at the cnici« fixion of Christ ; but he was present as an interested and active spectator atihe death of Stephen, the first martyr for the truth, — ^he had heard his sublime dis- course, and looked on his countenance when ^^ his face seemed as it had been the face of an angel," — and wit- Hessed his triumphant death, when he fell asleep, say- ing, " Lord Jesus, receive my spirit," — and, ** Lord, lay not this sin to their charge f and on a mind like Paul's such a scene must hare made seme impression : if it did not disarm and subdue, it would excite and exas- perate. It might, and probably it did, awaken some inward misgiring — some secret suspicion that possibly there might be truth in that Gospel which Stephen sealed with his blood ; and some feeling of uneasiness, amounting even to pain ; for such is often the -efiect
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of oonTiction awakened in the oonscience of nsbelieT- ing men, as is remarkably eyinced when it is said of those who surrounded Stephen on that memorable occasion, ''When thej heard these things, thej wero cut to the heart, and gnashed on him with their teeth ;" and again, of those who listened to the fiiithful tes- timony of Peter and the other apostles, ^' When they heard that, they were cut to the heart, and took coun- sel to slay them." The arrow of conyiction, whereat fails to bring the sinner bleeding to Christ, saying, ** What must I do to be sared V* seldom &ils io exas- perate his natural enmity, so as to rouse his violent opposition to Christ and his cause; insomuch that, when at any time we see a man breathing out rio* lenoe and threatenings against the ministers Or people of God, we are ready to think that at one time that sinner must haye had an arrow sticking fiut in his conscience, and that he is uneasy, and restless, and wretched within^ in consequence of its rankling and festering sore. And that Paul had experienced some such conyictions, appears, I think, from the hinguage of our Lord, when be said to him, '*It is hard for thee to kick against the pricks," — it is as if he had been pricked in his heart, and as if he was goaded on to yiolence and bloodshed by.conyictions w^ich he was determined to kick against and resist, in so &r as they tended to subdue his haughty spirit to the faith and obedience of the Gospel, — ^just as king SauFs per- secution of Dayid was stimulated by the secret con- sciodsnest of his own guilt, and a luiidng suspicion that Dayid was the Lord's anointed.
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II. If we now oonsider the circnmstances whidi accompanied, and the means which effected his con- vetsion^ we shall find that, while it was brought about in a mitacnlous way, it was the result of the truth which was made known to him by the vision and the voice of the Saviour, and which was carried home to his heart by demonstration of the Spirit and by power from on high. It is said, that *^ As he jour- neyed, he came near Damascus : and suddenly there shjned roundabout him alight from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me ?** The mirar culous accompaniments of his conversion, were the shining light — a ^^ light above the brightness of the sun" — the supernatural voice, and the sudden inflic- tion of blindness, which was afterwards miraculously cured, when there *< fell from his eyes as it had been scales;'* bat while these and similar circumstances were useful as subordinate means, in the way of arresting his attention* and impressing his consdenoe, and affording evidence for the truth, — it was the truth itself — ^the simple truth as it is in Jesus, which effect- ed the conversion of Paul ; and herein it resembles the case of every other sinner.
That truth was presented to him in three distinct ways .'-—1 . It was embodied, as it were, and exhibited in the vision of Christ* And that you may under- stand the suitableness of this manifestation, and what a flood of light it was fitted to pour into his mind« I request you to remember, that as Saul did not at that time believe in Jerae* he must have r^gvded him mt
VAJTL. SOA
aoi impostor, wbo had been josti j condemned and pnt to death ; and that his unheliefi which had probably been founded on the extreme humiliation of Christ, when he appeared as a " man of soirows and acquaint- ed with grief,* was doubtless confirmed by his death and burial, when his enemies seemed to hare triumphed over him. And what, then, could be better fitted to nndeceiye him — to convince him of his fonner error, and to unfold to him the glorious truth— than the personal appearance of the same Man of Sorrows, after he had been crucified, in the brightness of his resur- rection glory, and in the dignity of his exaltation ? The mere appearance of the Sayiour in such a form contained in it the whole Gbspel ; it proved as well as exhibited the truth-; it showed that he had risen from the dead — ^that he had ascended up on high — that he had been exalted by the right hand of God, and if exalted, then he was what he professed to be — the Son of God, the Christ, the Messiah that had been promised to the fathers; nay, that he had finished the work which the Father had given him to do — that his work had been accepted, and his reward earned, — insomuch, that now ^* all power was given to him in heaven and on earth ;** and firom the cross he had passed to the throne ! All this must have flashed at once on the mind of Saul, as soon as he was made acquainted with the person who spake to him firom amidst that shining light I
2. While the truth wu embodied and exhibited in the vision of Christ, it was fiurther explained by his TOKS. We find no formal discourse, no full expo*
294 xitLvmutiTB cambb.
toAon, no systematic statement of the trath, Imt a few intimations, which, when combined with what he then witnessed, and what he afterwards learned, were enough to produce in hb mind the tuith which is unto salvation. When he said, ** Who art thou. Lord T the Lord said, *' I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks. And he^ trembling and astooished, said. Lord* what wilt thou haye me to do ? And the Lord said unto him. Arise, go into the dty, and it shall be told thee what thou must do." When the voice asked him, '^ Saul, Saul, why peisecutest thou me V he must haye had some indistinct impres^n that it was Jesus who spoke to him, for he knew in his conscience that he was persecuting his disciples, and the miraculous vision oonyinced him that he was in the Divine pDSsence, for he called him Lord ; but when, in answer to his question, ^ Who art thou?" he received that express declaration, " I am Jesua^ or as it is in the 22d chapter, ^* I am Jesus of Nazareth,"— oh 1 what deep convic- tions and emotions must, at that instant, have rushed into lus soul I If Jesus was indeed alive ; if he had really risen from the dead ; if he had ascended into heaven ,* and if he now stood in his immediate pre« senee, — then Saul must have felt, with all the quick- ness and certainty of intuition, that, in exposing the Gospel, he was fighting against God; and no wonder that he lay on the earth *^ trembling and astonished^** when he knew that the same Jesus who was crucified in weakness had been raised in power, and had now eome down — might it not be to judge and destroy ?
PAUL. SK
There was, indeed, no word of threatening, but a point- ed question, a touching expostulation, — demanding the reason of his present conduct, in such a way, as must hare awakened his conscience to reprove him rf lin. That he felt the reproof, and was alarmed on account of his guilt and danger, appears ftom his " trembling;*' but fear is not faith $ remorse is not repentance; nor is there sufficient power in mere terror to effect the conversion of the heart The heart is turned by the attraction of the Saviour^s love ; and if, on the one hand, the words of Christ served to impress his mind with a very awful sense of his guilt, seeing that they represented his persecution of the Church as equivalent to the persecution of Christ himself ; they were also fitted, on the other hand, to convey to his mind a very vivid idea of the tender- ness of his compassion, and the riches of his grace. For when the Saviour said, ^ I am Jesus whom thou persecutest," what a discovery was made of his love to his own people ! Saul was not consciously perse- cuting Christ, he was only pursuing his poor follow- ers ; he was in quest of certain men and women at Damascus, that he might bring them bound to Jeru- salem ; but when Jesus met him by the way, he did not say to him, Saul, Saul, why persecutest thou them, but — Why persecutest thou me, — intimating there- by that he identifies himself with his people, — that in all their affliction he is afflicted, that they were ^' members of his body, of his flesh, and of his bones/' •—that if any one member suffered, the Ilead sym- pathised and suffered too, according to his own
296 ILLU8TRATITB 0A8E8.
language in another place : '* Inasmuch as ye did \% unto one of the least of these my hrethren, ye did it unto me !*' But full as it was of love for his people, this language might hare only terrified the tremhling persecutor, and driven him to the vei^e of despair, had there been no manifestation of tenderness and com- passion to himself: he might hare thought, if^ in pur- suing these men and women^ I have been persecuting Christ, the Lord of Glory, there is no hope for me ; but immediately. Jesus drops a word of kindness, which was as a cordial to his sinking spirit ; his very expos- tulation breathes a spirit of tenderness, and shows that the persecutor had a place in the Saviour's heart,-— for mark the gracious words, '^ It is hard for thee to kicic against the pricks :" it is hard, not for tne, whom thou persecutest, — not for my poor followers, the men and women whom thou art haling to prison ; but, '^ it ii hard for thee/' Oh ! then, the Saviour had a sym- pathy even for this sinner ; the Prince of Peace Was concerned for this persecutor, and spake of the hard- ship— the injury he was doing to himself; and bow must this tenderness have touched his heart, at a time when he was self- convicted, and self-condemned, especially if, by " kicking against the pricks," he un- derstood the Lord to mean his resisting the con vie* tions of his own conscience, and setting himself in opposition to the truths which he had now been taught. By such means he was at once convinced of his sin and danger, and satisfied of the truth of the Gospel, and instructed in the relation which Christ bears to his people, and the compassion which he felt for him-
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self; «nd to iiheae means he refers afterwards as liaTing been instmniental in God^sliand in bringing him to a knowledge of the truth : " I certify jou, brethrm, that the Gospel which was preached of me is not after man. For I neither receired it of man, neither was I taught it, but by the revelation of Jesus Christ,**
3. While Saul was first brought to the knowledge and belief of the truth, by the vision and voice of the Saviour himself, God was pleased, eren in this re- markable case, to put honour on his own ordinance, by employing the ministry of Ananias to instruct and confirm him in the faith : (Ter« 6) — *^ The Lord said nnto him, Arise and go into the city, and it shall be told thee what thou must do.** (Ver. 10) — «• And there was a certain disciple, named Ananias, and to him said the Lord in a Tision, Ananias! And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul of Tarsus: for, behold, he prayeth^ and hath seen in a yision a man named Ananias eoming in, and putting his hand on faim^ that he might re- ceire his sight. Then -Ananias answered; Lord, I haye heard by many of this man, how ranch eTil he hath done to thy saints at Jerusalem : and here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him. Go thy way : for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the chil- dren of Israel : for I will show him how great things he most suffer for my name's sake. And Ananias
998 ILLU8TRATITB OABEM.
went his way, and entered into the boose; andpntfing his hands on him^ said» Brother 8aaL the Lord, even Jesus, that appeared unto thee in the way as thoa Gunest, hath sent me, diat thoa mightest receive thy sight, and be filled with the Holy Ghost And im- mediately there fell from his eyes as it had been scales : and he receired sight forthwith, and avose, and was baptized."
The words of Ananias, and his very mission to him at such a time, knust have enlarged his yiews, and strengthened his belief of the. truth : for he had been taught to expect such a visit, from one who should tell him what he ought to do ; and when he came, and spoke to him of Jesus who had appeared to him by the way, and wrought a miraculous cure of his bli|id. ness, and imparted to him the gift of the Holy Ghost, and accosted him as a brother, and exhorted him to *' arise, and be baptized, and wash away his sins, calling on the name of the Lord,'* — ^he could not fail to regard these events as at once a signal proof of divine interposition, and a manifest fulfilment of Christ's pro* mise ; and-^what was much better fitted at once to subdue and comfort him — as so many precious tokens of the Saviour's care and kindness for himself indi- vidually, such as might well awakm the liveliest gratitude, and afibrd a ground of confidence and hope*. For mark the minute knowledge, the personal kind- ness, the pastoral care of the Lord Jesus Christ, — ^he keeps his eye on this spirit-stricken penitent as he enters into the crowded city ; he marks the street, he shigles out the very house in which he takes up his
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abode, and comes to another disciple^ wliom he also names^ and say8» Go, for behold he prayeth !
By these means, — ^by the yision of Christ, by the words he spidce, and by the ministry of Ananias* — the tmth was presented, along with its appropriate evi- dence, to the mind of Soul ; but it is of importance to obserre/ especially with a riew to account for his being immediately employed in the work of preaching the Gospel^ that as soon as he was conyinced of Jesus being tiie Messiah, all /iu Old Testament knowledge became ai once available^ — ^he had now obtained pos- session of the key which unlocks that storehouse of typical and prophetic instruction; and his prcTious &miliarity with the writings of Moses and the pro- phets must hare qualified him, in no ordinary degree, for understanding, and expounding, and yindicating the Gospel, as soon as he was brought to belioTe that ^ the testim<my of Jesus is the spirit of prophecy."
But neither the visum nor. the voice of Christ,-*- neither the ministry of Ananias, nor Saul's familiar acquaintance with the writings of Moses and the pro- phets, would hare availed for effecting his conyersion, without the grace of the Holy Spirit We read that he receiyed the Hofy Ghost ; and if this is to be un- derstood of his supernatural gifts, it is equally certain he must haye receiyed bis spiritual grace ; for he him- self testifies, — *'*• By the grace of God I am what I am." " It pleased God to reyeal his Son in me." *' God, who commanded the light to shine out of darkness, hath shined into our hearts, giving us the light of the know- ledge of the glory of God in the Akm of Jesus Ofaiist."
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III. If we now inquire into the nature of lliis greit change, or wherein it properly consisted, and the practical results in which it terminated, we shall find that his whole conversion hinged on one point, — ^it de- pended on his believing that *' Jesu* wom the Christ^ A single thought is often the key to a great discovery, and so a single event may be the occasion of a total revolution in the whole opinions, and feelings, and habits of a man. Thus it was with Paul. The single thought that now took possession of his mind, and threw a clear and steady light on the whole scheme of revealed truth, was, that Jesus was the Christ of God ; and the single event that carried home to his heart a con fiction which revolutionised his whole creed, and character, and conduct, was the personal appearance of Jesus, once crucified, but now exalted, as he journeyed towards Damascus. He saw Jesus- Jesus was then alive ; he saw Jesus shining in light above the brightness of the sun: Jesus was then glorified, and if glorified, his work was accepted, his Gospel true, his authority divine, his power Almighty, and that one thought was enough to convert the Pharisee into a penitent, the persecutor into a preacher, the Jewish bigot into a Christian philanthropist. The change was sudden, indeed, but it was also complete ; for Christ was above, and the Spirit within him. From that hour he became a ^ new creature ; old things passed away ; all things became new."
Oh f it is deeply instructive to mark the contrast, in every point of view in which it can be contemplated; betwixt his former and his fntnre character. His
tAVt. SOI
life was now tamed, as it were^ into a new cbanneL And if his change was sudden, it was also permanent. He had now new vietv^ — new yiews of himself: ** I was alive without the law once : hut when the com- mandment came, sin reyiyed and I died." Once he was a Pharisee, belieying' himself to he righteous^ and de- spising others, — now he is a penitent, confessing himself to be the ** chief of sinners/' and *' less than the least of all saints ;" — once he was built up in the fond conceit of his own worthy — now he accounts it but as filthy rags^ <* Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more : circum- cised the eighth day, of the stock of Israel, of the tribe of Beujamin, an Hebrew of the Hebrews ; as touching the law, a Pharisee." ** But what things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I hare suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not haying mine own righteousness, which is of the law, but that which is through the fiuth of Christ, the righteousness which is of God by faith.** He had new yiews of God ; he now saw ** the light of the knowledge of the glory of God in the face of Jesus Chri&t ;" — ^new yiews of the law ; he saw it now in its true character, as a ministration of death, a covenant gendering to bondage, a schoolmaster to bring him to Christ; — he had new views of the Gospel^ as God's trath,*-of Jesus, as God's Christ, — of his Charch, as
303 ILLURBATITfl OABBB.
God's people, — of the Jews, aod iheit fearfiil guihi— - of the Gentiles, and their predicted priTileges ; and his fiews heing thus changed^ his affections and aims, his fforsuits and pleasores, his habits and his hopes wore all alike new, — insomuch, that the bigoted Jew be- came the uniTcrsal philanthropist, ezdaiming, '< Is he the God of the Jews only ? is he not also of the Gentiles V and die fierce persecutor became the fer- vent preacher^ exclaiming, *< The weapons of oar war- fare are not carnal, but spiritual, and mightj through God to the pulling down of strongholds;* and he who breathed out '< threatenings and slaughter, and was exceedingly mad« against the people of God," devoted his life to their serrice, taking upon him " the care of all tiie churches," '< making himself aU things to all men if possibly be might gain some ;" and nothing moved by peril and persecution, nor " counting his life dear unto himself, that he might finish his course with joy, and fulfil the ministry which he had received of the Lord Jesus, to testify the Gospel of the grace of God."
^ Need I dwell on the moral and spiritual fruits of his conversion? Bead his matchless episUes, study the simple but sublime narrative of his life, and see how brighdy and how steadily Uie fire of divine love^ which was first kindled in his breast on his way to Damascus, burned there, and how it continued to brighten, and to bum more strongly in the face of all obloquy, and opposition, and danger, till his warfiire was ended, and his soul was joined to the kindred society of seraphic spirits in the sanctuiury above.
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And let those espedallj who declaim against conrer- sion as a &naticfd or entiuisiastic dream, and sospeet it the more if it be suddenly wrought^ behold in the life of Pan], the reaUty and the practical JruUs o£ this great change; for the new life which he led flowed from his new birth on the way to Damascus ; this was the fountain, — that was the pure and fertiliz- ing stream* Bis conduct indeedj bad b^en decent and regular, and in many respects ezempluy before ; but still his life was changed as well as his heart ; it was regulated by new principles, and conyersant with other objects, and deToted to higher and better ends, — insomuch, that now he could say, ** The life which I Htc in the flesh, I Utc by the faith of Christ, wholoyed me, and gare himself for me."
Many practical lessons might be deduced firom this case', — as that,
1 . A man may be learned, decent^ and exemplary in many things, and yet be destitute of spiritual life, so as to require, not less than the irreligious and im- moral, to be conyerted and renewed. 2. A form of godliness, where its power is absent, is a grieyous snaxe to the soul. 3« A zeal for God may exist which is not according to knowledge, and a man may be sin- cere in following a course which is leading him down to the chambers of death. 4. Ignorance of the Goa- pel, combined with the form of religion, and a decent motal life, is often obseryed to issue in inyeterate opposition to Christ and his cause, especially where the conscience is weary oud restless, by reason of its nnappeased conyictions. 5. The one truth, that
904 nXUSTRATlTS 018BB.
*' Jesus is the Ohrist," is sufficient, when it is really belieted^ at once to lay a solid ground of hope for the sinner, and to change him into a new man. 6. Faith worketh by lote^ so as to constrain the belieyer no longer to live onto himself, but unto Him that xlied for him» and that rose again; and prompts him to make known to others the truth which has brought peace and comfort to his own soul. 7* Ihe conversion of Paul is a striking oTidence, and the life of Paul n a striking illustration, of the power of truth.*
* H. MoKSb Lord Lyttlftoiia
TBB BTHIOPUM TBBA8UBBB. 806
CHAPTEE IV.
THE ETHIOPIAN TBEASUREB.
Acts Tiu. 26^0.
^£ case of the Ethiopian Treasurer affords a bean- tifViI example of the way in which an ignorant, bat sincere and derout inquirer, is often led, nnder the guidance of the Spirit of God, and notwithstanding many un£ayonrab]e circumstances in his condition, to a clear and saring knowledge of the truth as it is in Jesus. It belongs to a different class of cases from that to which the Phil^)pian Gaoler, the Dying Male- factor, and Saul the Persecutor, are to be referred; since these memorable characters, while they differed from each other in many respects, agreed in this, that each of the three was chargeable with some specific crime of a very aggravated nature,'— the Gaoler with intentional suicide, the Malefactor with robbeiy, and Soul with persecution and bloodshed,— while nothing is recorded of the Ethiopian that is criminal, and much that is creditable to his character — ^his main defect being his ignorance of divine truth, and even that he was devoutly seeking to remove. His experience^ therefore, is fitted to illustrate the case of such as faavt
906 XLLVBTRATITB CAflKfl.
long been seeking the truth, but are stiU ** walking in darkness and haying no light;" and it cannot fail, when rightly understood, and dulj considered, to im- part to them a very large measure both of instruction and encouragement.
I. In his previous state there were many unlarour- able circumstances which might seem to render his conversion a yeiy difficult undertaking, while there were, at the same time, some yery hopeful symptoms.
Among the unfayourable circumstances which might seem to present an obstacle to his conyersion, and which probably retarded his progress in acquiring a know- ledge of the truth, I may mention hia birth and ren-^ dence in Ethiopia — a hmd of heathen darkness— at a great distance, ]NX>bably not less than one thousand miles from Jerusalem, the seat of the true religion ; — his worldly wealth, which is often a snare to the soul, for '' how hardly, says our Lord himself, shall a rich man enter into the kingdom of God f* and again, *' I say unto you, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God ;" for not only the cares of the world, but the deceitfulness of riches also, and other lusts, choke ih^ Word and render it unfruitful ; — and^bis elevated rank and extensive influence, as '^ an eunuch of great authority under Candaoe, queen of the Ethiopians:" he belonged to a class of men who exercised almost unlimited power in some of tiie Eastern nations, and who were notoriously addicted to intrigue and the other arts of courtly ambition ; and this might be a bar in the way of his spiritual progress, — for " ye see
TUK l:.iriiOFIAN TRBASURER. 307
your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called ; but God has chosen the 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^ and base things of the world, and things which are despised, hath God chosen; yea, and things which are not, to bring to nought things that are, that no flesh should glory in his presence." It is manifest that these, or some other circumstances of a like nature in his condition, had exerted an inju- rious influence oyer him, and had retarded his progress in the acquisition of religious knowledge ; for he was, as we shall immediately see, lamentably ignorant, not- withstanding all the efforts he had made ; and, looking on him, as he returned in his chariot to his natire land, we might be ready, in a spirit of hopelessness, to exclaim, ^ Can this Ethiopian change his skin V*
But. while many circumstances in his outward con- dition were uniaTourable, we cannot read the narra- tive without discoTering some hopeful symptoms in the state of his mind. For, while he was by birth and residence an Ethiopian Gentile, he was, notwith- standing, both in his creed and in his profession, a proselyte to the Jewish &ith, and a belieyer in the one only, the liring and the true God. Although surrounded by the forms of polytheistic superstition, and Hying in a land of gross spiritual darkness, he had in some way, not described, become acquainted with the reyelation of diyine truth in the Old Tes- tament Scriptures, and his eye had been opened to
S06 ILLTTSTBATIVU OAIBB.
discern the true light, so far as to satisfy him that it was the light of heaven. Thus much is implied in the fact that ^' he had come to Jerusalem to worship," and that on his return he was engaged in reading the Old Testament Scriptures. And ^his instance affords an exemplification and proof of a yerj delightful truth, — I mean the extensive influence which was exerted by the Jewish dispensation on the surrounding nations.* While it was in some respects limited and local, as being specially designed for the children of Israel, and established in the land of Judea, it was nevertheless fitted to instruct other nations in the grand principles of religious truth, and all the great nations of antiquity were successively brought into such near contact and such familiar intercourse lyith the Jews as could not fail to imp^t to many a thinlcing mind a^iongst them the. knowledge of the one living and true God. In the earlier part of their history, the Jews were connected with the Egyptians, who were the wisest, the Canaanites, who were the most warlike, and the Phoenicians, the most commercial of these nations : and at a later period, partly by their long captivity, partly by their dispersion and their residence in almost every city, they were intermingled with the Assyrians, the Persians, the Greeks, and the Romans, — insomuch, that not only was the Old Testament translated into Greek for the use of the Hellenic Jews, but heathenism itself derived froni it many useful hints as well as the materials of many a fiible, as is dear in the case of Zoroaster and others.
*Or OraTes on Pwtetmicb, p. SS6-3B1.
THB BTHIOPIAN TBBA0UBBR. 809
And as (ke Old Testament dispensation was fitted to exert sucli an influence over the surrounding nationsy so proTisLon Tras made for the admission of protefyle* to some, at least, of the privileges and services of the Jewish Church. These, proselytes have heen divided into two classes^ called respectivelj the proselytes of righteousness and the proselytes of the gate ; and these were in tbe hahit of coming up to Jerusslem at the stated festivals as well as the Jews that were scattered ahroad,-- of whom it is said, that on the day of Pentecost, which occurred after the crucifixion of the Saviour, there Were then assembled, '* ParthianSi and Medes, and £lamites, and the dwdlers in Meso- potamia, and in Judea, and Cappadoda, in Pontns, and Asia, Phrygia and Pamphylia, in Egypt and in the parts of Libya about Cyrene, and strangers of Borne, Jefvs and prosdytes^ Cretes, and Aiabians,** speaking diflerent languages, but worshipping the same God. The Ethiopian Treasurer was one of these ; and his coming out of Ethiopia, and repairing to Jerusalem, -was a virtual declaration that his mind could not rest in the popular mythology of his own country, — ^that he saw the eiror of polytheism, and admitted the cardinal principle of the divine unity,**- and was in itself a solemn and public testimony to the supremacy of the God of Israel.
While he was, both by conviction and profession, a believer in the one only, the living and the true God, and a proselyte to the Jewish fidth, he was also a devout worshipper, and an attendant on the services of the Jewish Chureh. It is said of bin, that <* be
31d IIXU8TRATi¥b CA8BBU
bad come to Jenualem to morslup^ — ^not to inquire merelj, still less to speculate or dispute, but to engage in tbe solemn exerdses of public religious worsbip, at one of the greatest festivals of the Jewish Church. It \b important to mark this, for it shows that he was already imbued with a spirtt of praj^er, a hopeful symptom in any case, and one of the first in all, — for of Paul, Jesus said to Ananias, *^ Behold, he prayeth," --and of Lydia, that '* she attended the apostle's mi- nistry by the water side, ivhere prayer was wont to be made,*'— i-and of Cornelius, that " as he prayed at the ninth hour, the angel of the Lord appeared to him/' IVue prayer is never Uut, — ^the cry^of an earnest spirit comes in^ unto €k>d in his boly temple, — and in due time will bring down an answer in peace. But *^ who- so cometh unto God must beliere that he is, and that he is the rew^er of them that diligently seek him ;* and what encouragement, then, had this Ethiopian to pray, or what was the ground and warrant of his-faith ? He was not by birth a Jew, — he was *' an alien from the commonwealth of Israel, and a stranger to the covenants of promise,'* — he had no natural or civil con- nection with those **' to whom," and as they themselves supposed, to them alone '^ pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.'* He was a foreigner, an African, a negro, a Gentile, an Eunuch, — and how, then, could he hope to associate himself with the people of Gh>d, and dare to approach his temple f Oh, mark how a simple faith, and a devout spirit, and an earnest nund, will surmount a
THB BTBIOnAJI TRBAflUBKR. 311
thotumd diffioalties, and Ving a stivier into the way of peace. He had a warrant for his faith and hope,«- a warrant in the Old Testament Scriptures, which was enough to emholden him to draw nigh. For, besides the prayer which was uttered at the dedication of Solomon's Temple, in the rery book of the Pn^het Isaiah (lyi. 3)« which he read in his chariot, he found this precious word of promise^ — ** Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying. The Lord hath utterly separated me from his people : neither let the eunuch say. Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the things- that please me, and take hold of my covenant ; even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters : I will giro them an eyerlasting name, that shall not be cut off. Also the sons of the stran- ger, that join themselves to the Lord, to serve him^ and to love the name of the Lord, to be his servants^ every one that keepeth the Sabbath from polluting it, and taketh hold of my oavenailt ; even them will I bring to my holy mountain, and make them joy- ful in my house of prayer: their burnt- offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people." This man was both an eunacV and a stranger ; and being such, he knew that tnis pro- mise coniprehended htm; and, in the fiiith of it he came to Jerusalem^ and worshipped the Ood of Israel thcte.
319 ILL178TBATITB CUflBlk
Betides a spirit of prayer, he had also a spirit of dUigent inquiry, combined with that huroilitj and teachableness which may be justly regarded as the most hopeful symptoms of a great and blessed change. That he had an inquiring and docile mind, appears not only from' his going up from Ethiopia to Jerusalem, a distance of about a thousand miles, passing from Africa to Asia, and leaving for a time the cares of his honourable and responsible office, that he might be present at the Feast of Pentecost, — but still more strikingly from the maimer in which he was occupied on his return from. Jerusalem : instead of casting aside his religion when the festival was over, or allowing his mind to be diverted to other objects, ** he sat in his chariot reading the prophet Isaiah." Probably he read aloud, for the- benefit of his attendants ; at all events he had his Bible in his hand, and was engaged in reading its sacred contents ; so that he had himself procured a copy of the Scriptures for his own. use, — a roll which must hav^ been written by himself, or obtained at great expense, — and which he carried with him as his companion by the way. Bi^t even this is not so remarkable, as the humility and teach- ableness with which he received Philip, a stranger, and one who, perhaps, was neither in point of dress nor manners likely to attract the regard of a man of rank and station. Yet, when he joined himself to the chariot, and ventured to ask the question, *' un- derstandest thou what thou readest V* instead of spurn- iag the question, he replied with child-like humility, '* How can I| except some man should guide me^*^*»
818
sod he rcqaesCad Pkiiip that ** he woM wme up and dt with him.*'
While thare were teTeiel hopefal •fmptoms in thif •tate of mind, it is manifest that he weeadil extremely ignoratU ^ ike inUk. He was not oaly deatttiite ef all knowledge of Ohriflt and the Ge«pel, but he had no oorrect a^reheoaion of the ■piritnal meaning of die Old Testament in which he pvofessed to heUere^ and which, in the midst of mnch rsmaini0g dackneas^ he still eontinued to read. For when, afltr ifeading a part of the 63d chapter of Isimdi, he pot the qaestien, ** I pray thee, of whom spcaketh the prophet this f ef himself, or of some other man ?*' — ^his langoage, if it indicate a spirit of sincere inqniry, betrays also a lamentable degree of igaoraaoe, and makes it mantles^ d^ he was still in a condition like that of the Jew« themsshes, of whom it is s^d by the i^osde, ^ Theif minds were blinded : for until this day remaineth the same Tail untaken away in the reading of the Old Testament ; which Tail is done away in Christ. B«* e?en unto this day, when Moses is read, the wl is upon their heart." His language seems to indicate that he had no acquaintance with the spiritual impoit •f the Old Testament, and that, if he was attached te the Jewish faith, he adhered to it chiefly as a soblime system of religion which taught his duty to the one Kring and true God, but witfiout any intelligent ap* prshsnsion ef its eoaneetion with the scheme of gi^es Had redempticn, or the work of Messiah who had been promised to the &thera.
n. IfwenoweewderthemaaiwlBivUehheww
314 HiIiUinULTITB €
brought to a saTing knowledge of the trath, we bIuA find an interesting and enoooraging exemplification of the care with whidi God provides for the instniction of a sinoere inquirer, although he may be placed ,in circttmstances apparently the most unpromising. The Ethiopian had just been at JeEttsalem,--*-where the mighty moral moTement had already begun which was destined to leTdutionize the world;. He had been ajt Jerusalem, where Immanuel, God manifest in the fleshy had preached, and suffered, and died, and risen again firom the dead. And he had been at Jerusalem at the Feast of Pentecost, when the promise. of the Father wa^ fulfilled by the descent of die Holy Spirit in the miraculous gift of tongues, and three thousand souls were conyerted in a single day. It cannot be sup- posed that a stranger of rank and influence, possessing, as he no doubt did, many facilities of intercourse with the leading men at Jerusalem, could fail to hear, during his sojourn in that dty, the numerous reports about Jesus which were then circulating in the country, and especially in the o^itol, of Judea. It is evident, how- ever, from the narrative before us, that he had left Jerusalem without acquiring a knowledge of the truth as it is in Jesus. He had been in the holy city where Christ himself had ministered, and where his apostles were now proclaiming the GKMpel of the kingdom, and had left it, perhaps for ever, — and now he was on his way back again to that land of spiritual darkness* where he could have no reasonable prospect of enjoying such opportunities of grace as Jerusalem afforded. But Qod himself had giyen him a spirit of inquiry and a
1HB snnoFiAK TBMABVmgau 315
; and although bis jounej to Jenitalem had not led him to find what he was aeeldog, God, vhoee wayv are not as man's ways, sent it to him in the midst of a desert^ when his hack was torned on Jerusalem, and he was retnming to a land of darkness. God met him in the desert of Gaia, and he was con* Terted there I And there is nrach in the nanatiTo that is fitted to impress onr minds with a sense of the lirel y interest and the tender solidtade with which God regards i|nd proTides for the instniction of a ■ingle soul. First of all, there is the minxitiy of an angel, — ^ The angel of the Lord spake unto Philip,''^^ ** For there is joy in the presence of the angels of God orer one sinner that repenteth ;" ^*And are tb^ not all ministering spirits sent forth to ministw to them that are the heirs-of salyation." 2d^ There is the ministiy of an eTBngelist«— spedaUy commisaoned to attend to this individual ; and it is reiy remarkable, as erincing God's watchful solicitude for a single soul, that Philip was commanded to leare bis work at Jerusalem and in the Tillages of Samaria, and to go unto the desert, at a time when multitudes were attending bis ministiy, and when his labours there appeared to be remarkably blessed^ for it is said,— -^' Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gare heed unto those things which Philip spake, hearing and seeing the miiades which he did ; and there was great joy in that city." And afterwards ''They returned to Jem« nlcm, and preached the Go^el in many cities of the Saaaritsns.* Tet, for the sake of one hmnUe in*
818 tuumuTnni clmha.
,N
qvlnr, whm had eooM to JenvalaHi to wnAift Md was r^toniag thtongh ike deaerik to a land of dark- pcm ■ hat reading kis Bible by the vmj, an anjfd tnia sent Iram hearen ; and Phifip YfSB taken away £K>m the crowd who listened to him at Jenualem and Samaiiay that he might minister the Weed ef life to one beni^ited sool I And, lastly, the Spirit of Qed was ther^'^^n that dveary desert— rtvwtching orer this piayerfol man,**-^ven that blessed Spirit who *^ iead- •eth the blind by a way that they know not, and mak« edi darkntss light before them, and crooked things straight" The Spirit directed Philip—*' Qo neai^ and join thyself to this diariot" The Spirit enabled him to speak a word in season.'^^and the Spirit gare the hearing ear and the understanding heart; and then, when the work was done, he withdrew the human agent to follow his Haster^s serrice in another place. Such was the ageney empbyed for the in- struction of the EtL^ofuan eunuch. And can we consider it in conneotion with the circnmstanoes whieh haTO been described, without regarding it as a very afiecting proof of the solicitude with which God eaces for every inquiring soul, and a most encouraging fU- filment of Cbsd's promise,-—" Then shall ye know, tC ye follow on to know the JjotdT ■ But while the ministry, both of an angel and an eyaogelist, and the agency -of the Holy Spirit are expressly dedaxed to have been employed on this occasion, you will observe, that the means by which his eonTenioD. was effiaeted, waa simply the tnith as it is in JesuSi And hsMin it resemUes the oaai
im MU6HU1I tWJbmuu. 8l7
of tmy aihmt nnMr. Httvhig meiitioiiM dial the place of tke Scriptmee whkh lie tead irae the 68d chapter of Isaiah, the nanntite adds (ter. 36), '' Then Philip opened his month andbegui at the same Scrip* tore, and preached unto him Jesus/* It were easy to show, by an analysis of that ehapter, that it affoided ample materials for a fiill exposttioa <tf the Gospel ; for it is an eminent pvediction of C3mst*-i« predietioa so fnlly indeed, and yet so minute and cinmrnstaatialy that the enemies of onr faith hate dedaied thai it most be regarded as a hisloiy rather Aan as a pio^ pheey. It predicts almost every &c^ and sets forth every doctrine connected with the perM>n, the oflkes^ and the work of Christ, as — ^the unbelief of die Jew% ▼er. 1 ; the reason of that unbelief, ver* 2 ; the sofier- iags and rejection of Christ, yen 3 ; the cause of his suiferingB, rer. 4, 5, 6( the patieace of the Suffecec, ver. 7; the condemnation and deadi of Chriit, Tsi; 8) his burial, rer. 9 ; his resurrection, ver. 10 s his in- ward, ten II ; and the reason of his reward in oonr nection with the end of his death, ver. 12. All this was predicted by the pn^het ; and the apostle could tell how minutely it was fulfilled in the person and history of Jesus.
III. In regard to the nature of the change which was then wrought on the Echiopan, and the piaed* cal results which flowed from it, I apprehend that it properly consisted in his believing that ^* Jenu t» tht Chriet^** — in so beliering this> as that he received and embmosd him fai all the fuhMssof his offices as tke Lsad's laoiiited. Ver, ott addDg to be baplusd^
318 lUIWriUTITB CAIBI.
a reqa€fit which plainly implies that he had been in« stnicted in the nature and emblematic meaning of that sacred rite, and also felt that he needed to *' wash awaj his sint^' — ^Philip said* <^ If thou believest with all thine heart, thou majest ;" and he answered and said, '' I beUere that Jesus Christ is the Son of God." This oonfession of faith, short and simple as it is, contains the sum and substance of all Qospel truth.
The immediate effect of his iaith was a request that he mig^t be baptized; and his baptism is at once a manifestation oEhiBfaiih, and also a proof of his new obedience and submission to the avthniiy of Christ. He was not ashamed to own, by this Tisible act, his a^^hment to Christ and the GospeL
Being baptized, *' he went on his way rejoicing," — he felt that the Gospel was glad tidings of great joy ; from the instant when he beliered it, it became the joy and the rejoicing of his heart; and, doubtless, " the joy of the Lord was his strength," fittbg him for the right discharge of every commanded duty, and the patient endurance of cTciy appointed trial, — so that he " ooidd run in the way of his commandments, when God had enlarged his heart"
We learn from this interesting narratiTC, that God is no respecter of persons, but that men of cTcry nation, and colour, and clime, may become partakers of his grace; that a long preparatory work often precedes a sinner^'s conyersion ; — that a conscientious and prayer* fill spirit is a hopeful symptom ; — ^that this may exist where as yet there is little light ; — that a sinnei^s dr** mmstaniTfff, howerer un&Tourabl^ aie no bar to his
THB BTBIOPIAlf TSBASUBBB. 319
progress, if only he seek and obtain tjie direction and blessing of Qod ; — that *^ the truth as it is in Jesus" is the simple means of conversion ; — that the Gospel is glad tidings, and no sooner is it believed than the sin- ner maif *< go on his waif refoicingt' — for it is capable of imparting immediate peace and joy in believing ; — that abundance of privileges may fail in working that change which may be brought about in more unfa- vourable circumstances, for the Ethiopian left Jeru-)- salem unconverted, and was converted in a desert ; — that a diligent attention to the means of grace, accom- panied with prayer, will sooner or later be crowned with a blessing ; and yet, — that an inquiring, prayer- ful, and exemplary man» may need to undergo a great spiiitoal change.
89 iiiMiraunTi
chapteb: V.
CORNELIUS. Acts z.
At At period of our Lord*9 a^tvnty then eniM amoagst the Jews the same diveniitiei of opinion and character as are found amongst ourselrei at tike prasent dajT, and the men to whom he preached were in rerj Hifferent states of preparation for the Grospel of the kingdom. There were Sadducees then, as there are sceptics nowy who douhted or disheliered the truth as it had heen rerealed hy Moses and the prophets : there were Pharisees then, as there are formalists now, who rested in the form, whilst they denif^ the power of godliness ; there were Pilates, who asked, '* What is truth?" and GhJIios, who *< cared for none of these thipgs ;" — ^but there were also not a few whose hearts the Lord had touched, and who waited> in &ith and hope, for " the consolation of Israel/' There were such men both among the Jews and Grentiles. Among the Jews we read of Zacharias, and his wife Eliia- beth, *' who were both righteous before God, walking in all the commandments and ordinuices of the Lord
Unndeis ^--and Muj, tbe mother of Jesdl^ ifhom BODg breathofl the spirit of genvine pietj, when dbo ezdumed^ " My aoul doth magnify the Lord, and mjr spirit hath rejoiced in God my Sariour ;''*-^and Siaeon, of whom it is said, that ^ the same man was Just and deront, waiting for the consoktion of Israel : and the Holy Ghost was upon him ;"->«nd Anna the pro- phetess» *• a Vridow of about four score and foar years, who departed not from the temple^ but serred God with iastiogs and prayers night and day, and spake of Christ to all them that looked for redemption in Jemsalem ;"— and Nathanielf of whom our Lord ham* self, said, *' Behold an Israelite indeed, in whom is no gaile 1* And among the Gtotiles, we read of the Ethiopian who came up to Jerusalem to worship, and on his return read in his chariot the Book of Isaiah the prophet ; — and of ComeliuSf a Roman centurioui and n derout soldier who waited upon him^^-^-'^a doTont man. and one that feared €rod with all his house, who ga^e much alms to the people, and prayed to God alway." In these cases we hare a most precious ezemplifica^ tion of the spiritual life which still existed in the bosom of the Jewish Church, and of the blessed fruits which had sprung from the faith of the Old Test»> ment ; and it is delightful to discorer such instances of genuine piety in the retired walks of prirate Hfe, at a time when their national chiiiacter had been sadly deteriorated, and the scribes, and rulers, and Pharisees had made the commandment of God of nobe effect by their traditions. There was still amongst them a blessed remnant--^ peculiar people, who cherished the
fiEdth, i^d walked in the fbotsteptf of fiuthfal Abm- bam. And it is deeply interesting ta mark, that^ as thej Were prepared, on the one hand, by their spiri- tual acquaintance 'with the truth as it had been rerealed in the Old Testament, for the reception of any other revelation which God might be pleased to make ; so Qod was pleased to manifest the utmost care for them, and.to^Te ihem the earliest and best opportunities of acquiring a knowledge of the truth as it is in Jesus,-^ thereby fulfilling the law of his spiritual administra* tion : ^ To him ihat hath shall be giren, and he shall have more abundanUy s while from him that hathnot^ shall be taken away that which he seemeth to hare."
Of this we hare a very remarkable instance in the^ Bflrratire which relates to the experience of Cornelius^ at the time when he was made acquainted with the fiill truth of the Qospel, and a change was wrought upon him, which cannot, I think, be considered as a case of conversion^ for he was i^eady a derout be- lierer, — but as a case of advancement, or of iranda^ tion from the lower form of the Jewish to the higher form of the Christian faith, but still in the same school and under the same teacher. This will become apparent, if we consider,
L His state and charactet preTious to the timue when this change occurred. He was by birth a Qen- tile*-by profession a soldier ; but notwithstanding the disadyantages to- which he was thus subjected, he had become a* proselyte to the Jewish faith, and believed in and worshipped ^^ the one only, the living and true Ood." His character is thus described — ^' A devout
ODHMUIIB* 8S3
man, and <me that feared Ood with all Ids house, which g;aTe much alms to the people, and prayed to Qod alwaj ;" and again, '* A just man. and one that feareth God, and of good report among all the nations of the Jews." I need not dwell on the proof which these words afford of his heing a believer in the Jew- ish religion, and a worshipper of the true Qod. Suf- fice it to saj, that snch language is nerer applied in Scripture to any idobter or heathen ; and that his was not a mere natural religion, appears from its being incidentally mentioned, that '* at the ninth hour of the day, he was praying in his house,*' — the hour of erening sacrifice among the Jews, when such as were not present at the temple prayed at home, as we read, *^ Peter and John went up together into the temple, at tiie hour rf prayer ^ heing the ninth hour." And as he conformed to the Jewish worship, so it is evi- dent that his prayers were addressed to the Ood of Israel, — and not only so, but that they were accepted of him, for the angel said to him, '^ Thy prayers and thine alms are come up for a memorial before God," whence we infer that he must hare^ been a genuine belierer, and a justified man, since *^ without fbith it is impossible to please God ; for he that cometh to God, must belicTe that he is, and that he is the rewarder of them that diligently seek him." He was acquainted* then, with God's rerealed truth, as it had been made known by Moses and the prophets, and had embraced it with a lively faith which led him to hsi and pray, and to care for the religious instruction of his family,-<-and kvii^ God, he loved his neighbour alao^ for he '^gave
8M ILLtWTBAtlTl CABttk
nnch alms to ihe pec^Ie f nay, k wooU ieem AbI he wai not altogether igDorant ei the Goq>el itsd^ although he bad not been fuUy iastnicted or fiimlj establiehed in the belief of its truth ; for when Peter came to him^ he said* " The word which God tent unto the children of laraeU preaching peace by Jesus CSirist (he is Lord <^ all) i that word, ^^ ibnoiv, which was published throughout all Judea, and began fr(Hii Galilee, after the baptism which John preached." We are to conBider him, I apprehend, as a Gentile prose* lyte to the Jewish faith, whoi without submitting \» die rite of eircnmcisionyx-for we leara that he wai uncircumcisedt from the objecticm to Pet^s conduct^ which was afterwards founded on this eonsideratioii» — did nerertheless embrace the fidth of the Jewish Church, and worship the God of Iscael, bei9|r eocoo- raged, donbtlessy by the gracious prorision which had been made for the admission of stnmgers to a partiei* pation in its pririleges (2 Kings riii. 41 ; Isa. In. 6) ; and at a deront and conscientious man, who acted up to the light he had, and waited for more,— listening to the reports which had reached him of the miracles and preaching of J esus, but without having yet aniTed at a dear apprehension or certain belief <tf the €kM» pel. And on the whole, he may be regarded as * helieyer, in the same sense in which Abraham was a belieyer, or the cloud of witneasea mentioned in the 11th of the Hebrews, who *' all died in faith, not haying received the promises, but having seen them afar ofi^ and were persuaded of them, and embraced them* and confflssed that thc^ weie tfrangim and
pilgrims on the eurih;'' cad bdiif a .bdkfer* hm was joctified and accepted, ae tbej were, by fidth in God'i coTenaat promise; Hay, as many were who^ like himseify were noi Jew%. but sinners of the Gkn« tiles,— ior there was a promise befdve the law Was giTCD, even the fi»t promise^ that " the seed of the woman should bmiae the serpent's head ;" and that promise^ with the aeoompanying rite of sacrifice which prefigured ** the Lamh slain from the fonndatioxi of the world," aflorded a sufficient ol^ect rffaitfa^ and a solid ground of hope, to many who had no natnrsl oonnec^on with Abraham and his fiimily. By this ftith Melchisedefc was justified, and Jethro the fathen- in-law of Moses, and Rahab before she had any int»» rest in Israel, — ^nay, Abraham himself, before he waa circumcised ; for, says the apostle,^ Faith was reckon* ed to Abr^iam for righteousness. How was it then fackoned? when he was in circumcisioti, or in un* circumctrion ? Not in circamcirioni but in uncirennH cision. And he reecired the sign of circumcision, a seal of the righteousness of the fiuth which he had yet being uncircaracised, that he might be the father of all them that heliere, though they be not oirCnm*- dsed, that righteousness might be imputed unto them also ; and the £sther of circumcision to them who are nU of the circumcision only, but who also walk in tha steps of that faith of our &ther Abraham, which he had being yet uncircumoiaed^ Such seems to huTe been the state of Cornelius preyious to the erents which are recorded in the chapter befora us; but hsra a ^pesdon may arise, — ^Ifhewasabeady abdioTerand
396 TULVnSLAXPn CABEM.
a jtiatified man, what neoesrity existed for any change anch as is here described, and especiaOy ibr the em* plojment of agency so Tarioas and so extraordinaiy as is said to hare been put in motion for hisinstmction and improvement? Some hare supposed, that had he died in his present state he must hare perished,* -^founding mainly on an ezpresnon which occurs in the following chapter, where Peter, rehearsing what had occaned, represents the jangel as baring said to Coraelius, " Send men toJoppa, and call for Simon, whose surname is Peter, who shall tell thee words whereby thou and all thy house 9haU be saved,** Hence it has been inferred that he had not yet acquired a- Baring knowledge of dirin^ truth, nor entered on a state of acceptance with God; but I appreliend the expression admits of being undeistood in a sense which does not necessarily imply what b thus ascribed to it, while the whole description which is giren of hii character se^ns reiy plainly to imply the rererse.f The centurion, we beliere^ was^ that time in a state of iraruUion from the Jeynah to the Christian laith j' and the change which now occurred in his riews ought to be regarded as his adrancement from an im- perfect to a more perfect state, rather than as his first omreision to Ood« He underwent pxedsdy the same change which was wrought on all the derout Jews who ** looked for redemption in Jerusalemy" and " waited
• « Conwiiai had noft^ as yet, the knowledge of the Goqiel of Jenn: He was not ev«i a Jew. He wai a Gentile Roman, hut had turned flrom the pagan idolatriei to pray to the true Ood. He waa not, therefoNb saved. ' Had he died in that sUtc^ he would net have had talTatlon.**-* OpRMrvlMi. By Rev. J. K. Craig, Ozon, Tol. tt. p. SSa
t See Robert Ualdane*! Evldeneei, toI. U. p.4ttL
6(MUiBiiRnk 8S7.
far the ooiiioIati<m of load/ when bating long «s* pected the promised Messiah, they were led to heliere that Jesos was he. That God would send a deliyerer, was the subject of their &ith as Jews, — ^that ** Jesus was ihe Christ," became the subject of their Mih. as Chrifttians. Before he knew Christ, and while as yet under the influence of prejudice, he was sayings " Can any good thing oome out of Gblilee ?" Nathaniel was ** an Israelite indeed, in whom was no guile;** but when Jesus spoke to him, and conyinced him of his omniscient knowledge by a few simple words, he be* liered and exclaimed, <* Rabbi ! thou art the son of Gk>d; thou art the king of Israel." Just such was the change which was wrought on Comelins, the devout Gentile belierer ; and it was needful that such a change should be eflected, for two reajonj,-— <me of which was personal to himself, the other of a more public nature. It was necessary for himselP that he should now believe the truth as it is in Jesus : it was no longer true that God would send a deliverer — the Deliverer had already oome ; and from the time of his advent it became necessary to believe and acknow- ledge that *' Jesua is (he Christ" Had he died before Christ's advent^ or even after his advent, but before he bad any sufficient information on the subject, he might have been saved as Abraham was, and all the faithful children of Abraham were, by the fidth of what God had promised to the fiitheis ; but had he rejected Christ, or refused to believe in him, when he had been fully iaformed of all that he did and taught, his unbelief would have been fktal, not only because
it r^Mt^d Ae Skmvr, Imt abo beoaUM it uifiorted the abience of diat Spirit of fidth in the tnie meaooiiig of the Old Testament itself, which, whereyer it exist- ed^ was invaiiablj found to embrace the Gospel when it was £nt proclaimed. There was an affinitj betwixt the &ith of a spiritual Jew or proieljte, and the £uth of the New Testament; in Tirtue of which, the one led on to the other» and found in it^ not a new creed, bat the completion-*-the perfecting of the old one. —Bat the events -which are recorded in this chapter were not designed exdusirelj, nor, perhaps, chiefly, for the personal benefit of Cornelius and his famOj ; thej were dengned to subserre an end of the highest importance, and of ^ public nature, with reference to the Church at large, — 16 make it manifest that the «< middle wall of partition," which had long divided the Jews from the Gentiles, had been taken down,i — that in Christ ^'Hiere is neither Jew nor Greek* cirQum- cision nor uncircumcision, bond nor free» but Christ is all and in all;* and that the Christian church was to be trul J Catholic, as comprehensire of all nations and peoples and tongnes, — the Gentiles being admitted on an equal footing with the Jews to a participation of its hdiest pririleges, and a share in its highest hopes.
II. Tlds leads me to consider the circumstances which accompanied, and the means which effected the change in the centurion's views and profession, —when, firom being a Jewish proselyte, he became a Christian convert In the' -accompanying circumstan- ces, many of which were miraculous, we have a beau- ■tifal example of the conourrence of various meani
lowaidfl die ftcootnpfiahment of <on6 eni, mch ta ttffordft a moet^mtereftting illustration of the trorking of God*8 pTOTidence. For one day at Cnsareay about 75 miles from Jerasalem, a rision appeared to Cor- nelius, iastnictiDg bim to send messengers to- Joppa, and to call for one SimOn, whose somame wa» Peter. Next daj, Vhile tbe messengers were on their way, Peter went up to the house top to praj, about the sixth hour, and he had the vision, as it were, of a great sheet descending from hearen, and containing All mtoner of beasts, accompanied ^th the command, ** Arise, Peter, kiil and eat i** and when he objected, saying, ** Not so, Lord, for I hare nerer eaten any thing comnkon or undean," the Toice answered, ^ What Ood hath cleansed, that call not thou common :** this was done thrice, and the veteel was received up again into heaven. And while Peter doubted in himself what this vision which he had seen should mean, the messengers arrived, and furnished, unconsciously, a key for its explanation ; for their words seem imme* diately to have suggested to his mind the true mean-^ ing of the vision, as appears from his language, when he said to Cornelius.and his friends, '' Te know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation $ but God bath showed me that I should not call any man common or unclean." And when, after he de- clared the Gospel, ** the Holy Ghost fell on all them that heard the word, so that '* they began to speak with tongues and magnify God," the whole purpose ckf Godin tUi series of visions was made dear^-^-i^vea
.880 iiLmrEATitB ojjm.
that the Gentiles sboold be admitted, as well as the Jews, to the piivileges and hopes of the Ghristilui Church. All tlus was implied in the yisioo of the sheet which descended from hearen and contained 'all manner of fonr-footed beasts, — ^for the^distinction betwixt clean an4 unclean animals had been pnrposelj adopted as a mark of separation betwixt th6 Jews and the Gentiles, as we learn from the law of Moses : *^ I am the Lord jour God, who haye separated yoii from all other people. Ye shall therefore put differ- ence between dean beasts and unclean, and between midcan fowls and clean : and je shall not make your souls abominable by beast, or bj fowl, or by any man- ner of living thing that creepeth on the ground, which I hare separated from you as unclean. .And ye shall be holy unto me : for I the Lord am holy, and hare severed you from other people, that ye should be mine." So long as the distinction subsisted betwixt the dean and the unclean beasts and fowls, a wall of partition interposed to divide and separate the Gen- tile from the Jew; but when the sheet descended, containing all manner of beasts, and creeping things, and fowls, and Peter was commanded to kill aind eat, — «nd when, in answer to his objection, that '* he had never eaten any thing conmion or undean,*^ he was told, '^ What God hath cleansed, that call not thou common,"'^he was thereby sigmficantly informed, not merdy that the distinction of meats should now cease* but that the Old Testament dispensation was pass- ing away, and that the separation betwixt Jew and Gentile, which that distinction marked and tended to
. COBKBIiIUI. 881
peipetnate, was now to be completelj and for tret abolished. And ibis gr^t leasoii was taught bj a series of sucoessiye erents, all distmct and independent of each other, but concarring by a most maryeUons coincidence to the accomplishment of the same end, — insomuch, that ths i^>ost]e*s mind must hare been as much impressed by the leadings of God*s providence as bj the express declaration of his will, with the b^ef of the great catholic truth* that the Christiaa Church was to oomprdiend both Jew and Gentile^ and that thej were all '* one in Chiist''
While these circumstances accompanied, and were subservient to the change which was wrought on his Tiews and sentiments» the means bj which it was pro- perly effected, was the truth, declared by the ^tostles and applied by the Holy Spirit. The message whidi Peter delrvered was, in all respects, luitable to his case. It contained (1.) an unequivocal recognition cf Come* Uusy and other believing Gentiles, as belonging to the Church of God and accepted of Him. " Then Peter opened his mouth, and said. Of a truth I perceive that God is no respecter of persons ; but in every nation he that feareth him and wosketh righteousness* is accepted of him." In these words the apostle clearly intimates the delightful truth, that the Church of God is catholic^ and comprehends all belierers, of whatever country, colour, or dime,— « truth which the Jews and the apostles themselves were slow to entertain, and which probably had first been carried home to the mind of Peter by the memorable incidents recorded in the ehi^ter befare us. Peter was employed on that ocoyt*
8M ILLtmRATlVB CASBB.
mbtiy and ttm the ap^ihted agent in effstting a great change in tbe eonstitntion of the Chnrch, bj the ad* iriission of Gentiles to the pririlcge of haptiam ; lo that, were the wbrda of onr Lord, wheii he said, «« Thou art Peter, and on this rook will I hmld mf Ohureh, and the gates of hell shall not preTatl agaiiist her/'considered as hanng some reference to the per- son, as well as to the confession, of that apostle, we should find a sufficient fulfilment of the prediction iii the fact, that Peter was actnallj employed to found the Catholic Chinch, and had thus a distinguished pre-eminence, although he could claim no primacy orer the rest of the apostles. BvEt however this teay be, it is dear that Peter now understood and declared the great truth, that the middle wall of partition be« twixt Jews and Gtotiles was removed, and that, ^^ in eyerj nation he that feareth God, and wofketh right* eousness, is accepted of him."
His words, however, oiiihis memorfkUe occasion have been grievously perverted ; and severdl faUe ui- ferences have been drawn from them. Some, con* sidering Cornelius as a Gentile, and founding on his declared acceptance with God, have inferred the suffi- ciency of mere natural religion, and the indifferency or non-importance of all varieties of creeds, provided only they who profess them be sincere. This mon- strous heresy, which prevails so extensively in the world* and which has sometimes been presented^ with the fascinations of poetry, to the public mind,-^a8 when it is said,
** for forms of faith kc lentden Ugoto flghi^ Hit fsith GMmot be wrong whine life if in tbe rifht,**-..
tian mind wbifihrealljliftlieTcs Uie irntfa^ond appreciates the Tah&e^yf tlie Qo«pel. The Chiubh of England does BotlieataletOBajfinher Ajrticles, <<tbattiieyaretobe hdd aoeoned ivho presamed to say, that ereij mas ahalihe s^ed by thelaw or sect whieb lie profesietb, so that hO'be diligent to frame his life aoeoidiag to that hWf 4ii4 the lif^t of Haturo;" and most aflsiuedlj^ the sentiment whidi is hero so pointedly denooneed, do* mm no support or oomtenanoe from the ease of Ckir- neliiis. For the leligioa of OomeBos was not derived solely, nor even chiefly, from the rolume of Nature : it was drawn from the ro? elation of God*s truth in the Ofcl Testwnfnt Scriptures, with which he had bo^ oome ae^piainted during his residence in Palestine, aiad whidi hiad already oonrerted him from the Oentile to the Jewish fruth i and, so flur fr^m representing the knowledge and belief of the truth as a matter of in- diffiurence, the nanatiye showa with what solicitude and cave Qod provided fer the Jkriker instmelioH of Gemefius, with a view to his adTancement, when ho Tonchsafed a series of supernatural risions, and em- ployed the ministiy of Peter, and granted the gift of the Holy Ghost, in order that the Jewish proselyte might become a Christian conTert— a baptised profes- sor of the Gospel When, therefere, the apostlessid. **0f a truth I peroeiTe that God is bo respecter of persons ; but in ereiy nation he that feareih him, and worketh righteousness, is aecepled of hun,** ho did not mean to intimate that the privileges of sahation wm sortsaded indiseriminatriy to aU men, wMwal
334 IIXVSTRATITB oaih.
leferenee to thdr xcligioos creed, as if ihej mlgbt be safe ui^er any form of natund reKgioa, while thej were ignorajit of the Gospel ; but simply that these ^riTileges, and the, knowledge and faith with whidi they are inseparably connected, were not confined to the nation of the Jews, but extended to true conyerts from eyary nation under heaven.
Still less dpes the nanratiTe afford any countenance to another erroneous opinion which it has sometimes been employed to support, — ^tlfe opinion, that a. mora/ 7|/e will render a man acceptable to Qod, independ- ently of religion ; and that it matters little whether he be religious or no^ profided only his conduct be decent and exemplary. For whatever yirlues are here ascribed to Cornelius — ^his justice, his charity, and his social respectabiHty, — ^were the fruits of religious prin- ciple, and inseparably combined with the fear of God, and the £uth of divine truth, and the habit of prayer ; BO that those men of mere morality, who, from taste or education, or the influence of worldly prudence, or the example of others, maintain a decent exterior, while, they are utterly irreligious, and lire without prayer and without God in the world, cannot justly found any hope of acceptance on the case of Cornelius, of whom it is said, that he was a deyout, or godly man, ** and one that feared €h)d with all his house, and gave much alms to the people, and prayed to God alway."
Nor does this narratiye afford any countenance to the legal or self-righteous doctriue, which represents 46 giaces and Tirtues of a num's chaneter as the
ooBinDtiink 88S
gnmnd of his aooeptanee with Ooji* It is true tiiat the angel refeis to the deTotion, and the alms, and the prajen of Cornelius, and declares ^' that thej had come upior a memorial before Grod," — just as we learn that, at the last day, the Judge will refer to the epti- duct of his belieying people in feeding the hungry, and clothing the naked, ^as the proper fruit and evi- dence of their -£dth and lore ; hut the sole ground of their acceptance is the redemption of Christ; and surely no one can imagine, that the good qualities which are here ascribed to Cornelius, were the meii* torious cause of his salTation, when Peter was sent to speak to him as a sinner, and to tell him that, ^ through Christ's name, whosoerer beliereth in him shall re« ceire remission tf sins." The prayers and the ahns of Cornelius are not referred to as being the grounds of his pardon — ^for that rested solely on the redemp- tion of Christ — ^but as being the eridences of his faith in the promise of a Sayiottr; a faith which Qod gra- ciously rewarded by making know^ to him the fulfil- ment of that promise in the person of Christ.
The inessage of Peter,, while it contained an une- quirocal recognition of Cornelius, and other Qentile belierers, as belonging to the Church of Qod, pre^^ sented also to his mind (2.) a summary if Gospd truth, accompanied mtk ils appropriate evidence^ with the Tiew of conyincing him that ^' what God had promised to the fitthers,*^ he had so fulfilled in the person of Christ. The Gospel properly consists in the doctrine of Christ, in his person, offices, work, and reward; and all these points of Gospel troth are pn-
toitdl in ther sbcrt but eompr^ifiiihFe ttatemmnk ^ tbs i^MWtle. H« iatiin«to« the permmal iignily^ of Christ-^'' He k Lord of dl ;" his kumMationy as *^ Jesus of Nasaredi ;" his ^ichm Mwmii — for '^ God •enl the Word unto the children of Israel, preaohing |>eeoe by Jesus Christ;" hia dimne undiam with the Bolj Ghost, whereby he becftme ^e Christ, the Lord's Anointed — Ibr '* God anointed Jesus of Nasareth with the Hoi J Qhost, and with power s^bis koiy life, «nd benffieaU ministry — <^ Who went about doing good, and healing all that were oppressed of the dei^l, for Ch>d was with him ;*' his miraculout power — '^For we are witnesses of all things which he did, both in the land of the Jews and in Jemsalemr his .igno« miaious and painful death — ^*Wbom thej slew, and hanged on a tree;" his returr§ctioH from the dead, and manifestation to his disciples-—** Him God raised np the third daj, and showed him <4^|ily, not to all the people, but unto witnesses chosen before of God ; aren to us, who did eat and drink with Yam, after he rose from the dead This commi^noM to the apostles -^'* He commanded us to preach unto the people, and to testify that it is he who was ordained of God to be the Judge of quick and dead ;" and, finaljy, the sum amdsubtiance of the Gospel — the same Gospel which had been preached beforehand to Abraham, but was now more fully unfolded-^** To him gave all the pro- phets witness, that through his name whosoever be* Ueveth in him shali receive remission of una." Even this brief analysis, without any detailed espositioa of Bate's addissi^ nay suffiss toshowhowpNgaaatilis
ooRKELnns. 337
with ail GkMp^l trath^ And how admiiablj suitable to the case of ComeliuB. He was a derout man, a prose- lyte to the Jewish faith, and one that waited for the consolation of Israel. He had eren heard — for the apostle speaiks of him as ** knowing ** — ^the Word which God sent anto the children of Israel* preaching peace bj Jesus Christ; but probably he had not had an opportunity of satisfying himself as to the truth of the Gospel, and was waiting, in a prayerful spirit, for farther instruction, and clearer light. And while he waited and prayed, God sent this message, and pre- pared the way for it by those yisions, first' to himself and afterwards to Peter, which afford such an affect- ing proof of God's solicitude and care for every humble inquirer. And the message was, in ereiy respect suited to his case ; for it made known to him the meaning and substance of the Gospel, of which it con- tains two brief, but most comprehensiye summaries — being described, in the one, as GoiTs proclamation qj^ peace through Jesus Christ (ver. 36) ; and, in the other, as a message which declare!^ ^^ that through his name, whosoever bMeveth in hi^ shall receive f emis- sion cfsins/' — and, secondly, it made known to him the evidence by which the truth, as it is in Jesus, is certified as of divine and infallible authority ; for he appeals to God'a testimony, who "*• anointed him with the Holy Ghost," and who was with him in his mighty works ; — to the testimony of the apostles, who were eye-witnesses of his miiacles, and conrersedwith him after his resurrection ; — and to the concurrent witness of ancieiit prophecy, fox *^ the testimony oi Jesus is
8SS ILLUSTBATITB CAaSB.
Ae flpirit of prophecy.'' And, when ibis refeience to the eyidenoe which aiises from Qod's testimony, and that of his inspired apostles and prophets, was imme- diately foUowed up by the descent of the Holy Ghost, -—-insomuch, that ^< while Feter yet spake, the Holy Ghost fell on all them which heard tiie Word f so that they of die circumcision which beliered were aston- ished, as many as came with Peter, because diat on the .Gentiles also was poured out the gift of tiie Holy Ghost; for they heard. them speak with tongues, and magmfy GK)d/'-^need we wonder that Gomelins at onct emlnaced the Gospel, and entered, by haptism^ intot the Christian Church f
Tliie Holy Spirit was the agent by whom Cornelius warconTinoed and established ; partly by his miracu- lous-gifts, which are no doubt intended in the nana, ixre, and which afforded eyid^we on which his iiiith might securely rest ; but partly, also, hy his spiritual giaoe, accompanying the preaching of the Word, by which he was enabled to beliete to the sating of his soul;
HL Aa to the nature of the chaise wUdi was now wrought on the mind of Cornelius^ and its practical lesults in his life and conyersation,-^i( properly* con- sisted in his being enabled to beliere, that the Messiah whom God had promised to the Others, and whom, as a belierer in Old Testament prophecy) he had long ei^>ected, had actually come, and that Jesns of Naza- reth was he. The whole of Peter's message is directed to the estahhshment of this great truth, that *' Jesus is thrChmt;*' and the cordial reception of that truth.
coKmnxm. 939
in its ftdl Gospel import^ oonstitikted-tlie diaiige wUdi now passed on the mind of the deyput centurion.
In the case of <me who had preyionslj heen so consci- entious, and whose whole character was consistent with his profession as a Jewish proselyte, there was no room for such a striking manifestation of the change whidi is wrought hj couTersion, as in the case of the Phi- lippian gaoler^ or even of Saul of Tarsus. But it was doubtless, attended, eren in his experience, with a Terj great and happy change ; fbr not only is it said, that *< he was baptised," in token alike of his faith in Christ, and his a/uhmunon to Christ's command, but he and his household ** glorified GodJ*
We have here — a beautifuT exemplification of the way in which the providence of God works in differ- ent places, on the same plan, and for the same object* Simultaneously at Joppa and at Cffisarea, God's agency was at work ; and the coincidence or concurrence of events demonstrated the interposition of Him '* who is wonderful in counsel, and excellent in working.*— « We have also an interesting exiemiple of personal and family religion, under the less perfect dispensation of the Old Testament, and one which may well put to shame many a professor enjoying far higher pririlegea amongst ourselves. Cornelius was a godly man, and he carried his religion into his family, caring for the souls of those who were committed to his care : '^ he feared God with all his house,*' — ^ he prayed lin his house," — he had ' a devout soldiei'' for his servant, — and he collected his whole household to listen to the apostle, saybg, '^ Now, therefore, are we ail liere
340 TLhVtnRkTlYE CASES.
present before God, to hear all things that are com- manded thee of God." — ^Again, the case of CSomelius affords a memorable proof of the efficacy of prayer, and how much prayer is concerned in the advance- ment of belieTcrs, as well as in the conyersion of sin- ners. Cornelius was praying when " the man in bright clothing stood before him ;" Peter was praying when the sheet descended from hearen ; and the Centurion's kinsfolk and friends were assembled for the same pur- pose when Peter arrired. — But the great end of all the Tisions and erents recorded in this chapter was to de- clare the abolition of all distinctions betwixt Jew and Gentile, so that both were alike welcome to share in the blessings of the Gospel, and that no man should now be called common or unclean. The instruction of Corne- lius and his family, important as it was, was not the only, nor even the chief object of God in this wonderful interposition. It was designed to remove the prejudice which the Jews, and even the apostles themselves, still entertained against the Gentiles, and to open the door for their admission into the Christian Church. The narrative teaches us to cherish a catholic spirit —first, as it represents Cornelius as a true believer, aldiongh a. Gentile by birth, and a Jewish proselyte by profession ; and secondly^ as it shows that every one on whom the Holy Spirit is bestowed^ be it in his 'miraculous gif^ or in bis renewing grace, is to be recognised and received as a member of the Church of Christ. <' Can any man forbid water that these should not be baptized, who have received the Holy Ghost as well as we V
LTSIU. Ml
CHAPTEE VL
LTBIA.
Thsrb ui one important dreamstaiioe wbich>ratcom« man to all those cases of conrenion that are recorded in Scriptnre, and which well desexres our most serious consideration^ — I mean the direct opemtion of i|ie Holj Spirit on the mind of eyeiy tnie convert to the CSiristian faith, — in the waj of applying the tnitht which is ordinarily the means of conrersion. The agency of the Spirit is specially referred to hy our Lord himself, in one of the last and most affecting of those addresses whidi he delivered to his disciples before his death. And by comparing his words with other passages of Scripture, we learn that there were two very different ways in which the Spirit should aet; or, that there are two distinct modes of operation by which he carries into effect his great design. The one is external, and sensible ; the other is internal, and spiritual. . We read of " the manifestaiion of the Spirit which is given to every man to profit withal ;" and we read of the *' indwdUng of the Spirit in the
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hearts of true |>elieren.'' In other words, the dispen- sation of the Gkispel is called the *^ ministration of the Spirit," for two distinct reasons-T^rst, on ac- count of the miracnloos gifU which were rouchsafed to the apostles and first conTerts; and secondlj, on acoonnt of the enlightening, conrerting, and sanctifjing graoe which rendered the Gospel effectual for their salration. There is a wide difference betwixt the two. They differ in their nature, their use, and their effects ; the one being an appropriate eyidencey a divine attestation of the truth; the other, a direct operation oa the soul, by which it is renewed and quiekeDad, and tamed ficom darkness to li^^t, jand from the power of Satan unto God. And not onlj are thej widelj different,— we haye reason to believe that thej might be separated from each other. Such being the difference betwixt the miraculous gifb and the inward graces of the Spirit, it is a delightful truth, that the latter, and the more valuable of the two, is the permanent inheritance of the Christian Church. His miraculous gifU were to cease when they had fulfilled their end, by establishing the truth; but his office did not cease. Nor was his work completed when, by his descent on the day of Pentecost and his subsequent effiision at Geesarea on the Gentiles, the promise of the Father was fulfilled^ and the truth of the Gospel established. Considered as an evidence, the gift of the Spirit was decisive ; hut evidence is not enough — nor an inspired Bible — ^nor a faithful minis- try. In every human heart there is a spirit of unbe- lief and enmity, and many a lofity imagination, which
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exdieih itielf agunsfc the knowledge of Ood ; whiA is not OTeicome bj any amount of eTidence, or by tibie mere force of truth, and can only he sabdoed by the inward grace of the Spirit; and hence we kam that it belongs to his office, and forms a part of his blessed work, at all times, to *' shine into our hearts'*— ^ ta renew as in the spirit of our mind" — **to qoicken us into spiritual life" — ** to open onr eyei^— and ** to torn ns from daricness to light, and from the power of Satan unto God.*' /
The direct perwnal operatioB of Ae Spirit cm the •ool of eyery conTeit» is beautifully illustrated by the case of Lydk. It is said of her, that while she listened to the preaching of the Word, " the Lord opened her heart, so that she attended unto the things whiclL.were . spoken of PauL"
L In regard to her state and character before hereon* ▼errion and baptism, the narratiye, although extremely short, contains several intimations, which throw a rery interesting light on her case, and that of a laige class id our own time, who resemble her in the^chief points of their character. It is intimated that, like the Roman centurion, and the Ethiopian treasurer, she was tt proselyte to the Jewish faith, and a belierer in the one only, the liring and the true €k>d. By birth a Gentile, and a native of Thyatira, she had come to Philippi as a seller of purple ; and, although a stran-* ger, she maintained in the city of her adoption, and amidst the idolatries which prevailed in it, a devout: attachment to her religion, and continued in the wor* ship of Gbd. It is also intimatedr I think, with snfi-
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deat deamessy that she was really deTont, and imbued with a spirit of prayer ; for not only did she ohserre the Sabbath, in conformity with the law of Moses^ bnty when probably no other opportunity was afibrded of aittending the ordinances of public worship, in a city where both the magistrates and the multitude seem to hare beeh easily excited against any innoTa- tion in their public customs, die '^went out of the eity by a river side, where prayer was wont to be made.'* It is deeply interesting to mark; that, at the time of her conTersbn, this dcTOut woman was attend- ing a prayer meetings in' the open air, by the water side, along with a few other women who were in the habit, it would seem, of assembling together for this purpoSeyfor it is said that <*they resorted thither;" and it is not less interesting to . notice, that Paul and his companions did not reckon it beneath theni to join that humble meeting, but, on the contrary, lear- ing the noise and tumult of the city, they sought out the little band of praying women, and sat down beside them, and spake to them the Word of life. And while they were thus engaged ii\ prayer and eonfer- eaiee, ** the Lord opened the heart ofLydia** — a striking proof of the immediate efficacy of prayer. Without prayer, we hare no reason to look for a bless* ing. God may, indeed, and sometimes does surprise a prayerless sinner : he is sometimes found of them that sought him not, as iu th^ case of the gaoler in this same city ; and then the first effect of his (change will be the same that the Lord marked in the case of Paul, when he said, '< Behold, he prayeth!" But
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aldiOQgh ihb may happen, in manifestation of Qod's aorereigntj and the riches of his nndesenred mercy, diere is no promise in the Bihle except to prajer, and that promise is alike unlimited and sure—" Ask,' and je shall receiTe s seek, and je shall find ; knock, and it shall he opened unto yon. For every one that asketh reoeiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened." ^ If auy man lack DfisdoBi) let him ask of God, who g^Tcth to all men liberaUy, and upbiaideth not, and it shall be giren
It is implied, howeTer, in the narxatiTe, that while she was a proselyte to the Jewish faith, and a sincere worshipper of the true God, her heart was still shut or doied against the reception of the tnith as it is in Jesus. It is said, ^ the Lord opened her heart ;" an expression which clearly implies^ that, derout as she was, her heart was in such a state, that, but for the gracious operation of the Spirit, it would haye ex- cluded the €h)spel message. Su^ is the natural state of every heart ; and by the heart, I mean, as is gene- rally meant in Scripture, — ^the whole moral nature of man, — ^including alike his understanding, his con- science, his will, and his affections. In this compre- hensiTe sense, the heart is closed against the reception of the truth, — and eyery fiicolty presents an obstacle such as diyine grace alone can remore* In reference to unregenerate men, it is expressly said, that their underttandings are shut against the light of the Gos- pel— ^insomuch, that of the Jews, with the Old Testa, ment in thair hand% it is said, ^But their minds
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vera blinded," — ** the reil was upon iheir heaiti^'' and ''if our Gospel be hid, it id hid to them that are lost : in whom the god of this world hath blinded the minds of them which belieye not, lest the light ot the glorious GK>spel of Christ, who is the image of Qody shouldahine unto thekn" — and ^' the natuial man," unirersallj, ^'reoeiTeth not the things of the Spirit of God,^for they are fooUshness unto him ; neither can he know them, because they are spiritually discerned/' And so the conscience is '* seared as with a hot iron * —the **Terymind and conscience is defiled" — ^and ^^tke heart is hardened; and thus there are many hAn or obMtacles which obstruct the entrance of the truth.* There is the bar of ignorance : many ** hear the Word, but understand it not ; and the wicked one taketb away that which was sown ; — there is the bar of unbeUtf^ which rejects the testimony of God ; -—there is the bar of ennuitf — ^for " the carnal mind is enmity against God ; it is -not subject to the law of God^ neither, indeed* can be ;" — there is the bar of presumption or pride : *^ The wicked, through the pride of his countenance, will not seek afker God; God is not in all his thoughts ;*' — there is the bar of tliscouragemefU and despair : *' Thou saidst there is no hope ; for I hare loTed strangers, and after them will I go {"^-there is the bar of unwillingness — ^^ Ye will not come to me that ye might baye life ;" — there iS'the bar oi norldly-mindedness : '' The cares of the world, and the deceitfulness of riches, choke the Word, and it becometh unfruitful ;" — There is the bar of sloth •
• AndfnrOny'f Scrmou.
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^ A Btde iqiom deep, a little more slumber, and the folding of tlie hands to deep ;" — there is the har of vicious pauion and depraved habiis — any one boaom dn being enough to exdnde the saving power of the truth — ;'^ for this is the condemnation, that light hath come into the world, and that men hare lored die dark- ness rather than the light, because their deeds are CTil." Under the influence of these, and simikur hindrancesi the heart is dosed against the admission of the truths -^osed as redly as are the eyes of the blind, or the ears of the deaf; for, says oar Lord himself ''In them is fUfiUed the prophecy of £eaias, which saith. By heaong ye shall hear, and shall not understand ; and seeing ye shall see, and shall not peiceire : For this people's heart is .waxed grossi and thdr ears are dull of hearing, and thdr eyes they hare dosed ; lest at any time they should see with their eyetf, and hear with their earn, and should understand with their heart, and diould be conTcrted,. and I should heal them ;" and in the same light does he represent the state of our own hearts, when he now says to each of us, '^ Behold, I stand at the door and knock : if any man will hear my ▼oice, and will open the door, I will come in to him.'' But, it may be asked. If Lydia was asincere and derout wordiipper of the true God, is it reasonable to suppoie that her heart was thus shut against God's truUi? I answer, that, eTen in persons of true piety there may be much remaining ignorance, and many groundless pngudices, which, but for the enlightening giaoe of the Spirit, might pierent them from embrac- ing the Gospd« This was remarkably exemplified in
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ihose '^ devout and honourable women, and the chief men of the city, whom the Jews stirred up, and who raised persecution against Paul and Barnabas, and expelled them out of their coasts, — ^insomuch, that the apostles shook off the dust of their feet against them '^ and still more, in the case of Paul himself, who was a Pharisee, and the son of a Pharisee, Hying according to th'e straitest sect of the law, yet his heart was barred, bj inrincible prejudices, against the truth, until it .was reraoted on his way to Datbascus. And so of Lydia. She, too, was derout ; but her heart was closed^ until it was opened by the Lord ; and many professors, in mo- dem times, resemble her l)i this — ^being conscientious and derout according to their light, but still ignorant or unbelieying, or imbued with strong prejudice,* in regard to the Gospel of Christ,— just ad Nathaniel himself, of whom our Lord said, ** Behold an Israelite indeed, in whom there is no guile," was yet so far influenced by mere prejudice, as to say, in answer to the first intimation he received of the Messiah, ^ Can any good tjiing come out of Galilee ?" And if, in such cases, diyine agency be needful to open the heart for the reception of the truth, how much more in the Tast majority who are utterly irreligious and unconcerned ! II. If we consider the means by which her conver- sion was effected, we shall find that here there was no miraculous accompaniment of any kind, bat an ex- ample only of what takes place in the experience of every genuine convert. It is simply said, « A certain woman heard us, whose heart the Lord openedt that
• lC«LMuin*i EMay on Pni)adien icnlatt tiM Qotfh
LTSIA. 340
■he attended unto tibe thingB wUdh were epoken of Paul."
But this pregnant statement brings before ns^ in. a state of beautifnl combination, two things which are equally essential to a sinner's conversion : the first is, the o^Mcy of the Spirit; and the second is, the intiru^ meniaUiy of the Word. There was a direct personal operation of the l^irit on the heart of I^dia ; he re* moTcd those obstacles which might otherwise have obstructed the admission of the truth. It was not Paul who effected this. Paul preached ; but, thou^ inspired with supernatural wisdom, and endowed with miraculous powers, and especially with the gift of tongues, he says himself, ^ Paul may- plant, and A.polIos water *, but God gireth the increase. Who ^en is Paul^ and who is ApoUos, but ministers by whom ye believed, according as the Lord gave to every man V Grod alone can open the heart That change consisted in opemng the understanding to dis* cem the light of Ood's truth— 'the conscienoe, to feel its convincing power — and the heart, to receive its sanctifying influence ; and this belongs to the office of the Hdy €&ost whose work is bsabt-wobk, and consists of two parts — the opening of the Scriptures, and the opening of the mind, as we learn from the case of the disciples after his resuuection, of whom it is said in one place, that they exclaimed — '^ Did not our hearts bum within us while he talked with us by the way, and opened unto Mi the Scriptures f'* and. in another,*— << Then opened he their underetandings, that they might understand the Scriptures.''
3S0 TLLmnuxrta cAoa.
But while ^.Losd (mlj^can open the heart, he employs the troth as the instrament of conTersibn to the careleaB^ and of edification to the derout inquirer. The Spirit's agency doey not snpenede the lue of the Word: on the oontnirj, the troth read or heard is stiil die wisdom of €h)d, and the power of Ood, unto salvation. ** The Lord opened the heart of Lydia," but he did so *< that she might aUend unto the things which were spoken ^ PauV* It is by the troth con- tained in ihe Word that thid great change is wrought -^that being the instrument which ihe Spirit of God renders effectual ; and hence, while we are said to be <* bom of die Spirit," we are ako said to be ^' bom not of corroptible seed, but of incorraptible^ eren by the Word of Qod, which liTeth and abideth for ever ;** and again, while the Spiiit is revealed as the Sane* tibier, our Lord himself prayed, in these memorable words, ^* Sanctify them by thy trodi ; thy Word is troth/* ^d both are combined — ^bodi the agency of tiie Spirit and ihe instrumentality of the Woid, —in that oomprehensiTe* statement of the i^MMtle, ^^ God hath from the beginning chosen you unto sal* vation through sanctifieation of the Spirit and belief of the tntth." Various similitudes are employed to represent the same thing; the Word is compared to a fire oi fumacet in whidii His people are melted and tried*— but the Lord nts as a refiner over it ; — and as a hammery a powerful instrument, but inert in itself, and efTectual only when applied by a powerful arm ; — and as a sword — ^' the sword of the Spirit, which is the Word of God"— a sharp two^e<%ed sword, but
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vlilerlyfoweifesf unless it.be applied by the Spirit. So Darid's prayer combines a reference to both--^ *^ Open thou mine eyes, that I may see wonderful things out (f ihif law."
III. The natare of Lydia's change, and the practi- cal results which flowed from it, are briefly indicated ; but enough is said to show, that she ^ad that ^^ £uth which worketh by loTei* ^d in which properly consists ** the new creation ;" for we read that she was baptized, — ^thereby professing her faith in Christ, and her sub- mission to his authority, — and that, too, in a dtj where the professors of the Gk)6pel were exposed to reproach and persecution ; — ^that, as soon as she was baptized, she besought the apostles, saying, '* If ye haye judged me to be fidthiul to the Lord, come into my house, and abide there,** — her faith working by love to Christ and to his ministering serrants, and producing zeal for his cause and sendee, such as prompted her to make sacrifices for his name's sake ; and, if these principles of fidth and lore were really planted in her heart, they would unquestionably produce, in her after*life, all the '^ peaceable fruits of righteousness."
The case of Lydia suggests various practical les- sons. It affords an example of the care with which God provided for the instruction of sincere inquirers in the Jewish Church. It shows, in a very striking light, the efficacy of prayer, as a means of spiritual advancement. It illustrates the necessity of a great spiritual change, even in the case of such as are regular in their attendance on ordinances, and con*
852 TUiVarsLAxm oaseb.
flcieiitioiui acoordiag to their light It afibrds a beautifbl exemplificatioii of the relative functions of the Word and Spirit in the work of conyergion, and enforces the duty of oomhining diligence, in the nse of meansj with a spirit of dependence on the divine blessing. And it shows how different are the feel- ings of one " whose heart the Lord has opened* towards his faithful minUters, and those of the on- godlj multitude:— ^ she constrained the apostles to reside in her hoose; — ih^ rose against them, and committed ihem to prison, making their feet fest in ihastoeks
TIMOTHT. 8S3
OHAPTEE Vn.
TIMOTHti 2 Tim. liL 14, 1&
It appeon from Scripture, that while maiqr ne eon* Terted after a long course of caielesBneflg and nnfiiK indulgende) oUiers are liained up for God from tiieir earliest years, apd sanctified eren from the womb. The experience of these two classes must necessarily be widely different; while, in whaterer is essential to rq^e* netation, it mnst be substantially the same in aU. All men being by nature fallen and depraTed, that which is '* bom of the flesh being flesh," and ** the carnal mind being" in eyery instance ** enmity against God,* a new spiritual birth is uniyersally and indispensably necessary in order to a new spiritual life; and no man liyes, howerer gentle his natural disposition, and howerer propitious his early education, of whom it may not be said, that except " he be bom again, he cannot see the kingdom of God.** Wheneyer that change occurs, and by whatever means it may be accomplished, it is substantially the same in all; it implies the enlightening, conyincing, renewing, and
354 ILLITSTBATiyB OASBB.
sanctifying work of the Spirit, whereby the natatal blindness is remoTed, and the natoiai enmity subdned, and the natural man becomes a new creature — in all his views and feelings, his desires and afiections, his aims, and habits, and hopes. And we greatlj err» if we suppose that^ in any one case, a good nataral temperament, or a sound religious education, can of themselres introduce a fallen being into the spiri- tual kingdom of God, or supersede the grace and the agency of the Holy Spirit. That is spirit, and that only, which is bom of the Spirit; and erery soul that is really converted must have that experience which is common to all true believeis, and wluch consists in conviction of sin, an apprehension of the men^ of Gk)d in Christ, a cordial compliance with the Gkxipel call, and a ooui^ of conflict and warfiire withits own corruptions. But while some such change must be wrought on every one at the period of his conver- non, it may be brought about in a variety of ways, which will occasion great diversity in t^e experience of different believers. Some, for instance, are per- mitted to grow up without any religious culture, being deprived of the inestimable privilege of a fathei^a counsel and a mother's prayers, and surrounded, in« stead, wiih the nosous influences of a domestic circle where there is no fear of God, no form of religion, and nothing in the shape of example, except what is fitted to corrupt and contaminate. Thus neglected in eariy life, and inured to vice from their earliest years, they go forth into the world, not only unprepared to resist, but predisposed to comply with its temptations;
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and fbnowbg the bent of their oim evil paflrions, and fijling in with the current of eril society, they may remain for years utterly careless pf their souls, of God, and of eternity — and may be allowed to go on to great lengths in wickedness ; till, by some proyidential dispensation^ or by an awakening sennon, or even by the remonefiil restlessness of their own consciences, they are brought under serious concern, and led to inquire, ** What must we do to be saved ?" The case of such persons is illustrated by the experience of the dying malefactor and of the Philippian gaoler, who had both been careless, and one of them utterly flagitious i|i life ; till, by the awful circumstances in which they were placed, they were awakened, convinced, and converted to Ood. But while such cases do occur, and are sufficient to show that Ood's grace is alike free and sovereign, and able to soften the hardest heart, and to save even at the eleventh hour ; there are others whose experience is widely different, — they are the children of religious parents, — ^they have en- joyed the inestimable advantages of Christian instruc- tion, and the stiU more precious privil^e of constant intercourse with a domestic circle where every influ- ence is fitvourable to their moral culture,— -where example is combined with precept, and the tenderest affection with paternal authority, and the family meet around the doinestio altar, to read God's Word» and to sing his praise, and to unite in social prayer, — and every association, the more tender and the more en- during, because formed in the mom of life, connects religion widi the most endearing relations and the
n
356 DLLUflVBATlTE CASES.
holiest cbsrides of home. By such means, many grow up in those fiunilies which are nuTBeries for the Church of Christ, well instructed in the truths of the Gospel, impressed with a feeling of rcTerence for religions ordinances, and imhued with sentiments and disposi- tions which render them amiable and engaging in their manners, and which serre at least to preserre them from the grosser pollutions of the world ; while in not a few, the precious seed sown in early life, takes root in the heart, and grows up so gradually and imperceptibly^ that they may not be conscious, at any one time, of any great or sudden change, such as was experienced by the dying thief and th^ poor gaoler ; although really the work of grace is begun, and win be carried on to perfection. In such cases, it is manifest that we are not to expect precisely the same course of experience as is found in those who, after a life of sin, are suddenly awakened and changed. And of this class we hare selected the case of Timothy as a Tery interesting and instructire example.
The account which is given of this eminent and deroted servant of God, shows, that his first serious impressions were derived from his religious education in early life, and from the pious care and example of his parents. The apostle tells us, that from ** a child he had known the holy Scriptures,*' — ^referring to his early instruction in the truths of the Old Testament, to which he had access, although his father was a Greek, through the pious care of his mother, who was a Jewess. For he is thus introduced to our notice : *^ ThenoameP&ul toDerbe andLystra: and, behold, a
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ning manj souls to Christ The detaib of his ezpe- rieitoe are not leooided ; but fit>m the inddental inti- mations which are giTm in the cotuse of the two epistles which were addressed to him, we may gather that his experience corresponded in substance with that of erexy other child of God ; he must hare been oonyinced of sin, so as to feel his need of a Sarioar;, -^he must hare been enlightened in the knowledge of Christ, so as to perceire his all-sufficienoj and suitableness, — and he must ha^e personally closed with Christ, receiyinig him as his Prophet to teach^ as his Priest to reconcile, and as his Lord to goyem him. All this is implied in his profession as a Christian, and especially as a Christian evangelist, since nothing short of this could haye sufficed, either for his own salvation or for the work of the ministry ; — ahd what secret conflicts, what inward stm^les he endured, educated as he had been by pious parents, and in* structed, too, by an inspii^ apostle, is sufficiently evinced by the exhortation of Paul, where he speaks of his being engaged in. a warfare — " Fight the good fight of faith, lay hold on eternal life,"-*** Hold hst the form of sound words which thou hast heard of me,'**— ** Cotitinue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them ; and that from a child thou hast known the holy Scriptures, which are able to mftke thee wise unto salvatum, through faith whieh is in Christ Jesus."
The ease of Timothy affinrds several useful lessons.
1. It shows that liUle children are capable subjects
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of dhiiie gncew Li the case of aditlia, the truth ap- prehended and bdiered is the instrumental means of conTernon and sanctification ; hut before children are capable of knowing the truth, thej are fit subjeots of God's grace, as is erident from many passages of Scripture. We read of some who were sanctified from the womb : ^ Now hear^ O Jacob m j serrant : and Israel, whom I haye chosen : thns saith the Lord that made thee, and formed thee fifom the womb,— I will pour my Spirit on 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.'* . ** Hearicen unto me, O house of Jacobs and all the remnant of the bouse of. Israel, which are borne by me from the belly^ which are carried from the womb: and eren to your old age lam he; and eren to hoar hairs will I cany you:'I hare made and I will bear ; eren I will cany, and will delirer you." It was by the Spirit that the Lord Christ was sanctified in his human natiore, so that the angel spake of ** the holy thing that shquld be bom of Mary ;'^ and the prophet, of whom it is Bead, that '* he was called firom the womb, and formed from the womb to be his servant.* And when, during hb personal ministiy, ** there were brought to him little children, that he should put his hands on them and pray; and the disciples rebuked them,'* Jesus said, " Sofo little chfldren, and forbid them not, to oome
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onto me; for of such is the Idngdom of heaTenu" Naj, on another occasion, ** Jesus called a little child unto him, and set him in the midst of the disciple^^ and said, Yerily- I say unto you, Except ye be con- rerted, and become as little children, ye shall not enter into the kingdom of heayen^*' That little chil- dren are capable subjects of God's grace, is implied in the provision that was made for their, admission to the priyileges of the covenant — first, by circumcision under the Old TestaJnent-^-and secondly, by baptism under the New ; and this precious truth is our war- rant and encouragement in prayer, when we remem- ber those objects of our tenderest affjections at the throne of grace, while as yet they are unable to pray for themselves.
2. We learn from the case of I1mothy» that a sound religious education in early life is often blessed as a means of saving conversion to God. The apostle traces Timothy's religion to this source > '^ From a child thou hast known the holy Scriptures, which are able to make Aee wise unto salvation.** His early acquaintance with the Bible was a great and precious privilege ; for although, from the operation of other causes, Bible knowledge is sometimes unproductive of saving benefit, yet it is the instrument by which God works, an^ an instrutrent which is in itself at once absolutely perfect, ind admirably adapted for the end which it is designed to serve. A great commenda- tion is given to the W<»d, when it is said, that *' it is able to make us wise unto salvation ;" that *' it is pro-» fitable for doctrine, for reproof, for correction, imd for
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instrnction in lighteouttiess ;" and that it is taffident ** to mak^ the man of Qod perfect, thoioughlj fmnish- ed unto all good works." The Bible eontains aU the truth which is needful to be known for our saltation ; considered simply as a means or instrument, it isabso* lutely perfect : and eTeiy parent who reailj belieres in Qod's Word, and considers it as Qod's instru- ment for the salvation of sinners, must feel it to be his most sacred obligation, as well as his sweetest privi- lege, to impart to his immortal children a knowledge of its precious truths. He will remember that he has in his hands an instrument which God himself de- clares to be *^ the sword of the Spint," — that he has that truth which is emphatically described as *'the good seed;" and, with mingled feelings of awe, and gratitude^ and hope, he will seek to apply that instrament to the heart of his child, and to sow that precious seed in his soul from his earliest years. Nor will he be content with giving a few formal lessons, or prescribing a few stated tasks ; out of the " abundance of his heart his mouth will speak," and his conrersation will be seasoned with God s truth, in those hours of affection^ ate and confiding conrerse when the hearts of his children are most open to receive ** the truth in love," —remembering God's words to his ancient people: ** These words, which I command thee this day, shall be in thine heart ; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou fiittest in thine house, and when thou walkest by the way> and when thou liest down, and when thou risest op.*' But Dtttfaer formal instruction, nor frequeat
▲ a
1
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•
oonTemtion on dmoe truth will aTaO, unless tha^ be combined with exemplary faith and piety on the part of parents. Children are quick to discern eyery, even ihe minutest indication of real character ; and a great part of their education consists in those impressions which are made on their minds incidentally, and which are- often imperceptibly deepened, by circumstances which escape the notice of their parents. True edu- cation h a course of trainings — ^not a system of lessons, but the formation of practical habits, and these depend £at more on the spirit and conduct of a iamily than on the tasks of the school : ** Train up a child in the way he dxould go, and when he is old he will not depart from it." This training implies much more than mere teaching; it is best promoted by the lukfeigned faith and holy living of which the apostle vpeaks in the mother and grandmother of Timothy ; and it is deeply interesting to i^iark how this eminent serrant of Qod was prepared for his future labours by ihe quiet and unostentatious, but real piety of these women in the priyate walks of domestic life, and that the Holy Spirit himself, in preparing a record for the unirersal and permanent instruction of the Church, does not disdain to mention, in connection with the labours of an inspired eTangelist. the unfeigned faith which dwelt first in his grandmother Lois, and after- wards in his mother Eunice ; — nor can we doubt that this is the reason why many an aged saint is spared^ when their work on earth might seem to be finished^ eren that they may exhibit the power of Ood's grace and truth to the geufimtion following, and leave the
TDCOTHT. 363
impiws of their own characters on the tender minds <^ the children that are playing anrand them I
3. We kam from the case of Timothy, that true religion is sometimes implanted in the sonl of a child at a rery early period, and continues to grow with his growth, and strengthen with hb strength, althengK £»r a time his progress may appear to be almost im- perceptible. Jesns himself said, " The kingdom of hearen is like to a grain of mnstard-seed, which a man took and sowed in his field, which indeed is the least of all seeds; bnt wben^t is grown it is the greatest among herbs, and becometh a tree, bo that the birds of the air come and lodge in the branches thereof;" and again, '* the kingdom of hearen is like nnto leaven, which a woman took and hid in three measures of meal, till the whole was learened.* These parables are equally descriptire of the kingdom of God as it exists in the world, and of the kingdom of Ood in erery single soul ; — grace grows and spreads, and that, too, imperceptibly, just as the mustard-seed springs from the earth, and the leaTen difiuses itself amongst meaL This is often the blessed effect of an early religious education ; and aithough the good seed of the Word should not spring up so quickly as we could desire, yet, being incorruptible, we may cherish the hope that, sooner or kter, k will be quickened, so as to produce the peaceable fruits of righteousness, long, it may be, after we hare been gathered to our fiithen.
In now addressing those who, like Timothy, have enjoyed the privilege of an early religious edooatioo,
1
SM ILLU8TRATITB OASES.
and who may still enjoj the sodety, or at least re- member, with afiectiomite gratitude, the coonaels and the prajets of their pious parents, I must not foiget that thejr maj jet belong to two Tory different daases. There may be some who, like Timothy, hare not only knowii the Holy Scriptures from their youth, bnthaye also that << unfeigned fiiith which dwelt in him^ while there may be others who enjoyed, like him, the advantages of a reli^ous education, and are as yet, at least, destitute of saving grace. No human being may be able -to discriminate betwixt the two classes^ so as to determine to which you individually belong; but I would affeetionatcly remind you, ihat there are two classes even amongst those who have received a reli* gious education, an4 that it is of infinite moment that you should determine for yourselves whether, you be- long to the one or the other.
The apostle 8 exhortation is addressed to Timothy on the supposition that he was a trae believer, and is s^plicable, in its original purpose, obly to such as have^ like him, been made yfise unto salvation ; but before applying it to such, I would address myself to fJl who have shared in the advantages of early religious in- stmction, and would affectionately remind you, that you hare mu^ reason for gratitude, and at the same time^ for a rery deep sense of your responsibility, on account of the privileges 'which you have enjoyed. Even should the instruction which you have received, and the example which you have been privileged to witness, fidlin leading you to saving conversion, be assured that they are in their own aatuxe privileges of great valu^
TIMOTHT. 366
ind that thej will fonn an element in yonr last ae- ooant. Yon will stand at the jndgment^seat on a yeiy different footing from that of the poor oulcasU who lire in the wretched streets and lanes of oar dtji-and will be reckoned with for the nse of yonr Kbles, and yonv closets, and your &mily worshipy and all jour other means of grace ; for it is the equitable law of God's kingdom, that to ^^ whomsoeTer mudi has been gtTen, of him shall the more be required/' Impressed as I trust you are, with this solemn leflection, and with a sense of God*s fistinguishing goodness to you, permit me farther to remind yon, that as there are many adyantages, so there are also some peculiar dangers in your case; and of .these I shall only men* tion, first of all, — ^the tendency, of which you may pei^ haps be conscious, to take too readily for granted that you are religious, merely because you are a member of a religious family, and hare been from jova youth accustomed to religious obserrances, foigetting that religion is, with eyery soul of man, a personal matter, and that it has its seat in the heart; — secondly, the danger of your mistaking the natural and cpmmon fruits of a religious education for thorough oouTersion to Qod,-*-your knowledge, your amiable dispositions, your gentle manners, your correct habits, your atten« dance on ordinances, — all these and many more may^ be nothing else than ** the form of godliness while you are destitute of its power ; — and thirdly, the danger of your supposing, that because you know a great deal more than others, you hare no need of farther inquiry, and may giTO your thoughts to other studies, and your
866 IIXUiTBATITB OASES.
time to other pnnoits. These temptations are peculiarly incident to jroo, and while I warn jou against them^ I wooid point out a few symptoms hj which you ntay discorer the real state of 3rour heart. Are you oon« scions of a' sincere desire Godwards, — such a desire as leads you to pray for yourselves in secret, as well as to join with your families in prayer ? Do you, in your private^ and &milj, and public prayers^-^o you really seek after God, and offer up the desires of your heart to him ? Are you couTinced of sin, and have you discovered that the *^ heart is deceitful abore all things, and desperately wicked ?**--* and, under a sense of sin, are jfou seeking to be cleansed by the blood of Christ, and to be purified' by the grace of his Holy Spirit t If thus concerned for the salvation of your souls, you are seeking it in the way of God^ appointment, and making conscience of duty, then '* wait upon the Lord, and be of good courage, and he wiH strengthen your heart; wait, I say, upon the Lord." To jeu the apostie's exhortation may be ad- dressed, when he says to Timothy, *< Ck>ntinue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them, and tiiat from a child thou hast known the Holy Scriptures ;"— -con/tnutf, t. «., ** hold fast the bc^ning of your confidence,-r-be not turned away, from the hope of the Gospel, but continue in these things */' nay, *' meditate upon these things ; give thyself wholly to them, that thy profiting may appear to all." Paul deemed it necessary to address such exhortations to Timothj, his dearly beloved son, of whose un-
TIlfOVBY. 907
fcigbed ftitfa he had no doubt, and to whom he gare tiiat honourable testimony, <<Ye know the proof of him, that, as a son with the father, he hath serred with me in the Gospel." And if, notwithstanding, Paul be so urgent in exhorting him to flee youthful lasts, to aroid the snares and temptations of the world, to watdi oyer his own spirit, and to maintain a constant warfare with sin, — oh ! is not this an affecting proof that jou, too, require to be strengthened, and stirred np, and animated in the path of duty ? His exhorta- tion specially points to the careful and continued use of the meant rf grace ; and if these were needful for Timothy, how much more for you ?
But if there be any who have enjoyed the adyan- tages of a religious education, and who are yet unable to discover in themselves any of those hopeful symp- toms whidi I have described ; if thej cannot honestly say, that they have ever made the salvation of their souls a matter of personal concern ; that they have ever sought after God, either in the retirement of their closets, or in the season of domestic worship,^- or that they are now resting on Christ's atonement, and desirous of the Spirit's grace ; if, on the contrary, they begin to be conscious of a repugnance to the strict views of religion in which they were brought ap^.^of a disposition to cherish slighter thoughts of sin and to extenuate its guilt, or of a tendency to be weary of a religious life, and to long after greater licence and gaiety than their father's house affords ; if they are seldom or never found on their knees, or with dieir Bibles in their hand, and yet flatter them-
368 xLLUflrniATiYs oasss.
sqItos ihat there may be some easier road to heaTen than their feihers trod before them, — oh ! let me be- seech them, now, and before thej advance one step in that way which appears to them so attractiye, to pause, and choose such a course as they will be con- tent to lire and die in |[ and to ren^ember, while they make tiieir choice^ that heaven or hell. is inTolved initl
OCrnntBiKllll AT'FSKmXMT. M9
CHAPTER Vm.
CONVERSIONS AT PENTECOST.
ActsiL
Thb nature, method, and resnlts of true scriptural oonTersion may be iUnstrated bj the Btidking narra- tire Trhich is giTen of the events that ooeoxred at Jerusalem on the day of Pentecost These events were in many respects extraordinary; they were ao. companied with miraculous interposition^ they pro- duced a powerful impression on the public mind, and they resulted in the sudden and simultaneous ocmver* sion of many thousand souls ; yet, in other respectSy they conespond exactly with the usual methods of God's procedure in the conversion of individual sin- ners, and may be improved, as affording an instructive example of the great change which may be still wrought by the &ithful preaching of the Gospel, when it is applied by the t>ower of his Spirit
I. In regard to the previous state of the three thousand soi^ls who were converted on this occasion, there is reason to believe that they belonged to two distinct dasset^— the first including devout peisons
^
Sft nXUVnUTITB OAOM.
who were relig^cms according to the light whic|& they had preyioQsly enjoyed; and the second including, perhaps^ a still larger number of irreligious men who had rejected «nd persecuted the Saviour, and were chargeable with the guilt of instigating or consenting to his deatb# The distinction which I draw betwixt these two classes is founded on those parts of the narratiTe, on the one hand, which declare that among the assembled multitude there ^ were dwelling at Jerusalem, devout men, out of eyeiy nation under heayen ;" and on the other hand, on those parts of Peter's sermon in which he directly chaiges on those whom he addressed the guilt of the Lord's blood : — ^' Him being dehyered by the determinate counsel of God, ye haye taken, and by wicked hands have cmci- fied and shun,"-^'^ GK)d hath made that same Jesus, whom ye have crucified, both Lord and Christ." So that here we haye a variety qf charactert. Among the ^ deyout men" who were assembled at Jerusalem for the celebration of a great religious festival, there might be some intelligent and godly Jews or prose* lytes, who, like Cornelius, " feared God, and gave much alms to the people, and prayed to God alway ;" — some others, who, like the Ethiopian treasurer, were ignorant but sincere, — while perhaps there were not a few, who, like the devout women at Antiocb^ were filled with Jewish prejudices, and with an intolerant seal which might lead them to' take part in persecute ing Christ and his humble followers. And amdng the mixed multitude who listened to Petn-'s sermon, there were probably men of eveiy di£Gbrent shade of
ooMTBBflKniB AS mmoMx* 371
character, — some who had been aiptiTe agenti in the cradfixion of lihe Loid, — others who had been mere speotaton of it; and who, according to their serend habits of thought and feeling, were so differently affected* by the miraculous manifestation of the Spirit, that while some were impressed and affected by it, others treated it with mockery ahd scorn. How many belonging to each of these various classes were con- rerted, we hare no means of ascertaining ; but it is plain that not a few then underwent this great change who were chaigeable with the guilt of the^ Sayiour's blood: for when Peter pressed this chaige on their consciences, they **were pricked to the heart,'' — a dear proof that they were self-convicted and self* oondemned.
II. If we now consider the circumstances which accompanied, and the means which effected their con- version, we shall find that it is of considerable prac- tical importance to distinguish betwixt these two tilings, and to assign to each the place which properly belongs to it. The circumstances of this case were, in some respects, extraordinary and peculiar, and such as^have no paralld in the usual experience of the dunstian Chuxeh, and the means which contributed more or less directly to the result which is here re- corded, were some of them preparatory, others imme- diateand direct
This great awakening of souls was preceded by Jtfjfent and united prayer. This was an important preparatory meansy-^a means which, in accordance with the ftithfol promise of God, engaged almighty
393 iiiLqariiAtiTB oasbb.
pawer on ihe tide of the i^reaohen of the QpspeL The apostles had been commanded by the Lotd, im- mediately before hb ascension to glory, to wait at Jerusalem until they should receive the promise of the Father ; and when they retnmed to the dtj from Mount Oliyet, <<they went up into an upper room» where abode both^eter^ and James^ and John, and Andrew, Philip and Thomas, Bartholomew and Mat- thew, James the son of Alpheus, and Simon Zelotes, and Judas Ihe brother of James. - These all omtinued with one accord in prater and tuppiicatwny with the women, and Maiy t|ie mother of Jesus, and with his brethren." The number of the disciples at this time was about one hundred and twenty,-*these all continued to meet for prayer ; and so, ^ when the day of Penteqost was fully come, they were all with one accord in one place/' when the promise of the Father was suddenly fulfilled by an outpouring pf the H<^y Ghost
Mark here how prayer preceded the most remark* able awakening of souls that erer occurred in the Church ofGh)d; nay, how it stood connected with the miraculous gifts of the Spirit It was after fre- quent united prayer, and it was when they were again assembled for the eame purpose, that ^' they were all filled with the' Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.'* It is worthy of remark, too, that the Lord had giyen them an express premise^ which left no doidbt as to the communication of the Spirit's gifts ; for not only had he said, before his cnicifixi<m, ^* I will pray the
cN>immioia at fenibocmt. 373
Eadier, and h^ AbH giro you another Ccmifbiter, ihat he may abide mth jou for ever, eyen the Spirit of tmihi" but again* after his ~ resnirection from the dead, and immediatelj before his ascension tp gloiy, he said, *« Behold I send the promise of mj Father npon 7oa^ bat tarry ye in the c^ty of Jerusalem, until ye be endued with power from on high." ** And being assembled together with them, lie commanded them that they should not depaH froni Jerusalem, but wait for the promise of the Father, which, saith he^ ye haye heard of me." "' Ye shall reoeiye power^ after that the Holy Ghoet is come upon you: and ye shall be T^tnesses unto me, both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the earth." The Lord's promise, then, was express; but his promise did not supersede dieir prayer; on die contrary, the former was the ground and reason of the latter, according to the saying of the prophet, *< I the Lord haye spoken it, and I will do it Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them."
Ghreat things are still promised in answer to beliey- ing prayer. For not only Iiaye we the general pro-^ mise, '* Ask, and ye shall receiye; seek and ye shall find; knock, and it shall be opened unto you," — but specially, in regard to the Holy Spirit, we haye that precious assurance, ^ If ye, being eyil, know how to giye good gifts unto your children, how much more will your Father in heayen giye the Holy Spirit to them that ask him." And a peculiar blessbg is an- nexed to untied social prayer; for ** I say unto you.
874 xLLumnuTiTB oassi.
ihat if two of joa sh^ agi^Be on earth ai toudiing any thing that thej «hall~ask, it shall be done for them of mj Father which is in hearen. For where two or three are gathered together in mj name, there am I in the midst of them." Let these gracious promises be an encomagement to fervent, perseYering prayer ; and let usy with holy importunity^ nerer hold our peace day nor night. '^ Ye that make mention of the Lord, keep not silence, and giye him no rest, till he establish, and till he make Jerusalem a praise m the earth."
In answer to belioTing prayer, the primitire disci* pies receired th)e miracuious gifts of the Holy Spirit, which were also a preparatory means in leading to the great work of conrersion which was soon after- wards accomplished. These gifts were, in yarious respects, fitted to prepare the way for that glorious work. They served at onoe to strengthen the £iith of the disdples, as they were a manifest fulfilment of the Lord's word of promise, — to qualify them for de- claring the €h)spel message to men of various nations then assembled at Jerusalem, as they conferred a power of speaking to them in their own languages,— and to afford ample evidence to others of God's interposi- tioB, as they were, in their own nature, clfarlv am^ undeniably miraculous^ We have already seci that the gift of the Holy Spirit was the crowning evidencik of the divine mission of the Saviour: it was purposely reserved, and expressly promised, as the divinely ap pointed proof of his ascension and exaltation to the right hand of God, — of the acceptance of his finished
ooiTfSBiioHB AT mttmoon. S75
work,— and of its tiSusacy in procuring those gifts for men whkh he died to purchase, and waj9 exalted to bestow. And we maj well admire the wisdom of Qod in providing this crowning proof of the divine mission of the Saviour, and manifesting it at that par« ticalar time. For not only did it strengthen the &ith of the apostles, and qualify them for declaring the Gospel in various languages^^'-^hut being sent during one of the great annual festivals of the Jews, it made known the truth, and its divine evidence, to multi- tudes who were then collected at Jerusalem, and who, on their return to their respective homes, carried with them the seed of the Word, and scattered it eveiy v?here throughout the world ; for there were among them '* Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Ca{^- doda, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the Parts of Libya, about Cyrene, and strangers of Rome, Jews, and Proselytes^ Cretes and Arabians."
Such were the preparaUny means which led to the great work of conversion' on the day of Pentecost ;*— united social prayer on the part of the disciples or Church of Christ, and a miraculous effusion of the Holy Ghost in the gift of tongues.
But you will carefully observe, that the conversions
• I take for gisntcd that the vrordt are to be uodentood in thdr natural •lid obvious meaning. Dn Nkahokr 6t Berlin het attempted to ihow, at U appears to me. without sueocas, that the apostles dkl not speak in other languages than their own* but spoke in their own language with such ccs. taey and power that othen could understand them.— Ncancl<f « Htdorp 4/Un Flr$t Plmktinp ^ftk$ ChrMtan Ckurek, toUi. p. IX
376 iLLuaiBATiTB^uan.
wliich are hen reooided are not ascribed aoldj, or eyen chiefl j, to the miraenloiu and ertraoidinaiy dr* cumstanoes b j which they were preceded ; otherwise^ ihej would aflfoxd no ground to expect similar conver- sions in these modem times, when the gift of tongues has ceased. The miraculous dispensation of the' Spirit was a powerfcd prepaiutorj means ; but the direct and immediate means of conyersion in this, as in «yeiy other case, was the preaching of Gospel truth, applied to the heart and conscience by the Hoij Ghost. The gift of tongues served an important purpose in prepar- ing the way for the free proclamation of ihe Gospel on the part of the apostles, and for the beHeying recep* tion of it on the part of the people ; for it enabled the apostles to speak, and the people to hear^ the Gospel in yarious languages, so as ^t it could be dearlj understood, and intelligentiy belieyed. It was fitted also to excite their interest, and to awaken their at- tention to the Gospel message, inasmuch as the gift of tongues eyinced the miraculous interpoation of God ; and it afforded sufficient eyidence to authenticate the truth, and to establish the diyine commission of the aposdes ;-r-but farther than this it went not: it was not of itself the means of conyerting the soul : that change could then be wrought by no other means than those which are still effectual for the same end, — ^I mean the truths of the Gospel, applied with power by the Spirit of God. You will observe, that no con- yersion followed immediately on the miraculous gift of tongues. The effect of that wonderful manifestation was, that all wondered, some doubted, others mocked ;
OOM TEBflONa AT FBNTBOOST. 877
—bat none wen oonyertod tUl the glorious Gospel was pioelaimed.
There were, in laot, three suocessiTe stages in the experienoe of those who were oonrerted on the daj of Benteoost ; and as manj distinct results of the yarioos means which were brought to bear upon thenu First of all, before any discourse was addressed te them, the whole multitude were called to witness the mira" cHbm^giftof Umguess and this produced, as its ap- propriate effoct» in some, a sense of awe and wondor; and) in others* modccry and scorn : it set the minds of both dnsBoo to work,— but the one in the. waj of anxious inquiry, the other in the way of sceptical ez« planation ; — for the immediate result of this miracu- lous dispensation is described, when it is said« *^ And they were all amazed, and were in doubt, saying one to another, What meaneth* this? Others, mocking, said. These men are full of new wine.'' They were not couTerted-^they were not cYcn conmced by the miracle ; but their attention was arrested by means of it.
Then followed, secondly, a work rf convieihth wliich was wrought by the first part of Peter's sermon, in "vriiich he established, l^ inoontroyertible proof, the great truth, that Jesus is the Christ ; and this effect is described, when it is said, ^' Now, when they heard this they were pricked in their heart, and said unto Peter and the rest of the apostles, Men and brethren, what shall we do T Here we see the gift of the Spirit, considered as the fruit and manifestation of Christ's exaltation to |^ory, produciag in the minds of unbe*
Bb
S78 ntUflTBAnTE OjUES;
lieren a deep oonyiction of rin; aoeordiiig to kis own iiitimation to the apostles — ** When he is oome, he will reproTe or conTince the world of sin " — ** of sin, because thej belieye not on me.'* Still their conver- sion Was not complete— -they were as yet only under- going the preparatoxy discipline of oonriction, and im- bued with a spirit of thonghtful inqniiy; but then followed.
Thirdly, the mark of real amverskm^ by which they were enabled and persuaded to embrace Christ for salvation ; and which was effected, instrumentallyy by the second part of Fetex^s address, in which he de- clared the Gospel message, and exhorted them to dose with it, hj the gracious assurance» that guilty as they were, they were welcome to come to Christ for life. '*Then sidd Peter unto them. Repent and be baptised ereiy one of you, for the remission of sins, and ye shall receiye the ffit of the Holy Ghost ; f6r the pro- mise is unto you and to your children; and to all that are afar off, e?en as many as the Lord our God shall call." So that, on the day of Pentecost, it was the Gospel chiefly, and not the miracle, which led to the great work of conyersion, by which three thousand souls were add^ to the Church of sucn as should be sayed.
The direct means, then, of this great work of con- version, was Peter's sermon^ in which he unfolded the Gospel message, and pressed it home on their hearts and consciences, with demonstration of the Spirit and power.
Let us briefly consider the 8C(^ and substance of this
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lemarkible disooune. It divides itself into two parts. In the first, Peter does not disdain to remove a pre- judice from the minds of his hearers which might have disinclined them, to receive the message he was ahout -to deliver ; and^ accordingly, he begins bj re- ferring calmly to the accusation which ** mockers'* had raised against the apostles» as if thej were intoxi- cated or unduly excited. He then refers to a passage in the prophecy of Joel, which predicted an outpour- ing of the Spirit of God, in virtue of which many should prophesy before '^ the great and notable day of the Lord ;** and represents the events which they now witnessed as the visible fulfilment of that predic- tion. He proceeds fearlessly to preach Christ cruci^ ^xd; he declares that Jesus of Nazareth was -a man approved of God among them, by miracles, and wondersi,, and signs, which God did by him in the midst of them — appealing to their own knowledge, as affording ample confirmation of his testimony ; he thou chaiges home upon them the guilt of having taken, and by wicked hands crucified and slain biQi--*Appeal- ing to their ovm consciences^ as sufficient to convict them of this flagrant sin ; he then 4^1a'es his resur- rection firom the dead, both as predicted by the Psal- mist, and as testified by the apostles, who were all . witnesses that God had raised him up ; and, finally, he declares his eJtaUation by the right hand of Grod,— not his ascension merely, but his glorification, in token of God's acceptance, and in preparation for his great reward,-^for he represents the gift of the Holy Ghost as having been received from the Father, as a pledge
380 ILLUSTBATITB <JAȣS.
of his approbatioii, and as haring been dispensed by the Son, in the exercise of his royal power as a Prince and Savioor ; a gift which made it manifest, that He who once hung on the cross, was now seated bn the throne ; and that he occupied that throne by yirtue of ^t^ authority who said to him, " Sit thou on my right hand, until I make thy foes thy footstool." Thus Peter narrates the leading fticts of the Lord's personal history : beginning at Nazareth, he traces him through his public ministry to the cross, — ^from the cross to the gtatet — and from the grave to the throne of heayen ; and the one purport and design of the whole of his discourse, is just to establish, on the ground of its proper eridence, and to impress on their minds, that one great, but simple truth, which is stated in the 36th verse, as tilie sum and substance of his present testi- mony — ^' Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.** The great object of the first part of Peter^s discourse, then, was to show that *^ JesUs is the Christ;" in other words, that the same Jesus who was bom at Bethlehem, brought up in Nazareth, and was cruci* fied on CedTary, was the Messiah who had been pro- mised to the fathers ; and that he was, as his name imports, God's anointed One *, his anointed Prophet, to declare his mind and will ; his anointed. Priest, to make reconciliation for the people ; and his anointed Lord and King, whom they -were bound to obey. This one truth, if established, was sufficient to demon- state their guilt in having cmcified the Lord of gloiy,
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and to change all the Yiewt and feeling! wiik wUeh the J had heretofore regarded him ; for if JesuB was the Christ, then they had heen guilty of rehellion against Qod when thej put him to death ! and how could thej he safe, if He were now on the throne ?
The immediate effect that was produced on their minds b j the first part of Peter's sermon, was a oon- Tiction of their guiU and danger--^ conTiction which is here described as deeply pamful >ancb penetrating, when it is said, '* Thej were pricked in their hearts f* and^4mder die influence of this conyiction^ they nttered that smous question, ^ Men and brethren, what aball we do V* They might hare begrun to think that all was over with them— that thor case was utterly hopeless— that haTing crucified the Lord of glory, there remained nothing for theui '* but a certain fearful looking fior of judgment, and fiery indignation ^ theic language bespeaks bewilderment, if not despair : they speak at men who know not to what hand to turn themselTefl, or what they could do.-«But, oh! mark the fireeness of the Gospel: haying thus prepared them to recdre the gncious message: haying estiJ>liBhed the fact that Jesua is the Chriat of God, and thereby awakened a sense of guilt and danger, and prompted a spirit of earnest inquiry, — ^Peter at once, and without any qualification or resenre, unfi>lds the glad tidings of a full and fitee aalyation: he excepts none— he excludes none; he exhorts all-^he encourages all ; for this is the glorious message which he was commissioned to deliyer— « ** Repent and be baptist eyery one of you in the name of Jesus Christ for the remission of sins, and
889 ILLnSTBATITB OAflBS.
ye ahall reoeiye ike gift of the Holj Glioflt. For like promise is 4into you, and to your children^ and to all that are afar o£F^ eren as many as the Lord our God shall call."
This ia emphatically the Gospel — the Goepel in all its fulness and in all its freeness. > It proceeds on a sap- position of their gailt and danger^ and addresses them as sinners, hut, at the same time, and to these same sinners, it proclaims the remission of sins ; nay, the remission of sins through that Teiy hlood hy which their hands were stained, and which now lay heavy on their consciences. They are exhorted to be bap- tizedy in token of their being washed by that blood which might seem, like the blood of Abel^ to call for Heaven's vengeance against them; but this was "the blood of sprinkling, which speaketh better tthings than the blood of Abel," and here God, instead of saying, ** What hast thou done ? the voice of thy bro- ther's blood crieth unto me from the ground/'— com- missions his ministering servant to preach that very Mood for the remission of sins ! True, it was their sin, that they had shed thi^ blood ; and Peter chaiges them with it, when he says, ^ Him being delivered by the determinate counsel and foreknowledge of God, ye hav^ taken, and by nicked hands have crucified and slain ;" — but, mark, it was the very blood which they had sinfully shed, whereby tiiey were to obtain the remission of that and of eveiy other sin,— for this '* was the blood of the New Testament shed for many, for the remission of sins." It was their sin that they cnicified the Lord ; yet his crucifixion was the means
COM TBBS101I8 AT PXMTaOOST. 383
of iheir saltatiaiu And the same trutli is applicable to ounelres ; for be it remembered, o^ guilt was the real cause of the Sayiour's sufferings, — our sins were the nails which suspended him to the accursed tree : he who knew no sin was made sin for us ; he was wounded for our transgressions, he was bruised for our iniquities ; and as without the shedding of blood there could be no remission, so by the blood of Jesus the sins which caused his death are freelj fbrgiren ; for now ill consequence of that stupendous atonement, God can be the just God and yet the Saviour ; the sin has been expiated, and the sinner may be saved. This is the Gospel message ; and it was the will of Him who died on the cross '* that repentance and re- mission of sins should be preached in his name among all nations, beginning at Jerusalem."
The sum and substance of the Gospel is repentance and renussioa of sins, — ^remission of sins through the name of Jems; and the perfect freeness of it is beautifully illustrated by the nairafiye of what occur- red on the day of Pentecost, viewed in connection with our Lord's command* that this doctrine should be preached among all nations, beginning at Jeru- salem.— Beginning at Jerusalem! — the city of his murderers — the same city whose streets had but re- cently resounded with the cry, ^' Crucify him ! crucify him 1"— the city that had called forth his tears, when he wept over it, and said, '* O Jerusalem^ Jerusalem, thou that killest the prophets, and stonest them that are sent unto theci how often would I have gathered thy children as a hen gathereth her chickens under
^
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her wings, bat je would not," — '* Oh I that thoii hadst known, even thoa, in this thj day, the things which belong to thj peace, but now they are hid from thine eyes,** — the dty, which besides being washed with his tears, was now. stained by his blood, — that same ci^, guiltyi devoted as it was, was yet to receive the first announcment of the remission of sins, and the Lord's command was fulfilled on the day of Pentecost, when Peter ireely proclaimed repentan<^ and the remission of sins even to the vety men whom he charged as the murderers of his Lord. To them, without exception and without reserve, he proclaimed a full and free salvation ; and in this one fiict, we have a conclusive proof of the perfect freeness of the Gospel, — for where IS the man now under the Christian ministry whose case is worse than that of the thousands who then received the joyful sound ? Viewing it in this light, John Bunyan, the able author of the ^ Pilgrim's Pn>* gress," makes a felicitous and powerful application of this part of the Gospel narrative, to remove all the doubts and scruples of those who think themselves too guilty to be saved, or who do not sufficiently under- stand the perfect freeness of this salvation. He sup- poses one of those whom Peter addressed, exclaiming, But I was one of those whp plotted to take away his life: is there hope for me? Another, But I was one of those who bare fidse witness against him : is there grace for me ? A third, But I was one of those that cried out, ** Crucify him ! crucify him !" can there be hope for me ? A fourth, But I was one of those that did spit in his Seuse, when he stood before his aocosers^
O0MTBB8I0NB AT PEMTBOOST. 385
«nd I mocked him when in anguish he hong bleeding on the tree : is there hope for me ? A fifth* But I was one who gaye him rinegar to drink : is there hope for me ? And when, in reply, Peter proclaims, '^ Kepent and be baptized evert one op you for the remis- sion of sins, and je shaU receiye the Holy Ghost ; for the promise is unto yon and to your children," — Bnn- yan thus applies it to the conscience of eyeiy sinner : ^* Wherefore, sinner, be ruled by me in this matter ; feign not thyself another man, if thou hast been a vile sinner. Go in thine own colours to Jesus Christ. Put thyself amongst the most vile, and let him alone, to put thee among the children. Thou art, as it were, called by name, to come for mercy. Thou man of Jerusa- lem, hearken to the call," — say, ** Stand aside, devil, Christ calk me. Stand away, unbelief ! Christ calls me. Stand away, all my discouraging s^prehensions, for my Sariour calls me to receive mercy." " Christ, as he sits on the throne of grace, pointeth over the heads of thousands directly to such a man, and says, Come, — ^erefore, since he says come, let the angels make a lane, and all men make room, that the Jeru- salem sinner may come to Christ for mercy !*'
But while the free remission of sins through the blood of Christ was the salvation which Peter pro* claimed, it was a salvation which stood connected with an entire change of mind and heart ; and hence the offer of a fiee forgiveness is combined vrith an exhortation to ^^ Repent and be baptized." Repentance means properly a change qfmindy — and implies faith in the truth which they had formerly rejected, but
S80 nuivntATiTB oAaos.
which they were now called to receiye; soirow for Iheir fiui in craeifying the Lord of gloiji and a cheer- fid surrender of themselres to his anthority, now that thej were conrinoed of his exaltation. It might iseem to he an nnreasonahle thing in Peter to call npon them to repent, when this implied so great a change of mind and heart — a change so hr surpassing the power of unaided nature. Was it not .written, that ^^ The carnal mind is enmity against God,'^> — that *' The natural man rec^yeth not the things of the Spirit of God, for thej are foolishness to him ; neither can he know them, because they are spiritually dis- cemed^"'— and ^ That no man 4»n call Jesus, Lord, but by the Holy Ghost f* And what was there in. his words that could overcome that enmity, or cure this blindness, or impart power to repent and beliere? Peter was not deterred by any consideration of tiiis kind : he preached boldly, *^ Repent and be baptised,'* and afterwards, ** Repent and be converted," simply because he knew that his word, weak in itself, might be made mighty through God to the pulling down of strongholds. For while such was die snbstanee of Peter's sermon, which was the instrumental means of the great work of conyersion on the day of Pentecost, it must never be forgotten, that the truth thus declared was rendered effectual by the accompanying grace of the Holy Spirit. I speak not at present of the gift of tongues, or of any other of the miraculous manifefl- tations of the Spirit's power ; but of his inward grac^ exerted on the minds, the consciences, and the hearts of the hearers^ whereby ^' their eyes were opened* awl
€X>inrER8I0K8 AT PERTBCO0T. 387
thef were turned firom darkness to light, and from the power of Satan unto Qod*' It n true that Peter was an inspired apostle; it is also tme that the Gospel which he preached was in ereiy respect suited as an instrument for effecting the conrersion of souls; naj, it is equally tme that his words were accompanied with such a manifest interposition of dirine power, as was plainly miraculous; hut all this would not have aocomplifidied the work, had the inward, enlight- ening, and regenerating grace of the Spirit' heen with- held. It is the solemn testimony of another apostle, himself an inspired man, and endowed with the gift of tongues and the power of working mirades^ that '' Paul may plant, and ApoUos water ; hut Qod giveth the increase. Who then is Paul, and who is Apollos^ hut ministers hy whom ye helieved, as God gare to erery man/' If any helicTed, it was hecause ^ it was given to them on the hehalf of Christ to heliere on his name," for *' iaith is the gift of Qod ;" and if any repented^ it was hecause their hearts were softened and changed hy Him who is ** exalted as a Prince and Saviour, to give repentance and the remission of sins/* There are two veiy different operations of the Spirit of Crod which are distinctly mentioned in the New Testament,^ the one external, the other internal, — the one temporary, the other permanent, — ^the one peculiar to a few^ the other common to all in eveiy age who are savingly converted to CK)d. The first consists in those gifts of prophecy, or tongues, or miracles, which were the appropriate evidences of God's inteiposition, but which were not in themselves
388 IIXUBTRATiyB CABfil,
ather the sore means or the inTiiriable syiaptomfl of flalyation ; the second consists in those inward graces of £euUi, repentance, love, peace, and joy, which oon- stitate the elements of a new spiritual life in die sool. It follows that there must hare been on the day of Pentecost another operation of the Holy Qhost, be- sides the niiraculous gift of tongrnes— even a direct operation on the soul of CTery conyert, applying the truth with power to his heart and consdenoe, sub- duing his will, and bringing him into captiTity to the obedience of Christ. The effect of the miraculous dispensation corresponded with the impression which is now produced on the publio mind by the reading of the Scriptures : many are impressed and half con- Tinced, who are not sayingly converted ; and in both cases an internal foork of the Spirit is essentially necessary to give efficacy to his outward teaching by the Word, or his outward testimony by miracles and ngns. Thousands probably left the streets of Jeru* salem on that memorable occasion, awestruck and astonished by what they had seen and heard, but still unoonyinced and unconyerted; and the three thou- sand who believed, were enabled and persuaded to do so by the effectual grace of the Spirit of Gbd. So is it at the present time. We still live under a dispen- sation which is emphatically called the '* ministration of the Spirit;" and although his visible testimony by signs and miracles is no longer vouchsafed, we have in our hand his written testimony—- even the Word, which is the Spirit's witness to Christ; but that Word, although replete with proofs of the Spirif s teaching.
OONTRBfllONB AT PBNTBOO0T. 389
not ami for onr oonyeraion any more than ihe gift of tongues availed on the day of Pentecost for the oonyersion of all who witnessed it, unless it be accom- panied with that inward and efiectnal operation by whidx the three thonsand were added to the Chnrch of the living God. But this enlightening, oonvineing^ and sanctifying grace of the Spirit, is the permanent privilege of the Christian CShurch ; and ^ while mirada have ceased and tongraes have faikd^" we are still privileged to expect that ^ Gk>d will give the Spirit to them diat ask lum ;** and sorely the Woid, now com- pleted, and the Spirit, always promised, may yet ac- complish as great a work in the experience of modem believers, as was wrooght on the day of Pentecost by the first preaching of die Gospel in the streets of Jerosalem.
III. We now proceed to consider the result of tins great work, as it is described in the short but significant account which is here given of the numbers who were converted, and the subsequent life and con- duct of the converts.
In regard to the numbers who were converted on this memorable occasion^ it is said, *^ Then they that gladly received the Word were baptized; and the same day there were added unto them about three thousand souls.** Here is a remarkable and precious proof of the eflEtcacy of the Gospel ministry when it is accompanied with the grace of the Spirit, — ^three thousand souls converted suddenly by one sermon, and that, too, from amongst a multitude who were chaigeable with cmcifying the Lord of glory, and in
990 nximnuTiYB cambb.
acity wbich was alreedj doomed to rightoovs deatnuv tion I There is much in this wonderfbl eyent that is fitted to encourage the hope and to animate the seal of the Christian Church, in prosecuting the aiduoos, and, with reference to mere human power^ the im- practicable work of the world's conyersion ; for here we see how soon and how suddenly the most yirulent opposition may be disarmed, and the most sceptical indifference broken up b j the exercise of that dirine power w^iich can change the hearts of men, and con- vert the boldest gainsayers into humble disciples^ — the fiercest enemies into the most devoted Mends of the Gospel. That divine power still exists, and will be put forth for the conviction of the world and the in- crease and edification of the Church, in answer to believing prayer ; and this is the sheet-anchor of our hope — ^the sole ground of our confident expectation, that sooner or later the whole earth shall be full of the knowledge of the Lord, and that all the kingdoms of the world shall become the kingdom of our God and of his Christ The conversion of three thousand souls by one sermon, on the day of Pentecost, is only an example of what may yet be accomplished by the preaching of the Gospel, when *^ a nation may be bom in a day ;" and the suddenness and magnitude of that worky accomplished as it was in circumstances so un- lavouiable, and on subjects so unpromising, should rebuke the incredulity with which we are too apt to regard any general awakening or remaricable revival amongst ourselves. Periiaps it may be thought that we are not entitled
ooifTBBSioits At PBttraoon.
398 XLLUEnrRATIYB OASES.
sometimes caUing individuals singlj, and adding them one by one to the fellowship of the Church, as in the case of Lydia, and Paul, and the gaoler at Philippi ; and at other times avrakening a multitude at once> as in the case of the three thousand on the day of Pentecost, — it is not unreasonable to expect that there may be a similar diversity in the mode of his operation in modon times, and that, if he be pleased ordinarily to bless a stated ministiy for, the gradual gathering in of his sheep, he may occasionally, when it seems meet to his infinite wisd<Hn, effect ti more sndden and general awakening.
The sudden and simultaneous conrersion of many souls, and the daily and gradual increase of the Church by successive single additions to their num- ber, are both mentioned in the narrative ; for after re- cojrding the conversion of the three thousand, it is sAid« '^ And the Lord added unto the Church daify such as should be saved."
But in considering the retuli of this memorable work of grace, we must take into view not merely the numbers who were converted, but also the subsequent life and habits of the converts. They underwent a complete and permanent change of mind and heart,-^ a change so great that they might well be called '^ new creatures, in whom old things had passed away, and aH things had become new ;" for, in the short but comprehensive narrative before us, several expressions occur which will be found, when considered atten- tirely, to exhibit a beautiful exemplification of the nature and maghitude of that change, and the peace-
oomrBiusxoKS at pbntboost. 303
able Aruits of righteonsness wUch inTariablj ipxiDg noin it*
. Their change properly consisted in their belieying " the tmth as it is in Jesus ;" for it is sud, that after Peter's sermon^ " They that gladly received his word were baptised,"—- clearly intimating, that faith in the diTine testimony concerning Christ was the turning point of their. conversion, and their qualification for being recognised and admitted as members of the Qiristian Church. Formerly they were unbelieyers — ^they had rejected, condemned, and crucified the Lord of gloiy ; because, through blind ignorance, and inveterate prejudice^ they refused to receive him as '* the Messiah that had been promised to the fathers," and therefore concluded, that as a deceiver of the people he was " worthy of death ;" but now, convinced by the apostle's testimony, and the concurrent attes- tation of God in the miraculous gift of tongues, — ^they believed that the ** same Jesus whom they had cru- cified was both Lord and Christ," and^ instructed in the gracious message which he had commissioned his apostles to proclaim, even the message of " repentance and remission of sin," they gladly received it as the veiy Qospel of their salvation, and glad tidings of great joy, — ^thereby evincing their deep conviction of sin and danger, and, at the same time, their self-application of the Gospel, as a message sent from God unto them. And by this simple faith they entered on a new spirit tual state, for " whoso believeth that Jesus is the Christ," and aChrist to him, <<i8 bom of God."
But this faith was productive of much firnit ; it was
0 0
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not the inert specolatire &ith of which the apostle James speaks when he says, " It is dead being alone," nor was their gladness in receiring the word like the evanescent excitement of those '* who hear the word, and anon with joj receive it, hut have no root in themselves, and dure only for a while." On the con- trary, the good seed of the word, weU rooted in their hearts, sprung up and produced fruit in their lives ; for they " continued steadfastly in the apostles' doc- trine and fellowship, and in breaking of bread, and in prayers," — " and continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people."
The cofUinuance of their religious impressions, the constancy of their profession, and their perseverance and advancement in the Christian course, are here specially mentioned, along with their diligent use of all the means of grace, as marks of the genuine nature of that change which they had so suddenly expe- rienced I and this should be seriously considered by all, but especially by those who are conscious of having been occasionally impressed by divine truth, and who may be able to remember some seasons when they were deeply affected by it, while, notwithstending, there is no evidence of a permanent change, and no symptom of growing advancement. Of the three classes of unproductive hearers mentioned by our Lord himself, two are represented as experiencing some transitory and evanescent, change of feeling ; for
eONTBBfllONB AT PBNTBOOeT. 985
^ he that received the seed into stony. phoeSy" is re^ presented as '* hearing the word, and anon with joy receiving it ; hut having no root in himself, he duretb for a while ; and when tribulation or perse* cution axiseth because of the word, hy and by he is offended/* And he also that received- seed among the thorns, is represented as <* hearing the word ; bat the cares of this world, and the deceitfulness of riches, dioke the word, and he becometh nnfroitfol." Oe* casional impressions, and transitory emotions, are not enough ; many have perished in their sins who were often and deeply impressed^ and the Lord himself has forewarned us that he, and he only, "thatendurethto the end shall be saved." This is the first feature of genuine conversioil which is here represented to us, — I mean the permanent and abiding power of religious principle in the heart.
Another feature of their case is the public prolies* sion which they made of their faith in Christ, and obedience to him, by submitting to be baptized in his name' This profession they made in Tetj trying cir* cumstances ; for not only did their baptism amount to a confession that the e^ame Jesus whom they had cru- cified as a malefiustor, was indeed the Lord of glory ; and a virtual acknowledgment of their own guilt, and the guilt of their rulers in condemning him to death ; but it pledged*them to the maintenance and defence of his cause in a city where there were many scof- fers, and at a time when they had reason to ap* prehend the most bitter opposition and trial. Yet in the very streets of Jerusalem which had resounded
896 ILLUSTRATIYB CASR8.
with the fearful cry, Cnicify him^ cnicify him ! a crj which their voices had helped to raise, tbey now con- sent to he puhlidy haptized in his name ; and this con- sideration also deserves to be seriously weighed by those who are prevented by shame or fear from avouching Christ as their Lord, along with his own solemn decla- ration, '^ Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he oometh in the glory of his Father with £is holy angels.**
Another interesting feature (^ their character, is their steady desire for instruction, and their regular attendance on ordinances. In the case of young con- verts, especiaUy when their conversion has been sud- denly effected, and accompanied' with remarkable manifestations of divine power, there has sometimes been observed a presumptuous neglect of the ordinary means of grace, and a disrelish for the tsommon exer* cises of Christian worship ; and this, whether it pro- ceeds from undue excitement, or from spiritual pride* is ulike injurious to their own peace, and to the com- fort of their fellow-disciples. How different the spirit and conduct of the primitive disciples, converted as they had been by the preaching of inspired aposUes, and in circumstances which evinced the signal interposi- tion of God ; — they neither felt as if they had no more need of instruction, nor as if they were independent of the common ordinances of the Church : ** They con- tinued steadfastly in theaposUes' doctrine and fellow- sbip, and in breaking of bread, and in prayers," — uniting with all who professed the same.fidth, and
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iharing with ihem in the usual exercises by tfbich the glory of Ood was promoted, and the edification of the Church advanced. They continued <*in the apostlea' doctrine/' listening to their instructions, and adhering to the fidth as it was taught by them, — and ^' in the apostles' fellowship/* not separating themselTes, but presorring the unity of the Spirit in the bond of peace, — ^in breaking of biead, uniting with their felloi^- disciples in the celebration of the Lord's Supper, — and in the secret and social exercise of prayer and praise. Another interesting feature of their case, is the spirit of brotherly lore and mutual charity which then pre- Tailed in the Church at Jerusalem. Faith worketh by loyOy-^loTe being the sum of God's law, and the substance of all acceptable obedience. And most beautifully is the operation of fiuth, in producing a spirit of love, exemplified in the case beforo us. It is said, ** And all that belieTed were together, and had all things common, and sold their possessions and goods, and parted them to all men, as oTciy man had need." There was no law to this effect : it was the spontaneous firuit of their lore to Christ, and to each other, — ^prompted probably by the consideration, that many among them were strangers at Jerusalem, and needed the accommodations and supplies which th^ wealthier brethren could afford. The apostles neyer sought to abrogate the right of property, or to incul- cate the duty of having all things in common, as has sometimes been supposed, imd more recently main- tained, by a chus of men calling themsdves SoaiaHsts, who maintain that the three cardinal erils of sodetyi
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in modem times, are— die belief in a Qod, die inatiia- tion of maniage^ and tbe light of priTate property ; and who propose to abolish and sweep them all away, in order to introduce a new social — a new moral world, in which religion shall be exchanged for Atheism, and marriage for indiscriminate licence, md all peisonal rights for a community of goods. These horrible prin- ciples— ^iast spreading, we fear, amongst the n^ected and uneducated poor, and undermining the foundations of our oldest and most revered institutions — are so flag^ rantly opposed to die truths of the Bible> diat so long as the Bible is believed, they must be repudiated and condemned. But, anxious to avail themselves of any seeming support which they may draw from the sacred volume, some have not hesitated to represent that part of their system, which consists in the abolition of pri- vate property, and the institution of a community of goods, as being exemplified in the case of the primi- tive Christians, who, after the day of Pentecost, ^ had all things common, and sold their possessions and goods, and parted them to all men, as ev^ man had need." But that the apostles did not mean to abro* gate the rights of property, is clear, from its being expressly said, that they sold their goods, thereby con- veying to others the right which they had previously possessed ; and diat they were not constrained by any imperative rule to part with them even for this pur- pose, appears from the case of Ananias and Sapphira, to whom Peter said, " Why hath Satan filled thine heart to lie to the Holy Qhost, and to keep back part of the price of the Land ? Whiles it remained, was it not thine
OOHTRBSIONS AT PBMTBOOST. 909
oiwn ? and afttr it was sold, Was it not in thine own power ^'— ^^rl J intimating^ that there was no sach oonunnnitj of goods among them as is now contended fw, and no constraint on the exercise of their charity* But this only shows the more clearly the feryour and the strength of that disinterested love which prompted them, of their own accord, to sacrifice their weahh for the support and comfort of their poorer brethren, and exhibits to ns a beautiful example of self-denying cba« rity, which it were well for nsto imitate ; so that now as then, the world might be constrained to say, ''Be« hold these Christians, how they love one another 1" But why was there so much loye in. the infant Church at Jerusalem ? Our Lord exphuns the reason, when speaking of the ^' woman that was a sinner from the city, who stood at his feet behind him weepings and began to wash his feet with tears, and did wipe them with tiie hair of her head, and kissed his feet, and anointed them with ointment," he said» '^ Her sins, which were many, are fexgiyen her, for she loyed much ; but to whom little is foigiven, the same loTeth little.'' The three thousand who were converted on the day of Pentecost were chaigeable with the great sin of crucifying the Son of €M : they had much for- given them ; and, according to the principle explained by the Lord, they loved much : there being no such instance of human lore recorded in the whole Bible as that of the Church at Jeru8alem,which was composed of men stained with the blood of Jesus, and by that same blood washed fix>m their sins !
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Another ieatore in tjieir case "was, the conristency of their conduct and the beauty of tiieir example, which produced a deep impression on the public mind, and one that was, in nO small degree, favourable to die cause of the Cfospel. ^* And thej, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat widi gladness and singleness of heart, praising Gbd, and having favour with all the people. And the Lord added to the Church daily such as should be saved." We are' here taught to consider their consistent, and cheerful, and devoted conduct; as a means of eonciliating the favour of the people, and promoting the success of the Gospel itself; and their mvtual concord and ha{^y fel- lowship together, are spedaBy noticed as conducive to this effect Oh t would to €k>d that we enjoyed the same concord, and were imbued with the same spirit; and that all the sincere disciples of Christ could live together in unity; then might we hope that our ^th and love, and catholic union, would produce a favour- able impression on tiie public mind; — ^not that the World's enmity would be destroyed; for, notwithstand- ing the favour with which the primitive Church was, for a time, regarded, that enmity soon broke out in open persecution, and it is impossible to conciliate the world, until the world is itself converted : but the ab- sence of all strife and divisions, and the prevalence of love and peace in the Church itself, would give it a favourable opportunity of durecting its whole energies to the conversion of the world ; whUe the exhibition
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of all Chrifltiaii graces on the part of Chrisf s people woald make its own Impression on the mind of eyeiy spectator, — for thus it was at the first: ''fear came upon eyeiy soul ;" and *' they had fiiTomr with all the people;" << and ihe Lord added to the CSmrch sach asshoold be saTed."
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CHAPTER IX.
REVIVALS.
Acts xzi. 21.
Thb greatest work that is going on in the worlds is that of the oonyersion of sumeni, and the edification of saints.
Sometimes this work proceeds slowlj and silently under the stated ministry of the Word ; one after an- other heing secretly impressed with the power of divine truth, and taken under the teaching of God's Spirit, and << built up in fiedth, and holiness, and comfort unto eternal life." At other times, it is accomplished in a more extraordinaiy and remarkable way ; vast num- bers being brought suddenly under the power of diyine truth, and exhibiting, in a striking manner, the effects of diyine grace.
We haye been so much accustomed to look to the' more slow, and quiet, and gradual method of main- taining and extending the kingdom of Christ, that we are apt to be startled, and eyen to listen with some degree of incredulous surprise, when we hear of any
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gadden «iid general work of the Spirit of Qod,--^naj, we cease eren to expect and to piaj for any more remarkable, or more rapid change in the state of the Church and world, than what is nsuallj ohserred nn* der a regular ministry.
But '* Qod's ways are not as our ways, neither are his thoughts as our thoughts f and often, in the his- toiy of his Church, has he been pleased, for wise reasons, to manifest his grace and power in a yery ex- traordinary and remarkable manner ; partly to awaken and arouse a slumbering Church ; partly also, to alarm and convince gainsayers; and, most of all, to teach them at once the soTerexgnty and the power of that grace which they are too prone to despise.
When any real reriTal of the power of true religion takes place in any country, howeyer local and tempo- raiy, proyided only that some immortal souls are thereby saringly conyerted, we haye reason to know that such an event, however it may be ridiculed by the world, is the occasion of joy to the angels in the upper sanctuary, and also of unmingled satis&ction to the Redeemer himself. If we have any thing of the same spirit, such an-event will be an occasion of joy to ourselvei, and is fitted, indeed, in many ways, to confirm our wavering fidth, to animate our flagging seal, to add energy to our lukewann prayera, and strength to our languid hopes. Wherever God's power and glory are remarkably displayed, it is alike the duty and the privilege of his Church to behold and adora it; and surely, iTit *< be the ground of much rejoicing among the angels befon the throng it should
404 ILLUBVRATiyB CASES.
also engage tbe piaises of the Christian brotiherliood on earth."
The Bible speaks of ^< times of refreshing firom die presence of the Lord" — seasons of remarkable reviTal which should occur long after the days of the apostles ; and it records seyeral memorable examples which occurred both under the Old and the New Testament dispensations ; to which we maj briefly advert, with the yiew of showing that such reyiTals are expressly recognised in the Word of God.
It is probable that, when it is said of those who liyed in the days of Beth, " Then b^;an men to call upon the name of the Lord," there is an allusion to some general reyiral of religion which occurred before the deluge. But we hate a more particular account of a Tery general and remarkable reyiTal in the times of Joshua, Of the whole generation which entered with him into the promised land, we read — ** The people served the Lord all the days of Joshua, and all the days of the elders that outliTed Joshua, who had seen all the great works of the Lord, that he did for Israel.*' But when <' all that generation were gathered unto their fathers, there arose another generation afl«r them, which knew not the Lord, nor yet the works which he had done for Israel : and the children of Israel did evil in the sight of the Lord.'' Several cir- cumstances are recorded in the sacred narratiTe, which show, that under the ministry of Joshua there was a yery deep spirit of earnest religion among the people, and that it exerted a wide and extensive influence. The nation acted as one man» and in a spirit of
BBTITAL8. 406
derotod piety, when ^ the whole eoDgregation of the children of Isiael assemUed together at Shiloh^ and set op the tabemade of the eongregation there ; and the land was subdued before them.* Again, when *' all Israel, and their elders, and officers and judges stood on this side the ark and on that side," while *^ Joshua read all the words of the law, the blessings and cursings, according to all that is written in the book of the law ; there was not a word of all that Moses commanded which Joshua read not before an the congregation of Israel, with the women and the little ones, and the strangers that were conyersant among them ;** and so when ^ all Israel stoned Achan with stones, and burned him with fire^ for his trespass in the accursed thing $" and when <* the whole con- gregation of the.chiidren of Israel gathered themselres together to Sbiloh," to go up to war against the two tribes and a half, on the first suspicion of their fidling into idolatiy. Such a general and liyely zeal on be- half of Qod's serrioe indicates a deep and preyaiiing sense of religion ; and it ii interesting to reflect on the means bj which this had been produced. We are told that the Israelites who came out of Egypt with Moses were a stiff-necked and rebellious people ; but none of these, excepting Joshua and Caleb, en- tered into the promised land : they all died in the wilderness; and it was their diildren-— children bom and bred in the wildemesa — ^who afterwards exhibited BO much of the power of religion on their hearts; and their religious earnestness and zeal may be ascribed to three things : finrt, thai they had seen the wonder-
406 iLLmntATivs casbs.
fill works of the Lord, the miracles which he wromght in the wilderness, and the remarkable fulfilment of his word : seoondlj, that, from thdr earliest years, they had receired a wUdemesr education, — ^being trained from their childhood in hardships and trials, whidi taught them th w entire dependence on God^ and the duty of an absolute submission to his soyereign will ; thirdly, that they had heard the reading of God's law, and were acquainted with its glorious truths. These were suitable and appropriate means ; but the experi- ence of their fathers shows, that, of themselyes, nei- ther the hardships nor the mirades of the wilderness would hare produced true religion ; — that depends on the blessing qfthe Spirit of God,
Another remarkable season of the reriyal of true religion occurs in the history of the Kings. When Shaphan read the book of the law before Josiah, *' It came to pass, whoi the king had heard the words of the book of the law, that he rent his clothes* And the king commanded the priests and scribes, and other officers — Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book which is found : for great is the wrath of the Lord that is kindled against us, because our Others hare not hearkened unto the words of this book, to do according unto all that which is written concerning us.'* The king^s concern for his people was now re> markably displayed : he knew that they were exposed to God s wraUi, and dreaded the judgments with which they were threatened. And forthwith ^^ He sent and gathered onto him all the eldecsof Judah and of Jem-
KBfTTAlS. 407,
talem. And the king went up into the hoiue of the Lord, and all the men of Judah, and all the inhabi- tants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears ail the words of the book of the covenant which was found in the house of the Lord. And the king stood by a piUar, and made a coTenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes, with all their heart and all their soul* to perform the words of this eoyenant that were writ- ten in this book. And all the people stood to the coTenant." Then followed a great national reforma- tion ; — as we read, in the sequel of the same chapter, the ressels that had been made for Baal and the host of heayen were burnt; idolatrous priests were sup- pressed; the houses of the Sodomites were broken 4pwn ; Tophet, in which children were made to pass through the -fire to Molech, was defiled; the horses and chariots which had been given to the service of the Sun, were taken away or destroyed ; the idolatrous altars of the kings of Judah were overthrown ; the high places which Solomon had built were not spared ; the images were broken in pieces, and the groves cut down ; Jeroboam's altar at Bethel was overturned ; the offending priests were cut off, according to the national law ; — and then there followed a great con- vocation— a solemn general assembly to keep the Passover — of which it is said, ^ Surely there was not holden such a Passover firom the days of the Judges that judged Israel, nor in all the days of the Idxigi of
406 ILLUBTBATITB OASBB.
Israel, nor of ihe kings of Jadah." And of himself it is said, ** Lik^ unto him "was there no before him, that turned unto the Lord with all heart, and with all his soul, and with all his might, according to all the law of Moses ; neither after him arose there any like him."
Some other similar instances of a reyival of the power of religion among the pe<^le of Israd might be mentioned : such as that which took place under king Asa, and that also under king Hezekiah ; and the remarkable change that was wrought on the hearts of the captives at Babylon, and by which they were prepared for their restoration to their own land, — a change which occurred chiefly amongst the younger Jews who were left, since their fathers had died in captiyity, — just as formerly the young generation were impressed in the wilderness, — and of which Ezra says^ ** Now for a little space grace hath been showed from the Lord our God ; to leave us a remnant to escape, and to give us a nail in his holy place; that our €h>d may lighten our eyes, and give us a little reyiving in our bondage." And there are many passages in the Old Testament (Psal. Ixzzv. ; cii. 13-22) which are beautifully descriptive of the spiritual revivals which occurred from time to time under the Jewish dispensation.
In many other passages of the Old Testament (Isa. Hi. 7 ; li^- 1-5 ; Ezek. xxxvi. 25 ; Hos. xiv. 4; Joel ii. 28) we find predictions of great and general revivals of religion, which should occur under the new and better dispensation to which ihe &tth of the Jewish
BBTITALS. 409
Church looked forward. And acoordinglj, in Che New Testament^ we read the authentic account of the most remarkable revival of true religion that has eyer occurred in the history of the world. It was, as it were " life fronr the dead." A new impulse was then given to the world, the -force of which is felt, and its effects witnessed, at the present day. It was net a new religion that was then introduced, but a comple- tion of that which had been revealed from the begin- ning,— the visible fulfilment of God's word of promise, and a clearer manifestation of his grace and truth. Amidst the general defection of the Jewish Church and nation, there wetib some hidden ones, who'chensh- ed a sincere and devoted piety, and waited for the hope and consolation of Israel ; and these were re- vived and refreshed by the ministry of John the Bap* tist, and still more by the manifestation of the Son of God. Multitudes of careless sinners were converted ; and although the work might have seemed to be sus- pended by the crucifixion of the Lord of gloty, that event only prepared the way for a more remarkable outpouring of the Spirit of God, and a more general awakening among the nations. Jews and Gentiles, — men of all nations and of vinous languages, ^ere suddenly arrested, convinced, converted, and became Christian missionaries to spread the glorious Gospel over the whole world.. No sooner had the Spirit of God descended in his miraculous gifU ott the apostles^, than he descended also in his saving grace on their hearers — insomuch, that on the day of Pentecost, three thousand tfonls were converted by a single lennob.
nd
410 ILLUSTBAtlTfi CASES.
Oh ! let those who doubt the powet of Ood's WordF and Spirit, or who are conscious of a latent jealousy and distrust respecting any remarkable and sudden work of conversion, consider that case which stands recorded in the Word of God, and let them listen to the question of f ha prophet — '^ Oh ! thou that art named the house of Jacob ; is the Spirit of the Lord straitened?" — '^Is his hand shortened, that it cannot save ; is his ear heayy, that it cannot hear ? '^ Nor is the great work of conversion on the day of Pentecost a solitary instance in the New Testament ; great multitudes believed in other places — the Lord *' added to the Church daily such as should be saved ;** and in Athens, and Rome, and Corinth ; in Galatia, Asia, Cappadocia, and Bithynia ; in places the most rude, and the Aiost refined, — the preaching of the apostles was mighty through God, and was felt to be the power of God and the wisdom of God unto salva- tion. Follow one of the apostles through the various scenes of his labours^ — trace his course on the deep, and his journeys by land, — suppose yourself to be a companion of Paul, and a witness of the scenes which he saw, of the converts whom he gathered, and the churches which he founded, and which long existed as monuments and memorials of his successful labours, — and say, could you then doubt that the preaching of the Gospel, accompanied by the power of the Spirit, is sufficient to revolutionize the worid — to overturn the kingdom of darkness, and to erect on its ruins that kingdom of God which consists in righteousness, and peace, and joy in the Holy Ghost?
RBTIYALS. 41]
While such was the experience of the Church of God) both under the Old and the New Testament dispensations, it remains to inquire how far we are entitled to expect the same, or similar results, from the preaching of the Gospel in modem times. It might seem, that being far remoyed from the age of miracles, and being lef^, in so fer as the use of means is con. cemed, to depend on the mere preaching of the Word, it would be unreasonable, if not presumptuous, in us to anticipate any such remarkable success as attended the preaching of the apostles on the day of Pentecost Yet there are some weighty considerations, applicable to this question, which may serve to abate the sup. posed improbability of such an expectation. In the first place, ihere are many prophecies which predict, many promises which insure, the progressive ad- vancement and the ultimate universality of the Gos- pel : <* Ask of me," says the Father to his beloved Son. ** and I will give thee the heathen for thine heritage, and the uttermost parts of the earth for thy posses sion." — ** In thee, and in thy seed," said he to Abra* ham, "shall &11 the families of the earth be blessed." '^** There shall be aa handful of com in the earth upon the top of the mountains ; the fruit thereof shall shake like Lebanon : and they of the city shall flourish like grass of the earth. His name shall endure for ever : his name shall be continued as long as the sun : and men shall be blessed in him : all nations shall caD him blessed.'* — "The earth shall be filled with the knowledge of the Lord, as the waters cover the sea.* — ^' For I would not, brethren, that ye should be ig&o-
4] 2 ILLU6TBAT1TB CkhisA.
rapt of thin mjsteiy, lest je should be wise in jour own conceits ; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved ; as it is written^ There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.*' These passages, which declare the progressive advancement, and insure the ultimate universality of .the Gospel, imply that the work of conversion is to be carried on in the Church of Christ,-^a work which is to be accomplished in^ strumen tally by the preaching of the Gospel, applied with power to the heart and conscience by the direct operation of the Holy Ghost. Every soul that is suc- cessively added to the Church of such as shall be saved, must be enlightened, convinced, subdued^ and converted, by precisely the same agency which was put forth on the day of Pentecost. If the Gospel, even when it was declared by inspired men, and ac- companied with the signs of Gt>d's miraculous inter, position, depended, for its converting power and its saving efficacy^ on the grace of that divine Spirit who " divideth to every man severally as he will," how much more now, when it is proclaimed by men alike destitute of the light of inspiration and the power of miracles ?
That the gracious operation of the Spirit of God was to be continued with the Christian Church, and to be effectual to the end of time for the conversion of sinners and the sanctification of his people, iis matter both of prediction and of promise. Many are apt to suppose^ that because the miraculous gifts of
BByiTALB. 413
toDgaes, and healing, and prophecy, haye long sinoe ceased in the Christian GhnFch« the agency of the Spirit of God has heen discontinued, — forgetting, that what- is in reality the most yaluable part of the Spirit's wodc is permanent, and will be carried on till the mid of time. The work of conyersion, by which sinners are turned from darkness to light, and the work of sanctification, by which Ihey are gradually prepared for glory, is as much the iruit of the Spirit as was the inspiration of the apostles ; and these must be con- tinued, until the whole company of the redeemed shall haye been gathered in from among all people, and tongues, and nations. So far from haying dis- continued his gracious agency, the Spirit of God is at work in eyery congregation — in eyery soul that is deriying spiritual benefit from his Word ; and we liye in these latter times under a dispensation which is emphatically " the ministration of the Spirit.** Before the miraculous gifts of the Spirit were bestowed on the day of Pentecost, his agency, as the Sanctifier of God's people, was felt in the Church, and acknow- ledged by the sacred writers of the Old Testament. And surely, if He was known in his enlightening and sanctifying influence by the Old Testament Church, it cannot be supposed that the Church under a new and better dispensation will be deprived of his gra- cious presence ; especially when we find that one of the greatest blessings that were predicted and promised to the Church in later times, was an outpouring of the Holy Spirit. Referring to New Testament times, Isaiah says, "The palaces shall be forsaken/' — "until
4H nXITSTRATITE CASES.
Che spirit be poured out upon us from on high ;"— and Joel, ^^ I ^ill pour out mj Spirit upon all flesh ;" — which is expressly applied to the New Testament Church in the Acts of the Apostles : and accordingly the sacred writers in all their epistles refer to the ordi- nary gracious work of the Spirit as a matter of experi- ence with every true belieTer^even with such as had no miraculous gifts. It was their prayer for all believers, that ^ the communion of the Holy Ghost," not less than *' the grace of the Lord Jesus Christ and the love of Qod," should be with them alU nay, it is solemnly declared that every one that should be converted to the end of time, must be converted by the Spirit — ^that every soul that should be bom again, should be bom of the Spirit ; and to say, then, that the gracious ope- rations oi the Spirit of God^ have ceased in the Chris- tian Church, were virtually to declare^ tbat the work of conversion is finished, — that the gate of heaven is now closed, — that not one soul can now be added to the Church of such as shall be saved ; for it is clear, that " except a man be 1>om again, he cannot enter into the kingdom of God.;" and it is equally clear, that if he be bom again, he must be ^^ bom of the Spirit." The renewing and sanctifying agency of the Spirit of God, then, has not ceased in the Christian Church ; nOr will it ever cease until the last convert has been won — the last penitent restored. The continued agency of the Spirit of Grod in the Church, under the present dispensation, which is emphatically called *' the ministration of the Spirit,'' is a doctrine which teaches us to expect great results from the faithful
REYITAIS. 415
preaching of the Gospel ; and is, in fact, the sheet* anchor of the Gospel ministry, — their sole encourage- ment to persevere in the otherwise hopeless effort to evangeHze and regenerate the world. Take away the grace of the Holy Spirit, — expunge those passages from the Bihle which contain the promise of his enlightening, renewing, and converting grace, — ^and then you leave us with none but natural means to accomplish a supernatural work, — you leave us, by our mere pe^iiasion and importunity, to convert en- mity into love, to quicken the dead to life, to raise a fallen world to heaven, — then, indeed, our hopes were enthusiastic, our expectations visionary, our aims abor- tive ; — but leave with us the promise which God has given; grant that the Gospel is an instrument in his hands, and that the Holy Spirit is the ever living and ever active teacher and sanctiBer of souls, — then, in the strength of this truth, we can face all difficulties and rise above all discouragement; and stand un-» moved amidst the mockery of the world ; and preach the Gospel with confidence of ultimate success, both to Gre^k and barbarian — to savage and to civilized men; for the Gospel is adapted to every human heart, and the Spirit of God has power to make it effectual, and the promise stands on record for ever — •* He will give the Spirit to them that ask him."
It being admitted, then, that the real and active agency of the Spirit of God for the conversion of souls may reasonably be expected in the Christian Church, the only question which remains to be considered is,-^ whether tha^ divine agent will always act in one uni-
416 , ILLUSTRATITB CASES.
form method* quietly and gradually ezt^ding the kingdom of Christ by the successive conversion of individual sinners, as he is wont for the most part to do : or whether he may not, for wise reasons, and in the exercise of that sovereignty which belongs to him, act occasionally in a more extraordinary and remark* able Vray, turning multitudes at once, and, perhaps, suddenly, from darkness to light, and bringing about a genend revival of the power of religion in particular places and congregations ? In other words, may we reasonably believe and expect that the Spirit of God will oecasionally produce a remarkable religious re- vival?
That we may proceed to the calm and impartial consideration of this question, it may be useful, first of all, t6 obviate and remove some prejudices which might either prevent us from entertaining it at all, or unfit us for deciding it aright.
It is of great importance to form a clear and defi- nite idea of what is meant by a revived of religion : it properly consists in these two things, — a general im- partation of new life, and vigour, and power, to those who are already of the number of God's people ; and a remarkable awakening and conversion of souls who haye hitherto been careless and unbelieving ; in other words, it consists in new spiritual life imparted to the dead, and in new spiritual health imparted to the living.
A revival properly consists in one or both of these two things — a revived state of religion among the members of the Church, and the increase of their
RBTITALS. • 417
number by the addition of souls converted to God* Can it be doubted bj any professing Christian, either that such a reyival is possible, or that it is desir- able ? Whj, what is the end of the Gospel ministry ? What the great design of our Sabbaths and our sanc- tuaries ? What the purport of all Gospel promises in reference to the kingdom of grace ? Is it not, that such souls as hare heretofore ^*been dead in tres- passes and sins/ may be quickened into spiritual lifef and that such souls as have already been quickened into life, may grow in spiritual health and vigour, and be revived and restored when they have fallen into declension and decay ? Do we not all pray for these things ? And is it not our privilege to expect, that for these things our prayers will be heard and answered ?
The simultaneous conversion of many souls, and the increasing power of true religion in the hearts of God's people, are the constituent elements of a religi- ous revival ; and these two effects of the Spirit's grace, while they may be wrought separately, are neverthe- less found, when they are wrought together, to exert a powerful reciprocal influence on each other. Some- times, under a Gospel ministry, the faith, and love, and zeal of a Christian Church are revived and strengthened, without being immediately accompanied with any remarkable awakening of careless sinners ; at other times, many successive conversions are wrought one after another, while the general tone of Christian piety is not observably raised or strengthened ; but when at one and the same time, believers are invigo-
418 ILLU8TRATITE CABES.
rated with new strength, and many careless sinnen are converted, there is a powerful reciprocal influence exerted on each by the experience of the other. De- caying and backsliding Christians are aroused and reclaimed, when they see God's power exerted in the conrersion of sinners ; they feel that there is a reality and a vital energy in God's truth, — that Christ lires and reigns, — ^that the Spirit is still present with the Church ; and they are excited to greater earnestness in prayer, to greater devotedness of heart, to greater holiness o;f life ; while their reawakened zeal, and their fervent prayers, fit them for exerting a holier influence over others, and may be the means of add- ing many to the Church of such as shall be saved. Thus it was on the day of Pentecost ; on that ' re- markable occasion, it is recorded, <^ That fear came upon every soul," and the result was, that ^* the Lord added to the Church daily such as should be saved."
It is of great practical importance to observe, that the Tfork of the Spirit on the soul of et>ery individual conveHt is substantially the same with that which takes place — ^but only on a more extended scale — ^in a general revival of religion. When many are sud- denly arrested and convinced — ^when conversions take place in large numbers, and are attended with re^ markable circumstances, the work of the Spirit attracts more of public attention, and produces a laiger mea- sure of excitement ; but, substantially, it is th« self- same work, which has often been carried on, in silence^ in the secret chamber, in the retired recesses of the hearty — when one poor sinner in a congr^;ation
EBYZTAUI. 419
hfiB been angled ont irom a multitude of careless pro- fessors, and made the subject of a saring change. It matters not %vh ether a man passes from death unto fife in solitude or in society, — whether he ventures alone to the mercj-seat, or is accompanied thither bj a multi- •tude of earnest suppliants, — whether the light, of heaven shines in upon his soul, leaving others in dark- ness, or shines, at the same time, into the hearts of thousands more. The same change which was wrought on the three thousand converts of Pentecost, passed also on the spirit of Ljdia, when she worshipped with a few other women bj the river side ; and on the spirit of tbe Philippian gaoler, when he stood alone with tbe ttpostles. One maj be converted at a time, or many ; but the work of conversion is the same in all. Every soul, in a general revival, must be en- lightened by divine truth, and awakened to concern about its salvation — and melted into godly sorrow for sin— and stirred up to lay hold on Christ and his free salvation — and imbued with new views, new affec- tions, new desires, new tastes, new hopes, new habits ; in a word, every such soul as passes from death unto life, in a season of general awakening, must pass through the same general experience, which, on other occasions, is realized by the solitary inquirer, when, in his secret chamber, he thinks, and repents, and believes, and prays, and enters into peace with God. No one, therefore, who has experienced that great change in his own soul — who has kno^vn what it is to be awakened to concern about his own salvation — who has wept and prayed in secret, and earnestly read
I
420 ILLUSTRATITB CASES.
his Bible, and has drank in the precions tniths of tbe Gospel^— ought to feel any jealousy concerning a gene* ral reyival of trae religion ; on the contrary, he should regard it with such feelings as befit the occasion, — the feeling of hope and expectation, that some great good will be accomplished, — the feeling of gratitade and joy, that new manifestations and proofs of the Sayiour^s power are Touchsafed, — aiid the feeling ei solemn awe, arising from the thought, that God is in* terposing — that immortal souls are being bom again, — and that these souls are now undergoing all that solemn conriction, and feeling all those anxious fears, and impressed with all those awful views of God and judgment and eternity, which he himself had expe- rienced, when he first repented, and wept, and prayed, and wrestled fdr his own salvation.
The Holy Spirit is not limited to any one mode of operation in the execution of his glorious work ; and his sovereignty ought ever to be remembered when we are considering a subject of this nature. It has, i2nfortun(itely, been too much overlooked, when, on the one hand, some have insisted, as we think, with undue partiality and confidence, on a general and remarkable revival, as being in itself the best manifes- tation of the Spirit's grace, and as being, in all cases, a matter of promise to believing prayer; and when, on the other hand, not a few have looked to the quiet and gradual success of the Gospel ministry, to the exclusion, or at least disparagement, of any more sud- den and remarkable work of grace. The former hate given a too exclusive preference to what is extraor-
BHTITAIg. 4S1
dimiiy and strikiiig i irhile tile ktter hare ftilen into the opposite error> of pn^ferring what is more nsoal and quiet We think it were hotter to i^mit of hoth methods of conyersion, and to leare the choice to the sovereign wisdom and grace of the Spirit It is equally possible for him to convert souls suooessiTely orsimul- taneooslj; and, in adopting either course, doubtless he has wise ends in view. We have no sympathy with those who, oreilooking the steady progress of the great work of conTenrion under a stated ministry, make no account of the multitudes who are added, one by one, to the Church of the living God, merely because their conversion has not been attended with the out- ward manifestations of a great religious revival ; nor can we agree with them in thinking, that the Ghurdk has any sure warrant to expect that the Spirit will be bestowed, in every instance, in that particular way. But as little have we any sympathy with those who, rejecting all revivals as unscriptoral delusions, pro. fess to look exclusively to the gradual progress of divine truth, and the slow advance of individual con* version under a stated ministry. Both methods— ^the simultaneous, and the successive conversion of souls — are equally within the power of the Spirit ; and there may exist wise reasons why, in certain cases, the first should be chosen, while, in other cases, the second is preferred.
Several important purposes may be promoted by the sudden and simultaneous conversion of many souls, and the concurrent revival of Clmstian congregations, which either could not be attained at all, or not to the
422 ILLUBTBATIYB GABB8.
saniid extent, bj the more ordinary and gradaal pro- gress of the Gospel. A season of general awakening affords, botji to belierers and unbelievers, a new and reiy impressive proof of the reality and power of the Spirit's grace, — ^it strengthens the faith, and enlaiges the hopes of €h)d's people, — it awakens those nominal professors who are at ease in Zion, and it alarms and arouses the consciences of the irreligious multitude. For when many are suddenly arrested by the power of the Spirit, and turned from the »ror of their wi^, and made to break off their sins by . r^entance, and are seen flying to Chiist like doves to their windows, the mind of every spectator must be impressed with a sense of the reality and importance of religion, and the most ungodly for a time will tremble.
Such a season of revival may be designed to mani- fest, in an e^^traordinary way, the continued presence, and the active agency of the Holy Spirit, — to demon- strate the faithfulness of Ood in fulfilling the promises of his Word, — to evince the efiicacy of believing pray- er,— to teach the Church the weakness of human in- struments, and the true source of all spiritual power, — to quicken her faith and hope, when through manifold trials and increasing difficulties, she might be ready to faint and be discouraged, as if the task of r^enerating the world were leflt to be accomplished by inadequate resources, — ^to stir her up to greater efforts, in a spirit of lively &ith and humble dependence, and to afford new evidence to succeeding generations, that Christ is the exalted Head of the Chiurch, and that all power is still given to him in heaven and on earth. These
RBTiTALS. 493
sre some of the important practical lessonft which may be tangbt bj such seasons of reriyal in the Church, — lessons which night be deduced from the more ordi- nary operations of the Spirit under the regular ministiy of the Word, but which are more prominently pre- sented, and more impressirely enforced^ when, in the exercise of his adorable sorereignty^ the Spirit of God, instead of descending like ^* dew on the grass/ comes like *' showers which water the earth," or like *^ floods on the dry ground/' And li these or similar ends may be promoted by such means, who will say that they may not be employed by Him who is ^^ wise in counsel, and excellent in working," and of whom it is written, '* There are diversities of gifts, but the same Spirit. And there are differences of administra- tions, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all."— -^^ All these worketh that one and the self- same Spirit, dividing to every man severally as he will."
That such seasons of general religious revival as occurred at the feast of Pentecost were to be expected in subsequent times, appears from those promises of Scripture which relate to " times of refreshing from the presence of the Iiord," which insure the continued presence of Christ and his Spirit with the Church in all ages, and which declare, that *^ when the enemy Cometh in like a flood, the Spirit of the Lord will lift up a standard against him.'* And tliat such seasons of revival have occuired at intervals along the whole line of the Church's history, is a fact which is amply
434 ILLUKTRATnil OASIBI.
confirmed by historical eTidaice, and goftci^t to ob* Tiate any prejudice arising from the idea that sach an event is norel or unprecedented. '
The history of the collectiTe Chorch resembles the experience of indiyidnal belierers in many respects, ~ and chiefly in this, that in both there occur seasons of growth and decay, of progress and declension, each bearing a resemblance to the course of nature, with its spring and winter, its seedtime and harvest.
Thus, in the great Reformation of the sixteenth cen- tury, a reformation in the outward state of the Churchy which had its source and spring in a revival of reli- gion in the hearts of a few chosen men, — ^when simul- taneously in Germany, and Switzerland, and Britain, the Holy Spirit said, " l^et there be Kght, and there was light." ** As in spring time* the breath of life is felt from the sea shore to the mountain top,- so the Spirit of God was now melting the ice of a long winter in every part of Christendom, and clothing with verdure and flowers the most secluded valleys, and the most steep and barren rocks. Germany did not communi- cate the light of truth to Switierland, Switzerland to France, France to England ; all these lands received it from Qod, just as no one region transmits the light to another, but the same orb of splendour dispenses it direct to the earth. Raised far above, men, Christ, theday-star from on high, was, at the period of the Reformation, as at the first introduction of the Gospel, the divine source whence came the life of the world. One and the same doctrine suddenly established itself in
• D*AuUgn«,u.947.
RBIlTALi. 425
the sizleentli century, at tbe domestic hearths, and in the places of worship, of nations the. most distant and dissimilar. It was because the same Spirit was every where present, producing the same faith."
A series of local revivals on a more partial and limited scale, have occurred since the great general revival at the era of the Reformation.
From 1623 to 1641 there occurred a very remark- able revival of true religion in the province of Ulster, in Ireland, which was the germ of that IVesbyteiian Church which continues to bless that province to the present time. The inhabitants of Ulster were settlers drawn from England and Scotland, and planted there as a colony by King James. At first they were men of reckless and dissolute character, and *^ ripe for a great manifestation either of judgrment or of mercy."* In God's good providence, some able and sealous mi- nisters of the Gospel, being oppressed in Scotland and England, took refuge in Ireland, and amongst them the eminent Blair, and Livingstone, and Welsh ; and such a remarkable blessing accompanied their preaching, that not only were many souls converted, but pure Gospel Churches were planted, and a fjk>spel disci- pline introduced. Not a few of the higher ranks were converted ; and it is a memorable fact, that the great- est success attended the preaching, not of the ablest and most prudent ministers, but of one whose gifts were weak, who knew little more than the terrors of the Jaw, and who was *^ a man, it is said, who would never have been chosen by a wise assembly ef minis-
• Raid** Mtotory of th* SyviAd of UhUr.
E e
426 ILLUSTRATITB CABEB.
ters, nor sent to begin a refonnation in the land. Yet this was the Lord's choice, that all men might see that it was not by power, nor by might, not bj man's wis- dom^ but by my Spirit, saith the Lord "
In ] 625 a remarkable rerival of religion occurred in the parish of Stewarton, chiefly through the instru- mentality of the Rev. D. Dickson, minister of Irrine. He had but recently before been driyen from his church by the Court of High Commission, and banished to the north of Scotland, but being restored in 1623, he was greatly blessed in his ordinary minis- try : and having instituted a weekly lecture on the market-day, with a view to the benefit of those coming in from the country, he was enabled to cast the pre- cious seed far and wide, so that it took deep root, and produced an abundant harrest, especially in the parish of Stewarton,. where the '* revival spread from house to house for many miles along the yalley." Some- times there would be upwards of an hundred waiting to converse with him in the manse, after the lecture ; and a complete change was wrought in the hearts and habits of a great number. This is attested, not only by the yenerable minister himself, but also by some eminent characters, such as Professor Blair, Principal Boyd, liddy Eglinton, Lady Kobertland, and others who visited the scene and shared in the services.
In 1630 a very extraordinary revival occurred at the Kirk of Shotts in Lanarkshire. A number of ministers, then suffering under the persecution of the civil power, assisted at the dispensation of the Supper ; and such was the interest felt in the solemn servicei
RECITALS. 427
that the people expressed a desire to hare a sermon on the Monday after the feast Mr. John Liyingstone then a preacher of the Gospel, and chaplain to the Countess of Wigton, was requested to officiate ; hut ** when he. was alone in the fields in the morning, there came upon hitn such a misgiving, under a sense of unworthiness and unfitness to speak hefore so many aged and worthy ministers, and eminent experienced Christians, that he was thinking of stealing away, and was just about to lose sight of the kirk, when these words, '^ Was I ever a barren wilderness, or a land of darkness,*' were brought into his mind with such an orercoming power, as constrained him to think it his duty to return and comply with the call to preach* He preached accordingly, from Esekiel xxxri. 25, — *'Then will I sprinkle clean water upon you/' &c., and with such power, through the accompanying grace of the Spirit, " that about five hundred persons were conTerted, principally by means of this sermon." This great reyival was afterwards described as '^ the sowing of a seed through Clydesdale, so as many of the most emi- nent Christians in that country could date either their couTersion or some remarkable confirmation from it." In 1638> the same year in which was held the cele* brated Assembly at Glasgow, there commenced a general reyiyal of true religion in the Church of Scot- land, which has left its precious fruits as an inheritance to the present times, — a revival not confined to par- ticular districts, but extending over the whole Church* and influencing her judicatories as well as her con- gregations.
428 ILLVBTRATITB CAfflH.
In JIM, a retnarkable reTiTal occarred in Nor* thampton, and many other towns in New England, North America, under the ministry of snch men as President Edwards and David Brainerd, whose faith, ful narratives contain not only an authentic statement of facts, but many rich and instructive observations suggested by experience and observation.
In 1742, many parishes in Scotland were visited with times of refreshing. The parish of Cambuslang, near Glasgow, then under the pastoral chaise of Mr M'Calloch, was one of the first to be visited. After he had preached for about a year on the nature and necessity of regeneration, he was requested by about ninety heads of families to ^ve them a weekly lec- ture. Pkayer-meetings were formed; and one aflei «i» another^ and at length fiflty in the same day, came to
him in distress of mind. After this> such was their thirst for the W6rd of God, that he had to provide them a sermon almost daily, and before the arrival of Mr Whitefield, three hundred souls had been con- verted. When that eminent servant of God preached at the dispensation of the sacrament soon after, there were present about twenty-four ministers, and from thirty to forty thousand souls. Three thousand com- municated at the tables, many of them from a great distance, who carried with them to their several homes a savour of good things ; and not fewer than four hundred, belonging to the parish, were enrolled in the minister^ lists as having been converted in that year.
In the same year, the parish of Kilsyth, then under the pastoral care of Mr Robe, who had laboured for
BBTITALB. 429
thirty jean ivitfaont any remarkaUe saeeess, was Tinted first of all with Tiolent ferer, and afterwards with fJEuniiie, ^thoot any salntaij effect The minister was much dtsooumged, but betook himself to prayer, and soon some symptoms of growing seriousness ap- peared, which rapidly ripened into a great spiritual reviTal. Sometimes thirty, sometimes forty were awakened in a week ; in all there were about three hundred, whose subsequent life attested the sincerity of their conyenion.
In the same year, we haye authentic accounts of the sudden and simultaneous reyival of religion in many other parishes, — ^as in Baldemoch, where there was, at the time, no stated minister, but many were awakened through the labours of a pious schoolmaster,— in Campsie^ in Galder, in Kirkintilloch, in Cumber- nauld, in Qaxgunnoch, and also in St Ninians, and in MuthiU.
In 1794, a remarkable reTiral of reli^on ooeuned in Tarious parishes of Wales, chiefly through the in- strumentality of Mr Charles of Bala. As early as 1649, soon after the Westminster Assembly, com* missionen had been appointed by Paxiiament to sup- ply the religious destitution of that neglected country ; and one hundred and fiifty pious ministers were planted in its various counties, and good schoolmasters ap- pointed in eyery market-town, besides thirty preachers who were appointed to itinerate £rom place to place. Seyetal eminent ministers were afterwards raised up, sodi as Mr Hugh Owen, Mr Thomas Gouge, Mr Orifttli Jones, Mr Howel Hanies, Mr Daniel Row-
430 ILLCnRATIVB CASES.
lands, who fiuccestevely deroted tbenMeWes to tihe eal- tivation of the same interesting field, and often with great success. Whitefield testifies that the people thought nothing of coming twenty miles to hear a sermon, and that thousands were savingly impressed. Mr Charles of Bala was himself one of the fruits of Mr Rowlands' ministry ; and he devoted himself with the like seal to the prosecution of the same glorious wot-k. He instituted schools in eveiy part of his wide circuit ; and thousands, both old and young, received the Word with joy, while a general reformation was effected even among the careless and unconverted.
In 1798, a remarkable revival of true religion oc- curred in the parish of Moulin, then under the pas* toral charge of the Rev. Alexander Stewart, afterwards one of the ministers of the Canongate. In the inte- resting account which he has left of this event, he ingenuously confesses that he was himself ignorant of divine truth, at least in its saving power, for several years after he was ordained to the holy ministry ; and that he was much perplexed when some persons, under concern for their souls, applied to him for advice. At length, through the writings of Kewton and Scott, and the conversation and preaching of Mr. Simeon of Gam- bridge, who visited him in 1 796, he was brought to a knowledge of the truth, and immediately declaring what he had learned, a great impression was made on the minds of the people, — insomuch that many nomi- nal professors abstained of their own accord from going forward to the Lord's table. Seldom a week passed without one, two, or three persons
r
KBYXWAUL 431
brought under deep concern, till he could count seTontj louls as hk ^^ crown of joy and rejoicing."
In ]812, a great reriyal occurred in the island of Arran, under the ministry of the Rev. Mr, M*Bridet which was accompanied with much excitement, and what the world will call extrarngance, but which re- sulted in the conversion of between two and three hundred souls. And in the same year, another oc- curred in the Island of Skye, which is in many respects extraordinaxy. Religion appeared to be well* nigh dead. Among sereral thousand persons, there were found only five or six New Testaments, and they had few advantages under the ministry. An itinerant preacher appeared, and laboured for some time amongst them, attracting considerable audiences, but without any apparent success, till a poor blind fiddler was con* Terted, and raised up as a mighty agent in the great work. One of the ministers soon followed, and at length the reriyal spread, until sereral hundreds were added to the Church of such as should be sared.
In 1824, a rerival occurred under rery different circumstances, in the parish of Uig, in the island of Lewis, under the pastoral care of Mr. M'Leod. The first risible symptom of it was a rapid decrease in the num- ber of communicants ; but nine thousand people flocked irom all quarters to hear the Word, and to witness the serrice in which they would not partake. Multitudes were conrerted, and a general spirit of prayer poured out from on high. And this interesting reriral has continued steadily to grow down to the present time.
I hare not adrerted to many rerirals reported to
432 ILLU8TBATIYE CASES.
hare taken place more r^cenUj in America, nor to those which haye gladdened our hearts tn onr own day, and in our own land, but hare confined myself to the authentic narratire of cases, whose fruits and effects we hare had time to test and ascertain. And I think the cases which hare been enumerated, are sufficient to show that such reTirals are not noTeities in the histoiy of the Church, and ought not, therefore, to be regarded'with those feelings of jealousy and suspicion which norelties in religion are so apt to awaken.
I
PART IIL
THE WOBK OF THE SPIRIT IN TEDB EDIFICATION
OF BIS PEOPLE.
1
CHAPTEBL
THE WORK OF THE SPOUT AS THE SPIRIT OP
HOLINESS.
T^B genexal work of the Spirit of God eonsirts of two parts — the Regeneration of sinners, and the Edification of his people. Under the latter, several special ope* rations of his grace are included, which are distinctly mentioned in sacred Seripture, and which may he considered separatelj, as examples of the connection which BUhsists hetwixt his grace and all our duties, and as evidences of the love and wisdom with which his hlessed agency is adapted to all the wants and weaknesses of our nature. It is an animating and consoling thought, that the promised grace of the Spirit has respect to erezy duty which we can he call- ed to discharge, and to every change that can possihly occur in the condition, the temptations, and the trials of his people ; for whether we he called to fight against our corruptions — the Spirit is our sanctifier; or to endure affliction — the Spirit is our comforter; or to choose the path of duty in times of perplexity^-^the Spirit is our guide ; or to engage in prayer—- the Spirit
AB THB 8FIBIT OF HOUNEBB. 43?
the kindness and lore of God our Sayionr toward man appeared, not bj works of righteousness which we have done, but according to his mercj he saved us, by the washing of regeneration and renewing of the Holy Ghost; which he shed on us abundantly throi^h Jesus Christ our Lord." At the time of a tinner's conversion^ spirituid life is imparted to his soul — ^he who was dead is quickened — ^he rises with Christ to newness of life — ^he is bom again — he is ** God's workmanship, created anew in Christ Jesus unto good works."
This great change is often preceded, as we hare seen, by a preparatory work of conviction and instruction, and is always followed, as we shall now see, by a pro- gressive course of sanctification ; hut it properly consists in his closing with Christ in the Gospel, by the delibe- rate assent of hi» understanding in an act of faith, and the decisive consent of his will in an act of choice. At the instant when a sinner, duly instructed in the truth, and impressed with a sense of his guilt and danger, flees to Christ for refuge, and embraces him as his own Saviour in all the fulness of his offices — at that in* itant he passes from ^' death unto life," and becomes a partaker of all the privileges of the children of God, That we might understand the nature, the reality, and the magnitude of this blessed change, God has been pleased to record many examples of it in Scripture, which serve the double purpose of teaching us, both what is essentially involved in all cases of genuine conversion, and also the vaiieties of individual ex- perience which may exist notwithstanding. In te-
1
438 THB WOBX OF THB 0PIBIT
yfiemng the cases of the Philippian Gaoler, and the dying Malefactor; of Lydia> Cornelius, and Paul; of Timothy, the Ethiopian Treasurer, and the three thousand who were conyerted on the day of Pente- costi — ^we are enahled to see^ that while there were great diversities of individual experience among them, hoth in respect to their previous character .and the manner and circumstances of their conversion itseU^ yet there was a radical change that was cemmon to all, and which properly consisted in their heing hrought imder the power of " the truth as it is in Jesus," while it was followed in every instance hy a life of new, and cheerful, and devoted obedience.
When the apostle says, ^ If we live in the Spirit, let us also walk in the Spirit" (Gal. v. 25), his words are addressed to those who have undeigone this great change ; and they refer, not to the work of the Spirit in the conversion of a sinner, which has* been already illustrated, but to the continued work of the Sjnrii in the progressive and growing sanctification of the heUeoer after he has been born again. And in directing your thoughts to this interesting subject, it may be useful, first of all, to illustrate some important truths which are implied in this exhortation, and then to explain and apply the exhortation itself.
I. It implies that a new birth will invariably be fol- lowed by a new life, — and conversely, that a new life necessarily presupposes a new births so that regenera- tion and sanctification are inseparably conjoined. In other words, a renewed heart will be followed by pxictical reformation, and a holj life can only spring
AB THB SPIRIT OF HOUNBBS. 439
from ftn inward cliange of heart. Begenetation is the spring, sanctification is the stream ; if we lire in the Spirit; we shall abo walk in the Spirit ; hut we cannot walk spiritually unless we be spirituall j alire.
This important truth is clearlj taught bj our Lord, as will appear at once ^m a comparison of two pas- sages, in which he presents it in each of these aspects. In the first (Matt, ril 1&.20), he says, <• Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles ? Eren so every good tree bringeth forth good fruit; but a corrupt tree briugeth forth evil fruit. A good tree cannot bring forth evil fruit, nei- ther can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their Jruils ye shall know them." Here we are taugbt that the na- ture of the tree may be judged of by the quality of its fruit ; and that, wherever spiritual life exists in the heart, it will manifest its presence there by bringing forth the peaceable fruits of righteousness in the life ; so that utter barrenness is a proof of spiritual death, according to His own words, <* Eteiy^branch in me that beareth not fruit he taketh away" — ** Behold these three years I come seeking fruit on this fig-tree, and find none : cut it down ; why cumbereth it the ground ?'' But, seeing that there may often be many outward semblances of holiness, where there is no-inward change of heart, our Lord teaches us in another passage (Matt xii. 33), that the quality of the fruit depends on the nature of the tree ; in other words, that there cumot be a spiritual life without a liying principle
A8 THB SraUT OF HOLDCBai. 441
foTgetfulness, or habitual neglect of those conadera- tions which should lead them to maintaiii a cloee and conscientious walk with God, — and often results in their ^' turning the grace of Ck>d into licentiousness,'^— as if thej were at liberf j to *^ continue in sin because grace abounds/' Perhaps the most common and fatal form which this dangerous error assumes in modem times, is the presumptuous confidence with which some professing Christians will renture to do what their con- sciences condenm, or at least, what they can, with great difficulty, reconcile even to thdr ideas of duty, with the latent feeling, that, if they sin, they hare only to re- pent at some future time to ensure their forgiveness, — a feeling which, whereyer it exists, eyinces an utter ignorance of the nature and source of genuine repent- ance, and an awful want of fear and reyerence for God. But, to eyery man who is conscious of any tendency to continue in the indulgence of known sin, or to relax his diligence in the work of a growing sanctification, may it not be said. If ye walk not in the Spirit, what evidence have you that you Uve in the Spirit ? Is it not alike the command and the promise of Christ's Gospel—^' Let not sin, therefore, reign in your mortal bod/* — for '* sin shall not have dominion oyer you ; for ye are not under the kw, but under grace. What then? Shall we sin, because we are not under the law, but under grace? God forbid." **' How shall we that are dead to sin live any longer therein T'
But if a new life will inyariably follow the new birth, it is equally oeitain that there can be no real hoUnesi
wf
443 THE WORK OF THB BPIBTf
^ life withnmt a thorough change if heart. And this truth also, which is implied in Ae apostle's words, stands directly opposed to another error of a different kind, — I mean the error of those who are mere forma* lists, and who suppose that, if their life be regular and decent, — and abore all, if thej abound in the outward acts of apparent morality, — ^they need give themselves little concern about any spiritual change. Augustine was wont to, say, that the rery virtues of such men were only ^' splendid sins ;" and our Lord sanctions the same sentiment, when, referring to the alms^ and prayer J andjasting^ which were done from an impure and unhallowed motive, he declares^ that, however applauded by men, they were utterly unacceptable to God. Nay, I will venture to say, that every man's conscience will decide in the same way : it estimates the morality of an action by the motive from which it springs. Suppose you see an individual relieving the wants of a poor brother — you immediately approve of an act by which the sufferer's wants are relieved s but suppose you could look in on that man's heart, and found no hoe there, and no touch of human sympa- thy— but, in its steady a lust of praise, or a desire of vain-glorious applause— I ask, whether, on the instant, the vicious motive would not, even in your estimation, demoralize and desecrate the whole character of his conduct ? And so is it with ourselves in our relation to God. He looks in upon the heart ; and the heart must be renewed before the life can be reformed ac- cording to his will. If it be true that '' without holi- ness no man can see the Lord,'* it is equally true that
444 THB WORK OF THB SPIRIT
dependence on their part, and a continued care on liis ; and, at other times, he is represented as being in them — as %vhen our Lord said, " I M'lll pray the Father, and he shall giye you another Comforter, that he may ahide with you for ever ; even the Spirit of truth ; ivhom the world cannot receive, hecause it seeth him not, neither knoweth him : hut ye know him ; for he dmelleth fvith you^ and shall he in you:** and the apostle, — ^^ What, know ye not that your hody is the temple of the Holy Ghost, which is in you, which ye have of God.** And both expressions occur in the same verse (Rom. viii. 9), — " Ye are not in the flesh, but in ike Spirit^ if so be that the Spirit of God dwell in i/ou,"
The consideration of the continued presence^ and constant operation of the Spirit of God in the soul of every true believer, is fitted at onCe to encourage and animate him in the path of holy obedience, ' and to impress him with an awful sense of reverence and godly fear. It is a strong consolation, and a cheering ground of confidence and hope, that amidst all the corruptions with which he is called to contend, and the innumerable temptations by which he is assailed, he is not left to depend on his own ^visdom and strength, but may ask, in believing prayer, the sup- plies of the Spirit of all grace, and rest on the promise, ^^ My grace is sufiScient for thee ; I will perfect mj strength in weakness." And when the believer is most sensible of his infirmity and corruptions, he is only the better able to appreciate the value of this promise, and to say with the apostle, " When I am weak, then
AB THB SPIRIT OP B.OUJXRBB, 445
am I strong." But, if it Be fitted to cheer and ani- mate the helierer in his war^Eure, bj giTiog him the hope of final victoiy, it is also unspeakably solemn : it maj well fill him with holy awe, to think that the Spirit of Grod is at all times present with his soul — watching orer its progress or declension— its growth or decay ; that by cherishing unholy thoughts or de- sires, he may " grieye the Spirit,*' and even provoke him, for a time, to withdraw ; and, when he reads the solemn appeal, *' Know ye not that ye are the temples of God, and that the Spirit of God dwelleth in you : if any man defile the temple of God, him shall God destroy," — how forcibly should he feel the motive which is urged in the apostle*s exhortation, ** Work out your own salvation with Jear and trembling ; for ii is God thai worketh in you to will and to do of his good pleasure."
III. When the apostle says, <* If we live in the Spirit, let us also walk in the Spirit,'*— his words, while they contain a doctrinal truth, prescribe also a prac- iical duty ; and that duty is inculcated by a mo- tive, derived from the consideration of our having been quickened into life by the Spirit of God. It is as if he had said. — If we have been bom again, let the new birth be followed by a new life ; Irt our walk correspond with our past experience, and our present profession. There is much even in this general' view of the apostle's meanings that may well humble us in the very dust for our past negligence, and, at the same time incite us to greater diligence in future ; for every one who professes to be a Christian must be considerad
446 THB woftK or tbx amor
us one who haa been "bom again,'' and in wbora the " Spirit of God dwells;" and if this be implied in oar profession, oh I how deeply should we be affected bj the thought of our many miscarriages, our frequent declensions and decays, and the strength of our re- maining corruptions ; and how ardently should we desire duit, in time to come, we may walk more worthy of the vocation wherewith we haye been called, and become altQgether sudi as CUkTs Spint would have us tobel
But more particularly — this walking in the Spirit consists in the habitual esxercise of faith in Christ — that faith by which we are united to him, so as to receire out of his fulness even grace for grace. Christ is made of God unto us sanctification, as well as re*- demption ; and it is by faith in him that our sanctifi- catipn is advanced ; for, says the apostle, *' I am cm* cified with Christ ; nevertheless I lire, yet not I, but Christ liveth in me ; and the life which I now live in the flesh, I live hy the faith of the Son of God, who loved me, and gave himself for me." And this corres- ponds with His own language to the disdples, <* Abide in me, and I in yoli. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. I am the vine, ye are the branches : he that abideth in me and I in him, the same bringeth forth much fruit : for without, or out of me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered ; and men gather them» and cast them into the fire, and they are burned." Now, " we abide in Christ" when " his word
AS TBB BPntIT OF HoionnB. 44?
abidedi m ns." It is by faith, that we are fiist united to Christy and it is by the continued exercise of the same faith that onr union with him is maintainedt aud that we deriye from him— as a bnmah draws sap from the Tine — ^the nourishment which makes us firuitfol. It was ^^ the truth as it is in Jesus" that was the means of our conTersion» and it is the saa&e truth that is the instrument of our progressive sanctification ; for Christ's prayer for his disi^jpies^ eren whea he sp^e of the promise of the Spirit, was, ^ Sanctify them through thy truth ; thy word is truth." And the truth here spoken of is not solely, nor even chiefly, the truth con^ iained in the law — although that is useful, as afford- ing a perfect rule, and authoritative directory for the conduct of life, — but it is especially the truth contained in the Gospel; for that affords the most constraining motives to a life of new obedience ; and
4
what '' the law cannot do, seeing that it is weak through the flesh," the Gospel can accomplish, because it is, in the hand of the Spirit, an effectual means of sanctification. Wo are not only justified, we are sanctified also by the truth as it is in Je^us ; and they who are jealous of the doctrine of free grace, because of its supposed tendency to relax the obligations of holiness, betray a lamentable ignorance at once of the scheme of revealed truth, and the actual experience of all believers. Man's method of sanctification is by the law — God's method of sanctification is by the Gospel ; the former is by works — the latter is by iaith — unto works.
The walking in the Spirit, which is here enjoined.
44B THB WDBS or THB ■miT
consistg fiurCher, in mainUuning a constafd conflid with indrvelling sifi^ and seeking to crucify the flesh, with its corraptions and lusts. I need not say — ^for joor own experience most conyince you — that rege« neratiozi does not destroy sin in the soul : it dethrones sin — it breaks its power;, but it does not extirpate or expel it from the heart — it is still there ; not as a tyrant, but as a traitor, ever ready to deceiye and seduce^— and then most likely to succeed when we are least sensible of its presence, and least watchfiil against its wiles. Even in the bosom of the child of God, there is many a '^root of bitterness/' which springing up, may trouble and defile him,-^ there is a ^' sin which doth so easily beset him," — there is a *' law in his members warring against the law of his mhid« and bringing him into captivity to the law of sin and of death." The whole course of his sanctification is a ceaseless warfare, which will nerer terminate until the body is dissolved in death. Now, the steady main- tenance of this arduous and protracted conflict, is in- cluded in ^' his walking in the Spirit," and can only be successful in this way ; for, says the apostle, '^ Walk in the tSpirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh : and these are contrary the one to the other : so that ye cannot do the things that ' ye would. But if ye be led by the Spirit, ye are not tmder the law," By the Jlesk in this context, we are to understand all our sinful propensities and passions, whether such as belong properly to the body, or such as hare their seat in Ae soul ; for, in enumerating
Afi THB 8FIBIT OF HOLdBflS. 440
(he workB of the flesh* he mentionB ^'adnlteiy, fond* cation, undeannefls, lasciTiousnesiy idolatry, witchciafty hatred, TBiianoe^ emulations, friath, strife, seditions, hevesies, envyings, murders, drunkenness, reyellings, and sach like ;" and, in reference to these, he says, '< They that are Christ's hare crucified the flesh with the aflections and lusts." The use of the word Jlesh^ howerer, seems to intimate, that our evil passions de- lire much of their yirulence and strength from our connection with these ** Tile hodies," whose appetites we are so prone to indulge, and for whose comfort we are so anxious to proyide : and if so^ we may do well- to remember the example of the apostle, who said, ** I keep under my body, and bring it into subjection, lest haying preached the Gospel to others, I should my- self be a castaway." And the use, again, of such terms as ** mortify and crucify the flesh," implies that we are called to a yery painful task, and to the exercise of much self-denial ; but this is inyolyed in our pro- fession, and inseparable from it,— for, our Lord thus forewarned his &ciples, '^ I£ any man will come after me, let him deny himself, and take up his cross, and follow me."
Again, this walking in the Spirit consists in maintain- ing a tptriiualftame ofmind^ — ^by haying our thoughts much engaged with spiritual truth, and our affections set on spiritual objects, — and all our faculties employed in spiritual senrices* That this spiritual frame of mind is included in the duty, appears from the state* ment of the apostle in another place,—*' For they that are after the flesh do mind the things of the flesh :
460 IBS WOBK OF TBB spoor
but they that are after the Spirit^ the things of ihe Spirit For to be camally minded is death ; bat to be spirituallj minded is life and peace.'' To walk in the Spirit, clearly implies that we should be spiri- tuaUif minded;''^ and this gracious habit malnlj con* nsts in oar thoughts being much occupied wi& divine troth, and our affections and desires being set, not on the things which are seen and temporal, but on those things which are unseen and eternal. The real state of our hearts may be determined by tj^e prerailing bent of our thoughts, affections and desires ; fnr if these be mainly occupied with the world, <ad naturally and instinctively point to some earthly good, then we have reason to fear that we are still walking after the flesh* and not after the Spirit ; but. if they are chi^y set on things spiritual and divine — if not only in the hour of prayer^, but at other times, they recur to Grod^ and Christ, and heaven, and dwell on these subjects with complacency and satisfaction, or at least widi earnestness, — then we have reason to hope that we may be of the number of those who have been quick- ened into spiritual life, — of which the first and surest symptom is, the appetite and desire for spirituai nourishment and food. And.he who is thus spiritually minded is said to ^^ walk in the Spirit," not only be- cause it is the Spirit which quickened him at tho^ first, but also because it is the Spirit which continues to sustain his spiritual life, — ^keeping alive his appe- tite for spiritual food, — directing his thoughts to spi- ntual things>-*-and exciting his affections for spiritual
• SMOweiioBSpititBaiAtiiiaMtn*^
453 THE WORK OF THB SPIRIT
the purest and most permanent happiness: lore to Qod as our Father, to -Christ as owe best benefactor, and to his people as brethren : joj and peace, spring- ing from the Gospel — ^the joy which the world can neither gire nor take away — ^the reiy peace of God which passeth all understanding: long-suffering and gentleness, springing from that lore which '* beareth all things^ beliereth all things, hopeth all things* endureth all £bing8 :" goodness^ which rejoiceth not in iniquity, but rejoiceth in the truth : faith, which belieyes God, and trusts in his faithful promise : meekness, which is not orercom^ of eril, but oyercomes evil with good: and temperance, which restrains indulgence within die limits of duty ; — these are the elements of the Christian character ; and they are as condudre to our true hap- piness, as they are opposed to our natural dispositions.
But especially, let us realize the thought, that these graces are,*' one and all, ihefruils of the Spirit — they are not the spontaneous products of our corrupted nature, nor even the forced nurslings of our own cul- ture and industry — ^they are the ''beauties of holiness/' with which the Spirit of God adorns ** the new crea- ture," and by which he prepares him for the society and services of hearen. If, then, we feel ourselres deficient in any one or more of these graces, we should not depend on our own strength ; but, while we are diligefnt in the use of erery appointed means, we should pray for the Spirit.
It is a very serious truth, that each of us must be walking either after the flesh or after the Spirit; and tbat according as we pursue the one course or the other.
n
454 IBB wcttK 09 ram maas
CHAPTER IL
ITHE WORK OF THE SPIRIT AS THE SPIRIT OF
ADOPTION,
Thb Spirit of God not only sanctifies his people, but lie imparls a new character to their obedience^ They ** ran in the way of his commandments, frhen he has enlarged their heaths/ — and this he does as the Spirit of adoption. ^* For ye have not received the spirit of bondage ag^n to fear ; but ye haye re- ceived the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are tke children of God ? and if chil- dren, then heirs ; heirs of God, and joint heirs with Christ.'* (Rom. yiii. 15-170 When the i^stle says, " Ye have not receired the spirit of bondage again to fear," the word " again* implies, that at some former period there did exist, amongst God's people, that spirit of bondage unto fear which is here contrasted with the spirit of adoption, and that they had even receiyed it from God himself. There is reason to belieye that the apostle refers, in the first instance, to the difference between the two great dis-
AB THB SPIBIT OF AOOPTrON. 456
penflations of dime trnth, or to tke coatrast which 14 dsewhere so strikbgly marked betiinxt the law and the Gospel. The widely different characters of these dispensations are described, when^ in one place it is said, ^ The law was given bj Moses ; but ^naoe and trath came by Jesus Christ f and in another* where we read of ^^ the two covenantSy the one urom Mount Sinai, which gendereth to bondage : the other from Jerusalem^ which is aboTCi and is^ee;'*— the la^r being alike fitted in its own nature, and designed in the purpose of God, to generate a spirit of bondage^ to shut men up to the faitn that was still to be re- Tealed, and to place them, as it were, under tutors and goyemors, until the time appointed of the Father. " Even so we," adds the apostle, * when we were children, were in bondage unto the elements or rudi- ments of the world. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we mig^t receire the adoption of sons." In so far as the law given bj Moses was a lepublication of the covenant of works, it had no power to give peace to the sinner^s conscience, and no tendency to liberate him from the bondage of his fears. On the contrary, it was fitted and designed to con* ▼ince him of his guilt and daDger,~-to impress him with an awful sense of God's unchangeable rectitude and justice, and to teach him, that *< by the works of the law shall no flesh be justified." It was, in fact, a ministration of death, a ministration of condemnation ; and the bondage of the law preceded, and tended to
456 THB WOBK OF THB 8PIBIT
prepare the way for the glorious liberty wherawiA Christ maketh his people free. < But while the apostle's words may be ondetstood as referring,' in the first instance, to the difference be- twixt the two great dispensations of the l^w and the Gospel, — ^they may be considered also as descriptive of two corresponding stages in the experience of every beHever. There is a remarkable resemblance in this respect betwixt the course of Ghnl's dispensa- tions to the Church at large, and the methods of his dealing with each indiyidual in particular ; for just as, in the history of the Churchy the first corenant, which gendered unto bondage, preceded the fulness of Oos- pel liberty in Christ, — so in the experience of priyate Christians there is oflen, in the first instance, a spirit of bondage unto fear, before they receive the spirit of adoption, whereby they cry, Abba, Father. Many a soul is kept in bondage for a time, before it is brought into the liberty of a child of God. I refer not to the bondage of Jt/t, of which the apostle speaks, when he says of the ungodly/' While they promise them liberty, they themselves are the servants of corruption ; for of whom a man is overcome, of the same is he brought in bondage;" and again, ^That they may recover themselves out of the snare of the deviU who are taken captive by him at his will," — this is indeed the natural condition of all men, and there is no tyranny more absolute, and no bondage more severe ; but it is a servitude which lamentable experience declares to be perfectly compatible vrith the uimoH carelessness; and its nuhappy victims, so far from sufiering under the
▲8 THB SPIRIT OF ADOPnOK. 457
Spirit of bondage unto fear ^ haye often 'no apprehen* 8ion of their danger, and no desire to escape from their miser J, but cling to the chains bj ^hich they are bound. Tfaej ar^ slares, but they know it not, — slaves to their sin, and in bondage to their lusts ; but, following *> the sight of their own eyes, and the de- sire of their own hearts," they love their bondage, and even glory in their shame. But I speak not of the bondage of sin^ but of the bondage of the law^ — not of the yoke of natural corruption, but of the galling yoke of convictions, produced in the conscience by the Word and Spirit of God: such convictions as were felt by the Philippian gaoler^ when, from being a care* less sinner, he became a convinced and anxious in* quirer, and called for a light, and sprang in and came trembling, and fell down before Paul and Silas, and said, ** Sirs, what must I do to be saved V — and by the dying thief on the cross, when, under strong impres- sions of God's justice, he said to his fellow-sufferer, " Dost thou not^ar God, seeing thou art in the same condemnation ; and we indeed justly, for we receive the due reward of our deeds ;" — ^and by the three thou* sand on the day of Pentecost, who, when they heard Peter's sermon, *'were pricked in their heart, and said unto Peter and the rest of the apostles. Men and brethren what shall we do ?" When the law of God is applied to the sinner's conscience, — when he is enabled to understand its spirituality and extent, as reaching even to the thoughts and intents of the heart; when he is impressed with a sense of his own sinful-* ness in particular, its aggravated guilt, and its awfbl
eg
458 TUB WOBK OF THB fiPIRXT
demerit, — ancl^'when applying to himself God's threat- enings, he is made to feel as if God were saying to him, ** Thou art the man," then he will learn from his own experience what is meant hy <* ihe spirit of hon- dage unto fear ;" and the sudden change which is thus wrought in all his views and feelings, will enable him to understand what the apostle felt, when he said, " I was ahve without the law once ; but when the commandment came, sin reTived and I died." The right apprehension of God's law, and the serious application of it to a man's conscience, cannot fail to awaken convictions of guilt, and these, again, are always accompanied with fear and terror, — ^for ** the law worketh wrath ;*' and its fearful curse will be felt either as a heavy burden oppressing the conscience, or as a grievous bondage from which no human power can effect his deliverance. This has been the bitter experience of many an anxious inquirer nt the commencement of his course : he has been so deeply convinced of sin, and so much impressed with a sense of divine wrath, that he can have no difficulty in understanding what is meant by the spirit of bondage. God has been a terror to him^ — so that, like Job, he was ready to say, *' The arrows of the Almighty are within me, the poison whereof drinketh up my spirit, — the terrors of God do set themselves in array against me ;*' or like David, *< I remembered God and was troubled: I complained, and my spirit was overwhelmed/' And the prospects of his soul, and especially the thought of death, and judgment, and eternity, have been unspeakably dreadful, — inso-
AS THE nPIRIT OF ADOPnOK. 459
mncbi iliat '*' tbjnugli fear of death he was subject to bondage."
This spirit of bondage unto fear is the effect of the law, and the utmost that the mere law can accom- plish : it '^ gendereth unto bondage,"^— it awakens fear, and may occasion deep distress ; but it has no capa« city or fitness for pacifying the consci^ce» or insuring the salvation of a sinner. God is pleased to use the law as an instrument of conviction, — turning up, as with a ploughshare, the fallow ground of nature, and thereby preparing it for the reception of the good seed ; and this preparatory work is of great practical use, and indeed of absolute and indispensable necessity, in order to saying conyersion. When the apostle says, there- fore, ^^ .Ye have not received the spirit of bondage again to fear," his words are to be understood as inti- mating, not that sinners are now exempt from this preparatory discipline, or that it is no longer used under the Gospel, but that another and better spirit is the proper fruit of the new dispensation under which we have been placed, and ought to be found in the heart of every believer. I refer to '* the spirit of adoption, whereby we cry, Abba, Father."
IL The spirit of bondage unto fear, which is pro- duced by the law applied to the conscience, can only be exchanged for '^ the spirit of adoption," by our believ- ing the Go^l. When the sinner, awakened out of the lethargy of nature, and convinced in his conscience, or pricked in his heart, begins to inquire, ** What must I do to be saved ?'' he is in a hopeful state of preparation for receiving the Gospel ; and if, under the
460 TBB WORK OF TBB 6f IRlf
teaching of the Spirit, he is- enabled to understand the message of peace ^ich God has sent from the npper sanctuary ; — ^if he is taught to apprehend the nature of the scheme of grace, — ^the design and object of the Saviour's work» the value and the efficacy of his death, as an atonement for sin^ — the all*6u£Bciency of Christ as one who is able to save imto the very uttermost —and the richness and freeness of his grace, as it is expressed and declared in the free and universal calls and invitations of the Gbspel ; — and if, especially, he be enabled to apply the truth to his own case, so as to feel that the Gospel, which is glad tidings to all, is a Gospel to him, and that Jesus, who is the Christ of God, is a Christ to his own soul ; — then, on the in- stant when he understands and believes the Go^el message, and appropriates it to himself, may the spirit of bondage be displaced by the spirit of adoption in his heart, and he may enter at once on the glorious liberty wherewith Christ maketh his people free. For it is simply by faith — simply by believing what God speaks to him in the Word, that the convinced sinner becomes a converted man ; and there is enough in Christ's Gospel to produce and sustain a spirit of adoption in his heart, even were he the veiy chief of sinners. The reason why we remain so long under the bondage of legal fears, is, not that the Gospel is inadequate to remove them, or insufficient to produce a spirit of adoption ; but because there is either some defect or error in our apprehension of the truth, or some lurking spirit of unbelief concerning it^ or some remaining unwillingness to close with it. If we would
AS THB SPIRIT OP ADOPnOlT. 461
onl J believe, we should see the salration of God ;— if the most disconsolate sinner would only look out of himself to Christ, and behold him as the Lamb of God that taketh away the sin of the world ; and open* ing his mind to the full impression of the truth, would receive it as a faithful saying, and worthy of all accep- tation, that Christ came into the world to saye sin- ners,— that Christ speaks to him individually in the Gospel, and o£Pers him a free salvatioiii and calls, and invites, and beseeches, and commands him to accept of it, — that he who died on the cross is now on the throne, a Saviour mighty to save ; and that God is revealed no longer as the Lawgiver, Judge, and Avenger, but as Crod in Christ reconciling — ** the Lord God merciful and gracious, forgiving iniquity, and transgression, and sin," — oh ! then might the most anxious inquirer that ever smarted under the yoke of bondage pass at once into a state of perfect freedom, and exchange aU his misgivings, and forebodings, and fears, for peace and joy in believing — that peace which passeth all understanding, and that joy which is unspeakable and full of glory.
For by faith in the Gospel he comes at once into a new stale and relatwn to God. Formerly he was a child of disobedience, a child of wrath even as otfaers, -~now he is, by adoption, a son ; and if a son, then an heir, an heir of God, and a joint heir with Christ This change in his relation to God is necessarily an* tecedent to the witness of the Spirit by which it is declared and confirmed ; and it is because we aresont that God sends forth the Spirit of his Son into oor
■ WOKE OP TBI BPUUT
484 TBB WORK OF THE SPIRIT
CTj, Abba, Father ;" and in the 16th, of ihe witness qfihe Spirit^ whereby he assures us that we are the children of God. The one denotes the childlike dis- position which characterises every true believer, — the other, the assurance of their sonship, which is a higher attainment than the former, but one that is not alwafs enjoyed, even by those who manifest much of the spirit of filial reverence, submission and love. Some latent feeling of hope, some secret trust and confi- dence, is indeed necessarily implied in the spirit of adoption, by which the believer cries, " Abba, Father ;" and he may really be drawing near to God with the confidence of sonship, while, from some remaining darkness or defect in his faiths he may shrink from using the strong language of assurance, and dare not say in so many words, that ^* the Spirit beareth wit- ness with his spirit that he is a child of God." But if he has believed the Gospel at all, — if he has been enabled to understand the Gospel messs^e, and to apply it to his own soul, he must have experienced a great and a growing change in all his views, and feel- ings, and dispositions towards God^ — he must have been liberated in some measure from the spirit of bondage, and imbued with the spirit of adoption ; and wherever this new spirit exists, it is in itself a proof of sonship, and in its growing strength, and habituid exercise, it may lay the foundation of that full assur- ance of hope which is produced in the lAind of a be- liever, when "the Spirit beareth witness with his spirit that he is one of the children of God.** That we may understand the nature of this child*
iM THB BPUtn OF AIXtFnOH.
466 THB W<mK OF TBB SFUUT
towards such a being as God is^ eren when he is regarded as our Father in heaven, — a fear which pro* perly consists in reyerence, and expresses itself in the language of humble adoration^ and produces a cir- cumspect and watchful habit, such as is described when the apostle says to belieyers themselves, ^^ Be not high minded, but fear" — " work out your own salvation with fear and trembling," — and ^^ pass the time of your sojourning here in fear." This reverential fear is not the fruit of guilt or mere conviction of con- science, nor is it confined to the bosoms of sinners, — ^it is felt and cherished by the angels and seraphim of heaven, when they veil their feet and their faces with their wings, and ciy one to another, *' Holy, holy, holy, Lord God of Hosts;*' — it was felt by all the saints of old, who were admitted to near converse with God, or who witnessed any remarkable manifestation of his diyine perfections, — as Elijah, when he covered his face with his mantle ; and Moses, when be said, ^ I exceedingly fear and quake ;" and the beloved disciple, when he " fell at his feet as dead." It is indeed an essential and permanent part of true religion, both on earth and in heayen ; for it will never cease to be true, that *< great fear is due unto the Lord in the meet- ing of his saints, and that he is to be had in reverence of all them that approach him." The spirit of -adop- tion, then, although it delivers us from the spirit of bondage, and the slavish dread which devils feel, of whom it is said that «^ they believe and tremble," has no tendency to cherish an undue familiarity with God, or to relieye our minds from that salutary awe.
468 THE WORK OF THE SPIRIT
the Spirit* The Gospel, as a messi^e of Iotc, is fitted to inspire the sinner with gratitude ; and where- ever it exists, faith worketh hy love, — hy love to uod for the benefits which he has conferred, — for the com* passion and mercy which he has exercised, — and for all the adorable perfections of his divine nature, which be has displayed in the scheme and work of redemp- tion ; and this /ove, engendered by the glad tidings of salvation through Christ, utterly excludes the slavish anxieties and terrors which belong to the spirit of bondage ; for^ says the apostle, <* There is no fear in love ; but perfect love casteth out fear : because fear bath torment. He that feareth is not made perfect in love." But ** we love him, because he first loved us.'* Who can describe the feelings of a convinced sinner when he is first enabled to look up to God as a for- giving father^ and to hear, as it were, firom bis own lips,-the gracious words, ** Son ! be of good cheer, thy sins are forgiven thee !'* Just such as were the feelings of the poor prodigal, when, after his wayward and weary sojourn* iu a strange land, where, professing himself to be free, be inwardly felt that be was the slave of his own passions, and in <* the spirit of bond- age " preferred, even when he was in want, to go into a field, and fill his belly with the husks which the swine did eat, rather than return to his father's house; yet remembering his father's love, his heart relented, and he said, *' I will go to my father,'' but still in the spirit of bondage added, ^* Afake me as one^of thy hired servants ;" — he came, '* and when his father saw him afiu o£P, he ran, and fell upon his neck, and
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470 THB WORK OP THB SPIRIT
we feel a corresponding loye to all his people, a dis- position to foigive as we hope to be forgiTen, and a desire to do good unto all men as we hare opportu- nity, but especially unto them that are of the house- hold of faith. And if, on the other hand, we allow our spirits at any time to be ruffled by strife and contention, — ^if, in the heat of undue excitement, we begin to think or to ^eak harshly of one another, and allow the sun to go down upon our wrath, we shall feel in the very hour of prayer how fatal this unhal- lowed spirit is to comfortable fellowship with God — how it fetters our freedom and embitters our feelings ^ and even when we seek to cry, *^ Abba, Father,*' in the spirit of adoption, it infuses into our souls all the discomfort and anxiety of the old spirit of bondage. Hence our Lord's command to his disciples, " If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift ;" and the exhortation of the apostles, <* Let all bitterness, and wrath, and anger, and clamour, and eyil speaking be put away from you, with all malice ; and be ye kind one to another, tender-hearted, foi^ying one an- other, even as God, for Christ's sake, hath forgiyen you. Be ye, therefore, followers of God, as dear childretij and walk in love^
4. The spirit of adoption implies a disposition to hold fellowship and communion with God as our Father, and with his children as our brethren in Christ
The spirit of adoption prompts the believer to hold
473 THE WORK OF THB 8PZSIT
in doing so, he is encouraged hy the relation in which Ood stands to him, as his Father in hearen ; and hy the recollection of those gracious assurances which are founded on this relation in the Word ; he rememhen the words of Christ himself — ** But thou, when thou prajest, enter into thy closet ; and when thou hast shut thy door, pray to thy Father which is in secret ; and thy Father whidi seeth in secret; shall reward thee openly,"—" Your Father knoweth what things ye have need of before ye ask him ;" and, " If ye, being evil, know how to give good gifbs unto your children, how much more shall your Father in heaven give good things to them that ask him." There is a rich fountain of encouragement to prayer, in the idea that God is our Father ; for it assures us that eren our weakness and infirmities, nay, our very sins and shortcomings, may not exclude us from his notice and regard ; on the contrary, " Even as a father pitieth his children, so the Lord pitieth them that fear him ;" and this is his own promise — ^' I wiU spare them, even as a man spareth his own son that serreth hinou" If such be the relation in which we stand to God, and such the feelings with which he regards us, then, when we draw near to him in < the spirit of adoption, we need not be cast down or dis- couraged by a sense of our weakness and infirmities ; for just as a father's heart is touched by the Witakness of his child, so that the child is never more tenderly dealt with than when he is sick and iaint,* and just as a fiither's arm is all the more ready to be stretched
•Bolton, p. 94 7.
AM TBB BFIBIT DT ADOPTICm.
474 TH£ WOKS OF THB aPIRIT
unto God ; and the veiy peace of Ood which paaseth all understanding, shall keep his heart and mind through Christ Jesus."
And just as &e filial loye which he bears to God as his father is associated with a fraternal loye to all his people, so the communion which he enjoys widi God will ever be accompanied with the desire to hold communion also with all in everj place who belong to the same family, — who share in his privileges, and partake of his spirit, and cherish his hopes, as children of the same father, and expectants of the same inheri* tance. It is the counsel of Crod to all his children — " See that ye fall not out by the way," — ** love as brethren, be pitiful, be courteous;" and in token of their common relation and their mutual love, God is pleased to make them sit down at the same table, and to unite in commemorating the riches of redeem- ing grace, while, by partaking of the sacred symbols, they profess the same faith, s^id are fed with the " children's bread." It is in " the spirit of adoption** that every communicant should approach the table — not in the spirit of bondage, as if it were a task, or a gloomy and uncomfortable service ; but in the spirit of adoption, crying, ** Abba, Father;" for the sacred symbols represent the broken body and the shed blood of the Saviour, through which we obtain liberty of access, and may come boldly to the throne of grace ; they point to ** the new and living way which he hath consecrated for us through the veil, that is to say. his flesh ;* and when we are called on to partake of them together^ in an act of solemn social worship, we should
Ut THE SPIRIT OF IDOpIlW. A!J&
feel toirards each other as brethren ; as children of
476 THE ^ORK OP TBS BFIBIT
feel a tendency to cherish the sad apprehension, that possibly after all the pririleges he has enjoyed, and all the professions he has made, he may fall short of the rest which remaSneth for the people of God, and may make shipwreck of faith and of a good conscience, by yielding to those adverse inflnences which he can- not ayoid, and which he is so unequal to resist and overcome. At all events, he must lay his accouut with man^ trials ; and he is perhaps afraid to face^ and disposed to shrink from them. The spirit of bondage whidi is unto fear can give no relief, and afford no comfort in such a case ; on the contrary, it is ever ready to brood over all the varieties of possible evil, and to convert future danger into present dis- tress, and even to magnify, by its own distorted vision^ the difficulties which lie before us ; but the spirit of adoption may give relief — not, indeed, by exempting us from trials, still less by making us indifferent or insen- sible to them, — but by enabling and disposing us to commit our case into Gad's hands^ in compliance with his own declaration, " Cast thy burden upon the Lord, and he shall sustain thee." For just as a little child looks to the wisdom, and confides in the care of an affectionate father, and when he ventures out into the world feels all the more secure when he knows that a father's foresight has arranged his plans, and a father's eye is still watching over his progress ; — just so the believer looking up to God as his father in heaven, and knowing that nothing can happen to him without His permission or appointment — ^that He is ever pre- sent to observe, and almighty to sustain, and unerring
478 THE WORK OF TBB SPIRIT
Gody by carefully consulting the law which be has written on the tablets of your hearts, and the clearer law which he has rerealed in the pag^s of his Word ; and when you hare ascertained his will, you will obey it at all hazards, — ^suffering neither the temptations of the wQfld, nor the lusts of your own hearts, nor the sophistry by which your passions would beguile and mislead your conscience, nor any considerations of interest or expediency, to deter or seduce you from following that straight path of duty in which God commands you to walk. For being God's children,- the opinions of men and the gain of the whole world, will be as nothing to you in comparison with the slightest intimation of his will. And the spirit of adoption will give a new character to your obedience •—it will be no longer the reluctant and half extorted service of a slaye, but the willing, and cheerful, and deroted homage of a son, submitting to his father^s guidance^ not of constraint, but willingly, and devoted to his service because he delights to do him honour. This is the characteristic difference betwixt the legal obedience of fear, and the evangelical obedience of love. And just as love is a more kindly and generous principle of action, so the obedience that flows from it will be at once more unreserved in its extent, and more cheerful in its nature — pleasant to him who ren- ders, and acceptable to him to whom it is paid. Such is the obedience which God, as a Father, expects from alibis children; but ohi if an unreserved and cheer* ful compliance with his will be the test of sonship — if the spirit of adoption must reconcile us to all his
480 TBB WORK OP THB SPIRIT
standaixl of the world's opinions and Iiabits, Imt by raising it, and infusing into it new life and strengtb, and making it at once more cheerful, more unreserr- ed, and more devoted than before ; and that, *' if where the Spirit of the Lord is, there is liberty," it is not the liberty of those who turn the grace of God into licentiousness, or ^ who continue in sin because grace abounds ;" but the liberty of men '^ who run in the way of his commandments, when God has enlarged their hearts ;" and who feel the force of the apostle's exhortation---'' Brethren, ye hare been called unto liberty; only use not liberty for an occaiion to the flesh ;" — as '* free, and not using your liberty for a doak of maliciousness, but as the servants of God."
The spirit of adoption, while it implies a disposi- tion to obey God's will, as it is revealed in liis Word* will manifest itself also in the way of quiet and re- signed submission to his will, as it is displayed in the dispensations of his providence. These dispensations may often be afflictive ; and they may serve to tiy the faith and patience of his people, insomuch, that they may sometimes ' be in heaviness through manifold temptations. But the spirit of adoption will lead them to regard all these trials, however numerous and severe and protracted they may be, as the discipline of a Father's hand ; and they will bow before the rod, and kiss it, even when it smites them. Knowing that nothing happens by chance, and that every thing in their lot is ordained by unerring wisdom and infinite love, and will be overruled for QoA'a gloiy and their own good, — and remembering the gfacioas words
482 THE WORK OF THE SPIRIT
tains and smiling landscapes, and saj, " My Father made them all ;" and so the events of providence^ the evolutions of that mighty scheme which emhraces all our interests and hopes — appear in a new light to the believer, when he can saj^ *' Mj father rules ihemall.**
But more especially, the vast scheme of grace and redeniptiofi appears in a new light, when, in the spirit of adoption, he can look to the Author of that scheme as hiB Father, once offended, but now reconciled ; and
I
what God has' already done for him, as a pledge of what he is still willing to do — an earnest of the fulfil- ment of all his promises. For '' if God spared not his own Son, but delivered him up to the death for us all ; much more will he, with him, also freely give us all things.'^ ** I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God which is in Christ Jesus Our Lord."
The spirit of adoption, implying, as it does, a sense of God's love, and faith in his covenant promises, must necessarily be accompanied with some measure of hope; and although that hope maybe too wieak to admit of our using the strong language of assurancej in regard either to our present state or our everlasting- prospects, it may be sufficient to sustain, and animate, and encourage us in our Christian course. A child* like disposition of mind, including trust and resigna- tion, and a' contrite and -t^ider spirit, may exist where, tinough remaining darkness, or occasional weakness
484 THB WORK OP THE BBIHIX
knew to be at Tarianoe with thererdation of his char* aeter and will in the Word^ but which were felt to be more in accordance with their own wishes, and indis- pensable to their inward peace. Sneh persons may be assured^ that, as often as their habitual carelessness has been distnrbed by occasional conrictions of conscience^ or awakening glimpses of the troth, thej hare ezperi- epced what is meant by the apostle when he speaks of the spirit of bondage nnto fear ; and if there be any who are labonring under the burden of goilt, and groaning under the bondage of fear, while they are sensible of no relief, and eren ignorant of the remedy which is provided for them in the Qospel,*-! would affection- ately remind them, that there is much in their present condition which is fitted alike to i^ggest a solemn warning, and to impart a rich encouragement. There is something un^eakably solemn in the thought, that these convictumi — these fiars and misgivings, of which they are conscious — have all been awakened by God's law, appUed to their consdenoes by the Holy Ghost, — and that their present experience may be the first-firuit of the Spirit's opemtion, to whom it belongs *^ to reproye the world of sin :" and considering them in ibis Hght, I would say notlung to allay their con. Tictions, or to remoTe their fears, or to rebuke their miagiyings, as if they were either extravagant or un- founded ; on the contrary, believing that they are the proper fruits of the law, when applied to a sinnet^s conscience, and that, so far from being too intense, ihey &11 far short of what the real state of the case wanants and requires, — I would seek to deepen even
AB THBfiFXRTr OP ADOPTION. 486
yoor deepest convictioiis of goilt, and to impfesB yoa with the thought that your danger is reallj greater than jour fears. But while we dare not offer jou re- lief from your present bondage, by relaxing the fetters, or lowering the iletoanda, or tampering with the curse of 6od*s righteous and unchangeable law,— we can point to a way in which you may exchange your bondage for perfect freedom, without any violation of Gh)d'8 law, without any disparagement of His char- acter,— without any dishonour to His goyemment,— « without any denial, either of your own mn, or of His eternal justice. Look from the law to the €h)8pel— from the curse to the cross— from Sinai, with its tfaundeiings and lightnings, to Galvaiy, — ^where the lawgiver became the law-frilfiller, and the end of that law for righteousness to every one thalt believeth }— » look, even now, under all your legal terrors^ to Christy as the Lamb of God, that taketh away the sins of the world ; and to God in Christ, reconciling the world to himse]f, and not imputing unto men their trespasses ; and — on the instant when you apprehend the great truth, that, just as God is, and guilty as you feel yourselves to be, God can be, through Ghiist's propi- tiation, the just God, and yet the Saviour,—- on that instant you may pass from a state of bondage into the liberty of a child, and feel that a new spirit is given to you, even the spirit of adoption^ whereby you may cry, " Abba, Father." And that you may be encour- aged to avail yourselves of this gracious deliverance, remember, I beseech youi that while the calls and in- vitations of the Ooipel are dike umvenal andfiee^so
486 THE WORK OF THB 8PIBIT
that thej belong to sinners as siicli, and to all sinneis without exception ; yet, as if with a special view to your own case^ they are often particularly addressed to Budi as are labouring under the spirit of bondage unto fear ; — ^not that careless and fearless sinners are excluded, because all are inyited, even the wicked and the unrighteous, — but to meet the difficulties, and feaiSy and scruples of cpnyinced and awakened sinners^ they are. mentioned as it were by name— >'* Come unto me all ye that labour, and are heayy laden ; and I will give you rest " — '' Ho, erery one that thirsteth, come ye to the waters" — ** Whosoeyer is athirst, let him come, and take of the water of life freely."
But there is another class> yery different from the former, who may be labouring under a spirit, which, if not the same, is yet nearly akin to the spirit of bondage unto fear>*T-r mean the spirit of heaviness, through manifold temptations, to which many of God s people themselyes are subject, and which is often associated with, and apt to engender doubts and fears as to their safety, misgivings as to their interest in Christ, and their participation in the privileges of sonship. Such per- sons haye experienced, in former times, the liberty and enlai^ement of heart which the Gospel imparts ; and haye known what it is to be translated out of dark* ness into God's manrellous light ; and to look up to God, with childlike confidence, as a reconciled Father. — ^But TLOW, they are yisited again with a spirit of heaviness, arising from a sense of shortcoming, or from a season of declension, or from the withdrawmcnt of the light of Gods countenance; and this spirit of
488 1HB WORK OF THE SPIRIT
while I msSx thy tenon, I am distracted ;'^-^fiiid ol Job — ^*The arrows of the Almighty are within me, the poison whereof driiiketh up my spirit ; the tenors of the Lord do set themselyes in array against me i" — and of Jonah — *'I said, I am cast out of thy sight, yet will I look again toward thy holy temple ;" — and of the Lord Jesns himself, who exclaimed on the cross, in words which breathe at once a spirit of heariness and of childlike faith, ^* My Qod, my God, why hast thou forsaken me ?^'— -And finally, in the way of direc' tiont you must obtain relief from your present dis- tresses and fears, by the exercise of the same simple fidth by which you fiist entered into peace ; you must look out of yourselves to Christ — and, forsaking the law, find refuge in the gospel ; you muat repair anew to the fountain which God has opened for sin and for uncleanness, and cast yourselres on the mercy and faithfulness of a coyenant-keeping God ; and be assured, that, sooner or later — for yon must wait the Lord's time — ^he who hath taken you into the wilder- ness, will speak comfortably unto you*; the cloud which now intercepts from you the light of His countenance will be di^ersed ; and you will yet go on your way rejoicings — and cry, in the spirit of adophon^ " Abba, Father/*
JkB THK 8RXIT VT PBATSE.
4ffiO 1HB WORK OF THE OmUT
useful to inquire, first, In what sense diis is to le un- derstood, or, in what waj the Spirit acts as a Spirit of grace and supplication ; and, secondly, What lessons, whether of warning, direction, or encouragement> maj be deduced from the doctrine of his agency in prayer. I. In explanation of this doctrine, — ^it is not to be understood as importing, that the Holy Spirit makes intercession for us in his own person, or that he directly addresses his prayer to the Father on our be- half. Christ, as Mediator, prayed for his disciples while he was yet on earth, and he still makes conti- nual intercession for them in beaten, by appearing in the presence of God for them ; but the Holy Spirit is never represented in Scripture as interceding in the same way, either by offering up his own personal re- quest, or by appearing for us at the throne. He does intercede, however, in another way — ^by '* dwelling in us^ as '^ the Spirit of grace and supplication" — dis- posing and enabling us to pray for ourselves. He is the Spirit of supplication, just as he is the Spirit, of faith, and repentance, and hope. He is the author of these spiritual graces — ^the source whence they flow, and by which they are continually sustained. Yet they exist in the believer, and are exercised by him, so as to form part of his own personal character; and just so the Spirit is said to make intercession for us, when he stirs us up to intercede for ourselves,, and gives us grace to desire and to ask what blessings we severally require. That this is the sense in which the doctrine is to be understood, \ppears from several expressions, which imply, that, by the Spirit's grace, believers are
AS THE 8PIBXT OF PRATIB. 491
taught and enabled to offer up their own supplications at the throne ; for, first of all, it is not the Spirit, con- sidered as a distinct person of the Grodhead, that is said to intercede, hut '^ the Spirit that dtveUeih in youy\ eyen the spirit of adoption, whereby we crj '^ Abba, Father ;" — and, secondly, it is expressly said, that the Sprit helpeth our infirmilies ; for we know not what we should pray for as we oQght, — our own prayers being directly referred to, and his interposi- tion designed to remove those hindrances, and supply those defects in us^ which would otherwise impair or interrupt our communion with God : — and, thirdly, it is added, that *'' he maketh intercession for us with groanings which cannot be uttered ;** an expression which cannot be applied personally to the Spirit, but is aptly descriptire of that moral earnestness and deep concern which he awakens in our own hearts ; and accordingly it is added, '' He that searcheth the hearts knoweth the mind of the Spirit.* These various ex- pressions are sufficient to show, that, by the interces- sion of the Spirit, we are to understand, the earnest supplication and prayer which we are disposed and enabled, by his grace, to offer up at the throne.
If any one doubt the necessity of the Spirit's aid in the exercise of prayer, there is enough in the words of the apostle to convince him of his error ; for even an inspired man, classing himself along with other believers, says, *' The Spirit also helpeth our infirmi- ties ; for WB know not what we should pray for as we ought." This humbling confession of our own in- firmity and ignorance, and of our simple dependence
492 THE WOBK OP TQB HFfHIT
on the grace and strengtih of the Spirit ib, indeed, mach at Tariance irith the natiual feelings of tlie human heart* which is prone to self-sufficiency and presumptuous confidence in its own unaided powers; but there is reason to fear that those who hare neT«r feh their need of the Bpirifs grace in the exercise of prayer, hare either nerer prayed at all, or if they hare obserred the outward form^ axe still strangers to its i^iritual nature, as the greatest work, the highest and holiest serrice of the soul, by which it holds com- munion with God in the exercise of those graces of faith, and lore, and hope, which are all inspired and sustained by the Holy Spirit. The careless and pre- sumptuous sinner, or the cold and formal professor, may be conscious of no difficulty in prayer which cannot be' overcome by the power of his own natural faculties : he may content himself with the repetition of a form of words, such as his memoiy can easily retain and recall, and caring for no fiuther cemmu- nion with God than what may be implied in the oc- casional or regular use of that form, he is not sensible of any infirmity such as calls for the aid of the Spirit ; but not such are the feelings of any true believer, for never is he more sensible of his own infirmity, and of his absolute dependence on the Spirit's grace^ than when he seeks, in the hour of prayer, to spread out his case before the Lord, and to hold communion and fellowship with him as his Father in heaven. Having some idea« however inadequate, of the greatness and majesty of Gh)d ; and some sense, however feeble, of the spiritual!^ of his service ;-^knowing that " God
AB TBB SPIRIT OF PRATSB. 403
is a Spirit, and that tiiej that worship him n^nst wof- ship him in spirit and in troth ;" but conscious at the same time of much remaining darkness, — of the cor- ruptions which still deare to him, and of the mani- fold distractions to which his mind is subject, .eren in the most solemn exercises,— he knows what those ** infirmities'* are of which the apostle speaks, and will be ready to join with him in the humbling con* fession, '* We Icnow not what things we should praj for as we ought." His own experience teaches him that the spirit of prayer is not the natural and spon- taneous product of his own heart, — that it was im* planted there, and that it must be continuaUy sus- tained by grace fix>m on high ; and long after he has been enabled to come with comfort to the throne of grace, and to pour out his heart with much of the peace which a spirit of adoption imparts, — he may be reminded, by the yariations of his own experience, that he must be dependent, bom first to last, on the Spirit's grace for all his earnestness and all his enjoyment in grayer. Oh I what belieyer has not occasionally felt his own utter emptiness, and the barrenness eVen of this precious privilege, when, left to himself, he attempted to pray, while the spirit of prayer was withheld! You may have retired at your usual hour to your closets, and fallen upon your knees, and used eyen your accustomed words; but you felt that your afiections were cold, your desires languid, and your whole heart straitened and op* pressed ;— you stroTe once more to renew your request, and with greater uigency than before; but in tpite of
494 THE WOBX OF THB SPIRIT
all jonr efforts your thoughts began to wander erea in God's immediate presenoe ; and as jou rose from your knees, jou were ready to pxclaim/^Oh that it were with me as in months past}— oh, that I knew where I might find him ! that I might t;ome even to his seat ! I would order my cause before him, and fill my mouth with aiguments." On such occasions you complain of unbelief— of a wandering mind— of a hard and insensible hearty and these complaints are frequently heard amongst God's people ; for I believe that He often visits them with such experiences, for the veiy purpose of impressing them with a humbling sense of their own infirmity ^ and reminding them of their dependence on the Spirit for the right use and ei\joyment of ail the means of grace.
The grace of the Holy Ghost, then, is indii^ensa- ble, if we would maintain the spirit, and enjoy the exercise of prayer ; but we must eyer remember, that in this, as in every Other part of his work, he acts by the use of means^ and in a way that is wisely adapted to the rational and moral nature with which we are endowed. He acts upon us, not as mere machines, but as moral agents ; and by various considerations and motives, he teaches and disposes us to pray. Every part of his work as the Spirit of grace, has a tendency to prepare us for this exercise ; for whether be act as a reprover, convincing us of sin,— or as « sanctifier, subduing our corruptions, — or as a com- forter, giving us peace and joy in believing, — or as a teacher, enlarging our views of divine truth, and con- firming our fiuth in it, — all the operations of his grace
AS THB epnUT OF FRATBB.
496 THB WORK OF THS SPIRIT
■
onxselTea to the will of God, and to pxaj for tempoial bleflsingiBi only in so far as they may be consistent with, or conduciTe to, our spiritual wel&e. This resigned and spiritual frame of mind is beaatiftdfy expressed in the prayer of Agur, — ** Giro me neither porertj nor riches : feed me with food conTcnient for me : lest I be full, and deny thee, and say, Who is the Ijord? or lest I be poor, and steal, and take the name of my God in Tain* This is so far from being the natural disposition of our hearts, that the apostle represents the reiy opposite spirit as prerailing among profess- ing Christians, and breathing in their reiy prayers, — '' Ye ask and receiye not, because ye ask amiss, that ye may consume it on your lasts."
In reference, again, to our spiritual wants, we are often lamentably ignorant of their nature and extent ; and they who have paid most attention- to the state of their hearts will be the first to feel how much they need the grace of the Spirit to direct themi to a dis- coyeiy of their sins. Thus Dayid exclaims, *' Who can understand his errors? cleanse thou me from secret Cults'* — '< Search me, O God,^and know my heart : try me and know my thoughts ; and see if there 1>e.any wicked way in me, and lead me in the way eyerlasting." Nothing is more necessary to prayer than to know the ^' plague of our hearts.*^
f3. The Holy Spirit, besides disclosing to us our wants, our weaknesses, and our sins, makes known ike rich provision of all needful grace which is trea- sured up in Christ; and this is as useful for our direction and encouragement, as the disoorery of our
A8 THB SPIRIT OF PRATEB. 497
necedsities is for awakening onr desires, since it is, in a great measure, owing to our ignorance or unbelief in regard to the rich provision of the Oospeli that we " know not what we should pray for as we ought.** The Holj Spirit makes known to the beHever^ in all their fubiess and variety, the inestimable blessings of redemption ; for '' he takes of the things of Christ, and shows them unto us ;** and he is sent that we may ^ know the things which are freely given to us of God." A clear discovery of the rich and glorious privi* leges which Christ has purchased for his people, is at once a means of direction, and a source of encourage- ment in prayer: when they are placed before us in all their variety and extent^ we feel how much we need them, how suitable they are to our real wants, and how infinitely precious and desirable in them- selves. Pardon, repentance, holiness^ peace of con- science, eternal life, — when these and similar blessings are viridly conceived of a& having been purchased by the Saviour for his people, and offered to all without exception in the Gospel, we see what we should pray for ; and we feel also that we have a free right and warrant to pray for them, infinitely great and predous though they be. Ignorance of the gracious provisions of the Gospel, or a dim and indistinct apprehension, either of the nature of these blessings, or of the method by which they were provided, or of the terms on which they are offered, is a great hindrance to prayer ; but prayer becomes firee and lively, in proportion as we are taught by the Spirit to know the things which are *«/rce(y given to us of God«** These are great Uen-
496 THE WORK OF THE SPIRIT
ings,— »and when we praj for them we may wdl feel that we make a great request of God ; biit when we know that they are all treasured up for us in the ful- ness that is in Christ, and that thej are freely ten* dered to us in the Gospel, '' we come boldly to the throne of grace, that we may obtain mercy, and find grace to help in every time of need."
3. The Holy Spirit aslsists us in prayer, by working in us such dispositions and desires as make us to seek for those supplies of grace which we need, with ear- nest, importunate, and perseyering supplication : '' As the hart panteih after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God : when shall I come and appear before God."
Naturally we have no such disposition or desire. The carnal mind, which is enmity against God, is naturally averse from those spiritual blessings of which it stands in need. True, it is desirous of exemption from pain, and punishment, and danger ; but what- ever is spiritual is obnoxious to its taste, — insomuch that were an unrenewed mind supposed (if we may suppose a case which is never realized in actual ex- perience) to be sensible, on the one hand, of its sip and misery and danger, and enabled to perceive, on the other, the number and variety of the blessings which have been purchased and offered by Christ ; it would, if left to follow its own inclination, without the restraining and renewing grace of the Spirit, re- fuse to accept God's great, salvation I
The awakening of spiritual desire in the heart is
Aa THE spmrr of prater.
500 THB WORK OF THE SPIRIT
^bere tliecfe graces are awanting, there is no prayer, whateyer forms may be observed, and whatever words employed. Now let it be remembered, that all these graces are the fruits of the Spirit, — that they are at first implanted, and must ever afterwards be nourished by the Spirit, — and you will perceive at once how the Spirit may assist us in prayer, simply by strengthen- ing and exciting into lively exercise all the gracious affections of the souL By this means he gives us freedom and comfort in prayer; for where these graces are absent, prayer is a mere form; where they are weak, prayer is cold and languid; but where they abound, prftyer is the soul's communion with God.
5. The Spirit aids us in this exercise, by helping our infirmities, when he either removes the. hindrances to prayer, or stirs us up to watch against tl^em, and to rise above them.
There are many hindrances to prayer, some of them external, arising from the body, or the world,— others of them internal, arising from the state of our own hearts. Of the latter, I may mention ignorance* unbelief, indifference, despondency, > and such like* which are removed by the Holy Spjjrit, as he is the enlightener, the sanctifier, and the comforter of God's people; and of the former, bodily infirmitiesi the cares and. business of life, the dissipating influence of society, and such like, from which the Spirit promises no exemption to any of his people, but which he strengthens them to resist, and enables them to over* come. But if we would overcome these hindrances to pTayer, we must avail ourselves of those helps
503 THE WOAK OF THE SPIRIT
butj lest when all outward impediments were remoTed, there might still remain some hindrance in our own hearts, — the Holj Spirit is also revealed as " the Spirit of grace and supplication,** — ^**who intercedeth for the saints according to the will of God ;" — and as this precious truth should encourage us to ask his grace to help our infirmities, so should it inspire the hope of an answer in peace ; for eyery prajer that is prompted bj the Spirit is a pledge of its own fulfilment, seeing that *^ God who searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." And although we should feel as if we ^were at a loss for words to express our desires to God, eren this should not discourage us ; — the desire of the heart is prayer, although it should find ilo fit utterance, for Moses' heart spake only when God said, ^' Wherefore criest thou unto me ;'* and Hannah's, when *^ she spake in her heart,"— ;her lips mored, but her voice was not heard, yet without words ^ she poured out her heart before the Lord,** — and the veiy want of suitable expressions may only show, that the Spirit is making intercession for us ^'with groanings that cannot be uttered."
'But while we are warned, and directed, and en- couraged by this precious truth, we must habitually bear in mind, that the Spirit's grace is to be sought in the path of duty, — that his influence is not designed to supersede, but to stimulate our industry ; and that if we would dveroome the hindrances which prevent or mar our communion with God, we must diligently
MM THS WORK OF THB 8PIBIV
the world, wbich so often abridge the time, and de- stroy the oom£btt of prayer^ should be walchfiillT guarded against^ and steadily resisted, if we would enjoy the oommunion of the Spirit in oor feflowship with God.
■■••
MM THB OOMFOBIXB. 605
CHAPTER IV.
THE WORK OF THE SPIRIT AS THE COMFORTER.
Our blessed Lord intimated to his disciples before bis
departure) that be would not leave tbem desolate^ or
orphans, but would send them the Holy Spirit that
be might abide with them for eyer ; and he spake of
the Spirit as. a paraclete (an expression which has
been translated in our version — a comforter, but which
admits of being rendered — an advocate, or monitor)^
whose office it should be to plead the cause and to
secure the welfare of his people in yarious ways, by
helping their infirmities, guiding them into all truths
strengthening them against the assaults of temptation,
sustaining them under the pressure of trial, and aiding
them in the exercise of prayer. It is the less neces«
sary to dwell on the mere meaning of that expression^
because unquestionably in other places the Spirit is
represented as executing the office of a comforter, as
when the apostle says^ '* Now the God of hope fill
you with all peace and joy in believing, that ye may
abound in hope through the power of the Holy Ohost"
(Bom. XT. 8.) The peace, and joy, and hope which
xk
tfi$ tSB WOSK OF TBB SnBIT
am bere mentioiied, are the eonstitaent dements of Aat oomfbtt which God has provided for his people i and elsewhere thej are sereralljr described as being of inestiniable Taloe— ^froits alike sweet and precious of the riches of his grace ; f<Mr this peace is called ^ the very peace of God which passeth all understanding f and this joj is said to be ^ a jojnnipeakable and full of glory ;" and this hope% *' a liYing, a livelj hope, an andior to the soul both save and sted&st, entering into that which is withfai the reiL"
It majr be useful to direct jour thoi^lits to the aooree of this comibrt ; to the method in which it is bestowetd ; to the rarious degrees in which it may be enjoyed ; and to the duty which is implied in the apostle's prayer, of seeking ^*to be filled with all peace and joy in believing, and to abound in hope."*
I. With reference to the 90urce of this comfort» it is important to remark, that the peace* and joy, and hope in which it consists, are severally ascribed in Scripture to each of the three persons in the God- head, and represented as flowing to us out of the various offices which they execute under the oove* nant of redemption. God himsdf is ike author of tkit comfort — ^the inexhaustible fountain of his good- ness being the source whence it proceeds ; but it is not as the God of nature and providence,-^the Crea- tor, P)reserver,.and Governor of the worid, — it is as the God of grace and redemption that he imparts it to his pec^le. It is to God in his covenant rebtion as God in Christ- tfie leeoncUer and the Sartour of the guilty
AB THB cxniFonmL 607
fhat tihe apottle refeni> when lie tpeaki of the God of hope, and as «< the €k>d of palrenoe and oonaolation;'' and more ezpreasly still in another "plaoe^ where he says, ** Blessed be God, eren the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort ; who comfbrteth us in all our tribulation, that we may be able to comfort them which are in any trouble by ihe comfort wherewith we ouxselres are comforted of God."— -As God is the author of this comfort, so it eomes to us in and through Christ as the Mediator of the new corenant He was sent *' to preach peace to them that were akx off, and to them that were near." He is himself ** our peace," as he is '*the propitiation for our sins;** for ^ being justified by foith, we haye peace with God through our Lord Jesus Christ ; by whom also we hare aoeess by faith into this grace wherdn we stand, and rejoice in hope of the gloiy of God." Christ is *' the Prince of peace," and his Word is the '* gospel of peace;'' and he was sent at once to procure and to pro- claim that reoondliation on which our peace, and joyt and hope depend : ** He hath anointed me to preadi good tidings to the meek ; he hath sent me to bind up the broken-hearted/' — ** to comfort all thai mourn; to appoint unto them that moum in Zion, to give unto them beauty for ashes, the oil of joy for monming, and the garment of praise for the spirit of heaviness** And, aoooiding^y, both the Father and the Son are ccmjoined La the apMle's prayer—*' Now our Lord Jesus Chzisi himself> and God, e?en oar Father, which huh Wni ni^ and fgtfm ns tinaiutiag eonselatica
606 THB WORK OF TBS SPIRIT
and good kope through grace, comfort jour hearts and sCablish jou in eveiy good word and work." — Bat this comfort, flowing from God himself as its source, and through Christ the Mediator of the new corenant as the channel by which it is conTeyed to us, is applied to our hearts bj the gracious agency and inward ope- ration of die Holy Spirit The apostle prays for the. Roman converts that they might be " filled with all peace and joy in belieTing, and abound in hope through the power of the Holy Ghost f and of the piimitiTe belieyers we read, that they '* walked in the fear of the Lord, and in the comfort of the Holy Ghost."
The Spirit's love as a Comforter is manifested in Tftrious ways. ¥ox firsts It was the Spirit with which Christ himself was. anointed, and by which he waj qualified, in respect of his human nature, for the ex^ cntion of his great design — '/ The Spirit of the Lord God is upon me, for he hath anointed me to preach;" '-^econdfyi It was the Spirit who dictated the whole of that message of grace and mercy which ia contain* ed in the . gospel, for ^' holy men of old spake as they were mored hj the Holy Ghost ;** and to him, there- fore, is to be gratefully ascribed eyery consolation which the gospel imparts, and every hope which it inspires ;--«nd thirdly^ It is the Spirit who, by his continued agency in the Church, and his internal operation on the minds of belierers, enables them to understand the gracious import, and to feel the blessed influence of the gospel, so that they are ** filled with all peace and joy in believing, and abound in hope through the power of the Hdy Ghost**
▲8 THB COUFORTSB. 509
Such is (be yiew which is given in Scripture of the source or origin of the comfort that is here spoken of ; it is ascribed to each of the three persons of the Godhead, and represented as flowing to us out of the various offices whi(5h they fulfil under the covenant of redemption ; and hj this view, two reflections are sviggcsted which may be briefly noticed : the first is— how gracious and lovely is the aspect in which God's character is presented, when each person in the God- head is declared to be so much interested, not only in the safety, but in the comfort and happiness of his people ; and the second is — ^how sweet and c<mifort- able is the dispensation under which we are placed, seeing that it is alike fitted and designed io Jill us tviih all peace and joy in believing, so that we may abound A hope through the power of the Spirit of God. If, then, the Father be the vety God of peace, the Father of mercies, and the God of all comf<Mt ; and if his beloved Son be the Prince of peace ; and if the Holy Spirit be the Comforter, the Spirit of all grace and consolation ; and if the gospel be indeed, as its very name imports, glad tidings of great joy,-— it fol- lows, that, however, ^m the operation oi other causes, such as the remaining darkness of their understand- ings, or the unsubdued corruption of their hearts, or the weakness of their faith, <Nr the strength of their temp- tations, or the number and weight of their trials^ God's people may sometimes have their peace dis. turbed, yet, in its native tendency and proper effect, the
spel is fitted to produce and sustain ^ a peace which passeth all understanding," and '* a joy which ia uii-
filO TBB WORK or THB inRIT
speakftble and fofl of glory." Andif any of hispeopio are *^ for a season in hcaYJiop throngh manifold temp- tationsy" " walking in darkness, and baring no lights" thejmay rest assored that their want of present comfort anses from no defect in Christ's Gospel, and still less from any indifference to their real welfare on the part of Qod H-on the contrary, God is ^' the comforter of those who are cast down ;" and it is only, '' if need be," and with a Tiew to their ultimate good» that he subjects them for a season to this sore discipline,— tak- ing them, as it weret f^^ a little time into the wilder- ness, that he may there speak comfortably unto thenu
IL Haying seen that God in Christ is the inex* haustible source of that comfort which is imparted to his people by the agency of the Spirit ; it will be of considerable practical importance to consider the meaqy and method by which the Holy Spirit fulfils this pre* dous and endearing part of his work.
It were a dangerous error to suppose that the Spirit comforts his people, by infusing peace and joy and hope into their hearts, without the use of the ordinary means of grace, or separate and apart from his other fruits and operations, as their teacher and sanctifier. He acts in this^ as in erery other part of his work, in a way that is consistent with the laws, and adapts to the necessities of our moral nature ; and ius work is not divided r its Tarious parts may be distinctly considered, but they nerer exist separately from each other ; they constitute one grand work by which our happiness is secured whMe our holiness is advanced.
The Spirit oomforts his people by uteans qftkt
AB THB comoynnu 811
fmth revealed in hie Word^ — enabling Ibem to tm- dentqnd its import, to feel its power, and especially to apply it, in the exercise of an appropriating faith, to the case of their own souls. That the gospel, or the truth contained in the gospel, is the instrumental means by which the Spirit comforts his people, ap- pears from the apost]e*s prayer above quoted, for he prays that they might be *^ filled with all peace and joy til believing ;" and from his language in another place, ** For whatsoeyer fhings were written aforetime, were written for our learning, that we through patience and comfort qf 4he Scripluree might have hope." Dayid, toe, refers to the same means of consolation, when he says, '^ This is my comfort in mine a£9iction ; for thy Word hath quickened me.**
He begins to impart this comfort at the very time of a sinner's conversion ; for no sinner is converted until he is so &r enlightened in the knowledge of Christ as a Saviour, and persuaded of the certainty and fireenessof the gospel, as to feet that he may, as a sinner, guilty and helpless as he is in himself, venture, on a scriptural warrant, to put his own personal trust in Christ, and t9 draw near to God through him, in the humble hope, that ^^ whosoever cometh shall in nowise be cast out ;" and there is enough in these, the simplest elements of gospel trpth, to impart im* mediate relief and comfort to the sinner's heart, — inso- much, that, like the Ethiopian treasurer, he may, from that hour, ^ go on his way rejoicing/' For the gospel of Christ is really a Gospel — good news, glad tidings of great joy— addressed as it is, not to the innocent*
612 THE WORK OF THB SPIRIT
but to the gailtjy — and affording, as it does^ to ererj man that is a sinner, and just because he is a sinner^ a dirine warrant, to return unto the Lord, in the assu- rance that he will have mercy upon him, even to our God, who will abundantly pardon. But while, from the beginning of his Christian course, the belieyer may taste and see that the Lord is gracious, and may experience that measure of peace, and joy, and hop^ which the amplest elements of divine truth, when rightly apprehended, and really believed, are fitted to inspire ; his comfort, like every other fruit of the Spirit, admits of growth and increase, and is advanced in proportion as he acquires larger and clearer views of the truth as it is in Jesus. The believer's com- fort is often, for a time, weak and fluctuating, — just because his views of divine truth are dim and in- distinct; but as these become^ under the teaching of the Spirit, more clear and comprehensive, his com- fort also becomes more settled and stable. Every new view which he obtains of the character of God, as it is displayed in the cross of Christ, — every new proof of his wisdom, and justice, and love, in the work of redemption, and especially in his dealings towards his own soul, — every fresh experience of the power of God*s truth, — must increase that comfort, which even his first faint glimpse of these things imparted to his heart ; and it is in this way, and especially by enlight- ening him more fully in the knowledge of Christ, that the Spirit comforts his people, as we learn from that remarkable prayer of the apostle — '' For tliis cause I bow my knees unto the Father of our Lord Jesus
AS TBB OOMFORTBB. 518
Christy of whcntn the whole family in hearen and earth is named, that he would grant jon, according to the riches of his gloiy, to be strengthened with might by his Spirit in the inner man ; that Christ may dwell in your hearts by faith; thatye^ being rooted and grounded in love, may be able to comprehend with all samts what is the breadth^ and length, and depth, and height ; and to know the love of Christy which paaseth knowledge, that ye might be filled with all the fulness ofOod." Mark here,' (1.) That even true converts^ genuine believers in Christ, are as yet comparatirely ignorant of the boundless love of Christ (2.) That they must be strengthened with might by the Spirit in the inner man, in order to form any suitable conception of it/ (3.) That a knowledge of Christ's love is slowly and gradually acquired in the course of Christian experi- ence; for Christ must dtveU in our hearts by faiih^ and we must be rooted and grounded in love, in order to comprehend it. (4.) That, after all, they never can exhaust a subject which is in itself inexhaustible : it has a height and a depth in it *^ which passeth know- ledge.** And, (50 To know Christ* s love^ as the Spirit only can make us know it, is the means of a comfort as full as it is 'sweet : it is to *' be filled with all the fulness of God.'* In this manner, the Spirit comforts his people, by disclosing to them the fulness that is in Christy and the freeness with which his privileges are bestowed ; for ^* we have received," says the apostle, ^^not the ^irit of the world, but the Spirit which is of Qod rthat we might know the things which are freely given to US of Ood.'
514 TBB WOBK OF THB 8PIEIT
It is of great practical importance to remember, fiiat all genuine erangelical comfort has its ground and war- rant in the rerealed trath of Qod ; for then it^is not delosire and groundless, like the false security of those who iajj ** Peace, peace, while there is no peace^"— but it is stable, and sound, and permanent, in propor- tion to the strength of the ground on which it rests.
Again, the Holy Spirit provides for the comfort of his people — bif tanctifying ihem. We read of two kinds of rest which Christ proposes to us in the gos- pel ; and these two are not only inseparably conjoined in Scripture, but w)l] be found, in experience, to be very intimately connected. The first is the reH ef juHification or pardon^ of which Christ speaks wheii, addressing the guilty sinner, laden with the burden of his sins, he says, '^ Come unto me all ye that labour and are heavy laden, and I will give you rest f He will take the burden of guilt away ; He will abun- dantly pardon :— but the second is the rett nfsandi^ ccUion — '*^Take my yoke upon you^ and learn of me ; for I am meek and lowly in heart ; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light"
This comfort arises from the subjugation of our un- holy passions, and the substitution, in their room, of the gracious fruits of the Spirit i which are essentially, in their own nature, as peaceful as ihey are lovely, — and not only conducive to our hlippiness, but its con- stituent elements. It is only necessuy to enumerate them, and to contrast them with their opposites; to see that, in their own nature, and apart from all arbitrary
815
rewards or pmiitlimeiits, they are eisentidly and in- herently blissful. . Mark the contrast, as it is drawn bj the apostle — '' The works of the flesh are manife^ which are these : Adultery. fomicatioD, nncleanness, lasdnousnesSy idolatry, witchcraft hatred^ Tarianee* emolatiotts, wrath, strife, seditions, heresies^ envyingrg, murders, drookenness, rereUings, and such like.**— " Bat the fmit of the Spirit is lore^ joy, peace, w long- suffering, gentleness, goodness, faith, meekness, tem- peranoe : against such there is no law. And they that are Christ's hare crucified the flesh with the affections and lusts." The mere enumeration of these opposite qualities of character should be sufficient to conrince you, that the graces t>f the Spirit are fitted, in their own nature, to minister to yonr comfort ; and we haTO the I^ord's own assurance that every beatitude stands connected with one or other of these graces, — when ha says, ^ Blessed are the poor in spirit : for theirs is the kingdom of hearen. Blessed are they that mourn : for they shaU be comfi>rted. Blessed are the meek : for they shall inherit the earth. Blessed are they which do hunger and. thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see Ood."
The Spirit comforts us, then, by carrying on the great work of sanctification ; but it is no part of his office to comfort us '< in our sint;'* and it is still true, as it ensr was, that the wicked are as a raging se% when it cannot rest; for ^* these is no peace, saidi my Oodf to the wicked.*'
610 TUB WORK Or-TBJS IPUUT
Again, the Spirit comforts his people, bj disdosing to them, and enabling them to discern suck marks and evidences of a work of grace in their keartst as may afford a comfortable assurance of their sonship, and awake'n a cheering hope of fiiture glory. ^* The Spirit itself beareth witness with our spirits that we are the children of God ; and if childreui then heirs, heirs of God, and joint heirs with Christ." Here, too, the Spirit acts as our Comforter, — ^not by making known our election with an audible Toice, or rerealing any thing that may not be gathered from the Word, when viewed in connection with our own experience, '--'-but simply by producing his gracious fruits, and then Enabling us to (fiscem them as so many scriptural marks and evidences of our conversion. For it is the presence of the Spirit in our hearts, evinced by the change which his power produces there, 'which is the witness or evidence of our sonship : ** Hereby we know that we dwell in God ; because he has given us of his Spirit," — and " he that hath wrought us for the self same thing is God, who also has ]given to us the earnest of his Spirit/' — and ^* ye are sealed with the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession."
I need not say that it is no part of the Spirit's work, as a Comforter^ to exempt his people fix>m trials ; on the contrary, they seem to be sul^ected to afflictions at once more numerous and severe than are those of Ae men of this world ; for, in addition to disease, and bereave* ment, and disappointment, which they share in com-
51T
moii widi oAen, thej are ezpoeed to triali wbidi are pecttliar to themselTes : some inward, arising from the. exercise of their own minds — ^the warfkre in which they are engaged — ^the discipline to which, if need he, they are subjeoted, for their trial, and hamiliation^ and establishment ; and others outward, arising from the oUoquy and opposition — ^the ridicule or persecu- tion of the world. But here is the m jstety of their peace : it is -peace in the midst of trouble, — joj in the midst of sorrow. ** In the worldrsays the Saviour, ** ye shall hare tribulation ; but be of good cheer, I hare overcome the world ;" — and hence the i^KMtle could say, ^ We are troubled on eveiy side, yet not distress- ed; we are perplexed, but not in despiur ; persecuted, but not forsaken ; cast down, but not destroyed."
III. The comfort of which we have spoken, arising from our views of God's truth, the sanctification of our nature, and the inward witness of the Spirit, — ^may exist in various degrees^ according to the greater or less extent of our spiritual attainments ; and this is intimated to us, as well as the duty of seeking for a laige measure of evangelical comfort, in the apostle's prayer — *^ The God of hope Jftf you with all peace and joy in believing ; that ye may abound in hope^ through the power of the Holy Ghost."
Eiom the manner in which this prayer is expressed* we may learn that there is an intimate and mutual re- lation betwixt the constituent elements, of which the Christian's comfort is composed ; that there must first be present peace and joy in believing, before we can experience a lively hope which respects our future
Ut CBB-iraMC 09 TBI 0QttT
pfOipecto ; as It irill ia^uriaU j be UmaAf ttmt thflVi 18 no nal hope of etenial life kereqflerj until we aie enabled ao to beliere the gMpel, as to enjoj some measttve of pease now* Those, therefore, who oom«» plain of the want of confidence, should be directed, in the first instance, to those simple elements of gospd truth, which are fitted to gite immediate relief Mid comfort to the sinner ; and those, Bffin, who hate experienced some small measure of peace» and hare been enabled oooasionallj to look forward with some- thing like hope to the future, should be encoaimged to seek after larger measures' of these blisifid feelings ^— so that, '^ being filled with tdl peace and joj in be* liering, thej may abouMd in hope through the power of the Holy Ghost.*' This is alike their daty and their priril^e : it is their duty — since God himself requires them ^ to giTO all diligence to make their calling and election sure ;" and it is their privilege — ^for this abun^ dant consolation, and this good hope through gtacct are declared to be attainable ; and erery beUerer will acknowledge that they are most desnable. And He who is rerealed as ^' the Father of merciesr-and the Qoi of all comfort/' is not unwilling to giro the Spirit to them that ask him ; nor is the Spirit unwilling to impart lus consolations, — for he is ^' the good Spirit^ •— "* the S|nrit of all grace^**— who is *« griered" when his consolations are slighted, and cTer ready to '^ bind up the broken-hearted, — to comfort all that mourn."
But while we are encouraged by these considera* tions to expect and seek for a laiger measure of peace, and joj» and hope« than we haTe yet experienced, we
519
mint ever rememWthat theyare to be fought for in the way ofdviy^ aad in the nse of the ordinaij meanit of grace. It k,Jlrii, hjfaUh-*^hj belieying the testimonj of Ood in the Gospel; and secondly ^ bj *' diKgence in duty," giving all diligence to make our calling and election sore; and thirdly ^ by prayer for ourselyes and for others ;^— it is by Uiese and similar means that we may expect to realize what the apostle supplicated on behalf of his converts* when he prayed for them«~ ^ The God of hope fill you with all peace and joy in believing ; that ye may abound in hope, through tha power of the Holy Ghost."
And now on a calm and comprehensive review of all that has been said concerning the Work of the Holy Spirit, both in the conversion of sinners, and in the edification of His people, how appropriate to the case of every reader^ whatever may be his charac- ter, are these prayers of David :-*
** Create in me a dean heart, O €k>d; and renew a rig^t spirit within me. Cast me not away from thy presence $ and take not thy Holy Spirit firom me. Re- store unto me the joy of thy salvation ; and uphold me by thy finee Spirit.**— -'' Teach me to do thy vrili ; for thou art my God : thy Spirit Is good ; lead me into the land of uprightn<
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DUNCAN; THE SACRED PHILOSOPHY OF THE SEASONS ; Illustrating the Perfections of God in the Pheno- mena of the Year. By the Rev. Henry Duncan, D. D., Ruth- well. Volume I, Spring. — Volume II, Summer.— Volume IIL Autumn. — Volume IV, Winter. 12mo. ** The Duncan family have bif My distiMniished theaiselvos for thdr ge- nius and piety. Who has not heard ofMary Laadie Danean, with her •ecomplishod snd pious mother, her devoted and genile-hasrted broth- er, her uiibie end learned father ) The Sacred Philosophy of the Sea- sons by the latter, has been much admired both in Europe and in this country. It has almost assumed the character of a sacred classic Its philosophy and piety, its learning and eloquence are equally distin-
);uiBhed. To those, then, who lovo nature,— who delight to wander brth amid the greon fields at early morn or eventide, and gather la- Mruction from the opening flowers ; to those especially who are wont to ** rite from nature up to nature's God," would we commend these elegant and admirable volumes.'*— CArtctMm Sscrstary.
SMYTH; SOLACE FOR BEREAVED PARENTS; or, INFANTS DIE TO LIVE. With an Historical Account of the Doctrine of Infant Salvation. Also very full selections from various authors, in Prose and Poetry. By the Rev. Thomas Smyth, D.D.
BAQ8TER : THE AUTHENTICITY, INSPIRATION, AND GENUl^IENESS OF THE WORD OF GOD; By tba Editor of Bagster's Comprehensive Bible. 12mo.
ROMAINE'9 LETTERS. Vtmol (9)
R. carter's publications.
HOUSMAN ;~ MEMOIR AND REMAINS OF REV. ROBERT H0U6MAN, A. B.. the founder, and tor above forty years iho innimlient Minitsier of St. AnneV. Lancanter; and for. merly cumte uf Rev. T. Robinson, M. A., of Leicester. By Rob- ert Fletcber Housman, Esq. With a fine steel portrait. 12mo.
OECIL; THE WORKS OF REV. RICHARD CECIL, A.M. 3 Volumes, 12mo. ; containing his Sermons, Miscella- nies and Remains.
STEVENSON 5 THE LORD OUR SHEPHERD; or, an Exposition of the Twenty-third Psalm. By the Rev. John Stevenson, Author of " Christ on the Cross," &.C. 12mo.
SYMINGTON: THE ATONEMENT AND INTER- CESSION OF JESUS CHRIST. By the Rev. William Sj. mington, D. D. Now Edition.
D'AUBIQNE'S REFORMATION:
4 vols. I2mn. half cloth. $1.25 ; full cloth, 1.75; fine ed. 2.50 all in one 8vo volume, 8b'0 pp. full cluih . . $1.00
4th volume, separate* I2mo. half clnth, 33 cents ; full
cloth, 50 cents; fine edition, 75 cents ; paper cov. 25
These editions contain two fine steel portraits, one of the Author, and tbt other of Luther as he appeared before the Diet of Worms.
Those who have purchased the former volumes, can now have them unUbcm in paper, type and binding.
TYNG : THE ISRAEL OF GOD; a Series of Discourses. By the Rev. S. H. Tyng, D.D.. Rector of St. George's Church, New-York. 1 vol. Bvo. $1.
LECTURES ON THE LAW AND THE GOSPEL:
By Rev. S, H. Tyng, D. D. Third edition, revised and enlarged. 12 mo.
SPIRITUAL RETIREMENT; or the SpirituHl Exercises of the Heart. By the author of ** Christian Experi- ence." 12mo.
FOSTER ; ESSAYS ON DECISION OF CHARACTER. On B Man writing the Memoirs of himself — On the application of the epithet Romantic— and on some of the Causes by which Evangelical Religion has been rendered unacceptable to persons of cultivated taste. By John Foster. New edition, revised and Improved, on large type, fine paper. 12mo.
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