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PERSON AND MINISTRY

OF THE

HOLY SPIRIT.

EDITED BY

A. C. DIXON,

PASTOR OF THE IMMANFEL BAPTIST CHURCH
BALTIMORE, MD.

PUBLISHED BY

WHARTON, BARRON & CO.,

10 E. FAYETTE ST., BALTIMORE, MD.

Copyright, 1890, by
WHABTON, BARBON A GO.

Tht Ju. B. Rodgen Printing Co.,
MN. SlitbStf

Phll*d«lpbl».

KXFLANATORY.

YITHILE the writer was evangelizing in Europe,
he received a letter from his friend, A. C.
Dixon, of Baltimore, requesting his help in organ-
izing and supervising a Conference in that city. On
my return home Mr. Dixon visited me, and together
we sketched the programme of the subjects, nomi-
nated speakers, and arranged concerning dates and
details. On Mr. Dixon's return to Baltimore he con-
sulted with the pastors, who, with him, formed a
committee to prosecute the work in the city. To
this earnest committee is due, under God, the great
success which crowned the Convention.

The pleasant task of correspondence with speakers
and adjustment of subjects fell to my lot, as on other
similar occasions. Many brethren, originally appointed
to present the subjects, were detained in various ways,
but others cheerfully undertook the office of teacher.
The promise, " Them that honour Me I will honour,"
sustained our faith, and God permitted our ears to hear

marvelous things throughout this four days' meeting.

iii

IV EXPLANATORY.

The following is the text of the circular letter,
which explains itself:

Bible Schools, Christian Conventions, and Theologi-
cal Conferences have been multiplying themselves, of
late years, throughout this and other lands. The result
has been a revived interest in Bible Study, and a
more Scriptural method of preaching and teaching
the Divine Word on the part of pastors, evangelists,
and other fellow-laborers.

Many of these Conferences and Conventions have
been of a special character, notably those held in New
York and Chicago for the consideration of Prophetic
Themes, and that held in Philadelphia for the vindi-
cation of Bible Inspiration.

It is now thought best to hold a Four Days' Meet-
ing in the City of Baltimore, where THE GLORI-
OUS PERSON AND MANIFOLD MINISTRY
OF THE HOLY SPIRIT shall form the subject
of teaching. The invitation comes from a number
of Pastors who cordially iuvite their fellow-Chris-
tians of every name to assemble with them during
the four days commencing with Tuesday, October 29th.
Many of the speakers who took part in previous
Conferences, in addition to well-known Pastors and

EXPLANATORY. V

Seminary Professors, will present carefully prepared
addresses on this vital theme.

That there is a tendency to practically ignore the
Presence and Ministry of the Spirit in the professing
church is painfully noticeable. To warn against this
declension and to recall believers to a more practical
recognition of His presence and relations to the church,
and the world, is the object aimed at in thus calling
together the disciples of our Lord. Carnality in the
church or in the individual can only be met and over-
come by an increase of, and an intensity of the Holy
Spirit's Ministry in our midst.

The Conference will be inter-denominational, and
an expression of the vital union of believers with one
another in Jesus Christ.

Names of speakers, hours of sessions, and place of
meeting will be duly announced.

GEO. C. NEEDHAM,
A. C. DIXON,

On behalf of Committee.
JOHN F. PULLEN, Treasurer,

12 East Fayette Street.

The Convention was held in the Mt. Vernon
Place M. E. Church, Baltimore, and the attendance

VI EXPLANATORY.

upon all the sessions was very large. Its four days
were days of heaven upon earth.

At one time no less than one hundred ministers
requested prayer for the fullness of the Holy Ghost.
Appeals have come from other cities for like Confer-
ences, but as yet we have been too much occupied
with evangelistic labors to comply with the request.
We purpose, D. V., when opportunity offers, to mul-
tiply such meetings for the consideration and elucida-
tion of this great theme — The Person and Work of
the Holy Spirit.

Mr. Dixon, in editing the book, has thought it
best to publish the addresses just as they were fur-
nished by the speakers. Such repetitions as have
occurred are necessary to a full understanding of the
subject in hand. They are now sent forth in the
present form with much prayer that the gift of power
through the indwelling of the Spirit may rest upon
every reader.

GEO. C. NEEDHAM.

ELIM COTTAGE,
MANX-HESTEB-BY-THE-SEA, MASS.

CONTKNTS.

PAGE

I. INTRODUCTION i

By A. C. Dixon.

II. ADDRESS OF WELCOME 9

By Bishop A. W. Wilson.

III. THE HOLY SPIRIT THE REVEALER OF CHRIST . 12

By.Rev. George S. Bishop, D.D.

IV. THE ENDUEMENT OF THE SPIRIT 37

By Rev. Julius E. Grammar, D.D.

V. THE SPIRIT'S THREEFOLD CONVICTION .... 48

By Rev. George Dana Boardman, D.D., LL.D.

VI. ADDRESS BY REV. M. D. BABCOCK 66

VII. THE SPIRIT OF SONSHIP 70

By Rev. W. J. Erdman.

VIII. THE HEAVENLY UNCTION 77

By Rev. L. W. Munhall, D.D.

IX. GRIEVING, TEMPTING, RESISTING THE SPIRIT . 86

By Rev. James Morrow, D.D.

X. THE SPIRIT FOR WORSHIP AND WITNESSING . . 102

By Rev. D. M. Stearns.

XI. THE SPIRIT IN AGREEMENT WITH THE WORD . 117

By Rev W. J. Erdman.

XII. THE HOLY SPIRIT AND THE CHRISTIAN .... 124

By Rev. F. M. Ellis, D.D.

XIII. THE SPIRIT OF PROPHECY 150

By Bishop W. R. Nicholson, D.D.

vii

THE

PERSON AND MINISTRY

OF THE

HOLY SPIEIT.

I.

INTRODUCTION.

BY A- C. DIXON.

THE Spirit of God came on the day of Pentecost, as
the rushing mighty wind and the tongues of
flame ; and from that day to this he has been with his
people. We sometimes pray that he may be poured
out upon us ; let us rather strive to realize that he is
already with us, and what we need is to appropriate
this ever present power. He is not weaker to-day, and
stronger to-morrow, but " the same yesterday, to-day
and forever." Omnipotence dwelling with his people,
ready to work through them. The practical question,
then, is, How can this ever present personal power be
appropriated ? Through a threefold channel.

1

2 INTRODUCTION.

1. We read in Hebrews 11, the muster-roll of God's
mighty ones. The secret of their power was FAITH.
"According to your faith be it unto you," is a law
never to be changed. Faith is the connecting wire
between the battery of God's power and the hearts
of men. We look at the swift current of Niagara
Falls and strive to imagine what a force it would
be, if utilized in manufacture or in generating elec-
tricity. God's power is like the Niagara current,
always the same, to be turned for the accomplishment
of his purpose by the channels of Christian faith.
When New York harbor was to be deepened, a mine of
dynamite was placed beneath it ; the engineer took his
little daughter, and told her to place her finger upon
the knob, and by the weight of her hand the electric
current was made to flash under the channel and shake
al] New York by the explosion. The engineer might
have touched that knob himself; but it was his wish
that his child should do it. God could do without our
help, but it is his desire and plan that his people by the
touch of faith should let loose his omnipotence.

2. But hand in hand with faith must go the WORD.
The Spirit uses his own sword, the "Word of God;"
and when we substitute our words for his, we substitute
weakness for strength. " Where the word of a king is,
there is power." Eccl. 8:4. " The voice of the Lord
is powerful." Ps. 29 : 4. We are as Aaron, taking
the words of God and delivering them to the people.
Our words may be like the sheet lightning, beautiful

INTRODUCTION. 3

and grand, but sheet lightning never strikes anything.
God's Word is the forked flash that strikes down the
towers of sin. Our words are, at the best, only uncon-
fined steam, making fog and confusion ; God's Word is
the steam within the cylinder that drives the piston
and carries forward his work.

"A brilliant operation that is," said a French phy-
sician ; " I have performed it many a time." " How
many patients lived?" asked an inquirer. "Oh, they
all died," replied the boastful physician ; " but the op-
eration was very brilliant." We perform brilliant ora-
torical operations, giving our words which kill to the
people, when we ought to be giving God's Word, which
imparts life. " Get thee unto the house of Israel/'
said the Lord to Ezekiel, " and speak ye my words un-
to them." He obeyed, and Israel trembled. Let us
heed the same command, and the people will be moved.

3. There must also be character. " The eyes of the
Lord run to and fro throughout the whole earth, to
show himself strong in the behalf of them whose heart
is perfect toward him." 2 Chron. 16 : 9. Care little
for reputation, what men may think of us ; care every-
thing for character, what God thinks of us. He is
looking for the man whose heart is perfect TOWARD
HIM. Peter's reputation was not the best. He was as-
sociated in the minds of the people with that denial
and cursing at the trial of his Master ; but Peter's char-
acter was all right ; he had wept in penitence and re-
pented of his sin. The relation between him and God

4 INTRODUCTION.

was such that He filled him with his Spirit and used
him powerfully.

HINDRANCES.

1. Sin. — "If I regard iniquity in my heart, the
Lord will not hear me." Ps. 66 : 18.

2. Satisfaction. — We are weak, because contented to
be weak. The old man, who, after twenty years of la-
bor, thanked God that one soul had been saved through
his work, was somewhat to blame. "Woe to them
that are at ease in Zion ! " The Lord Almighty is
present, ready to work through our faith, his Word and
a good character ; and if he does not work powerfully,
it is our fault.

3. Unbelief. — Can Omnipotence be resisted? Not
by any combination of wicked men or demons. But
one thing can limit the Holy One of Israel. Doubt is
the water which quenches the fire of the Spirit — is the
glass which intercepts the current of his power.
Jesus, who had opened the eyes of the blind, walked
upon the water, fed the five thousand and raised the
dead, stood helpless, the hands of his power shackled
by the unbelief of those about him. " Why could not
we cast him out?" asked the disciples. "Because of
your unbelief," said the Saviour; not because my
power is absent, but because the channel through which
that power flows has been clogged.

4. Ignorance. — " Ye do err, not knowing the Scrip-
tures, nor the power of God," Matt. 22 : 29 ; and we
are the Sadducees of to-day in that respect. We are

INTRODUCTION. 5

not powerful, because we have not in mind and heart
the Word, with which the Spirit works. We need,
however, more than knowledge of the truth ; we need
to have God's message. By the close study of the
Scriptures, let us learn God's truth ; by looking to him
in prayer for guidance, let us seek the appropriate
truth ; and the man who comes before a congregation,
not simply with the strength of truth, but, what is
more, with the conviction that he is proclaiming God's
message, is truly powerful.

5. Pride and Vanity. — We are PROUD of what we
have — we are VAIN of what we think we have, but
are mistaken. We may have learning, a commanding
presence, a logical mind, good voice, popularity and be
proud of it ; and that pride is our weakness. But we
should specially guard against spiritual vanity. The
fact that God has used us in doing something may not
be so complimentary after all, for he can use a worm to
thresh a mountain. He takes " the weak things to
confound the mighty, and the things that are not to
bring to naught the things that are," 1 Cor. 1:27; and,
if through you he has threshed a mountain, it is only
proof that you may be a worm. The tendency in us
to crave the praise of men should be watched. " How
can ye believe," said Christ, " who receive honor one of
another, and seek not the honor which cometh from
God only ?" John 5 : 44.

6. False Expectations. — We expect to feel strong;
we desire a consciousness of God's presence ; we wish to

6 INTRODUCTION.

shake ourselves Samson-like, and realize that there is
might in our sermons, in our manner, in our words.
We forget that he " giveth power to the faint, and to
them that have no might he increaseth strength ; " that
God's strength is made perfect in weakness ; " When I
am weak, then I am strong." The Spirit's work is not
to show himself to us. " He shall not speak of himself,
but will take the things of mine and show them unto
you." His office is to lift up a crucified Christ. He
teaches us the lesson of hiding self behind the cross.
Now, if it was his plan to show himself, we should al-
ways feel his presence ; but as he works invisibly, we
must simply rest on the promise of God, and whatever
be our "liberty" or "unction" expect him to be
present.

We mistake when we expect that one blessing will in-
sure another. The disciples were filled on the day of
Pentecost for that special work ; for another work a few
days afterward they were filled again ; and for every
work there must be a new infilling of the Holy Spirit.
Our work is never run by momentum. We are apt
to think that, if we give a church or an enterprise a
good send-off, it will certainly continue. The power
that started it must be applied every day and hour.

HOW TO GAIN THIS POWER.

By God's help let us remove the obstacles just men-
tioned. Are we living in sin ? Turn from it. Are we
satisfied with weakness ? Beg God for dissatisfaction.

INTRODUCTION. 7

Have we unbelief? "Have faith in God." Are we
full of pride or vanity ? Seek God's message, and ask
him to humble us under his mighty hand. Have we
false expectations ? Let us expect the power from the
right source, and yield our wills and plans to God.
But above all

LET US WAIT UPON GOD IN PRAYER.

In the rush of a busy life we are tempted to dispense
with times of secret devotion. "They that wait upon
the Lord shall renew their strength ; they shall mount
up on wings as eagles." Is. 40: 31. Our power is in
proportion to our inner isolation from the world. Put
a man on a glass stool, and you can fill him with elec-
tricity until the sparks will fly from all parts of his
body. Place him on the earth, and the current passes
off. The current of God's power does not fill us, be-
cause we are too close to the earth — its vanities, its
pleasures, its ambitions. Some one may call you in
modern slang "a religious crank." Be willing to
seem a crank. I saw that the steamboat in the storm
the other night was moved against wind and wave by
turning of a crank. A crank with an engine a hold of
it can move things. Some people are so smooth, and
straight, and prim, that it seems God cannot get hold of
them. The Lord send us men who are willing to be
peculiar and distinct — to be " cranks," indeed, so that
he may powerfully wield them for his glory.

" Tarry ye in the city of Jerusalem until ye be en-

8 INTRODUCTION.

dued with power from on high." Luke 24 : 49. Let
us cease to tarry, waiting for the coming of the Spirit.
He is here. But tarry much with him in communion.

A man to be strong must eat and breathe. Study
and digest the Word. Inhale freely this heavenly at-
mosphere and you will become mighty. We have
heard of the traveler rubbing the frozen comrade amid
the snows of Switzerland until his own blood began to
circulate, and we tell cold Christians to go out and try
to save somebody else ; thus they will get warmed up.
That may be true ; but the great heart of Jesus is a
furnace heat that can warm us and fit us for activity ;
keep close to it in prayer and the study of his Word, aud
you will go forth " endued with power from on high."

II.

ADDRESS OF WELCOME.

BY BISHOP A. W. WII<SON.

A MORE grave and momentous theme for considera-
tion could not be presented than is contained in
the subject of this Conference. In the later days of his
incarnate life, when it was more than ever needful that
his disciples should be provided against possible defect
and failure in the ministry committed to them, our Lord
kept in their thought and fixed their hope upon the
Holy Spirit, the promise of which he had received from
the Father. He would take of the things of Christ and
show them to them. He was to be the teacher and
guide into all truth, and bring to their remembrance
all things that the Lord had said. When they should
stand before the rulers of this world he would teach
them what they should say. They should receive power
after that the Holy Spirit should come upon them.

When the Lord's bodily presence was taken from
them they waited until " they were all filled with the
Holy Ghost" before entering upon their ministry, and
at the Spirit's dictation , on the day of Pentecost, they
spake in the manifold tongues of earth the wonderful
works of God.

9

10 ADDRESS OF WELCOME.

From that hour they thought only of the guidance of
the Spirit, and gave implicit obedience to his command ;
and each decisive movement of the church was made
under the impulse and at the word of the Holy Ghost.
Witness the consecration of the church's property, when
Levi in person of Joses, a Levite, gave not the tithe, but
the whole, to the service of Christ, and Ananias and
Sapphira were smitten to death for having " lied unto
the Holy Ghost ; " the ministry of Philip to the eunuch
of Ethiopia, of Peter to Cornelius ; and the separation
of Saul and Barnabas for the missionary work to which
the Spirit called them. The Acts of the Apostles are
but the acts of the Holy Spirit.

Looking at the large place filled by the Spirit and the
emphasis laid upon his work, in the utterances of our
Lord, and in the early history of the church, it is some-
what surprising that so little stress is laid upon his min-
istry in these last days. May not much of our weak-
ness and many of our failures be attributed to our in-
genious efforts to find substitutes for his personal
agency ?

We are warned in the terms of the notice of this Con-
ference of the dangers to which the church of God is
exposed by neglect of the person and power of the Holy
Spirit, and are invited to a prayerful discussion of the
third person of the blessed Trinity, and meditation upon
his functions in relation to the church, the individual be-
liever and the world. It is intended to be, not merely
a theological or speculative discussion, but practical, mak-

ADDRESS OF WELCOME. 11

ing prominent the experience of the Spirit's work in all
aspects of it. It ought to be a Conference very bounti-
ful in results in individual religious life and in the work
of the churches. To these ends let us give our earnest
attention and direct our prayers.

III.

THE HOLY SPIRIT THE REVEALER OF CHRIST.

BY GEORGE S. BISHOP, D.D.

WE are living in the Dispensation of the Spirit.
What does that mean ?

It means that we are living on a higher plane than
ever has been occupied before. We gather this —

1. From a comparison of this Dispensation with
others that have preceded it.

True religion is more widely disseminated in this
than it has been in any preceding Dispensation.
Not only so, but more people, in proportion to the mass
of professors of religion are truly spiritual, and spiritu-
ality in these has risen to a higher point than ever be-
fore— that is, it has been more intelligent, consistent,
ardent, aggressive and victorious. We know, for in-
stance, that proportionally there are more Christians
now in the world than there were in the time of the
Judges — that they will average better, and that they
have a more forceful influence than had the early He-
brew tribes. We know, too, that the same fact bears
out in a comparison of later results with those of our
Saviour's personal ministry. We know that he has
more followers now than he had when he was on
12

THE HOLY SPIRIT THE REVEALER OF CHRIST. 13

earth — that intelligence has reached a higher point than
it did, even under his teaching, and that Christian ef-
fort has been followed by more surprising and more
permanent effects.

2. We know that this Dispensation is an advance, be-
cause Grod himself is advance — progress. He never
goes backward. God known as Diety, comes to be
known as Deity in human flesh, and then this Deity,
so brought near to us — seen, touched and handled — is
known again, " not after the flesh, but after the Spirit."

3. The same fact is clear from the structure of Scrip-
ture. The Old Testament is the Lock — Christ is the
Key to the lock — then the Holy Ghost is the Hand on
the key, without which the mystery of godliness had
never been opened. Christ is the Revealer of
God, and the Holy Ghost is the Revealer of Christ.
"No man can say that Jesus is Jehovah, but by the
Holy Ghost." These things go to make evident that
we are living on a higher plane of light, responsibility,
motive and action — i.e., <k in a most signal sense," — in
the realm of the Spirit, and

4. The whole historic development of man — looked at
in the line of the plan of redemption is clearly enough
in this upward direction. The work of God is from
matter toward spirit. The child leaves his playthings
behind, and comes to despise them. The college stu-
dent turns his back on the pleasures and games of his
boyhood. The professional man has forgotten the
rivalries of college life — as narrow as its walls ; and the

14 THE HOLY SPIRIT THE REVEALER OF CHRIST.

mellowed and matured philosopher "lives already
amid the peace and the power of invisible scenes," and
draws from above and beyond him the springs of in-
centive and action. The same principle holds through-
out nature. Time and again our attention is drawn to
the fact that there is an invisible world, and that that
invisible world bears down upon and overpowers the
visible. That Thought and Feeling and Volition are
stronger than Substance and Quality and Force, and
that from within what is unseen and supersensible and
supernatural flow the " upper springs " of all inferior
energy and action. That though principles, like Faith
and Hope, and Love and Righteousness, like Mind and
Heart and Will, are imperceptible, intangible and
" hid within the Veil," yet not the smallest work of
the obscurest worker nor the grandest enterprise of the
most powerful syndicate or Caesar, but is the effect of
their impetus. And so powerfully does this conviction
rule mankind that not an individual but at times, and
in moral crises, runs back of all second causes and stands
subdued and solemnized before such facts as Conscience
— Force of Will — an overruling Providence — Remorse
— and the straight plummet-line that falls before the
Unseen Holiest of all — Eternal Righteousness. All
which points upward to the Holy Ghost and emphasizes
it that we are living in the Dispensation of the Spirit,
and that we are moved, most of all, by powers above us,
not only, but as never before, by the power of the Spirit,
and that we must look to be led by the light, and vital-

THE HOLY SPIRIT THE REVEALER OF CHRIST. 15

ized for the great work of God by the GRACE of the
Spirit — that — in fine — " like holy John of Patmos,
we are to BE " — in this Day of the Lord — in the Spirit.

5. But we are not left to gather up an inference from
observation, nor speculation, nor from logic. " Our
Saviour Himself now assures us, that if we believe in
him we shall do greater works than even those which
HE performed on earth, and that we shall do them pre-
cisely because he goes to the Father."

This he explains by saying that it is expedient for
us that he should go away, for unless he does go
away the Comforter will not come ; but if he shall go
he will send him.

"And when he, the Spirit of Truth is come, he
will convince the world of sin. He will guide you — the
Church — into all truth. He shall glorify Me, i.e., make
Me to you — through you, Glorious. The Holy Ghost
will fill the world — through the Church — with a reve-
lation of God, in My Person, such as never has been
seen nor known before."

That focalizes our attention on three points.

I. The one essential to salvation is the Revelation of
Christ. " He shall glorify ME ! "

II. The Holy Ghost alone can reveal him. " HE
shall glorify Me."

III. The ulterior and special Object of the Spirit's
revelation is God's glory in the face of Jesus Christ.
" He shall GLORIFY — make Me glorious ! "

16 THE HOLY SPIRIT THE REVEALER OF CHRIST.

I. The one essential to salvation is the revelation of
Christ.

How essential this is may be gathered from Reason,
from Conscience and from the light of the Scriptures.

From Reason. Nowhere, outside the radius of
Christianity, is there either- holiness or peace. Look at
Africa. Look at China. Look at Hindostan. My
dear friend, Bishop Fowler, of the Methodist Episco-
pal Church, who has been traveling, as some of you
know, of late in those countries, gave me a description
impossible here to repeat, it was so terribly revolting.
Even then, he said he had not touched the bottom facts.

He who knows anything of the history of moral
light knows that it has followed, as its centre, the
planting of the cross of Christ — that just as races have
receded from the light of God in the face of our Lord
Jesus Christ, so they have sunken to a brutish level,
and have died in the distractions of an utter unrest.

But not only Reason, Conscience affirms the same
truth. Conscience, in every man, says : " You are
guilty ! You are a sinner ! You are condemned !
God is holy. He cannot acquit. He must punish ! "

Conscience, whatever modern thought may say — how-
ever it may strive to cheat us — cries, " Eternal Justice is
Eternal Fact, and God is just ; and How can justice
clear the guilty ? " and to this cry of conscience is no
answer but in Christ and in the sacrifice of Christ.

And these deductions of our reason and pur Con-
science are confirmed by Scripture.

THE HOLY SPIRIT THE REVEALER OF CHRIST. 17

The first thing that confronts us in the Bible, after
the record of Creation, is a guilty man, and the whole
Book goes on to deal with guilt, not as an accident, but
as the one great fact on which are based all other facts
of the remedial system.

If there is nothing to be saved from — if there are no
parties to be reconciled — if, without reconciliation, there
can be pardon, and peace, and comfort, and heaven, then
what is our business as ambassadors for Christ and
what is the Gospel ?

The Gospel is an overture to the LOST — then men
are lost. The Gospel is good tidings of SALVATION ;
then there is a way of Salvation. The Gospel is the
presentation of a Saviour ; then, without that Saviour,
men — no matter who they may be — perish.

So, the Bible not only represents it, but it says so. [The
first main characteristic of the Gospel is that it affirms.

Every thing else questions. Speculation questions.
Superstition questions. Higher Criticism — the men
who write such books as " Whither " put them always
in the form of a question. Infidelity is an interrogation
point. The adversaries of the cross of Christ assert
nothing, but they question everything. They will not
lay down a proposition nor define their opinions. They
clare not, for they know that the square, blunt blow of
unsophisticated truth will at once demolish their light
and fantastic fabrics of falsehood ; therefore they skir-
mish, and cavil, and dodge, and suggest, and propose
" certain questions."
2

18 THE HOLY SPIRIT THE REVEALER OF CHRIST.

Now the Bible affirms. On this point does the Bible
affirm ? It does. It comes straight out and says :
Apart from the knowledge of Christ there is no Salvation.

" We are of God, and the whole world lieth in wick-
edness." " Without the shedding of Blood there is no
remission ! " " Neither is there Salvation in any other,
for there is none other name under heaven, given among
men, whereby we must be saved." Thus is our first
point established — the one essential to Salvation is the
revelation of Christ.

II. The Holy Ghost is the only revealer of Christ.
He alone makes Christ glorious.

The Holy Ghost has given us all the knowledge that
we have of Jesus Christ.

Where do we get that knowledge ? How do we
know that there is such a thing as a Saviour ? From
the Bible. Outside the covers of this book there is not
a hint of a Christ. And whence came the Bible ? It
was inspired. Who inspired it ? God, the Holy Ghost.

Not only so but, with the Bible in our hands, how
can we know anything of Christ, save as the Spirit re-
veals him ?

"The letter killeth," says the Apostle. It is so. The
letter killed in the Old Testament. Of what avail were
miracles ? Were all theophanies ? Visions of angels ?
All shocks on the senses ?

Of none whatever. Miracle never changed any man.
Appearances — like that of the Angels to Abraham — like

THE HOLY SPIRIT THE REVEALER OF CHRIST. 19

that of the Burning Bush, or the wheels of Ezekiel, or
the Fire that came down on Elijah's altar at Carrael,
never changed any man, except as with them, went a
supernatural light and voice.

Abraham saw Christ's day. How did he see it ? By
illumination — by the Holy Ghost. Moses recognized
God at Horeb. How? By the fire? No, but by
God speaking out of the midst of the bush. Ezekiel
was transformed at Chebar. How ? By the wheels ?
No, but " the Spirit," he says, " entered in me." Israel
was to be revived under Elijah. How? By the wind?
By the earthquake ? By the fire ? By any sensible
and ocular demonstration ? No ; but by the still small
voice. That was the lesson taught to the prophet.

The same fact comes out in the New Testament. How
many saw Christ — touched Christ — said they believed
on Christ in the flesh, who never went beyond impres-
sions of their outward senses. We are often tempted to
think that if we could have lived when Christ lived we
should have found it easier to be Christians. It is a
mistake. What makes a Christian is the Spiritual ap-
prehension of Christ, and the Holy Ghost alone can re-
veal him.

He alone did it in the Old Testament. The Old Tes-
tament is full of Christ — as full as the New is. See how,
in preaching Christ the apostles quote the Old Testament.

Luther used to say he could tell whether the Church
was gaining or losing life-power by the study or neglect
of the Hebrew. Why did he say it? Because the

20 THE HOLY CHRIST THE REVEALER OF CHRIST.

study of Hebrew means the Old Testament, and because
the Old Testament is the casket which contains Christ.
The New Testament is the key to the Old, but when we
have a key, we do not turn our backs upon the lock, and
laugh away the lock — we open it.

The Old Testament is full of Chrut. Take the 22d
Psalm, where he cries, " My God, my God, why hast
thou forsaken me ? " Take Isaiah 53 : " He was
wounded for our transgressions, he was bruised for our
iniquities." Take the Levitical Sacrifices — -'How with-
out these could we explain the Atonement ?

Yet only a few who read them under the Old Dis-
pensation, saw Christ in these Scriptures and why ?
Because they needed more than the most perfect de-
scription. They needed light on the light. They
needed, like David, to have their eyes opened to see
wondrous things out of God's law.

They needed, like Simeon and Anna, in the temple,
to have something more than had other spectators.
Something more than the mere presentation of Christ.
Something which should make them take him in their
arms and exclaim, " Mine eyes have seen thy salva-
tion!"

The same thing is true of the New Testament. It is,
ot course, full of Christ and nothing but Christ and yet,
in the gospels, when Christ himself was living and
walking among them, we may say of most, as it Is
said of the disciples, who were journeying to Emmaus,

THE HOLY SPIRIT THE REVEALER OF CHRIST. 21

" Their eyes were holden that they should not know
him."

St. Peter in Matt. 16 : 23 responds in answer to the
question of Jesus, "Thou art the Christ, the Son of the
living God." But how does he say it ? He says it,
not in his senses, but like a man transfigured, by a fire
that burns in him and out of him in a new flash of fact
as well as expression — " Blessed art thou, Simon Bar-
Jona, for flesh and blood hath not revealed it unto
thee ; but my Father which is in heaven."

Thomas, in John 20 : 28, cries out in a rapture, " My
Lord and my God ! " He sees and he adores the Deity
of Christ. From the most incredulous of the eleven
he comes to be their leader, and by appropriating faith
to confess and to claim the Lord Jesus as God.

He does this without ever putting Christ to the test
that he had laid down for himself. He does it unex-
pectedly, suddenly.

How often do we lay down tests anticipating how the
Lord shall come to us. He must come this way or
that way, by a convulsion, by a vision, by some recog-
nized demonstration or else we must refuse credence.
" Except I shall put my finger into the print of the
nails and thrust my hand into his side, I will not be-
lieve."

If you will look back at the chapter, you will find it
a blank as to any handling of Jesus, such as Thomas
proposed. Instead of this, is a silence — a check. The
GODHEAD COMES IN — a more than human majesty

22 THE HOLY SPIRIT THE REVEALER OF CHRIST.

clothed — a more than human glory enhaloed the mys-
terious Person who thus unexpectedly revealed himself
to Thomas and repeated, as out of eternity to him, the
very thoughts of his heart.

Thomas saw a man before him with a great wound
gaping in his side, more than enough to have caused
any death. He saw that wound bleeding, yet the man
living and speaking— speaking his own words which
none could have known beside an omnipresent, invisible
Listener, and Thomas cried instinctively, " My Lord
and my God ! " How did he do it ? By illumination.
Because the Spirit taught him to cry. Because, all at
once, in Christ's light, he saw light.

The Holy Ghost reveals Christ. He glorifies Christ.
Notice. He does not create Christ ; he shows him.

Christ is all the while there. A person is in a dark
room. You cannot see the person ; you do not know
he is there. Then some one brings in a candle and you
see the person revealed — touched with all the radiance
of the candle, brighter in outline, more distinct and
glorious in feature for the very darkness against which
he stands.

When we were sailing in the Grecian Archipelago
we came, at dawn of day, to the Island of Rhodes. At
first we saw only a grey indistinctness — the shapeless
outline of vast rocks rising out of the water. Then as
the sun came up, how glorious ! There lay the harbor
once bestridden by the famous Colossus, the sapphire
ripplings of the water touched with rose and gold — the

THE HOLY SPIRIT THE REVEALER OF CHRIST. 23

ships, the flappings of their sails stirred lightly by the
morning breeze. There stretched away the green fields
and the mountains round which poetry had thrown her
charm ; midway in the perspective rose the ancient cas-
tellated ramparts of the fortress of the Knights of St.
John, all flashing, glowing, burning, touched and
" transfigured by the ministry of light." " That which
doth make manifest is light." The Holy Ghost is the
only revealer of Jesus.

And the Holy Ghost glorifies Christ or reveals him
in his true glory now, as he could not possibly do were
Christ present.

One thing : it was necessary that Christ should go
away in order that the power of a natural, carnal,
earthly influence might be broken.

The apostles loved Christ too much, as the carnal
loves the carnal. They limited his power as Martha did
when she'said : " If Thou — meaning his bodily presence
— hadst been here, my brother had not died."

That is the error of Rome with her crucifixes, her
Mass and her sensuous ecstacies. Read the memoirs of
Santa Teresa and of St. John of the Cross, and you will
find the love they express for the Saviour is sensuous —
carnal. There is something lurid about it. You are
afraid of it.

It was necessary that that sort of thing should be
broken — that there should come an experience, which,
permit me to say it, should emancipate Christ — should
burst the tomb and the grave-clothes, and set him Infi-

24 THE HOLY SPIRIT THE REVEALER OF CHRIST.

nite, Omnipresent, Omnipotent, Heavenly — working
above, as ever in, and through his church — an experience
like that of St. Paul when he says : " Yea, though we
have known Christ after the flesh, yet now henceforth
know we him no more." We only know him as the
Spirit reveals him.

You have known a man by his clothes — by his face —
now you come to know him by his CHARACTER. Some-
thing reveals him in his abilities, in his integrity, in his
truth, as your friend. Then, whether he be present or
absent, you can say, " I know him. I can count on him
now as never before."

The Holy Ghost reveals Christ. But let us come closer ;
the ulterior and special object of the Spirit's revelation
is God's glory in the face of Jesus Christ. That is our

III. Point. " He shall glorify " — " Make me GLORI-
OUS."

St. Paul expands our Saviour's statement in these
words : " For God, who commanded the light to shine
out of darkness, hath shined in our hearts, to give the
light of the knowledge of the glory of God in the face
of Jesus Christ."

The Apostle institutes a wondrous parallel with the
original creation. Indulge me while I press that paral-
lel in its out-starting facts.

"And God said, 'Let there be light/ and there was
light" — a luminous but undefined Aurora like that of
Northern cl|rnes in winter, when objects are apparent,

THE HOLY SPIRIT THE REVEALER OF CHRIST. 25

indeed, but not glorified. Then, on the fourth day
the Sun rose oil this Earth. What a change ! What a
glorious transfiguration of the material Earth, when the
Sun rose upon it in splendor !

On the fourth day the Sun rose. What a fact ! How
everything on earth was touched and changed by this !
Let us try to conceive the difference between the first
three days and the fourth, when the Sun rose in his
splendor; and then let us try to take in the stupendous-
ness of the parallel made by St. Paul.

The world without Christ, or Christ in twilight —
beneath the dawn-line of the Old Testament — beneath
the histories, and types, and prophecies — beneath the
horizon of an Arctic winter, and then, and all at once,
and forever, the Sun of Righteousness in visible perfec-
tion of his glory — the Mystery of Godliness — the Day-
spring from on high !

" God, who commanded the light to shine out of
darkness, hath shined in our hearts" — creation is the
prelude and the prophecy of a yet higher and more sub-
lime irradiation — " to give the light of the knowledge
of God's glory in the face of Jesus Christ."

The statement of this point, involves, of course, three.
That there is such a thing as the knowledge of the glory
of God — that this knowledge is unfolded in the face of
Jesus Christ, and that it comes by a Divine in-shining.

1. The knowledge of the glory of God. If God be
God, he is glorious, for glory is manifested excellence,
and God is most excellent, and cannot be hid.

26 THE HOLY SPIRIT THE REVEALER OF CHRIST.

The glory of God is not only his greatness, but the
equipoise of his character. Satan is great, i. e.} in facul-
ties, but he is in no wise glorious, but infamous because
of the defect of his character. Michael, the arch-angel,
originally no greater than Satan, and perhaps not so
great, is more glorious because of the perfection — the
balance of his character.

God's glory is the equipoise of his attributes. With
him no where is there too much — no where a deficit.

" A God o'er all consummate, absolute,
Full-orbed, in his whole world of rays complete."

All heresy starts from the centre, i. e., by unpivot-
ting God, by disturbing the balance of the Divine at-
tributes, by making God lop-sided, by contending for
power to the exclusion of rectitude, or for sovereignty, to
the exclusion of self-consistency ; or for justice, to the
exclusion of mercy, or for mercy to the prejudice of
justice.

God — unsupported, unsuspended, self-sufficient — is an
Orb at rest — ponderibus Libratus Suis, equally balanced
every way by his own weight. There is no more power
in God than there is righteousness, and no more sover-
eignty than self-restraint.

It is because God is balanced and must balance that
he is what he is, and no conscience, however clouded —
say or think whatsoever it please — can ever be at peace
until it sees Eternal God himself at peace. A God one-
sided, careened and tilted by the overponderance of any

THE HOLY SPIRIT THE REVEALER OF CHRIST. 27

attribute — a God at war with himself, like a sun on
fire devoured by mutually contending flames, were an
object of horror — fitted only to drive to distraction.
Such a God — were it not a mental contradiction to try to
conceive him — could never give peace.

It is important to put emphasis upon the fact before
us, because the effort of to-day is to destroy the balance
of the attributes of God — to posit it that justice, for ex-
ample— and in measurement, and in adjustment every-
thing comes back to the straight line — that justice in
God is a merely optional attribute.

" How can God," says one of our modern Neolo-
gians,* " How can God be free if he be the slave of
his own justice ? "

As well ask, " How can I be free if I cannot rid my-
self of my back-bone? I am the slave, then, of my
back-bone. But how can I be a man and have no
back-bone ? "

For God to be free from his justice would be for
him to be free from himself as moral, " and therefore
immoral — for justice is simply looking on things as
they are, and treating them accordingly, and to deny
this is to deny rectitude, and to deny rectitude is to
deny God and make him immoral.

" God is a Spirit, infinite, eternal and unchangeable
in His being, Wisdom, Power, Holiness." Holiness con-
sisting, and in that order of "justice, goodness and
truth." Not goodness first, as if God were mere law-

* Author of "Whither."

28 THE HOLY SPIRIT THE REVEALER OF CHRIST.

less, reckless good-nature, but justice first — and yet,
not justice only, but equally goodness, because he
trues — i.e., is truth.

Ho wean you improve on the told definition? It came
to Sir Harry Vane on his knees, while praying for light.
Did he not get the light ? Outside of the Scripture,
what ever has come so near to direct inspiration ?

Throw away your Theology — nay, throw away your
Bible, and, in the light of common sense alone, how can
you make " love " — and by love, of course, is meant
love to lost sinners — how can you make that any more
than the old definition has made it without mak-
ing it unholy, bad and wicked love? ^What sort of a
love is that which has been severed from holiness, jus-
tice and goodness ?

Justice optional! What should we think of a man
to whom it were optional to be just, or to be unjust?

What should we think of our courts if it were con-
ceded that judges might rule as they pleased — no mat-
ter what the evidence — no matter how glaring the
facts? The moral grandeur of God is his balance,
his poise, that he rights himself. "Shall not the
Judge of all the earth do right ? "

2. The glory of God then, as it stands revealed in vast
concentric haloes, circles upon circles of immeasurable
excellence is at its brightest spot — its centre — and when
focalized and gathered to one burning point, nothing
more, nothing less than CONCILIATION OF JUSTICE AND

THE HOLY SPIRIT THE REVEALER OF CHRIST. 29

GRACE. " How can God be just and justify the
guilty ? " lies at the root of the Gospel. The answer
to that question is the Gospel, and Christ on the cross
is its sum.

Christ on the cross, not Christ in pre-existence,
transcending thought as is the mystery of everlasting
generation.

Christ on the cross, not Christ incarnate, in the won-
drous constitution of his Person — web- work as it is,
and master-piece of all the attributes of God com-
bined— as if the sun should come down out of heaven
and shine in, and through some creature making it for-
ever a sun-creature.

Not Christ, a babe, in glory streaming from the
manger.

Not Christ when twelve years old, the fair Divin-.
ity but softly breaking through his youthful form and
gesture as he stands questioning the doctors and unveil-
ing the Messiah of the Scriptures in such wise as to an-
ticipate his whole commission and to make rejection of
him from that moment, the unpardonable sin.

Not Christ again in all the grand kaleidoscopic as-
pects of his ministry, as miracles spring up beneath his
footsteps like fresh flowers.

Not Christ in any, nor in all, these revelations, glori-
ous as they are, but still subordinate, but Christ upon
the tree.

Christ on the cross, his visage marred more than any
man's, bore witness to God's truth. It was there the

30 THE HOLY SPIRIT THE REVEALER OF CHRIST.

vision of God's glory shone the brightest " in the face
of Jesus," stamped with Divinity and stained with blood.

It was there seen that God would not swerve — that
sin must be punished. It was also seen that God
would punish sin by punishing himself — that the whole
united Godhead would suffer — the Father in giving his
Son from his bosom — the Sou in agonies of blood and
death — the Holy Ghost in joint participation of co-equal
sufferings, and in the grieving to which he submits — be-
fore God would, in any wise, clear the guilty.

Christ on the cross bore our guilt. As a race we lay
crushed beneath it. Imagine a weight like that lifted
and borne by one helpless Man — a weight that all the
Angels, Cherubim and Seraphim and Powers could not
have raised by one united and stupendous straining !
Yet he raised it, and not only so, he, the mighty Scape-
Goat of iniquities, bore it away to a land uninhabited
— sought for, it cannot be found.

What is the upshot of this ? The upshot is that from
the instant you and I look away to Christ as our Sub-
stitute ; we are eternally saved.

" The guilt of twice ten thousand sins one offering
takes away."

" If Christ has my discharge procured
And freely in my place endured,

The whole of wrath Divine,
Payment God cannot twice demand,
First, at my bleeding Surety's hand

And then again at mine."

THE HOLY SPIRIT THE REVEA.LER OF CHRIST. 31

" Therefore, being justified by faith, we have peace
with God through our Lord Jesus Christ," not through
our moralities, nor feelings, nor ceremonies, but alone
and solely through him.

Is not that glorious f Bursts there not a glory from that
torn flesh which hangs and writhes upon those ragged
nails, which challenges all suns to rival it in splendor ?

Is not here God's glory focalized, as it swings low
and kisses even your and my horizon ? When we were
at the North Cape, at midnight, a French gentleman
took out a sun-glass and burned a hole in his hat with
it. Low as the sun was, he was still clothed with all
his burning power.

So is it with our Saviour on the cross. " For though he
was crucified through weakness, yet he liveth " — there,
yes there, he liveth — and for you and me he liveth
— " liveth by the power of God."

" For God who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light of
the knowledge of the glory of God in the face of Jesus
Christ."

3d. This glory hath inshined — that is the third point.
It hath shined not historically — not in the face of a phy-
sical Christ, although these, of course, are included ; but
through the veil on the heart. Christ's glory to mere
worldly men is a veiled glory ; " the veil/' says the
apostle, " is upon their heart."

32 THE HOLY SPIRIT THE REVEALER OF CHRIST.

That veil has been rent — not from our side — from
God's side. Not from the bottom where we could take
hold — you and I could not rend any Veil ; but from the
top — where God can take hold — to the bottom. Christ,
full length, appears ; let down as a Saviour for sinners
— let down where we are, at our last and our lowest —
let down where we can take hold; and God says,
" Take hold ! I have rent — I have split down the Veil."

God hath " shined in " — not into the world only, that
is not enough — could not be, for " the light shineth in
darkness, and the darkness comprehendeth it not."

Into believing hearts God hath shined. It is not
simply knowledge, but it is the light of the knowl-
edge. It is not Church instruction, but heart-work —
interior regeneration. "When it pleased God," says
Paul, " to reveal His Son within me, immediately I
took no conference with flesh and blood."

How then, do we see the light of the knowledge of
the glory of God in the face of Jesus Christ?

One way, by Faith. Faith is the great opened eye
of the soul. We believe God speaking in His Word.
We believe that Jesus is God. We believe, and see it
in new light, that in extremis, in salvation, highest
angel equally with highest man avails not. Only God
upon the tree can answer God upon the throne.

Another way— --the light shines in is by the Witness
of the Spirit. What is that witness if not a supernatural
spiritual emphasis put on the assurances and promises of
God, which makes them true to us without a question ?

THE HOLY SPIRIT THE REVEALER OF CHRIST. 33

"The Holy Spirit also testifies unto us," says St.
Paul, in Heb. 10 : 15, "Their sins and their iniquities
will I remember no more." The Spirit bears with
the Word, his assurance, IN on the soul. I have
not only heard Christ's doctrine, but I have his voice
speaking within me.

" The Spirit answers to the Blood,
And tells me I am born of God."

Nothing like this to give peace ! It comforts now,
amid all sins, all tumults, all perplexities, and it will
comfort when the head lies on its last pillow, and can
turn and look no where else.

A third way Light shines in is by Consciousness.
Consciousness of breathing goes with breathing. Con-
sciousness of walking goes with walking. Conscious-
ness of life and vigor goes with power. A man full of
the Holy Ghost knows what he is full of, and that he
is not empty. He knows that his light is not darkness
— that his joy is not despair, and that his power is
something other and more than physical elation or
physical energy.

" Can he not, through some interior eye which we
know not, and for which we have no name, pour into
us the radiance of his own infinite glory, though he be
the king invisible, whom no man hath seen, nor can
see ? " Can he not manifest himself to the eye of in-
terior consciousness with a distinctness of spiritual
presence as satisfying as that which his bodily form
3

34 THE HOLY SPIRIT THE REVEALEB OF CHRIST.

gave to the external vision of his disciples? Can he
not pour floods on floods of inundating life upon us
until lifted, floated we shall move like the resistless
waves in might of spiritual power ?

He can! he can! We know it. We have felt it,
and the voice of yearning irrepressible, has turned it
into prayer.

" Refining Fire ! go through my heart,

Illuminate my soul,
Scatter thy life in every part,
And sanctify the whole."

This Revelation of Christ by the Spirit is what the
WORLD needs — is dying for — " When he shall come to
you he shall convince the world of sin."

This Revelation of Christ — -fresh revelation I mean,
satisfying our souls, filling, flooding— enlarging us
with the light, and the love, and the joy, and the
strength of the Lord is what we need, my Brethren.
What you and I need if we would save a dying world.
In other words, we need the Baptism of the Holy
Ghost, that we may see Christ and preach Christ.

The reason why we do not get on — have little enlarge-
ment— is the lack of this Baptism. And the reason
why we lack this Baptism is, that we do not, as we
ought, believe in it. We look on Pentecost as a stereo-
type. It stands for us the monument of what was
once a living benediction, but is dead. The Holy
Ghost is as it were, mummified in the Church. He

THE HOLY SPIRIT THE REVEALER OF CHRIST. 35

is mechanical, in our conception, latent. He is being
carried under our decent ceremonials as the dead em-
peror Numidian was carried, in his closed litter, into
the battle.

Few of us, I fear, are praying as our fathers prayed.
" Breathe from the four winds, O BREATH ! " in the
conviction that the Church's power is the direct im-
pingement of the supernatural — that it is afflatus from
on high — or else our gilded congregations are but
bleaching bones.

And because we do not believe in the Baptism of the
Holy Ghost we do not ask for it. We look on men
like Whitefield and Carvosso, Brainerd and Edwards,
Bramwell and Spurgeon, Cecil and McCheyne as un-
approachable examples, and so our sermons drag, and
Sunday-school instructions drag, and evangelism drags
and life drags.

What we want is A FRESH REVELATION OF CHRIST.
As dear McCheyne says, " Christ for me ! that's ever
new, that's ever glorious." Revivals of religion will
begin again, my Brethren, when ministers go back to
the A. B. C. of the Gospel — when they consent to cru-
cify their brains and preach upon the simplest texts.
" It is a faithful saying." " God so loved the world."
The Spirit owns a very simple Christ.

What we want is a FRESH REVELATION OF CHRIST.
Not to see him physically, with Huxley, nor intellectu-
ally, with the " Higher Criticism " men, but with Bun-
yan and with Christmas Evans, by the Holy Ghost —

36 THE HOLY SPIRIT THE REVEALEE OF CHRIST.

" To view the Lamb in his own light,

Whom angels dimly see,
And gaze transported at that sight
Through all eternity."

" We, beholding as in a glass the glory of the Lord,
are changed BY THE SPIRIT from glory to glory." Let
us believe this. Let us, too, gaze until WE are changed
— our ministry transfigured. Until from glory unto
glory we anticipate the beatific vision. Then, on our
death-beds, if the Lord should tarry, we may say as
did the dying John Owen, when there were brought to
him the last wet proof-sheets of his immortal Book —
" the Glory of Christ " — " some glimpses of it I have
had already, but now I am going where I shall see it as
I have never seen it in this world." I

God grant the Revelation now, as flesh and blood can
bear, and afterward the far exceeding and eternal
weight of glory for his dear Son's sake.

IV.

"THE ENDUEMENT OF THE SPIRIT."

BY REV. JULIUS E. GRAMMER, D.D.*

" But ye shall receive power, after that the Holy Ghost is come upon
you : and ye shall be witnesses unto me both in Jerusalem, and in all
Judea, and in Samaria, and unto the uttermost part of the earth" —
Acts 1 : 8.

was the promise of our Lord to his church.
They should receive power from on high.
They should be led into all truth. They should
have the comforting assurance of his presence and
of the Paraclete. The honor put upon the Holy Spirit
is so great as to lead us to magnify his office. He is the
Lord ; and the Giver of Life. The children of God are
born of the Spirit, and taught by the Spirit, and led by
the Spirit. We see that he is the author of all pro-
phecy, and the witness of Jesus, as the Son of God, by
his resurrection from the dead. He is compared to the
wind, blowing where it listeth, to show his sovereignty
and his freedom. He is likened to the fire, to show his
kindling and illumining influence. He is promised to
all who ask. Without him the Apostles would have
been utterly helpless. It was not by the eloquence of an

* Eector of St. Peter's P. E. Church, Baltimore.

37

38 • THE ENDUEMENT OF THE SPIRIT.

Apollos, nor by the learning of a Paul, nor by the might
of worldly force, but by the Spirit of the Lord.

That Holy Spirit of Promise was to be to the church
what the Shekinah was to the temple of old ; what the
breath of Heaven was in the valley of Ezskiel's vision ;
what the presence and power of Elijah's prayer were to
the dead child of the widow of Zarephath.

We see the effect of his presence,

1st. First of all in the holy boldness it gave the Apos-
tles. They had been timid and half-hearted. They had
fled at the cross, and hid in the upper room. They were
weakened by fear of the magistrates and of worldly
authority.

Peter denied his Lord, and even the Apostle John
forsook him and fled. But what a contrast on the day
of Pentecost ! See them before the men who had im-
brued their hands in our Saviour's blood. That same
Apostle tells them they " killed the Prince of life."
He bids them " Repent, and be baptized." He is no
longer tempted to deny or desert, but he lifts up the
standard of the Lord. Surely this is a great contrast.
Their courage is more than a match for the most men-
acing foes. They are not abashed by the scourge of
the magistrates, or the dangers of persecution. They
appeal to God and are not afraid of men. So it has
been in the history of every true prophet endued
with the Holy Ghost. See Moses before Pharaoh ;
Elijah before Ahab. See John the Baptist, with the
energy of the Holy Ghost from his birth, and as a

THE ENDUEMENT OF THE SPIEIT. 39

great preacher standing before Herod. See Paul be-
fore Felix and the world's proudest skeptics. See
Chrysostom before Eudoxia, and Basil before Valens;
and Luther before the Diet of Worms, and Knox be-
fore Mary of Scots, and Cranmer, at the fires of
Smithfield. You see how full the Holy Spirit filled
the hearts of these brave and devoted men, that they
should not fear the face of man. And surely that is
the need of the church to-day. We shrink from the
challenge of giant forms of evil which menace the life
of the soul. We need to-day that enduement of bold-
ness which shall teach us to say, " Let no man's heart
fail him." Yes, that hopeful courage which shall
confront the mountains of defiant evil that they may
become a plain before Zerubbabel. Isaiah was " very
bold " as he stretched forth his hand all the day long
to a gain-saying people.

Surely the want of courage is the want of the
Spirit; and when that enduement possesses the soul
it can say as did Deborah, " O my soul, thou hast
trodden down strength."

" Then were the horsehoofs broken by the means of the
prancings, the prancings of their mighty ones." " Greater
is he that is in you than he that is in the world."

2d. Again, the enduement of the Spirit taught men
to depend upon the word. The great instrument of
spiritual conquest is the Bible, which is "the sword
of the Spirit." "It pleased God by the foolishness
of preaching to save them that believe."

40 THE EXDUEMENT OF THE SPIRIT.

St. Paul, writing to Timothy, in the midst of pre-
vailing Gnosticism and error, urges him, " Preach the
word, in season and out of season." It is the word
which is "the seed." It is the word of God which
is quick and powerful, sharper than any two-edged
sword. It is mighty through God to the pulling
down of the strongholds of sin.

Where the Bible is most read, studied and preached ;
where its light has shone, there the vital and saving
power of Christianity has been most felt. God hon-
ors his word. The Scriptures are given by inspira-
tion of the Holy Ghost, and are profitable for instruction
in righteousness, that the man of God may be thorough-
ly furnished unto every good work. Jesus said, " Search
the Scriptures." Out of them he taught the disciples and
made their hearts burn within them by the way. The
great commission is, " Go preach my Gospel." Preach
the word; not tradition; not speculation ; not philo-
sophy or rationalism, not the theories of men.

St. Paul said, " The Gospel which I delivered to you
is the same also that I received, how Christ died for
our sins, according to the Scriptures, and that he rose
again, according to the Scriptures."

You see how our L'ord appealed to them, for he
said : What saith the Scriptures ? " You see how the
prophet directs us " to the law and the testimony." A
ministry which subordinates the pulpit, dishonors the
divinely appointed means of the world's conversion
and sanctification.

THE ENDUEMEXT OF THE SPIRIT. 41

We are born again of "the incorruptible seed,"
even the word of God, which liveth and abideth for-
ever. " My word," says God, " shall accomplish that
whereunto I send it." And under the influence of that
we see the revolutions which have been wrought in
society. We see the wilderness changed into a garden
and the habitations of cruelty into the abodes of peace.

Surely it is the pulpit which has made Scotland,
England and America what they are to-day. It is
an open and free Bible which has saved Germany
from the condition ot Italy, Spain, Austria and South
America. It is to a free church, a free conscience,
a free education, and above all, to a free Bible — that
under God we are to ascribe the present condition of
Protestant Christendom. That eminent painter, Kaul-
bach, has magnificently portrayed the period of the
Reformation. As the climax of the thought preced-
ing and growing out of it, he has gathered into a
group the representative men of the world before
and after that great era. There is Columbus, with
his charts, the discoverer of the new world, where
the Bible has won its proudest victories. There is
Sir Isaac Newton, with his globe and his "Prin-
cipia ; " Sir Isaac Barrow, with his ponderous tomes
on the " Pope's Supremacy ; " Sir Francis Bacon,
with his " Novum Organum ; " Dante, the poet of
the Reformation, with his " Divina Commedia ; "
Shakespeare, with his immortal Dramas ; Guttenberg,
with his printing press, and, in the midst of them

42 THE ENDUEMENT OF THE SPIRIT.

all, Martin Luther, with his open Bible lifted to re-
flect the glory of God, and to shed the beams of the
Sun of Righteousness, with healing in his wings.
The lesson of such a great painting is clearly this :
" The entrance of thy word, O Lord, giveth light — it
giveth understanding unto the simple."

" Brethren," says the Apostle, " pray for us, that the
word of God may have free course and be glorified."

3d. Again, we see the endtiement of the Holy Spirit
in keeping the Apostles, and their true successors, loyal
to their commission.

They preached Christ. In Corinth, with its luxury
and rich commerce, St. Paul determined to know nothing
but " Jesus Christ, and him crucified" In Athens, with
its sculptured monuments and its temples of imposing
grandeur, he preached " Jesus and the resurrection''1 In
Ephesus, with its witchcraft and magic, " fear fell on
them all, and the name of the Lord Jesus was magnified.
And many that believed came and confessed and shewed
their deeds. Many of them also which used curious arts
brought their books together and burned them before
all men : and they counted the price of them and found
it fifty thousand pieces of silver, so mightily grew the
word of God and prevailed."

In Rome, " where," as Tacitus said, " everything vile
came," the Apostle says he was not " ashamed of the Gos-
pel of Christ ; for it is the power of God unto salvation
to every one that believeth ; to the Jew first, and also to
the Greek." " Christ first, Christ midst, Christ last,"

THE ENDUEMENT OF THE SPIRIT. 43

was the theme of Apostolic preaching. It was not
ecclesiasticism ; it was not ceremonialism ; it was not to
confront the opposition of " science, falsely so called ; "
it was not " profane and vain babblings." IT WAS
CHRIST. We see this characterized their preaching
everywhere. As Philip preached to the treasurer of the
queen of Candace, it was " Jesus " and his sacrifice.
The Holy Spirit blessed it and the chamberlain " went
on his way rejoicing."

" Unto me," says the Apostle, " is this grace given,
that I should preach among the Gentiles the unsearchable
riches of Christ." Jesus said, " He shall take of mine
and show it unto you." " He shall glorify Me."

4th. Again we see the enduement of the Spirit in the
exercise of a faith which depended upon the power of God.

" Who is Paul ? " says the Apostle, and " who is
Apollos ? but ministers by whom ye believed." The
sovereignty and grace of the Holy Spirit were not con-
fined to men of learning or eloquence. The humblest
witness for Christ might become an instrument of un-
told good. An Aquila and a Priscilla could teach even an
Apollos " the way of the Lord more perfectly." The most
obscure servants of Christ have been raised up for his
work, to show that the weak things are often chosen to
confound the mighty, and "things which are not "to
bring " to naught things that are ; that no flesh shall
glory in his presence." And certainly we have lived to
witness that in our time. We have seen an Evangelist,
with no equipment of scholarly attainments, with none of

44 THE ENDUEMENT OF THE SPIRIT.

the polish and erudition either of the theologian or the
cultured orator, moving multitudes and calling them to
Christ, as no minister, possibly, of modern times. Can
any one doubt that it is " the finger of God ; " that it
is the power of the Spirit ; that it is the power of
Elias and John the Baptist and of the Lord himself,
illustrating the enduring wealth of his promise, "Cease
ye from man." Remember the record which is given in
The Acts, " Now when they saw the boldness of Peter
and John, and perceived that they were unlearned and
ignorant men, they marvelled ; and they took knowl-
edge of them, that they had been with Jesus."

We emphasize this, not that we would discourage
learning, but to show how God, the Holy Spirit, uses
men of low degree often to do such a work so as to mag-
nify his Grace. We find Peter and John, as well as
Paul and Apollos, able ministers of the New Testa-
ment ; and clothed with a wisdom above the world, yet
never having been taught. Certainly we have great
reason to rejoice in all the contributions of a profound
erudition to the wealth of the Church's literature. We
see many great names in the mighty host of stars
which Jesus holds in his right hand ; but we see among
the brightest of them those who were best known, be-
cause " They were wise to turn many to righteousness."
They were poor, yet made many rich. They had
nothing, and yet they possessed all things.

5th. Nor should we forget to notice the enduement of
the Spirit in its world-embracing zeal.

THE ENDUEMENT OF THE SPIRIT. 45

" They went everywhere, preaching the word." No
Jewish exclusiveness confined them to the house of Is-
rael. The house of Cornelius was admitted as a sharer
in those benefits. St. Peter says, " The promise is unto
you, and your children, and to all that are afar off."
They saw that the middle wall of partition was broken
down. They went " far hence to the Gentiles," and to
the utmost bounds of the earth. Not only to Philippi,
but to Rome, and not to Rome only, but into all the
world. The Spirit of God while it recognizes all dis-
tinctions of government and of administrations, secuiar
and sacred, at the same time it teaches us that the whole
world is guilty before God, and in need of the common
salvation. And while men talk of " Catholicity," let
us learn from the Spirit that he is a catholic who
loves God and his neighbor, who loves Christ and
his Gospel. He is a catholic who learns, under the
enduemeut of the Spirit, to realize that there is neither
Jew nor Gentile, Bond nor Free, Greek nor Barbarian,
in the light of the Gospel ; but all are " One in
Christ."

This is the Charity which rejoices in the Truth :
which makes Christ Head and teaches that all
we are brethren. The whole Spirit of the Gospel
is opposed to proselytism. It seeks not to build up
party, or sect, or hierarchy, but to add to the fol-
lowers of Christ. " He shall glorify Me ; " not schools
of thought, not the monuments of the world's wis-
dom and philosophy ; not organizations, or ecclesiasti-

46 THE ENDUEMENT OF THE SPIRIT.

cal Shibboleths, but Christ ; Christ as Saviour, Teacher,
King.

St. Paul said he was " all things to all men " (with-
out the compromise of any principle) u that by all means
he might save some." And when we catch that motive
and the true meaning of that principle, we have the
Spirit of Christ.

The reigning desire of the Church is for unity.
And according to the measure, in which we have that
love and loyalty to Christ, will we " love all those who
love him." Surely there is a volume of truth in that
passage of the Apostle, " Some, indeed, preach Christ,
even of envy and strife ; and some also of good will.
The one preach Christ of contention, not sincerely, sup-
posing to add affliction to my bonds. But the other of
love, knowing that I am set for the defence of the gos-
pel. What then ? notwithstanding, every way, whether
in pretence or in truth, Christ is preached ; and I there-
in do rejoice, yea, and will rejoice. For I know that
this shall turn to my salvation through your prayer,
and the supply of the Spirit of Jesus Christ, Accord-
ing to my earnest expectation and my hope, that in
nothing I shall be ashamed, but that with all boldness,
as always, so now also Christ shall be magnified in my
body, whether it be by life or by death."

What better attainment can we hope, and labor, and
pray for than such a spirit ? The nearer we are to
Christ the nearer we are to each other. The nearer to the
Head, the more we shall say, as John the Baptist, "He

THE ENDUEMENT OF THE SPIRIT. 47

must increase, but I must decrease." " Not I" says
the Apostle Paul, " but Christ that dwelleth in me."

If there is any meaning in our coming together, it is
that we may have that zeal, which is according to
knowledge, that faith which worketh by love, and that
love which prays for the peace and prosperity of the
City of God. Let our citizenship be as it becometh
the gospel of Christ, that we stand fast in one spirit,
with one mind striving together for the faith of the
Gospel.

V.

THE SPIRIT'S THREEFOLD CONVICTION.

BY GEORGE DANA BOARDMAN, D.D., I,L.D.

" When he is come, he will reprove the world of sin, and of righteousness,
and of judgment : of sin, because they believe not on me; of righteousness,
because I go to my Father, and ye see me no more; of judgment, because
the prince of this world is judged." — John 16 : 8-11.

pregnant paragraph sets forth the three chief
•*- offices of the Paraclete in his relations to men in
this seen. When he is come, he will convict the world,
first, in respect of sin, because they believe not on
Christ ; in other words, the Spirit is to bring to the
world the conviction that there is such a thing as sin,
and that sin consists in the refusal to believe on Jesus
Christ. The Spirit is to convict the world, secondly, in
respect of righteousness, because Jesus has gone to the
Father, and we behold him no more ; in other words,
the Spirit is to bring to the world the conviction that
there is such a thing as righteousness, and that right-
eousness consists in Christ's incarnate career, as demon-
strated by his return to heaven. The Spirit is to con-
vict the world, thirdly, in respect of judgment, because
the prince of this world hath been judged ; in other
words, the Spirit is to bring to the world the conviction
48

THE SPIRIT'S THREEFOLD CONVICTION. 49

that there is such a thing as judgment, and that judg-
ment consists in the triumph through Christ of right-
eousness over sin. In this paragraph, therefore, is
compacted an outline of man's guilt, Christ's righteous-
ness and Jesus' final victory over Satan ; that is to say, a
compendious moral history of the world from the Eden
that has been to the Eden that is to be. And now let
us ponder the profound paragraph in detail.

I. The Spirit's Conviction of Sin. — And first, the
Spirit's Conviction of Sin : — " Of sin, became they believe
not on me."

1. This is not society's definition of sin : according
to society, sin means crime, vice, immorality. Neither
is it the philosopher's definition of sin : according to
the philosopher, sin means misdirection, abuse, disease.
Neither is it the theologian's definition of sin : accord-
ing to the theologian, sin means transgression of God's
law, coming short of God's glory, hereditary guilt.
But it is Christ's definition of sin : according to Christ,
sin means unbelief on himself, unbelief in Jesus as the
Christ and Son and Image and Revealer of the Father.
"'Of sin, because they believe not on me." And this
is sin indeed. For the Word made flesh is Immanuel,
God-with-us. To disbelieve on Jesus, then, is to dis-
believe on Deity himself. Whosoever denieth the
Son, the same hath not the Father (1 John 2 : 23).
Christlessness in a Christian land is atheism. Sin,
therefore, became a new thing when Jesus came into
the world. Recall what he himself had just said :
4

50 THE SPIRIT'S THREEFOLD CONVICTION.

" If I had not come and spoken unto them, they had
not had sin : but now they have no excuse for their
sin." (John 15 : 22.) Therefore it is that disbelief on
Christ is the sin of sins, ay, sin itself.

2. Observe now that of this sin of sins the Spirit is
the sole convicter. When he is come, he will convict
the world in respect of sin, because they believe not on
Jesus. And no other power can. The preacher can-
not do it; conscience cannot do it ; even holy scripture
cannot do it. Remember the difference between sins
and sin. A jury may convict me of crimes : con-
science may convict me of sins. But no power less
than the Holy Spirit can convict me of sin. No barb
but his can pierce to the root of my nature ; no flash
but his can show me to myself as a ruined sinner.
And the argument he wields in convicting me of sin is
this very fact that I do not believe on Jesus. Calvary,
not Siuaj, is the Spirit's mightiest artillery. Listen to
Jehovah's word through his prophet Zechariah :

I will pour upon the house of David,
And upon the inhabitants of Jerusalem,
The spirit of grace and of supplication ;
And they shall look unto him whom they have pierced :
And they shall mourn for him, as one mourneth for his only son,
And shall be in bitterness for him, as one that is in bitterness for
his first-born. — ZECHARIAH 12: 10.

Thus it was on the day of Pentecost, when Peter,
filled with the Holy Spirit, charged on his hearers the
crime of the crucifixion so boldly that they were

THE SPIRIT'S THEEEFOLD CONVICTION. 51

pierced to the heart, and cried, "What shall we do?"
And so also it has ever been the experience of every
consciously awakened sinner. He feels that John New-
ton echoes his own experience when he confesses :

I saw One hangihg on a tree,

In agony and blood,
Who fixed his languid eyes on me,

As near the cross I stood.

Sure, never till my latest breath,

Can I forget that look :
It seemed to charge me with his death,

Though not a word he spoke.

My conscience felt and owned the guilt,

And plunged me in despair ;
I saw my sins his blood had spilt,

And helped to nail him there.

— JOHN NEWTON.

But what avails it to be convicted of sin, unless at
the same time we are also convicted that there is some-
where righteousness, and that this righteousness can be
made available to ourselves ?

II. The Spirit's Conviction of Righteousness. — And
so we pass, secondly, to the Spirit's conviction of
Righteousness: "When he is come, he will convict the
world in respect of righteousness, because I go to the
Father, and ye behold me no more."

1. " Of righteousness." What is this righteousness
of which our Lord here speaks ? Whose righteousness
is it?

52 THE SPIRIT'S THREEFOLD CONVICTION.

(a) Certainly not the world's. For the world is
quite swift enough to detect its own merits. No Holy
Spirit does it need to convince it of its own virtues. A
very Narcissus it is, seeing everywhere the reflection of
its own beauties and worshipping itself. But let us
look at this matter a little more deeply, noting what
the world's conception of righteousness really is. The
clearest and loftiest phase of righteousness among an
educated, thinking people will be found, one would
suppose, in the object selected as the main purpose or
end of life. What then is the object which we Ameri-
cans set before ourselves as the goal of life? Is it
righteousness — clearly and distinctively righteousness?
Or is it something less unworldly, to which righteous-
ness is made tributary in way of means to end ? Is
not success the principal thing which we Americans set
before us, the grand motto which we give our children
when we send them forth into the world ; — success in
trade, in politics, in literature, in society? True, we
admire and value righteousness. But why do we ad-
mire it? Because it is righteousness? Or because, in
a civilized, well-ordered community, righteousness is
one of the conditions of success ? Do we not, practi-
cally speaking, secretly feel that Thomas Carlyle has hit
the truth when in his " Heroes and Hero-Worship " he
virtually tells us, Success is virtue; might makes right?
Let righteousness but stand in the way of success, and
let the choice lie between the two ; and then see which
the world will choose. Yes, the world crucified, and,

THE SPIRIT'S THREEFOLD CONVICTION. 53

were he to return, would virtually crucify again, the
only absolutely righteous One the world has ever seen.

(6) Whose then is the righteousness the conviction of
which the Spirit is to bring to the world ? Evidently
Christ's righteousness. The antithesis is manifestly
between the world's sin — " In respect of sin, because
they believe not on me " — and Christ's righteousness —
" In respect of righteousness, because I go to the Fa-
ther, and ye behold me no more." But what part or
element of Christ's righteousness is the righteousness of
which he here speaks? Evidently, righteousness in
the general, complete sense of the word ; — the sum
total of all that God requires ; the righteousness of a
perfect character. In other words, the righteousness of
which the Lord here speaks is the righteousness which
was incarnated in his own blessed person and career
and character and work. And of this righteousness
Christ's departure and present invisibility are both the
illustration and the proof : " Of righteousness, because
I go to the Father, and ye behold me no more."

2. "Because I go to the Father." This going to the
Father involves several profound things. First, it in-
volves Christ's own death. We ourselves often speak
in a similar way : for example, we speak of a dying
saint as one who is going home, and, when the last
throe is over, we exclaim, " Home at last ! " And why
did Jesus Christ die, and so go home? Just because
he was righteous, and lived in a world which did not
believe on him. His very righteousness crucified him.

54 THE SPIRIT'S THREEFOLD CONVICTION.

Again : This going to the Father involves Christ's
resurrection. And why was Jesus Christ raised from
the dead ? Just because he was righteous : he was de-
clared to be the Son of God with power by his resur-
rection from the dead (Rom. 1:4). What though his
own righteousness had slain him ? His own righteous-
ness also raised him. Once more : This going to the
Father involves Christ's ascension and heavenly en-
thronement. And why was Jesus Christ exalted to the
right hand of the Majesty on high ? Just because he
was righteous ; his exaltation being the reward of his
incarnate obedience. Listen to a classic paragraph, the
pivotal word of which is the conjunction " wherefore:" —

Christ Jesus, existing in the form of God, counted not the being
on an equality with God a thing to be grasped, but emptied himself,
taking the form of a servant, being made in the likenesss of men;
and being found in fashion as a man, he humbled himself, becoming
obedient even unto death, yea, the death of the cross : WHEREFORE
also God highly exalted him, and gave unto him the name which is
above every name ; that in the name of Jesus every knee should
bow, of things in heaven and things on earth and things under the
earth, and that every tongue should confess that Jesus Christ is
Lord, to the glory of God the Father. — Philippians 2 : 6-11.

What though Christ's very righteousness had cruci-
fied him ? Christ's very righteousness also raised him
from the dead, and exalted him to the right hand of
the Father Almighty. Thus Christ's going to the Fa-
ther was both a revelation and a demonstration of
Christ's righteousness.

3. "And ye no longer behold me." Why did not the

THE SPIRIT'S THREEFOLD CONVICTION. 55

risen Lord remain on earth ? Why is he not here now,
to be a terror to his foes, a comfort to his friends ?
We behold him no more in order that we may the bet-
ter understand what righteousness truly is. For right-
eousness is not a bulk — so many inches cubic ; not a
weight — so many pounds avoirdupois. Righteousness
is a quality, a character. This is one of the reasons
why it was expedient for us that Jesus should go away
and the Paraclete come ; such an exchange gave us a
universal and spiritual Saviour instead of a local and
bodily one.

Thomas, because thou hast seen me, thou hast believed : blessed
are they that have not seen, and yet have believed. — John 20 : 29.

In other words, the visible Jesus gives way to the in-
visible Christ, in order that we may the more easily
discern and perfectly appreciate what righteousness truly
is : " Of righteousness, because I go to the Father, and
ye behold me no more."

4. And of this righteousness the Holy Spirit is the
sole convicter : " When he is come, he will convict the
world in respect of righteousness." And precisely here
it is that the world needs conviction. What its con-
ception of righteousness is we have already seen. It
may also be admitted that the world does in a certain
sense admire Christ's character. Few eulogies are more
eloquent, so far as language goes, than the eulogies
which eminent unbelievers have pronounced on the
Nazarene. But admiration is one thing : loyalty is

56 THE SPIRIT'S THREEFOLD CONVICTION.

another thing. There is a tremendous difference be-
tween aesthetic admiration and practical devotion ; be-
tween assent to Christ's teaching and consent with
Christ's character. And what the world needs is to
have such a profound conviction of Christ's personal)
conspicuous, distinctive righteousness as to yearn for it,
crying, O Jehovah, be thou my righteousness (Jer.
22 : 6). And this conviction no power but the Para-
clete can effect. Conscience cannot do it : all that con-
science can do is to reproach and terrify; conscience
brings us no divine pardoner, justifier, redeemer. The
Bible cannot do it : all that the Bible can do is to set
before us right and wrong, heaven and hell ; the Bible
plants in our hearts no Lord our Righteousness. The
means of grace — Sundays, preaching, sacraments, prayer
— cannot do it : all that the means of grace can do is to
acquaint us with duty ; means of grace do not make us
actual sharers in Christ's righteousness. Only one
power can do it : it is the promised Paraclete. Listen
to St. Paul :—

I give you to understand, that no man speaking in the Spirit of
God saith, Jesus is anathema : and no man can say, Jesus is Lord,
but in the Holy Spirit.—! Cor. 12 : 3.

When Jesus was in the region of Csesarea Philippi,
he asked his disciples, saying :

Who do men say that I the Son of man am ? Peter answered and
said, Thou art the Christ, the Son of the living God. Jesus an-
swered and said unto him, Blessed art thou, Simon Bar-Jonah : tor
flesh and blood hath not revealed it unto thee, but my Father who
is in heaven. — Matthew 16 : 13-17.

THE SPIRIT'S THREEFOLD CONVICTION. 57

No ; neither civilization, nor education, nor philoso-
phy, nor Sunday-school, nor preaching, nor revival ef-
fort, nor Bible, can convict us of righteousness. No
power can effect this but the Holy Spirit : " When he
is come, he will convict the world concerning righteous-
ness, because I go to the Father, and ye behold me no
more."

III. The Spirit's Conviction of Judgment. — But what
avails it to be convicted of righteousness, unless at the
same time we are convicted that righteousness will be
victorious? And so we pass, thirdly, to the Spirit's
conviction of Judgment : " When he is come, he will
convict the world in respect of judgment, because the
prince of this world hath been judged."

1. " The prince of this world" If you ask me why
Satan was allowed to enter this world and usurp its
throne, my only answer is this : I do not know. Here
is one of those secret things which belong to Jehovah
our God (Deut. 29: 29). Where Holy Scripture is
silent, there let me be silent also. Of one thing, how-
ever, I am only too sure. Satan is the prince of this
world. A usurped principality though it is, the princi-
pality is nevertheless his. See how he lords it over
man's moral nature, as disclosed in the various religions
of the world. Look, for example, at the world's idola-
tries ; at its Apis, its Baal, its Dagon, its Mithras, its
Siva. Look at the Greek and Roman mythologies :

" Gay religions full of pomp and gold,
And devils to adore for deities." — John Milton.

58 THE SPIRIT'S THREEFOLD CONVICTION.

Or, to keep within our own land, look at the idola-
try of second causes, the worship of antecedent and con-
sequent, the adoration of the powers of nature. What
is materialism but a sort of sublimated fetichism ? Ay,
it is to these and such as these that cultivated Americans
shout, " These be thy gods, O Israel, which brought
thee up out of the land of Egypt." (Exodus 32 : 4).
Again : See how Satan lords it over man's psychical na-
ture— over the capacities and affections and desires of
men, instigating to all passions of pride and selfish-
ness and ambition and hate and lust. Once more : See
how Satan lords it over man's bodily nature, driving his
thorns in the flesh to buffet us ; bringing disease and
pain and death and grave. In fine, look at this world
as it actually is ; its crimes, frauds, robberies, hates, false-
hoods, perfidies, oppressions, cruelties, sensualities, blas-
phemies ; its griefs and woes and deaths : look at all
these and similar instigations and works of the devil, and
tell me, Is not Satan the prince of this world ? Aye,

" The trail of the serpent is over them all." — Thomas Moore.

2. But is this to be so always ? God be praised, no !
for the prince of this world hath been judged. To us
indeed Christ's judgment of Satan seems to be a process
still going on. But this is only because we are finite :
for this idea of process, or succession in time, is one of
the tokens of human weakness. But to the eye of the
Son of God the overthrow of Satan was a single act, and
an act already accomplished. In like manner, on the

THE SPIRIT'S THREEFOLD CONVICTION. 59

return of the Seventy, he had exclaimed, " I .beheld
Satan fallen as lightning from heaven." (Luke 10: 17).
To his piercing vision he had already seen Satan fall-
ing— a fall sudden, swift, flashing, profound, as the
thunderbolt. But how was this judgment on Satan
effected?

(a) To answer, first, in a general way : it was effected
by the incarnation. To this end was the Son of God man-
ifested, that he might destroy the works of the devil
(1 John 3 : 8). The incarnation itself was a judgment.
Accordingly, Milton, in the burst of a true poet's in-
spiration, represents the downfall of Satan's empire and
the birth of Bethlehem's Babe as simultaneous :

" From this happy day
The old dragon, underground,
In straiter limits bound,

Not half so far casts his usurped sway :
And, wroth to see his kingdom fail,
Swindges the scaly horror of his folded tail."

— Hymn on the Nativity.

(6) But to give a more particular answer : Satan was
judged by Christ's own death. Accordingly, a few days
before, Jesus exclaimed : ' ' The hour is come, that the
Son of man should be glorified. . . . Now is the judg-
ment of this world ; now shall the prince of this world
be cast out : and I, if I be lifted up from the earth,
will draw all men unto myself. This he said, signi-
fying by what manner of death he should die " (John
12:28-33).

60 THE SPIRIT'S THREEFOLD CONVICTION.

Observe the sharp contrasts : On the one hand, the
prince of this world ; on the other hand, the Son of
man : On the one hand, the prince of this wprld cast
out ; on the other hand, the Son of man casting him
out. Observe, also, the significant notation of time :
" The hour is now come ; now is the judgment of
this world ; now shall the prince of the world be cast
out." It is as though the Lord had said : " Now is
the crisis of this world : in the lifting up of myself
on the cross it is about to appear whether this world
belongs to Satan or to the Son of man ; whether he
is its prince or I. We know how the crisis was de-
cided. Messiah's heel, bruised for the moment on
Golgotha, in the very fact of its being bruised, crushed
eternally the dragon's head (Gen. 3 : 15). And so
" crisis " swept into "judgment." The prince of the
world was judged ; and so condemned. The Son of
God, through his own death, brought to nought him
who had the power of death, that is, the devil (He-
brews 2 : 14). Henceforth the world changed ownership.
There, in the very act of being uplifted from the
earth, while as yet his life-blood was ebbing, he de-
spoiled the principalities and the powers, making a
show of them openly, triumphing over them, nail-
ing them to his cross (Col. 2 : 14, 15). The prince of
this world was judged. And in this act of dying the
parable of the Stronger than the strong was fulfilled :

When the strong man, fully armed, guardeth his own court, his
goods are in peace ; but when a stronger than he shall come upon

THE SPIRIT'S THREEFOLD CONVICTION. 61

him, and overcome him, and bind him, he taketh from him his
whole armor, wherein he trusted, and divideth his spoils. — Luke xi.
21-22.

Thus the vision of Patmos was realized : —

There was war in heaven : Michael and his angels going forth to
war with the dragon ; and the dragon warred and his angels ; and
they prevailed not, neither was their place found any more in
heaven ; and the great dragon was cast down, the old serpent, he
that is called the Devil and Satan, the deceiver of the whole world ;
he was cast down to the earth, and his angels were cast down with
him. And I heard a great voice in heaven, saying, Now is come
the salvation, and the power, and the kingdom of our God, and the
authority of his Christ : for the accuser of our brethren is cast
down, who accuseth them before our God day and night. And they
overcame because of the blood of the Lamb, and because of the
word of their testimony ; and they loved not their life even unto
death. Therefore rejoice, O heavens, and ye that dwell in them. —
Eev. 12 : 7-12.

Thus the last book of the Bible declares fulfilled the
doom which the first book of the Bible pronounced on
Satan while yet in Eden : —

I will put enmity between thee and the woman, and between thy
seed and her seed ; he shall bruise thy head, and thou shalt bruise
his heel. — Genesis 3 : 1-5.

3. And this judgment on Satan is a judgment of
which the world needs to be convicted : and this, not
merely in way of intellectual apprehension, but, espe-
cially and emphatically, in way of moral conviction.

(a) Thus each Christian needs]this conviction for him-
self. For he is exposed to a thousand discouragements :

62 THE SPIRIT'S THREEFOLD CONVICTION.

for example, the sense of infirmity, the enigma of de-
lays and disappointments and adversities, the pre-
valence of iniquity, the enmity of Satan himself. Verily
he does not yet see all things subjected to Jesus Christ
(Heb. 2 : 8). Hence he needs the saving power of
hope (Rom. 8 : 24). He needs the conviction that
Christ's grace within him is omnipotent ; that the life
in Jesus will not be a failure ; that the Christian's vic-
tory, if he holds steadfast, is a matter of certainty. It
is not enough then, that he has it as a theological ar-
ticle that Satan has been judged : what he needs is to
have this fact inwrought as a moral conviction into the
depths of his own experience and consciousness.
What he needs is to be sealed with the Holy Spirit of
promise, which is an earnest of our inheritance unto
the redemption of God's own possession, unto the praise
of his glory (Eph. 1 : 14).

(6) And as each Christian needs this conviction for
himself in order to his own salvation and victory, so does
the Church of the Lamb need it in order to her own
going forth and battling under inspiration of assured
triumph. What she needs is the certain conviction
that the Church's triumph is a foregone conclusion in
the divine mind ; that in virtue of her joint-heir-
ship with Jesus Christ (Rom. 8 : 17), the appointed
heir of all things (Heb. 1 : 3), she will share his sover-
eignty, even already owning this world by a sort of re-
versionary right ; that the kingdom and dominion and
the greatness of the kingdom under the whole heaven

THE SPIRIT'S THREEFOLD CONVICTION. 63

shall be given to the people of the saints of the Most
High (Daniel 7 : 27). What she needs is the absolute
conviction that the prince of this world has been
judged.

4. But how shall this conviction be wrought ? By
no power less than the Holy Spirit. When he is come,
he will convict the world concerning judgment, because
the prince of this world has been judged. Conscience
cannot work this conviction : all that conscience can do
is to make us aware that we are under Satan's power.
Neither can philosophy work this conviction : all that
philosophy does is to try to make us believe that there
is not, and never has been, any Satan at all ; that hell
is only the obverse side of heaven, or " heaven seen in
a side-light." The philosopher does, indeed, talk of a
golden age. But what kind of a golden age is it ? An
age when all that is now anomalous and discordant and
monstrous shall give way to universal law and order
and beauty ; in brief, when the pworld shall develop
into a Godless paradise, from which Satan and Jesus
shall be alike aliens. Whereas the true Golden Age is
when the reign of Satan shall be confessedly supplanted
by the reign of Jesus ; when the whole earth shall be-
come the paradise of his grace ; when his righteousness,
permeating all life, spiritual, mental, emotional, cor-
poreal, shall mantle the world from pole to pole, and
his infinite beauty girdle it as with a celestial zone.
And the conviction that this shall be the final issue can
be wrought by no power but the Holy Paraclete. No

64 THE SPIRIT'S THREEFOLD CONVICTION.

man can say, Jesus is Lord, but in the Holy Spirit
(1 Cor. 12 : 3). Nor are signs wanting that the final
rout of the powers of darkness is approaching. In this
mustering of the anti-Christian forces under the mar-
shalship of unbelief; in this hurrying to and fro of
principalities and powers ; in these commingling banners
and gleaming spears and trumpet-clangs ; in the very fact
of this Convention being summoned to ponder the office
of the blessed Paraclete ; in all this I think we are per-
mitted to read signs that the God of peace shall bruise
Satan under our feet shortly (Rom. 16 : 20).

Such is the Lord's promise of the Spirit's threefold
Conviction.

Review. — In reviewing our paragraph, observe the
order of the Spirit's process. The first thing that we
sinners need is to be convicted of sin. To whom little
is forgiven, the same loveth little (Luke 7 : 47). No
sense of sin, no conscious need of Saviour. But vain
is the Spirit's conviction of sin, unless at the same time
he convicts us concerning Christ's righteousness, and
that his righteousness may become ours. This, in fact,
is a frequent trouble with a convicted sinner. Jesus
Christ seems to him a distant, intangible abstraction, a
glittering phantom, a veritable ignis fatuus receding
as he advances. It is needful then that the Spirit
should show us to ourselves; it is no less needful that
the Spirit should also show to us Jesus Christ. But
vain is the Spirit's conviction of righteousness, unless
at the same time he convicts us concerning the certain

THE SPIRIT'S THREEFOLD CONVICTION. 65

victory of righteousness over sin ; the righteousness be-
ing in fact the stately bridge whereon we pass from the
devil's bondage to the Christian's victory. And to be
convicted of these three things — sin, righteousness,
judgment — as the Holy Spirit alone shows them to us,
is to know the essence of Christianity, nay, to enter
into the possession of it. Verily, it was expedient for
us that Jesus should go away, that so the Paraclete
might come (John 16:7).

5

VI.

ADDRESS.

BY REV. M. D. BABCOCK.

ONE of the most conspicuous marks of the believer
who has heard and obeyed the words : " Be
filled with the Spirit," is the spontaneity of Christian
life and service. The indwelling of the Holy Spirit
makes the difference between the positive and the neg-
ative Christian — between the one able to give and the
one who can only receive — between the one bearing
much fruit and the one with little else than leaves.
There are Christians whose testimony can be extracted
from them, but it is a painful, and sometimes perilous
operation. There are Christians who cannot help but
testify — whose words, whose deeds, whose methods,
whose manners tell plainly whose they are and whom
they serve. The difference is the indwelling Spirit.
We can hardly discern the light of some who profess
and call themselves Christians. The very shadow of
others has healing and blessing in it.

It is the difference between the disciple in the dark

at the world's fire, away from his Master, disowning

and disgracing him, and the Apostle filled with the

Holy Ghost, following in the Master's footsteps, speak-

66

ADDRESS BY REV. M. D. BABCOCK. 67

ing fearlessly for him, dying, but not denying. It is
the difference between Sinai and Calvary ; between the
whip of conscience and the cords of love ; between
fear and faith ; between reluctance and readiness ; be-
tween " must I ? " and " may I ? "

The Christian who claims the promise and realizes
the possibility of the Holy Spirit's abiding presence,
can prove all this to himself and others. What is
it but the fulfillment of Christ's words : " He that
believeth on me, as the Scripture hath said, out of his
belly shall flow rivers of living water ? " " But this
spake he of the Spirit whom they that believe on him
should receive."

Receiving the Spirit, welcoming the Spirit, and then
what ? Spontaneity ! " Rivers — living waters — Flow-
ing ! " Not wells from which water can be pumped,
but springs that flow by their own force and freedom.
Not old accumulated stagnant experience, but new life,
new love, new testimony, " a new song " every day.
Not a Christian who can be goaded into speaking a
word for his Lord, but one who loves to speak — who
witnesses because he cannot help it — who sings, " "Pis
joy, not duty, to speak his beauty ; " whose heart keeps
overflowing because fed from an unfailing fountain.

" Shall flow ! " Spiritual spontaneity. Its finest issue
is the Christian's unconscious power — his unrealized
influence. Nothing in our life is so subtle, yet so
immeasurably potent. It depends utterly on the abid-
ing presence of the Holy Spirit to direct our unplanned

68 ADDRESS BY REV. M. D. BABCOCK.

words— our tinthought deeds ; to develop the Christ life
within us, aud to bring out — we know not how — the
likeness of our Lord in us.

Christian art represents Jesus and the holiest of his
followers with a circle of light about their heads, like
the shining of the face of Moses, though he wist not that
it was shining.

So about the person, radiating from the life of the
Christian, in whose heart the Spirit abides, there is that
unmistakable atmosphere of light — that evident mind of
Christ — that divine something we call unconscious
Christian influence which undermines the unbeliever's
doubts, which confirms his half realized convictions.
He cannot account for it, except by acknowledging that
this man has been with Jesus.

It is the final test of genuineness — the fragrance of
the flower — the flavor of the fruit. It is vital, not arti-
ficial— spiritual, not mechanical. It is the product of
living, — the aroma, the aureola that tells that here the
Spirit of God dwells.

Said a famous English courtier, of who was for a
time in the home of Fenelon, " If I stay here longer
this man will make a Christian of me in spite of my-
self." This is the outflow of spiritual life. This is the
fulfilled promise — " rivers of living waters." This is
the life that men cannot question — the power they
cannot escape — the testimony they cannot gainsay.
Would you then witness for God even when you did
not know you were seen or heard — unconsciously " set-

ADDRESS BY REV. M. D. EABCOCK. 69

ting to your seal that God is true ? " Would you so
live that men and women, yes, and children, will find
it easier to do right when you are with them and harder
to do wrong when you are with them ? Open your
heart to the Holy Spirit. Obey the words, " Be filled
with the Spirit."

Do you say this is not for me ? You are mistaken. It
is not the exalted privilege of the exceptional Christian.
It is the plain duty of the every-day Christian. It is not
a question of natural endowment, but of spiritual endue-
ment ; not a question of birth and education, but of
willingness, of plain obedience. "Be filled with the
Spirit." Are you willing to obey, to say, " Holy Spirit
come into my heart — show me everything that is wrong,
cast out every idol, possess me wholly, teach me, lead
me, use me, as thou wilt ? " Are you willing to offer,
nay, to urge that prayer till it is answered and take the
consequences ?

VII.

THE SPIRIT OF SONSHIP.

BY W. J. ERDMAN, ASHEVILLE, N. C.

characteristic name of the Holy Spirit in three
J- epistles of Paul, is " the Spirit of adoption."

The title of this address is, however, " the Spirit of
Sonship," for the word "adoption" in common use
does not express the full truth of the Sonship of be-
lievers in Christ. The word is found only in Rom. 8 :
15, 23 ; 9 : 4 ; Gal. 4 : 5, Eph. 1:5. It signifies the
placing in the state of a Son, of one already a child in
the family ; it is a name contrasting the condition of a
child who has attained his majority with that of one
who is a minor. Christians do not enter twice into the
family of God, once by being born again and a second
time by adoption understood in its usual sense. " Son-
ship " relates not to nature, but to legal standing ; it
comes not through regeneration, but through redemp-
tion ; for it believers in God in olden time and the dis-
ciples of Christ had to wait until the Son of God re-
deemed them ; and then the Spirit of God was poured
out at Pentecost, not to make believers Sons, but be-
cause they had become Sons through redemption ; once
though children they were minors, now they became
70

THE SPIRIT OF SONSHIP. 71

Sons, and received the Spirit of Sonship. In brief,
Sonship, though ever since redemption inseparable
from justification, does in the order of salvation suc-
ceed justification. In Rom. 5 : 1 justification precedes
the " grace " of Sonship in 5 : 2. The " access " or
" introduction " is of the justified into the presence of
God as Father ; and it is through Christ and by the
Spirit. Compare " access " in Rom. 5 : 2, Eph. 2 : 18,
3: 12. All this truth is obscured by the inconsistent
renderings of the Authorized Version, which translates
in Eph. 1 : 5, " adoption of children" and in the
other passages " adoption of sons." " Children " is not
the equivalent of " Sons " in these scriptures.

The importance too of this discrimination is to be
magnified because many Christians, by calling them-
selves only " children of God," remain ignorant of the
distinctive high dignity to which they are called and in
which they now stand as Sons of God.

As a proof of these statements, the following facts
may be considered :

I. The gifts and acts of the Holy Spirit were alike
in kind before and after the day of Pentecost.

The Spirit was in the world when John the Baptist
announced the future baptism. He himself was full of
the Spirit. And of old the Spirit was the author of all
spiritual life and power, Ps. 143 : 10 •. and gifts of
wisdom and government, of teaching and preaching;
the working of miracles and the conviction of sinners,
Micah 3 : 8, all betokened the presence of the Spirit
in the old dispensation.

72 THE SPIRIT OF SONSHIP.

What then was meant by the promise of John and of
Jesus?

II. In the heart of the prophetic Scriptures five
promises of a future gift of the Holy Spirit are found,
and these are repeated in substance and in literal phrase
by the Lord Jesus.

1 . The Spirit was to be " poured on all flesh," Joel
2: 28-29, Acts 2: 33; 2. To be "poured on all
thirsty," Is. 44 : 3, John 7 : 37-39 ; 3. To be " poured
from on high," Is. 32: 15, Luke 24: 49; that "from
on high " contained the whole mystery of a suffering
and exalted Messiah, for sin must first be put away,
captivity led captive before the Gift could be bestowed ;
the Chrism of glory could come only from the pierced
hands of the glorified Christ ; the Rock must first be
smitten before the Water could flow ; 4. To be " with-
in " believers in a more permanent and interior dwell-
ing, Ezek. 36: 27, John 14: 17, 23; 5. To be "for-
ever" with them ; Is. 56 : 21, John 14 : 16.

In these passages the " pouring," and " on all flesh,"
and the " from on high " and other phrases are all in
significant contrast, and mark a difference between the
Old and the New Dispensation.

The unfulfilled context of these predictions also
prove the promises themselves await a future and ex-
haustive fulfilment in the experience of Israel, whom
God has not forever cast away, Rom. 11 : 1, 2, 12, 15,
25, 26.

III. But it is as the Spirit of Sonship that the Gift

THE SPIRIT OF SONSHIP. 73

receives the characteristic name. He was to be given
more abundantly, " poured ; " but specifically unto be-
lievers as redeemed Sons of God, unto children who had
attained their majority, and as heirs now entitled to re-
ceive the inheritance, and who do now receive the
Spirit of Sonship as the first fruits and earnest of the
inheritance of the Son of God.

It is this marvellous dignity of a Sonship in glory
like that of our Lord Jesus, with all its attendant
blessings and privileges, service and rewards, sufferings
and glories, that imparts to the Pentecostal gift of the
Holy Spirit its peculiar character and distinguishes it
from all previous bestowments in the old dispensation.

The minors, i.e., the word " children," in Gal. 4 :
1-7, are now of full age ; the "born ones," the bairns,
words significant of nature, kind, kin, in the writings
of John, 1 : 12-13, I. 3: 1-3, rather than of dignity
and office, are now Sons of God ; the new name
"Father," the Son of God, came to declare, John 17 :
26, was now made known in inseparable association
with the new name "brethren," John 20: 17, and the
inspired interval of silence between Ps. 22 : 21 and the
remaining part, in which interval came the death,
burial and resurrection of Jesus, is now broken by the
rapturous greeting of "the first-born of many breth-
ren," Rom. 8 : 29. " Go to my brethren and say unto
them I ascend unto my Father and your Father, and
to my God and your God." John 20: 17. Not before
redemption had been accomplished and confirmed by

74 THE SPIRIT OF SONSHIP.

resurrection could Jesus call his disciples " Brethren,"
and not until the Spirit of Sonship had been given
could they say " Blessed be the God and Father of our
Lord Jesus Christ."

The mighty Breath of Pentecost symbolized by the
breathing of Jesus upon his disciples on the evening of
his resurrection foretold their service not as servants
merely, but as Sons.

The pouring of the One Gift was not only for acts of
service (and acts imply " power ") but also for " renew-
ing," Titus 3 : 5-6 ; (the pouring on Paul and Titus
was not at Pentecost, yet the same word poured is used,
so pointing back to Pentecost as the time when the Spirit
was given once for all to dwell with the Church) ; the
Spirit was evermore to deepen and develop their spir-
itual life and nature as children and Sons, to manifest
the life eternal as light and love, the life of the Father
and the Son lived and developed in this relationship of
Sons of God, and also to equip them for ministry with
manifold gifts.

To each He was given for life eternal ; and all as
one Body, as one Son (Galat. 3 : 28 ; " Ye are all one
Son in Christ Jesus ; " see 3 : 26 also where " chil-
dren " should be translated Sons), were baptized by the
One Spirit, and so incorporated as " The Christ," 1
Cor. 12 : 12-13, " the Son of God, the perfect Man,"
Eph. 4: 12-13, the Heir, Gal. 3: 16, 19, the Seed,
the Isaac, Rom. 4 : 16—25, the risen from the dead,
Rom. 1 : 4, Philip. 3: 11, Luke 20: 34-36.

THE SPIRIT OF SONSHIP. 75

IV. The Spirit as uniting believers with the risen
and glorified Son of God works in these three depart-
ments of Christian life and experience ; the work of
faith and labor of love and patience of hope in our
Lord Jesus Christ. 1 Th. 1 : 3.

" The work of faith " pertains to the realization and
experience of salvation and its fruits in all holy virtues
and excellencies, Phil. 2: 12, 1: 9-11, but it is
wrought out only by faith and the indwelling Spirit of
the Son of God, " I in you," John 17 : 26,*Gal. 2 : 20.

'• The labor of love " pertains to all service and toil
of ministry to fellow believers and to the world, but it
is done by the indwelling Spirit of him who is the
Vine, and said " I will do it." John 15 : 7, 14 : 13.

" The patience of hope " pertains to all the suffer-
ings, trials and persecutions endured by believers in pa-
tient waiting for the Son of God from heaven, 1 Th.
1 : 10, 2 : 12, 2. Th. 1 : 5-10, and the consummation
of Sonship in the redemption of the body, Eom. 8 : 23,
19 ; but the patience is to become a joy, 1 Pet. 5: 11,
because the sufferings are really those of the Head
through the Body; "Why persecutest thou Me?"
Acts 9 : 4-5.

Jesus is indeed the Word, the Verbum, the Verb of
life, service and suffering; the to Be, to Do, to Suffer
and infinite in all.

Too much has "the Church," "the Body of Christ,"
lost this consciousness of oneness with the Son of God
in glory ; too little have Christian life and service and

76 THE SPIRIT OF SONSHIP.

suffering felt the power and comfort of the mighty,
quickening Spirit of God ; may this great truth of
what we are as Sons of God once again become a vivid
reality to us and in us, through the indwelling Spirit of
Christ.

VIII.

THE HEAVENLY UNCTION.

BY I,. W. B. MUNHAIJ,, D.D.

THE word " Unction " occurs but once in the author-
ized version, 1 John 2 : 20. It is from the same
Greek word that is rendered " Anointing " in the 20th
verse of the same chapter, Chrisma. It does not occur
in the Revised Version, but is rendered anointing uni-
formly.

The word anoint usually means " To smear." Here,
however, "Unction" or "Anointing" means "Rub-
bing in." It is the same when Jesus is spoken of as
Anointed for his work and ministry. " The Spirit of
the Lord is upon me, because he anointed me to preach
good tidings to the poor," etc. (Luke 4: 18). "For of
a truth in this city against thy holy servant Jesus,
whom thou didst anoint," etc. (Acts 4 : 27). " There-
fore, God, thy God, hath anointed thee," etc. (Heb. 1 :
9). The word rendered "Anointed" and "Didst
anoint" in those passages is Chrio, which signifies
" To rub." It is the same where Paul said, " Now he
that stablisheth us with you in Christ, and anointed us,
is God "(2 Cor. 1:21).

Jesus said, " When he is come he will guide you into

77

78 THE HEAVENLY UNCTION.

all truth ; " and, " Ye shall receive power (Dunamis)
when the Holy Spirit is come upon you ; " and, " But
tarry ye in the city until ye be clothed with power
(Dunamis) from on high.

On the Day of Pentecost the Holy Spirit clothed the
Disciples with power, and imparted unto them knowl-
edge, so that they were qualified to proclaim Jesus and
the resurrection with ability and boldness. What they
received at that time was " Rubbed in."

To what shall we liken these things by way of con-
trast? Enduement, is like unto ripening fruit. Unc-
tion, the mellowing process by which the ripe fruit is
made luscious.

Euduement gave them knowledge and courage. Unc-
tion, gentleness, patience, meekness, goodness — all the
graces of the Spirit, so that, while like their Master,
they spake the word with authority and boldness, they
were also like him in temper and spirit — loving, sym-
pathetic and of a very great compassion.

Since Christ received the " Heavenly Unction,"
and the Disciples were not qualified for service and
testimony until they were likewise furnished, how
ever can we expect to accomplish anything to the
glory and praise of him who bought us, without like
furnishing.

Let us see what is the teaching of the Word. First,
John 6: 63 and 15: 5 teach that man is incapable of
doing anything acceptable unto God of himself. " Noth-
ing " is the word used in both passages to indicate the

THE HEAVENLY UNCTION. 79

utter inability of the natural man to quicken or bear
fruit.

Second, Eph. 2: 10 and Phil. 2: 12, 13, teach that
God has, nevertheless, chosen man as the Agent through
and by whom he accomplishes his purposes in grace.
An evolution is here taught. Also an involution.
God works in and then we are to work out. This is
the true evolution. Only God can make something out
of nothing. " But we have this treasure in earthen
vessels, that the excellency of the power may be of God
and not of us."

Third. Is this Anointing for Disciples now? is it for
us? In Luke 24 : 49 it is denominated " The promise
of my Father," and the Disciples were commanded to
" Tarry in the city, until ye be clothed with power from
on high." This promise was made good to them on
the Day of Pentecost, and we all know what marvel-
ous results followed.

But some say that this " Promise of my Father " was
only for that company in that " Jerusalem chamber."
But, in Acts 10 : 45, 46 and 11 : 15 we learn that eight
years later it was made good to the infant Gentile Church
in Csesarea, in the house of Cornelius, and was attended
with similar signs and wonders. The same was also
true in the experience of the infant Church of Ephesus
twenty-two years later, as seen in Acts 19:6. In John
7 : 38, 39 we find that Jesus said, " In the last day,
that great day of the feast," " He that believeth on me,
as the Scripture hath said, out of his belly shall flow

80 THE HEAVENLY UNCTION.

rivers of living water, but this spake he of the Spirit
whom they that believed on him should receive." "He
that believeth on me." As certainly for one Disciple
as another. " But this spake he of the Spirit whom
they that believed on him should receive." As truly
for us as for the Disciples in Jerusalem, Csesarea and
Ephesus. If they who waited upon his ministry and
were personally associated with him in his work, and
witnessed his " many mighty works," were not quali-
fied for the service and work to which they were sent,
until they received the " Heavenly Unction ; " aye, if
he himself must needs be anointed to his ministry, how
ever can we, who at the best are " nothiug," hope to
accomplish anything in his service without like endue-
nient? Unless this "Promise of my Father" is also
for us, we go to war at our own charges, and our efforts
are but the energy of the flesh.

But the " Promise of my Father," in part fulfilled on
the Day of Pentecost, is found in Joel 2 : 28, 29. Peter
quoted it to those who mocked, and declared that the
signs and wonders they saw were in fulfillment of this
Scripture. That promise was only fulfilled in part OD
the Day of Pentecost. It reaches on to the times of
this dispensation, as the context clearly shows. But it
is to be noticed that the Spirit is to be poured out
"upon all flesh." That "sons and daughters," " old
men " and " young men," " servants and . . . hand-
maids" are the subjects of his enduement. Surely,
therefore, this Unction is for all. " For we are God's
fellow-workers."

THE HEAVENLY UNCTION. 81

Fourth. How may we, the Disciples of Jesus, re-
ceive the Anointing? In 2 Kings 2 : 1-15, we have
the story of the translation of Elijah and the spiritual
anointing of Elisha. It will serve to illustrate the les-
son of this hour to us. Elijah was a type of Christ.
Elisha in many ways typified Disciples. Elijah was
about to be translated. Elisha knew it. He had a
definite desire. Before it could be realized he must be
tested. If we have a definite desire for the anointing,
that is surely promised us, and without which we can
do nothing, we shall first be tested. Christ met us at
Gilgal and justified us from our sins, rolled away our
reproach. This is what he did at the other Gilgal for
poor Israel. Gilgal means circle. Many converted
ones are lodged at Gilgal, and we can all stay there if
we so elect. Their thoughts and testimony all circle
around the hour and fact of their conversion to God.
They make no progress in spiritual things, and, of
course, never touch the secret of God's power with men.
If we elect to tarry at Gilgal we are at liberty to do so.
But I trust that, like Elisha, we will press onward.
And so we come to Bethel. Bethel means " House of
God." Jacob fleeing from his wronged brother's pres-
ence stopped here for a night, and God opened heaven
to him in a vision. There are many Disciples resting
and dreaming at Bethel. They say, " Are you not
saved? Have you not mansions in heaven awaiting
you?

82 THE HEAVENLY UNCTION.

1 Come, let us

Sit, and sing ourselves away
To everlasting bliss.' "

In testimony meetings they tell of their conversion
and then grow eloquent in their descriptions of the
heavenly mansions. We may stop here if we so elect,
and engage in like contemplation. Let us press on
down to Jericho. Jericho was the City of " Palm Trees."
It lay in the low, hot, dusty plain of the Jordan, about
850 feet below the level of the sea. The umbrageous
palm invited the hot, weary, foot-worn traveler to rest.
Why not tarry here? Many have yielded. They are
they who spend their time time chiefly in telling of
their attainments, — how they have the " rest of faith "
— have no fret or worry, but undisturbed repose, and
appear to have little or no concern for the multitudes
who are hurrying down to death. They will leave a
soul-saving work for a testimony meeting, where they
talk of their attainments, and give vent to their censo-
riousness by criticising those who are not willing to
loiter with them under the Palms, and who will not
pronounce their shibboleth. Such are not truly sancti-
fied. In order that we may be sanctified, truly and
personally, it is necessary to get beyond Jordan. So
with God's help we press onward to the dark river.
Jordan means death and judgment. Jesus "died for
our sins," he was judged for us — " He suffered for sins,
the just, for the unjust." The dark surging billows
rolled over him. Will we pass beyond ? We are to

THE HEAVENLY UNCTION. 83

reckon ourselves " to be dead indeed unto sin " (Rom.
6:11). We are to believe on him. " For Christ is
the end of the law for righteousness to every one that
believeth" (Rom. 10 : 4), that judgment may be passed
by us. And so we take our place, separated from all
entangling alliances, unto God, and then we are in a
position to ask for the fulfilment of the " Promise of
my Father." Oh, that, as thus separated, we may
" ask without wavering ! "

Elisha saw Elijah caught up into heaven. The Dis-
ciples saw Jesus taken up into Heaven. We are to
look in the same direction. It is the living Christ that
has power and authority. What is the matter with the
Roman Catholic Church ? She has a dead Christ, and
consequently is in much darkness and superstition.
Every cross and wayside shrine ; every horrible pieta;
every painting of Christ, of any note, almost, in Cath-
olic countries ; every sign of the cross — these all tell
of a dead Christ. The darkest picture this world ever
looked upon was Golgotha's tragic cross. The heavens
robed themselves in midnight mourning and bowed
themselves to the earth and wept. The rocks, in their
dumb grief, burst in sunder because their Creator was
put to death by the cruel hands of those whom he came
to save and bless. If there were nothing more than
this, — if the seal that was placed upon the tomb of
Joseph of Arimathea had remained unbroken we would
be without hope — death would be to us an unbroken
sleep. The cross, self-considered, possesses no potential-

84 THE HEAVENLY UNCTION.

ity whatever to save and deliver — for " If Christ be iiot
risen, then is our preaching vain, and your faith is also
vain. Yea, and we are found false witnesses of God ;
... ye are yet in your sins. Then they which are
fallen asleep in Christ are perished " (1 Cor. 15 : 14-18).
But when we view this darkest picture in the glowing
background splendors of his resurrection from the dead,
it glows with life, light and beauty. Paul said, "It
pleased God, who separated me from my mother's
womb, and called me by his grace, to reveal his Son in
me "(Gal. 1:15, 16). The Anointing of the Holy
One, is the revelation of the living Christ in the heart
and life of the believer by the Holy Spirit. When a
Disciple yields himself utterly to God — separates him-
self wholly from the world, so that he can truthfully
say, " The world is crucified unto me, and I unto the
world," and thus takes his true place, according to the
standing God gives him in Christ Jesus ; and, then with
unquestioning faith looks away to the living, mediating
Christ, and asks the Father, in Jesus' name, to make
good his promise, it will most surely be granted.

We all rejoice in the tens of thousands of Church
organizations in the world ; for their educated and elo-
quent Pastors ; for their millions of members, with their
culture, social influence and vast wealth ; for the vast
machinery of these Churches — their multiplied and
ever-increasing agencies and ministries of good ; and
all their great power. But, all of these and this cannot
convict or con vert a single sinner. God has written all

THE HEAVENLY UNCTION. 85

over everything that is possible to human strength the
word Nothing. All these agencies can be used of God
to the accomplishing of his purposes of grace, but he
alone can give life and power and blessing. Let us be
careful that we don't have " Confidence in the flesh " —
making the agencies, means and that which otherwise is
possible to us, humanly speaking, the end, rather than
which God has ordained to an end ; and anointed by
him, and having all confidence in him, we can go for-
ward from " Conquering and to conquer " — one chasing
" A thousand and two putting ten thousand to flight ; "
" Mighty through God to the pulling down of strong-
holds."

IX.

GRIEVING, TEMPTING, RESISTING THE SPIRIT.

BY JAMES MORROW, D.D.
Secretary of Pennsylvania Bible Society.

BY this theme we are brought into practical aspects
of the Christian life. Elsewhere we have been
taught what the Holy Spirit does to us ; here we con-
sider what we may do to him.

The terms " Grieving, Tempting, Resisting," although
not synonymous, mutually involve or touch each other.
Nice distinctions are not here attempted.

Let it be noted thoughtfully that the Holy Spirit may
be grieved, tempted, resisted. This proves at once his
personality and his capability of grief, with our ca-
pacity for grieving him.

If this were not a Bible commonplace — " familiar in
our mouths as household words " — it would startle us
to-day as a very remarkable utterance. To find out
the full wealth of this familiar teaching we must re-
store it to its original lustre. As scholars, with the
feather of their pen, brush away the dust from long
buried monuments, let us sweep away the dust from our
old, perhaps dead beliefs on this subject.

That the Holy Spirit may be grieved, tempted, re-
86

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 87

sisted by us is a remarkable truth, because it is so un-
like the ordinary opinion of men regarding him. If
they think of him at all, it is of One apart from the
world in which they dwell and remote from the world
within their own thinking minds or throbbing hearts.
Yet he works on the souls of men — all men — by a
most potent influence. They may not be conscious ol
his action, nor distinguish clearly his enlightenment —
warning or judging, approving or condemning — from
the voice of conscience or the judgment of pure rea-
son. Yet he occupies his place within " Man — soul,"
and performs his peculiar work. There is a paral-
lelism to this in the natural world. We know elec-
tricity rather from its effects than from its nature.
The ebb and flow of tides reveal the influence of the
moon without telling us the " why " and " wherefore "
of its law. So is it in the world of mind and the ac-
tion of the Holy Spirit. We know the result called
salvation, and trace it truthfully to the energizing cause,
when we ascribe it to the Holy Spirit.

Doubtless in this great work there is concurrent ac-
tion between the soul of man and the Spirit of God.
He strove with the man, and the man yielded. He
convinced the sinner of his guilt, and the penitent one
from ruin's brink cried, " Lord Jesus, save." He took
of the things of Christ, and showed them to the soul
ready to die — as Moses lifted up the serpent in the wil-
derness— and when the trusting heart appropriated the
infinite merits of the Lord Jesus it was the Holy

88 GRIEVING, TEMPTING, RESISTING THE SPIRIT.

Spirit that hastened with the assurance of pardon and
inspired the rejoicing believer to sing —

My God is reconciled,

His pardoning voice I hear,
He owns we for his child,

I can no longer fear.
With confidence I now draw nigh,
And Father, Abba Father, cry.

It is needful to remember, in proclaiming the neces-
sity of the Spirit's work, the related truth of the de-
pendence and activity of the soul of man. As in the
days when the Lord Jesus spake to the fishermen of
Galilee and said, " Follow me " — and they left all and
followed him ; so now, when the Spirit of Jesus says
" Come," the docile believer gladly obeys.

In the Kingdom of grace under which we live the
Holy Spirit is the Administrator of Redemption. In
his administration he uses the Scriptures. Inspired by
himself he employs these, both for the conviction of the
sinner and the sanctification of the saint. The Scrip-
tures are truth. As such it might be supposed that they
would win the approval and accomplish the salvation
of man as other truth makes its way into human minds ;
changing beliefs, forming opinions, creating convictions
or widening the mental horizon. But this is not the case.

Teachers of mathematics rely solely and properly
on the adaptation of their truth to the minds of the
students and depend upon the unaided powers of the
mind to accept and act upon such truth. They are

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 89

right, and they have their reward. But teachers of
Christianity encounter difficulties and obstacles in hu-
man nature utterly unknown to teachers of other
truth. Not merely ignorance, but pride, self-righteous-
ness, prejudice, unconcern, and even hatred of the
truth meet the preacher of the gospel at the threshold
of every human heart. Although he knows that the
truth, as it is in Jesus, is certain as that of the multiplica-
tion table, and that it is adapted to the universal needs
of humanity, as the key is fitted to the lock, still his
only hope of success is in the Holy Spirit. For he
alone can snap the withes of pride, prejudice and
hatred, which mathematical truth does not encounter.
He creates the hunger and then supplies the food. He
brings the news of salvation in the words of Scripture
to the mind, and also operates upon and within the
mind. He takes the Bible truth, and with that con-
veys the grace necessary to its reception.

When men are not obedient to their heavenly calling
the Spirit is grieved, tempted or resisted. He is grieved
when they resist his pleadings. He would flood their
souls with ineffable light, but they love darkness rather
than light. He would fire their hearts with a divine
enthusiasm, but they quench that heavenly flame. Then
their perceptions of truth and duty become blunted and
their affections, towards God and man, benumbed.

Thus to resist God, reveals a tremendous force in
human nature. But responsibility hinges here and the
dread fact must be stated. The Holy Spirit is sover-

90 GRIEVING, TEMPTING, RESISTING THE SPIRIT.

eign and free in his gracious influences and we are free
to follow or to fail, to yield or to resist, to hearken or
to harden, to fan the flame of gracious desire or to
quench the fire of holy love.

When we are asked how men may grieve or tempt or
resist the Spirit, the answer is clear and Biblical.

I. BY DENYING HIS PERSONALITY AND DISHONORING
HIS OFFICES.

We ought, as a convention and as churches, to be
jealous for the Personality and Divinity of the Holy
Ghost. The doubters and deniers are outspoken and
blatant. While we are meeting in Baltimore the Uni-
tarians are assembled in Philadelphia. Listening to
them concerning Jesus, we can but wail out, with Mary
of Magdala, " They have taken away my Lord and I
know not where they have laid him." While we pro-
claim the Personality and Divinity of the Spirit they
seem to be in the state of those who said, " We have
not so much as heard if there be any Holy Ghost."
Doubt is in the air and gathering like a thunder cloud
it makes itself heard. When unbelief conspires men of
faith tnust combine. Let us send forth from this Con-
vention a trumpet blast, loud and clear, on this cardinal
doctrine of our holy religion and of the word of God.*

* It was in answer to this appeal that the resolution was passed at
the closing session of the Convention. Many disciples simulta-
neously felt the point and propriety of such witness bearing. May
he who is thus honored accept the devout tribute to his Person and
hin Work.

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 91

The Scriptures proclaim and we, believe, that the Holy
Spirit is not the mere personification of a divine attri-
bute, but the Third Person of the ever blessed Trinity.
To deny that is to grieve him.

As the Administrator of redemption he takes the
place that the Lord Jesus himself occupied during his
earthly life. The departure of the Christ was the con-
dition of the Spirit's advent. Jesus said, " I will pray
the Father and he shall give you another Comforter
that he may abide with you forever," (John 14 : 16).
"Comforter" — TtapdxXrjToz, i.e., one called to the side of
another, a helper, as an attorney to his client. Jesus,
the first Comforter, is thus succeeded by the Holy
Spirit. What Jesus was to those who followed him
over the acres "of Immanuel's Land," the Holy Spirit
is to all those who should hereafter believe on his name.
Did Jesus convince men of sin ? So does now the Holy
Spirit. To deny that is to resist him. Did Jesus guide
men in their quest of truth ? So does the Holy Spirit,
all who in later days search for it as for hid treasure.
There is no tablet like a loving memory and no chroni-
cler like the Holy Ghost. He brought all things to the
recollection of the first disciples and he is with the fol-
lowers of Jesus still. To deny that is to grieve him.
Did Jesus say to a poor sufferer, whose name we shall
never know, " Son, thy sins be forgiven thee ? " So
does the Holy Spirit now to those who conscious of
their need take Jesus as their Saviour. To deny that
is to tempt him.

92 GRIEVING, TEMPTING, RESISTING THE SPIRIT.

Further, let us not forget that Jesus said that the
other Comforter was to abide with us forever. He has
not been withdrawn from his church. We need not
pray for his coming as if he had departed. Let us
rather ask for manifestations of his presence and power,
believing that he is near and able and willing to fulfil
his promise to fill us and seal us and guide us into all
truth.

Closer still to the heart of Scripture on this great
theme, let us examine Ephesians 4 : 25—30, for an epi-
tome of sins in the practical life, and where we have the
key-note of this address. Please turn to your Bibles
and read — and long after these days of holy convoca-
tion are over, read the words again. They are the Holy
Ghost's. " Wherefore putting away lying, speak every
man truth with his neighbor, for we are members one
of another. Be ye angry and sin not, let not the sun
go down upon your wrath. Neither give place to the
devil. Let him that stole steal no more : but rather let
him labor working with his hands the thing which is
good, that he may have to give to him that needeth.
Let no corrupt communication proceed out of your
mouth, but that which is good to the use of edifying
that it may minister grace unto the hearers. And
grieve not the Holy Spirit of God whereby ye are
sealed unto the day of redemption."

Look at these sins one by one :

1. Falsehood. To speak the truth is due to all men,
as well as to God, but here it is urged as necessary to

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 93

the perfect brotherhood within the circle of the church.
Wilful misstatements, polite lies, half truths, which are
ever the blackest of lies — all these are breaches upon
mutual confidence among believers. They are more ;
they grieve the Holy Spirit of God. All paltering with
truth in a double sense", that keeps the word of promise
to the ear, but breaks it to the hope, is an offence in
Heaven.

2. Wrath. The text quoted shows us that there is a
possible anger without sin. The flashing out of the
pure and liberty-loving soul against cruelty, lies and
foulness, is just and right and Christian. Such resent-
ment against evil is needful in our resistance of it. But
anger to be righteous must be brief. As the corruption
of the best is the worst, so justifiable indignation, when
brooded over or " nursed to be kept warm," becomes
an injury to the soul. It acts like acid on steel — it
stains the white radiance, it mars the placid surface.
Then the Spirit is grieved, for such a one gives place to
the devil, who finds an opportunity when and where we
least expect him — as Bunyan, in the allegory, tells of a
by-path to hell hard by the gate of heaven.

3. Stealing. This warning against a crime seems out
of place in an address to believers. Perhaps it is
spoken of, that its counterpart in self-sacrifice might be
enforced. Stealing is not here shown to be a wrong
committed against society — that goes without saying —
but because it is opposed to the proper treatment of our
brothers in Christ. It saps the foundations of the per-

94 GRIEVING, TEMPTING, RESISTING THE SPIRIT.

feet home life — whether it be the robbing of property
or the filching of reputation. Beware of the latter in
the church of God. It grieves the Spirit for it wrongs
and injures those for whom Christ died.

3. lt Corrupt speech" (Revised Version). The word
aaxfibz translated corrupt means rotten. This is the
only place in the New Testament where it is used meta-
phorically. In Eph. 5 : 4 it is described at length as
" Filthiness " or the talking without necessity of foul
and evil things. In studying medicine or even litera-
ture professionally, one must learn everything about
everything, however malodorous. But to speak of such
things unnecessarily, " Dabbling a shameless hand with
shameful jest," shows the prurient taste and grieves the
pure and Holy Spirit.

" Foolish talking," the talking of fools, i.e., the wicked.
This is the Bible meaning of the word and must not be
understood as referring to the babbling of imbeciles or
idiots. It is God who describes the man as a fool, who
says in his heart, " There is no God." We are to avoid
the speech of those who, in the name of science falsely
so called, would banish God from the universe he has
made as well as the speech of those who in profanity or
oath, take the name of God in vain. All such speech is
corrupt and grieves the Holy Spirit.

" Jesting." Perhaps this is the form of corrupt
speech to which many amongst ourselves are most prone.
It may be the polished wit, neither gross nor vulgar,
which spares nothing, however sacred, that may raise

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 95

the vacant laugh. It seizes upon Holy Scripture as
fitting game for ribaldry or pun. It is not guilty per-
haps of the double entendre that pales the cheek of an
innocent girl, and it abjures the coarse, simply because
it lacks elegance. But nevertheless it cuts deep into the
purity and peace of the soul and it makes impossible all
profit from Scriptures that have been travestied. Never
jest with the Bible or the spiritual meaning will be lost
to you forever.

" Don't quote the Bible to me," said a dying man
recently. " I have linked every part of it with a jest
and that I cannot forget."

. Oh, the sins of speech of which we have been guilty !
The desire to shine in conversation, to be entertaining
to friends, to avoid the dullness seen in others, these
have hurried, even good men, into ignoble levity or im-
piety. Let us here to-day, brethren, vow not to do it
and not to listen to it.

Palsy hurts ourselves, and diphtheria is dangerous to
the community, but impure speech injures alike speaker
and hearer.

For such conduct and for the habits of mind from
which it springs we are responsible. Levity over sacred
things grows on what it feeds, and grieves the Spirit of
God. Cavilling at Bible teaching, through intellectual
pride, engenders self-will and prevents the progress won
only by devout docility, and thus the Spirit of God is
resisted. Then this light grows dim and the altar fires
burn low.

96 GRIEVING, TEMPTING, RESISTING THE SPIRIT.

Can we know within ourselves when the Spirit is
grieved ? Certainly. The signs of the backslider ap-
pear and " the consolations of God are small."

Prayer becomes Formed. — Private devotions are feeble ;
family worship is cold or altogether disused. Look at
the heap of ashes, white and dead, on the hearth of
many Christian homes. They are the burnt-out relics
of a once living altar fire, and tell their sad story of the
decay of faith. The heathen priest defended his having
an idol in his house, as well as in the temple, because
he lived there chiefly and needed the presence of the
protector. So do we, and we may know the Spirit is
tempted when we rely on occasional services in the
sanctuary and disregard the quiet hours of devotion at
home.

The Bible is Neglected. — The Holy Spirit inspired
the book, and he that allows it to become dust -covered
on a remote shelf has the evidence in himself of the
Spirit's grief and of his own deterioration. For t this
grief it must be remembered does not arise so much
from the offence against himself as from the wrong and
injury to ourselves. It mars his plan for our sanctifica-
tion. As the loving wife or mother grieves over the
moral decline of son or husband through strong drink,
the sin of youth, or avarice, the sin of age, so the Holy
Spirit mourns over man's loss of purity and power.
The fine promise of spring is unfulfilled in autumn.
Profession ends in failure. Slowly but surely the blight
falls.

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 97

It is the little rift within the lute
That by and by will make the music mute;
Or little pitted speck in garnered fruit
That, rotting inward, slowly moulders all.

The fish in the Mammoth Cave are a sad sight — eye-
less, for they are in a world of darkness — but immeas-
urably sadder are human souls that are blind in a
world of light — self-blinded, for they have quenched the
fire and the light of life within their own immortal na-
tures by neglect of duties, or through worldliness and
God-forgetfulness.

There is an evident evil among believers that must
grieve the Spirit, even although they may desire to
honor him, in limiting his operations to one course or
method. Many of God's children, like Col. Gardiner,
can tell the day and hour, the place and circumstances
when they were born of God. They sing of the happy
day when Jesus washed their sins away with a most
definite memory of the inquiry-room where they sat, or
of the altar at which they knelt, when " being justified
by faith they had peace with God." Others, like the
sainted Baxter, had no such experience. Gently as the
sunlight breaks upon a sleeping world came the sweet
influences of grace upon their youthful hearts. They
know they love the Lord, but they do not remember
when or where they entered into the kingdom. Let
both classes beware. " The Spirit is not straitened "
(Micah 2 : 7). To chalk off a definite line for the
Spirit's manifold operations on the diversified character
7

98 GRIEVING, TEMPTING, RESISTING THE SPIRIT.

and conditions of men is a pernicious intruding of man
within the realm of God. It has also the effect, when
believed, of producing despondency in some minds and
of creating a lack of charity in others.

The very diversity of operation shows the divinity.
As we discover in nature an exuberant fulness and
variety, and see in this the inexhaustible wealth of re-
sources used by our Heavenly Father in Creation and
Providence, so in the copiousness of grace, in the ab-
sence of restriction to one mode of operation, we discover
the same divine richness — an opulent abundance of
treasury equalled by an infinite variety of mode. Let,
then, our Colonel Gardiners, " stopped in a moment in
their mad career," respect the Richard Baxters who, in
another way, came to the Saviour, and let not the Bax-
ters reason from the way in which they were saved that
that is the only way ; and by criticism or assertion at-
tempt to decry the Spirit's work in the sudden and
startling conversion of men like Gardiner.

Two more evils appear in our modern Church life.
One is in the hot-house culture of revived monasticism,
where the highest perfection is supposed to be secured
by Asceticism. The Church of Rome in teaching what
she calls the Saviour's " Counsels of Perfection," claims
that these — chastity, poverty and obedience — are only
intended for a few favorites of Heaven. The applica-
tion of the term "a religious" to monk or nun, inter-
dicts the great mass of her followers from the hope of
Christian perfection, lowers motherhood and fatherhood,

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 99

and makes the religion of common things less attractive
or possible.

This evil is nearer home than Rome. Let us watch
most prayerfully and carefully the " Deaconness " and
kindred movements in our common Protestantism, lest
they leave the Scriptural foundation on which they rest
and glide downward to monasticism.

" We need not bid for cloistered cell
Our neighbor and our work farewell,
Or try to wind ourselves too high
For sinful man beneath the sky.

4< The simple round, the common task,
Will furnish all we ought to ask,
Room to deny ourselves — a road
To bring us daily nearer God."

Live amidst suffering men and spend your strength in
helpful work. If men and women will thus learn to do the
common things of life in a religious spirit — if they will
open their eyes and recognize God's nearness to them and
his help in the household duty, the office care or factory
toil, they will cease grieving the Holy Spirit. My final
word is upon grieving the Spirit in our failure of duty to
our brother-man. We have often heard that " Man's inhu-
manity to man makes countless myriads mourn." It
does more. It grieves the Holy Spirit. We who love
the Lord are in the world for his sake, that we may wit-
ness for him ; for our own sake, that we may grow in
grace and be disciplined through suffering and work ;
but we are also here/or our brother's sake.

100 GRIEVING, TEMPTING, RESISTING THE SPIRIT.

No man, out of Christ, knows his own nature or his
own worth. He does not know his danger. How then
is this wide fringe of immortal men lying around the
Churches to be reached and rescued ? Not by pastors
only, but by every believer becoming a missionary. When
•we realize that the Holy Spirit has burnt into our heart
of hearts the conviction that we are in the world for the
world's sake, and, taking up the cross, speak to those
we know or meet on the claims of Christ, — on their rela-
tion to Eternity, on their own worth, estimated by the
death of Jesus on the cross ; then multitudes will be
converted to God. " I will pour water upon him that is
thirsty " — that is, the believer, conscious of his need,
and knowing the source of supply ; " And floods upon
the dry ground " — that is, the mass of thoughtless and
prayerless men reached when the Church is revived.
Have you received a refreshing draught of the water of
life ? Then speak to others of Christ and the great sal-
vation, and the energizing Spirit will accompany the
word spoken in love. If men do not know their own
worth we need not wonder that the world puts a low
estimate upon the .poor man. " What is he worth ? "
means money, not mental capacity or spiritual possi-
bility. "What does he know," intellectual acquire-
ment, not gifts of grace or soul -furnishing. Here
the Church is being dominated by the world. Pray
that our eyes may be opened to see the possible angel
concealed in the sinner, as Augelo saw his great statue
within the block of marble. Having faith in the Holy

GRIEVING, TEMPTING, RESISTING THE SPIRIT. 101

Ghost, let us have faith in man. We can look upon
the most depraved without despair, for they have a
Saviour, and can be renewed by the Holy Spirit. As
the father saved his money, about to be thrown in the
fire by his thoughtless child, who knew not its value, let
us rescue the perishing. "It is not the will of our
Father in heaven that one of these little ones should
perish." His providence will give an opportunity and
his Spirit a blessing.

As but a moment ago the lighted gas burnt low, and
this beautiful church, where once my rarely gifted
friend, Thomas Guard preached the words of life,
seemed gloomy and dull, and you could not read the
Holy Book, but at the touch of an unseen janitor's hand,
bright jets of flame flashed forth, and we now can see
the glory of the fretted roof and the storied windows, or
note the thoughtful faces of the devout worshippers.
So may it be with ourselves and with our churches !
We do not pray for more machinery, as this sacred place
did not, an hour ago, need more gas fixtures. We have
enough of church machinery. We pray for more power.
Come, Holy Spirit, come ! Clothe thy ministers with
righteousness. Breathe into every heart thine own di-
vine afflatus. Fill every service and agency with thy
supreme and qualifying energy. Let an unction of the
Holy One rest upon the people and the grieving, resist-
ing and tempting of the Spirit of God shall cease.

X.

THE SPIRIT FOR WORSHIP AND WITNESSING.

BY D. M. STEARNS, SCRANTON, PA.

AS we consider the lack of real spiritual worship of
God on the part of such multitudes of his pro-
fessed people, and the " no worship at all " of the
greater multitudes outside the church, the true wor-
shipper is led to ask : " Will the time ever come when
in all the world God shall be worshipped in spirit and
in truth ? " Assurance of success is to many a great
inspiration, and if we can become fully persuaded that
this time shall surely come, and that we shall see it, it
may nerve us to seek more whole-heartedly for our-
selves and others to be filled with the Spirit, that in
this present time we may earnestly contend for true
spiritual worship and testimony, standing resolutely
apart from all dead forms and ceremonies^ while we
wait for, and seek to hasten, the dawn of a better dis-
pensation than that in which we now live. If Abra-
ham was enabled to wait more patiently by looking for
the city which hath foundations ; if Moses was enabled
to turn away from all the attractions of Egypt's glory
by getting his eyes and heart fixed on the recompense
of the reward ; if our Lord Jesus himself, " for the
102

THE SPIRIT FOR WORSHIP AND WITNESSING. 103

joy that was set before him, endured the cross;" we
have the best of precedents to encourage ourselves by
contemplating the grand consummation which is sure
to come. Let us listen then for a few moments to the
Spirit's own testimony as to what he will yet accom-
plish on our earth. "All the ends of the world shall
remember, and turn unto the Lord ; and all the kin-
dreds of the nations shall worship- before thee : for the
kingdom is the Lord's, and he is the governor among
the nations." "All the earth shall worship thee, and
shall sing unto thee ; they shall sing to thy name."
" Yea, all kings shall fall down before him ; all nations
shall serve him." "All nations whom thou hast made
shall come and worship before thee, O Lord ; and shall
glorify thy name." "And it shall come to pass, that
from one new moon to another, and from one Sabbath
to another, shall all flesh come to worship before me,
saith the Lord." "And it shall come to pass, that
every one that is left of all the nations which came
against Jerusalem shall even go up from year to year
to worship the King, the Lord of Hosts, and to keep
the feast of Tabernacles." " Who shall not fear thee,
O Lord, and glorify thy Name? for thou only art
holy ; for all nations shall come and worship before
thee; for thy judgments are made manifest " (Ps. 22:
27, 28; 66: 4; 72: 11; 86: 9; Isa. 66: 23; Zee.
14 : 16 ; Rev. 15 : 4). If the question be asked
"When shall these things be?" the Spirit, through
Joel, plainly says that it will be after Jehovah has re-

104 THE SPIRIT FOR WORSHIP AND WITNESSING.

turned to dwell in the midst of Israel, that they may
never again be ashamed, then will he pour out his
Spirit upon all flesh; and that which had a germinant
fulfilment at Pentecost shall have a complete and world-
wide fulfilment when the kingdom shall be the Lord's.
If it be asked "Who shall live when God doeth this?"
the answer is " You who now hear these words if by
faith in Christ Jesus and in the power of the Spirit
you are a true worshipper of the Father."

It will help us in our worship now if we can form
some idea of what worship will be in those days, and
it we can get some light upon what true worship really
is. Listen then to Seraphim and Cherubim, types of
the most exalted portion of our redeemed humanity, the
Church, the Body of Christ. " I saw the Lord sitting
upon a Throne, high and lifted up, and his train filled
the Temple. Above it stood the Seraphim ; each one
had six wings ; with twain he covered his face, and
with twain he covered his feet, and with twain he did
fly. And one cried unto another and said, Holy, Holy,
Holy is the Lord of Hosts ; the whole earth is full of
his Glory." "And the four living creatures had each
of them six wings about him, and they were full of
eyes within : and they rest not day and night, saying,
Holy, Holy, Holy, Lord God Almighty, which was
and is, and is to come. And when those living crea-
tures give glory and honor and thanks to him that sat
on the throne, who liveth for ever and ever, the four
and twenty elders fall down before him that sat on the

THE SPIRIT FOR WORSHIP AND WITNESSING. 105

throne, and worship him that liveth for ever and ever,
and cast their crowns before the throne, saying, Thou
art worthy, O Lord, to receive glory and honor and
power : for thou hast created all things, and for thy
pleasure they are and were created." (Isa. 6 : 1-3 ;
Rev. 4: 8-11.) In these visions of Isaiah and John
we see and hear true worship. The object of worship
is a person, not a principle, or a creed, or a sect; not
even an angel or an archangel ; but the Lord himself
whom alone they exalt. The ground of worship is,
" Thou wast slain, and hast redeemed us to God by
thy blood, out of every kindred, and tongue, and peo-
ple and nation ; and hast made us unto our God Kings
and Priests." The consummation is, "And we shall
reign on the earth." The Power is seen in the seven
lamps of fire burning before the throne, which are the
seven Spirits of God, or the Spirit in his sevenfold
fulness. (Rev. 5 : 9, 10 ; 4 : 5.) As to the worship-
pers, they do not boast of what they are, but cover
their faces (indicating their characters) with their wings ;
they do not boast of what they have done, their Chris-
tian conduct or walk (indicated by the feet) but cover
their feet also with their wings ; and with one accord
they vie with each other, as they cast their crowns be-
fore him, in extolling the Lord of Hosts, the Lord
God Almighty, whose glory is the fulness of the whole
earth.

Let us now descend from these glorious heights, this
far-reaching mount of Transfiguration, and consider

106 THE SPIRIT FOB WORSHIP AND WITNESSING.

how we may worship and witness while we contend
with the world, the flesh and the devil. Let us listen
to the weary, lonely man, the God-man, God manifest
in the flesh, the revealer of the Father, as he sits on
Jacob's well and talks with the woman of Samaria.
She being convinced of sin by the Spirit in him, seeks
to evade the issue by bringing up the question of the
place of worship ; as if to-day one should say, well, it
may be all true, but I do not believe as you do, I am a
Catholic, or I am a Methodist, or a Baptist, or a Pres-
byterian, or an Episcopalian, you worship in your way
and I'll worship in mine. Jesus replied that place or
externals was nothing, but the heart everything; for
the Father seeketh true worshippers, who shall worship
in Spirit and in Truth. The woman had spoken of
" Jacob our father " and of " our fathers," but Jesus
speaks of " The Fattier" who alone is to be worshipped.
While God is spoken of as " Father," a few times in
the Old Testament, as in Ps. 89: 26; Isa. 63: 16;
64 : 8, it remained for Jesus to reveal him as such, that
as such we might worship him. It is the name by
which we were first taught to address him, but how lit-
tle we know of the fulness of the meaning of this beau-
tiful name, and therefore how poor our worship. It is
the name found in the first and last recorded utter-
ances of Jesus, " Wist ye not that I must be about my
Father's business?" " Father, into thy hands I com-
mend my spirit " (Luke 2 : 49 ; 23 : 46) ; and it is the
name first on his lips after his resurrection, when he

THE SPIRIT FOR WORSHIP AND WITNESSING. 107

says to Mary " Touch me not ; for I am not yet as-
cended to my Father ; but go to my brethren, and say
unto them, I ascend unto my Father, and your Father ;
and to my God, and your God." (John 20 : 17.) In
his discourse and prayer on the night of his betrayal
and arrest he uses the name about fifty times, saying
among other things " He that hath seen me hath seen
the Father — I am in the Father and the Father in me
— at that day ye shall know that I am in my Father,
and ye in me, and I in you." If we more fully realized
our relationship to God as his children by faith in
Christ Jesus, and his relationship to us as our Father
who art in Heaven, then would our worship, both in
public and private, be more real and more acceptable to
him. This can be brought about only by the Holy
Spirit. " For as many as are led by the Spirit of God,
they are the sons of God ... ye have received the
Spirit of adoption, whereby we cry, Abba, Father."
(Rom. 8 : 14, 15.)

In over fifty of the 170 places where the Hebrew
word for " worship " is found in the Old Testament,
it is translated as " bow self down," and in this we have
the whole hindrance to salvation, or life and service, or
true worship. In the matter of the salvation of a sin-
ner what is so great a hindrance as the mind of the flesh
which is enmity against God ; is not subject to the law
of God, neither, indeed, can be : but takes pride in its
own fancied righteousness, all of which is in God's
sight only as filthy rags (Rom. 8:7; Tit. 3:5; Isa.

108 THE SPIRIT FOB WORSHIP AND WITNESSING.

64 : 6). When the sinner has been enabled by the en-
lightening Spirit to see his filthiness and to renounce it,
accepting in its place the spotless robe of the righteous-
ness of God in Christ, what hinders the abundant life
and service which every Christian ought to manifest,
so much as this same self or flesh which remaining in
the believer seeks to be pitied and pampered : and the
believer instead of denying self, and mortifying the
deeds of the body, putting off the old man, is, alas, too
oft inclined to pity self (Matt. 16 : 22 marg.) instead of
reckoning it dead (Rom. 6:11; 8:13; Matt. 16 : 24 ;
2 Cor. 4 : 11). Then as to worship, the difficulty is,
confidence in the flesh, which is directly opposed to
worshipping God in the Spirit and rejoicing in Christ
Jesus (Phil. 3: 3). They that are in the flesh cannot
please God. No flesh shall glory in his presence. He
that glorieth must glory in the Lord (Rom. 8 : 8 ; 1
Cor. 1 : 29-31).

We have been redeemed with the precious blood of
Christ that we may yield ourselves fully unto him for
his service, that by true worship and faithful testimony
we may glorify God and win people to him as he has
revealed himself in Jesus Christ. This we cannot do ;
we are not sufficient for these things, but our sufficiency
is of God who gives unto us the Holy Spirit to this
end. He says, " Know ye not that ye are the temple
of God, and that the Spirit of God dwelleth in you?"
" What ! know ye not that your body is the temple of
the Holy Ghost which is in you, which ye have of God,

THE SPIRIT FOR WORSHIP AND WITNESSING. 109

and ye are not your own ; for ye are bought with a
price : therefore glorify God in your body and in your
spirit, which are God's ? " " Ye are the temple of the
living God ; as God hath said, I will dwell in them,
and walk in them ; and I will be their God, and they
shall be my people" (1 Cor. 3 : 16 ; 6:19, 20 ; 2 Cor.
6 : 16). Then he adds, " Wherefore come out from
among them, and be ye separate, saith the Lord, and
touch not the unclean ; and I will receive you, and will
be a Father unto you, and ye shall be my sons and
daughters, saith the Lord Almighty." This is the only
place in the New Testament outside the book of Reve-
lation where we find the name " Almighty ; " and its
use here is most interesting and instructive, and right in
the line of our subject. The name " Almighty " signi-
fies literally " the breasted one " (Shaddai) ; and reveals
God to us as the all-sufficient pourer forth of all tem-
poral and spiritual blessings. It is first found in Gen.
17:1, after a blank in Abram's history of thirteen
years because of his reliance on the flesh instead of on
the all-sufficient Jehovah. Then Jehovah comes to him
saying, " I am the Almighty God, walk before me, and
be thou perfect (or upright, or sincere)." Then is his
name changed from Abram (exalted father) to Abra-
ham (father of a multitude). The middle letter of
Elohim, and the principal letter of Jehovah, God's
great name, is inserted in Abram's name, as if to indi-
cate that God in him would now cause him to be fruit-
ful. Of the less than sixty times that the name " Al-

110 THE SPIRIT FOR WORSHIP AND WITNESSING.

mighty " is found in the whole Bible, it is found more
than half the number (31 times) in the book of Job ;
where we have the history of a servant of God, thor-
oughly emptied of himself ; and thus ceasing to think
anything of himself, and leaning on the sufficiency of
the Almighty pourer forth, everything is literally dou-
bled to him. Oh, how fruitful our worship and testi-
mony would be, and how glorifying to God, if we would
only separate ourselves from all filthiuess of the flesh
and spirit, perfecting holiness in the fear of God (2 Cor.
7:1); and thus allowing our Almighty Father to prove
himself our sufficiency, how gloriously he would show
to the world that such Christians are indeed his sons
and daughters; and how he would delight to show
forth his power in them and on their behalf.

We must remember that there can be no acceptable
worship or testimony apart from the sacrifice of the
Lord Jesus, or the sacrifices which, before he came,
pointed forward to his ; for " without shedding of blood
is no remission " (Heb. 9 : 22), and the unsaved cannot
worship God. In the offerings of Cain and Abel there
was a foreshadowing of all future worshippers and their
methods. Those who do not see their guilt and their
need of a substitute come as Cain came, bringing the
best they have, well satisfied with themselves ; but there
is no worship, for there is no atonement, and their
offerings, however beautiful, are not accepted by
God. Those who like Abel see their guilt, and come
in humble reliance upon the Lamb slain for them, re-

THE SPIRIT FOR WORSHIP AND WITNESSING. Ill

joicing in the blood that' was shed for their sins, as they

sing,

" Nothing in my hands I bring,
Simply to thy cross I cling."

These are acceptable worshippers.

In our public worship our services consist of Praise,
Prayer, Preaching and an Offering, and the Spirit has
not left us without guidance in reference to each part.
" I will pray with the Spirit, and I will pray with the
understanding also ; I will sing with the Spirit and I
will sing with the understanding also. ... I had rather
speak five words with my understanding, that I might
teach others also, than ten thousand words in an un-
known tongue." " They read in the book, in the law
of God distinctly, and gave the sense, and caused them
to understand the reading" (1 Cor. 14: 15, 19; Neh.
8 : 8). Here are the Spirit's own directions for the
worship of God, and if we are to worship in Spirit it
must be in submission to the Spirit's guidance. All
must be done that all may be benefited and all take
part in the worship. We will suppose that those who
lead the praise of the congregation are Christian men
and women, for otherwise they have no right to any
such place, inasmuch as the unsaved cannot worship :
" They that are in the flesh cannot please God " (Rom.
8:8): now if they sing that which the congregation
cannot take part in, where is the worship on the part of
the congregation? Then when the minister prays, if
the congregation do not in their hearts endorse every

112 THE SPIRIT FOR WORSHIP AND WITNESSING.

petition, where is the prayer on their part ? And as to
the preaching, if it is not simple enough for the most
unlearned to receive, where is the benefit? When we
sing let us sing only what we mean with our whole
hearts, for is it not as sinful to sing a lie as to tell a
lie ? When we pray let us ask for what we really want
for God's glory, and expect to receive it. And when
we speak let us hear the word at God's mouth and give
them warning from him; or when we hear let us de-
sire to hear only what God has to say to us and not the
opinions of men. As to the offering, which is as much
a part of the worship as the prayer or praise or preach-
ing, here is the Spirit's guidance. " Every man accord-
ing as he purposeth in his heart, so let him give ; not
grudgingly or of necessity : for God loveth a cheerful
giver.' " Of every man that giveth it willingly with
his heart shall ye take my offering " (2 Cor. 9:7; Ex.
25 : 2). Let me think of myself as an individual wor-
shipper, whether in pulpit or pew, what is my aim,
what my motive? The only proper aim is to glorify
God, to exalt him, to make him known ; the motive, the
love of Christ constraining; the motto, "Unto him who
loved me and washed me from my sins in his own blood "
(Rev. 1:5); the power, his Spirit who dwelleth in me.
I go to the house of God, persistently shutting out the
world and worldly things, that I may praise him, talk
with him, hear him talk to me, and thus commune with
him. Is it time to sing? then I am to sing with my
whole heart unto the Lord. Is it time to pray ? then

THE SPIRIT FOR WORSHIP AND WITNESSING. 113

I am to make my soul's desire known to him with
thanksgiving. Is it time to speak or hear ? then I am
to speak his word, or watch to see what he (not the
speaker) will say unto me or in me. Is it time for the
offering? then I am to give unto him with a willing
and grateful heart, such an offering as I would not be
ashamed to place in his own hand ; he knowing what
he has given to me, how much I am reserving for my-
self, and how much* I ought cheerfully to give unto
him. In all this there is not the slightest room for the
flesh, or for the praise of man ; it is from beginning to
end, " Unto him," because of his love to me, and in the
power of his Spirit. This, and nothing less than this,
is, as far as I can learn from the Scriptures, worship-
ping the Father in Spirit and in Truth.

In reference to witnessing, we must look unto him
who is " the Amen, the faithful and true witness " (Rev.
3 : 14), whose life was the light of men. He who was
the Light of the world says to us who believe in him,
" Ye are the light of the world." We are to walk as
he walked, to reproduce his life in these mortal bodies.
As there can be no life or light without something being
consumed, so we must be willing to present our bodies
a living sacrifice that the Spirit may consume us with
earnest desire for the glory of God. Not our own will
or pleasure or glory, but in all things the will, the
pleasure, the glory of God. With such lives we shall
be qualified to speak of him, and be bearers of the glad
tidings of the kingdom to others who have not yet
8

114 THE SPIRIT FOR WORSHIP AND WITNESSING.

heard the gospel. A witness must be able to say, " J
know," " I am fully persuaded," " I speak that which I
know and testify that which I have seen " (2 Tim. 1 •
12; Rom. 4 : 21 ; John 3: 11; 1 John 1 : 1-3), and
he must be ready also to lay down his life for the truth,
to be a u martyr," for such is the word for " witness "
(Rev. 2 : 13). Jesus testified of the necessity of being
born from above ; the necessity of being willing to for-
sake all for him ; the necessity of being willing to suffer
with him, denying self and bearing the cross daily ; the '
necessity of living here for the sake of the good we may
do in his Name, separating ourselves from the world.
He taught that at death the believer goes out into con-
scious happiness, the unbeliever into conscious torment,
and that there is no possibility of exchanging places
after death, that the ungodly dying in their sins can-
not reach the place of the blest. He taught that we are
not rewarded for our works at death, but at the resur-
rection of the just. He taught that he will come again
in power and great glory, and that then will be the
restoration and redemption of Israel. He taught us to
watch constantly for his return, expecting him any hour.
If we are to be his witnesses, filled with his Spirit, we
must continue to reiterate all that he taught, not pmit-
ting a single truth. He did not teach that his coming
meant death, or that the kingdom is the church, and
that the kingdom has come: but he did teach that his
coming meant " not to die," and that the kingdom is
postponed till his return (John 21 : 22, 23; Luke 19:
11-15).

THE SPIRIT FOR WORSHIP AND WITNESSING. 115

From all this we can see that to worship God in
Spirit and Truth, and to be a faithful witness, requires
more power than mortal man was ever possessed of, and
were it not that the power for this life and testimony is
placed by God within reach of all we might well de-
spair of ever attaining to it. " Tarry until ye be en-
dued with power from on high : " " Ye shall receive
power, after that the Holy Ghost is come upon you,
and ye shall be witnesses unto me" (Luke 24: 49; Acts
1 : 8), were some of his last words to those who had
been with him for three years ; and if they needed this
power who had seen him face to face and had already
wrought miracles in his name, how much more do we ?
To show how ready he is to bestow this gift he has
said, " If ye then being evil, know how to give good
gifts to your children, how much more shall your
Heavenly Father give the Holy Spirit to them that ask
him? "(Luke 11 : 13).

If any should still ask, " How may I obtain it ? " I
should say, Importunately seek it with your whole heart
for his glory, and not for any selfish end ; be willing to
be emptied and cleansed that he may fill you, and if
you fear you are not willing, ask him to make you will-
ing : remember that it is written, " We who live are
always delivered unto death for Jesus' sake, that the life
also of Jesus might be made manifest in our mortal
flesh" (2 Cor. 4: 11), and therefore take delight in
every opportunity to mortify the flesh. Cling in help-
lessness as Jacob with his thigh out of joint clung to

116 THE SPIRIT FOR WORSHIP AND WITNESSING.

the mighty One. Watch as intently as Elisha watched
Elijah before they were separated. When any one thus
seeks with the whole heart to be filled with the Holy
Spirit for the Glory of God they shall surely be filled ;
learn to worship God in Spirit and Truth, and become
faithful witnesses.

Let no one say, It is not for me, or It will cost too
much ; you are not your own, and you are commanded
to be filled with the Spirit (Eph. 5:18); if you refuse,
you are disobedient and the loss you will never know
till it is too late to regain it. Let each one say, " I am
thine, 0 Lord." " I yield fully unto thee." " Make
me a vessel meet for thy service." Take the blessing
by faith and go forth in his Name.

XI.

THE SPIRIT IN AGREEMENT WITH THE WORD.

W. J. ERDMAN.

HHHE so-called Christian world is full of religious
-*- " views," vagaries of doctrine, revelations and in-
terpretations, all professedly received from the Spirit of
God ; is there any test whereby to decide the reality of
the Spirit's presence and action ?

In answer, the subject is at present limited to the re-
lation of the Spirit to the Word, as to doctrine, morals,
and leading in life and service.

It is evident, from a comparison of the two exhorta-
tions, each allied to a similar context, " Be filled with
the Spirit," Eph. 5 : 18, and, "Let the word of Christ
dwell in you richly," Col. 3: 16, that neither the
Spirit alone, nor the Word alone is enough. The Spirit,
however, with but little truth in the knowledge of the
believer is effective in life and in service, while much
truth — yea, all truth, without the Spirit, remains but a
dead letter. True is the warning and greatly to be
heeded concerning the danger of "traffic in unfelt
truth."

The Spirit enlightens to understand the Word ; the
Word tests the professed action of the Spirit. The gift

117

118 THE SPIRIT IN AGREEMENT WITH THE WORD.

of " discerning of spirits" must now be substituted by
the knowledge of the Word ; an Aquila and Priscilla
may take aside and expound unto an eloquent Apollos
the way of God more perfectly.

I. AS TO DOCTRINE.

a. How to test all teaching: Christ Jesus the touch-
stone. 1 Cor. 12: 3, negatively, " No man speaking by
the Spirit of God calleth Jesus accursed" (anathema), a
deceiver, an impostor, one who justly was put to death
for blasphemous claims of divinity and Messiahship ;
positively, " And no man can say that Jesus is the Lord,
but by the Holy Ghost." This Scripture decides con-
cerning the truth of much religious teaching and ex-
perience of the present day. It is stated again in 1 John
4 : 1-3, which gives the key to 1 John 2 : 20, 27.
The readers of this epistle had the Holy Spirit, indeed,
not to dispense with the teaching of John, or of any in-
spired or enlightened man, but in order to understand
what John wrote, even that the historic Jesus was none
other than the Life Eternal. Tn him as such they were
to abide, and as such to know they had received the
unction from the Holy One ; the Spirit, the all illumin-
ing oil from Christ. Not so to abide in Christ, but to
go forward, progress (not transgress 2 John 9), was the
characteristic of deceivers — anti-christs ; and what a test
of teaching is this word "progresses" in this present
time of progressive," "broad," "liberal" theology.

6. How tn learn the true teaching: Jesus illustrates
the Spirit's method and law of learning.

THE SPIRIT IN AGREEMENT WITH THE WORD. 119

Compare concerning the sufferings, death, burial and
resurrection of Christ the word " teach " in Mark 8:31
and k'shew" in' Matt. 16: 21. Jesus brought together
predictions and types of the Old Testament, pointing
them out, and so taught the disciples. Paul's " prov-
ing " in Acts 9 : 22 signifies a demonstrating, a prov-
ing by joining together the old Scriptures concerning
the Messiah, and so arriving at the infallible conclusion.
The rnuch-praised Baconian, inductive method, is no
new thing ; the Bible is always ahead. Compare also
"• the opening and alledging " of Acts 17:3.

To this method of study, to this concentering of all
scattered rays into a focus, the Spirit of God has prom-
ised his presence and guidance : " In thy light we shall
see light."

And the word " guide " — show flie way, or lead in
the way — found but twice in the New Testament, gives
an additional hint. Jesus said of the Spirit, " He will
guide you into or in all the truth " — i. e., concerning
himself, the Truth, John 16 : 21, and the illustration is
given in Philip, when the Eunuch of Ethiopia replied,
" How can I, except some man should guide me ? "
Acts 8: 26-40.

No word has been of such a help in the study of the
Bible as the word "again," found in Matt. 4 : 7, where
Jesus answers the Devil's quotation of Scripture with,
" It is written again." That word holds the balances of
divine truth ; it is the corrective of all theory ; it is the
clinch of all statement. Suppose a certain doctrine to

120 THE SPIRIT IN AGREEMENT WITH THE

be provable by seven texts. One man knowing only
four may indeed have hold of the doctrine, but it will
be in disproportioned shape ; even six will set forth a
defective statement ; all seven are needed to present the
truth in full and rounded form.

Another danger besetting the study and application
of the Word is the insertion into the text or collection
of passages of some unwarranted inference or conclusion
in the interest of some supposed lack of harmony or con-
sistence of teaching. It is better to wait until the har-
mony is created by the Spirit in his own marvellous way.

How many have made shipwreck of the faith by mis-
taking certain fanciful, visionary "signs" and halluci-
nations as the work and suggestion of the Holy Spirit
of Truth.

M. AS TO MORALS.

The Spirit never leads one to transgress fundamental
law. He never urges one or suggests to one to commit
murder, theft, adultery, to offer up human sacrifices,
to steal or borrow money — never intending to repay
until such time as the Spirit again may suggest, to be
allied to "affinities" and "spiritual wives;" no mat-
ter what seeming signs and wonders, or visions and
voices may appear to attest all.

The Spirit of God is holy, and his fruit holy, Galat.
5: 18.

III. AS TO LEADING IN DAILY LIFE AND SERVICE.

There is no " Urim and Thummim " now ; no voices
and visions external to instruct ; only suggestions and

THE SPIEIT IN AGREEMENT WITH THE WORD. 121

convictions internal. But no rule can one lay down
for others. Each has his own secret with the Lord,
and it is best not always, if ever, to say to others, The
Lord led me ; the Lord sent me. The Lord has too
often thereby been charged with folly. The Word, and
often also common sense, must confirm and verify the
secret suggestion. There do come times and occasions
when it is most meet to declare how the Lord led one,
but silence also has its times.

1. No one should try to run the experiences of others
into the mould of his own. The very presence of the
Spirit is not manifested in all and through all alike. To
some, as Mr. Finney himself said, the Spirit's coming
or manifestation is like the slowly opening dawn, to
others like a burst of sunlight through rifted clouds at
noonday ; to some like the gentle dew, to others like a
storm and tempest of rain. The pouring of the love of
God into our hearts as Father is often, if not always, '
the first or positive manifestation of the Spirit ; it is pre-
cedent to or at least concomitant with " the enduement
of power."

2. The Spirit controls events, and therefore desires us
to "redeem the time," Eph. 5: 16, i. e., study oppor-
tunities for ministry, monopolize occasions, "make a
corner " of times and providences.

All this implies not a passive, inert condition of soul,
but one pliant, adjustable, quick-turning like Cher-
ubim.

3. The Spirit, for one earnest, willing and ready to

122 THE SPIRIT IN AGREEMENT WITH THE WORD.

serve, prepares for service in our ordinary work and
daily routine of duty. One does not need to be on the
rack of inquiry where and what to do.

The annals of Christian ministry abound in illustra-
tions of this truth.

4. The Spirit will bring to remembrance ordinary
and extraordinary things, if so the need be. But note,
it says, " Bring to remembrance" The preacher who
declares all that is necessary is to "open the mouth and
the Lord will fill it," sooner or later will learn to his
sorrow that the Lord fills the mouth out of the head,
and not out of the fist.

" Perspiration is not inspiration." " Exposition is
sometimes imposition." Said a theological teacher to a
student who talked of dropping certain studies and
taking a " short-cut " to the ministry, " Young man,
how much ignorance do you suppose it takes to make a
minister?"

4. Last of all, in order to be sure of the correctness
of convictions concerning duties and aifairs domestic or
public, or in regard to the assurance of answers to
prayer, it is not only necessary to try them by the
Word, by providences, by common sense, by the experi-
ence of other Christians, but especially is necessary an
equipoise of mind, a self-em ptiedness of heart an equi-
poise which is the result of a willingness to have the
will of God done either way.

The soul must settle down to a waveless calm, and so
clearly reflect the mind of God. Such equipoise and

THE SPIRIT IN AGREEMENT WITH THE WORD. 123

mirroring of soul are certainly implied, as well as the
inflowing power of fruitful service, in the words, " If
ye abide in me and my words abide in you, ye shall ask
what ye will and it shall be done unto you." John
15: 7.

More than all, how full of comfort the Word, that
when we know not what we should pray for as we
ought, the Spirit takes up the case and makes interces-
sion according to the will of God. Rom. 8 : 26-28.

XII.
THE HOLY SPIRIT AND THE CHRISTIAN.

F. M. SIXIS, D.D.

THE fact that "the Baptism of the Holy Spirit"—
" the promise of the Father " and " Special gift of
the Son " — -follows the " new birth " — which Jesus, in
his conversation with Nicodemus, explained as being
" born of the Spirit," and furthermore, that such
terms as " Baptized with the Holy Spirit," " The Holy
Spirit fell on them," " The Holy Spirit came," " Re-
ceive ye the Holy Spirit," " The power of the Holy
Spirit," The fellowship of the Holy Spirit, etc., are
only applied to believers in Christ, unite to invest
with more than ordinary interest the topic assigned me —

"THE HOLY SPIRIT AND THE CHRISTIAN."

While the general statement of this topic might war-
rant a wide range of treatment, it will be our aim, as
far as possible, to confine ourselves to a strictly Scrip-
tural treatment of it. In this discussion we shall con-
fine ourselves to the New Testament ; and in our quo-
tations shall use the " new version " — using the terms
" Holy Spirit " rather than the terms " Holy Ghost "—
as we believe this better expresses the original.
124

THE HOLY SPIRIT AND THE CHRISTIAN. 125

The tide of modorn thought, that has so long swept
about the person and work of Christ, seems, on its re-
turn, to be becoming more concerned with the person
and work of the Holy Spirit. From the Christ,
" the organ of external revelation," attention is being
turned to the Holy Spirit — " the organ of internal
revelation." From the Advocate for us, who is with
the Father, Christians are earnestly asking to know
more of the advocate with us, who is here among us.

Whatever opinions may have place in our minds as
to the meaning and application of the words of the
Baptist : " He that cometh after me is mightier than I-
. . . He shall baptize you with the Holy Spirit and
with fire " — we are all agreed that there is, at least, an
implied promise in these words of a richer blessing and
a far larger equipment for service than that enjoyed by
average Christians to-day.

If the statement of Bishop Hopkins be accepted as
the true interpretation of the Baptist's meaning — that
" those who are baptized with the Holy Spirit are, as it
were, plunged into the heavenly flame, whose searching
energy devours all their dross, tin and base alloy," then
certainly we may conclude that too many, who have a
place in our Churches, like the disciples at Ephesus,
" have not so much as heard whether there be any
Holy Spirit" (Acts 19: 2). And especially are we
thus impressed when we call to mind our Lord's prom-
ise, " ye shall receive power when the Holy Spirit is
come upon you" (Acts 1 : 8). If an endowment of

126 THE HOLY SPIRIT AND THE CHRISTIAN.

power be inseparable from the baptism of the Holy
Spirit, then surely the confessed and lamentable absence
of such power among us ought to occasion the most
serious concern upon the part of all who have "named
the name of the Lord."

In no age, possibly, have Christian Churches been so
well equipped for effective service for Christ as they are
now. Like marvelous structures of ingenious ma-
chinery, our churches stand forth — endowed with
wealth, enriched with education, culture and social in-
fluence— possessing splendid church edifices, elab-
orate mugic and rituals, sound in creeds, confessions
and covenants. And yet, alas ! these numerous and ad-
mirable channels carry but driveling streams of that di-
vine energy that made the early churches such centres
of evangelizing power — when they were composed of
disciples whose faith stood not in " the words which
man's wisdom teacheth, but which the Holy Spirit teach-
eth." The crying need of the age is not more of such
churches, or more or better appliances, but a universal
baptism of the Holy Spirit. Were this given, the
church could, with her present resources, give the gos-
pel to the world within the next decade.

It goes without saying, therefore, that the relation of
the Holy Spirit to the Christian is a most vital and im-
portant one. For it is to such as are taught by the
Spirit to discern things spiritual that the Christ is re-
vealed, and to such only. If, e.g., it had been revealed
to Simeon that " he should not see death until he had

THE HOLY SPIRIT AND THE CHRISTIAN. 127

seen the Lord's Christ " (Luke 2 : 26), it was be-
cause before that " the Holy Spirit was upon him."

The promise of Jesus that God would bestow the
gift of the Holy Spirit could not be more freely made
— indeed, he places the Father under obligations of
love, greater than that of parental affection, to do so.

" If ye then, being evil, know how to give good
gifts to your children, how much more shall your heav-
enly Father give the Holy Spirit to them that ask
him" (Luke 11: 13; Jno. 7: 37-39). If, then, we
are without this blessed endowment, it is certainly not
because the Father is unwilling to grant it. It must
be because we do not ask for it. Or if we ask, because
we ask amiss.

While the gifts of the Holy Spirit may fall upon
the church at large, as the sunshine falls upon the plain,
after all these gifts emphasize the personal duty and re-
sponsibility of believers as that sunlight burnishes and
beautifies each separate object on the wide plain.

The gifts of the Holy Spirit, however, are not the
monopoly of ordained teachers, nor the special trust of
the few gifted ones, but the priceless gift of God to be-
lievers as such.

On the evening of the day on which our Lord rose
from the dead, when he had met his disciples, and had
shown them his hands and his side, u the disciples were
glad when they saw the Lord ; Jesus, therefore, said
unto them again, Peace be unto you ; as the Father hath
sent me, even so send I you, and when he had said

128 THE HOLY SPIEIT AND THE CHRISTIAN.

this, he breathed on them, and said unto them, Receive
ye the Holy Spirit." (Jno. 20 : 20, 23.) Thus Jesus
recognized, in his gift, no official claim or ecclesiastical
superiority. " He breathed on them " — the disciples.

So also on the day of Pentecost, when " they were
all together in one place," the descending Spirit " sat
upon each of them, and they were all fitted with the
Holy Spirit, and began to speak with tongues as the
Spirit gave them utterance." (Acts 2 : 1-4.)

Nor was this fulfillment of "the promise of the
Father" confined to those from " the upper room ±" for
even to those who, " pricked in the heart," cried out
" what shall we do ? " Peter replied, " Repent ye, and
be baptized, every one of you, in the name of Jesus
Christ, unto the remission of your sins, and ye shall re-
ceive the gift of the Holy Spirit." (Acts 2 : 37-38.)

And later on, when Peter and John, being dismissed
from the Sanhedrim, had related to " the company of
the disciples" what the chief priests and elders had
said unto them, the record is — " when they had prayed
the place was shaken wherein they had gathered to-
gether, and they were all filled with the Holy Spirit,
and they spake the word of God with boldness."
(Acts 4: 31.) On another occasion, when before the
council, Peter, on behalf of the disciples, bore this testi-
mony— " We are witnesses of these things, and so is the
Holy Spirit, whom God hath given to all them that obey
him" (Acts 5 : 32.) After this, when persecution
had scattered abroad the church at Jerusalem (" ex-

THE HOLY SPIEIT AND THE CHRISTIAN. 129

cept the Apostles "), and the disciples went about preach-
ing the word, Philip went down to the City of Sa-
maria, and so preached Christ there that " the multi-
tudes gave heed to his testimony," and " the city was
filled with joy." The news of this wonderful work
soon reached the Apostles at Jerusalem, and they sent
Peter and John down to Samaria, "who, when they
were come down, prayed for them, that they might re-
ceive the Holy Spirit. . . .s then laid they their hands on
them, and they (the Samaritans) received the Holy
Spirit" (Acts 8: 18).

By the laying on of Ananias' hands Saul received
the Holy Spirit.

Peter testifies respecting Cornelius and his household,
" As I began to speak the Holy Spirit fell on them, even
as on us at the beginning" (Acts 11 : 15). This state-
ment he reiterates before the Apostles and brethren at
Jerusalem {Acts 15:8, 9). So also Paul bestowed the
gift of the Holy Spirit upon the "twelve brethren"
whom he found at Ephesus. (Acts 19: 6.)

Thus upon those who " believed the testimony of
God to his Son " was this gift of the Holy Spirit given
— and that, too, not for the comfort and happiness of
those who thus received it, but for witness — testimony —
service.

God makes no gifts to us, much less does he give

us the Holy Spirit to be a mere selfish luxury. The

Spirit's gift is one of life and power, and these are for

use, and not for personal gratification merely. With

9

130 THE HOLY SPIRIT AND THE CHRISTIAN.

the privileges of this gift comes the most solemn and
responsible ordination God has ever given to man.

No qualification is so important or more practical
to the Christian as this gift of the Holy Spirit.

Looking forward to those coming days of trial,
when brother would deliver brother to death, when par-
ents should betray children and children would perse-
cute parents, Jesus said : " When they lead you to
judgment and deliver you jip, be not anxious before-
hand what ye shall speak, but whatsoever shall be given
you in that hour, that speak ye, for it is not ye that
speak, but the Holy Spirit." (Mark 12: 11; Luke
12: 11-12.) For the full assurance and illustration of
this promise of the Master we have but to turn to that
marvelous "gospel of the Holy Spirit," the book of
the "Acts of the Apostles."

These relations of the Holy Spirit to the early Chris-
tians are sufficient to illustrate what his relations are to
Christians of all ages.

In applying what has been said to the subject in hand
let us consider —

I. What the Holy Spirit is to the Christian.

1. Without the Holy Spirit a Christian would be an
impossibility.

The Apostle lays down as unquestionable this state-
ment : " Wherefore I give you to understand that no
man speaking in the spirit of God saith Jesus is ana-
thema, and no man can say that Jesus is Lord but by
the Holy Spirit " (1 Cor. 12: 13).

THE HOLY SPIRIT AND THE CHRISTIAN. 131

This test of the absolute need of the Holy Spirit, even
in the full confession of Jesus Christ, applied to the
Corinthian Christians no more fully than it does to
Christians now. This statement of Paul is thus reaf-
firmed by John : " Hereby know ye the Spirit of God ;
every spir.it that confesseth that Jesus Christ has come
in the flesh is of God ; and every spirit that confesseth
not that Jesus Christ is come in the flesh is not of God "
(1 John 4 : 2). The Holy Spirit came into the world,
not only " to glorify Christ," but to manifest himself in
those who " honor the Son even as they honor the
Father." I need not say this question is not one of
physical ability, but one of honest, loving loyalty to
Jesus Christ as Master and Lord. It is not the creed
or ordinance that makes the Christian. We are Chris-
tians just so far as we love, serve and honor the Lord
Jesus Christ, and we can do this only as we are taught
and aided by the Holy Spirit.

" Every good gift and every perfect gift," says James,
" is from above." Further on he says, " Of his own will
begat he us by the word of truth " (2 : 18). Referring
to the influence of the word in regeneration, Paul says,
" Knowing, brethren, beloved of God, your election, how
that our gospel came not unto you in word only, but
also in power, and in the Holy Spirit, and in much as-
surance; even as ye know what manner of men we showed
ourselves toward you, for your sake, and ye became im-
itators of us and the Lord ; having received the Word
in much affliction, with joy of the Holy Spirit " (1 Thess.

132 THE HOLY SPIRIT AND THE CHRISTIAN.

1 : 5-6). If further proof be needed of this essential
relation of the Holy Spirit to the Christian, as the
Quickener of those " dead in trespasses and sins," and
hence of the fact that, apart from the Holy Spirit, the
Christian life would be impossible, we have it in the
following exhaustive summary. After showing what
man is as a subject of the " powers of darkness," before
he is made u meet to be partaker of the inheritance of
the saints in light," the Apostle says, " But when the
kindness of God our Saviour, and his love toward man
appeared, not by works done in righteousness, which
we did ourselves, but according to his mercy he saved
us, through the washing of regeneration and renewing
of the Holy Spirit, which he poured out upon us richly
through Jesus Christ our Saviour, that being justified
by his grace we might be made heirs according to the
hope of eternal life " (Titus 3 : 4-7).

Jesus said to Nicodemus, " Except a man be born
anew he cannot see the kingdom of God." This our
Lord explains thus: " That which is born of the flesh is
flesh, and that which is born of the Spirit is Spirit ''
(John 3 : 36). The necessity of being born of the
Spirit to enter upon a spiritual life is as necessary as
natural birth is for entrance into the natural life.

2. As Christians we have our access to God by the
Holy Spirit.

While it is said that we who were once afar off were
brought nigh " in the blood of Christ," it is also said,
" Through him (i. e., Christ) " we have our access in
one Spirit unto the Father" (Eph. 2 : 18).

THE HOLY SPIRIT AND THE CHRISTIAN. 133

The death of Christ gave to all, Jew and Gentile
alike, audience with a reconciled Father, through the
merits of Christ. Jesus Christ is the only name
whereby we can be saved, because no man can come
unto the Father except through him. To the Christ
who presents us to God, we must be presented by the
Holy Spirit.

" Through Christ we bring our message to the Father
by the Spirit's aid." " For the Spirit helpeth our infirm-
ity, for we know not how to pray as we ought, but the
Spirit himself maketh intercession for us with groanings
that cannot be uttered, and he that searcheth the hearts
knoweth what is the mind of the Spirit, because he
maketh intercession for us according to the will of
God " (Rom. 8 : 26).

If the petitions we bring to the Father, through the
Son, are acceptable, therefore, they must voice the inter-
cession of the Holy Spirit. " The searcher of hearts "
must find in our prayers the mind of the Spirit, for he
only can " make intercession according to the will of
God." On the other hand, prayer in the Holy Spirit will
not be denied by the Father. Jude exhorts us, in these
words, " But ye, beloved, building up yourselves on
your most 'holy faith, praying in the Holy Spirit, keep
yourselves in the love of God, looking for the mercy of
our Lord Jesus Christ unto eternal life " (20, 21).

We may not translate " infirmity " into such terms as
" indifference," " known sin," and the like, and expect
the " help " of the Holy Spirit in our intercession and

134 THE HOLY SPIRIT AND THE CHRISTIAN.

prayers. He dwells not where he is not wanted. If he
teaches us " how to pray," if he reveals unto us the
things of the Christ, and thus makes known to us the
will of God, we must not grieve him by an habitual
neglect of the word of God, for the Holy Spirit honors
the Christ by honoring his word — through that divine
word the divine Spirit reaches the Christian. In such
things as hinder those who earnestly and honestly seek
God's will in his word, the Holy Spirit will give his
aid. But he nowhere promises his help to those who
refuse compliance with the terms on which he offers his
help.

3. Consider the Spirit's relation to the Christian as a
witness. He does not bear witness to the Christian oj
his conversion. The word bears that witness. But the
Spirit does bear witness to the believer's adoption or
Sonship. The gospel is not a " message of bondage to
fear," but a revelation of the liberty and heirship of be-
lievers as the sons and daughters of God. To this tes-
timony of the word the Holy Spirit adds his blessed
witness.

" For ye have received," says Paul, " the spirit of
adoption, whereby ye cry, Abba Father, the Spirit
beareth witness with our spirit that we are the children
of God, and if children, then heirs, heirs of God, and
joint heirs with Jesus Christ" (Rom. 8 : 15-17).

Again, the Holy Spirit also witnesses to the presence
of the Christ in the believer. " Hereby we know that
he abideth in us by the Spirit which he gave us"

THE HOLY SPIRIT AND THE CHRISTIAN. 135

(1 Jno. 3: 24). And again, "Hereby know we that
we abide in him, and he in us, because he hath given us
of his Spirit" (1 Jno. 4: 13).

So fully was the Apostle Paul given up to the guid-
ance of the Holy Spirit that he submitted his conscience
to his leading. He never said that he was to be fol-
lowed in anything, because he was conscientious in what
he said or did. What does he say? listen, " I say the
truth in Christ ; I lie not, my conscience bearing wit-
ness with me in the Holy Spirit " (Rom. 9:1). Such a
conscience, thus enlightened and in harmony with the
truth in Christ, and with the witness of the Holy Spirit,
any Christian may follow. But before we pronounce
upon the accuracy of the decisions of our conscience, let
us be sure that our conscience is in accord with the
" truth in Christ," and the Holy Spirit's infallible wit-
ness.

Only as the Christian has the witness of the Spirit to
his adoption as a son of God will the kingdom of God
be anything more than " eating and drinking, ordinances
and ceremonies, rights and works," and become what it
really is, " Righteousness, and peace, and joy in the
Holy Spirit "(Rom. 14: 17).

These are the fruit of the Spirit in Christian living
that give forth the fragrance of grace here, and will
ripen eventually in the kingdom of Christ's glory.

4. Let us dwell a moment on the relation of the
Holy Spirit to the believer as "the Comforter," thus
further showing what he is to the Christian. The send-

136 THE HOLY SPIRIT AND THE CHRISTIAN.

ing of the Comforter was to be more than a compensa-
tion for the departure of Jesus. True, they were not to
be left " desolate." " If I go not away the Comforter
will not come unto you, but if I go away I will send
him unto you" (Jno. 16: 7). Christ was still to be
nearer them even than he could be by his personal
presence ; for his personal presence was limited to local-
ity. Whereas when the Comforter came he would not
be restricted by any such limitation. " Wherever two
or three were met in his name," there would he be " in
the midst of them." He was to " abide with them for-
ever " as " the Spirit of Truth." " Moreover," said
Jesus, ".the Comforter, even the Holy Spirit, whom the
Father will send in my name, he shall teach you all
things, and bring to your remembrance all things that
I have said unto you" (Jno. 14 : 16-26). As the di-
vine presence was the glory of the Temple of old, so of
these regenerated disciples, who were to be the Temples
of the Holy Spirit, their glory would be his indwelling.
If the manifestation of the divine glory of the Old
Temple was awful and glorious in its outward revela-
tions, the manifestation of the divine Paraclete, in the
disciples of Christ, was to be much more glorious in
his inner teachings and blessed consolations. Hence
Jesus said, " It is expedient for you that I go away."
We therefore undervalue these words of our Lord when
we suppose that the time of his personal presence
among his disciples was the most favored period of the
Church's history. This was not as our Lord thought ;

THE HOLY SPIEIT AND THE CHRISTIAN. 137

on the contrary, he himself taught us to look for the
Comforter's administration as an advance upon his min-
istry ; and as being a greater blessing to his people than
that of his personal companionship with them. "Great-
er things than these shall ye do because I go unto the
Father." The Comforter was more than an emanation
from the Father, or an indefinable influence; he is more
than a principle of spiritual life in believers ; he is a
living person, and hence we may not degrade him into
a mere abstraction or influence, even though these mis-
conceptions of his divine personality be dignified by
such terms as " the enthusiasm of humanity" He is the
divine Spirit of Truth leading the believer into all truth —
the Holy Spirit producing in those whom he leads the
fruit of holiness :ln a word, the fruit of the Spirit which
" is in all goodness and righteousness and truth " (Eph.
5 : 9). The word never confounds " the fruit of the
Spirit " with " the works of the flesh "—"fruit " be-
longs to the Spirit : "works" to the flesh. We need
to have a care, therefore, in our thought of the person-
ality of the Holy Spirit lest we lose sight of his person
in vague ideas of him that maintain a place in our
minds by means of terms the most general and indefi-
nite. So also we need to have definite ideas of his
specific work as well as of his person. It is the Holy
Spirit who imparts spiritual life, quickens and sustains
it — who gives strength, implants hope, grants liberty ;
testifies to and glorifies the Christ ; leads, guides,
teaches, comforts, sanctifies, supports and sustains the

138 THE HOLY SPIRIT AND THE CHRISTIAN.

i

believer. As Christ is the foundation of faith, and the

source of all merit, so the Holy Spirit is the fountain of
all spiritual life. Until he imparts to the soul spiritual
life, we are incapable of the exercise of that faith that
lays hold on the person and work of Christ for justifi-
cation and eternal life.

After quoting Isaiah as saying, " Things which the
eye saw not, and ear heard not, and which entered not
into the heart of man, whatsoever things God prepared
for those who loved him," Paul adds these words, " But
unto us God revealed them through the Spirit ; for the
Spirit searcheth all things, yea, the deep things of
God " (1 Cor. 2 : 9, 10). This is certainly an advance
upon the revelation of Christ's ministry — what Jesus
taught the Holy Spirit makes to be' understood. In-
deed, the advent of the Holy Spirit is the final and most
glorious manifestation of God that will be granted the
world, or the Church, until his dispensation will be
superseded by the Second Advent of our Lord as the
" King of Saints."

When the care of the Churches so weighed upon the
great apostle of the Gentiles as to press him to his
knees upon the cold stone floor of his Roman prison —
when his heart was bleeding at the thought of the trials
of their faith, with hands that moved slowly because of
the chains that bound them, he traced in letters of cheer
and instruction, such words as these, punctuated by his
tears, " For this cause I bow my knees unto the Father
. . . that he would grant you, according to the riches

THE HOLY SPIRIT AND THE CHRISTIAN. 139

of his glory, that ye may be strengthened with power
through his Spirit in the inward man " (Eph. 3 : 14-16).
Such was the help which the apostle sought from the
Comforter for his brethren. Such is the comfort we
all need, and this help the Comforter has for us also.

Thus the Christian who is chosen " according to the
foreknowledge of God the Father, in sanctification of
the Spirit, unto obedience and sprinkling of the blood
of Jesus Christ" (1 Peter 1 : 2), who enters the king-
dom of God by being " born of the Spirit," and who is
''washed, sanctified and justified in the name of the
Lord Jesus Christ, and in the Spirit of our God " (1
Cor. 6: 11), must, "through the Spirit, by faith, wait
for the hope of the righteous " (Gal. 5 : 5).

Having considered what the Holy Spirit is to the
Christian, let us

II. Consider what the Holy Spirit does for the Chris-
tian.

Being, by the grace of God, made partakers of the
Holy Spirit, we become the special objects of the Holy
Spirit's love, care and culture. And since our love for
God, and God's love for us, are in a sense reciprocal —
for " we love him because he first loved us," and because
" God is love," and because " he that abideth in love
abideth in God, and God in him" (1 Jno. 4: 16) — the
Holy Spirit, who first awakens, also develops this love
for God in us ; " because," says Paul, " the love of God
hath been shed abroad in our hearts through the Holy
Spirit which was given unto us " (Rom 5 : 5). As an

140 THE HOLY SPIRIT AND THE CHRISTIAN.

illustration of this, you may remember how Epaphras
refreshed Paul when he declared unto him " the love in
the Spirit " of the brethren at Colosse.

The influence of the Holy Spirit in thus awakening in
us the highest possible form of love, is absolutely indis-
pensable. Grant that the natural affections are the soil
out of which this love of the Christian for God is pro-
duced. Yet, such a love can be grown out of such a
soil only as it is quickened by the warmth and showers
of the Spirit's influence. Natural affections may be the
ties that bind into a society unity, individuals, families
and tribes ; but the love that binds us to God and his
Son is the fruit of the Holy Spirit. In natures such as
ours the love of God is an exotic, — it must not only be
planted in our hearts, but also sustained there by the
Holy Spirit's personal care.

But again, the Holy Spirit is also the dispenser of the
Christian's joy, peace and hope in the service of the
Christ. Hear the Apostle, as he prays for his brethren
at Rome — " Now the God of hope fill you with joy and
peace in believing that ye may abound in hope in the
power of the Holy Spirit" (Rom. 15 : 13). The same
blessed Spirit that quickened the Ephesian believers —
the same "Spirit of life in Christ Jesus" which made
the Apostle " free from the law of sin and death" — this
same Spirit quickens, emancipates and enfranchises every
Christian who is made a Son of God.

The eighth of Romans is the Magna Charta of every
enfranchised believer who " walks not after the flesh,

THE HOLY SPIRIT AND THE CHRISTIAN. 141

but after the Spirit." The Apostle insists that " if the
Spirit of God dwells in us," that such " are not in the
.flesh" And while he boldly affirms: " If any man
have not the Spirit of Christ, he is none of his" — he
as boldly declares that " as many as are led by the Spir-
it of God, they are the Sons of God " (Rom. 8 : 14).

It is not, therefore, by one or two acts good or bad
that the Christian is to be judged, but by the consis-
tency and character of his life. " Enoch walked with
God " — thus our walk must be the evidence to the world
that we are led by the Spirit.

There are acts in the lives of unregenerate men and
women that are worthy of all commendation. So in
the lives of Christians there may be, unfortunately, acts
as unchristian as the sin of David or the denial of
Peter, or, to quote old Swinnock — " Sheep may fall into
the mire ; but swine love day and night to wallow in
it." Yes, a Christian may stumble and fall, but he is
soon up again, and following the leading of the Spirit.
His heart temples the Holy Spirit, his life is a redeemed
one, and his living will show this as true, nevertheless,
that he is dead to the law — that he has been crucified
with Christ, and risen with him to that new life which
he lives ; and " yet no longer I," as Paul says, " but
Christ liveth in me, and that life which I now live in
the flesh I live in faith — the faith which is in the Son
of God, who loved me and gave himself up for me "
(Gal. 2 : 20).

One other service of the Holy Spirit to the Christian
I linger a moment to simply mention —

142 THE HOLY SPIRIT AND THE CHRISTIAN.

After saying that the end of the believer's faith is " the
praise of the glory of Christ," the Apostle adds : " In
whom having also believed, ye were sealed with the
Holy Spirit, which is the earnest of our inheritance un-
to the redemption of God's own possession, unto the
praise of his glory " (Eph. 1:13, 14). This sealing of
the believer, you observe, follows his acceptance of the
gospel of salvation.

But the seal of the Spirit is also the earnest of the
inheritance which the Christ, by his death, acquired for
the believer, or, in other words, is the divine guarantee
of its ultimate possession. But in the mean time, by
his indwelling power, the Holy Spirit renews, sanctifies,
leads, keeps and comforts the heir, thus preparing him
for that inheritance which Christ has secured to him.

" He that established! us with you in Christ," says
Paul, " and anointed us, is God ; who also sealed us,
and gave us the earnest of the Spirit in our hearts "
(2 Cor. 1 : 21, 22). As the preceding sealing was for se-
curity, so the preceding " anointing " was for service. If
Christians are a sealed people, they are also a devoted peo-
ple. As the sealing makes him safe in this inheritance,
so the earnest guarantees to him the ultimate realization
of the hope he has in Jesus Christ. " For he that hath
wrought us for this Very thing is God, who gave unto
us the earnest of the Spirit" (2 Cor. 6 : 5).

However diverse or various may be the gifts of God's
people, they have one common origin — " the same Spir-
it"—or, however different the manifestations of the

THE HOLY SPIRIT AND THE CHRISTIAN. 143

Spirit may be to different persons, the end is the same :
"to profit withal"

Having thus indicated 1 — what the Holy Spirit is to
the Christian, and 2 — what he does for the Christian, let
us inquire —

III. What the Christian is to the Holy Spirit.

From what has been said it is evident that redeemed
men and women are not their own, and furthermore,
that they are the special subjects of the Holy Spirit's
love and guidance. ' What the Apostle said of the
Ephesian believers is just as true of believers now:
"Ye are no more strangers and sojourners, but ye are
fellow-citizens with the saints and of the household of
God, being built upon the foundation of Apostles and
prophets, Christ Jesus himself being the chief corner-
stone, in whom each several building, fitly framed to-
gether, groweth into a holy temple in the Lord ; in whom
ye also are builded together for a habitation of God in
the Spirit" (Eph. 2: 19-22). As believers we are
each a part of the household of God, members of the
redeemed family; and as such the Holy Spirit evi-
dently regards us. But again — " Know ye not that
your bodies are the temple of the Holy Spirit, which is
in you, which you have from God ? and ye are not your
own, for ye were bought with a price ; glorify God,
therefore, in your body" (1 Cor. 6 : 19-20).

Now, in so far as the Holy Spirit appreciates the value
of the price paid for our redemption, may we not infer
that to that degree will the purchase of that infinite

144 THE HOLY SPIRIT AND THE CHRISTIAN.

price be precious in his .sight? Our acceptance of
Christ carries with it not only our devotion to his ser-
vice, but likewise our submission to the love and gui-
dance of the Holy Spirit. If Ananias, who kept back
part of the price of his land, " lied unto the Holy Spir-
it/' what shall be thought of the sin of him who, hav-
ing devoted himself and all he has to God, takes it
back in part or in whole, that he may, as James says,
"spend it in his pleasures?" Brethren, when we call
to mind the fact that as believers we are " the epistles of
Christ, written not with ink, but with the Spirit of the
living God" (2 Cor. 3: 3), ''What manner of per-
sons ought we to be in all holy living and godliness ? "
(2 Peter 3: 11).

In closing, allow mention to be made of some lessons
suggested by this imperfect discussion.

1. Every visitation of the Holy Spirit and every gift
of his grace should be prayerfully cherished and en-
couraged.

" That good thing which was committed unto thec,
guard through the Holy Spirit which dwelleth in us "
(2 Tim. 1:14). " Stir up the gift of God, which is in
thee, by the laying on of my hands" (2 Tim. 1 : 6). If
such exhortations were appropriate to Timothy, surely
we ought to take heed to this grace which has been be-
stowed upon us also. And even more appropriate to
us, and to our times, certainly, are these words of Paul
to his "Son in the gospel," that breathe for his wel-
fare a concern so affectionate and earnest : "O Timothy,

THE HOLY SPIRIT AND THE CHRISTIAN. 145

guard that which is committed to thee, turning away
from the profane babblings and oppositions of the
knowledge which is falsely so called ; which some pro-
fessing have erred concerning the faith " (1 Tim. 6 :
20, 21).

2. If we would be guided by the Holy Spirit, we must
" walk in the Spirit" and to do this we must " live in the
Spirit."

Such a life is inseparable from conflict : u For the
flesh lusteth against the Spirit and the Spirit against
the flesh." It is impossible that it be otherwise, " for
these " (i.e., the flesh and the Spirit) " are contrary the
one to the other" (Gal. 5 : 7). We can choose which
of these two lives shall be ours, and we must choose
and we do choose — we can't live both lives. Alas, that
so few find and so many seem not to learn that con-
formity to the world is rebellion against the Holy
Spirit ! Alas for Christianity that more Christians are
not transformed (or literally), transfigured by the Holy
Spirit's indwelling ! Say what we will, the love of the
world and the pride of life and the lusts of the flesh
will be cast out of us only as we are " filled with the
Spirit."

3. Let us understand our duties to the Holy Spirit
and faithfully perform them as in the fear of God.
" Grieve not the Holy Spirit of God, in whom ye were
sealed unto the day of redemption" (Eph. 4: 30).
Need I say that these words of caution and command
demand our most prayerful and constant attention ?

10

146 THE HOLY SPIRIT AND THE CHRISTIAN.

"We need the use of no pessimistic spectacles to see in
our own lives, and in the lives of many Christians about
us, too much that must and does grieve the Holy Spirit of
God. Nor would I be overstating a truth which,
doubtless, they feel most deeply who live most closely
to God, were I to add, that until the living of Chris-
tians is more fully submitted to the leading of the Holy
Spirit we shall look and labor in vain for such a revi-
val in the churches as our needs demand. Let us re-
member these words, " God hath called us not for un-
cleanness, but in sanctification ; therefore, he that
rejecteth, rejecteth not man, but God " (1 Thess. 4 : 7,
8). Sins, even in Christians, may change their dress
and their names, and yet be just as hateful to God.
Under the deception of " prudent economy " we may
disguise a covetousness as odious in God's sight as the
grossest idolatry. Under the masks of business, or
social duties, we may hide a worldliness as despicable
as paganism. And under the pretence of church benev-
olence we may bring into the church of God entertain-
ments that wound our Lord in the house of his friends.
Before the Holy Spirit can fill us, or our churches,
much must be scourged from the temples of our hearts
and sanctuaries. It is not the kind of sin that grieves
the Holy Spirit ; sin of any kind must grieve him who
is himself the essence of holiness.

Again, we are warned : "Quench not the Spirit" (1
Thess. 5:19). As the fire on the altar may be so
neglected and covered up as to be left to smoulder amid

THE HOLY SPIRIT AND THE CHRISTIAN. 147

ashes that hide its heat and light, so may we quench
the Holy Spirit in our hearts. " Whatever/' said Dr.
C. S. Robinson, " the Holy Spirit prompts a true Chris-
tian to do for the glory of God, he allures him to do in
a modest way, and with a disposition of indescribable
tenderness." Mackay makes this distinction, "Resist "
is the word applied to the unconverted ; " Grieve " is
that applied to the individual Christian; "Quench" is
that which has reference to the saints when gathered
together waiting on the Spirit. This may be correct ;
and yet the individual may quench the presence of the
Holy Spirit in his soul by his neglect and sins, as well
as grieve him by such things.

The warning of the Apostolic Seer has long since
become history. Looking back from these " latter
days," we painfully realize the truth of what he said to
Timothy : " The Spirit saith expressly that in the latter
times some shall fall away from the faith, giving heed
to seducing spirits and doctrines of demons, through the
hypocrisy of men that speak lies ; branded in their own
consciences as with a hot iron ; forbidding to marry,
and commanding to abstain from meats which God
created to be received with thanksgiving by them that
believe and know the truth " (1 Tim. 4 : 1-3.) The
word of God not only thus smites the pretensions of
spiritualism and the presumptions of Romanism, but,
at the same time, exposes the open and disguised de-
signs of many another tendency of our times to oppose
or corrupt " the faith " which was " once for all deliv-

148 THE HOLY SPIRIT AND THE CHRISTIAN.

ered unto the saints." Let us not forget that we are to
contend for and defend "the faith of Jesus," but in
doing so let us also remember that, after all, the best
possible defence that can be made is being made by
those whose lives most closely imitate the life of Jesus
Christ our Lord. The tongue of the Christian and of
the Church is still the old and unanswerable " tongue
of flame "

" If ye then were raised together with Christ, seek
the things that are above, where Christ is seated at the
right hand of God : set your affections on things that
are above ; not on the things that are upon the earth.
For ye died and your life is hid with Christ in God "
(Col. 3 : 1-3). And " insomuch as you are partakers
of Christ's sufferings, rejoice ; that at the revelation of
his glory, also, ye may rejoice with exceeding joy. If
ye are reproached for the name of Christ blessed are ye ;
because the Spirit of glory and the Spirit of God resteth
upon you" (1 Pet. 4: 13, 14).

On the day of Pentecost, said William Arthur :
" Christianity faced the world — a new religion, without
a history, without a priesthood, a college, without a
people — without a portion ; . . . her tongue of fire was
her sole instrument of aggression." But, my brethren,
how is it now? Now, besides having the complete
canon of God's inspired word, we have almost every-
thing else except " the tongue of fire." This inspired
word needs inspired men to preach it. The churches
need the old pentecostal power for worship and witness,

THE HOLY SPIRIT AND THE CHRISTIAN. 149

and the energy of the Holy Spirit to make her methods
of work effective. Believers need the Holy Spirit, en-
shrined in the indwelling word, abiding in them, that
the divine word, aflame with the light and life of the
Holy Spirit, may transfigure them, and, through them,
quicken from the death of sin to eternal life them that
are lost.

Finally, brethren : " The grace of our Lord Jesus
Jesus Christ and the love of God and the communion
of the Holy Spirit be with you all." Amen.

XIII.

THE SPIRIT OF PROPHECY.

BY BISHOP W. R. NICHOI^ON, D.D.

THE subject assigned me is The Spirit of Prophecy.
Shall we take this to mean the characteristic
qualities of prophecy, as when we speak of the spirit of
a book ? Or shall we understand that the Holy Spirit
is meant? Practically what is the difference? If we
investigate the characteristics of prophecy, it is no other
than the work of the Holy Spirit we shall be consider-
ing, since he, the author of prophecy, has made it just
what it is. On the other hand, if we fix attention di-
rectly on the Holy Spirit as self-revealed in prophecy,
the qualities of his work therein are what must be ex-
amined. The difference is not material. Forasmuch,
however, as the object in view of this conference is to
identify, venerate and glorify the Holy Spirit, I shall
interpret our subject as if it read, The Holy Spirit as
he is in Prophecy.

Prophecy, as here used, must have the meaning it
bears in common parlance — predictive prophecy. Since,
if not thus restricted, it includes every subject in the
Bible ; the prophets having been teachers of the whole
revealed will of God. With closer accuracy, then, we
150

THE SPIRIT OF PROPHECY. 151

read our subject thus, The Holy Spirit as he is in Pre-
dictive Prophecy.

I shall not stop to prove that the predictions of the
Bible are genuine miraculous previsions of the future.
The wealth of proof on that point no drafts of infidelity
can diminish. That truth I assume and lay down as a
postulate. Neither shall I waste our time in adducing
proof of the Holy Spirit being the author of those pre-
dictions. The Bible, with authority, ascribes them to
him, and common sense decides that no human sagacity
could so have foreseen the future. This also we start
from as a postulate.

And now with the miraculous predictions of the
Spirit before us, our concern is reverently to study him
therein ; learning something of his prophetic revelations
and of our consequent obligations, and how we may be-
come yet more enriched in Christian experience.

In the first place, the Holy Spirit in prophecy means
that we shall understand him.

This remark has much the look of a truism ; for
why, otherwise, should he speak to us at all ? But it
has been called in question. It is the key to our sub-
ject; and certainly, for the honor of the Holy Spirit,
we are in duty bound to settle this question one way or
the other.

The Spirit in prophecy means to be understood.
Some difficulties there are, of course, in the interpreting
of prophecy. We cannot always make sure of a par-
ticular application, nor of a particular chronological

152 THE SPIRIT OF PROPHECY.

relation. But we can make sure, almost without excep-
tion, of the main fact predicted. And is it not just the
same as regards the Gospel itself? That " by one man
sin entered into the world, and death by sin, and so
death passed upon all men, for that all sinned," is a
plain statement of fact, and we receive it ; but is there
nothing in it that is not understood ? Who can thor-
oughly explain the Federal Headship of Adam ? That
Jesus Christ " bore our sins in his own body," and
made expiation of sin, is a declaration clear as light,
and we receive it ; but is there nothing in it that is not
understood ? Who can convert into a sunbeam the in-
scrutable philosophy of the Federal Headship of the
Second Adam ? And also here and there in non-pro-
phetic Scripture are there not even statements that are
confessedly obscure? But who is so presumptuous as
to turn rare difficulties into universal objections, and
thence to infer that all Scripture is not understandable?
Let prophecy be fairly dealt with. If there be the de-
voutly desirous mind, if pains be taken to ascertain the
grammatical common sense of words and sentences, and
to compare Scripture with Scripture, if there be pa-
tience, and perseverance, and the prostration of the will
at the feet of God's will,'(then one shall as surely know,
in the main, the prophetic mind of the Spirit, as that
the Spirit has so expressed his mind at all. All this,
however, is no more than the Gospel itself requires in
order to its being understood.

As in the Gospel, so in prophecy, the Spirit speaks

THE SPIRIT OF PROPHECY. 153,

on purpose to be understood. He himself describes it
as "a lamp shining in a dark place;" but what sort of
a light is that by which we cannot see ? He calls it
" a sure word of prophecy : " but how do words assure
us if they give us not their meaning ? " Ye do well/'
he says, " that ye take heed to it : " but how can we
heed what we cannot think of? The Holy Spirit even
shows us that his own honor is involved in our being
able to understand his predictions : no prophecy, says
he, ever came by the will of man, but men spake from
God, being moved by the Holy Ghost, and therefore it
is that prophecy is as a light in a dark place — that is, is
not a darkening of counsel by words without knowledge
(2 Pet. 1 : 19-21). He expressly tells us the purpose
6f predictive prophecy: "to show to his servants the
things which must come to pass" (Rev. 1:1); but
what kind of a showing is that which does not show at
all? He pronounces a special blessing upon those
" who read and hear the words of the prophecy, and
keep the things which are written therein " (Rev. 1 :
3) ; but how can he bless our reading and hearing what
we cannot know, and how^ shall we keep what we have
not got ? So obvious is it that the Spirit's predictions
are a reflection of his own mind to our minds, and that
his use of prophetic language is fraught with a Divine
frankness and perspicuity.

Moreover, his providence in the past is a historic
demonstration. Refer to any prophecy fulfilled. Lay
alongside the 28th chapter of Deuteronomy the history

154 THE SPIRIT OF PROPHECY.

of the Jews 1500 years afterwards, more than 3000
years afterwards, and did ever mirror give back more
accurately the face of the beholder, than the actual suf-
ferings of that people the very words of the Spirit in
their plain grammatical sense? He called Cyrus by
name more than 150 years before his birth, and said
that he would open before him the gates of brass, and
cut in sunder the bars of iron, that he might deliver the
elect people from Babylon, and say to Jerusalem, Thou
shalt be built, and to the temple, Thy foundation shall
be laid ; and did not the identical Cyrus appear on the
stage of action at the proper time, and were not the
things foretold done to the very letter? When, in
words so many, in oracles so lofty, all along the ages so
vast, the Spirit had pre-written the life and doings of
Messiah, did ever pen of history record more exactly
events of the past than pen of prediction events of the
future? Even the least events were minutely measured
by the words of prediction, and were such an answer to
the words as is a river to each little crook in the chan-
nel ; the thirty pieces of silver, the spitting, the scourg-
ing, the thirst, the vinegar, and all the rest, being as
strictly in occurrence as they had been in prediction.
Statements, too, that might well have seemed inadvert-
ences in the use of words — as that Messiah should die
as a malefactor and a slave, an object of hatred, a butt
of ridicule, and yet that he should have honorable burial
— were accomplished in every word. And, O wonder-
ful ! the Virgin Motherhood — did that prediction mean

THE SPIRIT OF PROPHECY. 155

just what it expressed? A virgin mother! Impossi-
ble. Against all experience, against creation's laws.
And learned conceit wags its head, mouthing the criti-
cism, Figurative, Mystical. Ah, but the Holy Spirit
had said it, and in the simplest, frankest way possible;
and when, 700 years afterwards, the time had come, a
virgin mother Mary WAS. Can demonstration go fur-
ther, that the Spirit means us to interpret his predic-
tions according to the established usage of language?

But you say, There are figures of speech in prophecy.
Yes, and do not yourselves abound in the use of figures ?
Are they not the current speech of daily life ? When
the Holy Spirit predicted that the future Messiah would
say, " Many bulls have compassed Me," " Dogs have
compassed Me," are not the figures instantly detected
and clearly interpreted? When Cyrus is represented
as addressing Jerusalem and the temple, is not the
meaning self-evident? And if, in any instance, it be
doubtful whether there be a figure, a patient examina-
tion of the connection will generally be satisfactory.

But you say, the symbols of prophecy — they at least
are riddles insolvable. Well, look at the Colossus of
Daniel — the metallic image. The prophecy itself in-
terprets it. And so it is with many symbols. When,
however, symbols are left unexplained, not seldom a
comparison of Scripture with Scripture will make them
plain ; the symbolic interpretations given, so many and
various, being examples of interpretation, and, besides,
what is foreshown in symbol being foretold in other

156 THE SPIRIT OF PROPHECY.

forms elsewhere. Patience, perseverance and humility
will rarely fail to bring you in contact with the essen-i
tial fact in the symbol, and advance your instruction in
righteousness.

And now shall we embrace that obnoxious dictum,
that unfulfilled prophecy can be understood, even in the
main, only after the fulfillment? Does the Holy
Spirit say so ? Where ? Just the contrary, as we have
seen. It is expressly unfulfilled prophecy that he char-
acterizes as a lamp shining in a dark place ; that he de-
clares to be for the purpose of showing his servants
things to come. Nor is there a single accomplished pre-
diction whose words have not been grammatically real-
ized. Only take the terms of prophecy in their obvi-
ous sense, and you cannot but rightly anticipate the
events, although the fulfillment is ahead of you.

When we read, Thus saith the Lord God, Behold, I
will put the tribes of Ephraim with Judah, and will
gather the children of Israel from among the nations
whither they have gone, and will bring them into their
own land, and make them one nation in the land, and
they shall walk in My judgments, and shall dwell in
the land that I gave to Jacob, wherein their fathers
dwelt, they and their children and their children's chil-
dren forever, yea, I will be their God and they shall be
My people, and My sanctuary shall be in the midst of
them forevermore (Ezek. 37) ; do not the words abso-
lutely shut off all interpretations save one? When
God said to David, I will make thee a house, and thine

THE SPIRIT OF PROPHECY. . 157

house and thy kingdom shall be established forever (2
Sam. 7), I will not lie to David (Ps. 89), I will set up
thy seed after thee, which shall proceed out of thy
bowels, and I will establish his kingdom and the throne
of his kingdom forever (2 Sam. 7), of the increase of his
government and peace no end upon the throne of David
and upon his kingdom, to order it, and to establish it
with judgment and justice even forever (Isa. 9) ; are not
the words a very sunshine in their clearness? And
when the Spirit lets us hear the angel Gabriel assuring
Mary that her virgin-born should have the throne of
his father David (Luke 1), and writes for us two gene-,
alogies of Jesus, whose united testimony is a redun-
dancy of proof that he is that offspring of David to
whom was bequeathed David's kingdom, and when the
Spirit adds that Jesus is as a nobleman gone into a far
country to receive for himself a kingdom and to return,
and that upon his return he will build again the taber-
nacle of David, which is fallen down, and that the Son
of man, having come in his glory, shall then sit upon
the throne of his glory (Luke 19) ; Matt. 25 ; Acts 15 ;
is there a human intelligence that does not instantly see
what these communications naturally and irrepressibly
mean ? And by the fact of the literal fulfillment of
every predicted circumstance of Messiah's first coming,
does not the Holy Spirit protest against the taking in a
non-natural sense what he says of the kingdom to be
set up at Messiah's second coming? It is David's
throne, David's kingdom, the Christ is to occupy. This

158 THE SPIRIT OF PROPHECY.

does not refer to Christ's blessed reign in our hearts, for
never did David so reign ; nor to the Son of God's
reign in the third heaven, for never did David so
reign. The language of the prediction demands that
he, the virgin-born, whose name is The Mighty God,
shall visibly reign on the earth as David's lineal successor,
only incomparably more gloriously ; that he shall reign
as a man, yet in his majesty as God, with judgment and
justice, in purity and holiness, in love and blessedness.

When we read that there shall be a new earth and a
new atmosphere (2 Pet. 3),. so glorious that the former,
the present visible creation, shall not be remembered
nor come into mind (Isa. 65: 17); that there shall
still be nations dwelling- on the earth after the stupen-
dous conflagration foretold by Isaiah and Peter ; that
the fire shall be for perdition of ungodly men, which
perdition shall be inflicted upon certain multitudes,
while yet there shall be those that escape (Isa. 66 : 19) ;
that the risen saints, having returned with their Lord,
shall be associated with him as kings and priests for the
benefit of the nations, and with him shall rule the na-
tions (Rev. 1:6; 2 : 26 ; 3 : 21) ; that the animal
creation shall be so adapted to the new earth, wherein
dwelleth righteousness, the wolf shall dwell with the
lamb, and the lion shall eat straw like the ox (Isa. 11)
—can you imagine a greater explicitness of statement?
Does the Spirit not speak as meaning to be understood?

But you say. I have always thought of that tremen-
dous conflagration as sweeping away from the earth all

THE SPIRIT OF PKOPHECY. 159

the inhabitants. Whence, then, did you get the thought ?
Not from what the Spirit tells you ; for he declares the
very opposite.

But you continue, It is absurd to construe literally
the statement that the lion shall eat straw like the ox ;
it is contradictory of the lion's nature. Well, if it is
figurative, what does the figure signify ? To find out
this were like hunting for the lost pleiad, and would
require the telescopic vision of a superhuman mind.
Against the lion's nature ? Yes, and it is against the
nature of a virgin to bear a son ; but the Holy Spirit
once said that so it should be, and so it was.

But you say again, What mistakes students of
prophecy are constantly making with regard to the date
of the Lord's coming. Have their mistakes come, then,
from simply being guided by the words of the Spirit?
On the contrary, his express words are, " It is not for
you to know the times and the seasons, which the
Father hath put in his own power." Signs of the com-
ing are given us, but the date is hidden. Compara-
tively few, however, are the students of prophecy who
are so unwarrantably betrayed into such mistakes.

In fine, the Spirit's expressed purpose is to show us
things to come. His predictions are obvious ideas, for
he bids us give heed to them. His predictions are
light, for so he names them. His predictions are
grammatically simple and clear, for so his providence
has demonstrated them. If, then, we have no interest
in prophecy, we dishonor the Holy Spirit. If we take

160 THE SPIRIT OF PROPHECY.

no pains to understand what he has been at so much
pains to cause us to understand, we fail so far forth to
put ourselves in communication with him. And, saith
the Lord, " Them that honor Me I will honor."

The intelligible mind of the Spirit is the spirit of
prophecy.

In the second place, the Holy Spirit in prophecy
gives us a great deal to understand.

In fact he crowds the Bible with his prophetic com-
munications. And, by the way, the abundauce of them
is further confirmation of their explicitness ; for why
should they be so immensely many, if, for the most
part, we cannot understand them? Does the Spirit
pleasure himself at puzzling us with enigmas? — a cynical
pleasure long drawn out. But to the point before us.

Certainly he is graciously revealed in his other teach-
ings. His adorable relations in the Godhead — his office
as the Comforter— 'his ministration of salvation to indi-
vidual souls, in all this he is the very and wonderful
love of God. And yet to himself all this has not seemed
to be enough. He would instruct us as to the future,"
and more and more enrich us with his own thoughts and
purposes. And that his prophecies are so very many,
illustrates how important to us he regards them as being.

The proportion of prophecy in the Bible is enormous.
Excluding the merely historical parts, the predictions
occupy perhaps two-thirds of Scripture ; and if also we
exclude the predictions that have been fulfilled, those

THE SPIRIT OP PROPHECY. 161

yet to be fulfilled are, as to the remainder of Scripture
iii preponderating proportion. Now this is a remark-
able status of the. Word of God. We might have
argued that the truths of personal salvation must have
the precedence in amount of space. On the contrary,
the Holy Spirit has argued that saving truth is as the
foundation, prophetic truth as the superstructure ; that
the constituent parts of a superstructure, like the bricks
in a building, are to the stones of the foundation as
many to one ; and that just as a foundation without its
superstructure serves not its purpose, so saving truth
without the prophetic truth is in an imperfect condition,
being detached from its proper development. The ex-
ceeding proportion of prophecy in Scripture, then, is a
most instructive fact. What stores of sacred learning
the Spirit has thus been treasuring up for us ! So that
if it seem not to us that, for our highest Christian well-
being, we are dependent, in no small degree, on so large
an array of Scripture, we are no less than at war with
the mind of the Spirit.

What variety of subjects, too, within this wide range
of unfulfilled prophecy ! Nations, empires, individuals;
judgments, blessings, glory; doctrines, experiences; the
dappled history of the Church along this dispensation ;
the restoration of Israel ; the great apostasy with its
truculent aspect ; the rise, character, development, and
overthrow of the imperial Antichrist; the Christ as
coming again, his Epiphany and Parousia ; the judg-
ment of the nations, the judgment of Christendom ; the
11

162 THE SPIRIT OF PROPHECY.

First Resurrection ; the risen saints joint kings and
priests with their Lord ; the kingdom established, the
throne of the great King earth's central splendor ; the
supreme effusion of the Holy Spirit ; earth's renewal,
the world's millennial blessedness ; the final outbreak
of rebellion, the final subjugation, the sudden, complete,
everlasting eradication of evil ; the kingdom of the
Christ, the kingdom of God, the kingdom of heaven,
one kingdom, in unquestioned sovereignty ; the taber-
nacle of God on earth, God dwelling with men, no more
death, neither sorrow, nor any more pain. An im-
mensity of interests. Momentous subjects all. Verily
a vast deal concerning the future the Spirit has given us
to understand.

Now wherefore ? Because in this fore-written his-
tory of the times to come, our own personal interests, as
Christians, are illustrated and enforced. Our souls are
touched on every side.

Our knowledge is increased ; not a vague generality
of knowledge, like as that we shall be happy hereafter,
but. knowledge made up of many facts, bristling all over
with salient points ; and knowledge is power.

Our historic instinct is gratified ; for as in the history
of the past we have an intellectual pleasure in noticing
how the principles of human action, as exemplified in
events, have been characterized as good or bad, so in
this predictive history of the future, what high mental
satisfaction in observing the consummate results of the
very principles now at work and influencing mankind.

THE SPIRIT OF PROPHECY. 163

We see that ultimate is the consecutiveuess of sin and
perdition, of godliness and glory ; and we expand into
the sublime thought, that God's universe is one organic
whole in the interest of truth, and law, and justice, and
righteousness, and love.

Our feelings with regard to the great hereafter are
illumined, stimulated, intensified ; for as, like a pano-
rama, these tremendous events are acting before us in
prophetic vision, the greatness of the scenes is thrown
back upon ourselves, for we shall be there, and we are
lifted into the majesty of conviction, and the glow of
self-respect. Meanwhile all present things take on a
subdued look, the world's businesses, excitements, and
friendships lie low, comparatively, in our estimation.
We are breathing a purer air.

Our trust in God's providence is quickened and en-
larged ; for in these ultimate events, as being the har-
vest of the ages, we see how minute must be now his
observation of men, and yet how all-comprehending the
sweep of his plan, and we warm into acquiescence in the
present sovereign control of affairs.

Our appreciation of the whole Bible is promoted ; for
even its non-prophetic revelations, in the light of this
predicted future, shoot forth into charming display.
This effect was produced by certain predictions already
accomplished : there, for instance, was God's revelation
of the Levitical Ritual ; it was prediction that vindi-
cated the Divine wisdom therein, and made consummate
both priest and victim in him who should be wounded

164 THE SPIRIT OF PROPHECY.

for our transgressions. And so as to predictions yet to
be accomplished. How poor were the significance of
Israel's calling as a peculiar people, except for predic-
tion exalting them into the children of the Better Cove-
nant, into the radiating centre of the world's salvation,
into a predominant position among the peoples of the
ages to come ! What, to us, were the value of God's
revelation, that David should be king, did not predic-
tion reveal his appointment therein to be type and earn-
est of the Messianic King ? That the blood of Jesus
Christ cleauseth from all sin is a most gracious revela-
tion ; but it is prediction that designates the far-reach-
ing magnificent consequences of that cleansing, making
the grandeur of result answer back to the grandeur of
cause (the atonement), and lighting up the truth with a
noontide of splendor. That the believer is one with
Christ, as the branch with the vine, is a Divine assur-
ance most grateful ; but prediction is the arithmetic of
its preciousness, and sums it up in a far more exceeding
and eternal wealth of glory

Yes, the Blessed Holy Spirit has good reasons for the
abundance of his predictions. He knows our needs,
and his benevolent mind sympathizes with us. No
wonder that his prophecies loom within the Bible hori-
zon in Alpine proportions. No wonder that from Gen-
esis to Apocalypse they stud the expanse of revelation
like stars in the sky, and make of the Bible a luminous
whole. No wonder that here and there, again and
again, they shine like the sun in the heavens, turning

THE SPIEIT OF PROPHECY. 165

night into day, melting winter into summer, vivifying
truth with foliage and color and fruit. No wonder that
out of the bubbling spring of the Protevangelium — the
woman's promised seed — on and on, all the way to the
gorgeous vision of the New Jerusalem, they have flowed
like a fertilizing Nile, meeting indeed in their course
with many a cataract of calamity foretold, but watering
the deserts of human thought, and causing sorrowing
souls to blossom like the rose.

If, then, we turn away from earnest, humble, patient,
devout study of prophecy, slighting the wonderful
things which the Spirit has given us to understand,
substituting therefor our own guesses and worldly pre-
judices, are we not contemning his wisdom, are we not
grieving his love? And if we find ourselves bemoan-
ing a lack of spiritual power, and that our churches,
like the fig tree in Gospel story, while putting forth
leaves of outward prosperity, are yet without fruit,
would the cause be far to seek ? For if the Bible of the
Spirit is a lamp to our feet, the prophecies of the Spirit
are the brightness of its flame ; if the Bible of the Spirit
is a tower into which the righteous runneth and is safe,
the prophecies of the Spirit are at once the massiveness
and the loftiness of the tower.

The instructive mind of the Spirit is the spirit of
prophecy.

Thirdly, the Holy Spirit in prophecy is pre-emi-
nently a witness for Christ.

1G6 THE SPIRIT OF PROPHECY.

It is his own declaration that " the testimony of Jesus
is the spirit of prophecy." He does indeed bear witness
to Christ in the non-prophetic Scriptures ; as in the law
of God, in the truth of the Atonement, in justification
by faith, and otherwise.

In the prophetic Scriptures, however, not only is all
this essentially included, but the Christly testimony is
more ; more in bulk, since the predictions are so num-
erous, more in completeness, since the predictions are
the unfolding of the final issue. For what were salva-
tion without its consummation ? Somewhat of a torso
— a decapitated blessing ; a present good, yet partial,
because without a delineated future. The Christ is but
defectively revealed, except he is seen in the advancing
final results of his work.

A prophetic witness to Christ the Holy Spirit has
been from the beginning. Doubly so in the Old Testa-
ment, wherein his predictions embraced both comings of
Christ ; singly so in the New Testament, wherein his
predictions are limited to the returning Christ; but
wherein, in attitude intent, and with index finger, he is
evermore pointing us onward to the Christly glories,
and with voice urging us to utmost devotion in hasten-
ing the day of God. His predictive testimony to Jesus
is what the Spirit loves to maintain.

The Gospel of Jesus is the Gospel of "the Spirit.
But the Gospel of Jesus is the Gospel of the kingdom ;
for he told his disciples that to preach the kingdom of
God was that for which he was sent (Luke 4 : 43), and

THE SPIRIT OF PROPHECY. 167

accordingly, as it is said, he did go everywhere preaching
the Gospel of the kingdom (Matthew 4 : 23). Now
what Jesus preached the Spirit preaches, for he had the
Spirit without ^measure. The Gospel of the Spirit is
the Gospel of the kingdom. It was the delight of
Jesus' heart, it is the delight of the Spirit's heart.

What, then, is the Gospel of the kingdom? The
Gospel of repentance, faith, forgiveness, acceptance,
eternal life, is not that it? Yes, but also it is more.
Personal salvation from sin, reconciliation with God, is
indeed essential to one's entrance into the kingdom ; for
the kingdom, in the person of the great King, is
grounded on his redemptive sufferings and priestly
functions. But just as the Saviour's expiation of sin is
itself not the kingdom, so the believer's personal salva-
tion is itself not the same as his investiture with the
kingdom. Every saved man is sure of the kingdom ;
but his being saved and his having the kingdom, while
linked together as cause and effect, are two distinct
things. The Gospel of the kingdom is the good tid-
ings of the kingdom ; and while in those good tidings
is included the Gospel of salvation by faith in the aton-
ing Saviour, they are also our assurance of the perfec-
tion of that Gospel ; they are the ultimate expression of
the efficacy of redemption, the fulness of the Spirit's
statement of salvation, the glory of the Saviour at the
highest point of conception.

This is what the Spirit in prophecy is so actively en-
gaged in testifying of Christ. He works to lift our

168 THE SPIRIT OF PROPHECY.

eyes up and away from that inadequate view of the
Saviour, that the church is his kingdom. Instead, he
fastens attention to the nobleman's return from the far
country, bringing his kingdom with him, as the tran-
scendent expression of Christ. He commemorates to
us the Thessalonian believers, who, having " turned to
God from idols to serve the living and true God," did
then complete their Christian position by taking the at-
titude of " waiting for his Son from heaven." Thus
two-fold is the purpose of his predictive testimony to
Christ: first, to teach us, and prompt us to, a yet
greater and worthier honoring of the Saviour, both as
to the efficacy of his saving work and as to the final
consummation of his triumph as Saviour ; and secondly,
thereby to bring us into a more complete expression of
experience and character. Hence the pains the Spirit
is at to make the Gospel of the kingdom attractive ;
sketching that scene of royalty in such colors as to the
appreciative eye are vivid realizations ; representing the
King in his beauty, around him the risen saints crowned
and enthroned, earth at her jubilee, holiness ruling the
world, and Jesus, the Lamb of God, the glory of it all.
Not to study the Spirit in prophecy, therefore, is so
far forth not to study Christ. Nor are we fully in
communion with the Spirit, if, in defiance of his teach-
ings, we are yielding to that worldly notion, so preva-
lent in the church, of social progress gradually dissolv-
ing in universal blessedness, and so we are not yearning
for and expecting that Epiphany from heaven, the mir-

THE SPIRIT OF PROPHECY. 169

aculous introduction into the earth of the kingdom of
God. Oh, there is a thrilling sense of redemption in
the prophecies. When Jesus, in the way to Emmaus,
expounded the predictions concerning himself, the
hearts of the disciples burned within them ; and when
the Holy Spirit, whose own was the burning power of
those words of Jesus, speaks to us of that same Jesus
in the sublime oracles of the future, what a blaze of
power should be in our hearts !

The Christly mind of the Spirit is the spirit of
prophecy.

Fourthly, the Holy Spirit in prophecy glorifies him-
self.

It is the prerogative of Deity to make a display of
the Divine glory. As the Father asserts his Eternal
Majesty, and the Son, while yet in submission to his
Filial relation, asserts his equality with the Father, so
the Third Person of the adorable Trinity, while yet in
submission to his Processional relation, asserts his
equality with both the Father and the Son. Not other-
wise could the Eternal Three in One enter into commu-
nication with men ; and it were a forfeiture of the Di-
vine character of the Spirit's revelations, if he himself
were hidden in them out of sight. It is what we should
have anticipated, then, that his sublime oracles of the
future would have upon them the impress of his own
Personal glory.

We find, accordingly, that he does assert himself in
prophecy with a surpassing solemnity. " The bias-

170 THE SPIRIT OF PROPHECY.

phemy against the Spirit shall not be forgiven. Who-
soever shall speak against the Holy Spirit shall not be
forgiven, neither in this age, nor in that which is to
come." This warning was spoken by the Lord Jesus
in honor of the Holy Spirit, but the Spirit himself in-
spired the evangelist to write it. Now there is a pre-
diction in it ; for in addition to its being said, that the
man committing that sin shall never be forgiven, either
in this age or in the age to come, it is of course implied
that if there shall be one committing that sin in the age
to come (and the Scripture is express that there will be
more or less of sin in the millennial age), he shall not
be forgiven. So much of a prophetic word is in it,
and it is the Spirit's solemn assertion, in connection
with the age to come, of his own Eternal Majesty, his
adorable sacredness, and of how indispensable, in the
salvation of men, his power shall continue to be.

But he further asserts it with a surpassing sublimity.
What wonderful works of grace he prophetically as-
cribes to himself. True, every word -of the present
salvation is the Spirit's self-assertion of his glory ; but
nowhere else, as in the Gospel of the kingdom, is his
self-assertion so glorious. What a wonder it were, if a
whole nation, without the exception of a single indi-
vidual, were converted to God. But that very marvel
of Almighty power and grace is no dream. His own
predictions claim that he will pour upon the seed of
Israel the spirit of grace and supplication, and they
shall look on him whom they pierced, and shall mourn

THE SPIRIT OF PROPHECY. 171

as one mourneth for an only son (Zech. 12 : 10) ; and
he will put his law in their inward parts and write it
in their hearts, and none shall say to another, know the
Lord, for they shall know him from the least of them
to the greatest of them, and their iniquity shall be for-
given, and their sin be remembered no more (Jer. 31 :
33, 34); and they shall inherit the land forever, the
branch of his planting, the work of his hands, that he
may be glorified (Isa. 60 : 21). Yet what is a whole
nation's conversion to God, as compared with that of a
world ? — when Israel's light shall flood the globe, and
kings shall come to the brightness of her rising (Isa.
60), and all peoples, made willing in the day of his
power, shall remember and turn to the Lord, the skies
pouring down righteousness, salvation growing up from
the earth, the effect of righteousness, quietness and as-
surance forever (Ps. 22: 27; Isa. 45: 8; 32: 17).
Nor is this all. For as once the Spirit moved upon the
dark face of the deep, and there was light, so, his pre-
dictions assure us, he will again move upon what he
calls this groaning creation ; and at his touch, " the
mountains skipping like rams, and the little hills like
lambs," all things shall become readjusted, creation's
groans be hushed, earth appear in a new garniture of
beauty, beasts of the field and fowls of heaven and
creeping things of the ground transformed, neither car-
nivorous beast nor poisonous creature desecrating God's
world for evermore, and we, though now so opaque in
person and character, shall brighten over the laughing

172 THE SPIRIT OF PROPHECY.

earth into a light like unto a stone most precious, even
like a jasper stone, clear as crystal (Rom. 8 ; Hos. 2 ;
Isa. 11 ; Rev. 21).

Now what transcendent works of the Spirit. Top-
most achievements of his grace and power. And has
he told us of them without designing to win us into a
larger appreciation of his preciousness to us, and there-
by to promote our worshipful reverence of him?
These prophetic splendors, as though a mere back-
ground, do but project into view the seraphic intensity
of the trinal ascription, Holy, Holy, Holy !

The adorable mind of the Spirit is the spirit of
prophecy.

Fifthly, the Holy Spirit in prophecy is the minister
of righteousness.

As in precept, doctrine, exhortation, so in prediction,
his purpose is to draw us away from sin, and advance
us in righteous living. The one pervading theme of
his prophecies is Christ ; every one of them, if not di-
rectly, then indirectly, referring to him. And what
but Christ is the power of righteousness ? Any event
seen to be connected with him, even if distantly, is a
stream of holy influence ; just as the woman felt his
health-giving virtue while yet touching but the hem of
his garment. - Read the harrowing prophecy, still in
process of fulfillment, of the calamities of the Jews, and
does not the cheek tingle at that continuous doom of
unchristianness ? Witness the prophecy of the Four

THE SPIEIT OF PROPHECY. 173

Great Monarchies, and while you see beforehand that
gigantic image ground to powder, and are in the midst
of the confused dust of gold and silver and brass and
iron and clay, you stand aghast at the devouring jeal-
ousy of a Holy God when Christ is rejected.

But in his direct prophecies of Christ how signally
the Spirit serves the cause of righteousness. Forewarn-
ing us of yet fiercer conflicts with the world-rulers of
this darkness, the spiritual armies of wickedness, he
averts unhappy forebodings, and magnifies the free
grace of the Gospel as the power for service, by assur-
ing us that the great dragon, the old serpent, called the
Devil and Satan, the people of God shall overcome by
the blood of the Lamb and by the word of their testi-
mony. Picturing the peeled and suffering Jews look-
ing upon him Whom they pierced, he makes us see that
they become all righteous by the blood that cleanseth.
Arraying before us the Ancient of days sitting, his gar-
ment white as snow, the hair of his head like pure
wool, his throne fiery flames, his wheels burning fire,
he shows us the Son of man coming, coming to the
Ancient of days, coming with the clouds of heaven,
giving the wicked nations to the burning flame, receiv-
ing dominion and glory and a kingdom, that all peo-
ples and languages should serve him; and we turn with
horror from the atheistic sentiments now so threatening
among the nations, and clasp the faith of Christ as our
only refuge from ungodliness and anarchy and perdi-
tion. He writes down for us that word of Jesus, "Be-

174 THE SPIRIT OP PROPHECY.

hold, I come quickly," and associates with it the
prophecy : " He that is unrighteous, let him do un-
righteousness still, and he that is filthy, let him be
made filthy still, and he that is righteous, let him do
righteousness still ; " and we see that character at the
last is a fixture, projecting itself into the eternal state,
and we think of the only force that betimes can revo-
lutionize character — the blood that takes away sin, the
faith in Christ that works by love.

Moreover, what express emphasis the Spirit puts
upon prophecy in its bearing on a holy life. Does he
warn against the loss of the soul ? " The Son of man
shall come in the glory of his Father with his angels."
Does he speak of subduing the lusts of the flesh ?
" When Christ, your life, shall appear, then shall ye
also appear with him in glory." Does he command so-
briety of life? "Yourselves know perfectly that the
day of the Lord so cometh as a thief in the night."
Does he exhort us to patience in the midst of sufferings ?
"The coming of the Lord draweth nigh." In fine,
would he have us deny ungodliness and worldly lusts,
and live soberly, righteously and godly in this present
world? "Looking for that blessed hope, and the
glorious appearing of the great God and our Saviour
Jesus Christ."

Now the predominant sin of the church is love of
the world. It invades our thoughts, supplies our mo-
tives, captivates our affections, damages our religious
service ; rules in our families, is the keynote of our so-

THE SPIRIT OF PROPHECY. 175

cial arrangements ; deadens the spirituality of deacons,
elders and vestrymen, poisons the meditations of the
preacher, robs the sermon of its unction, shuts off the
congregation from the demonstration of the Spirit and
of power. Against it the Spirit warns. But precept
and exhortation are not enough. We need vividness of
impression. We need to SEE the working out of
worldly principles and methods. It is the Spirit's
prophecies that supply this need. His brilliant color-
ing of the world's approaching catastrophe, his pano-
rama of the final disasters of our boasted civilization,
his startling prevision of the miraculousness of the in-
troduction of God's kingdom into the earth — these are
the teachings that break the spell of the enchanter, and
for the sleepiness of mere hearsay substitute the very
sight of the roaring lion of the tribe of Judah.
Worldliness cannot live in the prophetic fires of the
Second Coming.

Thus is it that prophecy is pre-eminently the ministry
of righteousness. And it is largely because of the
neglect of it, largely because the Spirit's fore-written
history of events to come is unstudied, unthought of,
unknown, that Christians' lives are so far away from
Gospel living, and the churches are cold and formal.

The holy mind of the Spirit is the spirit of prophecy.

In the next place, the Holy Spirit in prophecy is the
Minister of joy.

Certainly he is the Spirit of joy outside the prophe-

176 THE SPIRIT OF PROPHECY.

cies. But all the joy of present salvation is not suffi-
cient for our wants. So the Spirit himself has decided,
since, by reason of his itemized predictions, he multi-
plies the joy. Certainly we can trust God, though we
see not a step before us. Yet knowledge is good.
The specifying of one's blessednesses is an enhancement
of the blessedness. Hence the size of the Bible ; in-
cluding so many things solely for the purpose of am-
plifying our sensibilities.

One joy of prophecy is that of knowing God's
plan as to the varying fortunes of the Gospel. What
are now the Gospel's circumstances in Christendom?
With an eye to its spiritual power, do we see it in the
ascendant ? The facts are the other way. Multiform
denials of the faith. The very basic elements of salva-
tion rejected, contemned, ridiculed, even in high places
of the professing church itself. The disproportion in
Christendom as regards a personal profession of the
Gospel enormous. Certainly there are more true
Christians in the world to-day than ever before ; but
also there are more people in the world than ever be-
fore, and the disproportion is as huge as ever. And as
regards the minority making the profession the ratio of
spiritual reality to unreality microscopic ; a minority
within a minority. A tiny lump of sugar in a gallon
of coffee. And has it not always been so ? The three
thousand at Pentecost, in itself a magnificent triumph,
was but a minim out of the myriads in Jerusalem that
day. And to-day more than a billion of mankind

THE SPIRIT OF PROPHECY. 177

know nothing of the saving virtue of the Lord Jesus.
Whence is our comfort as regards the destiny of the
Gospel ? If you point to Japan, and say, Behold, a
mighty nation getting ready to proclaim Christianity as
the national religion, at once the bluff fact strikes us in
the face that they are fascinated by the material pros-
perity of Christendom ; and obtrusive is the inference,
as is that of a theorem in geometry, that, having na-
tionally adopted Christianity, they will only have be-
come like the other so-called Christian nations. Or if
you say, In spite of this outlook, we have the word of
our God that the Gospel shall ultimately prevail, I an-
swer, Yes, even a general assurance from God we clasp
to our hearts. But how much more assuring it would
be, if God were so good as to lay before us his plan for
the future of the Gospel. And God has been so good.
We learn from the prophecies that the state of things
around us is just what was foretold from the begin-
ning ; and also, as to what is yet before the church,
that atheism and blasphemy and moral corruption will
be holding high carnival at the time of the Lord's
coming, and the Antichrist, the Colossus of falsehood
and crime, shall then be at the acme of his imperial
sway ; but that then him, the man of sin, the son of
perdition, the lawless one, the Lord Jesus shall destroy
by the Epiphany of his coming.

Then shall Christ reign, putting all enemies under
his feet, and the succession of the redeemed be as the
dewdrops daily issuing from the womb of the morning.

178 THE SPIRIT OF PROPHECY.

Pessimism, you say ? No, not pessimism, but optim-
ism of the most effective kind. While recognizing what
is patent to every eye, the never-diminishing numerical
majority against the Gospel, we yet know God's plan,
and we triumph in the assurance of the all-conqueriftg
Epiphany of Jesus out of heaven.

Here, then, is history written before. We see the
mile-posts of the future. Trees in the great black for-
ests are notched to blaze the way of the coming jubilee
of the Gospel. Things are not at loose ends. God's
purpose is fixed, his eye watchful, his hand over all.
It is our joy of specific knowledge ; the joy of particu-
larized assurance ; a balm for depression, a cordial for
our fears. Accordingly, in times of persecution, the
Church has always found her refuge in prophecy.
With the early Christians ill their conflicts with pagan
Rome, with the Waldenses in their conflicts with papal
Rome, the very service-book, the vade mecum, was the
Apocalypse. A joy it is to be apprised beforehand of
the course of events leading on 10 victory. We have
but to stand in our place, and give our testimony. God
will take care of his Gospel.

Another joy of prophecy is that of anticipating com-
pleted redemption. What is completed redemption?
The salvation of a soul — is that not redemption ? Yes,
and glorious indeed ; still only partial redemption. A
whole world of saved sinners, is that not redemption ?
Yes, and yet more glorious ; still only partial redemp-
tion. The advancement of all saved sinners to the

THE SPIRIT OF PROPHECY. 179

honors and the glories with which the boundless God
may £11 the eternal state, is that not redemption ? Yes,
and more and more glorious ; still only partial redemp-
tion. For are we to consider man apart from his
home? How incongruous, if a drunkard were re-
formed, and elevated to respectability and dignity, while
yet his home were left in the disgraceful condition in-
flicted by his drunkenness ; the house still infested with
filth and disorder, the window panes shattered and
ragged, the fences broken down, the garden overrun
with weeds, unkempt and uncared for. What is home ?
Is there a forlorner wretch than the man without a
home ? Now has not earth been fitted up as the home
of mankind? When God expended upon it his six
days' creation work, arranging it, furnishing it, making
it very good, did he mean it for only a temporary abid-
ing place? And when sin came, did it strike the in-
habitants only? Didn't it wrench and impair the
frame of creation ? Even the atmosphere was wors-
ened ; for now it made necessary to man the wearing
of clothing. In his Edenic state the esthetics of his
soul were inconceivably higher, purer, sweeter, so that
the clothing, which is now so much an expression of the
beautiful, would have been in that superior condition of
being an impertinence, a smear ; his conceptions of fit-
ness and beauty being so far above the present possi-
bilities of culture, as a Raphael's Madonna the daub of
a Hottentot. Man fell not only from holiness into sin,
but also, and by consequence, from the heaven of the

180 THE SPIRIT OF PROPHECY.

science of the beautiful into a beggary of thought and
feeling. And the point is, that the chill, piercing winds
of winter, themselves the result of man's sin, and mak-
ing clothing a necessity, are ever reminding him of this
downward transition, as though they were a sort of
human conscience, and themselves a part of the human
self. Milton stated it none too strongly :

" Earth felt the wound, and nature from her seat, •
Sighing through all her works, gave signs of woe
That all was lost."

And now when redemption came, did it stretch forth
the uplifting hand to the inhabitant alone, and not also
to the home? Besides, forasmuch as the scenes of in-
conceivable beauty that draped the unfalleu earth were
what touched into consummate action the pure aesthetics
of unfallen man, it follows that the restitution of earth
to at least its original beauty is a condition precedent to
regaining for man his lost sense of the beautiful. The
redemption of man himself takes along with it the re-
demption of the earth. Not till then will redemption
have been completely realized.

And this is what the Spirit in prophecy authorizes
us to anticipate. The creation, he says, groaning and
travailing in pain together until now, is waiting, in
earnest expectation, for the manifestation of the sons of
God ; having been made subject to vanity in hope that
itself also shall be delivered from the bondage of cor-
ruption into the freedom of the glory of the children of
God (Rom. 8 : 19-22). Thus the inhabitants and their

THE SPIRIT OF PROPHECY. 181

home : the one the reflection of the glorious freedom of
the other. So fixed and sure is this purpose of God,
the earth and its atmosphere are represented as thrilling
with hope, and stretching out the neck in longing to
catch the dawning of the day of regeneration. That
deliverance will be somewhat as when the worm has
become a butterfly : so much more beautiful now than
before. Crisp and delightful as is often now our morn-
ing air, and charming as are so many landscapes, the
earth then shall be so far superior to what it is now.
Matter, which ranges from iron ore or granite rock to
the imponderable ether pervading the universe, is
capable, by the manipulation of God, of taking on a
heavenly magnificence. Matter the Eternal Son of
God took into personal union with himself, and lo ! with
a brightness above that of the midday sun it dazzled to
blindness Saul of Tarsus. Matter, sown in corruption,
shall be raised in incorruption ; sown in dishonor, shall
be raised in glory ; sown in weakness, shall be raised in
power ; sown an animal body, shall be raised a body
with Divine life from the Spirit. And then " the light
of the moon shall be as the light of the sun, and the
light of the sun shall be seven-fold " (Isa. 30 : 26).
And yet " the moon shall be confounded and the sun
ashamed, when the Lord of hosts shall reign in Mount
Ziou, and before his ancients gloriously " (Isa. 24 : 23).
And so " we look for new heavens and a new earth,
wherein dwelleth righteousness" (2 Pet. 3: 13). That
will be redemption completed.

182 THE SPIRIT OF PROPHECY.

Now is not this a joy of anticipation congenial to the
human soul ? next to that of friendship with God, the
greatest joy conceivable ? Says Dr. Chalmers, in his
sermon on the new heavens and the new earth, To
think of our future locality as " a lofty aerial region,
where the inmates float in ether, or are mysteriously
suspended upon nothing, where every vestige of mate-
rialism, is done away, certainly tends to abate the inter-
est with which we might otherwise look to the per-
spective that is on the other side of the grave." " It
altogether holds out," he continues, "a warmer and
more alluring picture of the elysium that awaits us;
when told, that there will be ground to walk upon,
beauty to delight the eye, music to regale the ear, smiles
that play on the human countenance, accents of kind-
ness that fall in soft and soothing melody from the
human voice." It only needs that matter shall be
clarified of the evil effects of man's sin, to bring it into
heavenly harmony with heavenly man, and to make the
earth a heavenly seat of the kingdom of heaven for
which we are praying. O joy that warms the heart,
that contents us to bear the whips and stings of suffer-
ing, that makes heavenly-mindedness attractive !

The joyous mind of the Spirit is the spirit of
prophecy.

Finally, the Holy Spirit in prophecy is the promoter
of Christian foreign missions.

In one of his most important oracles he foretells that

THE SPIRIT OF PROPHECY. 183

" this Gospel of the kingdom shall be preached in all
the world for a witness unto all nations, and then shall
the end come." Not when the Gospel shall have been
truly received by all nations, but when it shall have
been preached as a witness to them ; not when the world
shall have been converted, but when it shall have been
evangelized. The nearer, then, we are to that great ob-
jective point, the evangelizing of all nations, the nearer
we are to the end of this world-age ; nearer to that rev-
elation of glory, of which the scene on the Mount of
Transfiguration was the earnest and demonstration.
Not universal success in converting men, but universal
activity in calling them to conversion is the crisis of the
world's history.

Now what a motive is this for the urgency of aggres-
sive Christian work. The Church's business is to tes-
tify the Gospel " whether men will hear, or whether they
will forbear." Her success is to be measured, not by
the number of her converts, but by the extent and
thoroughness of her testimony, and by her taking out of
the nations a people for his name (a very little flock it
may be), Acts 15 : 14. And grand success it is, even
though her converts be not more than as one grain of
wheat in a bushel of chaff ; for merely by her spread of
the Gospel message she is hastening on the day of the
Lord.

The heathen may reject the missionary's good tidings
in as large numbers as do the evangelized masses of
Christendom. The churches at home may grow worldly,

184 THE SPIRIT OF PROPHECY.

the tares everywhere luxuriant, the goats multiplying
faster than the sheep. Churchmen may call in question
the claims of world -evangelization, and, by statisti-
cal figures, which are said, by a grim sarcasm, not to lie,
prove to their own satisfaction that missions are a fail-
ure. In heathendom, as in Christendom, pride may dei-
fy the human intellect; science, so-called, may wag its
cerberus heads at the crucified Jesus, and philosophy,
perverted, with its Briareus arms, essay to unseat the
Lord God Almighty. Discouragement may cloud the
prospect to those true-hearted stewards of the Gospel
who, unfortunately for themselves, are dwelling in the
low valley of unprophetic Christian thought. But to
the workers on the mountain top of prophecy, how far-
reaching the view, what a horizon of triumph ; for
when, by God's blessing, in spite of indifference or ridi-
cule, the faithful shall have testified the message
amongst all peoples, the Lord Jesus himself shall take
care of the rest. He will come, he will come ! His ar-
rows shall be sharp in the heart of the King's enemies;
going forth conquering and to conquer on behalf of
truth and meekness and righteousness.

And how much the sanctified enthusiasm of this pro-
phetic prospect has had to do with the progress and
achievement of foreign missions may be seen in such
names as Marty n, Wolf, Heber, Gutzlaff, Bettleheim,
Duff, J. Hudson Taylor and his 300 missionaries in
China, Guinness, Ashley Cooper, Earl of Shaftsbury
(clarum and venerabile nomen), and others : men,

THE SPIRIT OF PROPHECY. 185

whether in foreign lands, or workers at home for the
cause, hot with missionary zeal, and students of proph-
ecy, sympathizers with the mind of the Spirit.

But why speak of lesser names ? The greatest mis-
sionary of the Christian ages, he who dwelt with rap-
ture on creation's hope of the manifestation of the sons
of God ; who did not believe that Christian culture and
civilization would gradually develop into the millennium,
but emphasized the predicted falling away in the pro-
fessing church, and the perilous times in the last days ;
who was ever looking for the Epiphany of the Lord's
presence, and the miraculous introduction of his king-
dom ; what were his labors as a foreign missionary?
From the falling of the scales off his eyes at Damascus,
till he sat behind the grated windows of Nero's prison ;
whether journeying in deserts, traversing seas, beaten
with stones, clanking his chains ; whether on the beach
at Miletus, or scaling Mount Olympus, or on Mars'
Hill, or in a Philippian prison ; who can compare with
him as to work done and difficulties encountered ? At
that marvelous recital forced from him by his detractors
— " In labors more abundant, in stripes above measure,
in prisons more frequent, in deaths oft ; of the Jews five
times received I forty stripes save one, thrice was I
beaten with rods, once was I stoned, thrice I suffered
shipwreck, a night and day I have been in the deep ; in
journeyings often, in perils of waters, in perils of robbers,
in perils by mine own countrymen, in perils by the
heathen, in perils in the city, in perils in the wilder-

186 THE SPIRIT OF PROPHECY.

ness, in perils in the sea, in perils among false brethren ;
in weariness and painfulness, in watchings often, in
hunger and thirst, in fastings often, in cold and naked-
ness " — can we help exclaiming with Erskine in the
British Parliament, " Great God, what a salary for a
faithful minister! " But his love of Christ and his pro-
phetic faith bore him onward. And triumphantly he
carried the Gospel of the kingdom from Antioch to
Illyricum, from the Euxine to the pillars of Hercules ;
and in less than a quarter of a century he had evangel-
ized twenty nations, besides the islands of Cyprus and
Crete.

The missionary mind of the Spirit is the spirit of
prophecy.

Look back now over this rapid sketch. The spirit of
prophecy is a composite of characteristics, Divine and
human, a focus of excellencies ; for like a sun-glass, proph-
ecy converges to a point the Spirit's rays of light and
heat, and sets the soul aflame. The intelligible mind of
the Spirit, the instructive mind of the Spirit, the Christly
mind of the Spirit, the adorable mind of the Spirit, the
holy mind of the Spirit, the joyous mind of the Spirit,
the missionary mind of the Spirit, these are the spirit of
prophecy. Take away what of the Holy Spirit proph-
ecy gives us, and, comparatively, how little we should
know of him. Would we have a livelier enjoyment of
his fellowship? O Blessed Spirit of God, who art thy-
self our patient, gentle, untiring Companion and Friend,

1 '//'

THE SPIRIT OF PROPHECY. 187

by day and by night, without whom never a spiritual
consolation felt, never a duty well done, never a trial
sweetly borne, never a triumph in death, and by whom
not seldom we are rapt into a speechless pleasure of
worship, can it be, by this love of thine, that we have
the heart to slight what thou hast been at pains to teach
us ? We hear thee say, " He that hath my Word, let
him speak my Word faithfully. What is the chaff to
the wheat ? " With bowed heads and smitten hearts,
reverently, lovingly we answer thee, Amen and Amen !

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