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 THE 
 
 INQUIRER DIRECTED, 
 
 ETC., ETC. 
 
 WORK OF THE HOLY SPIRIT. 
 
WORKS BY THE REV. O. WINSLOW. 
 
 eee 
 
 THE GLORY OF THE REDEEMER IN HIS PERSON AND 
 WORK. 
 
 Second Edition. 8vo. Price 7s. cloth. 
 
 PERSONAL DECLENSION AND REVIVAL OF RELIGION 
 IN THE SOUL. 
 
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 THE INQUIRER DIRECTED TO AN EXPERIMENTAL AND 
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THE 
 
 Gs 
 INQUIRER DIRECTED 
 
 TO AN 
 EXPERIMENTAL AND PRACTICAL VIEW 
 
 OF THE 
 
 WORK OF THE HOLY SPIRIT. 
 
 THE REV. OCTAVIUS WINSLOW, M.A. 
 
 Fourth Cdition, enlarged. 
 
 LONDON: 
 JOHN F. SHAW, 27, SOUTHAMPTON ROW, 
 RUSSELL SQUARE, 
 
 J. mee LONE, EDINBURGH; J. ROBERTSON, DUBLIN; 
 CHARLES H. COX, LEAMINGTON. 
 
 MDCCCXLVI. 
 
LONDON: 
 WALTON AND MITCHELL, PRINTERS, WARDOUR STREET. 
 
Chis Volume 
 IS RESPECTFULLY AND GRATEFULLY INSCRIBED 
 TO 
 
 MY BELOVED AND REVERED 
 MOTHER, 
 
 THROUGH WHOSE EARLY INSTRUCTIONS AND PRAYERS, 
 I AM INDEBTED, UNDER GOD, 
 FOR MY FIRST ACQUAINTANCE WITH, AND FOR MANY OF 
 MY MATURER VIEWS OF 
 THE GREAT TRUTHS, WHICH IT IS AN HUMBLE ATTEMPT 
 TO UNFOLD, 
 
 BY HER AFFECTIONATE AND DUTIFUL SON, 
 
 THE AUTHOR. 
 
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PREFACE. 
 
 Tue design of this series of works, with the reasons which 
 weighed with his mind in prosecuting it, the Author has stated 
 at length in the preface to the first volume now before the 
 public.* That the Lord should have honoured, to the extent 
 which he has done, so lowly an attempt to present his truth in 
 its experimental character and practical tendency, was but in 
 harmony with the general principle of his procedure, which has 
 ever been, to choose the “ foolish things, and the weak things, 
 and the base things, and things which are despised, yea, and 
 things which are not,’’ to accomplish the great purposes of his 
 wisdom and love, ‘that no flesh should glory in his presence.” 
 The great importance of the principle pleaded for and discussed 
 in these works,—the necessity of experimental religion,—and 
 the simplicity of their execution, more than ever commend 
 themselves to the Author’s conscience and judgment. And 
 that the blessed Spirit should have spoken through his writings, 
 winning to himself a glory so great, through an instrumentality 
 so feeble, fills the heart with brokenness, and the mind with 
 tender, loving, and admiring thoughts of his condescension 
 and grace. It has been the aim of the writer to adhere closely 
 to his original plan, of presenting ‘a gentle crush of Scrip- 
 ture,’ unconnected with any peculiarity of individual sentiment» 
 unadorned by human ornament, and untrammelled by scholastic 
 
 or theological technicalities. 
 
 * “The Inquirer Directed to an Experimental and Practical View of 
 the Atonement.” 
 
Vill PREFACE. 
 
 To the subject discussed in the following pages, he earnestly 
 bespeaks the prayerful consideration of the Christian reader. 
 It cannot occupy a position too prominent in our Christianity, 
 nor can it be a theme presented too frequently for our contem- 
 plation. All that we spiritually know of ourselves,—all that 
 we know of God, and of Jesus, and his word, we owe to the 
 teaching of the Holy Spirit ; and all the real light, sanctifica- 
 tion, strength, and comfort, we are made to possess on our 
 way to glory, we must ascribe to him. To be richly anointed 
 with the Spirit, is to be led into all truth; and to be filled 
 with the Spirit, is to be filled with love to God and man. The 
 gift of the Spirit he has not felt it his duty to plead for in these 
 pages. Jt ts already given. God has given the Spirit to the 
 church, dwelling in, and for ever abiding with her. ‘TJ will 
 pray the Father,’”’ says Christ to his disciples, ‘‘ and he shall 
 give you another Comforter, that he may abide with you for 
 ever ; even the Spirit of truth ; whom the world cannot receive, 
 because it seeth him not, neither knoweth him: but ye know 
 him ; for he dwedleth with you, and shall be in you.” God 
 has never revoked this gift. He has never removed his Spirit 
 from the church—He is still her Divine, personal, and abiding 
 Resident. And to plead for the bestowment of that which 
 God has already so fully and graciously given, seems to mark 
 an unbelief in, and an overlooking of the mercy, as ungrateful 
 to the Giver, as it is dishonouring to the Gift. 
 
 But for a larger degree of his reviving, anointing, and 
 sanctifying influences, we do most earnestly plead. The Spirit 
 though the ever-blessed and abiding Occupant of the church of 
 Christ, and of the individual believer, may not always be 
 manifestly present. The prayerless, unholy, and trifling walk 
 of a believer, will cause him to withdraw his sensible presence. 
 The coldness, formality, worldliness, and divisions of a church, 
 
PREFACE. 1x 
 
 will compel him to withhold the plentiful rain or the gentle 
 dew of his precious influence. He may be so disowned, 
 dishonoured, wounded, and grieved, as to retire within the 
 curtains of his secret glory, leaving for a while the scene of 
 worldliness and strife to the curse and the reproach of barren- 
 ness. To impress the mind more deeply with the glory of his 
 person, and with the necessity and value of his work; and to 
 awaken a more ardent desire, and more earnest and constant 
 prayer for a greater manifestation of his influence, and a more 
 undoubted evidence of his glory and power in the church and 
 in the believer, are the object of the writer in the following 
 treatise. All we want, brethren beloved in the Lord, is, a 
 richer and more enlarged degree of the reviving, sealing, and 
 witnessing influence of the Holy Ghost. This will sanctify 
 and bless the learning, the wealth, and the influence, now so 
 rich an endowment of Christ’s redeemed church, and without 
 which, that learning, wealth, and influence, will but weaken 
 her true power, impede her onward progress, and beget in her 
 a spirit of human trust and vain-glory. This, too, will con- 
 sume in its holy fire, the unhallowed spirit of jealousy and 
 party strife now the canker-worm of the one body; and, 
 without asking for the compromise of truth, will yet, in the 
 love it shall enkindle, so cement the hearts of the brotherhood, 
 and so throw around them the girdle of a heaven-born and 
 uniting charity, as will establish an evidence of the truth of 
 Christianity,—the last that Christ will give,—which all its ene- 
 mies shall not be able to gainsay or resist. Descend, holy 
 and blessed Spirit, upon all thy churches, thy ministers, and 
 thy people! Descend thou upon Jew and Gentile ; every- 
 where, and-among all people, manifest thy glory, until the 
 church, scattered up and down the earth, shall acknowledge, 
 
X PREFACE. 
 
 receive, and welcome thee, her ever-blessed and ever-abiding 
 Indweller, Sanctifier, and Comforter ! 
 
 It is with much reluctance that the Author, in consequence 
 of the unexpected size to which this treatise has grown under 
 his hand, has been compelled to omit some important aspects 
 of the Spirit’s work; two subjects especially,—the one on 
 ‘« Grieving the Spirit ;’’ the other on the ‘‘ Outpouring of the 
 Spirit.”’ It is his intention, however, to introduce them in a 
 work now in preparation, to be entitled, ‘‘ Personal Declension 
 and Revival, a plea for the Outpouring of the Spirit,’ to 
 appear in a short period, if the Lord permit. The third vo- 
 lume in this series will be entitled, ‘‘THr INquiRER DIRECTED 
 TO AN EXPERIMENTAL AND PractTiIcAL VIEW OF THE 
 Guory or Curist.”’ 
 
 The Author would only add, that it would afford him pecu- 
 liar pleasure to communicate with any to whom the Spirit may 
 make this humble unfolding of his work a blessing; and to 
 ask, in return, a personal interest in their intercessions at the 
 throne of grace, that the truths he opens to others, may be 
 increasingly the sanctification, consolation, and support of his 
 own soul; and all the glory shall, through time and through 
 eternity, redound to the Triune God, Father, Son, and Holy 
 Spirit. 
 
 Leamington, May 1840. 
 
 si 
 
PREFACE TO THE FOURTH EDITION. 
 
 In sending forth a new impression of the present work—with 
 an additional chapter on a subject of deep interest—it is with 
 feelings of devout and fervent gratitude the Author acknow- 
 ledges the Divine blessing which has followed its circulation. 
 The Holy Spirit has owned it, and to Him shall be given the 
 glory. To those Christian friends, whose faces he has not 
 seen in the flesh, but who have cheered his heart and strength- 
 ened his hands by the testimonies which they have borne to 
 the instruction and comfort it has. conveyed to their minds, 
 the only return he can make for this kind expression of their 
 “love in the Spirit”’ is to ‘‘ pray for them, and to desire that 
 they might be filled with the knowledge of his will, in all 
 wisdom and spiritual understanding; that they might walk 
 worthy of the Lord unto all pleasing, being fruitful in every 
 good work, and increasing in the knowledge of God.” 
 
 Leamington Spa, 
 March, 1846. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 Page. 
 THE PERSONALITY AND GODHEAD OF THE SPIRIT.. , 1 
 
 CHAPTER II. 
 THE SPIRIT A QUICKENER ....sccccerccceesceeeeeeccces 38 
 
 CHAPTER III. 
 
 THE SPIRIT A QUICKENER .....c.eee eee ee cece eee ceceeeee 84 
 CHAPTER IV. 
 THE INDWELLING OF THE SPIRIT .............--ee-s 142 
 CHAPTER V. 
 THE SANCTIFICATION OF THE SPIRIT ...............- 176 
 CHAPTER VI. 
 THE SEALING OF THE SPIRIT..........-.ecseeeeeeeeeee 236 
 CHAPTER VII. 
 THE WITNESS OF THE SPIRIT ..........ceseeeeeeeeeeees 263 
 CHAPTER VIII. 
 THE SPIRIT THE AUTHOR OF PRAYER.............++.- 309 
 CHAPTER IX. 
 THE SPIRIT A COMFORTER .....-eceereeceeceeeeeseeees 360 
 
 CHAPTER X. 
 
 THE INBEING AND OPERATIONS OF THE SPIRIT IN 
 CHRIST oe ves cvcaie octane sie sie aisde t anlerateiale es «aisice nd ene 397 
 
CHAPTER I. 
 
 THE GODHEAD AND PERSONALITY OF THE HOLY 
 SPIRIT. 
 
 THE NATURE AND NECESSITY OF EXPERIMENTAL RELIGION. 
 
 ‘Go, teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost.”’—Matt. 
 xxviii. 19. 
 
 Ir is essential to a proper and just exhibition of 
 the work of the Holy Spirit, that, in the outset 
 of the discussion, the basis of that work be 
 deeply and broadly laid. He is not “a wise 
 master builder,” who, in rearing the great 
 structure of Divine truth, commences not with 
 a clear and scriptural exposition of the founda- 
 tion. While every portion of God’s word, 
 whether it be a doctrine, a precept, or a pro- 
 mise, must be regarded as bearing upon the 
 salvation, sanctification, and consolation of the 
 believer, there yet are doctrines, which have 
 ever been held and maintained, as forming the 
 B 
 
2 THE GODHEAD AND 
 
 ground-work, essential to the very existence, 
 security, and harmony of the entire system of 
 revealed truth. For example, the self-existent 
 being of God, forms the foundation doctrine 
 of revelation—the basis of all revealed truth. 
 This renounced, not a step can be advanced in 
 demonstrating to an unbeliever the attributes 
 of God, his moral government, and the holi- 
 ness and equity of his claims to the supreme 
 obedience of the creature. If there be no true 
 God, there can be no true religion. The same 
 observation will apply with equal propriety and 
 force to the mediatorial work of the Lord Jesus. 
 The basis of Christ’s work is his proper and 
 essential deity. If he be not Jenovan in the 
 highest sense, we loose all confidence in the 
 vicarious character of his death, and are com- 
 pelled to resign our long and fondly cherished 
 hope of salvation through his cross ;—the per- 
 fection of his atoning work falling with the 
 dignity of his person. 
 
 Yet another confirmation of the truth of this 
 thought, will be found in a consideration of 
 the work of the Holy Spirit. The basis of that 
 work is, his Divine Prersonarity. All the 
 dignity, efficacy, and glory of his office, work, 
 
PERSONALITY OF THE SPIRIT. 3 
 
 and various operations, spring from this truth. 
 We must relinquish all dependence upon his 
 influences, if we cannot scripturally maintain 
 the doctrines of his Deity and Personality. 
 And here let it be remarked, that a believer’s 
 views of the necessity and the nature of the 
 gracious operations of the Spirit, will be mate- 
 rially affected by the strength of his faith in 
 the doctrine of the personal glory of the Spirit. 
 Low views of the dignity of his person, will 
 engender low views of the necessity and nature 
 of his work. The one must be essentially mo- 
 dified by the other. The Lord, in his wisdom, 
 has so ordered it. “Them that honour me I 
 will honour, and they that despise me shall be 
 lightly esteemed.” Let this gracious promise 
 and solemn threatening be applied to our con- 
 duct in relation to the Holy Spirit, and how 
 true will they appear! Where he is honoured, 
 and adoring thoughts of his person, and tender, 
 loving views of his work are cherished, then are 
 experienced, in an enlarged degree, his quick- 
 ening, enlightening, sanctifying, and comforting 
 influences. On the contrary, where he is robbed 
 of his glory, dishonoured, and denied, all is 
 darkness and desolation—presenting the dreari- 
 B2 
 
4, THE GODHEAD AND 
 
 ness and barrenness of winter, the very coldness 
 and torpor of death! Come, eternal and blessed 
 Spirit! impart to our minds life, light, and 
 unction, while investigating thy all-important 
 and glorious work. Give to him that writeth, 
 and to those who read the words of this book, 
 the “anointing that teacheth all things’—the 
 blessing shall be ours, thine the honour and 
 the praise ! 
 
 In entering upon the consideration of this, 
 as upon each kindred subject, it will materially 
 aid the reader in his clear perception of the 
 truth, if a simple order of arrangement be 
 observed. In the present chapter, therefore, 
 the distinct personality of the Holy Spirit will 
 be first proved,—this will necessarily lead to a 
 vindication of his deity ;—a brief glance at the 
 relation which these two doctrines bear to the 
 entire revelation of God, and to the reality and 
 growth of a believer’s experience of Divine 
 truth, will close the chapter. 
 
 We commence with the distinct PersonaLity 
 _of the Holy Spirit. In adducing scriptural 
 testimony to the truth of this doctrine, we 
 need scarcely pause upon the threshold of our 
 subject to state, at length, the precise nature 
 
PERSONALITY OF THE SPIRIT. 5 
 
 of those views of the Spirit, of which, the sen- 
 timents about to be advanced in this discussion, 
 must be considered as opposite and antagonist. 
 And yet, for the information, possibly, of a 
 few into whose hands this treatise may fall, and 
 for the more full and irresistible conviction on 
 the minds of all, of the bearing and force of 
 the numerous passages we shall adduce in proof, 
 it may be proper briefly to state what those 
 views of the Holy Spirit are, the fallacy and 
 the fatal tendency of which, it is our humble 
 desire to refute and expose. 
 
 It is asserted by those who impugn the doc- 
 trine in question, that the Holy Spirit is but 
 another name for the Father,—that all the 
 operations and influences which we ascribe to 
 his personal and Divine agency, are but so 
 many emanations of Deity, or the exercise of 
 one or more of the Divine attributes—either 
 the wisdom, power, or mercy of God. And 
 to evade the force of the many passages in the 
 Scriptures of truth which substantiate the doc- 
 trine of his distinct personal existence, it is 
 argued, that every passage thus adduced, is to 
 be interpreted, not in a literal, but in a figur- 
 atwe sense. And thus, the Holy Spirit, the 
 
6 THE GODHEAD AND 
 
 third person in the glorious Trinity, the Author 
 of Divine life, and the great Testifier of Jesus, 
 is reduced to a mere figure of speech, an oriental 
 metaphor! And what stamps the hypothesis 
 with such glaring absurdity is, that an attri- 
 bute, a principle, an emanation, is allowed to 
 possess the organs and faculties, both physical 
 and mental, of a distinct person, and a sentient 
 being! An error more fatal to an experimental 
 and practical reception of Divine truth, we 
 cannot imagine to exist. O that the Holy Spirit 
 -may now enable us to vindicate his glory, and 
 from his own word and work prove him to be, 
 what he truly is—a distinct Personin the Godhead. 
 
 If it be inquired, what we mean by the term 
 person, as applied to the Spirit, we briefly 
 reply,—such a distinction in the Trinity, as 
 demonstrates a separate mode of existence, to 
 which belong personal attributes; and yet this 
 distinct intelligent Agent, coalescing in, and 
 constituting in union with the Father and the 
 Son, the one God. Because of his union with 
 the Godhead, we ascribe to Him divinity ; and 
 because of his personal properties and acts, we 
 ascribe to Him personality. We now proceed 
 to the proof. 
 
PERSONALITY OF THE SPIRIT. 7 
 
 In opposition to the idea just adverted to, 
 that the Holy Spirit is a mere quality or influ- 
 ence, let us adduce two or three passages in 
 which the Spirit is spoken of as a person, and 
 distinguished from an attribute. 'Thus,—Acts 
 x. 88: “God anointed Jesus of Nazareth with 
 the Holy Ghost and with power.” Rom. xv. 
 13: “Now the God of hope fill you with all 
 joy and peace in believing, that ye may abound 
 in hope, through the power of the Holy Ghost.” 
 1 Cor. i. 4. “And my speech and my preach- 
 ing was not with enticing words of man’s wisdom, 
 
 but in demonstration of the Spirit and of power.” 
 
 We now ask, is it not plain and intelligible to 
 the most common understanding, that the Spirit 
 is a distinct and intelligent Agent, and is never 
 to be confounded with the Divine attributes ? 
 In these passages, the distinction is clearly 
 drawn between the Spirit, and the Divine at- 
 tribute of power. And to interpret both as 
 meaning one and the same thing, would be to 
 throw contempt upon the word of God. 
 
 The personality of the spirit rejected, in 
 what light shall we interpret the sin of Buas- 
 PHEMY AGAINST THE Hoty Guostr? Matt. xii. 
 31, 32: “Wherefore I say unto you, All man- 
 
8 THE GODHEAD AND 
 
 ner of sin and blasphemy shall be forgiven unto 
 men: but the blasphemy against the Holy Ghost 
 shall not be forgiven unto men. And whoso- 
 ever speaketh a word against the Son of man, 
 it shall be forgiven him ; but whosoever speaketh 
 against the Holy Ghost, it shall not be forgiven 
 him, neither in this world, neither in the world 
 to come.” Reserving our views of the precise 
 nature of the sin here spoken of, we at the 
 present confine our remarks to the evidence 
 the passages afford to the doctrine of the per- 
 sonality of the Spirit. Here is an action spoken 
 of as against, and terminating in, a person. 
 It certainly cannot be interpreted, with any 
 correct knowledge of the word of God, as a sin 
 against a distinct attribute, for the reason 
 assigned, that “All manner of sin and blas- 
 phemy against God shall be forgiven unto men, 
 but the blasphemy against the Holy Ghost 
 shall not be forgiven unto men.” The inference, 
 plain and logical, is, that the Holy Ghost is not 
 an attribute, or an emanation, but a distinct 
 person., “It is therefore incredible, and cer- 
 tainly inexplicable” are the words of a dis- 
 tinguished writer, “that all manner of blas- 
 phemy against the whole character of God, 
 
PERSONALITY OF THE SPIRIT. 9 
 
 particularly against his moral character, should 
 be forgiven; and yet that blasphemy against a 
 single natural attribute should never be for- 
 given.” And what shall be thought of a doc- 
 trine that teaches that blasphemy committed 
 against the Divine attribute of power, is more 
 heinous and wnpardonable, than blasphemy com- 
 mitted against God himself? And yet, to this 
 awful conclusion, does the denial of the per- 
 sonality of the Holy Spirit lead us. 
 
 The spirit is spoken of as a Servant. John 
 xv. 26, 27: “ But when the Comforter is come, 
 whom I will send unto you from the Father, 
 even the Spirit of truth, which proceedeth from 
 the Father, He shall testify of me.” xvi. 7: 
 “Nevertheless, I tell you the truth; it is ex- 
 pedient for you that I go away: for if I go not 
 away, the Comforter will not come unto you; 
 but if I depart, I will send him unto you.” 
 What language can more clearly and forcibly 
 convey to the mind the idea of personality than 
 this? Surely Christ did not speak allego- 
 rically here. His language cannot, on any 
 Just principles, be figuratively interpreted. If 
 He spake figuratively when alluding to the 
 Holy Spirit, we are compelled for the same 
 
10 THE GODHEAD AND 
 
 reasons, and in the same way, to interpret 
 _his words when referring to himself. But who 
 will believe that, when speaking of himself, He 
 spake of a figurative being? No one, surely. 
 But he spake of the Comforter as a person,— 
 “when He ”—let the reader mark the frequent 
 and peculiar use of the masculine personal pro- 
 noun: “When He, the Spirit of truth, is 
 come :”—‘The Comforter, the Holy Ghost, 
 which the Father will send in my name, He 
 shall teach you all things :”—“ He shall testify 
 of me.” Who does not see, unless he willingly 
 closes his mind to the truth, that, to suppose 
 the Lord Jesus speaking thus gravely of a mere 
 figurative personage, is awful trifling with the 
 word of God? Ifa distinct personage is not 
 spoken of in these passages, language has lost 
 its power to describe what a person really is, or 
 to convey to us an intelligent idea of his ex- 
 istence. But, our Lord was speaking of an 
 exchange of persons. It was a Divine and 
 intelligent person that was to depart, and it was 
 a Divine and intelligent person that was to super- 
 sede Him in the church, abiding with it for 
 ever. 
 
 And what shall be said of the ordinance of 
 
PERSONALITY OF THE SPIRIT. 11 
 
 baptism being administered into his name, in 
 union with the Father andthe Son? Matt. 
 xxviii. 19: “Go, teach all nations, baptizing 
 them in the name of the Father, and of the / 
 Son, and of the Holy Ghost.” Is an attribute 7 
 or a distinct intelligent person spoken of here, 
 as associated in this Divine ordinance, with the 
 Father and the Son? Mark the emphatic 
 expression—“ In the name of the Holy Ghost.” 
 In the name of an attribute ? of a principle ? of 
 a quality ? What vain tautology, then, would 
 this be,—the first example of unmeaning and 
 unnecessary repetition found in the word of God. 
 We have already shown, that when God the 
 Father is spoken of, all the Divine attributes 
 are included—for what are the attributes of God, 
 but God himself? To baptize then first in the 
 name of the Father, and then in the name of 
 one of his attributes, is an interpretation which 
 the weakest judgment must reject. 
 
 For a further illustration of our argument, 
 let us refer to the description given of Satan 
 in contradistinction to the Holy Spirit, by our 
 Lord, Matt. xii. 26—28: “And if Satan cast 
 out Satan, he is divided against himself; how 
 shall then his kingdom stand? And if I by 
 
12 THE GODHEAD AND 
 
 Beelzebub cast out devils, by whom do your 
 children cast them out? Therefore they shall 
 be your judges. But if I cast out devils by 
 the Spirit of God, then the kingdom of God is 
 come unto you.” Satan is here spoken of as a 
 person, by whose influence, they blasphemously 
 affirmed, Christ performed his miracles. In 
 contradistinction to this, the Holy Spirit is 
 spoken of as a person, by whose power Christ 
 actually did cast out devils. We have no autho- 
 rity to interpret his meaning, when speaking of 
 Satan, as literal, and when speaking of the 
 Spirit, as figurative. We think it as clear as it 
 is possible for language to make it, that the 
 personality of the Spirit is equally affirmed with 
 the personality of Satan. 
 
 We pass now to a consideration of a few of 
 the attributes, personal acts, and properties 
 ascribed to the Holy Spirit. 
 
 Is speaking a personal action? Then it is 
 ascribed to the Holy Spirit. Mark xiii. 11: 
 ““Whatsoever shall be given you in that hour, 
 that speak ye; for it is not ye that speak, but 
 the Holy Ghost.” Again, Acts xiii. 2: “As 
 they ministered to the Lord, and fasted, the 
 » Holy Ghost said, Separate me Barnabas and 
 
PERSONALITY OF THE SPIRIT. 13 
 
 Paul for the work whereunto I have called 
 them.” Acts xxi. 11: And when he was come 
 unto us, he took Paul’s girdle, and bound his 
 own hands and feet, and said, Thus saith the 
 Holy Ghost, So shall the Jews at Jerusalem 
 bind the man that owneth this girdle, and shall 
 deliver him into the hands of the Gentiles.” 
 1 Tim. iv. 1: “ Now the Spirit speaketh expressly, ° 
 that in the latter times some shall depart from 
 the faith.” Rev. ii. 7: “He that hath an ear, 
 let him hear what the Spirit saith unto the “ 
 churches.” We will not multiply proof. Had 
 we quoted but one, from among the several 
 thus adduced, it had been sufficient to explode 
 the hypothesis that an attribute, an energy, or 
 an influence, could assume to itself and exercise 
 the faculty of speech, one of the personal pro- 
 perties and acts of a distinct, intelligent agent. 
 We will content ourselves with presenting a 
 summary view of the kindred personal proper- 
 ties and actions which are ascribed to the Holy 
 Spirit. 
 
 The power of REVEALING is ascribed to him. vA 
 Luke ii. 26: “And it was revealed unto him — 
 by the Holy Ghost, that he should not see death, 
 before he had seen the Lord’s Christ.” Now 
 
14 THE GODHEAD AND 
 
 the Apostle speaks of our blessed Lord as a 
 revealer. In this passage, the same faculty is 
 ascribed to the Holy Spirit: what is the infer- 
 ence? That, if it were a personal act in the 
 one, it must also be so in the other. Inter- 
 preting this passage upon the anti-trinitarian 
 hypothesis, how unintelligible would it read: 
 « And it was revealed unto him by a revelation, 
 that he should not see death,” &c. God may 
 reveal an attribute, but an attribute cannot 
 reveal itself. 
 
 The Holy Spirit is spoken of as a WITNESS. 
 Acts v. 32: “We are his witnesses ‘of. these 
 things: and so is also the Holy Ghost.” Are 
 we to understand that the witness which the 
 apostles bore to the messiahship and the miracles 
 of Christ was but figurative? Surely not. And 
 yet, the same personal action accorded to them, 
 is also ascribed to the Holy Spirit. If the 
 witness of the apostles was literal and not figur- 
 ative : so was also the witness which the Holy 
 Ghost bore to the same facts, a literal and not 
 a figurative one. Again, Rom. viii. 16: “ The 
 Spirit itself beareth witness with our spirit, that 
 we are the children of God.” Who is it that 
 testifies to the believer’s calling, pardon, adop- 
 
PERSONALITY OF THE SPIRIT. 15 
 
 tion, and acceptance? Who applies the aton- 
 ing, peace-speaking blood to the conscience ? 
 An attribute, an energy, an emanation? Ask 
 the child of God, if this were sufficient to remove 
 his guilt,—calm his fears,—and assure him of 
 his acceptance in Christ. Ono! None but 
 the Spirit of God himself can accomplish this. 
 “The Spirit itself’—not an attribute, nor an 
 influence, but “the Spirit itself beareth witness 
 with our spirit, that we are the children of 
 God.” Let no professor of the Gospel rest 
 short of this evidence. Without it, all other is 
 false. Holy and blessed is he that hath it! 
 
 Kwnowzepee is ascribed to the Holy Spirit. 
 1 Cor. ii. 10, 11: “The Spirit searcheth all 
 things, yea, the deep things of God. For what 
 man knoweth the things of a man, save the 
 spirit of man which isin him? Even so the 
 things of God knoweth no man, but the Spirit 
 of God.” We ask, in the words of another, 
 “whether any man can conceive, that knowledge, 
 one essential attribute of God, can, with any 
 meaning, be said to be an attribute of power, 
 which is another? Or whether power can, in 
 any words that have meaning, be said to know 
 anything ? ” 
 
16 THE GODHEAD AND 
 
 The Spirit was the immediate agent of all the 
 MIRACLES performed by the apostles. Rom. xv. 
 19: “Through mighty signs and wonders by 
 the power of the Spirit of God.” 
 
 SprriITUAL LIFE is ascribed to him. John vi. 
 63: “It is the Spirit that quickeneth.” 1 Pet. 
 iii. 18: “Put to death in the flesh, but quick- 
 ened by the Spirit.” Are these the evidences 
 of an attribute, or are they the actions of a 
 person? Cana mere influence work miracles ? 
 Can a mere emanation impart life ? 
 
 The Holy Spirit is represented as sENDING 
 rortH. Acts xiii. 4: The apostles “ being 
 sent forth by the Holy Ghost, departed unto 
 Seleucia.” 
 
 To DESIGNATE TO AN OFFICE. Acts xx. 28: 
 “Take heed therefore unto yourselves, and to 
 all the flock over which the Holy Ghost hath 
 made you overseers.” 
 
 As EXERCISING HIS OWN PLEASURE. Acts 
 xv. 28: “It seemed good to the Holy Ghost and 
 tous.” 1 Cor. xii. 11: “ But all these worketh 
 that one and the self-same Spirit, dividing to 
 every man severally as he will.” 
 
 As /BEING vExED. Isa. lxii. 10: “They 
 rebelled, and vered his Holy Spirit.” 
 
PERSONALITY OF THE SPIRIT. iy, 
 
 AS BEING GRIEVED. Eph. iv. 30: “And 
 grieve not the Holy Spirit.” 
 
 AS BEING RESISTED. Actsvii.51: “Ye stiff- 
 necked and uncircumcised in heart and ears, 
 ye do always resist the Holy Ghost: as your 
 fathers did, so do ye.” 
 
 Here we rest the evidence in favour of the 
 distinct personality of the Spirit. Sufficient has 
 been advanced, we believe, with his blessing, 
 to allay every suspicion, to remove every doubt, 
 and to confirm and settle the mind, in the full 
 belief of this important truth. And yet, aside 
 from his own Divine Ulumination, what avails 
 the multiplicity of scriptural proof to the truth 
 of his character, or the reality of his work? 
 The Spirit is the great illuminator of the soul. 
 We may spread the most momentous and spl- 
 ritual truths before the mind,—the evidence 
 that confirms them may be collected from every 
 source, and poured, as with focal power, upon 
 the intellect, yet, until the Spirit of life and 
 light move upon the moral chaos, all is darkness, 
 and disorder, and confusion. We pass now to 
 a consideration of the pivinrty of the Holy 
 Spirit. | 
 
 Not less full and satisfactory is the evidence 
 
 C 
 
18 THE GODHEAD AND 
 
 afforded by the Scriptures of truth, to the abso- 
 lute and essential Derry or tHE Spirit. It 
 will not be expected that the argument sustain- 
 ing this doctrine be a laboured and a lengthened 
 one; seeing that, if we have shown the fallacy 
 of a mere attribute having grafted upon it all 
 the other Divine attributes; or, a mere influ- 
 ence or quality clothed with the properties and 
 exercising the actions of a person,—if, in a 
 word, we have been enabled to establish upon a 
 scriptural, and therefore a satisfactory and an 
 immoveable basis, the doctrine of the distinct 
 personality of the Spirit, the Gopunan of the 
 Spirit may be legitimately and logically inferred. 
 The very actions that prove him a person, de- 
 monstrate that person Divine. Proceed we now 
 to the proof. 
 
 And, in the first place, let us imquire, is it 
 no evidence of the supreme deity of the Spirit 
 that the very namrs of Deity are given to Him? 
 For so we read, "2-Cor. viii. 17: “ Now the Lord 
 (Jehovah) is that Spirit.” 2Cor.1.18: “ But 
 we all with open face beholding as in a glass the 
 glory of the Lord, are changed into the same 
 image from glory to glory, even as by the Spirit 
 of the Lord.” 
 
PERSONALITY OF THE SPIRIT. 19 
 
 He is also called Gop, in that remarkable 
 passage recorded in Acts v. 3, 4: “But Peter 
 said, Ananias, why hath Satan filled thine heart 
 to lie to the Holy Ghost, and to keep back part 
 of the price of the land? Why hast thou con- 
 ceived this thing in thine heart? Thou hast 
 not lied unto men, but unto God.” So self-evi- 
 dent is the conclusiveness of the argument drawn 
 from this passage, that comment is deemed 
 needless. “Thou hast not lied unto men ”—the 
 Holy Spirit, though a person, not a creature— 
 “but unto the Holy Ghost—unto God.” To 
 the experienced believer, how delightful is this 
 evidence to the divinity of Him whom he loveth, 
 honoureth, and adoreth, as the Author of his 
 renewed nature ! 
 
 There are parallel passages in which the name 
 of God is ascribed to the Spirit. Thus, 1 Cor. 
 ii. 17: “The temple of God is holy, which 
 temple ye are.’ Compare 1 Cor. vi. 19 : “Know 
 ye not that your body is the temple of the Holy 
 Ghost?” What is the true inference, but that 
 the Holy Ghost is Gop—God dwelling in the 
 renewed, recovered soul ? 
 
 1 Cor. ii. 11: “The things of God knoweth 
 no man.” Compare 1 Cor. v, 14: “ But the 
 
 C2 
 
20 THE GODHEAD AND 
 
 natural man receiveth not the things of the 
 Spirit of God.” The only distinction here made 
 between God and the Spirit of God, is one that 
 establishes the personality, while it affirms the 
 divinity of the Spirit. 
 
 Luke xi. 20: “If I with the fmger of God 
 cast out devils.” Compare Matt. xu. 28: “If 
 I with the Spirit of God cast out devils.” The 
 “finger of God” is metaphorical of the imme- 
 diate agency of God. When, therefore, it is 
 said that devils were cast out by the “ finger of 
 God,” the obvious sense of the expression is, 
 they were cast out by God himself. But from 
 the text of the evangelist Matthew, this special 
 and supernatural act was ascribed to the Spirit: 
 the inference is in favour of the deity of the 
 Holy Ghost. 
 
 Not only the names, but the arrrinurss and 
 works of God are ascribed to the Spirit. ; 
 
 Erernity. Heb. ix.14 : “How much more 
 shall the blood of Christ, who through the Errr- 
 NAL Spirit offered himself without spot to 
 God,”’ &e. 
 
 Omniscrencze. 1 Cor. 1. 10: “The Spirit 
 searcheth all things, yea, the deep things of 
 God.” Of whom speaks the apostle this lan- 
 
PERSONALITY OF THE SPIRIT. 21 
 
 guage, but of a distinct, intelligent, and Divine 
 person? Both the personality and the divinity 
 of the Spirit, are clearly and conjointly stated. 
 The properties of his person are, his understand- 
 img and knowledge united with his power of 
 communicating that knowledge to others. The 
 argument for his divinity is, his faculty of fore- 
 telling things to come, by an intuitive power 
 and underived knowledge, which faculty can be- 
 long to Deity: alone. Let the spiritual reader 
 pause, and reflect for a moment, upon this Di- 
 vine attribute of the eternal Spirit. He is 
 here represented as searching. Searching what? 
 Searching where a finite mind, though it were 
 an angel’s, would be lost in maze and doubt. 
 What else is the meaning of the verse imme- 
 diately preceding ?—“ But as it is written, Eye 
 hath not seen, nor ear heard, neither have en- 
 tered into the heart of man, the things which 
 God hath prepared for them that love him.” 
 And then it is added, “ But God hath revealed 
 them unto us by his Spirit: for the Spirit 
 searcheth all things, yea, the deep things of 
 God. But what things are those which a finite 
 mind, whether human or angelic, cannot pene- 
 trate or reveal? ‘The eternal love of God to- 
 
25 THE GODHEAD AND 
 
 wards his covenant people ;—what finite intel- 
 Ject can fully comprehend or adequately reveal 
 this >—that ocean whence flows “ the river that 
 makes glad the city of God ””—that Divine source 
 of all blessedness to the believer ; in which ori- 
 ginated the wondrous plan of his salvation. O, 
 what but a Divine mind could fathom this sea of 
 love, and lead down its sweet streams into a 
 believer’s soul? ‘The deep things of God,’— 
 his nature, perfections, government, the eternal 
 covenant of grace, the incarnation of Jesus, the 
 nature and operations of Divine grace upon the 
 soul of man, the mysteries of providence, the 
 glories of the world to come,—who can under- 
 stand, and who can search these “ deep things 
 of God,” but God himself? ‘ Who hath known 
 the mind of God, or who hath been his coun- 
 sellor ?” who, save the eternal and blessed 
 Spirit, the third person in the adorable Trinity ? 
 “The Spirit searcheth all things, yea, the deep 
 things of God.” 
 
 OMNIPRESENCE. Psalm cxxxix. 7: “Whither 
 shall L'go from thy Spirit? or whither shall I 
 flee from thy presence ?” 
 
 Omnipotence. Rom. xv. 18, 19: “For I 
 wil not dare to speak of any of those things 
 
PERSONALITY OF THE SPIRIT. 23 
 
 which Christ hath not wrought by me, to make 
 the Gentiles obedient by word and deed, through 
 mighty signs and wonders, by the power of the 
 Spirit of God.” And so also in Zech. iv. 6: 
 “Not by might, nor by power, but by my 
 Spirit, saith the Lord of hosts.” 
 
 SoveREIGNtTy. 1 Cor. xii. 11: “But all 
 these worketh that one and the self-same Spirit, 
 dividing to every man severally as he will.” 
 To whom can this properly apply, but to God ? 
 No creature has a right to do as he wills, but 
 God himself. It is a Divine prerogative, in- 
 communicable to a creature. The highest hap- 
 piness of angels, and the “spirits of just men 
 made perfect ” in glory, is to do the will of God. 
 Even our dear Lord, when speaking of himself 
 in his mediatorial character, in which alone He 
 was subordinate to the Father, says, “I came 
 not to do mine own will, but the will of Him 
 that sent me.” When, therefore, it is declared 
 of the Spirit that He worketh “ as he will,” we 
 have the strongest positive evidence of his abso- 
 lute divinity. Of none could this be predicated, 
 but God himself. 
 
 We have by no means exhausted the Scrip- 
 ture testimony to the doctrine of the Divine 
 
24: THE GODHEAD AND 
 
 Prersonaity of the Holy Spirit, although it is 
 necessary, having other topics to discuss im con- 
 nexion with this truth, that the evidence should 
 close here. As we advance more fully into the 
 consideration of his work, collateral evidences 
 in favour of his personal dignity will press them- 
 selves upon the mind of the reflective reader, 
 which, perhaps, may afford him confirmation to 
 the truth of the doctrine equally as strong and 
 satisfactory as a direct and positive argument. 
 With earnest prayer for that “ anointing which 
 teacheth of all things,” his mind shall be led 
 into the blessed truth, and the happy result 
 will be,—a crowning of the Spirit, equally with 
 the Father and the Son. 
 
 We proceed now, im accordance with our de- 
 sign, to point out the essential relation which 
 the doctrine of the Divine personality of the 
 Holy Spirit holds to the entire revelation of 
 God, and the reality and growth of Christian 
 experience. We argue that a denial of the per- 
 sonal dignity of the Spirit, renders the word of 
 God incomplete. For instance :-— 
 
 Without a full and unequivocal recognition of 
 the doctrine in question, there is a want of har- 
 mony and coherence in those numberless passages 
 
PERSONALITY OF THE SPIRIT. 25 
 
 which teach the doctrine of the Trinity in the 
 Godhead. Take Isa. xlvii. 16: “ And now the 
 Lord God and his Spirit hath sent me.” Who 
 is the speaker here? The Lord Jesus, who, in 
 verse 12, says, ‘“‘ Hearken unto me, O Jacob, 
 and Israel my called: I am the first, I also am 
 the last.” Eph. uu. 18: “For through him 
 (Christ) we both (Jews and Gentiles) have access 
 by one Spirit unto the Father.” Yet further ; 
 Matt. m. 16, 17: “And Jesus, when he was 
 baptized, went up straightway out of the water: 
 and lo, the heavens were opened unto him, and 
 he saw the Spirit of God descending like a dove, 
 and lighting upon him; and lo, a voice from 
 heaven, saying, This is my beloved Son, in 
 whom I am well pleased.” Matt. xxvii. 19: 
 “Go ye, therefore, and teach all nations, bap- 
 tizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost.” Now, can 
 the doctrine of three distinct persons in the 
 Godhead, be more clearly and unequivocally 
 taught, than it is in these passages? And yet, 
 if the Divine pERsonaxity of the Spirit be 
 denied, these, and kindred texts, must be ren- 
 dered totally obscure and nugatory. The Chris- 
 tian reader will require no extended argumen- 
 
26 THE GODHEAD AND 
 
 tation to convince his understanding, that a 
 regard to the perfection and analogy of truth, 
 demands a full belief in the doctrine which in 
 this chapter we have sought to establish. We 
 must either deny the doctrine of the Trinity to 
 be a part of Divine revelation, and consequently, 
 render perfectly unintelligible the numerous 
 passages which declare and confirm it, or, we 
 must admit the Holy Spirit to be a distinct 
 person in the Godhead, to whom belong equal 
 honour and dignity with the Father and the 
 Son. 
 
 Again,— Viewed as a Spirit of revelation, his 
 claims to Divine dignity must be conceded; for 
 if his Deity be denied, the entire revelation of 
 God falls to the ground. For we read that 
 “ prophecy came not in old time by the will of 
 man, but holy men of God spake as they were 
 moved by the Holy Ghost.” We must then 
 either deny the Divine inspiration of the word 
 of God, or admit that the Holy Spirit is God. 
 All that we know of God, truly and perfectly, 
 we know by the revelation of the Holy Spirit. 
 He is the great Revealer of the glory, perfec- 
 tions, love and grace of Jehovah; and, until the 
 mind of man has been brought under his graci- 
 
PERSONALITY OF THE SPIRIT. pal 
 
 ous influence, it is ignorant of God and of itself. 
 All is dark, yea, darkness itself, until the Divine 
 light of the Spirit breaks through the gloom, 
 and chases that darkness away. 
 
 In venturing upon this remark, let it not be 
 supposed that we undervalue the contributions 
 brought to the confirmation of the truth of re- 
 vealed religion, by what is termed natural theo- 
 logy. We are never reluctant to acknowledge 
 our indebtedness to this source of evidence. We 
 cannot forget that the God of revelation is the 
 God of nature,—that, in exploring this vast 
 territory, we trespass upon the domain of no 
 foreign potentate, we invade no hostile king- 
 dom, we tread no forbidden ground. The spi- 
 ritual mind, fond of soaring through nature in 
 quest of new proofs of God’s existence, and 
 fresh emblems of his wisdom, power and good- 
 ness, exults in the thought that it is his Father’s 
 domain he treads. He feels that God, his God, 
 is there. And the sweet consciousness of his 
 all-pervading presence, and the impress of his 
 great perfections which everywhere meets his 
 eye, overwhelm his renewed soul with wonder, 
 love, and praise. O the delight of looking 
 abroad upon nature, under a sense of pardoning, 
 
28 THE GODHEAD AND 
 
 filial love in the soul, when enabled to exclaim, 
 “this God is my God!’ Let it not therefore 
 be supposed that nature and revelation are at 
 war with each other. A spiritual mind may dis- 
 cover a close and beautiful relation and harmony 
 between the two. The study of God in his ex- 
 ternal operations, is by no means discouraged 
 in his word. “The heavens declare the glory 
 of God, and the firmament sheweth his handy- 
 work. Day unto day uttereth speech, and night 
 unto night sheweth knowledge.” Referring to 
 the rejection of this source of evidence by the 
 heathen, the apostle argues, ‘“ The invisible 
 things of Him from the creation of the world 
 are clearly seen, being understood by the things 
 that are made, even his eternal power and 
 Godhead ; so that they are without excuse.” 
 But, if natural theology has its advantages, 
 it also has its imitations. It must never be re- 
 garded as taking the place of God’s word. It 
 may just impart light enough to the mind to 
 leave its atheism “ without excuse,” but it can- 
 not impart light enough to convince the soul of 
 its sinfulness—its guilt—its exposure to the 
 wrath of a holy God, and its need of such a 
 Saviour as Jesus is. All this, is the work of 
 
PERSONALITY OF THE SPIRIT. 29 
 
 the eternal and blessed Spirit; and if my reader 
 is resting his hope of heaven upon what he has 
 learned of God and of himself, in the light of 
 nature only,—a stranger to the teaching and 
 operations of the Holy Ghost upon his mind, 
 he is awfully deceiving himself. Natural reli- 
 gion can never renew, sanctify, and save the 
 soul. A man may be deeply schooled in it as a 
 science ; he may investigate it thoroughly—de- 
 fend it ably and successfully, and even, from the 
 feeble light it emits, grope his dark way to the 
 great edifice of revelation—but, beyond this, it 
 cannot conduct him: it cannot open the door, 
 and admit him to the fulness of the gospel therein 
 contained. It may go far to convince him that 
 the word of God is true, but it cannot “ open 
 the book and loose the seals thereof,” and dis- 
 close to the mind its rich and exhaustless trea- 
 sures. O no! Another and a diviner light 
 must shine upon his soul; another and a more 
 powerful hand must break the seals. That light, 
 that hand, is God the Holy Ghost. He only 
 can make the soul acquainted with this solemn 
 truth—*“ The heart is deceitful above all things, 
 and desperately wicked.” He only can explore 
 this dark chamber of imagery, and bring to 
 
30 THE GODHEAD AND 
 
 light the hidden evil that is there. He only can 
 lay the soul low in the dust before God at the 
 discovery, and draw out the heart in the humi- 
 liating confession—“ Behold, I am vile!” He 
 only can take of the precious blood of a precious 
 Saviour, and the glorious righteousness of the 
 God-Man Mediator, and, working faith to re- 
 ceive it, through this infinitely glorious medium, 
 seal pardon, and acceptance, and peace upon 
 the conscience. O thou blessed and loving 
 Spirit! this is thy work, and thine alone. hime 
 to empty, thine to fill, Thine to lay low, thine 
 to exalt. Thine to wound, thine to heal. Thine 
 to convince of sin, and thine to lead the soul, 
 all sinful, guilty, and wretched as it is, to the 
 precious blood of Jesus—“the fountain opened 
 for sin and uncleanness.” ‘Thou shalt have the 
 praise, and wear the crown ! 
 
 It remains for us to glance at the relation 
 of the personal character of the Spirit, to the 
 existence, reality, and advance of the believer's 
 experience. 
 
 A peliever’s experience of the truth of God, 
 is no mere fancy. However severely experi- 
 mental godliness may have been stigmatised by 
 an unrenewed world, as the offsprmg of a mor- 
 
PERSONALITY OF THE SPIRIT. 31 
 
 bid imagination, the product of an enthusiastic 
 mind, “he that believes in the Son of God 
 hath the witness in himself” that he has yielded 
 the consent of his judgment and his affections 
 to no “ cunningly-devised fable.” A sense of 
 sin—brokenness and contrition before God— 
 faith in the atoning blood of Christ—a sweet 
 consciousness of pardon, acceptance, adoption, 
 and joy in the Holy Ghost, are no mere hallu- 
 cinations of a disordered mind. To read one’s 
 pardon, fully, fairly written out—to look up to 
 God as one accepted, adopted—to feel the spirit 
 going out to him in filial love and confidence, 
 breathing its tender and endearing epithet, 
 “Abba, Father’—to refer every trial, cross, 
 and dispensation of his providence, to his ten- 
 der and unchangeable love—to have one’s will, 
 naturally so rebellious and perverse, completely 
 absorbed in his—to be as a weaned child, simply 
 and unreservedly yielded up to his disposal, and 
 to live in the patient waiting for the glory that 
 is to be revealed,—oh, this is reality, sweet, 
 blessed, solemn reality! Holy and happy is 
 that man, whose heart is not a stranger to these 
 truths. But, rob the Spirit of his personal 
 glory,—divest him of his great offices in the 
 
32 THE GODHEAD AND 
 
 covenant of grace,—reduce him to a mere in- 
 fluence, attribute, or principle, and the believer’s 
 experience of the truth dwindles down to an 
 airy nothing. All, 1s fancy, enthusiasm, and 
 delusion, if the Holy Spirit be not a distinct 
 person in the Godhead. But so long as this 
 doctrine is brought home with convincing power 
 to the soul that the Holy Spirit is a distinct 
 person from, yet co-essential, co-equal, and co- 
 external with the Father and the Son, then we 
 have the comforting assurance, that the expe- 
 rience of the truth in the heart, of which He is 
 the Author, and we the subjects, is a super- 
 natural work,—the work of God the Holy Ghost. 
 And this assurance gives stability to the soul. 
 The doctrine of the Spirit’s personal dignity 
 also affords a pledge that the work thus com- 
 menced, shall be carried forward to a final and 
 glorious completion. Because He is God, He 
 will finish what He has begun. And, let it not 
 be forgotten that the growth of the believer in 
 the experience of the truth, is as much the work 
 of the eternal Spirit as was the first production 
 of Divine life in the soul. The dependence of 
 the believer on the Spirit by no means ceases in 
 conversion. There are after stages along which 
 
PERSONALITY OF THE SPIRIT. 33 
 
 it is his office to conduct the believing soul. 
 Deeper views of sin’s exceeding sinfulness,—a 
 more thorough knowledge of self, more enlarged 
 discoveries of Christ,—a more simple and habi- 
 tual resting upon his finished work,—increasing 
 conformity to the Divine image,—the daily 
 victory over indwelling sin, and a constant 
 meetening for the inheritance of the saints in 
 light, all these worketh the one and the selfsame 
 Spirit, who first breathed into his soul the breath 
 of spiritual life. Nota step can the believer 
 advance without the Spirit.—Not a victory can 
 he achieve without the Spirit—Not a moment _ 
 can he exist without the Spirit. As he needed 
 Him at the first, so he needs Him all his jour- 
 ney through. And so he will have him, until 
 the soul passes over Jordan. To the last ebbing 
 of life, the blessed Spirit will be his Teacher, 
 his Comforter, and his Guide. To the last, he 
 will testify of Jesus; to the last, he will apply 
 the atoning blood; and to the very entrance 
 of the happy saint into glory, the eternal Spirit 
 of God—faithful, loving to the last—will be 
 present to whisper words of pardon, assurance, 
 and peace. Holy Spirit! build us up in the 
 D 
 
O4 THE GODHEAD AND 
 
 infinite dignity of thy person, and im the sur- 
 passing greatness and glory of thy work ! 
 
 I cannot allow myself to close this chapter, 
 without addressing a few solemn and earnest 
 considerations to the denier of the personal dig- 
 nity of the Spirit. Dear reader, you and I will 
 soon stand at the bar of God. In view of that 
 day, how solemn, how awful is your present 
 position! If you have read the preceding pages 
 with any degree of thought and candour, you 
 must have closed the argument with the con- 
 viction that truly the Spirit is a distinct person 
 in the Godhead,—so full, so clear, and so con- 
 clusive is the testimony of the Divine Scriptures, 
 to the truth of this doctrine. In rejecting the 
 doctrine and in resisting the conviction of evi- 
 dence, you assume responsibilities, and imcur 
 euilt of a fearful kind. In denying the Spirit’s 
 personal dignity, you deny God himself, and 
 in refusing the evidence, you turn your back 
 upon his revelation. Can imagination conceive 
 of a position more truly solemn? You may 
 think lightly of eaperimental truth,—you may 
 deride the religion of a man who hopes that he 
 is “born of the Spirit,’ and has found pardon 
 and acceptance through Christ, as the very wild- 
 
PERSONALITY OF THE SPIRIT. 35 
 
 ness of enthusiasm—and you may press to your 
 heart more closely and fondly than ever, your 
 religion of nature, your form of godliness, your 
 cold, lifeless, soulless creed ; but, O remember, 
 you have to do with a God who searches the 
 heart and tries the reins of men,—a God of 
 spotless holiness and inflexible justice,—with 
 whom the form, without the power of godliness, 
 is a mockery,—and to whom prayer, without 
 the Spirit, is asin! Be not deceived in a mat- 
 ter so momentous, and involving interests so 
 precious and eternal. Think not to offer to 
 God an acceptable oblation, while you refuse 
 Divine honour, homage, and love to the third 
 person in the glorious Trinity. Wonder not 
 that the details of Christian experience of a 
 child of God, are all a mystery, an enigma to 
 you ;—that, when he speaks of a broken heart 
 —of a contrite spirit—of a mourning over sin— 
 of regeneration—of pardon—of acceptance—of 
 the joys of God’s salvation—of the comfort of 
 the Holy Ghost—and of a good hope through 
 grace of eternal glory, that he speaks to you of 
 a kingdom whose splendours you have never 
 seen,—of a territory whose wealth you have 
 never ransacked—of a world whose glories have 
 D2 
 
36 THE GODHEAD AND 
 
 never beamed upon you, whose odours have 
 never been wafted to you, whose breezes have 
 never fanned you, whose music has never fallen 
 on your ears, and whose Spirit has never breath- 
 ed into your heart. You deny the Holy Ghost : 
 this is your sin, and your sin is your punishment. 
 You deny the Author of Divine life, light, and 
 revelation ;—marvel not that all which apper- 
 tains to experimental godliness is to you, death, 
 darkness, and mystery. Without this blessed 
 Spirit, you can never know yourself, nor Christ, 
 nor God, nor heaven. ‘Trifle no longer with 
 this subject,—refuse Him no longer Divine 
 honour,—lay aside the prejudices of education 
 and of creeds, and fall down and supplicate the 
 teaching of this Spirit, whose personal dignity 
 you have so long denied, whose word you have 
 so long rejected, whose voice you have so long 
 disregarded, and all whose influences you would, 
 were it possible, this moment quench. Yet, He 
 is faithful, kind, and forgiving. You have de- 
 nied Him, but “He cannot deny himself”— 
 though you believe not, yet “ He abideth faith- 
 ful.’ He can dissolve your heart, give you 
 true contrition, and lead you to the atoning 
 blood of Jesus for the pardon of your sin. But, 
 
PERSONALITY OF THE SPIRIT. 37 
 
 if resolved to adhere to your present views, re- 
 member the awfully solemn words of our Lord, 
 and may they sink down into your ears,— 
 “Whosoever speaketh a word against the Son 
 of man, it shall be forgiven him: but whoso- 
 ever speaketh against the Holy Ghost, it shall 
 not be forgiven him, neither in this world, 
 neither in the world to come.” 
 
CHAPTER II. 
 
 THE SPIRIT, A QUICKENER. 
 THE SOUL BEFORE CONVERSION. 
 
 ‘It is the Spirit that quickeneth.’’—John vi. 63. 
 
 Havine laid the basis of the Holy Spirit’s work 
 in his Personat Dienity, it will now be an 
 easy, and a more delightful, because less con- 
 troversial, task to raise the superstructure. * 
 
 Commencing from such a foundation—the 
 GopuEap of the Spirit—what dignity and 
 glory attach to his various offices and operations, 
 as contained in the covenant of redemption, and 
 as unfolded in the work of grace upon the heart! 
 How important that we should enter upon its 
 discussion deeply impressed with the spirituality 
 of our theme, with its essential relation to the 
 eternal happiness of the soul, and with fervent 
 prayer for his own Divine illumination ! 
 
 It will be perceived that, in unfolding his 
 work, we commence with the Spirit’s first gra- 
 cious and Divine act—The breathing of spiritual 
 
THE SPIRIT, A QUICKENER. 39 
 
 life in the soul. This must be regarded as an 
 operation anterior to all others. The Spirit as 
 a Quickener, must ever precede him as a Sanc- 
 tifier and a Comforter. If we look for him in 
 any of his offices before we have received him 
 as the Author of Divine life in the soul, we re- 
 verse his own order, and cover ourselves with 
 disappointment. We enter upon the discussion 
 of this subject the more readily, and we trust, 
 prayerfully, from the conviction that the modern 
 views of the doctrine of regeneration, as held 
 and preached by many, are not only widely dif- 
 ferent from the old standards of doctrinal truth, 
 but, which is more serious and deeply to be de- 
 plored, are such as the word of God clearly and 
 distinctly disowns, and upon which there rests 
 the darkness of its frown. Regeneration, as 
 taught by many in the present day, differs 
 widely from the doctrine as preached in the 
 days of the apostles and reformers. In their 
 writings and discourses, the basis was deeply 
 and broadly laid in the original and total de- 
 pravity of man: this doctrine is now by many 
 greatly modified, if not absolutely denied. In 
 the days of primitive Christianity, the utter 
 helplessness of the creature, and the absolute 
 
4D. THE SPIRIT, A QUICKENER. 
 
 and indispensable necessity of the Holy Spirit’s 
 influences in the regeneration of the soul, were 
 distinctly and rigidly enforced: sentiments the 
 reverse of these, subversive of the scripture doc- 
 trine of regeneration, and destructive of the 
 best interests of the soul, are now zealously and 
 widely promulgated. Surely this is a cause of 
 deep humiliation before God; may he turn to 
 his ministers and people a pure language, and 
 graciously revive the precious, soul-humbling, 
 Christ-honouring truths, once the safeguard and 
 the glory of our land. We propose in this and 
 the following chapter, to present a simple and 
 scriptural delineation of the doctrine of regene- 
 ration—the office of the Holy Spirit in its pro- 
 duction—and some of the holy effects as traced 
 in the life of a believer. May there descend on 
 the reader the anointing of the Holy One, and 
 may the truth empty, sanctify, and comfort the 
 heart. 
 
 Regeneration is a work standing alone, and 
 distinct from all the other operations of the 
 ' Divine Spirit. It is to be carefully distinguished 
 from. conversion, adoption, justification, and 
 sanctification, and yet must be regarded as 
 forming the basis and the spring-head of them 
 
THE SPIRIT, A QUICKENER. Al 
 
 all. For instance, there can be no conversion 
 without a principle of life 3 in the soul, for con- 
 version is the exercise of a spiritual power im- 
 planted in man. There can be no sense of 
 adoption, apart from a renewed nature, for 
 adoption confers the privilege only, not the 
 nature of sons. There can be no comforting 
 sense of acceptance in the Beloved, until the 
 mind has passed from death unto life ;—nor 
 can there be the smallest advance in a confor- 
 mity of the will and of the affections to the 
 image of God, while there is wanting in the 
 soul the very root of holiness. Faith is a puri- 
 fying grace, but faith is only found in the heart 
 “created anew in Christ Jesus.” There must 
 necessarily be the spiritual renewal of the whole 
 man, before the soul can pass into an adopted, 
 justified, and sanctified state. Reader, ponder 
 seriously this solemn truth. It may probably 
 aid us in arriving at a clearer and more accurate 
 knowledge of the true nature of regeneration, 
 or the new birth, if we briefly look at the sub- 
 ject first, in a negative point of view. 
 
 Let it then be observed,— Regeneration is not 
 an act of grace conferred upon an individual in 
 the external rite or ordinance of baptism. An 
 
 ™ 
 
42 THE SPIRIT, A QUICKENER. 
 
 error so untenable on scriptural grounds, and 
 so fatal to the spiritual interests of the soul, we 
 could scarcely believe would find an advocate 
 professing to be taught of the Spirit, in this 
 gospel-illumined age. And yet, from the pulpit 
 and from the press, both professing to be the 
 guardians of evangelical truth, this doctrine is 
 zealously propagated ; and thousands receive it 
 as a Divinely revealed truth, and live and die 
 in the fatal delusion. Oh, did every professed 
 minister of Christ but study the third chapter 
 of John’s Gospel, with earnest prayer for the 
 teaching of the Spirit, before he attempted to 
 expound to others the way of salvation, how 
 soon would the heresy of baptismal regeneration 
 be exploded from our pulpits, and be banished 
 from the land! Let us endeavour to pour the 
 light of Divine truth upon this dark and fatal 
 error. 
 
 We observe, that the application of water in 
 any mode, as a sacramental rite, is utterly 
 impotent in the production of this mighty change 
 in man. It cannot impart spiritual life to a 
 soul “dead in trespasses and sins.” The fol- 
 lowing are some of the strong and emphatic 
 expressions, which the word of God employs in 
 
THE SPIRIT, A QUICKENER. 43 
 
 describing the new birth: “ Born again,’— 
 “born of the Spirit,’—“ quickened by the 
 Spirit,’—“ created anew in Christ Jesus,”’— 
 “ made alive,’—‘“ new creature.’ Now that 
 the external application of water, even as a 
 sacred rite, could effect the great change implied 
 in these phrases, is, to a spiritual and reflecting 
 mind, utterly incredible. 
 
 To regard the ordinance of baptism as a vehi- 
 cle by which the Spirit of God operates on the 
 heart, is equally unscriptural and dangerous. 
 As a means of grace, it cannot be relied upon. 
 If regeneration has not transpired in the soul 
 before the act of baptism, we are no where in 
 the Scriptures of truth, authorised to believe 
 that mere submission to the external ceremony 
 confers spiritual life upon the subject. The 
 ordinances both of baptism and the Lord’s sup- 
 per, are to be considered, as far as they relate 
 to the receiver, but as mere sources of spiritual 
 nourishment and comfort to the grace already 
 implanted in the soul, through the omnipotent 
 and effectual operation of the Spirit of God. 
 The one, may more properly be regarded as a 
 witness to the grace that is there,—the other, 
 asa Divinely instituted source of nourishment 
 
At THE SPIRIT, A QUICKENER. 
 
 to that grace. If it were not so—if this setting 
 aside the two ordinances of Christ’s church as 
 causes of spiritual life, were not scriptural and 
 proper, then it must follow, that all who have 
 submitted to these external institutions, were 
 actually regenerated; and so, in reference to 
 the departure into eternity of the avowed unbe- 
 lever, on the ground that baptismal regeneration 
 be true, death was to him the birth-day of a 
 glorious immortality! If this be not a most 
 awful inference, properly and legitimately drawn 
 from the error we have stated, we know not 
 what is. The advocate of baptismal regenera- 
 tion cannot evade it. It is a fair, legitimate, 
 and logical conclusion deduced from his own 
 premises. If all those who have ever been bap- 
 tized were, in the act, made the subjects of 
 renewing grace, then, thousands are now shut 
 up in the regions of hopeless despair, who 
 ought not to be there. They were baptized, 
 and yet they lived in open rebellion against 
 God, and died, as the record of many testifies, 
 with the “terrors of the Lord” already in their 
 consciences. And, if baptism is a rite essential 
 to salvation, it must follow that vast numbers 
 are now in glory, who, never having submitted 
 
THE SPIRIT, A QUICKENER. 45 
 
 to that institution, are admitted there on other 
 grounds than the mere observance of an external 
 ceremony. We cite from among many, the case 
 of the thief upon the cross, as illustrating our ” 
 idea. There is no record of his having received 
 Christian baptism, either in the early part of 
 his life, for he was a pagan, or at the period of 
 his death. And yet, here is presented to us the 
 wondrous spectacle of a heathen malefactor, 
 passing from spiritual death unto spiritual life 
 at the very extremity of his ignominious exis- 
 tence; and, without having washed in the laver 
 of baptism, going from the cross, to receive a 
 kingdom and a crown. If water baptism be 
 essential to salvation, let the advocate of the 
 doctrine explain to us the nature and the cause 
 of this remarkable conversion, and this trium- 
 phant death. 
 
 Reader, your baptism, whether received in | 
 infancy or in riper years, will avail you nothing, | 
 if you are not a new creature. You may be 
 baptized, and yet be lost ;—you may not be 
 baptized, and yet be saved. “In Christ Jesus, 
 neither circumcision availeth anything, nor un- 
 circumcision (and the same is true of buptism,) 
 but a new creature.” Your baptism infused into 
 
46 THE SPIRIT, A QUICKENER. 
 
 you no principle of life, it conferred upon you 
 no saving grace. You must be born again of 
 the Spirit—be washed in the blood of Christ, 
 and be clothed in his righteousness, before you 
 can enter the kingdom of grace on earth, or be 
 admitted within the kingdom of glory in heaven. 
 
 Again,—An outward reformation of habit con- 
 stitutes not the spiritual change under investiga- 
 tion. 'The influence of education—early moral 
 instruction—attendance upon an evangelical 
 ministry, combined with the moral restraints of 
 society, will go far in effecting an outward re- 
 formation of human character. There may be 
 much unfolding itself, bearmg a strong resem- 
 blance to the sweet flower of Divine grace,— 
 gentleness,—kindness,—amiability ; there may 
 be the heart that pours forth its deep sympathies 
 over the picture of human suffermg,—the tear 
 that falls upon the pallid cheek of sickness,— 
 the arm that is nerved to shield the oppressed, 
 —the hand that is extended to relieve the widow 
 and the fatherless, and yet “ repentance toward 
 God, and faith toward our Lord Jesus Christ,” 
 (the spring of all true holiness and goodness,) 
 —may be strangers to that bosom. In others, 
 there shall be the excision of outward sins,—the 
 
THE SPIRIT, A QUICKENER. AZ 
 
 giving up of sinful habits long indulged in,x— 
 even a love of virtue,—an approval of things 
 that are excellent, and a diligent observance of 
 the means of grace, shall mark the character and 
 deportment; and all the while, the heart—self- 
 deceived—shall know nothing of the renewing, 
 transforming, humbling power of God the Holy 
 Ghost. Regeneration, dear reader, is a mighty 
 and a deep work. It rests not upon the surface. 
 It has to do with the deep, hidden principle of 
 evil in the heart of man,—it allows nothing for 
 the tender and kindly instincts of our fallen 
 nature: while it does not destroy or weaken 
 them, in the wonderful process through which 
 the mind passes at the period of its renewal, 
 but rather invests them with a new character, 
 and directs them into another and a holier 
 channel; yet, in effecting this mighty moral re- 
 volution, they occupy no part, and can lay claim 
 to none of the glory. / 
 This chapter may possibly arrest the atten- 
 tion of the rigid moralist, who, to the present, 
 has been enveloping himself in the thick and 
 silken foldings of a self-complacent and self- 
 righteous spirit,—not for a moment suspecting 
 
48 THE SPIRIT, A QUICKENER. 
 
 the existence of a deep taimt of ungodliness 
 within, which, in the eye of a holy and a heart- 
 searching God, mars all his moral virtues, and 
 renders of none effect, all his moral duties. 
 Dear reader, may the Lord the Spirit in his 
 infinite mercy, bring you out of this awful 
 state of self-deception; and, as one step to- 
 wards it, he warns you in his word, to trust 
 to no view of yourself presented by the false 
 mirror of your own heart. That “heart is de- 
 ceitful above all things, and desperately wicked.” 
 Trust not in it, it is treacherous; expect no- 
 thing truly good from it ; it is a depth of undis- 
 covered depravity. Is this harsh language? 
 Are these sentiments revolting to you? JI speak 
 but the truth of God, when I say, your heart, 
 in its present unrenewed state, is your worst 
 enemy. Does it speak soothingly )—it speaks 
 but to flatter. Does the surface look fair and 
 pleasant to the eye ?—beneath, is every thing 
 that defiles, and that worketh abomination. O 
 the awful picture your unrenewed heart would 
 present to your view, were the Holy Spirit now 
 to put in the plough of conviction, break up the 
 hard and fallow ground, and bring to the sur- 
 
THE SPIRIT, A QUICKENER. 49 
 
 face the hidden evil that is there! How would 
 you shudder at the discovery, and shrink away 
 from the sight. 
 
 Again,—shall we add, after the exceptions 
 we have made, than an outward profession of 
 the Gospel may exist, and yet the heart be a 
 stranger to this spiritual process? And yet, 
 the age we live in, demands a distinct avowal 
 of this. If, in the days of our Lord, and of his 
 faithful and vigilant apostles,—the days when a 
 public profession of attachment to Christ, was 
 to mark a man for the cross and the stake; if, 
 in-their days, and under these circumstances, 
 there were found those who could take refuge 
 in a mere outward profession, is it astonishing 
 that now, when it costs a man nothing to pro- 
 fess Christ, but rather adds to his worldly in- 
 fluence and emolument, thousands should run 
 upon this quicksand, and make shipwreck of 
 their souls? Oh, it is no marvel. Our blessed 
 Lord foresaw, and forewarned men of this evil. 
 Let his words—searching and solemn as though 
 now uttered from the judgment-seat—sink down 
 into our ears,—“ Not every one that saith unto 
 me, Lord, Lord, shall enter into the kingdom 
 of heaven; but he that doeth the will of my 
 
 E 
 
50 THE SPIRIT, A QUICKENER. 
 
 Father which is in heaven. Many will say to 
 me in that day, Lord, Lord, have we not pro- 
 phesied in thy name? and in thy name have 
 cast out devils? and in thy name have done 
 many wonderful works? And then will I 
 profess unto them, I never knew you: depart 
 from me, ye that work iniquity.” Matt, vu. 
 21—28. 
 
 Yet farther than this would we go. In re- 
 viewing the negative evidences of regeneration, 
 it is of the utmost importance that we overlook 
 not that close approximation to this work, which, 
 in numberless cases, may transpire, but which, 
 when brought to the test of God’s word, proves 
 but an awful deception. Few, save those who 
 have been taught of the Spirit, and who have 
 accustomed themselves to analyse closely the 
 evidences of true conversion, are aware how far 
 an individual may go, not merely in an outward 
 reformation of character, and an external union 
 to Christ, but in a strong resemblance to the 
 positive and manifest evidences of the new birth, 
 without the actual possession of a single one. 
 If there is one aspect in which our subject may 
 be viewed as more solemn than another, it is 
 this. May the eternal Spirit lead us into deep 
 
THE SPIRIT, A QUICKENER. 51 
 
 self-examination and prayer, while examining 
 these false evidences of regeneration. | 
 We have observed that there may be in an 
 individual’s frame of mind and outward conduct, 
 much that bears a strong affinity and resem- 
 blance to many of the positive evidences of the 
 new birth, without a single step towards that 
 state having been taken. There may be, as 
 regards the state of mind, a deep and clear know- 
 ledge of Divine truth, a strongly enlightened 
 judgment, and a sound and scriptural creed. 
 There shall be a strong attachment to, and a 
 zealous maintenance of, some of the distinguish- 
 ing doctrines of grace,—even a desire to hear 
 of Christ, and an ability to judge between sound 
 and unsound, savoury and unsavoury preaching, 
 and all the while, the heart shall be encased in 
 the hardness of impenitence and unbelief—a 
 stranger to the regenerating influence of the 
 Spirit of God. Do not misinterpret our mean- 
 mg. We speak not aught against a true spi- 
 ritual and experimental acquaintance with divine 
 truth. We do not forget that there can be no 
 faith in Christ, without some knowledge of 
 Christ. The very existence of faith in the 
 heart implies the existence of, and an acquaint- 
 E2 
 
52 THE SPIRIT, A QUICKENER. 
 
 ance with, the object of faith—the Lord Jesus. 
 We speak not against an enlarged possession of 
 Divine knowledge. It would be well for the 
 church of Christ, and would greatly promote 
 her stability and real spirituality, were the 
 standard of Divine knowledge more elevated in 
 her midst. It would screen her from much of 
 the unsound theology and false philosophy, 
 which, at this moment, threaten her purity and 
 her peace. It cannot, with perfect truth, be 
 said,—touching an elevated and spiritual taste 
 and thirst for experimental truth,—that “ wis- 
 dom and knowledge are the stability of our 
 times.” Much of the prevalent religion is cha- 
 racterised by “itching ears,” 2 Tim. iv. 3.— 
 Habit of change,” Proy. xxiv. 21.—* Unstable- 
 ness,” 2 Pet. iti. 16.—Affected by “ every wind 
 of doctrine,’ Eph. iv. 14; and which, in its 
 influence, is “ barren and unfruitful,’ 2 Pet. F 
 18. Were there a more diligent and prayerful 
 study of God’s word—a more regular and con- 
 stant attendance upon a stated ministry (if that 
 ministry be found productive of spiritual benefit), 
 connected with frequent seasons of retirement, 
 consecrated to meditation, self-examination, and 
 secret prayer, there would be less of that super- 
 
THE SPIRIT, A QUICKENER. 53 
 
 ficial Christianity which marks the many in this 
 day of high and universal profession. We want 
 more depth of knowledge—more spirituality— 
 more experience—more of the life and power of 
 true godliness ; in a word, more of the anointing 
 and sanctifying influences of the Holy Ghost in 
 the church. 
 
 But, in the exception that we make, we refer 
 to a knowledge of the truth that is not saving 
 in its effects, is not influential in its character, 
 and which has its place in the judgment only ;— 
 assented to, approved of, and even ably and 
 successfully vindicated, while the soul, the seat 
 of life,—the will, the instrument of holiness,— 
 and the heart, the home of love, are all unre- 
 newed by the Holy Spirit. Beloved reader, 
 you cannot be too distinctly nor too earnestly 
 informed, that there is a great difference in 
 Divine knowledge. There is a knowledge of 
 the truth, in the attainment of which a man 
 may labour diligently, and in the possession of 
 which, he may look like a believer; but which 
 may not come under that denomination of a 
 knowledge of Christ, in allusion to which our 
 dear Lord in his memorable prayer, uses these 
 words, “This is life eternal, that they might 
 know thee the only true God, and Jesus Christ 
 
54: THE SPIRIT, A QUICKENER. 
 
 whom thou hast sent.” John xvi. 3. The 
 fatal error to which you are exposed is—O that 
 you may have escaped it!—the substituting a 
 knowledge of Divine truth in the judgment, 
 for the quickening grace of God in the heart. 
 It is surprising, how far an outwardly moral 
 individual may go in Divine attainments—spi- 
 ritual knowledge—eminent gifts—and even 
 great usefulness, and yet retain the carnal 
 mind, the rebellious will, the unhumbled and 
 unbroken heart. If the volume of Divine 
 truth had not informed us of this, and supplied 
 us with some striking and solemn cases in 
 proof, we should be perpetually beguiled into 
 the belief that a head filled with rational, 
 speculative, theoretical truth, must necessarily 
 be connected with some degree of Divine grace 
 in the affections. But notso. Balaam’s know- 
 ledge of Divine things was deep; he could ask 
 counsel of God, and prophesy of Christ, but 
 where is the undoubted evidence that he “ knew 
 the grace of God in truth?’ Saul prophesied, 
 had “another spirit” given him, and asked 
 counsel of God; but Saul’s heart was unchanged 
 by the Holy Spirit. Herod sent for John, and 
 “heard him gladly, and did many things,” and 
 yet his heart and his life were strangers to holi- 
 
THE SPIRIT, A QUICKENER. 55 
 
 ness. Addressing the Pharisees, the apostle 
 employs this striking language, “ Behold, thou 
 art called a Jew, and restest in the law, and 
 makest thy boast of God, and knowest his will, 
 and approvest the things that are more excellent, 
 
 3 
 
 being instructed out of the law :” and yet deep 
 hypocrisy was their crying sin. O let no man 
 be so deceived as to substitute knowledge for 
 grace. Better that his knowledge of the truth 
 should be limited to its mere elements, its first 
 principles, and yet with it be enabled to say, 
 “¢ Behold I am vile,’ but ‘ He hath loved me 
 and given himself for me,” than to possess 
 “all knowledge,” and live and die destitute 
 of the renewing grace of God upon the 
 heart. 
 
 Still farther may an individual go in an ap- 
 proximation to the evidences of true godliness, 
 and yet remain unregenerate. He may possess 
 eminent spiritual gifts—fluency of expression in 
 prayer—great exhortatory powers—eloquence 
 in preaching—clear discrimination in spiritual 
 subjects—the discerning of spirits—the gift of 
 speaking and of interpreting of tongues,—and 
 yet continue a graceless soul, retain the “ car- 
 nal mind,” and the “heart of stone.’ What, 
 
 we ask, is the most instructive and solemn page 
 
56 THE SPIRIT, A QUICKENER. 
 
 in the history of the Corinthian church ?—that 
 which teaches us that great gifts may exist in 
 union with great impiety; in other words, that 
 gifts are not graces, that an individual, or a 
 community of individuals, may possess the gifts 
 that edify, and at the same time be destitute 
 of the grace that humbles and sanctifies. On 
 the other hand, how frequently is the union 
 found to exist, of feeble natural and acquired 
 gifts, with great grace, deep spirituality, and 
 even extensive usefulness! The tongue has 
 stammered in prayer; thought, deep welled in 
 the mind, has found no adequate utterance ; 
 feelings, burning in the heart, no outlet; a 
 glowing and spiritually-chastened imagination, 
 no conductor ; and yet in the man’s secret life, 
 there has been the holy and close walk of a 
 patriarch, and in his public one, the self-con- 
 suming zeal of an apostle. God has revealed 
 to him the secret of his love ; Christ has opened 
 to him the treasures of his grace ; and the Holy 
 Spirit has sealed him to the day of redemption. 
 Well might an eminent prelate exclaim, as he 
 surveyed a spectacle like this—“ The poor illi- 
 terate world attain to heaven, while we, with 
 all our learning, fall into hell.” 
 
 One step farther would we go. There may 
 
THE SPIRIT, A QUICKENER. 57 
 
 be strong light and conviction of sin in the con- 
 science (Heb. vi. 4)—deep distress of soul in the 
 near prospect of death and eternity (Acts xxiv. 
 25)—this succeeded by solemn vows, purposes, 
 and resolutions (Exod. ix. 27, 28)—and this 
 by a species of joy (Matt. xiii. 20)—connected 
 with an external mortification of sin (Acts vill. 
 12. 13)—and yet, the mighty and spiritual pro- 
 cess of regeneration not even have commenced 
 in the soul. Far be it from us to say that the 
 Spirit of God may not employ these as means 
 of conversion,—he may, he often does; yet they 
 may exist alone and apart from any connexion 
 with a work of grace. We are aware that in 
 showing what regeneration is not, we have 
 assumed high and solemn ground, and have 
 advanced statements which, if supported by the 
 Scriptures of truth, (and we have endeavoured 
 to fortify every position by the word of God,) 
 will break up the lying refuges, and undermine 
 the spurious hopes, and explode the false evi- 
 dences, and rend in twain the specious covering 
 of many, now dwelling in the outer courts of 
 Christianity, and making a “fair show” of reli- 
 gion “in the flesh.” Gal. vi. 12. But the vast 
 importance of the subject, and its vital relation 
 
58 THE SPIRIT, A QUICKENER. 
 
 to the eternal happiness of the soul, demanded 
 from us a close investigation of the false evi- 
 dences of this great work. We now proceed to 
 view positively, the nature of regeneration. 
 Need we enlarge upon the moral state of the 
 soul, of which true regeneration is the reverse? 
 It may be proper that we briefly glance at it. 
 It is described in God’s word, in dark colours, 
 and by gloomy images. The heart is spoken of 
 as depraved—the understanding, darkened—the 
 will, perverted—the affections, estranged. Look 
 at the description of the heart in its natural 
 state. Jer. xvi. 9: “The heart is deceitful 
 above all things, and desperately wicked.” 
 Matt. xv. 19: “For out of the heart, proceed 
 evil thoughts, murders, adulteries, fornications, 
 thefts, false witness, blasphemies.” Awful pic- 
 ture of the natural heart !—the picture of all 
 yet in an unrenewed state. There may not be 
 the overt act of sin, the actual commission, the 
 outbreaking of the evil,—but, the evil is there, 
 deeply imbedded and hidden there, and only 
 restramed by the power of God. Read again, 
 Eccles. viii. 11: “ Because sentence against an 
 evil work is not executed speedily, therefore 
 the heart of the sons of menis fully set in them 
 
THE SPIRIT, A QUICKENER. 59 
 
 to do evil.” ix.3: “The heart of the sons of 
 men is full of evil, and madness is in their heart 
 while they live.” Can language present the 
 natural state of the heart in more affecting and 
 awful terms? Here it is represented as “ fully 
 set to do evil”—“ full of evil and madness”’— 
 “ deceitful”—“ desperately wicked.” The sur- 
 face may be fair to the eye—there may be kind- 
 ness, affection, benevolence dwelling there; but 
 beneath that surface, is deep, deep ungodliness. 
 No love to God there,—no affection for Jesus 
 there,—no thirst for holiness there—no cruci- 
 fixion of sin and self there; and until the Holy 
 Spirit enters and creates all things new, all 
 things will remain as they were, under the un- 
 broken dominion and tyranny of sin. 
 The understanding is dark. Eph. iv. 18: 
 
 « Having the ‘understanding darkened.” Hence 
 there can be no true knowledge of God and of 
 Christ ; no proper acquaintance with his word, 
 his law, his commands; no just realization of 
 eternity, no proper estimate of time. All is 
 spiritual ae in the soul, 
 
 God and holiness. It fas no bias towards spi- 
 ritual and heavenly things. Its natural bent 
 
60 THE SPIRIT, A QUICKENER. 
 
 and disposition is to evil; evil only, and evil 
 continually. 
 
 But there is more. There is positive enmity 
 in the natural man to God. Rom. viii. 7: 
 “The carnal mind is enmity against God: for 
 it is not subject to the law of God, neither 
 indeed can be.” ‘This is a strong expression: 
 the apostle states that the carnal mind is not 
 only alienated from God, averse to him, but is 
 actual enmity. Had he represented the carnal 
 mind as an enemy to God, that would have 
 sounded startling ; but when he describes it as 
 “enmity” itself, we have the most vivid and 
 awful idea of man’s state by nature. An enemy 
 may be reconciled, but enmity cannot. The 
 ground of this enmity the apostle states to be 
 “the law of God:” “It is not subject to the 
 law of God.” The enmity of the carnal heart 
 is against God as the moral Governor of the 
 universe. Let not the reader, especially if there 
 be the honest conviction in his conscience of the 
 existence of the carnal mind, overlook this 
 important fact. There is danger of turning 
 aside from the true cause of man’s enmity to 
 God. We repeat then, all are enemies to God 
 who do not submit to his kingly authority. 
 
THE SPIRIT, A QUICKENER. 61 
 
 Men may imagine they admire and love God 
 under other characters, but hate him as a Law- 
 giver. But this cannot be. If God be not 
 loved, adored, and obeyed as a Lawgiver, he 
 cannot, without denying himself, and throwing 
 contempt upon his own law, recognise the sup- 
 posed love and adoration of any of his creatures. 
 Supreme dominion is essential to his character, 
 and to be properly and truly loved, he must be 
 loved as a King. Among men, the person and 
 the office may be separable. A man may be 
 the personal friend of the king, and yet an 
 enemy to his government. As a man, he may 
 be loved; as a magistrate, he may be hated. 
 We can imagine that many who lived in the 
 days of the commonwealth, were sincerely at- 
 tached to the person of Cromwell, but disap- 
 proved of his government, and condemned his 
 unjustifiable usurpation of authority and power. 
 But, not so in reference to God, the moral Go- 
 vernor of the world. His nature and his office, 
 his attributes and his government, are insepar- 
 able: and no one can possibly be a friend to 
 God, who hates his government, and refuses 
 obedience to his law. 
 
 Now, “the carnal mind is enmity against 
 
62 THE SPIRIT, A QUICKENER. 
 
 God,” because of his moral government. The 
 question is “who shall reign, God or the sin- 
 ner?’ ‘This is the only ground of controversy. 
 Decide this question in favour of the sinner, and 
 so far as it relates to him, the controversy ceases. 
 Only let God drop the reins of his government, 
 —let him descend from his throne, lay aside 
 his sceptre, give up his law, and the enmity of 
 the carnal mind ceases. Man would revel in 
 his goodness, admire his wisdom, and adore his 
 power. But, God can as soon cease to be, as 
 give up his right to dominion. He must assert 
 his claim to the throne. He is bound to main- 
 tain the dignity, shield the purity, and support 
 the honour of his law; and sooner can heaven 
 and earth pass away, than one jot or one tittle 
 of that law fail. This the carnal mind cannot 
 bear, “for it is not subject to the law of God, 
 neither indeed can be.” 
 
 Enmity against God, O awful thought !—En- 
 mity to the best of beings, the dearest of 
 friends !—Enmity to Him whose nature and 
 whose name is love !—who is holy, yea, holiness 
 —good, yea, goodness—true, yea, truth !—En- 
 mity to Him, out of whom nothing is good, 
 nothing holy, nothing true; who is the Foun- 
 
THE SPIRIT, A QUICKENER. 63 
 
 tain, from whence all the streams flow—the 
 Sun, from which all the rays emanate.—En- 
 mity to him, who gave his Son to die for sin- 
 ners! ‘For God so loved the world, that he 
 gave his only begotten Son, that whosoever 
 believeth in him should not perish, but have 
 everlasting life.” ‘ God commendeth his love 
 toward us, in that, while we were yet sinners, 
 Christ died for us.” Yea, to die for his enemies. 
 “When we were enemies, we were reconciled to 
 God by the death of his Son.” Romans v. 10. 
 Enmity to Jesus who thus died ;—who flew on 
 wings of love to the rescue and the redemption 
 of fallen man—who took the place, bore the 
 sins, endured the curse; all this for rebel man 
 —who gave his life, his obedience, all He could 
 give-—himself,—all this for the poor, the vile, 
 the worthless: yea, who suffered, bled, and 
 died—was not this enough? Could He have 
 done more? The law said, “it is enough”— 
 Justice said, “I am satisfied’’—all this—and 
 who can estimate it? all this for sinners, for 
 rebels, for enemies! Son of God, is it for this 
 they hate thee, despise thee, reject thee? Oh, 
 the enmity of the carnal mind ! 
 
 If possible the word of God gives a yet more 
 
64 THE SPIRIT, A QUICKENER. 
 
 awful description of the unrenewed state of -> 
 man. It is represented under the image of , 
 death. The natural condition of the soul is 
 moral death. Thus is it described. Eph. ii. 1: 
 “‘ Dead in trespasses and sins;” and 5th ver. 
 “When we were dead in sins.” Col. ii. 18; 
 “ You being dead in your sins.” Rom. y. 15: 
 “Through the offence of one, many are dead.” 
 This is his awful state,—spiritually, legally; and 
 if the quickening power of the eternal Spirit of 
 God interpose not, judicially dead. Insensi- 
 bility to all spiritual things, marks the unre- 
 newed mind. ‘To things that are carnal, it is 
 all feeling, all sensitiveness, all life. Here, all 
 its natural faculties are in full vigour and play. 
 The understanding, the will, the affections find 
 ample range for their carnal propensities, pow- 
 erful incentives to their indulgence, and revel 
 and exult and expatiate amid the world of sen- 
 sual delight—limited it is confessed—that opens 
 to their view. O yes, all is life here. The mind 
 can think, reason, compare, and arrange,—the 
 will can select, and the affections pour forth 
 their tender yearnings—and still, the pall of 
 spiritual death covers the soul ! 
 
 What are the symptoms? Is insensibility a 
 
THE SPIRIT, A QUICKENER. 65 
 
 mark of death? Then it is here——No spiritual 
 sensation—no feeling—no emotion ; all is stag- 
 nant, quiet, and moveless as the river of death. 
 True, the natural conscience may for a moment 
 be aroused, and the agitated and alarmed soul 
 may exhibit some signs of feeling,—and so will 
 a corpse under the influence of galvanic power, 
 —the eye shall roll, and the lip shall move, and 
 every feature in the countenance assume the 
 expression of life, dut it is a corpse still. We 
 speak to the soul dead in trespasses and sins ; 
 we employ the language of terror ; we preach 
 the /aw ; we unfold its authority, its purity, its 
 demands; we announce its curse, its threaten- 
 ing, its fearful doom. We speak of a holy God, 
 a sin-seeing, sin-hating, sin-avenging God; we 
 uncover hel/, and reveal its darkness, its quench- 
 less flame, its undying worm, the smoke of its 
 eternal torments ; we look,—but not a bosom 
 heaves, not an eye weeps, not a lip quivers, not 
 a feature wears the aspect of terror—all, all is 
 still and cold, and motionless,—death is there! 
 
 We change our theme. We speak in the 
 language of persuasive tenderness. We preach 
 the Gospel. We proclaim its divinity, its design, 
 its fulness, its freeness, the mercy it promises, 
 
 F 
 
66 THE. SPIRIT, A QUICKENER. 
 
 the blessings it breathes, the glory it unfolds. 
 We lift up Jesus, as loving sinners, dying for 
 sinners, receiving sinners, saving sinners. We 
 unveil heaven, and bring to view its light, its 
 holiness, its cloudless day, its eternal sunshine, 
 its deep songs of joy, its never-dying, ever- 
 growing bliss ; we look,—but not a heart throbs, 
 not an eye glistens, not a lip praises, not a 
 countenance beams with delight—all, all 1s 
 quiet, and cold, and silent—for death is there ! 
 Awful picture of the unrenewed man ! 
 
 Does the absence of breath—the vital princi- 
 ple of life—mark a state of death? Then it is 
 here. Prayer is the vital energy of a quickened 
 soul,—the spiritual breath of one “born from 
 above.” It is the first symptom of sensibility 
 —the first and strongest evidence that “ the 
 Spirit that quickens” has entered the soul, 
 breathing over the whole man the “ breath of 
 life”’ The pulse may at first beat but faintly, 
 even as the first gentle heaving of an infant’s 
 bosom, still it is not less the product of the 
 Spirit, the breath of God. “Behold he prayeth,” 
 is the announcement that sends gladnessthrough 
 the church of Christ on earth, and kindles joy 
 among the angels of God in heaven. God the 
 
THE SPIRIT, A QUICKENER. 67 
 
 Father hastens to welcome the returning and 
 resuscitated soul, and exclaims, “This my son 
 was dead, and is alive again.” Luke xv. 24. 
 It will follow then, that the absence of prayer, 
 marks the soul yet “ dead in sins.” What evi- 
 dence can be more convincing? It is a symp- 
 tom that cannot mislead. The praying soul is 
 a guickened soul. The prayerless soul, is a life- 
 less soul. The individual that has never truly 
 prayed, has never known what one throb of 
 spiritual life is. He may content himself with 
 the external form—he may kneel in the outer 
 court of the tabernacle, and, as the holy Leigh- 
 ton expresses it, “breathe his tune and air of 
 words,” and yet continue an utter stranger to 
 true prayer. Beloved reader, are you such an 
 one? Let the voice of tender affection now 
 lead you to a serious consideration of your real 
 state. Mistake not the outward form, for the 
 inward spirit of prayer. The soul may be dead, 
 with all the appearance of life. But where there 
 is true prayer, there is real life; for prayer is 
 the ascending of the Divine life to God from 
 whom it came. It came from God, and returns 
 to him again. As the river flows towards the 
 ocean, or as the infant turns to its mother, the 
 F2 
 
68 THE SPIRIT, A QUICKENER. 
 
 author of its existence and the source of its 
 nourishment, so the “ well of water’ in a re- 
 newed soul, “springing up,” rises heavenwards, 
 —so a soul born of God, turns to God, its au- 
 thor, its sustainer, its keeper. 
 
 But it is proper that we detain the reader no 
 longer from a consideration of the real nature 
 of the spiritual change. It is the reverse of 
 what we have, with some minuteness, and at 
 some length, been describing. The word of 
 God shall be the speaker here. 
 
 It is a passing from death unto life. Jobn v. 
 24: “Verily, verily, he that heareth my word, 
 and believeth on him that sent me, hath ever- 
 lasting life, and shall not come into condemna- 
 tion; but is passed from death unto life.’ Col. 
 ii. 13: “And you, being dead in your sins, and 
 the uncircumcision of your flesh, hath he gueck- 
 ened.” 1 Johniii. 14: “We know that we have 
 passed from death unto life.” 
 
 It is a new creature. 2 Cor. v.17: “ There- 
 fore if any man be in Christ, he is a new 
 creature: old things are passed away ; behold, 
 all things are become new.” Gal. vi. 15: “ For 
 in Christ Jesus neither circumcision availeth any- 
 thing, nor uncircumcision, but a new creature.” 
 
THE SPIRIT, A QUICKENER. 69 
 
 ft is a Divine nature. 2 Pet. i. 4: © Par- 
 takers of the Divine nature”? Heb. xii. 10: 
 “‘Partakers of his holiness.” 
 
 A new birth. Johniu. 3: “ Except a man be 
 born again (marg. from above,) he cannot see 
 the kingdom of God.” i.18: “ Which were 
 born, not of blood, nor of the will of the flesh, 
 nor of the will of man, but of God.” 1 Pet. 
 1.23: “Being born again, not of corruptible 
 seed, but of incorruptible, by the word of God, 
 which liveth and abideth for ever.” 
 
 A turning from darkness to light. 1 Pet. ii. 
 9: “But ye are a chosen generation, a royal 
 priesthood, an holy nation, a peculiar people ; 
 that ye should shew forth the praises of him 
 who hath called you out of darkness into his 
 marvellous light.’ 
 
 A change from enmity to love. Col. i. 21: 
 “ And you, that were sometimes alienated, and 
 enemies in your mind by wicked works, yet now 
 hath he reconciled.” 1 John iv. 19: “ We love 
 “? Rom. v. 5: “The love of God is shed 
 abroad in our hearts.” 
 
 A restoration of the Divine image. Col. iii. 
 10: “And have put on the new man, which is 
 renewed in knowledge after the image of him 
 
 him 
 
70 THE SPIRIT, A QUICKENER. 
 
 that created him.” Rom. viii. 29: “For whom 
 he did foreknow, he also did predestinate to be 
 conformed to the image of his Son.” 1 Cor. xv. 
 49: “As we have borne the image of the 
 earthy, we shall also bear the image of the hea- 
 venly.” 1 John ii. 29: “If ye know that he is 
 righteous, ye know that every one that doeth 
 righteousness is born of him.” 
 
 Thus clearly and emphatically does the word 
 of God speak, when unfolding the nature of 
 true regeneration. Reserving for the next 
 chapter, the consideration of the Author and 
 the evidences of this work, we close the present 
 one by holding up more distinctly and promi- 
 nently to view, a few of the broad lineaments 
 of the new creature. 
 
 The Holy Ghost testifies, that, “if any man 
 be in Christ, he is a new creature.” This testi- 
 mony is true. For, First,—He loves and wor- 
 ships a new God. The natural man is a god to 
 himself. Yea, he has his gods many. Whether 
 it be self-righteousness, self-gratification, the 
 world, ‘wealth, family, in whatever form it ap- 
 pears, “other lords have dominion over him,” 
 to the exclusion of the one true and living God. 
 The nature of the human mind is such, that it 
 
THE SPIRIT, A QUICKENER. 71 
 
 must love and worship some object supremely. 
 In his state of innocence, Jehovah was the one 
 and supreme object of the creature’s love and 
 adoration. Seduced from that state of simple 
 and supreme affection by the tempter’s promise, 
 that if they ate of the fruit of the tree, forbid- 
 den of God, “they should be as gods,” in one 
 moment, they threw off their allegiance to Je- 
 hovah, renounced him as the object of their 
 supreme love, the centre of their holiest atfec- 
 tions, and became gods to themselves. The tem- 
 ple was ruined, the altar was thrown down, the 
 pure flame was extinguished, God departed, 
 and “other lords” entered and took possession 
 of the soul. But, what a change does grace 
 produce! It repairs the temple, rebuilds the 
 altar, rekindles the flame, and brings God back 
 to man! God in Christ, is now the supreme 
 object of his love, his adoration, and his wor- 
 ship. The idol se/f has been cast down, self- 
 righteousness renounced, self-exaltation cruci- 
 fied. A stronger than it has entered, cast out 
 the usurper, and, “creating all things new,” 
 has resumed his rightful supremacy. The affec- 
 tions, released from their false deity, and re- 
 newed by the Spirit, now turn to, and take up 
 
72 THE SPIRIT, A QUICKENER. 
 
 their rest in God. God in Christ! how glori- 
 ous does he now appear! Never did the soul 
 see him in such beauty, such excellence, such 
 blessedness as it now sees, All other glory 
 fades and dies before the surpassing glory of 
 his character, his attributes, his government, 
 and his law. God in Christ is viewed as recon-: 
 ciuled now; enmity ceases; hatred has passed 
 away; opposition grounds its weapons; hard 
 thoughts of his law, and treason thoughts of 
 his government, subside; love kindles in the 
 soul, and in one precious Christ, the one Me- 
 diator, God and the sinner meet, embrace, and 
 blend. Truly they become one. God says, 
 “Thou art mine.” ‘The soul responds, ‘‘ Thou 
 art my God—other lords have had dominion 
 over me, but henceforth, thee only will I serve, 
 thee only will I love. ‘ My soul followeth hard 
 after thee; thy right hand upholdeth me.’ 
 ‘One thing have I desired of the Lord, that 
 will I seek after, that I may dwell in the house 
 of the Lord all the days of my life, to behold 
 the beauty of the Lord, and to inguire in his 
 temple}. 
 
 God in Christ is his Father now. “I will 
 arise, and go unto my Father,” is the first mo- 
 
THE SPIRIT, A QUICKENER. 73 
 
 tion of a renewed soul. ‘Father, I have sin- 
 ned against thee,” is the first confession rising 
 from the broken heart. The father hastens to 
 meet and embrace his child, and clasping him 
 to his bosom exclaims, “this my son was dead, 
 and is alive again.” Reconciled, he now looks 
 up to him truly as his Father. “ And because 
 ye are sons, God hath sent forth the Spirit of 
 his Son into your hearts, crying, Abba, Father.” 
 “Thou shalt call me, My Father; and shalt 
 not turn away from me.” Jer. ii. 19. Does 
 God speak ? it is the voice of a Father he hears. 
 Does God chasten and rebuke? it is from his 
 Father he feels. Are his hopes disappointed, 
 his plans crossed, his cisterns broken, his gourds 
 withered? “My Father has done it all,” he 
 exclaims. Blessed Spirit of adoption! sweet 
 pledge and evidence art thou of the new 
 creature. 
 
 God in Christ, is now the object of confi- 
 dence and trust. Trust in a reconciled God and 
 Father was no mark and portion of his unre- 
 newed state. It was then, trust in self, in its 
 imagined wisdom and strength and goodness. 
 It was ¢hen, trust in the arm of flesh, in second 
 causes. Now, the soul trusts in God, trusts him 
 
74: THE SPIRIT, A QUICKENER. 
 
 at all times and under all circumstances, trusts 
 him in the darkest hour, under the gloomiest 
 dispensation, trusts him when his providences 
 look dark and lowering, and God seems to hide 
 himself; yea, trusts him, “though he slay.” 
 Now, “though the fig-tree should not blossom, 
 and there be no fruit in the vine; the labour of 
 the olive fail, and the fields yield no meat ; 
 though the flocks be cut off from the fold, and 
 there be no herd in the stall, he will rejoice in 
 the Lord, and joy in the God of his salvation.” 
 Oh, how safe he feels in God’s hands, and 
 under his government now! His soul, his hody, 
 his family, his business, his cares, are com- 
 pletely surrendered, and God is all in all. 
 Reader, this is to be born again. 
 
 Second,—The regenerate soul possesses and 
 acknowledges a@ new Saviour. How glorious, 
 suitable, and precious is Jesus to him now! 
 Not so formerly. Then, he had his saviours, 
 his “refuges of lies,’ his fatal confidences 
 many. Jesus was to him as “a root out of a 
 dry ground, having no form nor comeliness.” 
 It may be, he denied his deity, rejected his 
 atonement, scorned his grace, slighted his par- 
 don and his love. Christ is all to him now. He 
 
THE SPIRIT, A QUICKENER. 79 
 
 adores Him as the “ mighty God, the everlast- 
 ing Father, the Prince of peace ;” as “ over all, 
 God blessed for ever ;’’ as “God manifest in 
 the flesh ;” as stooping to the nature of man, 
 becoming bone of our bone, and flesh of our 
 flesh ; as offering himself up, the “ propitiation 
 for our sins ;” as dying, “the just for the un- 
 just.” His righteousness is glorious, as “ justi- 
 fying from all things’—his d/ood is precious, 
 as “ cleansing from all sin”—his fulness of grace 
 is valued, as “supplying all need.” Oh, how 
 surpassingly glorious, inimitably lovely, and 
 unutterably precious, is Jesus to a renewed 
 soul ? | 
 
 Truly he is a new Saviour. ‘ Other lords,” 
 he has renounced; “refuges of lies,” he has 
 turned his back upon; “false Christs,’” he no 
 longer follows. He has found another and a 
 better Saviour—Jesus, the mighty God, the 
 Redeemer of sinners; the ‘end of the law for 
 righteousness to every one that believeth.” All 
 is new to his recovered sight: a new world of 
 glory has floated before his mind. Jesus, the 
 Lamb, is the light and glory thereof. Never 
 did he suppose there was such beauty in his 
 person, such love in his heart, such perfection 
 
76 THE SPIRIT, A QUICKENER. 
 
 in his work, such power, and such willingness 
 to save. That blood which was trampled under 
 foot, is now precious. That righteousness 
 which was scorned, is now glorious. That name 
 which was reviled, is now as music to the soul, 
 yea, “a name that is above every name.” 
 Jesus is his only Saviour. Not an allowed 
 confidence has he out of Christ. The covenant 
 of “dead works” he has renounced. The Spirit 
 having brought him out of and away from it, 
 has led him into the covenant of grace, the 
 substance and stability and glory of which, is 
 Jesus. On the broad basis of Immanuel’s 
 finished, atoning work, he rests his whole soul; 
 and the more he presses the foundation, and 
 the more he leans upon the “corner-stone,” 
 the stronger and the more able to sustain him, 
 does he find it. True, a self-righteous principle 
 he feels closely adhering to him all his journey 
 through the wilderness. When he prays, it is 
 there; when he labours, it is there; when he 
 reflects, it is there: he detects it when suspicion. 
 of its existence would be most at rest. But, 
 in the sober moments of his judgment, when 
 prostrate beneath the cross, and looking up to 
 God through Jesus, this principle is searched 
 
THE SPIRIT, A QUICKENER. 77 
 
 out, abhorred, confessed, and mourned over; 
 and, with the eye of faith upon a suffering 
 Saviour, the language of his expanding heart is, 
 
 ‘* Other refuge have I none, 
 Hangs my helpless soul on Thee.’’ 
 
 Third,—New and enlarged views of the Holy 
 Spirit, mark a regenerate mind. Having re- 
 ceived the Holy Ghost as a Quickener, he feels 
 the need of him now asa Teacher, a Sanctifier, 
 a Comforter, and aSealer. Asa Teacher, dis- 
 covering to him more of the hidden evil of the 
 heart, more knowledge of God, of his word, 
 and of his Son. Asa Sanctifier, carrying for- 
 ward the work of grace in the soul, impressing 
 more deeply on the heart the Divine image, 
 and bringing every thought and feeling and 
 word into sweet, holy, and filial obedience to 
 the law of Jesus. As a Comforter, leading him, 
 in the hour of his deep trial, to Christ; com- 
 forting, by unfolding the sympathy and tender- 
 ness of Jesus, and the exceeding preciousness 
 and peculiar fitness of the many promises with 
 which the word of truth abounds for the conso- 
 lation of the Lord’s afflicted. As a Sealer, im- 
 pressing upon his heart the sense of pardon, 
 
78 THE SPIRIT, A QUICKENER. 
 
 acceptance, and adoption ; and entering himself, 
 as the “earnest of the inheritance, until the 
 redemption of the purchased possession.” Oh, 
 what exalted views does he now have of the 
 blessed and eternal Spirit—of his personal glory, 
 his work, his offices, his influences, his love, 
 tenderness, and faithfulness! The ear is open 
 to the softest whisper of his voice; the heart 
 expands to the gentlest impression of his sealing, 
 sanctifying influence. Remembering that he 
 is “a temple of the Holy Ghost,” he desires so 
 to walk—lowlily, softly, watchfully, and prayer- 
 fully. Avoiding every thing that would grieve 
 “the Spirit,’ resigning every known sin that 
 would dishonour and cause him to withdraw ; 
 the one single aim of his life is, to walk so as 
 to please God, that ‘God in all things may be 
 glorified.” 
 
 Fourth,—A new spring of action is a distin- 
 guished feature of the renewed man, which must 
 not be overlooked. Every unconverted man 
 has his rule of action ; or, in other words, some 
 great governing principle, which is his rule and 
 standard in all that he does. The controlling 
 principle of an unrenewed mind, is se/f. His 
 rule is, to adopt such a course, and to do such 
 
THE SPIRIT, A QUICKENER. 79 
 
 things, as either gratify or elevate himself. Be- 
 yond this narrow circle, he never moves, Other 
 and more spiritual motives he is a stranger to. 
 But quickened by the Spirit, “born of God,” 
 *“ created anew in Christ Jesus,” the will of God 
 is now his rule of action, the glory of God his 
 aim, and the love of Christ his constraining mo- 
 tive. “The expulsive power of a new affection,” 
 has found a home and a dwelling-place in his 
 heart ; and when his own will comes into com- 
 petition with God’s will, under the holy sway 
 of this “ new affection ”’—the love of Christ,— 
 self is renounced, yea swallowed up in God, 
 and God in Christ is all in all. * 
 
 Fifth,—It would be an imperfect enumeration 
 of some of the strong features of the new crea- 
 ture, did we omit to notice the growing nature 
 and tendency of the vital principle of grace thus 
 implanted in the heart of the regenerate. Nothing 
 more strikingly and truly proves the reality, we 
 would say the divinity, of the work within, than 
 the growing energy and holy tendency that ever 
 accompany it. Itis the property of that which 
 hath life in itself, to increase—to multiply itself. 
 The seed cast into the earth, will germinate. 
 Presently will appear the tender sprout, this 
 
80 THE SPIRIT, A QUICKENER. 
 
 will advance to the young sapling, and this in 
 time to the gigantic tree, with its overshadowing 
 branches, and richly laden with fruit. Obeying 
 the law of its nature, it aspires to that perfec- 
 tion which belongs to it. It must grow. No- 
 thing can prevent it, but such a wound as will 
 injure the vital principle, or by cutting it down 
 entirely. The life of God in the soul of man, 
 contains the principle of growth. He that is 
 not advancing ; adding grace to grace, strength 
 to strength; fruitful in every good word and 
 work ; increasing in the knowledge of God, of 
 his own heart, of the preciousness, and fulness, 
 and all-sufficiency of Jesus; and in Divine con- 
 formity, “ growing up into Christ in all things,” 
 hath great reason to suspect the absence of the 
 Divine life in his soul. There may be much 
 that marks a resemblance to the new birth; 
 there may be the portrait finely executed, the 
 marble statue exquisitely chiselled, but there is 
 not the living man, “the new creature.” We 
 can expect no increase of perfection in a finished 
 picture, or in a piece of statuary; that which 
 hath not Zife in it cannot grow. This is self- 
 evident. 
 
 An individual may look like a believer, and 
 
THE SPIRIT, A QUICKENER. 81 
 
 even die, with a false peace, like the righteous, 
 and all the while retain his dwelling among the 
 tombs. But the spirit we are now considering 
 is that of aman truly “born again.” Phil. iii. 
 12—14: “ Not as though I had already attained, 
 either were already perfect ; but I follow after, 
 if that I may apprehend that for which also I 
 am apprehended of Christ Jesus. Brethren, I 
 count not myself to have apprehended: but 
 this one thing I do, forgetting those things 
 which are behind, and reaching forth unto those 
 things which are before, I press toward the 
 mark,” &c. O holy resolve of a regenerate man ! 
 Here is the springing up of the well of living 
 water in the heart. Here is the turning of the 
 soul to God. See how the fountain riseth! 
 See how the flame ascendeth! It is the mighty 
 energy of God the Holy Ghost, drawing the 
 soul upward, heavenward, Godward. 
 
 Let not the Christian reader close this chap- 
 ter with a burdened heart. Let no dear child 
 of God “write hard and bitter things against 
 himself.” as he reads this last sentence. Let 
 him not come to any hasty, unbelieving, doubt- 
 ing, and God-dishonouring conclusions. What 
 art thou to thyself ?—worthless—vile—empty ? 
 
 G 
 
82 THE SPIRIT, A QUICKENER. 
 
 What is Jesus to thee ?—precious—lovely—all 
 thy salvation and all thy desire? What is sin 
 to thee ?—the most hateful thing in the world? 
 And what is holiness ?—the most lovely, the 
 most longed for? What is the throne of grace 
 to thee ?—the most attractive spot? And the 
 cross,—the sweetest resting-place in the uni- 
 verse? What is God to thee?—ihy God and 
 Father—the spring of all thy joys—the foun- 
 tain-head of all thy bliss—the centre where thy 
 affections meet? Is it so? Then, thou art 
 born again—then, thou art a child of God— 
 then, thou shalt never die eternally. Cheer up, 
 precious soul! the day of thy redemption 
 draweth nigh. Those low views of thyself— 
 that brokenness, that inward mourning, that 
 secret confession, that longing for more spi- 
 rituality, more grace, more devotedness, more 
 love, doth but prove the existence, reality, and 
 growth of God’s work within thee. God the 
 Holy Spirit is there, and these are but the ~ 
 fruits and evidences of his indwelling. Look 
 up, then, beloved reader, and let the thought 
 cheer thee,—that soul never perished, that felt 
 itself to be vile, and Jesus to be precious. 
 
 Thus have we endeavoured to unfold some of 
 
THE SPIRIT, A QUICKENER. 83 
 
 the prominent and essential attributes of the 
 great work of regeneration. The next chapter 
 will exhibit the Author of the work, and a more 
 experimental and practical view of its nature 
 and tendency. And may the anointing of the 
 Holy Ghost rest upon the reader while perus- 
 ing it. 
 
CHAPTER ITI. 
 
 THE SPIRIT, A QUICKENER. 
 THE SOUL AFTER CONVERSION. 
 
 ‘That which is born of the. Spirit is spirit.’’—John iii. 6. 
 
 No truth shines with clearer lustre in the 
 Divine word, than that salvation, from first to 
 last, is of God. It is convincingly and beauti- 
 fully shown to be the work of the glorious 
 Trinity in unity. Each person of the Godhead 
 occupying a distinct and peculiar office, and yet 
 all engaged upon, and, as it were, coalescing 
 in, this mighty undertaking. The Father is re- 
 presented as giving his elect in covenant engage- 
 ‘tment to his Son, John xvii. 2. The Son is 
 _ represented as assuming in eternity the office 
 of Surety, and, in the “fulness of time,” ap- 
 pearing in human form, and suffering for their 
 
 sins upon the cross, Rom. viii. 38. The Holy 
 
 Ghost is represented as convincing of sin, work- 
 ing faith in the heart, and leading to the aton- 
 ing blood, John xvi. 8. Thus is salvation shown 
 
 - 
 
 ee 
 
 ee 
 Py tt 
 
THE SPIRIT, A QUICKENER. 85 
 
 to be the entire work of the Triune God, dis- 
 tinct in office, yet one in purpose. We have 
 now more immediately to do with that depart- 
 ment in the stupendous plan ascribed especially 
 and peculiarly to God the eternal Spirit. 
 
 We have already viewed the sinner in the va- 
 rious phases of his unconverted state. Awful 
 did that state appear!. The understanding, 
 the will, the affections, all dark, perverted, and 
 alienated from God; yea, enmity and death 
 marking every unconverted man. We have - 
 seen this state reversed; the temple restored, 
 and God dwelling again with men. The heart 
 brought back to its lawful Sovereign, and cling- 
 ing to him with all the grasp of its renewed 
 affections. Darkness succeeded by light, enmity 
 by love, ingratitude by praise—and the whole 
 soul, turning with the rapidity and certainty of 
 the magnetic needle, to God, the centre of its 
 high and holy attraction. To whose power are 
 we to attribute this marvellous change? To | 
 the sinner himself? That cannot be; for the ~ 
 very principle that led to the first step in de- 
 parture from God, and which still urges him on 
 in every successive one, supplies him with no 
 adequate power nor motive to return. To the 
 
86 THE SPIRIT, A QUICKENER. 
 
 mere exercise of some other human agency ? 
 That is equally impossible; for, in the whole 
 empire of created intelligence, God has no 
 where delegated such power and authority to a 
 single individual. We must look for the secret 
 of this spiritual change out of the creature, 
 away from men and angels, and seek it in God 
 the eternal Spirit. God looks within himself 
 for the power, and he finds it there, even in his 
 own omnipotent Spirit. This is the great and 
 spiritual truth we are now to consider :— 
 Regeneration, the sole and special work of the 
 Holy Spirit. 
 
 The doctrine that assigns to human power an 
 efficient part in the new birth, is based upon 
 the supposition that there is in man an inherent 
 principle, the natural bias of which is to hol- 
 ness; and that, because God has created him 
 a rational being,—endowed with a will, under- 
 standing, conscience, affections, and other intel- 
 lectual and moral properties, therefore the 
 simple, unaided, voluntary exercise of these 
 powers,—a simple choosing of that which the 
 conscience and the understanding point out to 
 be good, in view of certain motives presented 
 to the mind, is all that is required to bring the 
 
 a 
 
THE SPIRIT, A QUICKENER. 87 
 
 soul into the possession of the Divine nature. 
 With all meekness and affection, yet uncompro- 
 mising regard for the glory of God, would we 
 expose, on scriptural grounds alone, the fallacy 
 and the dangerous tendency of this hypothesis. 
 Begging the reader to bear in mind that 
 which in the previous chapter has been ad- 
 vanced touching the actual state of the natural 
 man, we would earnestly bespeak his attention 
 to the following passages. John in. 6: “ That 
 which is born of the flesh is flesh.” It is mo- 
 rally, nothing but flesh. It is carnal, corrupt, 
 depraved, sinful, and has no discernment or 
 perception whatever of spiritual things. In this 
 sense, the term flesh, as it is opposed to spirit, 
 is to be interpreted in God’s word. It signifies 
 the corruption of nature. Gal. v. 17: “ For the 
 flesh lusteth against the Spirit, and the Spirit 
 against the flesh: and these are contrary the 
 one to the other.’ Again, Rom. vin. 5—8: 
 “For they that are after the flesh do mind the 
 things of the flesh; but they that are after the 
 Spirit the things of the Spirit. For to be car- 
 nally minded is death; but to be spiritually 
 minded is life and peace. Because the carnal 
 mind is enmity against God ; for it is not sub- 
 
88 THE SPIRIT, A QUICKENER. 
 
 ject to the law of God, neither indeed can be. 
 So then they that are in the flesh cannot please 
 God.” What further proof need we of the na- 
 tural sinfulness and impotence of man? And 
 yet the affecting testimony of God’s word borne 
 to this is by no means exhausted. 
 
 Do we speak of his mind ?—Eph. iv. 18: 
 “ Having the understanding darkened.” Of 
 his knowledge ?—1 Cor. ii. 14: “The natural 
 man receiveth not the things of the Spirit of 
 God; for they are foolishness unto him: neither 
 can he know them, because they are spiritually 
 discerned.” Of his heart?—KEccles. ix. 3: ‘The 
 heart of the sons of men is full of evil.” Of his 
 love to God?—Rom. viii. 7: “ Enmity.” Of his 
 ability to believe ?—John xii. 89: “They could 
 not believe.’ Of his power to acknowledge 
 Christ ?—1 Cor. xii. 8: “No man can say that 
 Jesus is the Lord, but by the Holy Ghost.” 
 Thus minute, clear, and solemn is the testimony 
 ‘of the Holy Ghost himself, touching the real 
 amount of human power brought to bear upon the 
 production of spiritual life in the soul of man. 
 
 So. far from co-operating with the Spirit in 
 the new creation, the natural man presents 
 every resistance and opposition to it. There is 
 
THE SPIRIT, A QUICKENER. 89 
 
 not only a passive aversion to, but there is an 
 active resistance of, the work. The stream of 
 man’s natural inclinations, as we have fully 
 proved from the Scriptures of truth, runs coun- 
 ter to allholiness. A strong and steady current 
 has set in against God, and all that God loves. 
 The pride of reason, the perverseness of the 
 will, the enmity of the mind, the heart’s love 
 of sin, all are up in arms against the entrance 
 of the Holy Spirit. Satan, the great enemy of 
 God and man, has been too long in quiet and 
 undisturbed possession of the soul, to resign his 
 dominion without a strong and a fearful strug- 
 gle to maintain it. When the Spirit of God 
 knocks at the door of the heart, every ally is 
 summoned by the “strong man armed” to 
 “quench the Spirit,’ and bar and bolt each 
 avenue to his entrance. All is alarm, agitation, 
 and commotion within. There is a danger of 
 being dispossessed, and every argument, and 
 persuasion, and contrivance must be resorted 
 to, in order to retain the long undisputed 
 throne. The world is summoned to throw out 
 its most enticing bait—ambition, wealth, lite- 
 rary and political distinction, pleasure in her 
 thousand forms of fascination and power, all 
 are made to pass, as in review, before the mind, 
 
90 THE SPIRIT, A QUICKENER. 
 
 The flesh exerts its power—the love of sin is 
 appealed to, affection for some long-cherished 
 lust, some long-indulged habit, some “ fond 
 amusement,” some darling taste,—these, in- 
 spired with new vigour, are summoned to the 
 rescue. Thus Satan, the world, and the flesh, 
 are opposed to the Father, the Son, and the 
 Spirit, in the great work of spiritual regenera- 
 tion. Oh let no individual be so deceived as to 
 believe, that when God the eternal Spirit enters 
 the soul, he finds the temple swept, and gar- 
 nished, and prepared for his reception,—that, 
 without the exercise of his own omnipotent and 
 irresistible power, the heart bounds to welcome 
 him, and reason bows submissively to his 
 government, and the will yields an instant and 
 humble compliance. O no! If He that is in 
 the regenerate, were not greater and more 
 powerful than he that is in the world, such is 
 the enmity of the heart to God, such the 
 supreme control which Satan exerts over the 
 whole empire of man, God would be for ever 
 shut cut, and the soul for ever lost. But see 
 how clearly regeneration is proved to be the 
 work of the Spirit. A few quotations from his 
 own word will set the question at rest. 
 Examine the following. “ Except a man be 
 
THE SPIRIT, A QUICKENER. 91 
 
 born of water, and of the Spirit, he cannot 
 enter into the kingdom of God.” “It is the 
 Spirit that quickeneth, the flesh profiteth no- 
 thing.” “That which is born of the flesh is 
 flesh ; and that which is born of the Spirit is 
 spirit.” “ Not by works of righteousness which 
 we have done, but according to his mercy he 
 saved us, by the washing of regeneration, and 
 renewing of the Holy Ghost.” Other passages 
 show the power exerted in regeneration to be . 
 infinite. God says, “A new heart also will I 
 give you, and a new spirit will I put within 
 you; and I will take away the stony heart out 
 of your flesh, and I will give you an heart of 
 flesh.” The same power that called the mate- 
 rial creation from nothing, into existence, ef- 
 fects the new and spiritual creation.—“ God, 
 who commanded the light to shine out of dark- 
 ness, hath shined in our hearts, to give the 
 light of the knowledge of the glory of God in 
 the face of Jesus Christ.” The same power that 
 raised up Jesus from the dead.—* And what is 
 the exceeding greatness of his power to us- 
 ward who believe, according to the working of 
 his mighty power, which he wrought in Christ, 
 when he raised him from the dead.” We need 
 
92 THE SPIRIT, A QUICKENER. 
 
 not multiply proof. God has written it as with 
 a sunbeam, “that we are his workmanship,” 
 and that the eternal Spirit is the mighty agent. 
 
 We now proceed to show in what manner the 
 blessed Spirit commences, carries forward, and 
 sustains this great work in the soul. 
 
 And, first, the commencement of spiritual 
 life is sudden. We are far from confining the 
 Spirit to a certain prescribed order in this, or 
 any other part of his work. He isa Sovereign, 
 as we shall presently show, and therefore works 
 according to his own will. But there are some 
 methods he more frequently adopts than others. 
 We would not say that all conversion is a sudden 
 work. ‘There is a knowledge of sin, conviction 
 of its guilt, repentance before God on account 
 of it; these are frequently slow and gradual in 
 their advance. But the first communication of 
 Divine light and life to the soul is always sud- 
 den—sudden and instantaneous as was the cre- 
 ation of natural light. “God said, Let there 
 be light, and there was light.” It was but a 
 word, and in an instant chaos rolled away, and 
 every object and scene in nature was bathed in 
 light and glory,—sudden as was the communi- 
 cation of life to Lazarus.—“ Jesus cried with a 
 
THE SPIRIT, A QUICKENER. 93 
 
 loud voice, Lazarus, come forth!” It was but 
 a word, and in an instant, “he that was dead 
 came forth, bound hand and foot with grave- 
 clothes.” So is it in the first communication 
 of Divine light and life to the soul. The eter- 
 nal Spirit says, “ Let there be light,” and in a 
 moment, there is light. He speaks again, 
 “Come forth,” and in a moment, in the twink- 
 ling of an eye, the dead are raised. 
 
 Striking illustrations of the suddenness of the 
 Spirit’s operation, are afforded in the cases of 
 Saul of Tarsus, and of the thief upon the cross. 
 How sudden was the communication of light 
 and life to their souls! It was no long and 
 previous process of spiritual illumination—it 
 was the result of no lengthened chain of rea- 
 soning—no laboured argumentation. Ina mo- 
 ment, and under circumstances most unfavour- 
 able to the change,—as we should think,— 
 certainly, at a period when the rebellion of the 
 heart rose the most fiercely against God, “a 
 light from heaven, above the brightness of the 
 sun,” poured its transforming radiance into the 
 mind of the enraged persecutor; and a voice 
 conveying life into the soul, reached the con- 
 science of the dying thief. Both were trans- 
 
94 THE SPIRIT, A QUICKENER. 
 
 lated from darkness into light, “in a moment, 
 in the twinkling of an eye.” 
 
 How many who read this page may say, 
 “Thus was it with me! God the eternal Spirit 
 arrested me when my heart’s deep rebellion was 
 most up in arms against him. It was a sudden 
 and a short work, but it was mighty and effec- 
 tual. It was unexpected and rapid, but deep 
 and thorough. In a moment the hidden evil 
 was brought: to view—the deep and dark foun- 
 tain broken up—all my iniquities passed before 
 me, and all my ‘secret sins seemed placed in 
 the light of God’s countenance.’ My soul sank 
 down in deep mire—yea, hell opened its mouth 
 to receive me.” 
 
 Overlook not this wise and gracious method 
 of the blessed Spirit’s operation in regenera- 
 tion. It is instantaneous. The means may 
 have been simple—perhaps it was the loss of a 
 friend,—an alarming illness,—a word of reproof 
 or admonition dropped from a parent or a com- 
 panion,—the singing of a hymn,—the hearing 
 of a sermon,—or some text of Scripture winged 
 with his power to the conscience ; in the twink- 
 ling of an eye, the soul ‘dead in trespasses 
 and sins” was “ quickened,” and translated into 
 
THE SPIRIT, A QUICKENER. 95 
 
 “newness of life.’ O. blessed work of the 
 blessed and eternal Spirit! O mighty opera- 
 tion! Ouinscrutable wisdom! What a change 
 has now passed over the whole man! Over- 
 shadowed by the Holy Ghost, that which is 
 begotten in the soul is the Divine life ; a holy, 
 influential, never-dying principle. Truly he is 
 a new creature, “old things passing away, and 
 all things becoming new.” 
 
 For this change let it not be supposed that 
 there is, in the subject, any previous prepara- 
 tion. ‘There can be no preparation for light or 
 life. What preparation was there in chaos? 
 What preparation was there in the cold clay 
 limbs of Lazarus? What in Paul? What in 
 the dying thief? The work of regeneration is 
 supremely the work of the Spirit. The means 
 may be employed, and are to be employed, in 
 accordance with the Divine purpose, yet are 
 they not to be deified. They are dut means, 
 “profiting nothing,” without the power of God 
 the Holy Spirit. Regeneration is his work, 
 and not man’s. 
 
 We have remarked that the first implantation 
 of the Divine life in the soul, is sudden. We 
 would however observe, that the advance of 
 that work is in most cases gradual. Let this 
 
96 THE SPIRIT, A QUICKENER. 
 
 be an encouragement to any who are writing 
 hard and bitter things against themselves in 
 consequence of their Hitle progress. The growth 
 of Divine knowledge in the soul is often slow— 
 the work of much time and of protracted dis- 
 cipline. Look at the eleven disciples—what 
 slow, tardy scholars were they, even though 
 taught immediately from the lips of Jesus; and 
 “who teacheth like him?” They drank their 
 knowledge from the very Fountain. They re- 
 ceived their light directly from the Sun itself. 
 And yet, with all these superior advantages,— 
 the personal ministry, instructions, miracles, 
 and example of our dear Lord, how slow of 
 understanding were they to comprehend, and 
 how “slow of heart to believe,” all that he so 
 laboriously, clearly, and patiently taught them ! 
 Yes, the advance of the soul in the Divine life 
 —its knowledge of sin, of the hidden evil, the 
 heart’s deep treachery, intricate windings, Sa- 
 tan’s subtlety, the glory of the Gospel, the 
 preciousness of Christ, and its own interest in 
 the great salvation, is not the work of a day, 
 nor of a year—but of many days, yea, many 
 years of deep ploughing, long and often painful 
 discipline, of “ windy storm and tempest.” 
 But, this life in the soul is not less real, nor 
 
THE SPIRIT, A QUICKENER. 92 
 
 less Divine, because its growth is slow and 
 gradual: it may be small and feeble in its degree, 
 yet, in its nature, it is the life that never dies. 
 The figures and illustrations employed by the 
 Holy Ghost to set forth the character and ad- 
 vance of his own work in the soul, are frequently - 
 such as convey the idea of feebleness. Thus, 
 Isa. xl. 11: “ He shall feed his flock like a shep- 
 herd, he shall gather the lambs with his arm, 
 and carry them in his bosom, and shall gently 
 
 lead those that are with young.” 
 
 Can language 
 more strikingly and more touchingly unfold 
 the feebleness and often burdened state of God’s 
 dear saints? Again, ch. xli. 3: “A bruised 
 reed shall he not break, and the smoking flax 
 shall he not quench.” Had it been described 
 as a “reed” only, that had been deeply expres- 
 sive of its weakness; but a “ bruised reed,’ 
 seems to unfold the very lowest degree of feeble- 
 ness. Had this gracious work been compared 
 to “flax” merely, we should have thought it 
 small indeed; but ‘“‘smoking flax,” seems to 
 represent it as “ready to die.” And still both 
 are the product of the eternal Spirit ; and never 
 shall the “bruised reed” be quite broken, nor 
 the “smoking flax” be quite extinguished ;— 
 H 
 
98 THE SPIRIT, A QUICKENER. 
 
 the Lord will tenderly bind up and strengthen 
 the one, and will carefully watch over and 
 nourish the other. How many of the Lord’s 
 beloved ones, the children of godly parents, 
 brought up in the ways of God, are at a loss, 
 in reviewing the map of their pilgrimage, to 
 remember the starting point of their spiritual 
 life? They well know that they left the city 
 of destruction—that by a strong and a mighty 
 arm they were brought out of Egypt; but so 
 gently, so imperceptibly, so softly, and so gra- 
 dually were they led—“ first a thought, then a 
 desire, then a prayer”—that they could no more 
 discover when the first dawning of Divine life 
 took place in their soul, than they could tell 
 the instant when natural light first broke upon 
 chaos. Still it is real. It is no fancy that he 
 has inherited an evil principle in the heart, it 
 is no fancy that that principle grace has sub- 
 dued. It is no fancy that he was once a child 
 of darkness, it is no fancy that he is now a 
 child of light. He may mourn in secret over 
 his little advance, his tardy progress, his weak 
 faith, his small grace, his strong corruption, 
 his many infirmities, his startings aside like “a 
 broken bow,” yet he can say, “though I am 
 
 ~- 2a fre 
 
THE SPIRIT, A QUICKENER. 99 
 
 the ‘chief of sinners,’ and the ‘least of all 
 saints ;? though I see within so much to abase 
 me, and without, so much to mourn over, yet, 
 this ‘one thing I know, that, whereas I was 
 blind, now I see.’ I see that which I never 
 saw before,—a hatefulness in sin and a beauty 
 in holiness; I see a vileness and emptiness in 
 myself, and a preciousness and fulness in Jesus.” 
 Forget not then, dear reader, that feeble grace 
 is yet real grace. If it but “hungers and 
 thirsts,” if it touches but the hem,” it shall 
 be saved. 
 
 We must also remark the sovereignty of the 
 Spirit’s operations in the production of this 
 work. ‘There is a sovereignty in all the works 
 and dealings of God. If it be asked, what 
 God’s own definition of his sovereignty is, we 
 refer the inquirer to his words, “I will have 
 mercy upon whom [ will have mercy.” Here 
 is the Sovereign! How lke himself he speaks! 
 He carries forward his gracious purposes of in- 
 finite wisdom and love—chooses or rejects— 
 reveals or withholds, “ working all things after 
 the counsel of his own will,’ and “ giving no 
 account,” either to angels or to men, “of any 
 of his matters.” Now, mark the unfolding of 
 
 H 2 
 
100 THE SPIRIT, A QUICKENER. 
 
 sovereignty in the operations of the blessed 
 Spirit. Thus did Christ declare it. John iu. 
 8: “The wind bloweth where it listeth, and 
 thou hearest the sound thereof, but canst not 
 tell whence it cometh, and whither it goeth: 
 so is every one that is born of the Spirit.’ Here 
 is his sovereignty. Mark how striking is the 
 figure. The wind bids defiance to man’s gov- 
 
 erning power. It is as irresistible in its in-— 
 
 fluence, as it is mighty in its strength. We 
 cannot command it, nor can we control it. It 
 is alike out of our power to summon, as it is 
 to soothe it. It comes, we know not whence; 
 it goes, we know not whither. “So is every 
 one that is born of the Spirit.’ We do not say 
 that the Spirit 1s not resisted—it is resisted, 
 strongly and perseveringly. But it is not over- 
 powered. Ail the enmity and carnality of the 
 heart, rises in direct opposition to it; but, when 
 bent upon a mission of love; when, in accord- 
 ance with the eternal purpose, he comes to save, 
 not all the powers on earth or in hell, can effec- 
 tually resist him. Like the mighty element, 
 he bears down all opposition, sweeps away every 
 barrier, overcomes every difficulty, and the 
 sinner, “ made willing in the day of his power,” 
 
 : 
 ’ 
 
THE SPIRIT, A QUICKENER. 101 
 
 is brought to the feet of Jesus, there meekly 
 and gratefully to sit, “clothed in his right 
 mind.” His power, who can withstand? Whe- 
 ther he speaks in the “still small voice” of tender, 
 persuasive love; or whether he comes in the 
 “ mighty rushing wind” of deep and overwhelm- 
 ing conviction, his influence is quenchless, his 
 power is irresistible. He effectually worketh 
 in them that believe. 
 
 But his operation is as sovereign as it is 
 mighty. He comes, to whom he will; He 
 comes, when he will; He comes, in the mode 
 he will. He bloweth where he listeth, we hear 
 the sound, we see the effects ; but how he works, 
 why he works, and why in a particular way he 
 works, he revealeth not to mortals. Even so, 
 O thou blessed and eternal Spirit, for so it 
 seemeth good in thy sight. 
 
 We will not expand this part of the subject, 
 by citing the numerous evamples of this truth, 
 which abound in the Scriptures of truth. The 
 reader may refer to them at his leisure, if they 
 do not spontaneously recur to his recollection 
 at this moment. We would merely now urge 
 him to examine the cases of Jacob and Hsau— 
 the publican and Pharisee—Saul of Tarsus, 
 
102 THE SPIRIT, A QUICKENER. 
 
 and the men who journeyed with him—the two 
 thieves upon the cross.—And mark, if the sove- 
 reignty of the Divine choice, and operation of 
 the eternal Spirit, are not written out in their 
 histories, as with a sunbeam. 
 
 Is the reader a child of God? Then we will 
 not confine him to the word of Divine truth. 
 We summon Aim as a witness to the sovereignty 
 of the blessed Spirit’s operation. ‘‘ Ye are my 
 witnesses,” saith God. Who and what made 
 you to differ? You have been taken out of 
 your family, your kindred, your friends, your 
 companions. From this circle, you alone have 
 been selected, called, and made a child of grace, 
 an heir of glory. The others, where are they ? 
 —Still dead in trespasses and sins. Where are 
 they 2—Living in the world and to the world, 
 —lovers of pleasure, lovers of self, lovers of 
 sin, hating God, rejecting Christ, and warring 
 against the Spirit, speaking to them in the 
 word, through providences, and by the con- 
 science. Where are they ? Bursting through 
 every restraint, and bending their footsteps 
 down to the doom of the lost. Where are they? 
 Gone, many of them, into eternity—past the 
 confines of mercy, ‘in hell lifting up their eyes, 
 
 Ot ae ee 
 
THE SPIRIT, A QUICKENER. 103 
 
 being in torments.” And what are you? A 
 sinner saved by grace—a sinner chosen and 
 called,—pardoned and justified—washed and 
 clothed—adopted and sanctified—brought to 
 the foot of the cross, constrained to welcome 
 Jesus, to take up his cross and to follow him. 
 O the electing love of God! O the distinguish- 
 ing grace of Jesus! O the sovereign operation 
 of the eternal Spirit! ‘ Who art thou, O man, 
 that repliest against God?” Bow down to the 
 sovereignty of his will,—silently wonder and 
 ‘adore Him who says, “ Be still, and know that 
 I am God.” 
 
 Has my reader hitherto found this doctrine 
 a “hard saying?’ Has he been prone to cavil 
 at it, and passed it by? I would, with all 
 meekness and affection, urge him seriously, 
 candidly, and prayerfully to examine it by the 
 light of the Divine word. To cavil not at it, 
 lest he be found to “fight against God ;’—to 
 pass it not by, lest he “ grieve the Spirit,” and 
 rob his own soul of an inestimable blessing. O 
 precious truth! It stains the pride of human 
 merit—it lays the axe at the root of self—it 
 humbles and abases—it empties and lays “low 
 in a low place,” and ascribes all the praise, 
 
104 THE SPIRIT, A QUICKENER. 
 
 honour, and glory, might, majesty, and domi- 
 nion of the new creation in the soul, to the 
 Triune God. 
 
 Intimately connected with the sovereignty, 
 is the free grace of the Spirit’s operation. No 
 worthiness of the creature allures him to the 
 sinner’s breast. What worthiness can be sup- 
 posed to exist—what merit in an adjudged 
 criminal—an outlawed rebel—a poor insolvent 
 -—one whose mind is enmity, whose heart is 
 swelling with treason against God, his govern- 
 ment, and his Son ?—one who owes ten thou- 
 sand talents, and has “nothing to pay ?” None 
 whatever. And that the eternal Spirit should 
 enter the heart of such an one—convincing of 
 sin—subduing the hatred—breaking down the 
 rebellion—leading to Jesus, and sealing pardon 
 and peace upon the conscience—oh! what but 
 free grace—unmerited mercy—soyvereign love, 
 could thus have constrained him? In exercis- 
 ing his sovereignty in conversion, let none 
 suppose that that which decides him in the 
 selection of his subject, is anything more wor- 
 thy, or more lowly, he discovers in one than 
 in another. O no! He often selects the 
 poorest, the vilest, the most depraved and 
 
 i te? ee ee a 
 
THE SPIRIT, A QUICKENER. 105 
 
 fallen, as if utterly to explode all idea of human 
 merit, and to reflect in its richest lustre, the 
 free grace of his heart. Behold, then, the grace 
 of the blessed Spirit’s operation,—he comes— 
 he knocks—he unbars—he enters, and creates 
 all things new, irrespective of any merit of the 
 creature, if merit that may be called, which is 
 so wretched and poor that language fails ade- 
 quately to describe it, O the riches of his 
 grace! How it is magnified—how it is illus- 
 trated—how it shines in the calling of a poor 
 sinner! ‘“ Lord, what didst thou see in me,” 
 exclaims the convinced soul, “ that moved thee 
 with compassion, that drew thee to my breast, 
 and that constrained thee to make me thy 
 temple? Nothing on my part, but poverty, 
 wretchedness, and misery—on thy part, nothing 
 but love, sovereignty, and unmerited favour.” 
 Reader, turn not from this glorious feature of 
 the blessed Spirit’s operation—it glorifies God, 
 while it humbles man—it exalts Jesus on the 
 ruins of the creature. Poor in spirit! blessed 
 are ye! Ye are rich in your poverty,—ye are 
 exalted in your lowliness. All the love that is 
 in God,—all the grace that is in Jesus,—and 
 all the tenderness that is in the Spirit, all, all 
 
106 THE SPIRIT, A QUICKENER. 
 
 is for you. Lift up your head then, and let 
 your heart sing for gladness. Though poor, 
 though nothing, though despised, though worth- 
 less in your own eyes—ah! and in the eyes of 
 the vaunting Pharisee—yet, for you, Jehovah 
 pours out all the treasures of his grace,—gave 
 his well-beloved Son, and sent his blessed 
 Spirit. “All things are yours,” ye poor in 
 spirit, ye broken in heart—‘all things are 
 yours’—how vast the compass of your bless- 
 ings! “ All things are yours, for ye are Christ’s, 
 and Christ is God’s.’ Oh, could ye know 
 how dear you are to the heart of God—could 
 ye know with what tenderness Jesus yearneth 
 over you—how the blessed Spirit delighteth to 
 make you his dwelling-place, ye would rejoice 
 in that ye are made low. “ For thus saith the 
 high and lofty One that inhabiteth eternity, 
 whose name is Holy; I dwell in the high and 
 holy place, with him also that is of a contrite 
 and humble spirit, to revive the spirit of the 
 humble, and to revive the heart of the contrite 
 ones.” (Isaiah lvii. 15.) 
 
 The operation of the Spirit is effectual. As 
 we have necessarily touched upon this feature 
 in former parts of the chapter, especially in the 
 
 * rn 
 
THE SPIRIT, A QUICKENER. 107 
 
 preceding sentences, it seems to demand a less 
 extended unfolding here. Still, it presents an 
 important and glorious aspect of the Spirit’s 
 work, upon which we cannot reflect without 
 clearer, more elevated, and sanctifying views of 
 his operations in the work of regeneration. The 
 reader will not need to be reminded that the 
 great change which takes place in the soul at 
 regeneration, is frequently termed by the Holy 
 Ghost, in various parts of his word, a calling. 
 A reference to a few passages will prove it. Gal. 
 i. 15 ; Paul speaks of his being “ called by grace.” 
 Rom. viii. 28: The saints of God are spoken of 
 as the “ called according to his purpose.” 1 Pet. 
 ii. 9: “ Called out of darkness.” Rom vii. 30: 
 “Whom he did predestinate, them he also 
 called.” Jude 1.: “ Preserved in Jesus Christ 
 and called.” 2 Tim.i. 9: “ Who hath called us 
 with an holy calling.” UHeb. ni. 1: “ Partakers 
 of the heavenly calling.” 2 Pet. ii. 10: “ Make 
 your calling aud election sure.” Thus is it clear 
 that he who is raised from the dead, brought 
 out of darkness, and born again, is called. 
 The blessed agent by whom he is called is the 
 eternal Spirit. “It is the Spirit that quick- 
 eneth,” or calleth. 
 
108 THE SPIRIT, A QUICKENER. 
 
 The point with which we have now especially 
 to do is, the effectual nature of his calling. 
 
 There is an external and an internal call of 
 the Spirit. The external call is thus alluded to. 
 Prov. 1. 24: “I have called, and ye refused.” 
 Matt. xxii. 14: “ Many are called, but few are 
 chosen.” This outward call of the Spirit, is 
 made in various ways. In the word, in the 
 glorious proclamation of the gospel, through 
 the providences of God,—those of mercy and 
 those of judgment,—the warnings of ministers, 
 the admonitions of friends, and not less power- 
 ful, the awakening of the natural conscience. 
 By these means does the Holy Spirit “call 
 sinners to repentance.” In this sense, every 
 man who hears the gospel, who is encircled 
 with the means of grace, and who bears about 
 with him a secret but ever-faithful monitor, is 
 ealled by the Spirit. The ewistence of this call, 
 places the sinner in an attitude of fearful respon- 
 sibility ; and the reection of this call, exposes 
 him to a still more fearful doom. God has 
 never poured out his wrath upon man, without 
 first extending the olive-branch of peace. Mercy 
 has invariably preceded judgment. “I have 
 called, and ye have refused.” “All day long I 
 
THE SPIRIT, A QUICKENER. 109 
 
 have stretched forth my hands.” “ Behold, I 
 stand at the door, and knock.” He reasons, 
 he argues, he expostulates with the sinner. 
 “Come, let us reason together,”’ is his invitation. 
 “ Bring your strong arguments.” He instructs, 
 and warns, and invites; he places before the 
 mind the most solemn considerations, urged by 
 duty and interest; he presses his own claims, 
 and appeals to the individual interests of the 
 soul, but all seems ineffectual. Oh, what a 
 view does this give us of the long-suffering 
 patience of God towards the rebellious! That 
 he should stretch out his hand to a sinner—that, 
 instead of wrath, there should be mercy—instead 
 of cursing, there should be blessing — that, 
 instead of instant punishment, there should be 
 the patience and forbearance that invites, and 
 allures, and “ reasons :’—Oh, who is a God 
 hike unto our God? “T have called, and ye 
 refused ; I have stretched out my hand, and no 
 man regarded.” 
 
 But there is the special, direct, and effectual 
 call of the Spirit, in the elect of God, without 
 which all other calling is in vain. God says, 
 “YT will put my Spirit within them.” Christ 
 says, “The hour is coming, and now is, when 
 
110 THE SPIRIT, A QUICKENER. 
 
 the dead shall hear the voice of the Son of God ; 
 and they that hear shall live.’ And in the fol- 
 lowing passages, reference is made to the effec- 
 tual operation of God the Spirit. Eph. i. 7: 
 “Whereof I was made a minister, according 
 to the gift of the grace of God given unto me 
 by the effectual working of his power.” 1 Thess. 
 ii. 13: “The word of God which effectually 
 worketh in you that believe.” Thus, through 
 the instrumentality of the truth, the Spirit is 
 represented as effectually working in the soul. 
 When he called before, there was no inward, 
 supernatural, secret power accompanying the 
 call to the conscience. Now there is an energy 
 put forth with the call, which awakens the con- 
 science, breaks the heart, convinces the judg- 
 ment, opens the eye of the soul, and pours a 
 new and an alarming sound upon the hitherto 
 deaf ear. Mark the blessed effects. The scales 
 fall from the eyes, the veil is torn from the 
 mind, the deep fountains of evil in the heart 
 are broken up, the sinner sees himself lost and 
 undone—without pardon, without a righteous- 
 ness, without acceptance, without a God, with- 
 out a Saviour, without a hope! Awful condi- 
 tion! ‘“ What shall I do to be saved?” is his 
 
THE SPIRIT, A QUICKENER. LEE 
 
 ery: “I am a wretch undone! I look within 
 me, all is dark and vile; I look around me, 
 every thing seems but the image of my woe ; 
 I look above me, I see only an angry God: 
 which way I look, is hell !—and were he now 
 to send me there, just and right would he be.” 
 But, blessed be God, no poor soul that ever 
 uttered such language, prompted by such feel- 
 ings, ever died in despair. That faithful Spirit 
 who begins the good work, effectually carries it 
 on and completes it. Presently, he leadeth him 
 to the cross of Jesus—unveils to his eye of 
 glimmering faith, a suffering, wounded, bleed- 
 ing, dying Saviour—and yet a Saviour with 
 stretched-out arms! That Saviour speaks— 
 oh, did ever music sound so melodious ?—“ All 
 this I do for thee—this cross for thee—these 
 sufferings for thee—this blood for thee—these 
 stretched-out arms for thee. Come unto me, all 
 ye that labour and are heavy laden, and I will 
 give you rest—him that cometh to me, I will in 
 no wise cast out—look unto me, and be ye 
 saved—only believe. Art thou lost? TI can 
 save thee. Art thou guilty? I can cleanse 
 thee. Art thou poor? I can enrich thee. Art 
 thou low sunk? I can raise thee. Art thou 
 
112 THE SPIRIT, A QUICKENER. 
 
 naked? JI can clothe thee. Hast thou nothing 
 to bring with thee—no price, no money, no 
 goodness, no merit? I can and will take thee 
 to me, just as thou art; poor, naked, penniless, 
 worthless; for such I came to seek, such I came 
 to call, for such I came to die.” “Lord, IL 
 believe,” exclaims the poor, convinced soul, 
 “help thou mine unbelief. Thou art just the 
 Saviour that I want. I wanted one that could 
 and would save me with all my vileness, with 
 all my rags, with all my poverty—I wanted one 
 that would save me fully, save me freely, save 
 me as an act of mere unmerited, undeserved 
 erace—I have found him whom my soul loveth 
 —and will be his through time and his through 
 eternity.” Thus effectually does the blessed 
 Spirit call a sinner, by his especial, direct, and 
 supernatural power, out of darkness into mar- 
 vellous light. “TI will work,” says God, “and 
 who shall let it ?”’ (marg. tun a back.) 
 
 This great work, the Holy Spirit sustains in 
 the soul. As he is the author, so he is the sup- 
 porter. He breathed the spiritual life, and he 
 keeps, and nourishes, and watches over it. Let 
 it not be supposed that there is anything in this 
 life that could keep itself. There is no principle 
 
THE SPIRIT, A QUICKENER. 1138 
 
 in Divine grace that can keep it from decline 
 and decay. If it be not watched over, nour- 
 ished, sustained, and revived perpetually by the 
 same omnipotent power that implanted it there, 
 it is liable to constant decline. What experi- 
 enced child of God has not felt this? Where is 
 the believer that has not been made, solemnly 
 and painfully, to learn it? That there is not a 
 grace of the Spirit in him, but that grace needs, 
 at times, greatly invigorating—not a particle 
 of faith, but it needs strengthening—not a 
 lesson, but he needs to re-learn—not a pre- 
 cept, but requires to be re-written upon his 
 heart. Now this is the work of our ever- 
 watchful, ever-loving, ever-faithful Spirit. He 
 watches over, with a sleepless, loving eye, the 
 work he has wrought in the soul. Not a mo- 
 ment but he has his eye uponit. By night and 
 by day—in summer and in winter,—when it 
 decays, when it revives, he is there its guardian 
 and its protector—its author and its finisher. 
 And how does he nourish it? Spiritually. 
 As the life is spiritual, so the support 1s spi- 
 ritual. 1 Pet. ii. 2: “As new-born babes, 
 desire the sincere milk of the word, that ye 
 may grow thereby.” 1 Tim. iv. 6: “Nour- 
 I 
 
114 THE SPIRIT, A QUICKENER. 
 
 ished up in the words of faith and of good doc- 
 trine.’? How does he nourish it? By leading 
 the soul to Jesus, the substance of all spiritual 
 truth. By unfolding his fulness of all grace, 
 and strength, and sanctification. By leading 
 constantly to his blood and righteousness. By 
 teaching the believer the sweet lesson of living 
 out of himself, his convictions, his enjoyments, 
 his fruitfulness, upon Christ, and Christ alone. 
 What is there in a child of God, in his best 
 estate, that can supply adequate nourishment 
 and support for this principle of Divine life ? 
 He has no resources within himself. He can- 
 not live upon evidences,—how soon they are 
 clouded! He cannot grow upon enjoyment,— 
 how soon it is gone! He cannot find nourish- 
 ment in any part of the work of the Spirit 
 within him, precious and glorious as that work 
 is. Christ is the “ true bread” that sustains the 
 life of God in the soul of man. Jesus said, 
 “Tam the living bread which came down from 
 heaven: if any man eat of this bread, he shall 
 live for ever.” Again, “ As the living Father hath 
 sent me, and I live by the Father: so he that 
 eateth me, even he shall live by me.” The re- 
 newed soul only lives, as it lives on Jesus—it 
 
THE SPIRIT, A QUICKENER. LIS 
 
 only advances, grows, and “brings forth much 
 fruit,” as it draws its vigour, its nourishment, its 
 support, and fruitfulness simply and entirely 
 from Christ. These again are his words, “Abide 
 in me, andTin you. As the branch cannot bear 
 fruit of itself, except it abide in the vine; no 
 more can ye, except ye abide in me.” Dear 
 reader, long, it may be, hast thou been looking 
 to thyself for nourishment, for strength, for 
 comfort, and for fruitfulness. And the more 
 thou hast looked within thyself, the more 
 emptiness and poverty and barrenness hast thou 
 discovered. And now, the blessed Spirit, the 
 nourisher, as he is the author of the life within 
 thee, may give thee such a new and enlarged 
 view of Jesus as thou hast never had before. It 
 may be, he will unfold to thy soul such a ful- 
 ness in him—strength for thy weakness, wisdom 
 for thy folly, grace for every corruption, tender- 
 ness and sympathy for every trial, as will bring 
 thee out of thy bondage, introduce thee into a 
 “large room,” and cause thee to exclaim, “thanks 
 be unto God for his unspeakable gift!” Thus 
 does the Spirit nourish and sustain the work 
 he has wrought in the soul. He leads to Jesus. 
 I must not omit to notice the use of sanctified 
 12 
 
 i 
 
116 THE SPIRIT, A QUICKENER. 
 
 trial as one mean frequently made by the Spirit, 
 subservient to this great end. In order to 
 stir up his own grace within us, the Lord often 
 places us under some heavy affliction. Did he 
 not thus deal with his servant Job, and with a 
 host more of the Old Testament saints? Mes- 
 senger upon messenger arrives, and billow upon 
 billow rolls, but bearing the precious tidings, 
 though they may speak roughly, as Joseph did 
 to his brethren, of God’s love to our souls,— 
 that our Brother lives—that Joseph is alive and 
 loves us still—that there is plenty of corn in 
 Egypt—and that all we need do, is simply to 
 come and partake of it. What new life the 
 news infuses into us! What new energy! What 
 an impulse, what a new spring to hope, and faith, 
 and joy, and wondering gratitude! Blessed re- 
 sult when our afflictions are thus sanctified, 
 when they arouse our souls, when they impart 
 new energy to prayer, new vigour to faith, a 
 new spring to hope, a new thirst for holiness, 
 and a new motive and encouragement to trust 
 in God. We can then truly say, “It has been 
 good for me that I have been afflicted,’ Despise 
 not then, tried and afflicted soul, the chasten- 
 ings of the Lord. He may now be about to 
 
THE SPIRIT, A QUICKENER. 11% 
 
 communicate some of the most costly blessings 
 of your life. Who can tell what mercies now 
 await you—what covenant favours are in reserve 
 —what new views of truth, what enlarged views 
 of Christ, what an abiding sense of his love, 
 what advances in holiness, your covenant God 
 and Father may, through this painful, yet 
 needed discipline, be on the eve of making you 
 the happy partaker of? Then, look up and say, 
 “J will trust him, and not be afraid. Though 
 he slay me, yet will I trust in him.” In this 
 way does the Spirit often stir up, strengthen, 
 and invigorate the Divine life in the soul, by 
 sanctifying the discipline of the covenant. 
 Although the limits assigned to this chapter 
 have already been exceeded, we cannot properly 
 close it, without a brief exposition of some of 
 the effects or fruits of regeneration as manifest 
 in the spirit and life of a believer. We have 
 incidently touched upon some of them as we 
 have passed along, yet there remain a few essen- 
 tial and prominent marks to be considered. 
 The first evidence we would mention is, holi- 
 ness. 'This appears to be the order of the Holy 
 Ghost. 1 John iii. 9: “ Whosoever is born of 
 God doth not commit sin; for his seed re- 
 maineth in him: and he cannot sin, because 
 
118 THE SPIRIT, A QUICKENER,. 
 
 he is born of God.” This is a solemn and im- 
 portant point. None more so. When we think 
 how Satan can counterfeit God’s work,—when 
 we remember how much false, spurious Chris- 
 tianity there is in the world, yea, even in the 
 professing world, we cannot but feel peculiar 
 solemnity here. But God has stamped his own 
 work with his own seal, and a mind taught of 
 the Spirit, cannot fail to recognise it. 
 
 Let us repeat the passage: “ Whosoever 1s 
 born of God doth not commit sin; for his seed 
 remaineth in him: and he cannot sin, because 
 he is born of God.” These words have received 
 two interpretations, both of which we believe 
 are equally true. The more general one is, that 
 he who is born of God does not willingly sin,— 
 having “put on the new man, which after God 
 is created in righteousness and true holiness,” 
 he cannot sin with the full consent and concur- 
 rence of the will. He hates it, he fights against 
 it, he resists it. But, it may be inquired, is 
 not all sin an act of the will? We reply, not 
 the’ renewed will. The apostle speaks of two 
 wills in a believer, or rather, the same will 
 under two opposite influences. Thus, Rom. vii. 
 15: “That which I do, I allow not: for what L 
 would, that do I not; but what I hate, that do 
 
THE SPIRIT, A QUICKENER. 119 
 
 I.” ver. 19: “ For the good that I would, I do 
 not: but the evil which I would not, that I do.” 
 Few will question that Paul here speaks of 
 himself as a regenerate man. And yet, he re- 
 fers to two antagonist principles dwelling in 
 him—the one on the side of holiness, the other 
 on the side of sin. ‘“ What I hate, that I do.” 
 No man can possibly hate sin, unless he is 
 “born of the Spirit.” “The fear of the Lord 
 is to hate evil.” And still he says, “ what I 
 hate,’—the sin that is so abhorrent to me, 
 “that Ido.” Is there volition in the act? True 
 philosophy demands that we reply, “ Yes.” 
 Every sin must be voluntary ; if not so, it can- 
 not be sin. Is there the concurrence and consent 
 of the renewed will in the act? True grace 
 demands that we reply, “No.” “For what I 
 hate’’—there is the mark of the regenerate man, 
 “that do I’’—there is the act of the will under 
 the influence of indwelling sin. 
 
 But, there is another and a stronger inter- 
 pretation of which the passage is susceptible. 
 It is this—He that is born of God, as such, 
 sins not at all—there is in him a regenerate 
 soul, an indwelling, living principle of grace 
 and holiness, whose natural and constant bias 
 
120 THE SPIRIT, A QUICKENER. 
 
 is to holiness. ‘He (the new man) cannot sin, 
 because he is born of God.” “ He cannot sin,” 
 —why? “because his seed remaineth in him ;” 
 and what is that seed? 1 Peter i. 23, “ In- 
 corruptible’—*“ Being born again, not of cor- 
 ruptible seed, but of incorruptible.’ In ac- 
 cordance with Christ’s own words, “ That which 
 is born of the flesh is flesh; and that which is 
 born of the Spirit is spirit.” It is spéritual, 
 holy, “from above”—‘ the Divine nature”—it 
 “cannot sin, because it is born of God.” 
 Here then is the great evidence of regenera- 
 tion. Let not my reader mistake it. Aware 
 how tender the conscience of a dear child of 
 God often is,—how acutely alive to every view 
 of truth that appears condemnatory,—how prone 
 to self-accusation,— writing hard and bitter 
 things,—calling that nature which is grace,— 
 extracting sometimes from the very consolations 
 of God’s word, material for self-condemnation, 
 I would here tenderly caution the Christian 
 reader against a misinterpretation of what we 
 have advanced in the preceding sections. We 
 are far from asserting that sin does not still 
 exist in the regenerate. The very contrary of 
 this. Paul himself speaks in Rom. vii. 20, of 
 
THE SPIRIT, A QUICKENER. 121 
 
 the “sin that dwelleth in me.” And the entire 
 testimony of God’s word, and the histories of 
 all the saints recorded in its pages, go to con- 
 firm the doctrine of indwelling sin in a believer. 
 The Lord has wisely, we must acknowledge, 
 so ordained it, that sin should yet remain in 
 his people to the very last step of their journey. 
 And for this he has graciously provided his 
 word as a storehouse of promises, consolations, 
 cautions, rebukes, admonitions, all referring 
 to the indwelling sin of a believer. The cove- 
 nant of grace—all its sanctifying, strengthening, 
 invigorating and animating provision, all was 
 designed for this very state. Yea, the gift of 
 Jesus,—all his fulness of grace, wisdom, strength, 
 and sympathy, his death, resurrection, ascen- 
 sion, and advocacy, all was given with an espe- 
 cial view to the pardon and subjection of sin 
 in a child of God. Perfect holiness, entire sin- 
 lessness, is a state not attainable in this life. 
 He who has. settled down with the conviction 
 that he has arrived at such a stage, has great 
 reason to suspect the soundness, or at least 
 the depth of his real knowledge of himself. 
 He, indeed, must be but imperfectly acquainted 
 with his own heart, who dreams of perfect sanc- 
 
122 THE SPIRIT, A QUICKENER. 
 
 tification on this side of glory. With all meek- 
 ness and tenderness, I would earnestly exhort 
 such an individual to review his position well, 
 —to bring his heart to the touchstone of God’s 
 word,—to pray over the seventh chapter of the 
 epistle to the Romans,—and to ascertain if 
 there are not periods when the experience of 
 an inspired apostle, once “caught up to the 
 third heaven,” will not apply to him.—“I am 
 carnal, sold under sin”—the “sin that dwelleth 
 in me.” The writings and the preaching of 
 men,—mistaken views of truth,—yea, I would 
 add, even what was once a sincere and ardent 
 desire for sanctification,—either of these, or 
 all combined, may have led to the adoption of 
 such a notion as sinless perfection, the nature 
 and tendency of which are to engender a spirit 
 of human pride, self-trust, self-complacence ; 
 to throw the mind off its guard, and the heart 
 off its prayerful vigilance, and thus render the 
 man an easy prey to that subtle and ever- 
 prowling enemy, of whose “ devices” (and this 
 is not, the least one) no believer should be 
 “jonorant.” 
 
 O yes, sin, often deep and powerful, dwelleth 
 in a child of God. It is the source of his great- 
 
THE SPIRIT, A QUICKENER. 123 
 
 est grief, the cause of his acutest sorrow. Re- 
 move this, and sorrow in the main, would be 
 a stranger to his breast. Go, ask yon weary, 
 dejected, weeping believer, the cause of his 
 broken spirit—his sad countenance, his tears— 
 “Ts it,” you inquire, “that thou art poor in 
 this world?” “Nay.” “Isit that thou art 
 friendless?” “Nay.” “Is it that worldly 
 prosperity shines not upon thee—thy plans 
 blasted—thy circumstances trying—thy pros- 
 pects dark?” ‘“ Nay.” “ What is it then that 
 grieves thy spirit, clouds thy countenance, and 
 that causes those clasped hands and uplifted 
 eye?” “Jt is sin,” the soul replies, “that 
 dwelleth in me: sin is my burden—sin is my 
 sorrow—sin is my grief—sin is my confession 
 —sin is my humiliation before my Father and 
 God ;—rid me of this, and the outward pres- 
 sure would scarce be felt.” Truly does the 
 apostle say,—and let the declaration never be 
 read apart from its accompanying promise,— 
 “Tf we say that we have no sin, we deceive 
 ourselves, and the truth is notin us. If we 
 confess our sins, he is faithful and just to for- 
 give us our sins, and to cleanse us from all 
 unrighteousness. If we say that we have not 
 
124 THE SPIRIT, A QUICKENER. 
 
 sinned, we make him a liar, and his word is 
 not in us.” My little children, these things 
 write I unto you, that ye sin not. And if any 
 man sin, we have an Advocate with the Father, 
 Jesus Christ the righteous.” 
 
 Again, we beg the reader to mark this great 
 evidence of regeneration: “ Whosoever is born 
 of God doth not commit sin.” He doth not 
 commit it with the total, absolute, and complete 
 assent and concurrence of the renewed will. 
 He does not give himself over to sin “with 
 ereediness.” “ He would do good.” He hates 
 sin. Grace reigns, not sin. Sin dwells in him, 
 but does not govern—it has power, but does not 
 rule—it torments, but does not reign with a 
 continued, unbroken supremacy ; in accordance 
 with the promise, “sin shall not have domimion 
 over you.” It may for a moment triumph, as 
 it did in David, in Solomon, in Peter, and in a 
 host of other eminently holy men ; yet still the 
 promise is verified, as we see in the restorings 
 of the blessed Spirit in their spirit and conduct, 
 in their humblings and confessions, and holy 
 and upright walk with God in after years, “sin 
 shall not have dominion over you.” Reader, 
 hast thou ever been made sensible of the inward 
 
THE SPIRIT, A QUICKENER. 125 
 
 plague? What dost thou know of the warfare 
 within—of “the flesh lusting against the Spirit, 
 and the Spirit against the flesh ?” Thine honest 
 reply will decide the great question, whether 
 thou art born of God. 
 
 Second,—But there is a positive mark of 
 regeneration. 1 John ii. 29: “ Every one that 
 doeth righteousness is born of him.” Negative 
 holiness,—the abstaining from outward sins, 
 does not always describe a regenerate soul. 
 Associated with this, there must be the positive 
 evidence—“ Every one that doeth righteousness 
 is born of him.” Where there is life, there is 
 action, motion, energy. The life of a regenerate 
 man is a life of the highest activity. The prin- 
 ciples that influence him are Divine and hea- 
 venly ; their tendency is to holy action. The 
 more we resemble Christ “in righteousness and 
 true holiness,” the stronger the evidence to 
 ourselves and to others that we are born again. 
 We possess, professedly, and if not self-deceived, 
 actually, the life of Christ. That life is holy in 
 its tendency, and vigorous in its acting. The 
 renewed soul longs for holiness. He pants for 
 Divine conformity. He rests not in the mere 
 longing ; he arises and Jabours for the blessing ; 
 
126 THE SPIRIT, A QUICKENER. 
 
 he “works out his salvation with fear and trem- 
 bling.” He prayerfully and diligently uses the 
 means the Lord of sanctification has given him 
 for the attainment of holiness; he is active in 
 his pursuit of the blessing. He resembles not 
 the sluggard, who rests in mere desire. ‘“ The 
 soul of the sluggard, desireth, and hath nothing.” 
 But he resembles the “ diligent soul,” of whom 
 it is said, “ Blessed is the man that heareth me, 
 watching daily at my gates, waiting at the posts 
 of my doors.” He seeks the blessing. He seeks 
 it diligently, perseveringly. He “ watcheth daily 
 at the gates,” he “waits at the posts of the 
 doors.” -If he finds it not in one way, he seeks 
 ‘+t in another. Should one door of grace be 
 closed, he repairs to another—for grace has 
 many doors of blessing. If the ministry conveys 
 no nourishment, he seeks it in a more retired 
 walk. Perhaps he repairs to the communion of 
 saints, but he finds no refreshing here—for 
 God often makes his people “a dry tree.” 
 Disappointed in this channel, he turns to the 
 revealed word. This he finds a sealed book—no 
 promise meets his case, no consolation speaks 
 from its sacred page. Driven from this “ door,” 
 he flies to the throne of grace.—Precious pavi- 
 
THE SPIRIT, A QUICKENER. 127 
 
 lion! ever verdant spot of a tempest-tossed, 
 wearied spirit! But alas! a cloud overshadows 
 the mercy-seat, this last sanctuary of his soul 
 —not the cloud of the Shekinah—the visible 
 glory of the Lord, but the dark cloud of guilt 
 and unbelief. 
 *¢ Just ready all hope to resign,’’ 
 
 he goes out in the “highways and hedges” of 
 sin and wretchedness,—he enters a hovel, f0eS 
 down into the cellar, or ascends the garret, the 
 gloomy abode of some child of sickness, sorrow, 
 and want,—he inquires for the Sabbath school 
 child, or delivers a tract, or drops a word of 
 reproof, rebuke, exhortation, comfort, or prayer; 
 and thus, while, like his Divine Master, he is 
 going about, po1NG Goon, the Lord the Spirit 
 meets him with a blessing, the Sun of righteous- 
 ness breaks in upon his soul, every cloud is gone, 
 and he looks up to God’s serene countenance, 
 and calls him “Abba, Father!” Thus is he 
 made to experience the blessedness of “the man 
 that heareth [God], watching daily at his 
 gates.” 
 
 Third,— Victory over the world may be speci- 
 fied as another and a strongly marked feature 
 of a regenerate man. 1 John v. 4: “ Whatso- 
 
128 THE SPIRIT, A QUICKENER. © 
 
 ever is born of God overcometh the world.” 
 How does victory over the world mark one born 
 of God? It proves it in this way. That which 
 overcomes the world must be superhuman, of 
 almighty power. It cannot be anything of the 
 world, nor can it be of the flesh ; for the flesh 
 has no power over the flesh, and the world will 
 never oppose itself. The flesh loves itself, and 
 the world is too fond of power, quietly and un- 
 resistingly to yield its dominion. What then is 
 that which overcomes the world ? John goes 
 on to reply, “ And this is the victory that over- 
 cometh the world, even our faith.” Faith then, 
 is the conquering grace—this it is that gives 
 the victory—this it is that crushes this tremen- 
 dous foe. And what is faith but the “ gift of 
 God,” and the work of the eternal Spirit in the 
 soul? So that, he who possesses that faith 
 which is of the operation of the Spirit, is “ born 
 of God;” and “ whatsoever is born of God 
 overcometh the world,” and the instrument by 
 which he overcometh the world is faith,—“ Who 
 is he that overcometh the world, but he that 
 believeth that Jesus is the Son of God ?” 
 
 And how does faith overcome the world ? 
 By leading the believer to the cross of Jesus. 
 
THE SPIRIT, A QUICKENER. 129 
 
 True faith deals with its great object, Jesus. 
 It goes to him in the conflict, it goes to him 
 when hard pressed, it goes to him in its weak- 
 ness, it goes to him in deep distress,—on him 
 it leans, and through him it always obtains 
 the victory. Of the martyrs it is recorded that 
 they “overcame through the blood of the Lamb,” 
 and Paul employs similar language in describing 
 his victory : “ God forbid that I should glory, 
 save in the cross of our Lord Jesus Christ, by 
 whom the world is crucified unto me, and I 
 unto the world.” It is faith in Christ that gives 
 us the victory. How could a feeble saint, with 
 no strength or wisdom in himself, overcome so 
 powerful and subtle an enemy as this, without 
 Supernatural aid? Never could he. Look at 
 the world! There are its ten thousand temp- 
 tations,—its temptations of pleasure,—its temp- 
 tations of ambition,—its temptations of wealth, 
 —its false religion,—its temporising policy,— 
 its hollow friendship,—its empty show,—its gay 
 deceptions,—its ten thousand arts to ensnare, 
 beguile, allure, and charm. Oh, how could 
 one poor weak believer ever crush this fearful, 
 powerful foe, butas he is “ strong in the grace 
 that is in Christ Jesus?” The cross of Christ 
 K 
 
130 . THE SPIRIT, A QUICKENER. 
 
 gives him the victory. Christ has already con- 
 quered the world, and faith in his blood will 
 enable the feeblest soul to exclaim while the 
 enemy lies subdued at his feet. ‘Thanks be 
 unto God, which always causeth me to triumph 
 in Christ.” 
 
 Reader, have you obtained the victory over 
 the world, or has the world obtained the victory 
 over you? One of the two is certain,—either 
 you are warring against it, or you are its passive 
 and resistless victim; either you are “ born of 
 God,” and ‘have overcome the world,’ or you 
 are yet unregenerate, and the world has over- 
 come you. On whose side is the victory? Per- 
 haps you are a professor of the Lord Jesus, and 
 yet loving the world, and conforming to its 
 maxims, its policy, its principles, its fashions, 
 its dress, its amusements, yea, its very religion, 
 __for it has its hollow forms of religion. Is it 
 so? Then hear what the word of the Lord says 
 to you. 1 John ii. 15: “ Love not the world, 
 neither the things that are inthe world. Ifany 
 man love the world, the love of the Father is not 
 in hime? Solemn declaration for you, ye pro- 
 fessors of Christ, and yet lovers of the world ! 
 Ye cannot love God, and love the world at the 
 
 ‘ 
 
 Eee 
 
THE SPIRIT, A QUICKENER. 131 
 
 same time. Be not deceived! The outward 
 garb will not save thee. The mere name, the 
 empty lamp,—these will avail thee nothing when 
 thou comest to die. If the world has never been 
 ejected from thy heart,—if thou hast never been 
 crucified to it, then, the love of God is not there; 
 and the love of God absent, thou art a stranger 
 to the new birth. 
 
 There is another and a peculiar snare of the 
 world to which the saints of God are exposed ; 
 and because many have fallen into it, and not 
 a few have in consequence, greatly embittered 
 their happiness, retarded their holiness, and 
 dishonoured God, I would briefly, and in this 
 connexion, touch upon it with all tenderness 
 and affection. I allude to the formation of ma- 
 trimonial alliances between the saints of God and 
 the unregenerate world. The word of God is 
 against a union so unholy and so productive of 
 evil as this. Not a precept authorises it, not a 
 precedent encourages it, not a promise sanctions 
 it, not a blessing hallows it! Yea, so far from 
 authorising, God expressly forbids it. Thus, 2 
 Cor. vi. 14 to the end. “ Be ye not unequally 
 yoked together with unbelievers: for what 
 fellowship hath righteousness with unrighteous- 
 
 K 2 
 
182 THE SPIRIT, A QUICKENER. 
 
 ness; and what communion hath light with 
 darkness? and what concord hath Christ with 
 Belial? or what part hath he that believeth with 
 an infidel? And what agreement hath the 
 temple of God with idols? for 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. Where- 
 fore come out from among them, and be ye 
 separate, saith the Lord, and touch not the 
 unclean thing ; and I will receive you, and will 
 be a Father unto you, and ye shall be my sons 
 and daughters, saith the Lord Almighty.” 
 How strong the command, how conclusive the 
 argument, and how persuasive and touching the 
 appeal! Could it be more so? The command 
 is,—that a believer be not yoked with an unbe- 
 liever. The argument is,—he is a temple of God. 
 The appeal is,—God will be a Father to such, 
 and they shall be his children, who walk obedi- 
 ently to this command. There are many solemn 
 considerations which seem to urge this precept 
 upon the believer. A child of God is not his 
 own. He belongs not to himself. “Ye are 
 not your own.” His soul and body are redeemed 
 by the precious blood of Christ, and therefore 
 
 Ee — 
 
THE SPIRIT, A QUICKENER. 183 
 
 he is Christ’s He must not, he cannot dispose 
 of himself. He belongs to the Lord, and has 
 no authority to give away either soul or body. 
 O that this solemn fact could be written upon 
 every believer’s heart, “ Ye are not your own. 
 Ye are bought with a price, therefore glorify 
 God in your body, and in your spirit, which are 
 his.” May the eternal Spirit now engrave it 
 deeply and indelibly there! But more than 
 this, if this were not enough to urge the com- 
 mand upon a believer, his body is the “ temple 
 of the living God!” How solemn and weighty 
 is this consideration! And shall he take “the 
 temple of God,” and unite it with one who is a 
 stranger to his grace, to his love, to his Son? 
 yea, whose “ mind is at enmity against God,’ 
 and whose heart beats not one throb of love to 
 Jesus? God forbid! “ Know ye not,” says 
 Paul, “ that the friendship of the world is enmity 
 with God?” Then, for a believer to form with 
 an unbeliever, an alliance so close and so lasting 
 as this, involving interests so important and so 
 precious, is to enter into a league with the 
 enemies of God. It is to covenant, and that for 
 life, with the despisers of the Lord Jesus ! 
 
 It is no extenuation of this breach of God’s 
 
134 THE SPIRIT, A QUICKENER. 
 
 command, that the Lord has frequently, in the 
 exercise of his sovereign grace, made the believ- 
 ing party instrumental of conversion to the 
 unbelieving party. He can, and often does, 
 bring good out of evil, order out of confusion, 
 “making the wrath of man to praise him,” and 
 over-ruling events that were designed to thwart 
 his purposes, the very means of promoting them. 
 But this is no encouragement to sin; and when 
 sin is committed, this is but poor consolation. 
 And to enter into a compact of the nature we 
 are deprecating, with a conscience quieted and 
 soothed with the reflection that “the wife may 
 save the husband, or the husband may save the 
 wife,” is presumption of the highest kind, a 
 presumption which God may punish with a 
 disappointment as bitter as it is overwhelming. 
 Let no dear child of God be allured into an 
 alliance so unholy, by a consideration so spe- 
 cious as this. Many have fallen into the snare, 
 and have covered themselves with shame and 
 confusion. 
 
 To'the believer himself, forming an alliance so 
 contrary to the express injunction of God’s word, 
 the evils arising from it are many and grievous. 
 To say nothing of the want of what must ever 
 
 a ee ee eee ee 
 
THE SPIRIT, A QUICKENER. 135 
 
 be considered essential to the mutual happiness 
 of the union,—oneness of mind, harmony of 
 sentiment, congruity of spirit,—there are lack- 
 ing the higher elements of happiness,—the 
 mutual faith of each other in Christ,—the com- 
 munion of redeemed spirits,—the holy inter- 
 course of renewed minds,—the unutterable 
 sweetness of talking of Jesus by the way, and, 
 as “heirs together of the grace of life,” the joy 
 of looking forward to the re-union of the glori- 
 fied beyond the grave. It is, from the very 
 nature of things, impossible that these elements 
 of happiness should exist in the relation we are 
 considering. The individuals, thus united, are 
 denizens of different countries,—the one, an 
 *ahen from the commonwealth of Israel, a 
 stranger and a foreigner,” the other, a ‘‘fellow- 
 citizen with the saints, and of the household of 
 God:” they speak different languages, are tra- 
 velling opposite roads, and are journeying to- 
 wards different countries; surely we may ask, 
 what real union and communion can exist here? 
 
 But more than this. There are not merely 
 negative, but there are positive evils resulting 
 from such a connexion. The influences that 
 are perpetually exerting their power, are hostile 
 
136 THE SPIRIT, A QUICKENER. 
 
 to all growth in grace—advance in sancti- 
 fication — upright and holy walk with God. 
 The temptations to inconsistency of Christian 
 conduct are many, perpetual, and alarming. 
 The constant influence of worldly conversation, 
 worldly example, worldly pursuits, weakens, 
 by slow but certain degrees, the spiritual life 
 of the soul,—impairs the taste for, and lessens 
 the enjoyment in, spiritual duties,—unfits the 
 mind for communion with God, and opens the 
 door for an almost endless train of departures. 
 We do not aver that all these evils are realised; 
 but we do say, that the believer, so shaping his 
 course, is fearfully exposed to them; and that 
 he has not been, or may not be overcome of 
 them, is of the mere grace of God. The evils 
 themselves are the necessary sequences of his 
 departure from God’s word ; and that he 1s pre- 
 served from the direst of them, is only of the 
 covenant mercies of that God, who, in the midst 
 of all their temptations, is alone able to keep his 
 people from falling. 
 
 A child of God, passing through this vale of 
 tears, requires all the spiritual assistance he can 
 meet with, to urge him on his way. All the 
 strength, the comfort, the encouragement, and 
 
THE SPIRIT, A QUICKENER. 137 
 
 all the support it is possible for him to obtain 
 from any and every quarter, he needs to call . 
 into full exercise, in order to bear up against 
 the many and peculiar difficulties that throng 
 his path, and would keep him from advancing. 
 Infirmities within, and impediments without, 
 inward corruptions, and outward trials, the 
 strugglings of sin, and the assaults of Satan, all 
 conspire to cast him down, and often to extort 
 from him David’s exclamation, “My soul cleav- 
 eth to the dust.” At such a period, how 
 strengthening, how supporting, how encourag- 
 ing, and how animating the communion and 
 soothings of a kindred spirit,—a spirit one with 
 himself! If it be true—and most true it is— 
 that, “as iron sharpeneth iron, so doth the 
 countenance of a man his friend,”—to a much 
 greater degree, and in a more endearing sense, 
 is this reciprocity experienced in the high and 
 endearing relation we are considering. The 
 godly husband and the godly wife are true 
 helpmeets, the one to the other. They belong 
 to the same family—speak the same sweet lan- 
 guage—are travelling the same happy road, and 
 are journeying to the same blissful home. For 
 a child of God, then, to unite himself to one 
 
138 THE SPIRIT, A QUICKENER. 
 
 who can be of no assistance to him in his jour- 
 ney, but rather a hinderance,—who, when he 
 speaks of conflicts, cannot understand them,— 
 of burdens, cannot lighten them,—of perplexi- 
 ties, cannot guide them,—of trials, cannot share 
 them—of sorrows, cannot soothe them, and of 
 joys and hopes, cannot participate in them, iS 
 indeed to mark out for himself, a lonely and a 
 desolate path, which may know no termination 
 of its trial until it conducts him to the grave. 
 
 To the Christian reader, who may already 
 have taken the step, we would say, with much 
 affection, guard vigilantly against its hurtful 
 consequences. Necessary as they are, they 
 may, in a degree, be greatly mitigated. Draw 
 largely from the grace that is in Christ Jesus, 
 treasured up for all the circumstances and the 
 necessities of his people. Be doubly prayerful, 
 watchful, and humble; let your whole deport- 
 ment be marked by the fear of God, a jealous 
 regard for his honour, and a beautiful harmony 
 with the high “vocation wherewith you are 
 called”—and may God overrule the event to 
 his glory, and your real good. 
 
 To others, we would say, guard against this 
 needless and unscriptural entanglement with 
 
THE SPIRIT, A QUICKENER. 139 
 
 the world. Marry “only inthe Lord.” “In 
 all your ways acknowledge him.” Let his word 
 be your guide,—his fear your rule,—his glory 
 your aim, and he will direct your paths through 
 life, will sustain you in death, and conduct you 
 safely to his heavenly kingdom. 
 
 In reviewing the subject of this chapter, 
 many important considerations suggest them- 
 selves, which in closing, can be allowed but a 
 brief and passing notice. The first is, how 
 high the obligation to live to God! Are we 
 born again? Can we think of the “horrible 
 pit, the miry clay,’—the “valley of bones,”— 
 the “rock whence we were hewn,” and then 
 remember that, if we are born again, we have 
 In our souls at this moment, the buddings of 
 eternal life?—Oh, can we think of this, and 
 not desire an unreserved surrender of all we 
 are, and all we have, to God? Christian! 
 watch over your principles—your daily walk— 
 your intercourse with the world, and see that 
 the evidences of the new birth signalise every 
 action of your life. The world is a close ob- 
 server. Narrowly and vigilantly are you watched. 
 It weighs your actions, scrutinises your motives, 
 sifts your principles, and ponders all your steps, 
 
140 THE SPIRIT, A QUICKENER. 
 
 waiting for your halting. Disapppoint it! Live 
 out your religion, carry out your principles ; 
 they are designed not merely for the Sabbath, 
 but for the week,—not merely to be exhibited 
 in the place and at the hour of prayer, and 
 social Christian intercourse, but they are to be 
 carried into your haunts of business, into your 
 shop, your counting-house, your study, your 
 profession; you are to exhibit them, not in a 
 spirit of vain-glory, but in “ lowliness of mind,” 
 in all your intercourse with a world lying in 
 wickedness. To be born again! Oh, it is a 
 mighty work! ‘Let the evidences of its reality 
 in you be such as shall compel the gainsayer to 
 admire the work, though he may hate the 
 change. Oh, be in spirit—in temper—in life 
 —like Jesus. 
 
 What have you not to praise God for, tried 
 and afflicted reader? Born again! How light are 
 your afflictions, when compared with this! Take 
 the scales and weigh the two. Place in one, 
 your every sorrow.—ls it domestic ?—place it 
 there: Is it personal—a nervous frame, a feeble 
 constitution, trying circumstances ? —place it 
 there. Are friends unfaithful, are saints un- 
 kind, does the world frown?—place it all there. 
 
THE SPIRIT, A QUICKENER. 141 
 
 Then, in the other, cast your hidden hfe—your 
 sense of pardon, your hope of heaven; these 
 outweigh them all. “For I reckon,” says Paul, 
 “that the sufferings of this present time are 
 not worthy to be compared with the glory which 
 shall be revealed in us.” 
 
 Unconverted reader, what solemn truth does 
 this subject address to you! You must have 
 perceived that the word of God sets before you 
 a new mould, into which you must be cast. It 
 professes to work a great change in you, in the 
 hands of the eternal Spirit, not of opinions only, 
 but of your nature, of your heart. Is this done? 
 Turn not from the question—pass it not to ano- 
 ther—your all depends upon its answer—Eter- 
 nity hangs upon the issue. I ask not what you 
 hold, what you know, or what you profess, but 
 —what you are. Are you born again? Are 
 you a new creature? Say not, “ peace, peace, 
 when there is no peace.” You may persuade 
 yourself, or be persuaded by others, that rege- 
 neration is all enthusiasm, a delusion, and a 
 he, and yet, 
 
 ‘This fearful truth will still remain, 
 
 The sinner must be born again, 
 Or sink to endless woe.’’ 
 
CHAPTER IV. 
 THE INDWELLING OF THE SPIRIT. 
 THE BELIEVER, A TEMPLE. 
 
 ‘‘What! know ye not that your body is the temple of the Holy 
 Ghost which is in you?’’—1 Cor. vi. 19. 
 
 Tuat the religion of our adorable Immanuel is 
 a reality,—no airy fiction, as is the Mahomedan, 
 and no “cunningly devised fable,” as is the 
 Romish,—many, conclusive, and precious are 
 the evidences. There is, however, to the true 
 believer, one evidence, which, apart from, and 
 superior to, all others, affixes the seal of credi- 
 bility ;—I allude to the conviction of its truth 
 arising from the indwelling of the Spirit in the 
 heart. There is, in this great truth, something so 
 palpable, so undoubted, so self-evident, that no 
 sophistry of man, and no ingenuity of Satan, 
 and no knowledge of the deep evil of our fallen 
 nature, can weaken or overthrow it. It is God 
 himself, as it were, taking the witness-stand, 
 and, setting aside all other testimony, challeng- 
 jng every thing that would reduce his own work 
 
INDWELLING OF THE SPIRIT. 143 
 
 to a mere nonentity, and exclaiming, “Who is 
 he that condemneth?” Clad in the armour of 
 this evidence, the feeblest disciple of Jesus takes 
 higher ground in vindication of the truth of the 
 Gospel, than the acutest reasoner, destitute of 
 the indwelling of the Holy Ghost. It is true, 
 the conviction arising from this source of evi- 
 dence, is the strongest and most convincing to 
 his own mind; yet there is, in the simplicity, 
 the honesty, and the boldness with which his 
 belief is declared, that which carries a powerful 
 conviction to the minds of others. He may be 
 challenged by the sceptic,—there may be objec- 
 tions which he cannot meet, arguments which 
 he cannot answer, difficulties which he cannot 
 explain, and sophisms which he cannot unravel ; 
 and yet, the “witness within himself” shall 
 throw such vigour into his reasoning, and ten- 
 derness into his spirit, and shall invest with an 
 air of sincerity so touching, his whole demeanour, 
 as shall compel his accusers to pay to him the 
 tribute once awarded to his Lord, “ He speaks 
 as one having authority.” He believes and has 
 experienced what he declares, and thus God has 
 given him a “mouth and wisdom, which all 
 his adversaries shall not be able to gainsay nor 
 resist.” 
 
144 INDWELLING OF THE SPIRIT. 
 
 But, let it not be supposed that we regard 
 the indwelling of the Spirit in the believer, as 
 presenting merely, or even mainly, an evidence 
 in favour of the truth of the Gospel. This 
 undoubtedly is one important induction, de- 
 manding a distinct and grateful recognition. 
 But we must not rest here. We are to take a 
 more enlarged view of the glory of God, as un- 
 folded in this most holy and blessed doctrine,— 
 his glory as secured to him in the comfort, 
 holiness, and filial walk of the believer, con- 
 scious that he is a temple of the Holy Ghost. 
 We feel the subject to be one of great and 
 solemn moment. Its vastness is almost over- 
 powering. The bare thought that the “high 
 and lofty One, inhabiting eternity, whose name 
 is Holy,” should dwell with man, yea, in him, 
 __that he should take out of the fallen race of 
 his creatures, a people whose hearts should be 
 so renewed and sanctified, as to form a dwelling- 
 place of the Holy Ghost,—that this heavenly 
 visitant should take up his abode there, in all 
 his regenerating, sanctifying, sealing, and com- 
 forting influences,—the bare thought of this 
 scems almost too illimitable and glorious for a 
 poor finite mind to grasp. And yet, dear 
 reader, the consolation flowing from this subject _ 
 
INDWELLING OF THE SPIRIT. 145 
 
 is so great, and the motives to holiness drawn 
 from it, so persuasive, and God so glorified by 
 it, that we feel constrained to place it in the 
 foreground of this treatise. May he himself 
 draw nigh, unfold his own truth to our minds, 
 and sanctify us through its holy influence. 
 
 The first thought that presents itself to the 
 mind in looking into this great subject, is that 
 suggested by the passage placed at the head of 
 this chapter : “Know ye not that your body is 
 the temple of the Holy Ghost which is in you?” 
 The great idea here conveyed is, that the be- 
 liever is a ¢emple,—the resident of that temple 
 being God the Holy Ghost. With the con- 
 verted Corinthians, to whom these words were 
 addressed, the figure would be at once striking 
 and significant : the magnificent city in which 
 they dwelt, abounded with gorgeous temples 
 erected to the honour of supposed deities, at 
 whose idolatrous and superstitious rites they 
 had frequently attended, in the days of their 
 ignorance. Drawing their minds away from 
 the service of idols, while, at the same time, 
 he would employ it as an illustration of his fine 
 idea, the apostle, by an easy and a beautiful 
 transition of thought, leads them to consider 
 
 L 
 
146 INDWELLING OF THE SPIRIT. 
 
 themselves as temples in an eminent and holy 
 sense,—formed, consecrated, and adorned for 
 the indwelling of God the Holy Ghost. There 
 is a depth of important and spiritual truth in 
 this idea, which we desire to unfold, as the 
 Divine Teacher shall himself ‘anoint us with 
 that anointing which teacheth us of all things.” 
 
 In contemplating the believer as a temple of 
 the Holy Ghost, it is natural and proper that 
 we advert to the condition of the soul previous 
 to the entrance of the Spirit of God. Man, in 
 his original constitution, was a glorious temple. 
 Two facts will prove it. First, he was like God 
 in his moral image; and second, God dwelt in 
 him. He was, in every respect, worthy of such 
 a resident. He was the holy temple of a holy 
 God. Nota flaw was there. The entire man 
 was holy. There was perfect knowledge in the 
 judgment, perfect holiness in the will, and per- 
 fect love in the heart. “ Holiness’to the Lord,” 
 was the inscription written on every window and 
 every door, yea, on every part of this temple. 
 O beautiful structure was man in his original 
 state! Well did the mighty Architect, as he 
 gazed upon his work, pronounce it “very good!” 
 
 But, behold what sin has done! Man has 
 
Ter 
 
 INDWELLING OF THE SPIRIT. 147 
 
 lost his original resemblance to God. It is true, 
 he yet retains his spiritual, intelligent, and 
 immortal nature ; these he can never lose. But 
 his moral likeness to God,—his knowledge, pu- 
 rity, justice, truth, and benignity, these glorious 
 lineaments are blotted from his soul, and dark- 
 ness, impurity, desolation, and death reign there. 
 With the obliteration of his moral resemblance, 
 the soul has lost all love to God. More than 
 this; there is not only the absence of love, but, 
 as we have shown in a former chapter, there is 
 positive enmity. “The carnal mind is enmity 
 against God,” that enmity showing itself in a 
 thousand ways; principally in its seeking to 
 
 dethrone God: From his affections he has de- 
 
 throned him. To eject him from the throne of 
 his moral government in the universe, is the 
 great and constant aim of the carnal mind. If 
 not so, why this perpetual war against God,— 
 against his being, his law, his will, his supreme 
 authority to govern and reign? Why this 
 refusal to acknowledge and obey him? ‘Who 
 is the Lord God, that I should obey him 2” O! 
 there is no mystery in the case. Man has 
 revolted from God, and having thrown off all 
 allegiance to him as his sovereign, he seeks to 
 L2 
 
148 INDWELLING OF THE SPIRIT. 
 
 be a God to himself. Self is to him what Jeho- 
 vah once was—the object of supreme delight. 
 Having cast out God, he moves in a circle of 
 which he himself is the centre—all he does is 
 from self, and for self. From this all the lines 
 diverge, and to this they all again return. 
 
 It needs not the argument or the illustration 
 of a moment to show that this being the moral 
 destitution of man, God has ceased to dwell in 
 him. The temple polluted, defaced, and de- 
 stroyed, the Divine Resident has gone, and the 
 heart, once so sweet a home of Deity, is now 
 the dwelling-place of all sin. Another occu- 
 pant has taken possession of the ruin; and, like 
 ancient Babylon, it has become the den of 
 every ravenous beast, a habitation of dragons, 
 the impure abode of every foul, malignant pas- 
 sion. Reader, it is as impossible that God can 
 make your bosom his dwelling-place, while 
 every thought and feeling and passion is up in 
 arms against him, as it would be for Christ to 
 dwell with Belial, or light to commingle with 
 darkness. You must be renewed in the spirit 
 of your mind, You must be born again. 
 
 But it was God’s eternal and gracious pur- 
 pose to restore this temple. Satan had despoiled 
 
INDWELLING OF THE SPIRIT. 149 
 
 his work—sin had marred his image,—but both 
 usurpers he would eject, and the ruin of both 
 he would repair. Oh, what mercy, infinite, 
 eternal, and free, was this, that set him upon 
 a work so glorious! What could have moved 
 him but his own Jove, what could have contrived 
 the plan but his own wisdom, and what could 
 have executed it but his own power? In the 
 restoration of this temple, man was no aux- 
 iliary. He could be none. His destruction was 
 his own, his recovery was God’s. He ruined 
 himself, that ruin he could not himself repair. 
 It was a work as far surpassing all finite power, 
 as it was first to speak it out of nothing! Yea, 
 the work of restoration is a greater achievement 
 of power, than was the work of creation. To 
 repair the temple when ruined, was more glo- 
 rious than to create it out of nothing. In one 
 day he made man, he was four thousand years 
 in redeeming man. It cost him nothing to 
 create a soul, it cost him his dear Son to save 
 it. And who can estimate that cost? He met 
 with no opposition in creating man ;—in re- 
 creating him, Satan, the world, yea, man him- 
 self, is against him. 
 
 We have said that it was God’s gracious and 
 
150 INDWELLING OF THE SPIRIT. 
 
 eternal purpose to restore this ruined temple. 
 The first step which he took in accomplishing 
 this great work was his assumption of our nature, 
 as though he himself would be the model from 
 which the new temples should be formed. This 
 was one of the profoundest acts of God’s wisdom, 
 one of the greatest demonstrations of his love. 
 ‘The Word was made flesh, and dwelt among 
 us” (marg. tabernacled among us). His human 
 body, the temple; his Godhead, the indwelling 
 Deity. Was ever a temple so glorious as this ? 
 “Tmmanuel, God with us.” ‘God manifest in 
 the flesh.” O awful mystery ! what imagina- 
 tion can conceive, what mind can fathom it? 
 We can but stand upon the shore of this vast 
 ocean of wisdom and love, and exclaim, “O 
 the depth!” “ Great is the mystery of godli- 
 ness, God was manifest in the flesh.”’ This was 
 the first ‘step towards his work of replenishing 
 the earth with spiritual temples, to be filled 
 now and eternally with the Divine presence 
 and glory. The entire success and glory of his 
 undertaking rested here. This was the foun- 
 dation of the structure. He could only obey 
 the law, as he was “made of a woman;” he 
 could only “redeem them that were under the 
 
INDWELLING OF THE SPIRIT. 151 
 
 law.” as he was God in our nature. The ab- 
 3 
 
 solute necessity, then, of his Godhead will 
 instantly appear. Had the basis of the great 
 work he was about to achieve been laid in any 
 other doctrine,—anything inferior, and of course, 
 less infinite, less holy, less dignified ;—had the 
 foundation been laid in mere creature excellence, 
 however exalted that excellence might be, there 
 could have been neither strength, permanency, 
 nor glory in the temple. It would have fallen 
 before the first storm of temptation, and fearful 
 would have been its destruction. God well knew 
 at what cost the work of redemption would be 
 achieved. He knew what his violated law de- 
 manded—what his inflexible justice required— 
 and through what costly channel his love must 
 flow ; therefore “he laid help upon one that 
 was mighty ”—yea, “mighty to save.” And 
 what was the secret of his might ?—His absolute 
 deity. Take a lower view than this, and you 
 reduce the work of Christ to nothing,—you 
 tear the soul from the body, pluck the sun from 
 the firmament, wrench the key-stone from the 
 arch, and the foundation from the building. 
 But, look at his work through his Godhead, and 
 oh, how vast, how costly, how glorious does it 
 
152 INDWELLING OF THE SPIRIT. 
 
 appear; what a basis for a poor sinner to build 
 upon; what a resting-place for the weary soul ; 
 what faith, hope, and assurance does it inspire ; 
 how perfect the obedience, how infinitely effica- 
 cious the blood, and prevalent the intercession 
 —all derived from the Godhead of Jesus. Glo- 
 rious temple wast thou, blessed Son of God! 
 But, this temple was to be destroyed. Jesus 
 must die! This was the second step in the 
 accomplishment of the great work. Thus did 
 he announce the fact to the obtuse and incre- 
 dulous Jews: “Jesus answered and said unto 
 them, Destroy this temple, and in three days 
 I will raise it up.’ “‘ He spake of the temple 
 of his body.” His death was as necessary to 
 the satisfaction of justice, as his life of obedience 
 had been to the fulfilling of the law. As the 
 substitute of his people, he must yield up his 
 life; as the surety of the covenant, he must 
 completely surrender himself into the hands of 
 Divine justice; as the testator of his own will, 
 there must of necessity be his death, otherwise 
 the testament would have been of no force at all 
 while he lived. There was no possible avenue 
 for his escape, even had he sought it. He, or 
 his people, must die. He must taste the bitter- 
 
INDWELLING OF THE SPIRIT. 1538 
 
 ness of the death that was temporal, or his 
 elect must have tasted of the bitterness of the 
 death that was eternal. O yes, Jesus wished to 
 die. Never, for one moment, did he really 
 shrink from the combat. He well knew the 
 conditions upon which he had entered into a 
 covenant engagement in behalf of his people. 
 He knew that the price of their pardon was his 
 own blood, that his death was their life, and 
 that his gloomy path through the grave was 
 their bright passage to eternal glory. Know- 
 ing all this, and with the awful scene of Calvary 
 full in view,—the cross, the sufferings of the 
 body, the deathly sorrow of the soul,—he yet 
 panted for the arrival of the moment that was 
 to finish the work his Father had given him to 
 do. Dear reader, how ready was Jesus thus to 
 die! Whence this eagerness? It sprang from 
 his great love to sinners. Oh, this was it! We 
 must go down to the secret depth of his love, if 
 we would solve the mystery of his willingness to 
 die. ‘God commendeth his love toward us, in 
 that, while we were yet sinners, Christ died for 
 us.” Thus was the “temple of his body” de- 
 stroyed, that “through death he might destroy 
 him that had the power of death, that is the 
 
154 INDWELLING OF THE SPIRIT. 
 
 devil, and deliver them who through fear of 
 death were all their lifetime subject to bondage.” 
 See, dear reader, the source of your free pardon, 
 the ground of your humble trust, the secret of 
 your “strong consolation.” It is all involved 
 in the death of Jesus. You cannot ask too 
 much, you cannot expect too much, you cannot 
 repose too much at the foot of the cross. All is 
 mercy here—all is love—all is peace. Sin can- 
 not condemn, Satan cannot tempt, the world 
 cannot allure, conscience cannot accuse; “there 
 is no condemnation” to a poor soul that shelters 
 itself beneath the cross of Jesus. Here every 
 dark cloud withdraws, and all is sunny—here 
 every tear is dried, but that of joy; and every 
 voice is hushed, but that of praise. 
 
 But, a third step in the accomplishment of 
 this stupendous design was, the resurrection of 
 Christ. This formed an essential and glorious 
 part of his work, in preparing a way for the 
 personal and permanent residence for the Holy 
 Ghost. “Destroy this temple, and in three 
 days I will raise it up again.” Great stress is 
 laid upon this doctrine in the word. And the 
 child of God may be but imperfectly aware, 
 what an essential pillar it is to his hope, and 
 
INDWELLING OF THE SPIRIT. 155 
 
 how sanctifying and comforting the blessings 
 are that spring from its full belief. The resur- 
 rection of Jesus, is the great seal to the cha- 
 racter and perfection of his work. Yea, his 
 work, touching its saving effects, had been 
 nothing apart from this Divine attestation. His 
 perfect keeping of the law, and his suffering 
 unto death, were but parts of the vast plan, 
 and, taken separately and distinctly, were not 
 capable of perfecting the salvation of the church. 
 The apostle so reasons. 1 Cor. xv. 14-—18: 
 “Tf Christ be not risen, then is our preaching 
 vain, and your faith is also vain. Yea, and 
 we are found false witnesses of God; because 
 we have testified of God that he raised up 
 Christ: whom he raised not up, if so be that 
 the dead rise not. For if the dead rise not, 
 then is not Christ raised: and if Christ be not 
 raised, your faith is vain, ye are yet in your 
 sins. Then they also which are fallen asleep in 
 Christ are perished.” A moment’s reflection 
 will justify the conclusions which the apostle 
 deduces from the supposition that Christ had 
 not risen. 
 
 Our dear Lord endured the “curse of the 
 
 law ;’—a part of that curse was death—death 
 
156 INDWELLING OF THE SPIRIT. 
 
 legal, death temporal, death eternal. He was 
 “made a curse for us,” and died. So long as 
 he remained imprisoned in the grave, “death 
 had dominion over him.” It had been in vain 
 that we had looked to his obedience and suffer- 
 ings for the proof of the all-sufficiency and 
 acceptableness of his satisfaction, so long as 
 the iron sceptre of the king of terrors held him 
 in subjection. O what a momentous period 
 were the three days that intervened between 
 the giving up the ghost upon the cross, and the 
 bursting of the tomb ;—the salvation of the 
 whole church hung upon it;—all who had 
 already “fallen asleep” in him, and all whom 
 it was the purpose of God yet to call, were 
 deeply interested in this one fact. But, on the 
 third day, the destroyed temple was raised 
 again,—death had no more dominion over him, 
 —his sting was extracted, his sceptre was broken, 
 the curse was rolled away, and the redemption 
 of the church was complete. “He was delivered 
 for our offences, and rose again for our justi- 
 fication.” 
 
 Let the Christian reader fully believe this 
 one truth,—that Jesus is alive again, and it will 
 afford to his soul greater confirmation of the 
 
INDWELLING OF THE SPIRIT. 15% 
 
 veracity of God’s character, of the truth of his 
 word, and of the perfection and all-sufficiency 
 of Christ’s work, than all other truths beside. 
 Is Jesus alive at the right hand of God ?—Then 
 the debt is paid, and justice is satisfied. Is 
 Jesus alive at the right hand of God ?—Then 
 the Father is well pleased in the work of his 
 Son, and he “rests in his love, and rejoices 
 
 ? Is Jesus alive? 
 
 over his church with singing.’ 
 —Then every promise shall be fulfilled, and all 
 the blessings of the everlasting covenant shall 
 be freely bestowed, and I, a poor worthless 
 sinner, yet resting upon his atoning work, shall 
 live also. May the Holy Ghost lead you into 
 the full belief—the belief of the heart as of the 
 judgment—of this glorious truth. It is the 
 keystone of the temple; press it as you will, 
 the more you lean upon it, the stronger you 
 will find it—the more you rest upon it, the 
 firmer will grow your hope. Only receive it in 
 simple faith, Jesus is alive,—alive for you ;—all 
 you want in this vale of tears is here; all your 
 temporal mercies are secured to you here; all 
 your spiritual blessings are laid up for you here. 
 Such is the great charter, such the immense, 
 untold blessings it contains, that, come how 
 
158 INDWELLING OF THE SPIRIT. 
 
 you will, come when you will, and “ask what 
 you will, it shall be granted you of the Father,” 
 because Jesus is at his right hand. Well may 
 we take up the dauntless challenge of the 
 apostle, ‘““ Who is he that condemneth? It is 
 Christ that died ; yea rather, that is risen again, 
 who is even at the right hand of God, who also 
 maketh intercession for us.” Your salvation is 
 complete, your heaven secure, and all victory, 
 happiness, and glory bound up in this one great 
 fact. Then, may we not again exclaim with 
 Paul, “ Blessed be the God and Father of our 
 Lord Jesus Christ, which according to his abun- 
 dant mercy hath begotten us again unto a lively 
 hope by the resurrection of Jesus Christ from 
 the dead ?” 
 
 Thus have we briefly traced the successive 
 steps, which God took to prepare the way for 
 the permanent indwelling of the Spirit in the 
 believer. Through the incarnation, obedience, 
 death, and resurrection of Christ, a way was 
 opened, by which God could again dwell with 
 man,—yea, resume his abode in the very temple 
 that sin had destroyed, and show forth the 
 riches and glory of his grace far more illus- 
 triously than when this temple stood in its ori- 
 
INDWELLING OF THE SPIRIT. 159 
 
 ginal perfection and grandeur. Here was the 
 foundation of every successive temple that grace 
 was about to raise. “ Thus saith the Lord God, 
 Behold, I lay in Zion for a foundation, a stone, 
 a tried stone, a precious corner-stone, a sure 
 foundation.” ‘Other foundation can no man 
 lay than that is laid, which is Jesus Christ.” 
 On the dignity of his person, finished righte- 
 ousness, perfect atonement, all-sufficient grace, 
 and inviolable faithfulness, believers, “as lively 
 stones, are built up a spiritual house,” for the 
 everlasting indwelling of God the Holy Ghost. 
 
 In passing now, more especially to the con- 
 sideration of the indwelling of the Spirit, it is 
 proper to adduce the testimony he himself has 
 borne to the doctrine. In the following pas- 
 sages the truth is unfolded. Looking into the 
 Old Testament, shadowy as the period was in 
 which that part of the inspired word was writ- 
 ten, we yet find clear intimation of the doctrine 
 before us. Ezek. xxxvi. 27: “ And I will put 
 my Spirit within you.” xxxvii. 14: “And I 
 will put my Spirit in you, and ye shall live.” 
 Advancing to the New Testament, the doctrine 
 opens upon our view with increasing power and 
 brightness. Our Lord’s own words are familiar. 
 
160 INDWELLING OF THE SPIRIT. 
 
 John xiv. 16, 17: “ And I will pray the Father, 
 and he shall give you another Comforter, that 
 he may abide with you for ever ; even the Spirit 
 of truth; whom the world cannot receive, because 
 it seeth him not, neither knoweth him: but ye 
 know him, for he dwelleth with you, and shall 
 be in you.” Rom. viii. 9: “ But ye are not in 
 the flesh, but in the Spirit, if so be that the 
 Spirit of God dwell in you.’ Ver. 11: “But if 
 the Spirit of him that raised up Jesus from the 
 dead dwell in you,” &c. 1 Cor. ii. 16: “ Know 
 ye not that ye are the temple of God, and that 
 the Spirit of God dwelleth in you?” vi. 19: 
 “What, know ye not that your body is the 
 temple of the Holy Ghost which is in you?” 2 
 Cor. vi. 16: “And what agreement hath the 
 temple of God with idols? for ye are the temple 
 of the living God; as God hath said, I will 
 dwell in them,” &c. Eph. 1. 22: “In whom 
 ye also are builded together for an habitation 
 of God through the Spirit.’ We will not mul- 
 tiply these quotations—it is sufficiently clear 
 that the indwelling of the Spirit is a revealed 
 doctrine of Scripture. We proceed to open it. 
 
 When does the Holy Spirit enter a soul? 
 We reply, at the period of its regeneration. This 
 
INDWELLING OF THE SPIRIT. 161 
 
 is his first gracious act. Previous to this, all is 
 dark, desolate, and dead, as we have in other 
 places fully shown. What pen is adequate to 
 describe the moral desolation, the fearful dila- 
 pidation of the soul of man, before the Spirit 
 enters, bringing in his train, life, light, and 
 order? One brief sentence of Divine truth will 
 more correctly and vividly describe it, than the 
 most elaborate human production. “ Sensual, 
 having not the Spirit.” But, the Spirit enters. 
 He comes, in accordance with the eternal pur- 
 pose,—in harmony with the covenant of grace, 
 —borne on the wings of his own love, and pur- 
 suing his way in the greatness of his strength. 
 What a triumphal entry, when he takes posses- 
 sion of the temple, already purchased by the 
 Saviour’s blood! At his approach, darkness, 
 enmity, pollution, and death retire, and are 
 succeeded by light, love, holiness, and life. It 
 is true, he meets with fierce opposition from 
 within—for “the strong man armed keepeth 
 his palace,” and “his goods are in peace ;” but 
 “a stronger than he comes,” and puts to flight 
 all opposition,—bends the will, subdues the 
 enmity, dissolves the heart, and implants the 
 sweet response, ‘ Come in, thou blessed of the 
 M 
 
162 INDWELLING OF THE SPIRIT. 
 
 Lord why standest thou without? Enter, and 
 take full possession for thyself. Long have I 
 closed my heart against thee,—too long have I 
 resisted all thine importunities; but now thou 
 hast conquered and prevailed: come in, blessed 
 Spirit, and seal me for thine own.” O blissful 
 moment, when the Spirit enters, convincing of 
 sin, breaking the heart with godly sorrow, lay- 
 ing the soul low in the dust in the spirit of 
 self-abasement and self-condemnation before 
 God, and then leading it to the atoning blood 
 of Jesus, and speaking pardon and peace to the 
 conscience. 
 
 The Spirit dwells in the believer as a@ mani- 
 festation of the Divine glory. The temple that 
 Solomon built was one of great magnificence 
 and splendour. But it was an earthly glory ; 
 and, although He who “ dwelleth not in tem- 
 ples made with hands,” condescended to reveal 
 himself in it, yet it possessed no glory in com- 
 parison with the glory that was to exist in the 
 new spiritual temple which the Holy Ghost was 
 to erect and inhabit. Speaking of the legal 
 dispensation, with which the temple prepared 
 by David, and built by Solomon, was designed 
 to harmonise, the apostle argues that it pos- 
 
INDWELLING OF THE SPIRIT. 163 
 
 sessed no glory in comparison with the Gospel. 
 economy. And why ?—Because there was /ess 
 of the Spirit in the former than in the present 
 dispensation. It was the enlarged manifestation 
 of the Spirit, especially his indwelling in the 
 saints, which constituted the peculiar and far- 
 surpassing glory of the new economy. “ How 
 shall not (says he) the ministration of the Spirit 
 be rather glorious? For if the ministration of 
 condemnation be glory, much more doth the 
 ministration of righteousness exceed in glory. 
 For even that which was made glorious, had 
 no glory in this respect, by reason of the glory 
 that excelleth.” 
 
 . The superior glory of the new dispensation 
 then is, that it is more spiritual: there is a 
 more enlarged and rich effusion of the quicken- 
 ing, sanctifying, and sealing influences of the 
 Holy Spirit—more of Christ,—more of the holy 
 liberty of adoption,—more simple, spiritual, 
 and child-like approach to God. But especially 
 does the indwelling of the Spirit in the saints 
 form a distinguished feature of the new economy. 
 Here is an especial manifestation of the Divine 
 glory. That the Spirit should, on the broad 
 basis of Immanuel’s finished, atoning work, 
 
 M 2 
 
164 AINDWELLING OF THE SPIRIT. 
 
 call a poor sinner by grace, regenerate, sanctify, 
 and then take possession of him for ever, dwell 
 in him, witness in him, work in him, and 
 meeten him for the inheritance of the saints in 
 light,—this is a marvellous display of the Divine 
 glory. The electing love, infinite wisdom, and 
 omnipotent power of God are glorified,—the 
 atoning work, all-sufficient grace, and unspeak- 
 able compassion of Jesus are glorified,—the 
 irresistible power, infinite patience, and effica- 
 cious work of the Spirit are glorified in the 
 soul that becomes “an habitation of God through 
 the Spirit.” Yea, we dare assert that the con- 
 version of a soul, the sustaining of the work 
 wrought in that soul, the keeping of the believer 
 through a long life of holy, upright, and close 
 walk with God, and the bringing of him safe 
 to eternal happiness, are greater displays of 
 the mighty power of God, and more glorify him, 
 than the creation of ten thousand worlds like 
 ours. 
 
 The Spirit dwells in the believer, as the ever- 
 living Spirit of all grace and comfort. All that 
 is really holy and gracious in a child of God, 
 is found in the work of the indwelling Spirit. 
 All the holy breathings and desires of the soul, 
 
INDWELLING OF THE SPIRIT. 165 
 
 —all the longings for God, and conformity to 
 his will and image,—all that is lovely and like 
 Jesus in the saint, are the result of this gracious 
 act of the eternal Spirit. The Lord Jesus him- 
 self would direct us to this truth. John iv. 14: 
 “ Whosoever drinketh of the water that I shall 
 give him shall never thirst; but the water that 
 I shall give him shall be in him a well of water 
 springing up into everlasting life.” That this 
 well of water is the indwelling of the Spirit, 
 seems clear from the 10th verse: ‘“ Jesus an- 
 swered and said unto her, If thou knewest the 
 gift of God,” &c.,—that “gift of God” was 
 the Holy Ghost, alluded to again still more 
 emphatically in ch. vil. 38, 39: “He that be- 
 hieveth on me, as the scripture hath said, out 
 of his belly shall flow rivers of living water. 
 (But this spake he of the Spirit, which they 
 that believe on him should receive: for the Holy 
 Ghost was not yet given; because that Jesus 
 was not yet glorified.)” 
 
 Here is a gracious truth. The Spirit in every 
 believer is a deep and living well of all spiritual 
 blessings. He dwells in the soul, “not like a 
 stagnant pool, but like an ever-living fountain 
 that plays at all seasons of the year, in heat 
 
166 INDWELLING OF THE SPIRIT. 
 
 and cold, and in all external circumstances of 
 weather, whether foul or fair, wet or dry.” 
 Nature could not produce that which the in- 
 dwelling Spirit accomplishes in the saints of 
 God. The hungering and the thirsting for 
 righteousness,—the rising of the heart in filial 
 love to God,—the sweet submission to his sove- 
 reign will,—the longing for more knowledge of 
 Christ,—the constant struggling with the law 
 of sin,—the mourning over the indwelling prin- 
 ciple: all this is above and far beyond nature. 
 It is the fruit, yea, the precious fruit, of the 
 indwelling Spirit. 
 
 It may be, beloved reader, that your heart 
 is often anxious to know in what way you may 
 distinguish between nature and grace,—how 
 you may clearly discern between that which is 
 legal and that which is spiritual,—between that 
 which is the work of man, and that which is 
 the work of God. In this way you may trace 
 the vast difference—that which at first came 
 from God, returns to God again. It rises to 
 the source whence it descended. Divine grace 
 in a sinner’s heart, is a springing well—“ a well 
 of water springing up into eternal life.” Did 
 nature ever teach a soul the plague of its own 
 
INDWELLING OF THE SPIRIT. 167 
 
 heart? Never! Did nature ever lay the soul 
 in the dust before God, mourning and weeping 
 over sin? Never! Did nature ever inspire 
 the soul with pantings for God and thirstings 
 for holiness? Never! And did it ever endear 
 the throne of grace, and make precious to the 
 soul the atoning blood, the justifying righteous- 
 ness of Jesus? Never! never! All this as 
 much transcends the power of nature, as to 
 create a world. Is this thy real state, reader? 
 O look up! “Flesh and blood” revealed it not 
 to thee—but the eternal God hath revealed it, 
 and that, by the indwelling of his own blessed 
 Spirit in thy heart. 
 
 We must not overlook his indwelling as a 
 Spirit of holiness. This is his great and crown- 
 ing work in a believer. It is in vain that we 
 look for him as a Witness, or as a Spirit of 
 comfort, if we slight him as a Sanetifier, Al- 
 though we have assigned a distinct chapter to 
 the sanctification of the Spirit, in this volume, 
 we would yet briefly allude to it in connexion 
 with his indwelling in the saints. The work of 
 holiness forms a great and glorious part of his 
 operation as the Indweller of his people. He 
 has come to restore, not only order, but purity 
 
168 INDWELLING OF THE SPIRIT. 
 
 to the temple. He has come to restore the 
 reign of holiness,—to set up the law of God in 
 the soul,—to unfold its precepts, and to write 
 them upon the heart,—and, shedding abroad 
 the love of Christ, under its gentle but power- 
 ful constraint, to lead the believer to “run the 
 way of God’s commandments.” He is pre- 
 eminently a “ Spirit of holiness” in the believer. 
 For a more full unfolding of the manner in 
 which the Spirit carries forward the work of 
 holiness in the soul, the reader is referred to the 
 chapter on that subject. 
 
 Nor must it be forgotten that he dwells in the 
 believer as an abiding Spirit. It 1s a permanent 
 indwelling. Our dear Lord laid especial stress 
 upon this feature. When on the eve of leaving 
 his disciples to return to his kingdom, he pro- 
 mised them “another Comforter,” whose spi- 
 ritual presence should more than repair the loss 
 of his bodily absence. And, lest there should 
 be any painful apprehensions as to the time of 
 his dwelling with them, he assures them that 
 the Spirit should abide with them for ever. 
 “ And I will pray the Father, and he shall give 
 you another Comforter, that he may abide with 
 you for ever.’ Overlook not this truth. Let 
 
INDWELLING OF THE SPIRIT. 169 
 
 no spiritual darkness, no workings of unbelief, 
 nor sense of indwelling sin, rob you of the 
 comfort and consolation which a believing view 
 of it will impart. There may be periods when 
 you are not sensible of the indwelling of the 
 Spirit,—clouds and darkness may be around 
 this doctrine: there may be severe trials,— 
 gloomy providences,—foreboding fears,— the 
 way rough and intricate,—the sky dark and 
 wintry,—faith small,—unbelief powerful,—and 
 your soul, from its low depths, led to exclaim, 
 “All these things are against me. Will the 
 Lord cast off for ever? and will he be favour- 
 able no more? Is his mercy clean gone for 
 ever ? doth his promise fail for evermore? Hath 
 God forgotten to be gracious? hath he in anger 
 shut up his tender mercies?’ Oh forget not 
 that, even then, dejected saint of God,—then, 
 when all is dark within, and all is desolate 
 without, then the Holy Spirit, the Sanctifier, 
 and the Comforter, and the Glorifier of Jesus, 
 dwelleth in you, and shall be with you for ever. 
 True, you may be assailed by powerful corrup- 
 tions, the “ consolations of God few and small’ 
 with you, and your prayer like David’s, “ Cast 
 me not away from thy presence, and take not 
 
170 INDWELLING OF THE SPIRIT. 
 
 thy Holy Spirit from me;” yet he, the blessed 
 Indweller, is there, and his still small and 
 soothing voice shall ere long be heard amid the 
 roaring of the tempest, hushing it to a peaceful 
 calm. He shall “abide with you for ever.” 
 No wanderings, no neglect, no unkindness, no 
 unworthiness, no unfaithfulness shall ever force 
 him from your bosom. He may withdraw his 
 sensible presence,—he may withhold his com- 
 forting influence,—he may be so grieved by a 
 careless walk, as to suspend for a while his 
 witnessing and sanctifying power, permitting 
 indwelling corruptions for a moment to triumph; 
 but he restoreth the soul,—he brings it back 
 again,—breaks the heart, then binds it up,— 
 wounds, then heals it,—fills it with godly grief, 
 then tunes it with thanksgiving and the voice 
 of melody. “ For a small moment have I for- 
 saken thee ; but with great mercies will I gather 
 thee.” “He restoreth my soul.” 
 
 I can present, in this chapter, but a summary 
 view of the remaining operations of the Spirit 
 as the Indweller of the saints. I the less regret 
 this, because some of those parts of his work are 
 more fully discussed in the chapters especially 
 assigned to them in this treatise. 
 
INDWELLING OF THE SPIRIT. 171 
 
 Asa Spirit of adoption he dwells in the be- 
 liever. Gal. iv. 6: ‘ And because ye are sons, 
 God hath sent forth the Spirit of his Son into 
 your hearts, crying, Abba, Father.” 
 
 As a Witness he is there. Rom. vii. 16: 
 “The Spirit itself beareth witness with our spirit, 
 that we are the children of God.” 
 
 As an earnest and pledge of future glory he 1s 
 
 there. Eph. i. 138, 14: “In whom also after 
 that ye believed, ye were sealed with that Holy. 
 Spirit of promise, which is the earnest of our 
 inheritance,” &c. 
 As a Teacher he is there. John xiv. 26: 
 “The Comforter, which is the Holy Ghost, 
 whom the Father will send in my name, he 
 shall teach you all things.” “He shall guide 
 you into all truth.” 
 
 As a Remembrancer he is there. Ver. 26: 
 “ He shall teach you all things, and bring all 
 things to your remembrance.” 
 
 As a Glorifier of Jesus he is there. John xvi. 
 14: “He shall glorify me: for he shall receive 
 of mine, and shall show it unto you.” All these 
 gracious operations worketh that one and self- 
 same Spirit, dwelling in the hearts of all 
 believers. 
 
172 INDWELLING OF THE SPIRIT. 
 
 In reviewing this subject, the following im- 
 portant reflections suggest themselves. 
 
 How amazing the grace of God that should 
 make the heart of a poor sinner his dwelling- 
 place! O what grace is this! How it prostrates 
 all high thoughts of self, how it brings down 
 the lofty look, and lays the soul where it should 
 ever lie, “ low in a low place.” _“ Will God in 
 very deed dwell with man?” “ I will dwell in 
 them,” says God, “and will walk in them.” 
 
 And, beloved reader, forget not, a is the 
 humble broken heart that forms the true temple 
 of the Holy Ghost. He only dwelleth here. 
 And here he does dwell. It may bea temple 
 despised by man, but God prepares and chooses 
 it for his abode. The proud and haughty spirit 
 of self-righteous man may overlook it as a thing 
 of nought: the tear that falls in silence,—the 
 sigh that is breathed in secret,—the heart that 
 mourns over sin, may be lightly esteemed by 
 the passer by, but, with God, it is of “great 
 price.” He has a bottle for that tear, anda 
 record for that sigh, and that mourning is music 
 in his ear. “ For thus saith the high and lofty 
 One that inhabiteth eternity, whose name is 
 Holy ; I dwell in the high and holy place, with 
 
INDWELLING OF THE SPIRIT. 173 
 
 him also that is of a contrite and humble spirit, 
 to revive the spirit of the humble, and to revive 
 the heart of the contrite ones.” Isa. lvii. 15. 
 Perhaps your cry is, “ Come, blessed and eter- 
 nal Spirit, into my heart; make it a temple, 
 now and for ever, for thine abode: worthless 
 though the offering be, yet it is all I have to 
 present thee; enter, with all thy humbling, 
 sanctifying, sealing, and comforting influences, 
 and take full possession for thyself.” O blessed 
 cry! O sweet fruit of that loving, faithful Spirit, 
 who already has entered, unknown and unsus- 
 pected, it may be, by thee, and has planted 
 there this desire, the sure and certain pledge of 
 future glory. Be assured, precious soul, that 
 this cry, feeble as it is, is an evidence of the 
 indwelling of the Spirit. It is the first gentle 
 springing up of the living fountain within thee, 
 and it shall continue to spring up even unto 
 eternal life. Cherish it as you would your 
 choicest mercy. Pray that it may be increased 
 and strengthened more and more,—and closely 
 watch against the slightest thing, the tendency 
 of which would be to grieve and enfeeble it, 
 How holy should the temple of the Spirit be ! 
 Reader, art thou a temple of God the Holy 
 
174 INDWELLING OF THE SPIRIT. 
 
 Ghost? Then dedicate thyself unreservedly to 
 God. Thou art not thine own. Thy body, thy 
 spirit, thy family, substance, time, talents, 1n- 
 fluence, all, all belong to God. He dwelleth in 
 thee—walketh in thee—ruleth in thee, and 
 calls thee his dwelling-place. “Know ye not 
 that your body is the temple of the Holy Ghost 
 which is in you?” Then, what a separation 
 should there be between you and the world that 
 lieth in wickedness! How should you guard 
 against every unnecessary entanglement with 
 it; how cautious and prayerful, lest, by con- 
 tracting an unholy alliance with it in any form 
 or degree, you should defile the temple of God, 
 “which temple you are!” Oh, what heavenly 
 wisdom, and holy circumspection, and ceaseless 
 prayer, do you need, that you might walk with 
 unspotted garments—that no rival should enter 
 your heart—that no lofty views of self, no spirit 
 of worldly conformity, no temporising policy, 
 no known sin, no creature idolatry should enter 
 there—that, like the heavenly temple, nothing 
 that defileth, neither whatsoever worketh abo- 
 mination, should be cherished or entertained in 
 the abode, and in the presence of the Holy 
 Ghost; for, “ what agreement hath the temple 
 
INDWELLING OF THE SPIRIT. 175 
 
 of God with idols? for 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.” 
 
 Reader, whose temple are you? Solemn 
 question! Does God or Satan dwell in you? 
 Christ or Belial ?—Light or darkness? Hither 
 the one or the other hath, at this moment, 
 entire possession. You cannot serve two con- 
 trary masters, you cannot entertain two opposite 
 guests. You are living either for God or for 
 Satan. You are travelling either to heaven or 
 to hell. Which? On your bended knees be- 
 fore God, decide; and may the Lord the Spirit 
 renew you by his grace, and if renewed, make 
 you ‘‘a vessel unto honour, sanctified and meet 
 for the Master’s use, and prepared unto every 
 good work.” 
 
CHAPTER V. 
 
 THE SANCTIFICATION OF THE SPIRIT. 
 HE NECESSITY AND THE NATURE OF TRUE HOLINESS. 
 
 ‘Through sanctification of the Spirit.’’—2 Thess. ii. 13. 
 
 We have already intimated that one most im- 
 portant feature in the work of the indwelling 
 Spirit was, the sanctification of the believer. In 
 enlarging upon the doctrine of the preceding 
 chapter, we necessarily, though briefly, touched 
 upon this great point. What was then merely 
 glanced at, will now, by the assistance of that 
 same Teacher who has promised to guide into 
 all spiritual truth, be more fully unfolded. 
 While yet upon the threshold of our subject, 
 let it be premised that there is an order, as well 
 as a harmony, in the operations of the Spirit, 
 which, in examining his work, it is highly im- 
 portant should be observed. An ignorance or 
 an oversight of this, has led to great and fatal 
 perversions of the Gospel, especially that part 
 
~ 
 
 SANCTIFICATION OF THE SPIRIT. 17a 
 
 which relates to the doctrine now under dis- 
 cussion. All the self-righteousness of the Pha- 
 risee, and all the self-devotion of the deluded 
 disciple of the papal superstition, have their 
 origin here. Now, the order of the Spirit is 
 this—Regeneration of the heart first,—then its 
 sanctification. Reverse this, and we derange 
 every part of his work, and, as far as our indi- 
 vidual benefit extends, render it entirely useless. 
 Sanctification is not the first and immediate 
 duty of an unrenewed person. Indeed, it were 
 utterly impossible that it should be so. Sanc- 
 tification has its commencement and its daily 
 growth in a principle of Uife implanted in the 
 soul by the eternal Spirit; and, to look for 
 holiness in an individual still dead in sins, is to 
 look for fruit where no seed was sown—for the 
 actings of life where no vital principle exists,— 
 it is to expect, in the language of our Lord, to 
 “gather grapes from thorns, and figs from 
 thistles.’ The first and imperious duty of an 
 unrenewed man is, to prostrate himself in deep 
 abasement and true repentance before God,— 
 the lofty look must be brought low, and the 
 rebellious will must be humbled; and in the 
 posture of one overwhelmed with a sense of 
 N 
 
178 SANCTIFICATION OF THE SPIRIT. 
 
 guilt, he is to look by faith to a crucified Saviour, 
 and draw from thence, life, pardon, and accept- 
 ance. ‘True, most solemnly true, it is, that 
 “without holiness no man shall see the Lord ;” 
 yet, all attempts towards the. attainment of 
 holiness, before repentance towards God, and 
 faith in the Lord Jesus Christ, will but dis- 
 appoint the soul that looks for it. 
 
 This work of renewal done, sanctification 1s 
 comparatively an easy and a delightful employ. 
 Motives and exhortations to.a life of holiness, 
 now find a ready response in the heart, already 
 the temple of the Holy Spirit. The “incorrup- 
 tible seed” there sown, germinates into the 
 plant, and blossoms and ripens into the fruits 
 of holiness, —and the “living water” there 
 welled, springs up, and pours forth its stream 
 of life and purity, adorning and fertilising the 
 garden of the Lord. Let us, then, be careful 
 how we disturb the arrangement, and reverse 
 the order of the blessed Spirit in his work. 
 Great errors have in consequence arisen, and 
 souls have gone into eternity, fearfully and 
 fatally deceived. Especially cautious should 
 they be in this matter, who are appointed to 
 the office of spiritual instruction,—to whose care 
 
SANCTIFICATION OF THE SPIRIT. 179 
 
 immortal souls are entrusted,—lest, in a matter 
 involving interests so precious and so lasting, 
 any should pass from beneath their teaching 
 into eternity, ignorant of the one and true 
 method of salvation. 
 
 Let the reader prayerfully follow us, while, 
 in the present chapter, we endeavour to unfold 
 the necessity of sanctification in the believer,— 
 its gospel nature, and the means employed by 
 the Spirit in its production. 
 
 There exists an absolute and solemn necessity 
 for sanctification in a child of God. To remind 
 the reader of this, may, at first sight, appear a 
 needless work ; so self-evident, and so imme- 
 diate an effect of the regeneration of the Spirit 
 does it seem. And yet, the advanced believer, 
 much more the sincere inquirer after a more 
 perfect knowledge of the will of God, needs to 
 be perpetually reminded of the solemn necessity, 
 in order to his own happiness and his Father’s 
 glory, of a daily growth in all holiness. And 
 as the believer is, after regeneration, an active 
 agent in the furtherance of this great work, and 
 as there is a perpetual proneness, through the 
 many infirmities of the flesh, to settle down in 
 a state of ease and sloth in it, the importance 
 
 N2 
 
180 SANCTIFICATION OF THE SPIRIT. 
 
 of being reminded of this necessity will imme- 
 diately appear. 
 
 The first ground on which this necessity rests 
 is, the holiness of God: the nature of that God, 
 whose temple he is, pleads for the sanctification 
 of the believer. We have to do with a holy 
 God, who, from the very necessity and purity 
 of his being, can have no fellowship with sin. 
 He must hate, he must abhor it. A stronger 
 plea for the sanctification of the child of God 
 can nowhere be found. Let us for a moment 
 trace this argument as it runs, like a golden 
 thread, through every part of God’s word. We 
 see its commencement in the Old Testament. 
 Levit. xi. 44, 45: “For I am the Lord your 
 God: ye shall therefore sanctify yourselves, and 
 ye shall be holy; for I am holy. I am the Lord 
 that bringeth you up out of the land of Egypt, 
 to be your God: ye shall be holy, for 1 am 
 holy.” ch. xix. 2. “Speak unto all the con- 
 eregation of the children of Israel, and say 
 unto them, Ye shall be holy: for I the Lord 
 your God am holy.” 
 
 And that these commandments and this stand- 
 ard may not seem to belong exclusively to the 
 Old Testament saints, the apostle Peter embodies 
 
SANCTIFICATION OF THE SPIRIT. 18l 
 
 them as of equal force and solemnity, in his 
 writings to the saints of the New Testament. 1 
 Pet. 1. 15, 16: “ But as he which hath called 
 you is holy, so be ye holy in all manner of 
 conversation : because it is written, Be ye holy, 
 for Lam holy.” If this motive to sanctification 
 came clothed with such solemnity and power, 
 and was so felt by the Jewish church, what 
 should be its authority and influence with the 
 church as it now exists! The increased power 
 and solemnity of this motive is drawn from the 
 more resplendent exhibition of God’s holiness zn 
 the cross of Christ. With no such development 
 of the Divine purity, as an argument to sancti- 
 fication, were the saints of the Old Testament 
 favoured. But we possess it; so that, if we 
 continue in sin, after we have believed, we are 
 “ without excuse,” and God is “ clear when he 
 judgeth.” Here, in the cross, is God’s grand 
 demonstration of his holiness. Here has he, as 
 it were, unveiled his great perfections, and shown 
 what a sin-hating, holiness-loving God he. is. 
 What! Could he not pass by his dear Son,— 
 did he give him up to the “shame and the 
 spitting,’—did he not withhold his “ darling 
 from the power of the dog,”’—did justice sheath 
 
182 SANCTIFICATION OF THE SPIRIT. 
 
 its sword in the heart of Jesus,— did it smite the 
 Shepherd? And why all this? The answer 
 comes from Calvary, “I, the Lord, am a holy 
 God.” And then follows the precept—-O how 
 touching !—* Be ye holy, for I am holy.” See 
 how the justice of God (and what is the justice 
 of God but his holiness in exercise ?) revealed 
 itself as a “ consuming fire” on Calvary. Our 
 dear Lord was “a whole burnt offering” for his 
 people ; and the fire that descended and con- 
 sumed the sacrifice, was the holiness of God in 
 active and fearful exercise. Here, then, springs 
 the solemn necessity for sanctification in the 
 believer. The God he loves is holy,—his Father 
 is holy, and he has written out that holiness, in 
 awful letters, in the cross of his well-beloved Son, 
 “Be ye holy, for I am holy.” We must study 
 God in Christ. There we see his holiness, justice, 
 wisdom, grace, truth, love, and mercy, all 
 unfolded in their richest glory and most benevo- 
 lent exercise. 
 
 The necessity for sanctification also springs 
 from the work of Christ. The Lord Jesus became 
 incarnate, and died as much for the sanctification, 
 as for the pardon and justification of his church ; 
 —as much for her deliverance from the indwell- 
 
SANCTIFICATION OF THE SPIRIT. 183 
 
 ing power of sin, as from the condemnatory 
 power of sin. His work had been but partial 
 and incomplete, had no provision been made for 
 the holiness of the believer. But he came not 
 only to blot out sin, but to rend asunder its 
 chain,—not only to remove its curse, but to 
 break its sceptre. The believer in Jesus may 
 be but imperfectly aware how closely associated 
 his sanctification is with the obedience and death 
 of Christ. Yea, that the very death of Christ 
 for sin out of him, is the death of sin in him— 
 that no inroads are made upon the dominion of 
 indwelling sin, no conquests obtained, no flesh 
 crucified, no easy-besetting sin laid aside, save 
 only as the believer hangs daily upon the cross. 
 Observe how the Holy Ghost connects the two 
 —the death of Christ and the holiness of the | 
 believer : thus in John xvii. 19: “ And for their 
 sakes,” says Jesus, “I sanctify myself, that 
 they also might be sanctified through the truth.” 
 As their High-priest to atone and purify, he set 
 himself apart as a holy sacrifice to the Lord God 
 for the church’s sake. “ For their sakes I sanc- 
 tify myself”’—or, set apart myself. Oh, whata 
 motive to holiness is this, saint of God! Can 
 you resist it? Yet again the connexion is un- 
 
184 SANCTIFICATION OF THE SPIRIT. 
 
 folded. ‘Tit. ii. 14: “Who gave himself for us, 
 that he might redeem us from all iniquity, and 
 purify unto himself a peculiar people, zealous of 
 good works.” Eph. v. 25, 26: “ Husbands, 
 love your wives, even as Christ also loved the 
 church, and gave himself for it; that he might 
 sanctify and cleanse it with the washing of water 
 by the word.” Thus clearly does the Holy Spirit 
 unfold the close and beautiful relation between 
 the death of Christ and the death of sin. 
 
 The covenant of grace enforces the sanctifica- 
 tion of the believer. ‘It is the eternal and im- 
 mutable purpose of God,” observes Dr Owen, 
 “that all who are his in a peculiar manner, all 
 whom he designs to bring unto blessedness in 
 the everlasting enjoyment of himself, shall, an- 
 tecedently thereunto, be made holy.” And, 
 for the security and attainment of this, all pro- 
 vision has been made in the everlasting cove- 
 nant of grace. The very election of the believer 
 to eternal life, provides for and secures his holi- 
 ness. There could possibly be no holiness 
 without election, because election provides the 
 - means of its attainment. Thus clearly does the 
 Spirit of truth unfold it. 2 Thess. 11.13: “ We 
 are bound to give thanks alway to God for you, 
 
SANCTIFICATION OF THE SPIRIT. 185 
 
 brethren beloved of the Lord, because God hath 
 from the beginning chosen you to salvation 
 through sanctification of the Spirit and belief of 
 the truth.” Again, Eph. i. 4: ‘ According as 
 he hath chosen us in him before the foundation 
 of the world, that we should be holy and with- 
 out blame before him in love.” Let us be 
 clearly understood. On the ground of no fore- 
 seen holiness in the creature, did God thus 
 purpose to save him; but seeing the indispen- 
 sable necessity of sanctification in order to eter- 
 nal glory,—the impossibility of the one without 
 the other,—he chose us in Christ “that we 
 should be holy.” 
 
 Let not the Christian reader turn away from, 
 or treat lightly, this precious revealed truth of 
 God’s word,—an election of a people unto holi- 
 ness here, and glory hereafter. The prejudice 
 of education,—early modes of thought—a pre- 
 conceived system—and more than all besides, 
 the neglect of a close and prayerful investiga- 
 tion of God’s word for himself, may lead to the 
 rejection of the doctrine. But, he who first 
 cavils, and then renounces it, without a thorough 
 and prayerful sifting of its scriptural claims to 
 belief, stands on solemn ground, and assumes 
 
186 SANCTIFICATION OF THE SPIRIT. 
 
 a fearful attitude. What God hath revealed, 
 “that call not thou common.” What he has 
 commanded, that turn not from, lest you be 
 found to have turned from God himself. Why 
 it has so pleased the Lord to choose a people, it 
 is not our province to inquire, nor, we believe, 
 would it be for our happiness to know. We 
 attempt not to explain the doctrine, much less 
 to account for it. We simply, and, we trust, 
 scripturally state it, leaving God to vindicate 
 and bless it. He is the best defender and apo- 
 logist of his own sacred truth. “ Secret things 
 belong unto the Lord our God: but those things 
 which are revealed belong unto us and to our 
 children for ever, that we may do all the words 
 of this law.” (Deut. xxix. 29). The secret thing 
 in the doctrine of election is, why God has done 
 it—the'thing which is revealed is, that he has 
 done it. Let us not, then, seek to be wise 
 above what is written, though it is our duty, as 
 an acute writer has remarked, to be wise up 
 to what is written, leaving the more perfect 
 knowledge of the things that are now seen as 
 “through a glass darkly,” to that period of per- 
 fect illumination when we shall “know, even 
 as we are known.” But, thus much we know, 
 
SANCTIFICATION OF THE SPIRIT. 187 
 
 that it is the eternal purpose of God, revealed 
 and provided for in the covenant of grace, that 
 all who are chosen, called, and justified, shall, 
 with a view to their being glorified, be “ par- 
 takers of his holiness.” Heaven isa holy place, 
 its inhabitants are a holy people, and He whose 
 glory fills the temple isa holy God. Behold, 
 then, the provision God has made for the sanc- 
 tification of the believer in the everlasting cove- 
 nant of grace. The foundation is laid in the 
 death of Christ,—it commences in the effectual 
 calling of the Spirit,—and by all the precious 
 assurances of grace, and wisdom, and strength, 
 provided in the covenant, it is carried forward 
 to a glorious completion. 
 
 We would only specify, as one more con- 
 sideration, pleading for the sanctification of the 
 believer, his own personal happiness. Holiness 
 is as necessary to the comfort of the believer as 
 it is an essential element of his Christian cha- 
 racter. Sanctification is a part of the new 
 creation. Although not the first step the soul 
 takes into the new world of holiness, it yet 
 immediately follows. Regeneration is a com- 
 mencement of the reign of holiness, or, to 
 change the figure, the planting of the germ, 
 
188 SANCTIFICATION OF THE SPIRIT. 
 
 which time, and the Lord’s covenant dealings, 
 cause to take deep root, and to put forth its 
 lovely and fragrant flower. In proportion as 
 the sanctification of a believer advances, his real 
 happiness advances with it. Holiness brings its 
 own peculiar and high enjoyment. It is from 
 heaven, and conveys into the heart the happi- 
 ness of heaven; so that he who is most holy, 
 has most of the material of heaven in his soul. 
 O how loudly does the happiness of a child of 
 God plead for his holiness! His soul, approxi- 
 mating to the likeness of God, his circumstances, 
 trying as they may be, cannot remove the fine 
 edge of his inward and concealed enjoyments. 
 Yea, sanctified by the indwelling Spirit, trials 
 do but heighten those enjoyments, and are 
 found the most effective auxiliaries to the ma- 
 turing ‘of holiness in this soul. 
 
 These are some of the grounds on which the 
 necessity of sanctification is enforced in the 
 Divine word. It will now be proper to unfold 
 its gospel nature. 
 
 What is true sanctification? The question is 
 vastly more important than would at first sight 
 appear. Unscriptural views of sanctification 
 have been found to exist, not only among the 
 
SANCTIFICATION OF THE SPIRIT. 189 
 
 unregenerate, but even in the church of Christ. 
 And yet, no dear child of God, honestly desirous 
 to follow the Lord fully, to live as a temple of 
 the Holy Ghost, but deeply feels the necessity 
 of the Spirit’s teaching in a matter so personal 
 and so momentous as this. How much does he 
 who now writes and they who read, need, while 
 contemplating this subject, the anointings of 
 the Holy One, and the eye that looks at the 
 blood that cleanses from all sin ! 
 
 Sanctification has been defined, “the work 
 of the Holy Spirit whereby we are renewed in 
 the whole man after the image of God, and are 
 enabled more and more to die unto sin, and 
 live unto righteousness.” Briefly and empha- 
 tically, it is @ progressive conformity of the whole 
 man to the Divine nature. Under the Levitical 
 dispensation, the term sanctified, had a peculiar 
 meaning. Persons and things were said to be 
 sanctified which were separated, and set apart, 
 and offered to God. Thus, the furniture of the 
 temple was pronounced holy, or sanctified,—the 
 ark, and the altar, all the utensils of the temple, 
 and the vestments of the priest, were regarded 
 as sanctified, because set apart and dedicated 
 to God. For the same reason, persons were 
 
190 SANCTIFICATION OF THE SPIRIT. 
 
 said to be sanctified, who were solemnly conse- 
 crated to the service. 
 
 The ritual economy having passed away, the 
 word, by an easy and a natural accommodation, 
 has assumed a more comprehensive and evan- 
 gelical meaning; and is now employed to set 
 forth the advance of the believer in a conformity 
 of heart to the will and image of God. In open- 
 ing the nature of sanctification, we would first 
 specify, as forming an essential and beautiful 
 element, scriptural views of, and conformity to 
 the spirituality of the Divine law. There isa 
 sense, as we have elsewhere shown, in which 
 the believer is dead to the law. His union to 
 Christ has divorced him from the law as a cove- 
 nant of works. “Ye are become dead to the 
 law by the body of Christ; that ye should be 
 married to another, even to him that is raised 
 from the dead, that we should bring forth fruit 
 unto God.” Again, “ Now we are delivered 
 from the law, that being dead (marg. being dead 
 fo that) wherein we were held; that we should 
 serve in newness of spirit, and not in the oldness 
 of the letter.” (Rom. vii. 4, 6.) This, then, is 
 the deadness to which the apostle refers. It is 
 a release from the law as a ground of acceptance. 
 
SANCTIFICATION OF THE SPIRIT. 191 
 
 The believer is one ‘‘ accepted in the Beloved” 
 —pardoned, justified, and sanctified in Christ. 
 He is married to Christ—is one with Christ. 
 As such, he is delivered from the law, under 
 whose condemnation he once rested : being dead 
 to that wherein he was held, it can no longer 
 assert its claims, or exact obedience as the con- 
 dition of life. It can no longer threaten or 
 condemn. Shut up in the faith of Jesus, and 
 receiving pardon and justification through him, 
 he is beyond the power of the law as a covenant 
 of life, and is screened from its vengeance as a 
 source of condemnation. No single truth has 
 the Holy Ghost more clearly written out than 
 this. And he has shown, too, that it forms the 
 basis of sanctification in the justified believer. 
 His release from a covenant of works, his trans- 
 lation into the covenant of grace—his divorce 
 from the law, his union to Christ, form the 
 ground of all holy liberty, filial obedience, and 
 spiritual fruitfulness. They that are under the 
 law are under the curse,—but “there is no con- 
 demnation to them that are in Christ Jesus” — 
 therefore, the believer in Christ is not under 
 the law. 
 
 But we come to the sense in which they 
 
192 SANCTIFICATION OF THE SPIRIT. 
 
 “that are in Christ Jesus” have yet to do with 
 the law. Released from it as a covenant of life, 
 it yet remains obligatory as a rule of obedience 
 to Christ. If we suppose the law to have lost 
 all authority and use—to be entirely abrogated 
 —we must suppose the relation of God to his 
 creatures as their moral Governor, also to have 
 ceased,—that, having laid aside all rule of obe- 
 dience, he had with it abdicated the throne of 
 the universe, and that man had ceased to be the 
 subject of a moral government. But, so far 
 from this, the law of God remains in all its 
 dignity, purity, and force. The believer in 
 Christ is released from it as a ground of accept- 
 ance, but not as a standard of holiness. Is it 
 true, that Christ is the standard and pattern of 
 a believer’s holiness? Undoubtedly.—Then we 
 argue that the moral law was the standard of 
 Christ’s holiness, therefore it must necessarily 
 be the standard of the believer’s. The whole 
 life of Jesus was a conformity to the purity of 
 the Divine law—it was his standard of holiness 
 —his pattern of obedience; and, in following 
 the example of Christ, we are conformed to the 
 purity of the law ‘‘in newness of spirit, and not 
 in the oldness of the letter.” 
 
SANCTIFICATION OF THE SPIRIT. 193 
 
 Sanctification, then, is a growing conformity 
 to the spirituality of the Divine law. The sin- 
 cere believer acknowledges “ that the law is holy, 
 and the commandment holy, and just, and 
 good ;” he knows “that the law is spiritual,” 
 —he theretore “ delights in the law of God after 
 the inward man.” Does his faith in Jesus 
 “make void the law?” ‘God forbid,” yea 
 rather, his faith “ establishes the law ”’—reflects 
 its spirituality—maintains its purity—vindi- 
 cates its holiness—and_ glorifies its Divine Au- 
 thor. The closer, then, the resemblance of the 
 _believer to the spirituality of the law of God, in 
 his life, his temper, and habit of his mind, his 
 principles, his daily walk in the world and out 
 of the world, among the saints or as surrounded 
 by the ungodly, the more thoroughly is the 
 work of sanctification advancing in his soul. 
 
 In all this, there 2s a more simple surrender of 
 the will to God. The holy Leighton has re- 
 marked that, to say from the heart, “thy will 
 be done,” constitutes the very essence of sanc- 
 tification. There is much truth in this ; more, 
 perhaps, than strikes the mind at the first view. 
 Before conversion, the will, the governing prin- 
 ciple of the soul, is the seat of all opposition to 
 
 ) 
 
194, SANCTIFICATION OF THE SPIRIT. 
 
 God. It rises against God—his government, 
 his law, his providence, his grace, his Son ; 
 yea, all that appertains to God, the unrenewed 
 will of man is hostile to. Here lies the depth 
 of man’s unholiness. The will is against God ; 
 and so long as it refuses to obey him, the crea- 
 ture must remain unholy. Now, it needs no 
 lengthened argument to show that the will, 
 being renewed by the Holy Ghost, and made 
 to submit to God, in proportion to the degree 
 of its submission, must be the holiness of the 
 believer. There could not be perfect holiness 
 in heaven, were there the slightest preponder- 
 ance of the will of the creature towards itself. 
 The angels and “the spirits of just men made 
 perfect,” are supremely holy, because their wills 
 are supremely swallowed up in the will of God. 
 “Thy will be done on earth, even as it is in 
 heaven.” The will of God is supremely obeyed 
 in heaven, and in this consist the holiness and 
 the felicity of its glorious inhabitants. 
 
 Now, in exact proportion as God’s will “is 
 done on earth” by the believer, he drinks from 
 the pure fountain of holiness; and, as he is 
 enabled by the grace of Christ, in all things to 
 look up to God with filial love and to say, “ Not 
 
SANCTIFICATION OF THE SPIRIT. 195 
 
 my will, O my Father, but thine be done,” he 
 attains the very essence of sanctification. Let 
 us trace out this subject. It is God’s revealed 
 will that his child should be holy—* this is the 
 will of God, even your sanctification.” When 
 the will of the believer rises and blends itself 
 with God’s will here, and filially responds, 
 “Lord, is it thy will that I should be holy ?— 
 then make me so in body, in soul, and in spirit, 
 —subdue all my corruptions, break the power 
 of my lusts—bring every thought, affection, 
 word, and look into sweet obedience to thyself 
 —rule thou in the midst of thine enemies,’— 
 how truly does the work of sanctification advance 
 in the soul! 
 
 It is the revealed will of God that his child 
 should maintain a walk in all things pleasing to 
 him.—* That ye might walk worthy of the Lord 
 unto all pleasing, being fruitful in every good 
 work, and increasing in the knowledge of God.” 
 When the believer’s will fully acquiesces in this, 
 and the heart is drawn out in earnest and ago- 
 nizing prayer for an upright walk, worthy of 
 his high calling, and of the Lord by whom he 
 is called,—for more fruitfulness in every good 
 work, and for an increase of faith, and love, 
 
 02 
 
196 SANCTIFICATION OF THE SPIRIT. 
 
 and knowledge of God who will not say that 
 such a soul is rapidly growing in sanctification ? 
 
 It is the revealed will of God that the believer 
 should walk as an obedient child.—“ O that my 
 people had hearkened unto my commandments ! 
 then had their peace been as a river, and their 
 righteousness as the waves of the sea.” And, 
 when these are the responsive breathings of his 
 soul—“ I love thy commandments above gold, 
 yea, above fine gold; therefore I esteem all 
 thy precepts concerning all things to be right; 
 and I hate every false way. I will run the 
 way of thy commandments, when thou shalt 
 enlarge my heart ;’—such a soul is maturing 
 in holiness, and is meetening “ for the inherit- 
 ance of the saints in light.” 
 
 It is the revealed will of God that his child 
 should meekly and silently bow to his chasten- 
 ing hand.—“ My son, despise not thou the 
 chastening of the Lord, nor faint when thou art 
 rebuked of him.” And when the tried and 
 afflicted believer “ hears the rod, and who hath 
 appointed it,” and with a humble and filial ac- 
 quiescence, justifies the wisdom, and the love, 
 and even the tenderness that sent it,—surely 
 such a soul is a rich partaker of God’s holiness. 
 
SANCTIFICATION OF THE SPIRIT. 197 
 
 In all these particulars, there is a surrender of 
 the will to God, and consequently a close ap- 
 proximation to the holiness of his nature. Dear 
 reader, the point we are now upon, is one of 
 great moment. It involves as much your holy 
 and happy walk, as it does the glory of God. 
 We put the simple questions,—can there be any 
 advance of sanctification in the soul, when the 
 will is running counter to the Divine will?—and 
 can that believer walk happily, when there is a 
 constant opposition in his mind to all the deal- 
 ings of his God and Father? Ono! Holiness 
 and happiness arevclosely allied; and both are 
 the offspring of a humble, filial, and complete 
 surrender of the will in all things to God. I~ 
 speak not of this as an attainment in holiness 
 soon or easily gained. Tar from it. In many, 
 it is the work of years,—in all, of painful dis- 
 eipline. It is not on the high mount of joy, 
 but in the low valley of humiliation, that this 
 precious and holy surrender is learned. It is 
 not in the summer day—when all things smile 
 and wear a sunny aspect,—then, it were easy to 
 say, “thy will be done;”’ but, when a cloudy 
 and a wintry sky looks down upon thee,—when 
 the chill blast of adversity blows,—when health 
 
198 SANCTIFICATION OF THE SPIRIT. 
 
 fails, when friends die,—when wealth departs, 
 when the heart’s fondest endearments are yield- 
 ed,—when the Isaac is called for,—when the 
 world turns its back,—when all is gone, and 
 thou art like a tree of the desert, over which 
 the tempest has swept, strippmg it of every 
 branch,—when thou art brought so low, that it 
 would seem to thee, lower thou couldest not 
 be—then, to look up with filial love and exclaim, 
 ‘“My Father, thy will be done !”—oh, this is 
 holiness, this is happiness indeed. It may be, 
 God, thy God and Father, is dealing thus with 
 thee now. Has he taken from thee health ?— 
 has he asked for the surrender of thine Isaac ? 
 —have riches taken to themselves wings?—does 
 the world frown? Ah! little dost thou think, 
 how God is now about to unfold to thee the 
 depths of his love, and to cause thy will sweetly, 
 and filially, and entirely to flow into his. Let 
 me repeat the observation,—a higher degree of 
 sanctification there cannot be, than a will en- 
 tirely swallowed up in God’s. LEarnestly pray 
 for it, diligently seek it. Be jealous of the 
 slightest opposition of your mind, watch against . 
 the least rebellion of the will,—wrestle for an 
 entire surrender—to be where, and to be what, 
 
SANCTIFICATION OF THE SPIRIT. 199 
 
 your covenant God and Father would have you; 
 and so shall you be made a partaker of his 
 holiness. 
 
 Sanctification, need I add, includes a growing 
 resemblance to the likeness of Christ. How beau- 
 tifully and explicitly has the Holy Ghost un- 
 folded this in his word! This was the exhorta- 
 tion of our dear Lord, “ Learn of me, for I am 
 meek and lowly in heart;” and, throughout the 
 writings of his apostles, the same truth is exhi- 
 bited :—‘“‘ Whom he did foreknow, he also did 
 predestinate to be conformed to the image of his 
 Son.” (Rom. viii. 29.) “Speaking the truth 
 in love, may grow up into him in all things, 
 which is the head, even Christ.” (Eph. iv. 15.) 
 Here is the glorious pattern of a child of God. 
 Sanctification is a conformity to the image and 
 the example of Christ. The more the believer 
 is growing like Jesus, the more he is growing in 
 holiness. And, on the contrary, the less re- 
 semblance there is to Christ in his principles, 
 in the habit of his mind, in his spirit, temper, 
 daily walk, yea, in every action and in every 
 look, the less is he advancing in the great work 
 of holiness. O how many who profess his dear 
 name, and who are expecting to be with him 
 
200 SANCTIFICATION OF THE SPIRIT. 
 
 for ever, never pause to consider what resem- 
 blance they bear to him now! And were they 
 to deal faithfully with conscience in the much- 
 neglected duty of self-examination,—were they 
 to bring themselves to this great standard, how 
 far below it would they be found to have come! 
 How much in their principles, in their govern- 
 ing motives, in their temper, spirit, and daily 
 conduct—how much in their walk in the world, 
 in their deportment in the church, and in their 
 more concealed conduct in their families, would 
 be discovered that was unlike Christ! How 
 much that was “ from deneath,”’ how little that 
 was “from above,”’-—how much of the “image 
 of the earthly,” how little of the “image of the 
 heavenly !” But, look at the image of our dear 
 Lord,—how lowly, how holy it is! Look at his 
 poverty of spirit—lowliness of heart—humility 
 of deportment—tenderness—forgiveness of in- 
 juries—self-denial—prayerfulness—zeal for his 
 Father’s glory—yearnings for the salvation of 
 men. O to be like Jesus!—to grow up into 
 him in all things! this is to “walk worthy of 
 the Lord unto all pleasing”—+¢his is to realise 
 “the will of God, even our sanctification.” Let 
 it not then be forgotten, that an advancing 
 
SANCTIFICATION OF THE SPIRIT. 201 
 
 believer, is one growing in a resemblance and 
 conformity to the image and example of Christ. 
 
 We must include, though in general terms, 
 as involved in the growing sanctification of the 
 believer, an increasingly tender conscience,—a 
 soft and gentle walk,—deepening views of sin, 
 —looking at it more directly in the light of the 
 cross,—mourning over, confessing, hating, and 
 crucifying it there,—a more complete investiture 
 of the graces of the Spirit ;—the active graces, 
 —faith, love, zeal, self-denial ;—the passive 
 graces,—meekness, long-suffering, gentleness, 
 peace. There are some, and not a few cases, 
 in which all of these features distinguish a be- 
 liever advancing in sanctification. 
 
 Having thus briefly considered the nature of 
 sanctification, we now proceed to the main design 
 of this chapter, which was, to show the agency 
 of the Holy Spirit in its production. 
 
 -The work of sanctification is pre-eminently 
 the product of the Spirit. He is the great 
 Sanctifier of the soul. We have shown that the 
 implantation of the germ of holiness in regene- 
 ration, is of him. For let it still be borne in 
 mind, that a renewed soul has within him the 
 “incorruptible seed” of holiness; and although 
 
202 SANCTIFICATION OF THE SPIRIT. 
 
 its growth, in many instances, may be slow and 
 scarcely perceptible; though, during a long 
 period of his journey, the believer may be the 
 subject of strong corruptions and clinging infir- 
 mities, which, in a degree, act like frosts upon 
 the tender scion, checking its advance to matu- 
 rity, yet the seed is there, and indwelling sin 
 cannot destroy it, the frosts cannot kill it, it is 
 “incorruptible,” cannot be corrupted ; and in 
 process of time, under the tender and faithful 
 culture of the eternal Spirit, it shall deepen and 
 expand its roots, and put forth its branches and 
 its boughs, and then shall appear the fruit, 
 “first the blade, then the ear, after that the 
 full corn in the ear ;” and this varying in its 
 degree of fruitfulness among the saints, “in some 
 twenty, some sixty, some an hundredfold,” but 
 in all,'of the same nature and the product of 
 the same Spirit. 
 
 It has been the constant effort of Satan to 
 divert men from the great point we are now 
 considering. In two ways has he proved suc- 
 cessful. First, in setting them upon the work 
 of mortification of sin before regeneration ; and 
 second, in setting them upon the same work 
 after conversion, in their own strength. With 
 
SANCTIFICATION OF THE SPIRIT. 203 
 
 regard to the first, we have shewn at some length 
 that sanctification is not the first work of an 
 unbeliever: that, although it is awfully true 
 that “without holiness no man shall see the 
 Lord,” yet the attainment of holiness is an utter 
 impossibility so long as the heart remains a 
 stranger to the regenerating operations of the 
 Holy Spirit. Repentance and faith are the first 
 duties in the order of time, with an unconverted 
 man. And with regard to the second effort of 
 Satan, to deceive the soul, equally ruinous is it 
 to all true mortification of sin. No child of God 
 can accomplish this mighty work in his own 
 strength. Here lies the secret, be assured, of 
 all our failure and disappointment in the work. 
 Forgetting that he who would prove victorious 
 in this warfare, must first learn the lesson of his 
 own weakness and insufficiency, and thus school- 
 ed, must go forth in the “strength that is in 
 Christ Jesus,” and in the “ power of his might,” 
 girt with the shield of faith, and the helmet of 
 salvation, and the sword of the Spirit,—forget- 
 ting this important truth, we march to the 
 overthrow of our giant corruptions in our own 
 fancied wisdom and power; and the result 
 always has been, and with the same means ever 
 
204 SANCTIFICATION OF THE SPIRIT. 
 
 will be, our complete discomfiture. Oh! when 
 shall we learn that we are nothing—that we 
 have “no might”—and that our feeblest enemy 
 wil triumph if his subjection be attempted in 
 our own insufficiency ? 
 
 The Holy Spirit is the efficient cause of all 
 holiness in the believer. If we look into the 
 prophecy of Ezekiel, we find clear intimations 
 of the promise of the Spirit to this effect. 
 There God unfolds what may be regarded as 
 the foundation of all sanctification,—the re- 
 moval of the stony heart, the implantation of 
 anew spirit. Ezek. xi. 19: “I will give them 
 one heart, and I will put a new spirit within 
 you.” xxxv. 26: “A new heart also will I give 
 you, and a new spirit will I put within you.” 
 Let us see the doctrine as more clearly unfolded 
 in the writings of the apostles. Rom. viii. 9: 
 “Ye are not in the flesh, but in the Spirit, if 
 so be that the Spirit of God dwell in you. Now 
 if any man have not the Spirit of Christ, he is 
 none of his. And if Christ be in you, the body 
 is dead because of sin; but the Spirit is life 
 because of righteousness.” 1 Cor. vi. 11: 
 “And such were some of you: but ye are sanc- 
 tified, but ye are justified in the name of the 
 
SANCTIFICATION OF THE SPIRIT. 205 
 
 Lord Jesus, and by the Spirit of our God.” 
 2 Thess. 11. 18: “ But we are bound to give 
 thanks alway to God for you, brethren beloved 
 of the Lord, because God hath from the be- 
 ginning chosen you to salvation through sanc- 
 tification of the Spirit and belief of the truth.” 
 1 Pet. i. 2: “ Elect according to the foreknow- 
 ledge of God the Father, through sanctification 
 of the Spirit.” We are far from excluding the 
 Father and the Son from any part in this great 
 work—we believe they are deeply interested in 
 it, as the Divine word shows; Jude 1: “Them 
 that are sanctified by God the Father.” 1 Cor, 
 i. 2: “Them that are sanctified in Christ 
 Jesus.” But the Holy Spirit is the special 
 and immediate agent to whom the work of 
 sanctifying the believer is assigned. Let us 
 now attempt to show in what way he sanctifies 
 the believer. 
 
 First,—By leading to a deeper acquaintance 
 with the existence and power of indwelling sin. 
 Perhaps the first impression of the reader is, 
 how can this be?—how does the breaking up 
 of the deep fountain of inbred sin, lead to the 
 quieting of its dark and turbulent waves ? 
 Beloved, the Holy Spirit works in a way eon- 
 
206 SANCTIFICATION OF THE SPIRIT. 
 
 trary to the dictates of our poor reason,—in a 
 way often that we never should have conceived, 
 and by methods we should never have selected. 
 This is one method of his operation in subduing 
 our iniquities, and in making us partakers of 
 the Divine holiness. The knowledge of indwell- 
 ing sin, its existence and power, is often ex- 
 ceedingly defective at conversion, and this igno- 
 rance may continue for years after. We just 
 see sin enough to alarm the conscience, awaken 
 conviction, and take us to Christ. Asa thing 
 against God, we hate it, mourn over it, and 
 seek its pardon through the atoning blood. 
 This is followed by a sweet and lively sense of 
 its blotting out, and a growing desire after 
 Divine conformity. But, oh, the unknown depths 
 of sin !—these we have never explored. What 
 infinite wisdom and love are seen in hiding 
 these depths at first from our knowledge! Were 
 the Lord fully to have revealed the hidden 
 evils of the heart at the period when grace was 
 yet in the bud, and faith was feeble, and our 
 views of the Lord Jesus dim, and the “new 
 creature” yet in its infancy, deep and dark 
 despair must have gathered around the soul. 
 With perhaps just knowledge enough of Christ 
 
SANCTIFICATION OF THE SPIRIT. 207 
 
 to go to him as a Saviour,—with just faith 
 enough to touch the hem of his garment,—the 
 eternal Spirit just disclosed to us the existence 
 and the guilt of sin; a full disclosure might 
 have shut us up in hopeless despair. It is 
 sweet, beloved, to remember the tender love 
 of God in our espousals,—to trace the gentle- 
 ness of his first dealings with us in conversion, 
 —and to bear in mind that what he then was, 
 he is at this moment. 
 
 But, trace the work of the Spirit in the after 
 days of our experience. He comes, in accord- 
 ance with the design of the covenant of grace, 
 to sanctify, having called and quickened us. 
 He is about to enlarge the “kingdom of God 
 within” us—to stamp more deeply, and bring 
 out more vividly and broadly on the soul, the 
 varied lineaments of the Divine image. He is 
 about to purify the temple more thoroughly,— 
 to take a fresh possession for God,—to expel 
 every rival that, by slow and imperceptible 
 degrees, may have insinuated itself there; in 
 a word, he is about to sanctify us. And how 
 does he commence the work? By leading us 
 into the chamber of imagery,—by disclosing 
 the depths of indwelling sin,—sin whose exist- 
 
208 SANCTIFICATION OF THE SPIRIT. 
 
 ence we had never imagined, he shows to have 
 its principal dwelling in the heart,—iniquity 
 that. we had never thought of, he reveals as 
 lurking in secret ambush within. O what dark- 
 ness, what evil, and what baneful principles 
 are found to have so long existed, where we 
 thought all was light, holiness, and rectitude ! 
 We start, we shudder, and we shrink away, 
 aghast at the discovery. ‘“ What!” says the 
 alarmed soul, “ does all this evil dwell in me ? 
 —Have I borne about with me so long, these 
 vile affections ?—Have I dwelling in me the 
 seeds of such deep and dark depravity ?— Won- 
 der of wonders is it, that the flood has not long 
 since carried me away—that these deep evils have 
 not broken out, to the wounding of my peace, and 
 to the dishonouring of my God and Saviour.” 
 Thus’ made acquainted with his own heart, al- 
 most a stranger to him before, the Holy Spirit 
 awakens in his soul an ardent panting for holi- 
 ness. In view of such a discovery, whither can 
 he fly but to the throne of grace? Thither, 
 then, he goes—weeping, mourning, confessing 
 —and his prayer is, “ Lord, subdue these evils 
 of my heart—I am whelmed with astonishment, 
 yea, ‘I lie down in shame, and my confusion — 
 
SANCTIFICATION OF THE SPIRIT. 209 
 
 covereth me,’ that I should have harboured 
 so long, these treacherous foes against thee, 
 thou God of holiness and love. ‘Save me, O 
 God; for the waters are come into my soul. 
 I sink in deep mire, where there is no stand- 
 ing: I am come into deep waters, where the 
 floods overflow me.’ ‘Search me, O God, and 
 know my heart; try me, and know my thoughts; 
 and see if there be any wicked way in me, and 
 
 lead me in the way everlasting.’ ” 
 
 And now, 
 the Spirit deepens and strengthens this panting 
 for sanctification ; the believer is set upon ear- 
 nestly seeking holiness of heart; he sees such 
 an iniquity in sin as he never saw before, and 
 seeing it, he abhors it, and abhorring it, he 
 takes it to the Spirit of holiness, that he might 
 overcome and subdue it. Thus, in leading the 
 believer into a deeper acquaintance with the 
 existence and power of indwelling sin, does 
 the blessed Spirit sanctify the soul, by making 
 it the occasion of stirring up his desires for 
 holiness. Be not cast down, beloved, at the 
 discovery of the hidden evil of your heart. 
 Sweet is the evidence it affords to the fact that 
 the Holy Spirit is working there. Whatsoever 
 be the sin that is brought to light—pride, de- 
 P 
 
210 SANCTIFICATION OF THE SPIRIT. 
 
 ceit, carnality, inordinate affection, evil thoughts, 
 unbelief, impatience, whatsoever it be, he is 
 revealing it to you, not unnecessarily to wound 
 and grieve you,—O no, he is a loving and a 
 gentle Spirit,—but to beget this desire in thy 
 heart, “ Lord, conform me to thine image— 
 make me holy as thou art holy.” 
 
 Another process by which the Spirit sancti- 
 fies, is, by deepening and strengthening the Divine 
 life in the soul. There is, in every believer, a 
 spiritual life. This life is from God. He is 
 therefore said to be a “ partaker of the Divine 
 nature.” This new and Divine life is, from its 
 very nature, holy, and therefore opposed to the 
 flesh. The flesh and the spirit are ever hostile 
 the one to the other, “for the flesh lusteth 
 against the spirit, and the spirit against the 
 flesn; and these are contrary the one to the 
 other.” And Paul, referring to his own expe- 
 rience, corroborates this statement: “ I see 
 another law in my members, warring against 
 the law of my mind, and bringing me into 
 captivity to the law of sin which is in my mem- 
 bers.” Now, the advance of the believer in 
 true sanctification is just in proportion to the 
 state of the Divine life within him. [If it be 
 
SANCTIFICATION OF THE SPIRIT. 211 
 
 low and declining, feeble and drooping, then 
 the flesh gains the ascendancy, and the root of 
 sin is strengthened. If, on the contrary, the 
 life of God in the soulis deepening and ex- 
 panding, healthy and vigorous,—if the “king- 
 dom of God within,” which is the new creation, 
 is filing up every avenue of the mind, extend- 
 ing its conquests, and bringing every thought 
 and affection into captivity to Christ, then the 
 great work of sanctification is advancing, and 
 “the law of the mind” is prevailing against 
 “the law of sin.” 
 
 There is an idea, fatal to all true sanctifica- 
 tion of sin, which some believers, especially 
 those who are young in experience, are prone 
 
 to entertain,—that nothing is to be done in 
 the soul after a man has believed,—that the 
 work of conversion having taken place, all is 
 accomplished. So far from this being the case, 
 he has but just entered upon the work of sancti- 
 fication,—just started in the race,—just buckled 
 on the armour. The conflict can hardly be 
 said to have begun in conversion; and therefore 
 to rest composed with the idea that the soul 
 has nothing more to do than to accept of Christ 
 as his salvation,—that there are no corruptions 
 
 P2 
 
212 SANCTIFICATION OF THE SPIRIT. 
 
 to subdue—no sinful habits to cut off—no long 
 existing and deeply imbedded sins to mortify, 
 root and branch, and no high and yet higher 
 degrees in holiness to attain, is to form a most 
 contracted view of the Christian life,—such a 
 view as if persisted in, must necessarily prove 
 detrimental to the spiritual advance of the 
 believer. 
 
 The work of sanctification, beloved, is a great 
 and a daily work. It commences at the very 
 moment of our translation into the kingdom of 
 Christ on earth, and ceases not, until the mo- 
 ment of our translation into the kingdom of 
 God in heaven. The notion, so fondly che- 
 rished by some, of perfect sinlessness here, is 
 as fatal to true sanctification as it is contrary to 
 God’s word. They know but little of their own 
 heart, who do not know, that sin, in the lan- 
 guage of Owen, “not only still abides in us, 
 but is still acting, still labouring to bring forth 
 the deeds of the flesh ;’—-who do not know that 
 in their “flesh there dwelleth no good thing,” 
 that “that which is born of the flesh is flesh,” 
 and will retain its fleshly nature and propensities 
 to the very last. Let us not exult “as though 
 we had already attained, or were already per- 
 
SANCTIFICATION OF THE SPIRIT. pid is 
 
 fect,’—let us not be “ignorant of Satan’s 
 devices,’’? one of which is to build us up in the 
 belief that, in the present life, a man may cease 
 from the work of mortification. The Lord keep 
 the reader from cherishing so erroneous an idea. 
 The work of sanctification is the work of a 
 man’s life. ‘ When sin lets us alone, (as has 
 been remarked) we may let sin alone.” But 
 when is the day, yea, when is the hour, that 
 sin does not strive for the mastery, and in which 
 the believer can say, he has completely slain his 
 enemy? He may, “through the Spirit, mor- 
 tify the deeds of the body,” and if he does, “he 
 shall live ;’” but, as the heart is the natural and 
 luxuriant soil of every noxious weed of sin, and 
 as another springs up as soon as one is cut down, 
 yea, as the same root appeareth again above the 
 surface, with new life and vigour, it requires a 
 ceaseless care and vigilance, a perpetual morti- 
 fication of sin in the body, until we throw off 
 this cumbrous clay, and go where sin is known 
 no more. 
 
 In this way does the Spirit deepen the holi- 
 ness of the child of God. He strengthens the 
 Divine life within him ;—he invigorates the 
 principle of holiness,—waters, and revives, and 
 
214 SANCTIFICATION OF THE SPIRIT. 
 
 expands the -germ,—infuses new life into his 
 own blessed work,—gives a new spring to faith, 
 —a new impulse to obedience,—enlarges the 
 heart with the love of Christ, and excites such 
 a thirsting for holiness as none but God himself 
 can satiate. 
 
 We would not omit to notice, the influence of 
 sanctified afflictions, which, through the eternal 
 Spirit, are a powerful means of sanctification to 
 the soul. “It is good for me that I have been 
 afflicted,’ has been the exclamation and the 
 testimony of many of the Lord’s covenant and 
 tried people. It is often difficult at the moment, 
 to justify the wisdom and the goodness of God 
 in his dealings with his saints. David found it 
 so, when he saw with envy the prosperity of the 
 wicked. Job found it so, when in the hour and 
 depth ‘of his afflictions, he exclaimed, “Thou 
 art become cruel to me: with thy strong hand 
 thou opposest thyself against me.” Jeremiah 
 found it so, when in his affliction he said, “‘He 
 hath hedged me about, that I cannot get out: 
 he hath made my chain heavy.” And yet, where 
 is the furnace-tried, tempest-tossed believer, 
 that has not had to say, ‘In very faithfulness 
 hath he afflicted me?” During the pressure of 
 
SANCTIFICATION OF THE SPIRIT. 215 
 
 the trial, at the moment when the storm was 
 the heaviest, he may have thought, “all these 
 things are against me ;” but soon he has been 
 led to justify the wisdom, and the love, and 
 the faithfulness, and the tenderness of his cove- 
 nant God and Father in his dealings, and to 
 sing, in sweeter notes than ever, 
 
 ‘Tis my happiness below 
 
 Not to live without the cross, 
 
 But the Saviour’s power to know, 
 Sanctifying every loss.’’ 
 
 The furnace is a needed process of sanctifica- 
 tion. If not, why has God so ordered it? If 
 not, why is it that all his people are ‘“ chosen 
 in the furnace of affliction ?” Why do all, more 
 or less, pass through it? The furnace is needed, 
 —it is needed to “ purify the sons of Levi, and 
 purge them as gold and silver, that they may 
 offer unto the Lord an offering in righteous- 
 ness ;’—it is needed to consume the dross and 
 the tin which adhere so closely to the precious 
 ore, to burn up the chaff that mingles with the 
 precious grain, to purify the heart, to refine 
 the affections, to chasten the soul, to wean it 
 from a poor, empty world, to draw it from the 
 creature, and to centre it in God. And O the 
 
216 SANCTIFICATION OF THE SPIRIT. 
 
 blessed effects of this sanctified process! Who 
 can fully unfold them? That must be blessed 
 indeed, which makes sin more exceedingly sin- 
 ful,—which weans and draws away from earth, 
 —which endears Jesus, his precious blood and 
 righteousness,—and which makes the soul a 
 “yartaker of his holiness.” This is the blessed 
 tendency of the sanctified discipline of the cove- 
 nant. In this way does the Holy Spirit often 
 sanctify the child of God. 
 
 Are you a child of affliction, dear reader ? 
 Ah! how many whose eye falls on this question 
 shall say, “I am the man that hath seen afflic- 
 tion!” Dearly beloved, so too was your Lord 
 and Master, and so too have been the most holy 
 and eminent of his disciples. Then, “think it 
 not strange concerning the fiery trial which is 
 to try you, as though some strange thing hap- 
 pened unto you: but rejoice, inasmuch as ye 
 are partakers of Christ’s sufferings ; that, when 
 his glory shall be revealed, ye may be glad also 
 with exceeding joy.” This is the path along 
 which all the Lord’s covenant people are led, 
 and in this path, thorny though it be, they 
 pluck some of their choicest flowers, and find 
 some of their sweetest fruits. I am not address- 
 
SANCTIFICATION OF THE SPIRIT. Pay! 
 
 ing myself to those who are strangers to sanc- 
 tified sorrow,—whose voyage thus far, has been 
 over a smooth and summer sea,—whose heart’s 
 affections have never been sundered,—whose 
 budding hopes have never been blighted,—whose 
 spring blossoms have never fallen, even while 
 the fruit was beginning to appear,—or whose 
 sturdy oaks around which they fondly and 
 closely clung, have never been stricken at their 
 side: to such, I speak a mystery when I speak 
 of the peculiar and costly blessings of sanctified 
 affliction. Not so, the experienced child of 
 God, the “man that hath seen affliction by the 
 rod of his wrath.” Heisa witness to the truth 
 of what I say. From this mine, he will tell you, 
 he has dug his richest ore ;—in this field, he 
 has found his sweetest fruit. The knowledge 
 of God to which he has here attained—his ten- 
 der, loving, and wise dealings with his people, 
 —of his glorious character and perfections,— 
 his unchangeable love and faithfulness ;—his 
 knowledge of Christ—his all-sufficiency and 
 fulness, his sympathy and love ;—the know- 
 ledge of himself—his poverty, vileness, unwor- 
 thiness:—-O where, and in what other school, 
 could these high attainments have been made, 
 
218 SANCTIFICATION OF THE SPIRIT. 
 
 but in the low valley of humiliation, and be- 
 neath the discipline of the covenant of grace ? 
 Thus does the Spirit sanctify the soul through 
 the medium of God’s afflictive dispensations ; 
 thus, they deepen the work of grace in the heart 
 —awaken the soul from its spiritual drowsiness 
 —empty, humble, and lay it low,—thus they 
 lead to prayer, to self-examination, and afresh 
 to the atoning blood ; and in this way, and by 
 these means, the believer advances in holiness 
 “through sanctification of the Spirit.” 
 
 But, by simple, close, and crucifying views of 
 the cross of Christ, does the Spirit most effec- 
 tually sanctify the believer. This is the true 
 and great method of gospel sanctification. Here 
 lies the secret of all real holiness, and, may I 
 not add, of all real happiness? For, if we 
 separate happiness from holiness, we separate 
 that which, in the covenant of grace, God has 
 wisely and indissolubly united. The experience 
 of the true believer must testify to this. We 
 are only happy as we are holy,—as the body of 
 sin is daily crucified, the power of the indwelling 
 principle weakened, and the outward deportment 
 more beautifully and closely corresponding to 
 the example of Jesus. Let us not, then, look 
 
SANCTIFICATION OF THE SPIRIT. 219 
 
 for a happy walk, apart from a holy one. Trials 
 we may have; yea, if we are the Lord’s covenant 
 ones, we shall have them, for he himself hath 
 said, “in the world ye shall have tribulation ;” 
 disappointments we may meet with,—broken 
 cisterns, thorny roads, wintry skies; but, if we 
 are walking in fellowship with God, walking in 
 the light, growing up into Christ in all things, 
 the Spirit of adoption dwelling in us, and leading 
 to a filial and unreserved surrender,—oh, there 
 is happiness unspeakable, even though in the 
 very depth of outward trial. A holy walk is a 
 happy walk: this is God’s order; it is his ap- 
 pointment, and therefore must be wise and good. 
 
 The Spirit especially and effectually sanctifies 
 by unfolding the cross of Jesus. We desire to 
 enlarge upon this point, not only because he 
 himself presents it in his word as one of vast 
 moment, but from the sober conviction of our 
 judgment, that there is no great advance in 
 holiness without a growing knowledge of Christ 
 as the sanctification of the believer. A reference 
 to God’s word, will place this truth in its proper 
 light. Matt.i.21: “And thou shalt call his 
 name Jesus; for he shall save his people from 
 their sins.” Not only shall he save them from 
 
220 SANCTIFICATION OF THE SPIRIT. 
 
 the guilt and condemnation of sin, but also from 
 the indwelling power or reign of sin, so that 
 “sin shall not have dominion over” them. We 
 shall presently show more fully how, in his 
 sacerdotal office, he accomplishes this. 
 
 Again, 1 Cor. i. 2: “Unto the church of God 
 which is at Corinth, to them that are sanctified 
 in Christ Jesus.” But the most striking allusion 
 to this important truth is found in the 30th 
 verse, where the Lord Jesus is especially spoken 
 of as made of God the sanctification of his 
 people: “But of him are ye in Christ Jesus, 
 who of God is made unto us wisdom, and 
 righteousness, and sanctification, and redemp- 
 tion.” Now, it is essential to a right reception 
 of the subject, that we should know in what 
 points of view Christ is made our sanctification; 
 so that believing in him and receiving him as 
 such, we may “grow up into him in all things.” 
 
 In the first place, the atoning work of Christ 
 lays the foundation of sanctification. He opens 
 away by which God, so to speak, can treat 
 with the soul in the great business of its holi- 
 ness. Only upon the broad basis of his law 
 honoured, his holiness secured, and his justice 
 satisfied, God, in the way of mercy, could have 
 
SANCTIFICATION OF THE SPIRIT. 221 
 
 communication with the sinner. Here we see 
 the great glory of Jesus as the God-Man Me- 
 diator. His atoning work opens a channel 
 through which God, without compromising a 
 single perfection of his nature, can communi- 
 cate the saving and sanctifying power of his 
 grace to the soul. The obedience and blood- 
 shedding of our adorable Lord, are ever, in 
 the Divine word, connected with the sanctifi- 
 cation of the church. A few examples will 
 suffice to show this. 
 
 Speaking of the legal, but imperfect sancti- 
 fication of the sacrifices under the law, the 
 apostle thus deduces an argument in favour of 
 the superior sanctification of the blood of Christ. 
 Heb. ix. 13, 14: “ For if the blood of bulls and 
 of goats, and the ashes of an heifer sprinkling 
 the unclean, sanctifieth to the purifying of the 
 flesh, how much more shall the blood of Christ, 
 who through the eternal Spirit offered himself 
 without spot to God, purge your conscience 
 from dead works to serve the living God?” _ 
 
 Again, in Romans vi. 3—6, the following 
 phrases occur: “ Planted in the likeness of his 
 death”—*“ our old man crucified with him’— 
 “the body of sin destroyed”—“ that henceforth 
 
pep.’ SANCTIFICATION OF THE SPIRIT. 
 
 we should not serve sin.” Let the reader con- 
 sult, at his leisure, the following passages : 
 Rom. v. 9; 1 Pet. iii. 18; Col. i. 14; Heb. ii. 
 14, 15; 1 Johniv. 10. Thus does the atoning 
 blood of Jesus lay the foundation of all future 
 degrees of sanctification. The cross of Christ 
 is, so to speak, the starting point of the soul in 
 this glorious career of holiness, and the gaol to 
 which it again returns. By it, the body of sin 
 is wounded, and wounded fatally ; from it, 
 pardon, and peace, and holiness flow 3; and 
 through it, the soul daily rises to God, in a holy 
 surrender of itself to his service. Let no man 
 dream of true mortification of sin, of real sanc- 
 tification of heart, who deals not constantly, 
 and closely, and believingly with the atoning 
 blood of Jesus. The Holy Spirit bringing the 
 cross into the soul, laying it upon the heart, is 
 the death of sin. “TI am crucified with Christ.” 
 —“<That I may know him, and the power of 
 his resurrection, and the fellowship of his suffer- 
 ings, being made conformable unto his death.” 
 —‘T bear in my body the marks of the Lord 
 Jesus ;”—and see how the cross lifted him above, 
 and deadened him to the world—“ God forbid 
 that I should glory, save in the cross of our 
 
SANCTIFICATION OF THE SPIRIT. 220 
 
 Lord Jesus Christ, by whom the world is cruci- 
 fied unto me, and I unto the world.” Thus 
 did Paul breathe after and attain unto holiness. 
 
 The intercession of our Lord Jesus pleads for, 
 and secures the sanctification of the believer. 
 In this sense it may be said that he is “made 
 of God unto us sanctification.” The Christian 
 reader may be but imperfectly aware, how 
 closely connected is every spiritual grace and 
 blessing that he receives, with the advocacy of 
 Jesus at the right hand of God. The Lord in- 
 crease our faith in this great and sanctifying 
 truth! While yet upon earth, our dear Lord 
 commenced that work of intercession for the 
 sanctification of the church, which he ascended 
 up on high more fully to carry on. This was 
 the burden of his prayer, and it forms, as Owen 
 observes, “the blessed spring of our holiness,”’ 
 —“Sanctify them through thy truth.” And, 
 not only would he leave it, as it were, a model 
 of the intercession of his exalted priesthood, but, 
 for our encouragement, he would afford an evi- 
 dence of its success. To Peter, about, to pass 
 through a severe temptation, he says, “I have 
 prayed for thee, that thy faith fail not.” Nor 
 did his faith fail,—it was sifted, it was severely 
 
224, SANCTIFICATION OF THE SPIRIT. 
 
 shaken, it was, powerfully tried, but it failed 
 not; not a particle of the pure gold was lost 
 in the refining, not a grain of the pure wheat 
 in the sifting: and why?—because Jesus had in- 
 terceded, and his intercession was all-prevalent. 
 O the vast and costly blessings that flow into 
 the soul from the intercession of Christ! Never 
 shall we know the full extent of this, until we pass 
 within the veil. We shall then know the secret 
 of our spiritual life,—of all our supports, conso- 
 lations, and victories’; why it was that the spark 
 in the ocean was not quite extinguished,—why 
 the vessel in the storm and amid the breakers, 
 did not quite become a wreck,—why, when 
 temptations assailed, and crosses pressed, and 
 afflictions overwhelmed, and unbelief prevailed, 
 that yet our faith failed not, and our bark was 
 not'driven from its moorings, and that “ out of 
 the depths ” we were enabled to cry, “ Thanks 
 be unto God, who always causeth us to triumph 
 in Christ :” the secret will then disclose itself 
 —the intercession of Jesus our great High-priest. 
 
 How sweet and consolatory to the believer is 
 this view of our exalted Immanuel in the hour 
 of bereavement,—when confined to his chamber 
 of solitude, or languishing upon his bed of 
 
SANCTIFICATION OF THE SPIRIT. 225 
 
 “pining sickness.” Too deeply absorbed in 
 sorrow, it may be, to give utterance to his 
 anguished spirit in prayer,—his bodily frame 
 so weakened by disease, and racked by pain, as 
 to. render the mind unfit for close and connected 
 spiritual thought,—O how sweet is then the 
 intercession of Jesus, to know that, in the hour 
 of the soul’s extremity, when human sympathy 
 and power are exhausted, “Jesus has entered 
 into heaven, now to appear in the presence of 
 God” for his suffering child. And, when all 
 utterance has failed on earth—and the heart is 
 broken—and the lips are sealed, then to look 
 up and see our elder Brother—the Brother born 
 for our adversity—the exalted High-priest, wav- 
 ing the golden censer before the throne, while 
 the cloud of his atoning merit goes up before 
 the mercy-seat, bearing as it ascends, the person, 
 the name, the circumstances, and the wants of 
 the sufferer below. Precious gospel, that opens 
 to the eye of faith so sweet a prospect as this! 
 When you cannot think of him, afflicted soul, 
 he is thinking of you,—when you cannot pray 
 to him, he is praying for you, for “he ever liveth 
 to make intercession.” 
 
 But, our Lord Jesus is the sanctification of 
 
 Q 
 
226 SANCTIFICATION OF THE SPIRIT. 
 
 the believer in still another and blessed sense. 
 View him as the head of all mediatorial fulness to 
 his people. “It hath pleased the Father that in 
 him should all fulness dwell ;’—“ And of his 
 fulness have all we received, and grace for grace.” 
 Here is sanctification for the believer, mourning 
 over the existence and power of indwelling sin, 
 feeling it to be his greatest burden, and the 
 cause of his deepest sorrow. In the growing 
 discovery of the hidden evil,—each successive 
 view, it may be, deeper and darker than the | 
 former, where is he to look but unto Jesus? 
 where can he fly, but to his cross? Hemmed 
 in on every side by a host of spiritual Philistines, 
 ——no avenue of escape presenting itself, the 
 eternal Spirit leads the soul to a simple view of 
 Jesus—opens to him the vast treasury of his 
 graee, and the free welcome to all comers. And 
 what does he find in that fulness? All that he 
 wants to pardon sin, to hide deformity, to over- 
 come unbelief, and break the power of strong 
 corruption ; he finds that there is enough in 
 Christ to make him holy—that, in simply tak- 
 ing his sins to Jesus, they are pardoned—in 
 taking his strong infirmities, they are subdued 
 —in taking his wants, they are supplied; in a 
 
SANCTIFICATION OF THE SPIRIT. 227 
 
 word, he finds Christ his “ wisdom and righte- 
 ousness, sanctification and redemption.” 
 
 We close this chapter, with a few remarks 
 in the way of caution, direction, and encourage- 
 ment in this great work. 
 
 Mistake not the nature of true sanctification. 
 It is an internal and radical work. It has its 
 seat in the heart. An external mortification of 
 sinful habits comes not up to the standard of 
 gospel sanctification. ‘True, this is included in 
 real holiness, yet it may exist without a holy 
 heart. A man may cut off outward sins, and 
 leave the principle of all sin yet remaining in its 
 unsubdued power. We may repair to a forest, 
 and level a tall cedar to the earth; yet, if we 
 leave the root deeply imbedded in the soil, the 
 vital principle yet remaining in all its vigour, 
 what marvel, if in course of time, that root shall 
 again shoot forth, and branch out as before ? 
 True sanctification is a daily mortification of the 
 root of sin in the heart—the continual destruc. 
 tion of the principle. The word of God bears 
 us out in this; Gal. v. 24: “ And they that are 
 Christ’s have crucified the flesh with the affec- 
 tions and lusts.” Rom. vi. 6: “ Knowing this, 
 that our old man is crucified with him, that the 
 
 Q2 
 
228 SANCTIFICATION OF THE SPIRIT. 
 
 body of sin might be destroyed, that henceforth 
 we should not serve sin.” Rest not short of this. 
 Would you be holy as God is holy, and happy 
 as the saints in glory are happy ?—then must 
 you reach after, and rest not until you attain it. 
 
 Again we would urge—seek high attainments 
 in holiness. Be not satisfied with a low measure 
 of grace, with a dwarfish religion, with just 
 enough Christianity to admit you into heaven. 
 O how many are thus content,—satisfied to leave 
 the great question of their acceptance to be de- 
 cided in another world, and not in this,—rest- 
 ing upon some slight evidence, in itself faint 
 and equivocal, perhaps a former experience, 
 some impressions, or sensations, or transient 
 joys, long since passed away; and thus they are 
 content to live, and thus content to die. Dear 
 reader, be you not satisfied with anything short 
 of a present Christ, received, enjoyed, and lived 
 upon. Forget the things that are behind,— 
 reach forth unto higher attainments in sanctifi- 
 cation,—seek to have the daily witness, daily 
 communion with God; and for your own sake, 
 for the sake of others, and for Christ’s sake, 
 “give all diligence to make your calling and 
 election sure.” 
 
SANCTIFICATION OF THE SPIRIT. 229 
 
 Beware of self-dependence in this work. Re- 
 member the words that Jesus once spake to his 
 disciples, and now speaks to you, “ Without 
 me ye can do nothing.” Self-trust, self-com- 
 placency, self-boasting, all must be crucified ; 
 and, strong only in the strength that is in Christ 
 Jesus, must the believer gird himself to the 
 work. Our wisdom is to go in our weakness 
 and folly to Jesus, and in this lies the great 
 secret of our victory: “ When I am weak, then 
 am I strong: “My grace is sufficient for thee:” 
 I can do all things through Christ which 
 strengtheneth me.” 
 
 Forget not that the truth of God is the great 
 instrument of sanctification. “Sanctify them 
 through thy truth: thy word is truth.” There 
 is that in the truth of God, which, when brought 
 into the soul by the power of the Holy Ghost, 
 always sanctifies. It is holy truth—it unfolds 
 a holy God, reveals a holy law, exhibits a holy 
 sacrifice, and enforces, by the most holy motives, 
 the sanctity of the most holy precepts. In pro- 
 portion as the renewed mind is brought into a 
 close and constant contact with God’s truth, it 
 assimilates to its spirit. Let then “the word of 
 Christ dwell richly in you in all wisdom” and 
 
230 SANCTIFICATION OF THE SPIRIT. 
 
 spiritual understanding. Be close, diligent, and 
 prayerful students of the word of God. Separate 
 not the doctrine from the precept, nor the pre- 
 cept from the promise; every part is essential 
 to the sanctification of the believer ; and to 
 secure this great end, the doctrine, the precept, 
 and the promise must be alike received, and 
 brought into active, holy exercise. 
 
 Deal much and closely with the atoning blood 
 of Jesus. There is no victory over the indwell- 
 ing power of sin, and there is no pardon for the 
 guilt of sin, but as the soul deals with the blood 
 of Christ. The great end of our dear Lord’s 
 death was to destroy the works of the devil. 
 Sin is the great work of Satan. To overcome 
 this, to break its power, subdue its dominion, 
 repair its ruins, and release from its condemna.- 
 tion; the blessed Son of God suffered the igno- 
 minious death of the cross. All that bitter 
 agony which he endured,—all that mental suf. 
 fering—the sorrow of his soul in the garden— 
 the sufferings of his body on the cross,—all was 
 for sin. “He gave himself for us, that he 
 might redeem us from all iniquity, and purify 
 unto himself a peculiar people, zealous of good 
 works.” Tit. ii. 14. “He gave himself for the 
 
SANCTIFICATION OF THE SPIRIT. 231 
 
 church, that he might sanctify and cleanse it 
 that he might present it to himself a glorious 
 church, not having spot or wrinkle, or any such 
 thing, but that it should be holy and without 
 blemish.” Eph. v. 25—27. See, then, the close 
 and beautiful connexion between the death of 
 Christ and the death of sin. All true sanctifi- 
 cation comes through the cross. Reader, seek 
 it there. The cross brought into thy soul by 
 the eternal Spirit, will be the death of thy sins. 
 Go to the cross—oh, go to the cross of Jesus. 
 In simplicity of faith, go,—with the strong cor- 
 ruption, go,—with the burden of guilt, go,—go 
 to the cross. Thou wilt find nothing but love 
 there,—nothing but welcome there,—nothing 
 but purity there. The precious blood of Jesus 
 “cleanseth from all sin”? And while thou art 
 kept low beneath the cross, thine enemy dares 
 not approach thee, sin shall not have dominion 
 over thee, nor shall Satan thine accuser con- 
 demn thee. 
 
 Deal much and closely with the fulness of grace 
 that is in Jesus. All this grace in Christ is for 
 the sanctification of the believer. “It pleased 
 the Father that in him should all fulness dwell,” 
 for the necessities of his people ; and what ne- 
 
232 SANCTIFICATION OF THE SPIRIT. 
 
 cessities so great and urgent as those which 
 spring from indwelling sin? Take the corrup- 
 tion, whatever be its nature, directly and sim- 
 ply to Jesus: the very act of taking it to him 
 weakens its power, yea, it is half its victory. 
 The blessed state of mind, the holy impulse 
 that leads thee to thy closet, there to fall pros- 
 trate before the Lord in lowliness of spirit, 
 brokenness of heart, and humble confession of 
 sin, with the hand of faith on the head of Jesus, 
 the atoning sacrifice, isa mighty achievement 
 of the indwelling Spirit, over the power of in- 
 dwelling sin. Learn to take the guilt as it 
 comes, and the corruption as it rises, directly 
 and simply to Jesus. Suffer not the guilt of 
 sin to remain long upon the conscience. The 
 moment there is the slightest consciousness of 
 a wound received, take it to the blood of Christ. 
 The moment a mist dims the eye of faith, so 
 that thou canst not see clearly the smile of thy 
 Father’s countenance, take it that instant to 
 the blood of atonement. Let there be no dis- 
 tance between God and thy soul. Sin sepa- 
 rates. But, sin immediately confessed, mourned 
 over, and forsaken, brings God and the soul 
 together in sweet, close, and holy fellowship. 
 
SANCTIFICATION OF THE SPIRIT. pasts) 
 
 O the oneness of God and the believer in a 
 sin-pardoning Christ! Who can know it ?— 
 He only who has experienced it. To cherish, 
 then, the abiding sense of this holy, loving 
 oneness, the believer must budld his house in the 
 fountain. He must wash: daily in the brazen 
 laver that is without—then, entering in within 
 the veil, he may “draw near” the mercy-seat, 
 and ask what he will of Him that dwelleth be- 
 tween thecherubims. “ Having therefore, bre- 
 thren, boldness to enter into the holiest by the 
 blood of Jesus, by a new and living way, which 
 he hath consecrated for us, through the veil, 
 that is to say, his flesh; and having an high- 
 priest over the house of God; let us draw near 
 with a true heart, in full assurance of faith, 
 having our hearts sprinkled from an evil con- 
 science, and our bodies washed with pure wa- 
 ter.”’ >) Heb.-x. 19—22. 
 
 Thank God for the smallest victory gained. 
 Praise him for any evidenee that sin has not 
 entire dominion. Every fresh triumph achieved 
 over some strong and easy-besetting infirmity 
 is a glorious battle won. No victory that ever 
 flushed the cheek of an Alexander or a Cesar, 
 may once be compared with his, who, in the 
 
234: SANCTIFICATION OF THE SPIRIT. 
 
 grace that is in Christ Jesus, overcomes a 
 single corruption. If “he that ruleth his 
 spirit is better than he that taketh a city,” 
 then, he who masters one corruption of his 
 nature, has more real glory than the greatest 
 earthly conqueror that ever lived. O how God 
 is glorified—how Jesus is honoured—how the 
 Spirit is magnified, in the slaying of one spi- 
 ritual enemy at the foot of the cross! Cheer 
 up, precious soul! You have every encourage- 
 ment to persevere in the great business of 
 sanctification. True, it is a hard fight,—true, 
 it is a severe and painful contest, but the vic- 
 tory is yours! the “Captain of your salvation” 
 has fought and conquered for you, and now 
 sits upon his throne of glory, cheering you on, 
 and supplying you with all needed strength for 
 the warfare in which you are engaged. Then 
 “fight the good fight of faith”—‘ quit you 
 like men”—“ be strong in the grace that is in 
 Christ Jesus”—for you shall at length “ over- 
 come through the blood of the Lamb,” and be 
 “more than conquerors [triumphant] through 
 him that hath loved us.” Here, beneath the 
 cross, would I breathe for you the desire and 
 the prayer once offered by the apostle of the 
 
SANCTIFICATION OF THE SPIRIT. 235 
 
 Gentiles in behalf of the church of the Thes- 
 salonians, “‘ And the very God of peace sanctify 
 you wholly ; and I pray God your whole spirit 
 and soul and body be preserved blameless unto 
 the coming of our Lord Jesus Christ.” Amen 
 and amen. 
 
CHAPTER VI. 
 
 THE SEALING OF THE SPIRIT. 
 FHE BELIEVER, AN EPISTLE. 
 ‘* Ye are our epistle.’’—2 Cor. iii. 2. 
 
 ‘‘Jn whom also after that ye believed, ye were sealed with 
 that Holy Spirit of promise.’’—Eph. i. 13. 
 
 Wuart an inestimable gift is God the Holy 
 Ghost, and how vast is his work! Each suc- 
 cessive step we take in its developement, does 
 but more deeply convince the mind of this. New 
 rays of light are reflected, new aspects of im- 
 portance present themselves, and new features 
 of interest and beauty are brought to view, as 
 we pursue our research into this essential and 
 important department of Divine truth. The 
 more thoroughly and prayerfully we are led to 
 investigate the operations of the Spirit upon the 
 soul, especially if we watch narrowly his work 
 in our own hearts, the more powerfully will the 
 conviction press itself upon the mind, that all 
 real advance in Divine knowledge, in righte- 
 
SEALING OF THE SPIRIT. 200 
 
 ousness, joy, and peace, is inseparably connected 
 with his indwelling and sanctifyimg power. In 
 the former chapter, we endeavoured to unfold 
 this. We have seen him as the Author and 
 Finisher of holiness in the soul—beginning the 
 great work, carrying it forward, strengthening 
 it when feeble, reviving it when drooping, and 
 thus meetening the believer for the “inheritance 
 of the saints in light.” Closely connected with 
 this part of his work is his sealing operation. 
 As various opinions have obtained respecting 
 the nature of the Spirit’s sealing, as it is a 
 subject of a highly spiritual and practical ten- 
 dency, and, to an inquirer after a more perfect 
 knowledge of the truth, of much importance, 
 we enter upon the discussion of the subject the 
 more readily, and, we trust, with earnest prayer 
 for his Divine assistance in unfolding it. 
 
 What do we understand by the sealing of the 
 Spirit? What does the word of God teach 
 upon the subject? There are various passages 
 in which the same figure is employed, but which 
 do not convey the idea we ascribe to his present 
 operation. For example, there is a sealing 
 spoken of in 2 Tim. 11. 19: “‘ Nevertheless the 
 foundation of God standeth sure, having this 
 
238 SEALING OF THE SPIRIT. 
 
 seal, The Lord knoweth them that are his.” 
 We think it clear that the seal here alluded to, 
 has respect to the Father’s sealing his people 
 in election, with the seal of his foreknowledge, 
 which, of course, is an operation anterior to 
 the existence of faith in the soul, and is within 
 himself, and not upon them. It is, so to speak, 
 his secret designation of his people, known 
 especially and only to himself. 
 
 There is also a sealing spoken of in Sol. Song 
 viii. 6: “Set me as a seal upon thine heart, as 
 a seal upon thine arm: for love is strong as 
 death.” Equally clear is it that this cannot 
 refer to the work of the Spirit, but to Christ’s 
 strong and unchangeable love to his people. 
 They are set as a seal upon his heart, the 
 dwelling-place of love, and upon his arm, the 
 instrument of power; unchangeable Jove and 
 omnipotent power being pledged to their eternal 
 security. As a seal set upon his heart, and 
 worn upon his arm, they are precious to, and 
 valued by, him. 
 
 Nor are we to interpret the sealing under 
 consideration to mean the extraordinary gifts of 
 the Spirit; for it is a remarkable fact, already 
 alluded to,—and it speaks solemnly to those 
 
SEALING OF THE SPIRIT. 239 
 
 who are forming a higher estimate of gifts than 
 of graces,—that the Corinthian church, the 
 most distinguished for its possession of the gifts 
 of the Spirit, was at the same time most re- 
 markable for its lack of the sanctifying graces 
 of the Spirit. It was the most gifted, but at 
 the same time least holy community gathered 
 and planted by the apostles. 
 
 The question still recurs,—what are we to 
 understand by the sealing of the Spirit? It is 
 that act of the Holy Spirit, by which the work 
 of grace is deepened in the heart of the believer, 
 so that he has an increasing and abiding con- 
 viction of his acceptance in Jesus, and his 
 adoption into the family of God. It is a 
 clearer and more undoubted manifestation of 
 Christ to the soul,—a larger degree of the 
 sanctifying, witnessing, and anointing influences 
 of the Holy Ghost,—evidencing itself in a 
 growing holiness of character. Let us not be 
 misunderstood. We speak not of some peculiar 
 and sudden impulse on the mind,—of some 
 immediate suggestion or revelation to the soul, 
 —some vision of the night, or voice in the air.* 
 
 * We would suggest to those afflicted with this or a like 
 infirmity, that ‘‘ Edwards on the Religious Affections,’’ has 
 
240° - SEALING ‘OF THE SPIRIT. 
 
 No: we speak of a growth in a knowledge of 
 Christ,—in sanctification of heart,—in holiness 
 of life—in an increasing and abiding moral 
 certainty of the believer’s “calling and election.” 
 
 “Tn whom also after that ye believed, ye were 
 
 sealed with that Holy Spirit of promise.” The 
 Holy Spirit is both the seal and the sealer ; 
 even as Jesus was both the sacrifice and the 
 priest. He deepens the work of grace in the 
 heart—he witnesses to the believer that he is 
 born of God—he seals the soul to the day of 
 redemption—and, by his indwelling and anoint- 
 ing influences, enables him to say, “1 know in 
 whom I have believed—He hath loved me and 
 given himself for me.” 
 
 With this brief and simple definition of the 
 nature of the sealing of the Spirit, we proceed 
 to unfold the manner in which it is effected. 
 
 It is sometimes a sudden work of the Spirit. 
 A soul may be so deeply sealed in conversion— 
 may receive such a vivid impression of Divine 
 grace—such an enlarged communication of the 
 
 been signally honoured of the Spirit in exploding sentiments 
 so contrary to the word of God, and so disastrous in their in- 
 fluence upon the mind. It should be read with much prayer, 
 and ‘‘ looking unto Jesus.” 
 
 eS 
 
SEALING OF THE SPIRIT. 241 
 
 Divine Spirit, as it never afterwards loses. It 
 is sealed “unto the day of redemption ;” and 
 that too, in the most simple way: in the hear- 
 ing of a single sermon, the reading of a single 
 chapter of God’s word, some promise brought 
 with the power of the Holy Ghost and sealed 
 upon the heart, in a moment the soul is brought 
 into the full assurance of understanding and of 
 faith. Take for example that one precious 
 promise which the Spirit has sealed, never to 
 be effaced, upon many a poor sinner’s softened 
 heart,—“ him that cometh unto me I will in 
 no wise cast out.” O what a sealing is this! 
 God speaking to a poor, distressed, and discon- 
 solate soul, assuring it of a cordial welcome 
 and of a free pardon,—that though no tongue 
 can express its vileness and poverty, and no 
 imagination conceive its deep sorrow, yet, com- 
 ing to Jesus just as it is, it shall in no wise be 
 cast out! Is not ¢his an impression of the 
 seal in the hands of the great Sealer, which is 
 unto the day of redemption ? 
 
 Sometimes it is as the Holy Spirit unfolds to 
 the anxious soul that great truth, that Christ 
 is the Saviour of a sinner. You have been long 
 waiting for some reward, some gift, some price 
 
 R 
 
242 SEALING OF THE SPIRIT. 
 
 with which to come,—long lingering on the 
 margin of the fountain, waiting for some pre- 
 paration to enter ;—in other words, for it 
 amounts to this, waiting to feel less vile, less 
 unworthy, in order that you may be more wel- 
 come. And now, the blessed Spirit opens to 
 your mind that great and precious truth, that 
 “Christ died for the ungodly,’—that he is the 
 mighty and the willing Saviour of a simner,— 
 that no gift, no price, is asked,—no previous 
 fitness or self-preparation is necessary,—that 
 the more vile and unworthy, the more fit and 
 the more ‘welcome :—O what an impression of 
 ' the seal is this upon a wounded heart! When 
 the glorious announcement is brought home 
 to the soul—a full and free pardon for a poor 
 sinner—the blood of Jesus cleansing from all 
 sin,—is it any marvel that no change of time 
 or circumstance can ever obliterate the impres- 
 sion or the remembrance of that moment from 
 the mind? It was a sealing of pardon upon a 
 heart which God hath made soft, and which 
 was the sure prelude to, yea, the beginning of, 
 eternal glory. 
 
 But, in most cases, the sealing of the Spirit 
 is a more gradual work. It is a work of time. 
 
SEALING OF THE. SPIRIT. 243 
 
 The soul is placed in the school of deep experi- 
 ence,—is led on step by step, stage by stage. 
 The knowledge of self and of Christ increases, 
 —deeper views of indwelling sin are discovered, 
 —the heart’s treachery is more acutely felt,— 
 the devices of Satan are better known,—the 
 mystery of God’s gracious and providential 
 dealings with his children more clearly unfolded 
 and better understood,—and all this, it may be, 
 arrived at through a process of deep and pain- 
 ful, yet sanctified discipline of the covenant— 
 so that years may elapse before a child of the 
 covenant attains to the full sealing of the 
 Spirit. And yet, blessed be God, the work of 
 regeneration is so perfect in itself,—the blotting 
 out of all a believer’s sins so complete,—and 
 his justification so entire, that a saint of God 
 dying in the first stages of the Divine life, 1s 
 safe for ever. - May we not refer to the thief 
 upon the cross, as an example illustrating and 
 confirming this ? 
 
 There are, then, degrees, or progressive 
 stages of the Spirit’s sealing. The first impres- 
 sion is made in regeneration. This is often 
 faint, and in numerous cases, scarcely percep- 
 tible. Especially is it so in ordinary conver- 
 
 R 2 
 
244: SEALING OF THE SPIRIT. 
 
 sions. We mean by ordinary conversions, 
 those that occur under the common influ- 
 ences of the Spirit, in the use of the stated 
 means of grace. Where the Holy Spirit de- 
 scends in an especial and extraordinary manner 
 (as the history of the American churches, and 
 more recently of many in our own land, testi- 
 fies he sometimes does), conversions assume a 
 more marked character and type. They are 
 clearer, more perceptible, and undoubted. The 
 work is of a deeper kind,—views of sin are 
 more pungent,—the law-work of the soul more 
 thorough,—and, when the soul emerges from 
 its gloomy night of conviction into the glorious 
 light of pardon, it seems more like the “ per- 
 fect day” of God’s forgiveness. There is, in 
 a work of grace transpiring during an especial 
 outpouring of the Holy Spirit, a deeper impres- 
 sion of the seal of the Spirit upon the heart,— 
 a clearer and more manifest sense of pardon 
 and acceptance, than the insulated conversions 
 of ordinary times. Nor is this difficult to 
 account for. There is a greater and richer 
 manifestation of the Holy Spirit,—this is the 
 grand secret. He gives more of himself,— 
 he imparts more of his anointing influences ; 
 
SEALING OF THE SPIRIT. 245 
 
 and the larger the degree we possess of the 
 quickening, sanctifying influences of the Spirit, 
 the more in proportion do we know of his 
 sealing operation. How should this thought 
 awaken the desire, and impart power and fer- 
 vency to the prayer, for a more enlarged com- 
 munication of the Holy Ghost! Ceaseless should 
 be the ery, “Lord, fill me with the Spirit!” But, 
 as we have remarked, in conversions occurring 
 under the more ordinary instrumentalities, the 
 first impression of the seal of the Spirit is often 
 but little beneath the surface. The work of 
 grace is feeble. It may be compared to the 
 faint outline of a picture: the design is there, 
 the idea of the artist is seen, but the fulness of 
 its parts, the colouring, the light and shade, 
 are wanting to the perfection of the whole. It 
 may be compared, also, to the first streak of 
 morning light, before it deepens into “perfect 
 day,” or to the gentle rising of the rivulet, ere 
 it widens into the “broad river.” Its begin- 
 nings are feeble, and yet real. The light is not 
 less light because it is but a faint and struggling 
 ray, nor is the rivulet less a rivulet because its 
 issues are feeble and almost unseen. Grace 
 loses nothing of the greatness and glory of its 
 
246 SEALING OF THE SPIRIT. 
 
 character in the smallness of its degree. An 
 infant loses nothing of its identity with its spe- 
 cies because it is not a “ perfect man,’ nor 
 does the father disown it as his child because 
 it is the smallest and feeblest of his family. O 
 no—feeble grace is still Divine grace; and he 
 who touches but the hem, is as much saved, 
 and shall be as surely glorified, as he whose 
 faith removes the mountain and casts it into 
 the sea. The first impression is as much the 
 work of the Spirit, as any deeper one in after 
 years. Let not the weak believer overlook or 
 undervalue what God has done for him. That 
 feeble life—that little strength—that faint and 
 flickering ray—that touching but the hem—oh, 
 it is the blessed product of God the eternal 
 Spirit. Nature never taught thee thy sinful- 
 ness, thy worthlessness, thy vileness, thy no- 
 thingness,—“ flesh and blood” never revealed 
 to thee the absolute necessity of a better righte- 
 ousness than thine own, nor led thee to Jesus, 
 as thy “‘ wisdom and righteousness, sanctifica- 
 tion and redemption.” Then, “give glory to 
 the Lord your God” for what he has done,— 
 praise, O praise him for the work he has wrought 
 in you,—tell to others the wonders of his love, 
 
SEALING OF THE SPIRIT. 24:7 
 
 his grace, and his power,—profess his name be- 
 fore angels and men,—and be very diligent in 
 seeking large and yet larger supplies of that 
 “yviver that maketh glad the city of God.” 
 “In whom also, after that ye believed, ye were 
 sealed with that Holy Spirit of promise.” 
 
 But a yet deeper impression of the seal is 
 made, when the believer is led more fully into 
 the realisation of his sonship—when he attains to 
 the blessed sense of the “adoption of children.” 
 Although it is most true that the moment a 
 sinner believes in Jesus, he becomes actually an 
 “heir of God, and a joint heir with Christ,” 
 and enters into the family as an adopted child, 
 yet the clear and undoubted sense of this vast 
 mercy, may not be sealed upon his heart until 
 after years. He may long have walked without 
 the sweet sense of God’s adopting love in his 
 heart, and the frame of his spirit, and the lan- 
 guage of his soul in prayer, has been more that 
 of the “son of the bond-woman,” than the ‘son 
 of the free-woman ;” he has known but little of 
 the “free spirit,’ —the spirit of an adopted 
 child,—and he has seldom gone to God as a 
 kind, loving, tender, and faithful Father. But 
 now, the Divine Sealer—the eternal Spirit of 
 
248 . SEALING OF THE SPIRIT. 
 
 God—enters afresh, and impresses deeply upon 
 his soul the unutterably sweet and abiding sense 
 of his adoption. O what an impression is then 
 left upon his heart, when all his legal fears are 
 calmed—when all his slavish moanings are 
 hushed—all his bondage spirit is gone, and 
 when, under the drawings of filial love, he ap- 
 proaches the throne of grace, and cries, “ My 
 Father!’ — and his Father responds, “ My 
 child!’ “Thou shalt call me, My Father; and 
 shalt not turn away from me.” Jer. iii. 19. “In 
 whom also, after that ye believed, ye were sealed 
 with that Holy Spirit of promise.” 
 
 In the process of sanctified affliction, the soul 
 often receives a fresh and a deep impress of the 
 seal of the Spirit. The furnace works wonders 
 for a believer. O that he should ever wish to 
 be exempt from it! Indeed, it may be remarked, 
 that real grace is inseparable from a state of 
 trial. Where there is real faith, the Lord will 
 try it. Where there is the true ore, the Refiner 
 will prove it in the furnace. There is not a 
 grace of the Spirit but, more or less, and at one 
 time or another, Jesus tries that grace. “The 
 Lord trieth the righteous.” He tries their 
 principles—tries their graces—tries their obe- 
 
SEALING OF THE SPIRIT. . 249 
 
 dience—proves his own work—brings out the 
 new man in all its muscular fulness—developes 
 the nature and character of his work—and 
 shows it to be his mighty product, and in all 
 respects, worthy of himself. Much, then, as we 
 would wish at times, exemption from a state of 
 trial, anxious for the more smooth and easy 
 path, yet, if we are really born of God, and his 
 grace has truly made us one of his family, lke 
 them, we have been “ chosen in the furnace of 
 affliction,” and with them in the furnace, we 
 are brought into the possession of some of the 
 most costly blessings of our lives. 
 
 Real grace, then, is tried grace. And mark 
 how, in the process of its trial, the blessed and 
 eternal Spirit more deeply seals the believer. 
 The hour of affliction is the hour of softening. 
 Job bore this testimony,—“ He maketh my 
 heart soft.’ The hardness of the heart yields 
 —the callousness of the spirit gives way—the 
 affections become tender—conscience is more 
 susceptible. It is the season of holy abstraction, 
 meditation, and prayer,—of withdrawment from 
 the world and from creature delights, while the 
 soul is more closely shut in with God. The 
 heart, now emptied, humbled, and softened, is 
 
250 SEALING OF THE SPIRIT. 
 
 prepared for the seal of the Spirit; and what 
 an impression is then made,—what discoveries 
 of God’s love to the soul—what enlarged views 
 of the personal glory of Christ—of the imfinite 
 perfection of his work—of the preciousness of 
 the atoning sacrifice—of the hatefulness of sin, 
 and of the beauty of holiness! His own per- 
 sonal interest in this great work of Christ is 
 made more clear and certain to his soul. The 
 Spirit bears a fresh witness to his acceptance, 
 and seals him anew with the adopting love of 
 God. It was the psalmist’s wisdom to acknow- 
 ledge, “It is good for me that I have been 
 afflicted.” Let it not then be forgotten that an 
 afflicting time is often a sealing time. 
 
 We would remark in this connexion of the 
 subject, that the sealing of the Spirit does not 
 always'imply a rejoicing frame. It is not neces- 
 sarily accompanied by great spiritual joy. While 
 we cannot forget that it is the believer’s privi- 
 lege to be “always rejoicing,” “ rejoicing ever- 
 more,” and that a state of spiritual joy is a holy 
 as itis a happy state, yet we cannot suppose 
 that the “sealed” are always in possession of 
 this “fruit of the Spirit.” It is perhaps more 
 a state of rest in God,—a state of holy quietude 
 
SEALING OF THE SPIRIT. 251 
 
 and peace, which, in many cases, seldom rises 
 to that of joy. There is an unclouded hope, a 
 firm and unshaken resting on the finished work, 
 a humble reliance on the stability of the cove- 
 nant, and the immutability of God’s love, which 
 is never moved even when there is no sensible 
 enjoyment, and when comfort seems to die. 
 It is a state corresponding to that which David 
 thus expresses,—“ Although my house be not 
 so with God; yet he hath made with me an 
 everlasting covenant, ordered in all things, and 
 sure: for this is all my salvation, and all my de- 
 sire, although he make it not to grow.” Per- 
 haps more akin to Job’s frame of soul when he 
 exclaimed, “Though he slay me, yet will I 
 trust in him.” Sensible comforts may be with- 
 drawn,—joy may be absent,—the Sun of right- 
 eousness casting but a faint twilight over the 
 soul, and yet, such is the power of faith grasping 
 the cross of Christ,—such the firm resting of the 
 soul upon the stability of the covenant—upon 
 what God is, and upon what he has promised, 
 that, without one note of joy, or one ray of light, 
 the believer can yet say, “I know in whom I° 
 have believed.” And why, we ask, this strong 
 and vigorous reliance ?—why this buoying up 
 
252 SEALING OF THE SPIRIT. 
 
 of the soul in the absence of sensible comfort?— 
 we reply, because that soul has attained unto the 
 sealing of the Spirit. This forms the great 
 secret. 
 
 This conducts us to another reflection. The 
 sealing of the Spirit, the believer will never lose. 
 The impression of God’s pardoning love, made 
 upon the heart by the Holy Ghost, is never en- 
 tirely effaced. Wedo not say that there are 
 no moments when the “ consolations of God are 
 small” with the believer,—when he shall have 
 no severe “ fightings within and fears without,” 
 when the experience of the church shall be his, 
 “‘T opened to my beloved: but my beloved had 
 withdrawn himself, and was gone: my soul 
 failed when he spake: I sought him but I 
 could not find him; I called him, but he gave 
 me no answer ;”—all this he may experience, 
 and still not lose the sealing of the Spirit. In 
 the midst of it all, yea in the lowest depth, 
 there shall be the abiding conviction of an 
 interest in God’s love which sustains, animates, 
 and comforts. It will be seen, by recurring to 
 the state of the church above alluded to, that, 
 although there was the consciousness of her 
 beloved’s withdrawment,—though he was gone, 
 
SEALING OF THE SPIRIT. 253 
 
 and she sought him but could not find him, 
 called him but he gave her no answer, yet, not 
 for one moment did she lose the impression 
 that he still was her beloved. Here was the 
 glorious triumph of faith, in the hour when all 
 was loneliness, desolation, and joylessness. Here 
 was the sealing of the Spirit, which never left 
 her, even though her “ beloved had gone.” And 
 while not a beam of his beauty glanced upon 
 her soul, nor a note of his voice fell upon her 
 ear, she still could look up and exclaim, “I am 
 my beloved’s, and my beloved is mine.” O 
 mighty power of faith, that can anchor the soul 
 firm on Jesus, in the darkest and wildest tem- 
 pest! And this, my reader, is but the sealing 
 of the Spirit. It is the Holy Ghost so deeply 
 impressing on the heart a sense of pardoning 
 love,—so firmly establishing it in the faith- 
 fulness of God,—the finished work of Christ, 
 —the stability of the covenant, and the soul’s 
 adoption into the one family, that in the 
 gloomiest hour, and under the most trying dis- 
 pensation, there is that which keeps the soul 
 steady to its centre—JrHovanH Jusus. And 
 even should his sun go down behind a mist, he 
 has the sustaining assurance that it will rise 
 
254 SEALING OF THE SPIRIT. 
 
 upon another world, in peerless, cloudless splen- 
 dour. O yes! the sealing of the Spirit is a 
 permanent, abiding impression. It is “unto 
 the day of redemption,’”—the day when there 
 shall be no more conflict, no more darkness, 
 no more sin, It is not to the day of pardon— 
 for he cannot be more entirely pardoned than 
 he is; it is not to the day of acceptance—for 
 he cannot be more fully accepted than now ;— 
 no, it is to the glorious “day of redemption,” 
 —the day of complete emancipation, longed 
 for by the sons of God, and even sighed for 
 by the “ whole creation :” “and not only they, 
 but ourselves also, which have the first-fruits 
 of the Spirit, even we ourselves groan within 
 ourselves, waiting for the adoption, to wit, the 
 redemption of our body.” O shout for joy, ye 
 sealed of the Lord! Ye tried and afflicted, 
 tossed with tempest, and not comforted,—ye 
 who find the wilderness to be but a wilderness, 
 a vale of tears—the way rougher and rougher 
 —narrower and narrower—lift up your heads 
 with joy, thé hour of “ your redemption draweth 
 nigh,” and the “days of your mourning shall 
 be ended.” And this is your security,—a faith- 
 ful, covenant-keeping God, “who hath also 
 
SEALING OF THE SPIRIT. 255 
 
 sealed us, and given the earnest of the Spirit 
 in our hearts.” In closing this chapter, suffer 
 me to remark in the first place, 
 
 It is the duty and the privilege of every believer 
 diligently and prayerfully to seek the sealing of 
 the Spirit. He rests short of his great privilege, 
 if he slights or undervalues this blessing. Be 
 not satisfied with the faint impression which 
 you received in conversion. In other words, 
 rest not content with a past experience. Many 
 are satisfied with a mere hope that they once 
 passed from death unto life, and with this 
 feeble, and, in many cases, doubtful evidence, 
 they are content to pass all their days, and to 
 go down to the grave. Ah, reader, if you are 
 really converted, and your soul is in a healthy, 
 growing, spiritual state, you will want more 
 than this. And especially, too, if you are led 
 into deeper self-knowledge—a more intimate 
 acquaintance with the roughness of the rough 
 way, the straitness of the strait path, you will 
 want a present Christ to Jean upon and to live 
 upon. Past experience will not do for you, 
 save only as it confirms your soul in the faith- 
 fulness of God. “Forgetting those things that 
 are behind,” you will seek a present pardon, a 
 
256 SEALING OF THE SPIRIT. 
 
 present sense of acceptance ; and the daily ques- 
 tion, as you near your eternal home, will be, 
 “how do I now stand with God ?—is Jesus pre- 
 cious to my soul now ?—is he my daily food ?— 
 what do I experience of daily visits from and 
 to him ?—do I more and more see my own vile- 
 ness, emptiness, and poverty, and his righte- 
 ousness, grace, and fulness?—and should the 
 summons now come, am I ready to depart and 
 to be with Christ?” As you value a happy and 
 a holy walk—as you would be jealous for the 
 honour and glory of the Lord—as you wish to 
 be the “salt of the earth,” the “light of the 
 world”—to be a savour of Christ in every place, 
 —O seek the sealing of the Spirit. Rest not 
 short of it—reach after it—press towards it: it 
 is your duty,—O that the duty may be your 
 privilege : then shall you exclaim with an un- 
 faltering tongue, “ Abba, Father,’—“ my Lord 
 and my God!” 
 
 Again, I remark, this dlessing 1s only found 
 in the way of God’s appointment. He has or- 
 dained that prayer should be the great channel 
 through which his covenant blessings should 
 flow into the soul. If it is your anxious desire 
 to attain to this blessing, I would quote for 
 
SEALING OF THE SPIRIT. 257 
 
 your direction a remark of that eminent ser- 
 vant of Christ, Dr. Goodwin,—* Be sure of 
 this,” says he, “that, before God ever com- 
 municates any good to a soul, he puts that soul 
 in a state of holiness to receive it.” To con- 
 firm and illustrate this thought, let me ask,— 
 what was the state of the apostles when the 
 Holy Spirit descended upon them in his wit- 
 nessing, anointing, and sealing influences? It 
 is described in these words.— These all con- 
 tinued with one accord in prayer and _ supplica- 
 tion with the women, and Mary the mother 
 of Jesus, and with his brethren.” Acts i. 13. 
 What is the important lesson thus taught us? 
 That God would have his child in a waiting, 
 seeking, supplicating posture ; and in this holy 
 state, prepared to receive the high attainment 
 we plead for. Do you earnestly desire the 
 sealing of the Spirit? “Ask, and ye shall re- 
 ceive ; seek, and ye shallfind.” As sure as you 
 petition for it,—sincerely, humbly, believingly, 
 —seeking it in the name of Jesus,—through 
 the cross of Christ, you shall have it. The 
 Lord the Spirit is ready to impart it to you. 
 It is the free gift of his love, without respect 
 to any worth or worthiness on the part of the 
 S 
 
258 SEALING OF THE SPIRIT. 
 
 soul that receives it. It is a gift of grace—for 
 the poor, the dependent—the unworthy—those 
 that are little in their own eyes, and little in 
 the eyes of others; andif this is your conscious 
 state, then is it for you. And O, the blessed 
 results! Who can describe them? Sealed! 
 How will all your legal fears and unbelieving 
 doubts in a moment vanish away ; your soul, 
 so long fettered and imprisoned, shall now go 
 free; the cross you have so long looked at, not 
 daring to bow your shoulder to it, shall now be 
 taken up with a cheerful mind; Christ’s yoke, 
 so long resisted, will now be easy, and his bur- 
 den, so long refused, will now be light; and, 
 with a heart enlarged with the love of Jesus, 
 you will “run the way of his commandments,” 
 esteeming his precepts better than life. Prayer, 
 importunate prayer, will bring the blessing we 
 plead for into your soul. Seek it with your 
 whole heart,—seek it diligently, perseveringly. 
 Seek it by day and by night,—seek it in all 
 the means of grace,—in every way of God’s 
 appointment,— especially seek it in the name 
 of Jesus, as the purchased blessing of his 
 atoning blood. “Ask what you will m my 
 name,” are his own encouraging words, “ and 
 
SEALING OF THE SPIRIT. 259 
 
 it shall be granted unto you.” Then, ask for 
 the sealing of the Spirit. Ask nothing less: 
 more you do not want. Feel that you have not 
 “ attained,” until you possess it,—that you have 
 not “ apprehended that for which also you are 
 apprehended of Christ Jesus,’ until you have 
 “received the Holy Ghost” as a Sealer. 
 
 It is, and has long been, the solemn convic- 
 tion of the writer, that much of the spiritual 
 darkness, the little spiritual consolation, the 
 dwarfish, piety, the harassing doubts and fears, 
 the imperfect apprehensions of Jesus, the feeble 
 faith, the sickly, drooping state of the soul, the 
 uncertainty of their full acceptance in Christ, 
 which mark so many of the professing people of 
 God in this our day, may be traced to the ab- 
 sence of a deep sealing of the Spirit. Resting 
 satisfied with the faint impression in conversion» 
 with the dim views they then had of Christ, and 
 the feeble apprehension of their acceptance and 
 adoption, is it any marvel that all their life-time 
 they should be in bondage, through slavish 
 doubts and fears ?—that they should never attain 
 to the ‘ stature of perfect men in Christ Jesus’ 
 —that they should never rise to the humble 
 boldness, the unwavering confidence, the blest 
 
 $2 
 
260 SEALING OF THE SPIRIT. 
 
 assurance, and the holy dignity of the sons of 
 God? Ono! They rest short of this blessing. 
 They hang upon the door of the ark—they re- 
 main upon the border of the goodly land, and 
 not entering fully in, the effects are as we have 
 described. But, beloved reader, the richest ore 
 lies buried the deepest,—the sweetest fruit is on 
 the higher branches,—the strongest light is near 
 the sun. In other words, if we desire more 
 knowledge of Christ—of our full pardon, and 
 complete acceptance,—if we desire the earnest 
 of our inheritance, and even now would taste 
 the “ grapes of Eshcol,” we must be “ reaching 
 forth unto those things that are before,’ we 
 must ‘‘ press toward the mark,” and rest not 
 until that rest is found in a clear, unclouded, 
 immoveable, and holy assurance of our being 
 in Christ; and this is only experienced in the 
 sealing of the Spirit. Again, we say, with all 
 the earnestness which a growing sense of the 
 vastness of the blessing inspires, seek to be sealed 
 of the Spirit. Seek the “ earnest of the Spirit?’ 
 —seek to be “ filled with the Spirit’”—seek the 
 “anointing of the Spirit’”—seek the “ Spirit of 
 adoption,” Say not, it is too immense a bless- 
 ing, too high an attainment for one so small, 
 
SEALING OF THE SPIRIT. 261 
 
 so feeble, so obscure, so unworthy as you. O 
 impeach not thus the grace of God. All his 
 blessings are the bestowments of grace; and 
 grace means free favour to the most unworthy. 
 There is not one lowly, weeping eye that falls 
 on this page, but may, under the blessed sealing 
 of the Spirit, look up through Jesus to God as 
 a Father. Low views of self, deep consciousness 
 of vileness, poverty of state or of spirit, are no 
 objections with God, but rather strong argu- 
 ments that prevail with him wherefore you 
 should have the blessing. Only ask—only ée- 
 lieve—only persevere, and you shall attain unto 
 it. It is in the heart of the Spirit to seal 
 “ unto the day of redemption” all that believe 
 in Jesus. May it be in the heart of the reader 
 to desire the blessing, seeing it is so freely and 
 richly offered. 
 
 Reader, whose superscription do you bear? 
 It may be your reply is—“I want Christ—I 
 secretly long for him—I desire him above all 
 beside.” Is it so? Then take courage, and 
 go to Jesus. Go to him simply, go to him 
 unhesitatingly, go to him immediately. That 
 desire is from him, let it lead you to him. That 
 secret longing is the work of the Spirit; and 
 
262 SEALING OF THE SPIRIT. 
 
 having begotten it there, think you that he will 
 not honour it, and welcome you when you come? 
 Try him. Bring him to the touch-stone of his 
 own truth. ‘“ Prove me now herewith,” is his 
 gracious invitation. ‘Take his promise, “ Him 
 that cometh unto me I will in no wise cast out,” 
 and plead it in wrestlings at the mercy-seat, 
 and see if he will not “open the windows of 
 heaven, and pour you out a blessing, that there 
 shall not be room enough to receive it.” Go to 
 him just as you are; if you cannot take to him 
 a pure heart, take an impure one; if you cannot 
 take to him a broken heart, take a whole one ; 
 if you cannot take to him a soft heart, take a 
 hard one—only go to him. The very act of going 
 will be blessed to you. And oh, such is the 
 strength of his love, such his yearning compas- 
 sion and melting tenderness of heart for poor 
 sinners, such his ability and willingness to save, 
 that he will no more cast you out, than deny 
 his own existence. Precious Jesus! set us as 
 a seal upon thine heart, and by thy Spirit, seal 
 thyself upon our hearts ; and give us, unworthy 
 though we are, a place among “them which 
 are sealed.” 
 
CHAPTER VII. 
 
 THE WITNESS OF THE SPIRIT. 
 JESUS THE TRUE GOD, AND HIS WORK ALL-SUFFICIENT. 
 
 ‘« He that believeth on the Son of God, hath the witness in 
 himself.’’ 1 John v. 10. 
 
 We have now regarded the work of the Spirit in 
 some of its solemn and important aspects. We 
 have considered his quickening, indwelling sanc- 
 tifying, and sealing offices; and the spiritual 
 eye will not have failed to discover the intimate 
 and beautiful relation of each of these separate 
 parts of his work to the other, and of all of them 
 to the perfection and symmetry of his work as 
 a whole. One important point at least must 
 have been established in the mind, and that is, 
 the equality of the personal glory of the Spirit 
 with the first and second persons of the adorable 
 Trinity. The work ascribed to him in the pre- 
 ceding pages, and proved from Scripture espe- 
 cially to belong to him, can only be predicated 
 
264 WITNESS OF THE SPIRIT. 
 
 of a Divine Being. On this essential doctrine 
 of Divine truth, we cannot too frequently nor 
 too strongly insist. And, with regard to our 
 real belief in it, we cannot institute too rigid an 
 examination. It is to be feared that the prin- 
 ciples of many professing Christians touching 
 this point need sifting. We profess a belief in 
 his distinct personality in the Godhead,— do we 
 worship him as such? We acknowledge his 
 supreme divinity,—do we render to him Divine 
 honour by reposing in him our faith, hope, and 
 love? We admit as an article of our creed, 
 that he sustains an equal part in our salvation 
 with the Father and the Son,—do we render to 
 him equal praise and glory? Touching these 
 important points, may there not exist a painful 
 want of harmony between our professed belief 
 and its corresponding practice? And we would, 
 with all lowliness, suggest the consideration,— 
 may not the small measure of the anointing, 
 sanctifying, and sealing influence of the Spirit, 
 which many professors appear to possess, be 
 mainly attributed, as a cause, to the low views 
 they entertain of the personal dignity of the 
 Spirit? Can any believer expect a growth of 
 spirituality, an increase of vital godliness in his 
 
WITNESS OF THE SPIRIT. 265 
 
 soul, while he secretly, and it may be unsus- 
 pectingly, cherishes opinions derogatory of the 
 personal glory of the Holy Ghost? Never! His 
 gracious and all-important work is inseparably 
 connected with the glory of his person. His 
 deity imparts to it its efficacy,—and his per- 
 sonality, its adaptation to our peculiar circum- 
 stances. And never may we look for the 
 unction that anoints, for the light that in- 
 structs, for the seal that testifies, or the influ- 
 ence that sanctifies, while we secretly or openly 
 trench upon his personal glory, and refuse him 
 the honour, the praise, and the worship that 
 are his just and proper due. The force of these 
 remarks will be felt, as we advance in the dis- 
 cussion of the subject immediately before us. 
 The witness of the Spirit is a highly important 
 and blessed part of his great work. Hence we 
 find repeated and marked allusions to it in the 
 word of God. These will appear as we proceed 
 in the unfolding of the subject. The following 
 are sufficient to prove it a doctrine of revelation. 
 John xv. 26: “He (the Spirit) shall testify of 
 me.” Heb. x. 15: “ Whereof the Holy Ghost 
 also is a witness to us.” 1 John v. 6: “ And it 
 is the Spirit that beareth witness.’ Rom. viii. 
 
266 WITNESS OF THE SPIRIT. 
 
 16: “The Spirit itself beareth witness with 
 our spirit.” 
 
 Tn view of what has been advanced touching 
 the personal character of the Spirit, it will. be 
 the less necessary that we enlarge at length 
 upon his qualifications as a Witness. Of his 
 perfect competence to this office, there can be 
 no question. Is it essential to a competent 
 witness, that he should be of sound mind, and 
 capable of judging of the facts to which he 
 testifies? In a pre-eminent degree does this 
 belong to the Holy Spirit. Thus, in the lan- 
 guage of prophecy, is he spoken of: “ And the 
 Spirit of the Lord shall rest upon him (Christ), 
 the Spirit of wisdom and understanding, the 
 Spirit of counsel and might, the Spirit of 
 knowledge and of the fear of the Lord.” Isaiah 
 xi. 2. Who will deny that the Spirit, in this 
 particular, is a competent witness to testify of 
 the Lord Jesus to the church*? 
 
 Is it another indispensable qualification, that 
 he who testifies to a fact should do so from a 
 personal knowledge of the fact which he attests ? 
 The Holy Spirit, the witness, is intimately ac- 
 guainted with every fact which he relates, and 
 with the nature and the truth of the work 
 
WITNESS OF THE SPIRIT. 267 
 
 to which he testifies. His testimony is not 
 grounded upon the knowledge or the evidence 
 of others—what he has heard; but upon 
 his own personal knowledge,—upon what he 
 knows of the great facts, to the truth of which 
 he witnesses. He reveals to his people what 
 no creature eye ever saw, nor ear heard, nor 
 heart conceived, but what he first enlightened 
 and renewed. “ Hye hath not seen, nor ear 
 heard, neither have entered into the heart of 
 man, the things which God hath prepared for 
 them that love him. But God hath revealed 
 them unto us by his Spirit : for the Spirit search- 
 eth all things, yea, the deep things (ra Ban, 
 the depths,) of God.” Asa distinct person in 
 the Godhead, it is impossible that it should be 
 otherwise. He must know all that passes within 
 the hidden recesses of the Divine mind. No 
 “depths of God,” but he fathoms, them,—all 
 the designs of Jehovah’s mind, the counsels of 
 his will, the thoughts of his heart, the purposes 
 of his grace, and the acts of his love, are known 
 to the eternal Spirit, and by him, as far as the 
 revelation involves the happiness and the holi- 
 ness of the saints are disclosed to them; and 
 this knowledge, let it be remembered, arising 
 
268 WITNESS OF THE SPIRIT. 
 
 from his essential union with the Divine Essence; 
 but for which he must have remained eternally 
 ignorant. The “judgments of God area great 
 deep,” which no creature line—not the most 
 capacious finite intellect—could ever fathom. 
 The reasonableness of accounting in this way 
 for the secret knowledge of the Spirit, is thus 
 argued by the apostle. Referring to the same 
 principle in man, he reasons: “ For what man 
 knoweth the things of a man, save the spirit 
 of man which is in him? Even so the things 
 of God knoweth no man, but the Spirit of God.” 
 It. requires no further argument or illustration 
 to show that a full and minute personal know- 
 ledge of the facts to which he witnesses, is a 
 qualification belonging to the Spirit. 
 
 One more qualification is essential :—he who 
 assumes the character of a witness should be 
 known for the strictest probity. If the veracity 
 of the witness cannot bear the closest investi- 
 gation, “his witness is not true.” Pre-emi- 
 nently does this qualification attach itself to the 
 blessed Spirit. Truth is not merely a property, 
 but it is an essential characteristic. It is his 
 very essence: to deprive him of it, or, in the 
 slightest degree, to impeach it, would be to 
 
WITNESS OF THE SPIRIT. 269 
 
 undeify him. He cannot exist without being 
 true. As sustaining this character, he is em- 
 phatically spoken of. ‘ Howbeit, when he, the 
 Spirit of truth, is come, he will guide you into 
 all truth.” John xvi. 18. “And I will pray 
 the Father, and he shall give you another Com- 
 forter, that he may abide with you for ever, 
 even the Spirit of truth.” ch. xiv. 16, 17. “ And 
 it is the Spirit that beareth witness, because 
 the Spirit is truth.” 1 John v. 6. Thus does 
 the Spirit possess all the essential qualifications 
 of a competent witness. He is the Spirit of 
 wisdom and understanding—he searches the 
 depths of God—he is the Spirit of truth. 
 
 We proceed to specify some of those import- 
 ant facts to which especially the Spirit witnesses. 
 And in the first place it may be proper to re- 
 mark, the Spirit is a witness to the truth of 
 God’s word. It is no small attainment to 
 arrive at the full belief of the heart in the 
 truth of the Divine record. I speak not now 
 of the historical credence which an enlightened 
 judgment may yield—I speak of a higher faith 
 than this. Nor do I confine myself to that 
 entire assent of the mind, and trembling be- 
 lief of the heart, upon the grounds of which 
 
270 WITNESS OF THE SPIRIT. 
 
 the soul may have ventured an humble reliance 
 upon Christ, although this is no small attain- 
 ment; but I allude to that firm, unmoved, and 
 immoveable belief of the truth, which is often 
 an after work—a work of time and of deep 
 experience, before the heart becomes thoroughly 
 schooled into it. Let me not be supposed to 
 undervalue the smallest degree of faith. To 
 believe that God’s word is true, and on the 
 strength of that belief to be willing to renounce 
 all other dependence, and to rest simply and 
 implicitly upon its revealed plan of salvation, 
 is a blessed attainment—an attainment only 
 to be realised by the power of the Holy Ghost; 
 but, to know it from a deep experience of its 
 sanctifying power,—from the heartfelt precious- 
 ness and fulfilment of its promises,—from its 
 sustaining and soothing influence in sorrow,— 
 its all-sufficient light in darkness and perplexity, 
 —to be brought to trust the naked promise 
 because God has spoken it,—to believe, and to 
 go forward, because he has said it, is a still 
 higher step in faith’s ladder, and a more illus- 
 trious display of the grace and power of the 
 Spirit. It is an unspeakable mercy to be well 
 grounded in the belief of the truth. Let those 
 
WITNESS OF THE SPIRIT. 271 
 
 speak who have thus been blessedly taught. 
 Let them testify that God’s word was, when 
 they first believed, as a sealed book, compared 
 with what it now is,—that, since they have 
 advanced in the Divine life, led and instructed 
 by the Spirit of truth, it has opened to their 
 minds with all the light and freshness of a new 
 revelation: doctrines once mysterious, are now 
 beautifully lucid,—promises once unfelt, are 
 now sweetly consolatory,—precepts once in- 
 sipid, are now powerfully persuasive. And to 
 what is this maturity of the heart in the full 
 belief of the truth to be ascribed? We un- 
 hesitatingly reply,—the witness of the Spirit, 
 —the Holy Ghost deepening his work in the 
 heart,—teaching the soul more experimentally, 
 and guiding it more fully into all truth,—in a 
 word, bringing the truth to the mind with a 
 more realising and convincing power. 
 
 Nor can we refrain from remarking, that 
 this deeper experience of the truth of God, is 
 frequently the result of sore but sanctified trial. 
 A believer knows but imperfectly what he is in 
 himself, or what the truth of God is to him, 
 until placed in circumstances favourable to the 
 development of both. The Lord will have his 
 
Bit WITNESS OF THE SPIRIT. 
 
 people, and especially the ministers of his gospel, 
 experimentally acquainted with his truth. They 
 shall not testify of an unknown, unfelt, and 
 unexperienced Saviour. They shall be enabled 
 to say, “ That which we have heard, which we 
 have seen with our eyes, which we have looked 
 upon, and our hands have handled of the word 
 of life, declare we unto you.” And more 
 valuable and precious is one grain of the truth 
 of God experienced in the heart, than the whole 
 system occupying a place only in the judgment. 
 To deepen, then, their knowledge of the truth 
 —to ground and settle them in it—to bring it 
 out in all its practical power, a good, a covenant 
 God often places his children in sore trial and 
 temptation. It isin the storm and the hurricane, 
 amid rocks and shoals, that the mariner becomes 
 practically acquainted with his science. All 
 that he knew before he launched his vessel on 
 the ocean or encountered the storm, was but 
 the theory of the school; but a single tempest, 
 one escape from shipwreck, has imparted more 
 experimental konwledge than years of mere 
 theoretical toil. So learns the believer. Oh, 
 how theoretical and defective his views of Divine 
 truth,—how little his knowledge of his own 
 
~ 
 
 WITNESS OF THE SPIRIT. 276 
 
 heart,—his deep corruptions, perfect weakness, 
 little faith,—how imperfect his acquaintance 
 with Jesus —his fulness, preciousness, all- 
 sufficiency, sympathy, until the hand of God 
 falls upon him !—and when, like Job, messenger 
 after messenger has brought the tidings of 
 blasted gourds, of broken cisterns — when, 
 brought down and laid low, lke him they are 
 brought to confess, “I have heard of thee by 
 the hearing of the ear; but now mine eye seeth 
 thee. Wherefore I abhor myself, and repent 
 in dust and ashes.” Job. xlu. 5, 6. 
 
 But, before we pass to consider the testimony 
 the Spirit bears for Christ, there is yet another 
 preliminary step, so to speak, which must ever 
 precede the manifestation of Jesus to the soul, 
 and that is,—the witness which the Spirit bears 
 to the holiness, spirituality, and justice of the 
 Divine law. This, as we have remarked, is a 
 preliminary step. Conviction of sin by the law 
 of God, in the hands of the eternal Spirit, must 
 ever precede faith in the Lord Jesus Christ. It 
 is, with many, a favourite theory to deny that 
 the Holy Spirit is the convincer of sin ; but, to 
 deny this, is to oppose the mind and conscience 
 to the clear and express testimony of God’s 
 
 T 
 
274: WITNESS OF THE SPIRIT. 
 
 word. “And when he (the Comforter) is come, 
 he will reprove (marg. convince) the world of 
 sin.” John xvi. 8. This is the great office of 
 the Spirit—this is his first work, prior to his 
 bringing the soul to rest on the great sacrifice 
 for sin. Not astep will the soul take to Christ, 
 until that soul has been brought in guilty and 
 condemned by the law of God. And this is the 
 work of the Spirit. ‘‘No man,” says the ex- 
 cellent Newton, “ever did, or ever will feel 
 himself to be a lost, miserable and hateful sinner, 
 unless he be powerfully and supernaturally con- 
 vinced by the Spirit of God.” And what is the 
 instrument by which the Spirit thus powerfully 
 and supernaturally convinces of sin? We reply 
 THE Law. “ By the law is the knowledge of 
 sin.” Rom. 11. 20. The law was our school- 
 master to bring us unto Christ.” Gal. in. 24. 
 The law, brought into the conscience by the 
 Holy Ghost, condemns the man, and leads him 
 to condemn himself; it holds up to view the 
 holiness of God,—the purity and inflexibility of 
 every precept,—contrasts it with the unrighte- 
 ousness, guilt, and misery of the sinner, and 
 thus prostrates the soul in the dust, exclaiming 
 in all the lowliness of self-accusation, “ ‘the 
 
WITNESS OF THE SPIRIT. 275 
 
 law is holy, just, and good’?—TI am guilty, 
 guilty, guilty.” What need we of further tes- 
 timony than that of the apostle: “What shall 
 we say then? Is the law sin? God forbid. 
 Nay, I had not known sin but by the law: for 
 I had not known lust, except the law had said, 
 Thou shalt not covet. But sin, taking occasion 
 by the commandment, wrought in me all man- 
 ner of concupiscence. For without the law sin 
 was dead. For I was alive without the law 
 once: but when the commandment came, sin 
 revived, and I died.” Rom. vii.7—9. Through 
 this instrument—the law of God—and thus 
 effectually, does the Holy Spirit convince the 
 soul of sin, and lay it'low before God. 
 
 We now come to show in what especial point 
 of view the Spirit testifies of Christ to the 
 believer. Our warrant for believing this, we 
 have in our dear Lord’s own words: “ But 
 when the Comforter is come, whom I will send 
 unto you from the Father, even the Spirit of 
 truth, which proceedeth from the Father, he 
 shall testify of me.” John xv. 26. “ He shall 
 glorify me; for he shall receive of mine, and 
 shall shew it unto you.” ch. xvi. 14. | 
 
 First,—The Spirit, witnessing to the glory of 
 
 tT 2 
 
276 WITNESS OF THE SPIRIT. 
 
 the person of Christ, testifies to his supreme, 
 absolute deity. Strong is the testimony of the 
 Holy Ghost in the word to the essential deity 
 of our blessed Lord. And if he has laid such 
 amazing stress upon it, surely it should be a 
 solemn matter with us how we think of, and 
 treat it. The great, the grand glory of Im- 
 manuel is his essential glory—the glory of his 
 Godhead. It is only in this light that we can 
 approach him with the hope of pardon and ac- 
 ceptance. Itis then we talk of him as a Me- 
 diator—it is then we view him as the Sin-bearer 
 of his people—it is then we contemplate him as 
 their Surety, their Righteousness, their cove- 
 nant Head. In vain we speak of his atoning 
 blood,—of his finished righteousness,—of his 
 mediatorial fulness, if we look not up to him 
 in the “glory he had with the Father before 
 the world was.” This it is that imparts such 
 efficacy to his work, and throws such surpassing 
 lustre around it. And what is the witness of 
 the Spirit to this doctrine? It is this ; that all 
 the names, the perfections, the works, and the 
 worship proper only to Deity, belong to Christ, 
 —thus proclaiming him with a loud voice to be, 
 what he really is—Jenovau Jesus. Reader, 
 
WITNESS OF THE SPIRIT. yy U § 
 
 ponder the testimony. Jesus of Nazareth, the 
 anointed Saviour of poor sinners, is emphati- 
 cally styled, the “Great Gop,” Tit. u. 1. 
 The “ Micury Gop,’ Isa. ix. 6. The “ ONLy 
 wisE Gop,” Jude 25. The “Trvuz Gop,” 1 
 John v. 20. The “ Onty Lorp Gop,” Jude 
 4, The name Jenovan peculiarly belongs to 
 God: it is never in a solitary instance applied 
 to a mere creature. “Iam Jenovan, that is 
 my name.’ And yet, the very name is ascribed 
 to Jesus by the Holy Ghost—* This is the name 
 whereby he shall be called, JEHOVAH OUR 
 rnicutTrousNness.” Heis then JeHovan Jesus, 
 “ God over all, blessed for evermore.” Could 
 testimony be more clear and decisive? O pre- 
 cious truth on which to live—O glorious rock 
 on which to die! Jesus is Junovan—He is 
 “Tmmanuel, God with us”—‘“ God manifest 
 in the flesh.” Hold fast to this truth, reader. 
 Let nothing weaken your grasp upon it. It 1s 
 your plank, your life-boat, your ark, your all. 
 This gone,—all goes with it! You will need it 
 when you come to die,—in that solemn hour, 
 when all else fails you,—when sin in battle array 
 rises before you, and you think of the holiness 
 of a holy God—then you will want a rock to 
 
278 WITNESS OF THE SPIRIT. 
 
 stand upon; and, as the Spirit leads you to 
 Jesus, the Rock, testifies to your soul of his 
 blood, witnesses to his Godhead, unfolds him 
 in his essential glory, you shall be enabled to 
 shout “victory! victory!” as you pass safely 
 and triumphantly over Jordan. The blood that 
 speaks peace will be felt to be efficacious,— 
 and the righteousness that justifies will be seen 
 to be glorious,—and the Rock that sustains 
 will be felt to be firm and immoveable, just as 
 the blessed Glorifier of Christ witnesses to the 
 truth of his deity. O then to see the Law-giver 
 in the character of the Law-fulfiller—to behold 
 the God-Man obeying, suffering, dying—and 
 therefore the law honoured, justice satisfied, 
 and the Father well pleased,—truly may the 
 believing soul adopt the triumphant language 
 of the apostle, and take up his challenge—* who 
 is he that condemneth? it is Christ that died.” 
 Dear reader, set a high value on the doctrine 
 of our Lord’s deity,—guard it with a jealous 
 eye,—pray to be established in its full experi- 
 mental belief; for the more you see of the dig- 
 nity of his person, the more you will see of the 
 glory of his work. 
 
 The Spirit witnesses to the personal glory of 
 
WITNESS OF THE SPIRIT. 279 
 
 Christ, as Gop-Man. There are many believers 
 who unhesitatingly admit the doctrine of our 
 Lord’s humanity, but delight not to linger 
 around those passages in the sacred word which 
 prove and unfold it, lest an essential inferiority 
 in Jesus should be implied, and an impression 
 should be left upon the mind unfavourable to 
 his personal dignity. But this arises from the 
 want of an enlarged, harmonious, and scriptural 
 view of the Divine method of salvation. Viewed 
 in its proper aspect, the humanity of our Lord 
 will be found to occupy a place in that scheme, 
 as important and essential to its perfection, as 
 his deity ;—that the humanity was pure huma- 
 nity, and the deity absolute deity, but the 
 mysterious union of the two, in the person of 
 the Lord Jesus Christ, constituted him the 
 proper and the “one Mediator between God 
 and man.” Glorious is this aspect of our Lord’s 
 complex person. And full and clear is the 
 testimony of the Spirit to its truth. Thus we 
 read, “The Word was made flesh, and dwelt 
 among us, (and we beheld his glory, the glory 
 as of the only begotten of the Father,) full of 
 grace and truth.” Johni.14. Inthe following 
 passages Christ is evidently spoken of as sub- 
 
250 WITNESS OF THE SPIRIT. 
 
 ordinate to the Father, but touching his me- 
 diatorial character only. There cannot be the 
 shghtest essential inferiority. It would be fatal 
 to his entire work. The following passage would 
 seem to imply an inferiority in Christ, but an 
 inferiority only of office, not of nature: “ Verily, 
 verily, I say unto you, The Son can do nothing 
 of himself, but what he seeth the Father do: 
 for what things soever he doeth, these also 
 doeth the Son likewise.” John v. 19. That 
 these words of our Lord refer to his Divine 
 nature we cannot believe, while in another place 
 we find him declaring, ‘“ All power is given unto 
 me in heaven and in earth.’ Matt. xxviii. 18. 
 Where, then, Christ speaks of himself as inferior 
 to the Father,—as having “received glory from 
 the Father,’?—as “ receiving life from the 
 Father,’—of “the Father being greater than 
 he,’ he must invariably be regarded as alluding 
 to himself in his mediatorial office only, and not 
 in his Divine character. He is equal to the 
 Father in nature, subordinate to him only in 
 office. On this truth hinges all the glory and 
 efficacy of redemption. 
 
 It was, then, essential to his fitness as the 
 Surety and Mediator of his covenant people, 
 
WITNESS OF THE SPIRIT. 281 
 
 ‘that he should be “ bone of their bone and flesh 
 of their flesh.” That forasmuch as the children 
 are partakers of flesh and blood, he also himself 
 likewise took part of the same; “it behoved 
 him to be made like unto his brethren.” The 
 nature of his office, and the success of his 
 undertaking, required that the union of every 
 Divine and human perfection should meet and 
 centre in him. He was to be the middle person 
 between God and man. He was to bring 
 together these two extremes of being—the 
 Infinite and the finite. He was to mediate for 
 the offended Creator, and the offending creature. 
 How could he possibly accomplish this great 
 and peculiar work, without.a union of the two 
 natures—the Divine and the human? Jehovah 
 could admit of mediation only by one of equal 
 holiness and glory, and man could negociate 
 in this great business of reconciliation but with 
 one ‘in all points (sin excepted) lke unto 
 himself.” Behold this wondrous union in the 
 person of Jesus. As man, he was made under 
 the law—honouring it in its precepts by his 
 obedience, and in its penalty by his sufferings. 
 As God, he imparted a dignity to that obedience, 
 and a virtue to those sufferings, which rendered 
 
282 WITNESS OF THE SPIRIT. 
 
 them eternally efficacious in the salvation of 
 men, glorious in the sight of angels, and infi- 
 nitely satisfactory to law and to justice. 
 Beloved reader, stand not aloof from the 
 pure humanity of your blessed Lord. It was 
 humanity that obeyed, that bled, and died for 
 you. Cling to the doctrine of his deity. It 
 was God in the man that rendered his obedience 
 meritorious for your justification, and his death 
 effectual for your redemption. O glorious person 
 of the God-Man-Mediator! What a foundation 
 is here laid for a poor condemned sinner to build 
 upon! What a “new and living way” to God 
 is opened,—what a wide door to his very heart! 
 He may come now, and feel that not a perfec- 
 tion of Jehovah is trampled upon in his coming, 
 —that not an iota of his law is dishonoured 
 in his salvation,—but that the law appears in 
 its richest lustre, and every perfection shines 
 in its resplendent glory, in the full and free 
 redemption of a sinner through the blood and 
 righteousness of the Son of God. Is it any 
 wonder that over the door of mercy should be 
 written in letters of brightness that might 
 dazzle an angel’s eye, “ Whosoever believeth in 
 him shall not perish, but have everlasting life 2?” 
 
WITNESS OF THE SPIRIT. 283 
 
 The Holy Ghost witnesses to the personal 
 glory of Jesus, when he brings a soul to count 
 all other glory as loss, and to hang upon Christ 
 as all his salvation. ‘“ What things were gain 
 to me, those I counted loss for Christ. Yea 
 doubtless, and I count all things but loss for 
 the excellency of the knowledge of Christ Jesus 
 my Lord.” Phil. i. 7, 8. 
 
 The Spirit witnesses to the atoning work of 
 Jesus—his priestly office. We have already 
 seen that the foundation of the work of Christ 
 is the Godhead of his nature. It is important 
 that the eye be kept immoveably fixed upon 
 this, as we survey the atoning work of our 
 Lord. Every step we take in developing that 
 work, introduces us to new wonders as we keep 
 the glory of the person of Christ in view. The 
 transcendent efficacy of the sacrifice arose from 
 the infinite dignity of the Priest. The priests 
 under the law could impart no personal efficacy 
 or glory to their sacrificial offerings. Their 
 sacrifices were only available for the atonement 
 of transgression, as they were offered up in 
 obedience to the command of God. But the 
 sacrifice which Christ presented, derived all its 
 efficacy and glory from his person. It is this 
 
284. WITNESS OF THE SPIRIT. 
 
 doctrine that attaches such importance to the 
 death of Jesus, and that throws such surpassing 
 glory around his obedience. The blood of the 
 Lord Jesus “cleanses us from all sin,” because 
 it is the blood of the God-Man; the righteous- 
 ness of the Lord Jesus “justifies us from all 
 things,” because it is the “righteousness of 
 God.” Hence arises the costliness of the sacri- 
 fice which Jesus presented to God. 
 
 It was also an endire sacrifice. It was himself 
 he offered. ‘ Walk in love, as Christ also hath 
 loved us, and hath given himself:for us an offer- 
 ing and a sacrifice to God for a sweet-smelling 
 savour.” Eph. v. 2. It was himself he offered 
 up. More he could not give, less would not 
 have sufficed. He gave himself—all that he 
 possessed in heaven, and all that belonged to 
 him on earth, he gave in behalf of his people. 
 Fis life of obedience, his death of suffering, 
 he gave as “an offering and a sacrifice to God.” 
 It was an entire surrender. 
 
 It was a voluntary offering. “ He gave him- 
 self.” It was not by compulsion or by constraint 
 that he surrendered himself into the hands of 
 Divine justice—he went not a reluctant victim 
 to the altar—they dragged him not to the cross. 
 
WITNESS OF THE SPIRIT. 285 
 
 He went voluntarily. It is true that there 
 existed a solemn necessity wherefore Jesus 
 should die in behalf of his people. It grew 
 out of his covenant engagement with the Father. 
 Into that engagement he voluntarily entered. 
 His own ineffable love constrained him. But, 
 after the compact had been made, the covenant 
 of redemption ratified, and the bond given to 
 justice, there was a necessity resting upon Jesus 
 wherefore he should finish the work. His word, 
 his honour, his truth, his glory, all were pledged 
 to the entire fulfilment of his suretyship. He 
 had freely given himself into the power of jus- 
 tice ; he was therefore, on his taking upon him 
 the form of a servant, under obligations to 
 satisfy all its claims, he was legally bound to 
 obey all its commands. 
 
 And yet it was a voluntary surrender of him- 
 self as a sacrifice for his people. It was a will- 
 ing offering. If there was a necessity, and we 
 have shown that there was, it grew out of his 
 own voluntary love to his church. It was, so 
 to speak, a voluntary necessity. See how this 
 blessed view of the death of Jesus is sustained 
 by the Divine word. “He was oppressed, and 
 he was afflicted, yet he opened not his mouth : 
 
286 WITNESS OF THE SPIRIT. 
 
 he is brought as a lamb to the slaughter, and 
 as a sheep before her shearers is dumb, so he 
 openeth not his mouth.” Isaiah lii. 7. His 
 own declaration confirms the truth. “'There- 
 fore doth my Father love me, because I lay 
 down my life, that I might take it again. No 
 man taketh it from me, but I lay it down of 
 myself. I have power to lay it down, and I 
 have power to take it again.” John x. 17,18. 
 Nor was it a voluntariness founded on igno- 
 rance. He well knew what the covenant of 
 redemption involved—what stern justice de- 
 manded. The entire scene of his humiliation 
 was before him, in all its dark and sombre 
 hues,—the manger,—the blood-thirsty king,— 
 the scorn and contumely of his countrymen,— 
 the unbelief of his own kinsmen,—the mental 
 agony of Gethsemane—the bloody sweat,—the 
 bitter cup,—the waywardness of his disciples, 
 —the betrayal of one, the denial of another, 
 the forsaking of all,—the mock trial, —the 
 purple robe,—the crown of thorns,—the infu- 
 riated cry, “ Away with him, away with him! 
 crucify him, crucify him !”—the heavy cross,— 
 the painful crucifixion,—the cruel taunts,—the 
 vinegar and the gall,—the hidings of his Fa- 
 
WITNESS OF THE SPIRIT. 287 
 
 ther’s countenance,—the concentrated horrors 
 of the curse,—the last cry of anguish,—the 
 falling of the head,—the giving up the ghost,— 
 all, all was before the omniscient mind of the 
 Son of God, with vividness equal to its reality, 
 when he exclaimed, “Save him from going 
 down to the pit: I have found a ransom.” And 
 yet, he willingly rushed to the rescue of ruined 
 man. He voluntarily, though he knew the 
 price of pardon was his blood, gave himself up 
 thus to the bitter, bitter, agony. And did he 
 regret that he had undertaken the work? 
 Never! It is said that it repented God that 
 he had made man, but in no instance is it re- 
 corded that it repented Jesus that he had 
 redeemed man. Not an action, not a word, not 
 a look betrayed an emotion like this. Every 
 step he took from Bethlehem to Calvary, did 
 but unfold the willingness of Jesus to die. “I 
 have a baptism to be baptized with, and how 
 am I straitened till it be accomplished !” 
 
 Oh, how amazing was the love of Jesus! This, 
 this was the secret why he loved not his own 
 life unto the death. He loved sinners too well. 
 He loved us better than himself. With all our 
 sinfulness, guilt, wretchedness and poverty, he 
 
288 WITNESS OF THE SPIRIT. 
 
 yet loved us so much as to give himself an offer- 
 ing and sacrifice unto God for us. Here was 
 the spring-head whence flowed these streams of 
 mercy. This was the gushing fountain that 
 was opened when he died. And when they 
 taunted him, and said, “If thou be the King 
 of the Jews, save thyself,” O what a reply did 
 his silence give: “I came not to save myself, 
 but my people—I hang here, not for my own 
 sins, but for theirs—I could save myself, but I 
 came to give my life aransom for many.” They 
 thought the nails alone kept him to the cross,— 
 he knew it was his own love that fastened him 
 there. Behold, reader, the strength of Im- 
 manuel’s love. Come, fall prostrate, adore, and 
 worship him. O what love was his! O the 
 depth! Content not thyself with standing upon 
 the shore of this ocean : enter into it, drink 
 largely from it. It is for you, if thou dost feel 
 thy nothingness, thy poverty, thy vileness; this 
 ocean is for you. It is not for angels, it is for 
 men. It is not for the righteous, but for sin- 
 ners. Then drink to the full from the love of 
 Jesus. Be not satisfied with small supplies. 
 Take a large vessel to the fountain. The larger 
 the demand, the larger the supply. The more 
 
WITNESS OF THE SPIRIT. 289 
 
 needy, the more welcome. The more vile, the 
 more fit. Then plunge into this ocean, and 
 count all things else but loss for Jesus, and 
 sing, as you wade,— 
 
 The cross! the cross! oh that’s my gain, 
 
 Because on that the Lamb was slain; 
 
 ’Twas there my Lord was crucified, 
 "Twas there my Saviour for me died. 
 
 What wondrous cause could move thy heart 
 To take on thee my curse and smart ; 
 
 Well knowing that my soul would be 
 
 So cold, so negligent to thee ! 
 
 The cause was love: I sink with shame 
 Before my sacred Jesu’s name ; 
 
 That thou shouldst bleed and slaughter’d be 
 Because, because thou lovedst me. 
 
 We have yet to show in what way the Spirit 
 witnesses to the atoning work of Jesus. He 
 does so, by leading the guilty, condemned, broken- 
 hearted sinner to rest on Jesus alone for salvation. 
 In this way he testifies of Christ. He first 
 convinces the soul of sin,—brings the holy law 
 of God with a condemning, slaying power into 
 the conscience; then, having wounded and laid 
 low, he leads the soul to Jesus as an all- 
 sufficient Saviour. He opens the understand- 
 ing to comprehend, and the heart to welcome 
 his own recorded testimonies of that all-sufti- 
 ciency and readiness of the Lord Jesus Christ 
 
 U 
 
290 WITNESS OF THE SPIRIT. 
 
 to save the vilest of the vile. He leads to the 
 fountain of Immanuel’s precious blood—plunges 
 the guilty sinner beneath its cleansing stream, 
 and then raises it to newness of life,—“‘ washed, 
 sanctified, justified in the name of the Lord 
 Jesus, and by the Spirit of our God.”. And 
 this is the testimony: “ As Moses lifted up the 
 serpent in the wilderness, even so must the 
 Son of man be lifted up: that whosoever be- 
 lieveth in him should not perish, but have 
 eternal life. For God so loved the world, that 
 he gave his only-begotten Son, that whosoever 
 believeth in him should not perish, but have 
 everlasting life.” John im. 14—16. “ All that 
 the Father giveth me shall come to me; and 
 him that cometh to me I will in no wise cast 
 out.” +vi. 87. “He that believeth shall be 
 saved.” Mark xvi. 16. ‘ Wherefore he is able 
 also to save them to the uttermost that come 
 unto God by him.” Heb. vu. 25. What a 
 witness is this to the power and readiness of 
 Christ to save! And this is the testimony 
 of the Holy Ghost to the blessed Son of God. 
 But he does more than this. He brings home 
 the record with power to the soul. He writes 
 the testimony on the heart. He converts the 
 
WITNESS OF THE SPIRIT. 291 
 
 believing soul itself into a witness that “Christ 
 Jesus came into the world to save sinners.” 
 
 And what a gospel is this for a poor sinner! 
 “There is not,” says an old divine, “an ill 
 word in it against a poor sinuer stripped of his 
 self-righteousness.”” It speaks of pardon—of 
 acceptance—of peace—of full redemption here, 
 and unspeakable glory hereafter. It proclaims 
 a Saviour to the lost; a Redeemer to the captive; 
 a Surety to the insolvent; a Physician to the 
 sick; a Friend to the needy ; an Advocate to 
 the criminal,—all that a self-ruined, sin-accused, 
 law- condemned, justice-threatened, broken- 
 hearted sinner wants, this “ glorious gospel of 
 the blessed God” provides. It reveals to the 
 self-ruined sinner, One in whom is his help, 
 Hos. xin. 9. ‘To the sin-accused, One who can 
 take away all sin, 1 John 1.7. To the law- 
 condemned, One who saves from all condemna- 
 tion, Rom. vii. 1. To the justice-threatened, 
 One who is a hiding-place from the wind, and 
 a covert from the tempest, Isa. xxxii. 2. To 
 the broken-hearted, One who bindeth up, and 
 healeth, Isa. lxi. 1. That One is—Jusus. O 
 name ever dear, ever sweet, ever precious, ever 
 fragrant, ever healing to the “ poor in spirit !” 
 
 U2 
 
292 WITNESS OF THE SPIRIT. 
 
 The blessed Spirit witnesses to the all-sufficiency 
 of Christ, for all the wants of his people. He 
 testifies that “it pleased the Father that in him 
 should all fulness dwell.” He takes of the 
 things of Christ, and shows them to the believer. 
 Perhaps this is his greatest witness to a child of 
 God in reference to Jesus. And why? because 
 the highest act by which a believing soul glori- 
 fies Christ, is a life of daily faith upon him. 
 There is a vast difference between an acknow- 
 ledgment of Christ in the judgment—a bowing 
 of the knee to him outwardly—a real, experi- 
 mental, daily living upon him. The very essence 
 of experimental religion is, living upon Christ 
 daily asa poor, empty sinner. We live ina 
 day of easy and splendid profession,—a day in 
 which the many can speak well of Christ, and 
 “ profess and call themselves Christians.” But 
 all is not gold; there is much tinsel, much that 
 is but dross, much that is counterfeit. And 
 while many a man has been applauded for his 
 money, and admired for his philanthropy, and 
 worshipped for his talent, and followed for his 
 eloquence, God has said, “I see no lowliness 
 of spirit, no brokenness of heart, no humbling 
 views of self; I hear no voice of prayer, no 
 
WITNESS OF THE SPIRIT, 293 
 
 acknowledgment of my power; I behold no 
 crowning of my Son, no honouring of me with 
 the glory.” And while many a man has been 
 as the scum and the offscouring of all things, 
 ——despised for his feeble gifts, his poor talents, 
 his humble sphere, looked down upon by the 
 great, and the wise, and the haughty, the 
 “high and lofty One who inhabiteth eternity, 
 whose name is Holy,” has said, “I see a broken 
 heart—I see a lowly mind—I see the work of 
 my Spirit—I see the image of my Son—I dwell 
 with him that is of a humble and contrite 
 spirit.” O yes! a poor believing soul, going 
 to Jesus in all his emptiness and weakness,— 
 going to him, leaning on his blood and righte- 
 ousness,—going to him in the face of all oppo- 
 sition, pleading his worth and worthiness,— 
 going with all his sins, with all his infirmities, 
 with all his backslidings, with all his wants, 
 has more real glory in it than all the glory of 
 all worlds collected in one blazing focus. What 
 a witness, then, is this which the eternal Spirit 
 bears for Jesus! He assures the believer that 
 all he can possibly want is treasured up in 
 Christ,—that he has no cross but Christ can 
 bear it,—no sorrow but Christ can alleviate it, 
 
294. WITNESS UF THE SPIRIT. 
 
 —no corruption but Christ can subdue it,—no 
 guilt but Christ can remove it,—no sin but 
 Christ can pardon it,—no want but Christ can 
 supply it. Lift up your heads, ye poor, ye 
 needy, ye disconsolate! Lift up your heads, 
 and rejoice that Christ is ati to you,—all you 
 need in this vale of tears,—all you need in the 
 deepest sorrow,—all you need under the hea- 
 viest affliction,—all you need in sickness—all 
 you will need in the hour of death and in the 
 day of judgment. Yea, and Christ is in all too. 
 He is in all your salvation,—he is in ail your 
 mercies,—he is én all your trials,—he is in all 
 your consolations, and in all your afflictions. 
 What more can you want? What more do you 
 desire? A Father who loves you as the apple 
 of his’ eye,—a full Saviour to whom to go, 
 moment by moment,—and a blessed indwelling, 
 sanctifying, comforting Spirit to reveal all to 
 you, and to give you himself as the “earnest 
 of your inheritance until the redemption of 
 the purchased possession, unto the praise of 
 his glory.” “ Happy is that people that is in 
 such a case: yea, happy is that people, whose 
 God is the Lord.” 
 
 Another and an important witness which the 
 
WITNESS OF THE SPIRIT. 295 
 
 eternal Spirit bears for Christ is, when he im- 
 presses upon the believer the image of Christ. It 
 is the peculiar work of the Spirit to glorify 
 Christ; and this he does in various blessed 
 ways, but, perhaps, in none more strikingly 
 than in drawing out the likeness of Christ upon 
 the soul. He glorifies Christ in the believer. He 
 witnesses to the power of the grace of Christ in 
 its influence upon the principles, the temper, 
 the daily walk, the whole life of a man of God. 
 The image of Christ—what is it? In one word, 
 it is HOLINEss. Jesus was the holiness of the 
 law embodied. He was a living comment on 
 the majesty and purity of the Divine law. The 
 life he lived, the doctrines he proclaimed, the 
 precepts he enjoined, the announcements he 
 made, the revelations he disclosed, all, all were 
 the very inspiration of holiness. Holiness was 
 the vital air he breathed. Although in a world 
 of impurity, all whose influences were hostile to 
 a life of holiness, he yet moved amid the mass 
 of corruption, not only untouched and untainted, 
 but reflecting so vividly the lustre of his own 
 purity, as compelled the forms of evil that 
 everywhere flitted athwart his path, either to 
 acknowledge his holiness and submit to his 
 
296 WITNESS OF THE SPIRIT. 
 
 authority, or to shrink away in their native 
 darkness. And this is the image the Holy 
 Spirit seems to draw, though it be but an out- 
 line of the lineaments, upon the believing soul. 
 What a testimony he bears for Christ, when he 
 causes the image of Jesus to be reflected from 
 every faculty of the soul, to beam in every 
 glance of the eye, to speak in every word of the 
 tongue, and to invest with its beauty every 
 action of the life! O that every child of God 
 did but more deeply and solemnly feel, that he 
 is to be a witness for Jesus !—a witness for a 
 cross-bearing Saviour,—a witness to the spot- 
 less purity of his life, the lowliness of his mind, 
 his deep humility, self-denial, self-annihilation, 
 consuming zeal for God’s glory, and yearning 
 compassion for the salvation of souls,—a witness 
 to the sanctifying tendency of his truth, the 
 holiness of his commands, the purifying influ- 
 ence of his precepts, the elevating power of his 
 example. It may not be that all these Divine 
 characteristics centre in one person, or that all 
 these lovely features are reflected in a single 
 character. All believers are not alike eminent 
 for the same peculiar and exalted graces of the 
 Spirit. It was not so in the early and palmy 
 
WITNESS OF THE SPIRIT. 297 
 
 days of the Gospel, when Jesus himself was 
 known in the flesh, and the Holy Ghost de- 
 scended in an extraordinary degree of sanctify- 
 ing influence upon the church. It would there- 
 fore be wrong to expect it now. And yet, we 
 have a right to look for one or more of the 
 moral features of our dear Lord’s character in 
 his people. Some resemblance to his image ; 
 something that marks the man of God; some 
 lowliness of mind—gentleness of temper—hu- 
 mility of deportment—charity—patience in the 
 endurance of affliction—meekness in the suffer- 
 ing of persecution—forgiveness of injuries— 
 returning good for evil—blessing for cursing,— 
 in a word, some portion of “the fruit of the 
 Spirit,” which is “love, joy, peace, long-suffer- 
 ing, gentleness, goodness, faith, meekness, 
 temperance.” If one or more of these are not 
 “in us and abound, so that they make us that 
 we shall neither be barren nor unfruitful in the 
 knowledge of our Lord Jesus Christ,” and in a 
 resemblance to his likeness, we have great 
 reason to doubt whether we have ever “ known 
 the grace of God in truth.” That is indeed a 
 melancholy profession in which can be traced 
 nothing that identifies the man with Jesus ; 
 
298 WITNESS OF THE SPIRIT. 
 
 nothing in his principles—his motives—his tone 
 of mind—his spirit—his very looks, that re- 
 minds one of Christ,—that draws the heart to 
 him, —that makes the name of Immanuel 
 fragrant, and that lifts the soul in ardent de- 
 sires to be like him too. This is the influence 
 which a believer exerts, who bears about with 
 him a resemblance to his Lord and Master. A 
 holy man is a blessing, go where he may. He 
 is a savour of Christ in every place. It is a 
 mercy to be brought in contact with him. We 
 extract a blessing from him,—we get, it may 
 be, a drop of oil from his vessel, ora single ray 
 from his heat. And although it is more blessed 
 to possess the solar beam, to ascend to the 
 “fountain of light,” yet a reflected warmth in 
 this wintry world is too valuable and blessed to 
 be lightly esteemed. Would that the saints of 
 God who may have drawn largely upon the 
 fulness of Christ, who have been made to possess 
 some peculiar manifestations of his loving-kind- 
 ness, some especial revivings of his Spirit, were 
 more ready to seek the communication of the 
 same blessing to others. A believer is not his 
 own, nor is he to live to himself. And when 
 the Lord imparts a gift or a grace to any one 
 
WITNESS OF THE SPIRIT. 299 
 
 member, it is for the edification and comfort of 
 the whole body. ‘Come and hear, all ye that 
 fear God, and I will declare what he hath done 
 for my soul,” is an invitation that has often 
 refreshed the spirit, and revived the heart, 
 and kindled the love, and ‘strengthened the 
 things that remained that were ready to die,’ 
 in the saints of God.* Thus is the Spirit a 
 Witness for Christ in his people, by conform- 
 ing them to his image. 
 
 * The history of American revivals presents a striking and 
 beautiful illustration of this fact. The author can testify, from 
 personal observation and experience, that some of the most 
 gracious and remarkable outpourings of the Spirit with which 
 that honoured land has been favoured, have resulted from the 
 simple testimony to an especial reviving of the Lord’s work in 
 his own soul, borne by some individual member of the church, 
 moving, it may be, in a humble and limited sphere of influence. 
 God has honoured his testimony. His narrative has awakened 
 interest,—his zeal has rebuked indolence,—his fervour has 
 excited to prayer,—his tears and pleadings have moved to exer- 
 tion; and thus an impulse has been created, which has gone on 
 strengthening and expanding, until it has embraced and blessed 
 an entire community. It was but as a small pebble cast into 
 the stagnant water ; yet the circle included a family ,—it widened, 
 until it embraced a church,—and still wider it grew, until an 
 entire village, or town, felt the power of the Spirit, and every 
 house became vocal with ‘ thanksgiving and the voice of 
 melody.”’ 
 
300 WITNESS OF THE SPIRIT. 
 
 It were to present but a partial view of the 
 Spirit’s work as a witness, did we confine his 
 work in this character, to the testimony he bears 
 for Christ. He is not only a witness for Christ, 
 but he witnesses to the saints of God. This is 
 clear from his own sacred word: “ He that be- 
 heveth on the Son of God hath the witness in 
 himself.” 1 John v.10. «“ Hereby know we 
 that we dwell in him, and he in us, because he 
 hath given us of his Spirit.’ 1 John iv. 13. 
 “Who hath also sealed us, and given the earnest 
 of the Spirit in our hearts.” 2 Cor. i. 22. But 
 the most direct allusion to this truth is this: 
 “The Spirit itself beareth witness with our spirit 
 that we are the children of God.” Rom. viii. 16. 
 Let us present a brief outline of this subject ; 
 beyond this we cannot venture. 
 
 The doctrine of an assured belief of the pardon 
 of sin, of acceptance in Christ, and of adoption 
 into the family of God, has been, and yet is, 
 regarded by many as an attainment never to be 
 expected in the present life; and when it is 
 expressed, it is viewed with a suspicion unfa- 
 vourable to the character of the work. But this 
 is contrary to the Divine word, and to the con- 
 current experience of millions, who have lived 
 
WITNESS OF THE SPIRIT. 301 
 
 and died in the full assurance of hope. The 
 doctrine of assurance is a doctrine of undoubted 
 revelation, implied and expressed. That it is 
 enforced as a state of mind essential to the salva- 
 tion of the believer, we cannot admit; but that 
 it is insisted upon as essential to his comfortable 
 and holy walk, and as greatly involving the 
 glory of God, we must strenuously maintain. 
 Else why these marked references to the doc- 
 trine? In Col, i. 1, 2, Paul expresses “ great 
 conflict” for the saints, that their “ hearts might 
 be comforted, being knit together in love, and 
 unto all riches of the full assurance of under- 
 standing,’ &c. In the epistle to the Hebrews, 
 vi. L1, he says, “ We desire that every one of 
 you do show the same diligence to the full as- 
 surance of hope unto the end.’ And in chap. x. 
 22, he exhorts them, “ Let us draw near with 
 a true heart, in full assurance of faith.’ And 
 to crown all, the apostle Peter, 2 Epistle, i. 10, 
 thus earnestly exhorts, “ Wherefore the rather, 
 brethren, give diligence to make your calling 
 and election sure.” We trust no further proof 
 from the sacred word is required to authenticate 
 the doctrine. It is written as with a sunbeam, 
 “the Spirit itself beareth witness with our spirit, 
 
302 WITNESS OF THE SPIRIT. 
 
 that we are the children of God. Let us present 
 a brief explanation of these words. 
 
 Three important things are involved in them, 
 —first, the Witness,—then that with which he 
 witnesses,—and lastly, the great truth to which 
 he witnesses. First, “the Spirit itself beareth 
 witness.” The great business of making known 
 to a poor sinner his acquittal in the high court 
 of heaven, and his adoption into the King’s 
 family, is entrusted to no inferior agent. No 
 angel is commissioned to bear the tidings,—no 
 mortal man may disclose the secret. None but 
 God the Holy Ghost himself. “ The Spirit 
 itself’? He that resteth short of this testimony, 
 wrongs his own soul. Dear reader, be satisfied 
 with no witness to your “ calling and election” 
 but this. Human testimony is feeble here. 
 Your minister, your friend, schooled as they 
 may be in the evidences of experimental godli- 
 ness, cannot assure your spirit that you are 
 “born of God.” God the eternal Spirit alone 
 can do this. He only is competent,—he only 
 can fathom the ‘deep things of God,’—he 
 only can rightly discern between his own work 
 and its counterfeit, between grace and nature, 
 —he only can make known the secret of the 
 
WITNESS OF THE SPIRIT. 303 
 
 Lord to them that fear him; all other testimony 
 to your sonship is uncertain, and may fearfully 
 and fatally deceive. “It is the Spirit that 
 beareth witness, because the Spirit is truth.” 
 Again, and yet again, would we solemnly re- 
 peat it,—take nothing for granted touching 
 your personal interest in Christ,—rest not sa- 
 tisfied with the testimony of your own spirit, 
 or with that of the holiest saint on earth; seek 
 nothing short of “the Spirit itself’ This 
 only will do for a dying hour. 
 
 The second thing to be observed in the decla- 
 ration is—that with which he witnesses—“ the 
 Spirit itself beareth witness with our spirit.’ 
 It is a personal testimony—not borne to others, 
 but to owrselves—“ with our spirit.” The adop- 
 tion of the believer into the family of God isso 
 great a privilege, involving blessings so immense, 
 for beings so sinful and in all respects unworthy, 
 that, did not their heavenly Father assure them 
 by his own immediate testimony of its truth, 
 no other witness would suffice to remove their 
 doubts and quiet their fears, and satisfy them 
 as to their real sonship. The eternal Spirit of 
 God descends, and enters their hearts, as a 
 witness to their adoption. He first renews our 
 
304 WITNESS OF THE SPIRIT. 
 
 spirit,—applies the atoning blood to the con- 
 science,—works faith in the heart,—enlightens 
 the understanding,—and thus prepares the be- 
 heving soul for the revelation and assurance 
 of this great and glorious truth—his adoption 
 into the family of God. As it is “ with our 
 spirit ” the Holy Ghost witnesses, it 1s necessary 
 that, in order to perfect agreementand harmony, 
 he who has the witness within himself should 
 first be a repenting and believing sinner. He 
 who saith that he has this witness, but who 
 still remains “dead in sins”—a stranger to 
 faith in the Lord Jesus,—to the renewings of 
 the Holy Ghost,—in a word, who is not dorn 
 of God, is wrapping himself up in an awful 
 deception. The witness we plead for, is the 
 holy testimony, in concurrence with a holy gos- 
 pel, by a holy Spirit, to a holy man, and con- 
 cerning a holy truth. There can be no discre- 
 pancy, no want of harmony between the witness 
 of the Spirit and the word of God. He wit- 
 nesses according to, andin agreement with, 
 the truth. Vague and fanciful impressions, 
 visions, and voices, received and rested upon 
 as evidences of salvation, are fearful delusions. 
 Nothing is to be viewed as an evidence of our 
 
WITNESS OF THE SPIRIT. 305 
 
 Divine sonship which does not square and har- 
 monise with the revealed word of God. We 
 must have a ‘thus saith the Lord,’ for every 
 step we take in believing that we are the chil- 
 dren of God. Let it be remembered, then, 
 that the Spirit bears his testimony to believers. 
 His first step is, to work repentance and faith 
 in the heart; then follows the sealing and wit- 
 nessing operation. We shall be pardoned for 
 again quoting the words, “In whom also, after 
 that ye believed, ye were sealed with that Holy 
 Spirit of promise.” 
 
 The last particular is, the great truth to which 
 he testifies, “that we are the children of God.’ 
 The Spirit is emphatically spoken of as a Spirit 
 of adoption. “For ye have not received the 
 spirit of bondage again to fear; but ye have 
 received the Spirit of adoption, whereby we cry, 
 Abba, Father.” Rom. vii. 15. And again, 
 “‘ And because ye are sons, God hath sent forth 
 the Spirit of his Son into your hearts, crying, 
 Abba, Father.” Gal. iv. 6. Now it is the pe- 
 culiar office of the Spirit to witness to the adop- 
 tion of the believer. Look at the blessed fact 
 to which he testifies—not that we are the ene- 
 mies, the aliens, the strangers, the slaves, but, 
 
 xX 
 
306 WITNESS OF THE SPIRIT. 
 
 that we are “the cu1npren of God.” High 
 and holy privilege! “The children of God !”? 
 Chosen from all eternity,—“ having predesti- 
 nated us unto the adoption of children by Jesus 
 Christ to himself, according to the good plea- 
 sure of his will,”—all their iniquities laid on 
 Jesus their blessed Surety, justified by the 
 “ Lord our righteousness,”’—called by the effec- 
 tual operation of the eternal Spirit,—inhabited, 
 sanctified, sealed by God the Holy Ghost.—O 
 exalted state! O holy privilege! O happy 
 people! Pressing on, it may be, through strong 
 corruptions, deep trials, clinging infirmities, 
 fiery temptations, sore discouragements, dark 
 providences, and often the hidings of a Father’s 
 countenance, and yet, “the children of God” 
 now,’ and soon to be glorified hereafter. 
 
 My reader, in closing, suffer me to inquire 
 —have you the witness of the Spirit? Has 
 he convinced you of sin by the law? Has he 
 made you acquainted with your guilt and pollu- 
 tion? Is it written upon your conscience as 
 solemnly and as undoubtedly as it is written 
 in the Bible, that you are guilty and condemned, 
 lost and undone, and must finally and awfully 
 perish, without Christ? Have you sought a 
 
WITNESS OF THE SPIRIT. 307 
 
 secret place for humiliation, and confession, and 
 supplication before God, the eternal and holy 
 God, the Sovereign of all worlds, the Judge 
 of the quick and the dead, at whose tribunal 
 you soon must stand? Ah, solemn, searching 
 questions! You may evade them,—you may 
 frame some vain excuse,—you may wait for ‘a 
 more convenient season,—you may even seek 
 to stifle the seriousness and the thoughtfulness 
 which these interrogatories have occasioned, by 
 another and a deeper plunge into the world, 
 but they will follow you ¢here, and will be heard 
 amid the din of business and the loud laugh of 
 pleasure,—and they will follow you to your 
 dying bed, and they will be heard there, amid 
 the gloom and the silence and the terror of that 
 hour,—and they will follow you up to the judg- 
 ment-seat, and will be heard ¢here, amid the 
 gatherings and the tremendous disclosures of 
 that scene,—and they will follow you down to 
 the abode of the lost, and will be heard there, 
 amid the ‘weeping, and the wailing, and the 
 enashing of teeth. Sinner! from an enlight- 
 ened, but guilty and accusing conscience, you 
 can never escape. It will be the ‘worm that 
 never dies!’ From the wrath of God, once 
 x 2 
 
308 WITNESS OF THE SPIRIT. 
 
 lost, you can find no shelter—it will be the 
 ‘fire that never shall be quenched.’ Again we 
 earnestly inquire,—Have you the witness of the 
 Spirit? Has he testified to you of Jesus,—of 
 his renewing grace, pardoning love, sin-cleansing 
 blood, justifying righteousness, full redemption ? 
 Have you joy and peace in believing? 
 
 To the child of God we would say, covet ear- 
 nestly the witness of the Spirit. Be not cast 
 down, nor cherish rash and hasty conclusions 
 as to your adoption, if you possess it not so 
 fully and clearly as others. The holiest believer 
 may walk for many days without the Sun. Read 
 the record of the experiences of David and of 
 Job and of Jeremiah, and the last moments of 
 our dear and adorable Immanuel, and mark 
 what’ shadows at times fell upon their souls, 
 how sensible comforts failed them, how joys 
 fled, and they mourned an absent God. But were 
 they the less dear to the heart of Jehovah,— 
 were they the less his beloved children because 
 thus tried? No! God forbid! Still, we plead for 
 the full enjoyment of the witness of the Spirit. 
 It is the high privilege of the children of God— 
 let no one rob them of it—to look up to God, 
 and humbly yet unceasingly cry, ‘Abba, Father!’ 
 
CHAPTER VIII. 
 
 THE SPIRIT THE AUTHOR OF PRAYER. 
 _ THE BELIEVER DRAWING NEAR TO GOD. 
 
 “ Likewise the Spirit also helpeth our infirmities: for we know 
 not what we should pray for as we ought: but the Spirit 
 itself maketh intercession for.us with groanings which cannot 
 be uttered.’’—Rom. viii. 26. 
 
 Tuat God should have erected in this lower 
 world a throne of grace,—a mercy-seat, around 
 which may gather, in clustering and welcome 
 multitudes, the helpless, the burdened, the 
 friendless, the vile, the guilty, the deeply neces- 
 sitous,—that no poor comer, be his poverty 
 never so great, his burden never so heavy, or 
 his case never so desperate, should meet with a 
 refusal of a hearing or a welcome, does greatly 
 develope and magnify the riches of his grace, 
 his wisdom, and his love to sinners. What a 
 God our God must be, thus to have appointed 
 a meeting-place, an audience chamber for those 
 
310 THE SPIRIT 
 
 upon whom all other doors were closed! But 
 more than this,— 
 
 That he should have appointed Jesus the 
 door of approach to that throne,—should have 
 given his only-begotten and well-beloved Son, 
 to be the ‘new and living way’ of access, thus 
 removing all obstruction in the way of the 
 soul’s coming, both on the part of himself, and 
 on the part of the sinner; that the door should 
 be a crucified Saviour—the wounds of the Son 
 of God,—that through blood, and that blood 
 the blood of the incarnate Deity, the guilty 
 should approach, wonder, O heavens, and be 
 astonished, O earth! Shall we say even more 
 than this? For there is a yet lower depth in 
 this love and condescension of God—that he 
 should, have sent his Spirit into the heart, the 
 Author of prayer, inditing the petition—breath- 
 ing in the soul—implanting the desire—con- 
 vincing of the existing necessity—unfolding the 
 character of God—working faith in the heart— 
 and drawing it up to God through Jesus, seems 
 the very perfection of his wisdom, benevolence, 
 and grace. . 
 
 It must be acknowledged by the spiritual 
 mind that all true prayer is of the inditing of 
 
THE AUTHOR OF PRAYER. Sia 
 
 the Spirit—that he is the Author of all real 
 approach of the soul to God. And yet, how 
 perpetually we need to be reminded of this! 
 Prayer is one of the most spiritual employments 
 that can possibly engage the mind. It is that 
 holy act of the soul which brings it immediately 
 in contact with a holy God. It has more di- 
 rectly to do with the “high and lofty One” than 
 any other exercise. It is that state of mind, 
 too, that most deeply acknowledges its depen- 
 dence on God. Prayer is the expression of 
 want,—it is the desire of need—the acknow- 
 ledgment of poverty,—the language of depen- 
 dence, —the breathing of a soul that hath 
 nothing in itself, but hangeth on God for all it 
 wanteth. It must therefore be a highly spiritual 
 and holy exercise. But still more so will this 
 appear, if we consider that true prayer is the 
 breathing of the life of God in the soul of man. 
 It is the Spirit dwelling and breathing in him. 
 It is the new nature pouring out its vital prin- 
 ciple, and that, into the ear of the God whence 
 it came. It is the cry of the feeble child turn- 
 ing to the Father it loves, and in all its con- 
 scious weakness, dependence, and need, pouring 
 out the yearnings of its full heart into the bosom 
 
SLe THE SPIRIT 
 
 where dwells nothing but love. In a word, it 
 is God and the creature meeting and blending 
 in one act of blessed, holy, and eternal fellow- 
 ship. 
 
 Now, that on a subject so spiritual, and in- 
 volving so deeply the happiness and the holiness 
 of achild of God, the believer should at times 
 be greatly and seriously harassed and tempted, 
 as much by weaknesses of his nature, as by the 
 influence of Satan, is not to be wondered at. 
 We desire therefore, before going into the con- 
 sideration of the Spirit’s operation in this holy 
 exercise, to glance at some of those peculiar 
 infirmities which so frequently and so painfully 
 lessen the habit, and weaken the power, and 
 keep back the answer of prayer. May the Spirit 
 now teach us. 
 
 There is a state of mind often enfeebling to 
 the exercise of prayer, arising from the difficulty 
 of forming proper views of the spiritual nature of 
 the Divine Object of prayer. The spirituality of 
 God, through the weakness of our nature, has 
 been felt to be, by some, a stumbling-block in 
 the approach of the soul. ‘God is a Spirit,” 
 is a solemn announcement that meets it at the 
 very threshold, and so completely overawes and 
 
 . 
 
THE AUTHOR OF PRAYER. 313 
 
 abashes the mind, as to congeal every current 
 of thought and of feeling, and well-nigh to 
 crush the soul with its inconceivable idea. Nor 
 is this surprising. Prayer is the approach of 
 finity to Infinity; and although it is the com- 
 muning of spirit with Spirit, yet it is the finite 
 communing with the Infinite, and that, through 
 the organs of sense. Is it any marvel, then, 
 that at periods, a believer should be bafiled in 
 his endeavour to form some just conception of 
 the Divine existence, some faint idea of the 
 nature of that God to whom his soul addresses 
 itself; and, failing in the attempt, should turn 
 away in sadness, sorrow, and despair? The 
 remedy for this state of mind, we believe is at 
 hand. Itis simple and scriptural. That we 
 can enlarge our thoughts with any adequate 
 idea of the nature and the appearance of the 
 Divine Spirit, is an utter impossibility. He 
 that attempts it, and thinks he has succeeded, 
 lives in the region of fancy, and opposes him- 
 self to the revelation of God himself, which 
 expressly declares, “ No man hath seen God at 
 any time.” John i.18. “Who only hath im- 
 mortality, dwelling in the light which no man 
 can approach unto; whom no man hath seen, 
 
314 THE SPIRIT 
 
 nor can see.” 1 Tim. vi. 16. This being, then, 
 admitted, as it must be by all reflective minds, 
 the question arises, “‘ How am I to view God? 
 what idea am I to form of his existence in ap- 
 proaching him in prayer?” In reply, two 
 things are necessary in getting proper thoughts 
 of God as the Object of prayer. First, that 
 the mind should resign all its attempts to com- 
 prehend the mode of the Divine existence, and 
 should concentrate all its powers upon the con- 
 templation of the character of the Divine exist- 
 ence. In what relation God stands to the crea- 
 ture, not in what way he exists in himself, is 
 the point with which we have to do in approach- 
 ing him. Let the mind be wrapt in devout 
 contemplations of his holiness, benevolence, 
 love, truth, wisdom, justice, &c., and there 
 will be no room for vain and fruitless imagina- 
 tions respecting the fathomless and inconceiv- 
 able mode of his existence. 
 The second thing necessary is, that the mind 
 should view God in Christ. If it is baffled and 
 perplexed, as it surely will be, in its attempts 
 to unravel the spiritual nature of God, let it 
 seek a resting-place in the ‘ incarnate mystery.’ 
 This was one part of the gracious design of God 
 
THE AUTHOR OF PRAYER. 315 
 
 in assuming human nature. It was to bring, 
 so to speak, the Infinite in a direct angle with 
 the finite, so that the two lines should not 
 merely run parallel, but that the two extremes 
 of being should meet. It was so to embody his 
 essential and surpassing glories, as would pre- 
 sent an object which man could contemplate 
 without fear, worship without distraction, and 
 look upon and not die. The Lord Jesus Christ 
 is “the image of the invisible God,” “the 
 brightness of his glory, the express image of 
 his person.” “ He that hath seen me (his own 
 declaration) hath seen the Father.” Wondrous 
 stoop of the great God! In all approach to 
 God, then, in prayer, as in every other kindred 
 exercise, let the eye of faith be fixed upon him 
 who fills the middle seat upon the throne—the 
 Day’s-Man—the Mediator—the incarnate Son 
 of God. How quieting to the mind of a pray- 
 ing soul is this view of God! What a mildness 
 invests the throne of grace, and what an easy 
 access to it presents itself, when the eye of faith 
 can behold “the glory of Godin the face of 
 Jesus Christ!” And if the mind be embar- 
 rassed in its attempts to conceive an idea of his 
 spiritual nature, it can soothe itself to repose 
 
816 THE SPIRIT 
 
 in a believing view of the glorified humanity of 
 Jesus, “God manifest in the flesh.” To this 
 resting-place he himself invites the soul— I 
 am the way, the truth, and the life: no man 
 cometh unto the Father, but by me.” And 
 thus, too, he calmed the fears of his exiled 
 servant, who, when the splendour of his glori- 
 fied humanity broke upon his view, fell prostrate 
 to the earth: “And when I saw him,” says 
 John, “I fell at his feet as dead. And he laid 
 his right upon me, saying unto me, Fear not ; 
 I am the first, and the last: I am he that liveth, 
 and was dead; and, behold, I am alive for 
 evermore, Amen; and have the keys of hell 
 and of death.” 
 
 Another infirmity which often operates as an 
 obstruction to the free course of prayer is,—the 
 manifest want of wisdom that may mark the 
 petition of a child of God. He may ask a thing 
 of God, in itself hurtful. As, for example, when 
 Paul prayed for the removal of the thorn in 
 the flesh, he asked that of God which betrayed 
 a want of judgment in his estimate of the 
 thing which he petitioned for. Who would have 
 suspected this in the apostle of the Gentiles ? 
 But the Lord knew best what was for the good 
 
THE AUTHOR OF PRAYER. 317 
 
 of his dear servant. He saw that, on account 
 of the peculiar revelations that were given him 
 in his visit to glory, the discipline of the cove- 
 nant was needed to keep him low in the dust. 
 And, when his child petitioned thrice for the 
 removal of the thorn in the flesh, he for a 
 moment overlooked, in the painful nature of 
 the discipline, its needed influence to keep 
 him “walking humbly with God.” So that we 
 see even an inspired apostle may ask those 
 things of God which he may see fit to refuse. 
 We may frequently expect some trial—some- 
 thing to keep us low before God, after a season 
 of peculiar nearness. to him, a manifestation 
 of his lovingkindness to our souls. There is 
 a proneness to rest in self-complacency after 
 close communion with God, that the gentle 
 hand of our Father is needed to screen us 
 from ourselves. It was so with Paul,—why 
 may it not be with us? In withholding, how- 
 ever, the thing we ask of him, we may be 
 assured of this, that he will grant us a perfect 
 equivalent. The Lord saw fit to deny the 
 request of the apostle, but he granted him an 
 equivalent, yea, more than equivalent to that 
 which he denied him;—he gave him his all- 
 
318 THE SPIRIT 
 
 supporting grace. “ My grace is sufficient for 
 thee.” Beloved reader, hast thou long asked 
 for the removal of some secret, heavy, painful 
 cross? Perhaps thou art yet urging thy request; 
 and yet the Lord seems not to answer thee. 
 And why? because the request may not be in 
 itself wise. Were he now to remove that cross, 
 he may, in taking away the cross, close up a 
 channel of mercy which thou wouldest never 
 cease to regret. O what secret and immense 
 blessing may that painful cross be the means of 
 conveying into your soul! Is it health thou 
 hast long petitioned for? And is the request 
 denied thee? It is wisdom that denies. It is 
 love too, tender unchangeable love to thy soul, 
 that refuses a petition which a wise and gracious 
 God knows, if granted, would not be for thy 
 real good and his glory. Do you not think that 
 there is dove and tenderness enough in the heart 
 of Jesus to grant you what you desire, and ten 
 thousand times more, did he see that it would 
 promote your true holiness and happiness ? 
 Could he resist that request, that desire, that 
 sigh, that tear, that beseeching look, if infinite 
 wisdom did not guide him in all his dealings 
 with your soul? Ono! But he gives you an 
 
THE AUTHOR OF PRAYER. 319 
 
 equivalent to the denied request. He gives you 
 himself. Can he give you more? His grace 
 sustains you—his arm supports you—his love 
 soothes you—his Spirit comforts you ; and your 
 chamber of solitude, though it may not be the 
 scene of health and buoyancy and joyousness, 
 may yet be the secret place where a covenant 
 God and Father pours his grace into your soul 
 —where Jesus seeks to meet you with the 
 choicest unfoldings of his love. Could he not, 
 would he not heal thee in a moment, if it would 
 be for your good? ‘Then, ask for a submissive 
 spirit, a will swallowed up in God the Father’s. 
 And it may be, when the lesson of secret and 
 filial submission is learned, so that health shall 
 no longer be desired but as a means of glorifying 
 God, he may put forth his healing power, and 
 grant thee thy request. But, forget not, the 
 Lord best knows what will most promote his 
 own glory. You may have thought that health 
 of body would better enable you to glorify him. 
 He may think that the chamber of solitude and 
 the bed of languishing are most productive of 
 glory to his name. The patience, resignation, 
 meek submission, child-like acquiescence, which 
 his blessed Spirit through this means works 
 
320 THE SPIRIT 
 
 in your soul, may more glorify him than all 
 the active graces that ever were brought into 
 exercise. 
 
 A believer may urge a request that is in itself 
 wrong. This is another infirmity connected 
 with prayer. The mother of Zebedee’s children 
 did so, when she asked the Lord that her two 
 sons might sit, the one on his right hand, and 
 the other on the left, in his kingdom, Matt. xx. 
 20, 21. Who does not mark the self that 
 appears in this petition? And although it was 
 a mother’s love that prompted it, and, as such, 
 presents a picture of inimitable beauty, and one 
 exquisitely touching to the feelings, yet it 
 teaches us that a parent, betrayed by his love 
 for his child, may ask that of God which is 
 really wrong in itself. He may ask worldly 
 distinction, honour, influence, wealth for his 
 child, which a godly parent should never do; 
 and this may be a wrong request, which God, 
 in his infinite wisdom and love, withholds. This 
 was the petition of the mother, which our Lord 
 saw fit todeny. Her views of the kingdom of 
 Christ were those of earthly glory. To see her 
 children sharing in that glory, was her high 
 ambition; which Jesus promptly but gently 
 
THE AUTHOR OF PRAYER. 321 
 
 rebuked. Let a Christian mother ask for spi- 
 ritual blessings for her children, and whatever 
 else is needful the Lord will grant. Let con- 
 verting, sanctifying, restraining grace be one 
 and the constant petition presented at the foot- 
 stool of mercy, and then she cannot ask too 
 much, or press her suit too frequently or too 
 fervently. 
 
 To allude to another illustration of our re- 
 mark—It was wrong in Job to ask the Lord 
 that he might die. ‘Oh that I might have my 
 request ! (are his words,) and that God would 
 grant me the thing that I long for! Even that 
 it would please God to destroy me; that he 
 would let loose his hand, and cut me off.” Job 
 vi. 8,9. It was an unwise and sinful petition, 
 which the Lord in great mercy and wisdom, 
 denied him. Truly, “we know not what we 
 should pray for as we ought.” What a mercy 
 that there is One who knows! 
 
 A child of God may ask for a wise and good 
 thing in a wrong way. There may be no faith 
 in asking. There may be a wrong frame of 
 mind. No sense of God’s freeness in bestowing. 
 No filial approach,—going as a child,—as one 
 pardoned,—“ accepted in the Beloved,’’—as one 
 
 Y 
 
822 THE SPIRIT 
 
 dear to the heart of God. There may be no 
 honouring of the Father in himself—no honour- 
 ing of him in the Son—no honouring of the 
 blessed Spirit. There may be no resting upon 
 the cross,—no pleading of the atoning blood,— 
 no washing in the fountain,—no humble, grate- 
 ful recognition of the ‘new and living way’ of 
 access. There may be a want of lowliness in 
 the mind,—brokenness in the spirit,—sincerity 
 in the heart,— reverence in the manner, — 
 sobriety in the words. There may be no con- 
 fession of sin,—no acknowledgment of past 
 mercies,—no faith in the promised blessing. 
 Oh, how much there may be in the prayer of a 
 dear child of God, that operates as a blight 
 upon his request, that seems to close the ear 
 and the heart of God! But oh, to go to him 
 with filial confidence,—sweet faith,—love flow- 
 ing from a broken heart ;—to go to him as the 
 people of his choice,—dear to him as the apple 
 of his eye,—viewed each moment in his Son,— 
 and who would for the love he bears us, undeify 
 himself, if that would be for our real good, and 
 his own glory. Did he not once empty himself 
 of his glory,—did he not become poor,—did he 
 not humble himself,—did he not take upon him 
 
THE AUTHOR OF PRAYER. 323 
 
 human nature, all for the love he bore his 
 people? That was approaching so near, in 
 appearance, the cessation of Deity, that, as we 
 gaze upon the spectacle, we wonder what ano- 
 ther step might have produced! We seem to 
 think he could not have gone further without 
 ceasing to be God. Behold the broad basis, 
 then, on which a child of God may approach 
 him in prayer. His love, O how immense! it 
 is past finding out! 
 
 Yet again,—d believer may present a right 
 petition in a right way, and yet, he may not wait 
 the Lord’s answer, in his own time. He may 
 appoint a time, and if the Lord does not answer 
 within that period, he turns away, resigning all 
 expectation of an answer. There is such a thing 
 as waiting for the Lord. “It is good that a 
 man should both hope and quietly wait for the 
 salvation of the Lord.” Lam. iii. 26. And the 
 apostle alludes to, and enjoins the same holy 
 patience, when he speaks to the Ephesians, of 
 “ praying always with all prayer and supplica- 
 tion in the Spirit, and watching thereunto with 
 all perseverance,” ch. vi. 18. A believer may 
 present his request,—may have some degree of 
 nearness in urging it,—may press it with fer- 
 
 Y 2 
 
324 THE SPIRIT 
 
 vency, and yet, forgetting the hoping, quiet, 
 waiting patience which ought invariably to mark 
 a praying soul, he may lose the blessing he has 
 sought. There is such a thing as “ waiting 
 upon the Lord.” O how long have we made 
 him to wait for us! For years, it may be, we 
 kept him knocking, and standing, and waiting 
 at the door of our hearts, until his own Spirit 
 took the work in his own hands, and unlocked 
 the heart, and the Saviour entered. The Lord 
 would now often have us wait his time in an- 
 swering prayer. And, if the vision tarry, still 
 let us wait, and hope, and expect. Let the 
 delay but stimulate hope, and increase desire, 
 and exercise faith, and multiply petitions at the 
 mercy-seat. It will come when the Lord sees 
 best: 
 Lastly, 
 his prayer, by dictating to the Lord the mode as 
 
 A believer may lose the answer to 
 
 well as the time of answering. The Lord has 
 his own mode of blessing his people. We may 
 prescribe the way the Lord should answer, but 
 he may send the blessing to us through an 
 opposite channel—in a way we never thought 
 of, and should never have selected. Sovereignty 
 sits regent upon the throne, and in no aspect is 
 
THE AUTHOR PRAYER. 325 
 
 its exercise more manifestly seen than in select- 
 ing the way and the means by which the prayers 
 of the saints of God are answered. Dictate not 
 to the Lord. If you ask a blessing through a 
 certain channel, or in a prescribed way, let it 
 be with the deepest humility of mind, and with 
 perfect submission of the will to God. Be 
 satisfied to receive the blessing in any way 
 which a good and covenant God may appoint. 
 Be assured, it will be in that way that will most 
 glorify himself, and secure to you the greatest 
 amount of blessing. 
 
 Many and endearing are the characters or 
 offices ascribed to the Spirit in the word; but 
 none more sweet or appropriate to a child of 
 God than that which he fills as the Iniercessor 
 in his saints. We have already remarked that 
 all true prayer is of the Spirit’s inditing. He 
 is the Author of prayer in the soul. A brief 
 reference to the Divine testimony will clearly 
 substantiate this. ‘ Likewise the Spirit also 
 helpeth our infirmities: for we know not what 
 we should pray for as we ought: but the Sport 
 itself maketh intercession for us, with groanings 
 which cannot be uttered. And he that searcheth 
 the hearts knoweth what is the mind of the 
 
326 THE SPIRIT 
 
 Spirit, because he maketh intercession for the 
 saints according to the will of God.” Rom. viii. 
 26, 27. “For through him we both have access 
 by one Spirit unto the Father.” Eph. ii. 18. 
 “Praying always with all prayer and supplication 
 mm the Spirit,” &c. vi. 18. “But ye, beloved, 
 building up yourselves on your most holy faith, 
 praying in the Holy Ghost.’ Jude 20. And our 
 dear Lord encouraged his disciples in view of 
 their approaching persecutions, with the same 
 truth—‘“It is not ye that speak, but the Spirit 
 of your Father which speaketh in you.’ Matt. 
 x. 20. The consideration of two or three points, 
 will sufficiently unfold his work as the Author 
 of prayer in the believer. 
 
 First,—It is the Spirit who leads the soul to 
 an acquaintance with its wants. Such is the 
 fallen condition of the soul—such its poverty, 
 ignorance, and infirmity, it knows not its real 
 weakness and deep necessity until taught it by 
 the Holy Ghost. This is even so after conver- 
 sion. A dear child of God (and it is awfully 
 true, without any qualification, of an unrenewed 
 man) may fall into the state of the Laodicean 
 church, to whom it was said, “ Because thou 
 sayest, I am rich, and increased with goods, 
 
THE AUTHOR OF PRAYER. 327 
 
 and have need of nothing: and knowest not that 
 thou art wretched, and miserable, and poor, 
 and blind, and naked,’ &c. Rev. 11.17. A 
 believer may not know his real condition, his 
 absolute need. ‘There may be a secret declen- 
 sion in his soul,—the enfeebling and decay of 
 some spiritual grace,—the slow but effectual 
 inroad of some spiritual enemy,—the cherishing 
 of some Achan,—the feeding of some worm at 
 the root of his holiness, and all the while he 
 may remain ignorant of the solemn fact. And 
 how is he to know it, unless some one teach 
 him? And who is that teacher but the Spirit ? 
 As he first convinced of sin, so, in each succes- 
 sive stage of the believer’s experience, he con- 
 vinces of the daily want, the spiritual necessity, 
 the growing infirmity, the increasing power of 
 sin, and the deepening poverty. Overlook not 
 this important part of his work. ‘To go to the 
 throne of grace, we must have something to go 
 for,—some errand to take us there, some sin 
 to confess, some guilt to mourn over, some 
 want to supply, some infirmity to make known, 
 nor would we leave out—some blessing to ac- 
 knowledge. How is all this to be effected, but 
 by the blessed Spirit? O what an unspeakable 
 
328 THE SPIRIT 
 
 mercy to have One who knows us altogether, 
 and who can make us acquainted with ourselves! 
 It is a far advanced step in grace when we know 
 our real, undisguised condition. A man may 
 lose a grace, and may travel far, and not be 
 sensible of his loss. The world has come in, 
 and filled up the space. Some carnal joy or 
 pursuit has occupied the mind, engrossed the 
 affections and the thoughts ; and the soul has 
 not been sensible of the loss it has sustained. 
 Thus have many lost the sense of adoption, and 
 pardon, and acceptance—and the graces of 
 faith, and love, and humility have become en- 
 feebled, until the description of Ephraim may 
 truly and painfully apply to them—* Ephraim, 
 he hath mixed himself among the people ; 
 Ephraim is a cake not turned. Strangers have 
 devoured his strength, and he knoweth it not; 
 yea, grey hairs are here. and there upon him, 
 yet he knoweth it not.” Hos. vii. 8, 9. But 
 the blessed Spirit at length discovers to the 
 soul its loss, convinces it of its departure, makes 
 known its real condition, and, in this way, leads 
 it to the throne of grace. Dear reader, cherish 
 high views of the work of the Spirit. To have 
 one nigh at hand, yea in thee, as he is, to 
 
THE AUTHOR OF PRAYER. 329 
 
 detect so faithfully and lovingly as he does, the 
 waning grace, the feeble pulse, the spiritual 
 decay; to awaken sensibility, godly sorrow, 
 and draw out the heart in confession, is to 
 possess one of the most costly blessings. Honour 
 the blessed Spirit,—laud him for his work,— 
 extol his faithfulness and love,—and treat him 
 as thy tenderest, dearest Friend. 
 
 He stirs up the slumbering spirit of prayer. 
 This is either perpetually declining, or exposed 
 to declension in the believer. And it needs as 
 perpetual a supply of grace from the Author of 
 prayer, to keep it in vigour, as to restore it 
 when it has declined.” ‘ And I will pour upon 
 the house of David, and upon the inhabitants 
 of Jerusalem, the Spirit of grace and of sup- 
 plications.” Zech. xu. 10. 
 
 He teaches the believer to plead the atoning 
 blood of Christ. He puts this great and pre- 
 vailing argument in his mouth ; and when sin 
 seems a mountain, and unbelief would suppress 
 the aspiration, and a deep consciousness of un- 
 worthiness would cause the soul to “ stand afar 
 off,’ He opens to his view this precious and 
 encouraging truth, the prevalency of the blood 
 of Jesus with God on behalf of his people. In 
 
330. THE SPIRIT 
 
 a moment, the mountain is levelled, unbelief 
 is checked, and the soul, unfettered and un- 
 restrained, draws near to God, yea, rushes into 
 the bosom of its Father. What a view does this 
 give us of the love of the Spirit, as the Author 
 of prayer! Who has not experienced it who is 
 not yet a stranger to the blessed exercise of 
 communion with God? How often has guilt 
 caused the head to hang down, and the sense 
 of utter vileness and worthlessness has covered 
 the soul with shame, and even the very destitu- 
 tion has kept back the believer, just as the 
 penury, and the wretched covering, and the 
 loathsomeness of the poor beggar have kept him 
 from the door,—then does the blessed Spirit, in 
 the plentitude of his grace and tenderness, un- 
 fold Jesus to the soul, as being all that it wanteth 
 to give it full, and free, and near access to God. 
 He removes the eye from self, and fixes and 
 fastens it upon the blood that pleads louder for 
 mercy than all his sins can plead for condemna- 
 tion; he brings, too, the righteousness near, 
 which so clothes and covers the soul, as fits it 
 to appear in the presence of the King of kings, 
 not merely with acceptance, but with delight. 
 Beholding him thus washed and clothed, God 
 
THE AUTHOR OF PRAYER. | 331 
 
 rests in his love, and rejoices over him with 
 singing. 
 
 Nor must we overlook the understanding which 
 subsists between God the Father and the Spirit. 
 “ And he that searcheth the hearts knoweth 
 what is the mind of the Spirit, because he 
 maketh intercession for the saints according to 
 the will of God.” There is a perfect agreement 
 or understanding between the Father and the 
 interceding Spirit. First, the Father, the 
 Searcher of hearts, knoweth the mind of the 
 Spirit. He understands the desire and the 
 meaning of the Spirit in the souls of his saints. 
 He understands the “ groanings which cannot 
 be uttered.” He can interpret their sighs, yea, 
 he can read the meaning of their very desires. 
 And, when feeling has been too deep for utter- 
 ance, and thought too intense for expression, 
 and the soul could but groan out its wants and 
 desires, then has God understood the mind of the 
 Spirit. O the inconceivable preciousness of a 
 throne of grace! To have a God to go to, who 
 knows the mind of the Spirit—a God who can 
 interpret the groan, and read the language of 
 desire,—to have promise upon promise bidding 
 the soul draw nigh; and when, from the fulness 
 
Doe. THE SPIRIT 
 
 of the heart, the mouth has been dumb, and 
 from the poverty of language, thought could 
 not be expressed,—that then, God, who searcheth 
 the hearts, and knoweth what is the mind of 
 the Spirit, should say, “ Never didst thou, my 
 child, pray to me as thou didst then,—never 
 was thy voice so sweet, so powerful, so persua- 
 sive,—never wast thou so eloquent as when my 
 Spirit made intercession for thee with groanings 
 which thou couldst not utter.” It was, perhaps, 
 thy last resource ; refuge failed thee, no man 
 cared for thy soul; friends failed thee, frames 
 failed thee, all forsook thee and fled, and, in 
 thine extremity, thou didst betake thyself to 
 God, and he failed thee not. Thou didst find 
 the throne of grace accessible; thou didst see a 
 God of grace upon it, and the sweet incense of 
 the Redeemer’s precious merits going up; and 
 thou didst draw near, and sigh, and groan, and 
 breathe out thy wants, and didst say, “It is 
 good for me to draw near to God’? Yes! “he 
 knows the mind of the Spirit.” The secret 
 desire for Jesus, the longing for Divine confor- 
 mity, the hidden mourning over the existence 
 and power of indwelling sin, the feeblest rising 
 of the heart to God, the first sigh of the humble 
 
THE AUTHOR OF PRAYER. 330 
 
 and contrite spirit, all are known to God. “He 
 searcheth the heart, and he knoweth the mind 
 of the Spirit.” O let this encourage you, dear 
 reader, when you feel you cannot pray by reason 
 of the weakness of the flesh, or the depth of 
 your feeling; if the Spirit is interceding in you, 
 your heavenly Father knoweth the mind of the 
 Spirit, and not a sigh or a groan can escape his 
 notice. 
 
 There is yet another animating declaration 
 connected with the perfect agreement of the 
 Father and the Spirit in the great article of 
 prayer ; it is “because he maketh intercession 
 for the saints according to the will of God.” 
 Whatever the inditing of the Spirit is, the 
 believer may be assured that it is according to 
 God’s will. The worldly desires which some- 
 times take possession of a child of God, may 
 not be included in this. He may sometimes be 
 left to ask God for worldly distinction, influence 
 and wealth,—for places of temporal honour and 
 aggrandisement, as the mother of Zebedee’s 
 children did ; but who will dare assert that, in 
 presenting such petitions, he is asking those 
 things which are “according to the will of God?” 
 No believer, if he is in a truly spiritual frame, 
 
334 THE SPIRIT 
 
 panting after God, crucifying the world, and 
 living as a stranger and a pilgrim here, can go 
 to the throne of grace and plead for these. It 
 would be a carnal petition for carnal things, 
 and there must be a dearth of spirituality in the 
 soul that can urge it. 
 
 But, in spiritual things, how vate different 
 is it! When we draw near to God, and ask 
 for more love, more zeal, an increase of faith, 
 a reviving of God’s work within us, more re- 
 semblance to Christ, the subjection of some 
 enemy, the mortification of some evil, the sub- 
 duing of some iniquity, the pardon of some 
 guilt, more of the spirit of adoption, the sprink- 
 ling of the atoning blood, the sweet sense of 
 acceptance, we know and are assured that we 
 ask for those things which are according to the 
 will of God, and which it isin the heart of God, 
 fully and freely to bestow. There need be no 
 backwardness here—there need be no restraint 
 here—there may be no misgiving here. The 
 believer may, when pleading for such blessings, 
 spreading out such wants before the Lord, with 
 “boldness enter into the holiest by the blood 
 of Jesus.’ He may draw near to God, not 
 standing afar off, but, in the spirit of a child, 
 
THE AUTHOR OF PRAYER. . 885 
 
 drawing near to God,—he may come with large 
 requests, large desires, hopeful expectation,— 
 he may open his mouth wide, because he asks 
 those things which it is glorifying to God to 
 give, which glorify him when given, and which 
 we know from his own word, are according to 
 his blessed will to bestow. O the unspeakable 
 encouragement of going to God with a request 
 which we feel assured it is in his heart, and ac- 
 cording to his will, freely to grant! 
 
 We would remark, in closing,—Forget not, 
 dear reader, it is the throne of grace, to which 
 you come in prayer. It is a throne, because 
 God is a Sovereign. He will ever have the sup- 
 pliant recognise this perfection of his nature. 
 He hears and answers as a Sovereign. He 
 hears whom he will, and answers what and when 
 he will. There must be no dictation to God ; 
 no refusing to bow to his sovereignty, no re- 
 belling against his will. If the answer be de- 
 layed, or God should seem to withhold it altoge- 
 ther, remember that “he giveth no account of 
 any of his matters,” and that he has a right to 
 answer or not to answer as seemeth good in 
 his sight. Glorious perfection of God, beam- 
 ing from the mercy-seat ! 
 
336 THE SPIRIT 
 
 But it is alsoa throne of grace. And why? 
 Because a God of grace sitteth upon it, and the 
 sceptre of grace is held out from it, and all 
 the favours bestowed there are the blessings of 
 grace. God has many thrones. There is the 
 throne of creation, and the throne of providence, 
 and the throne of justice, and the throne of 
 redemption ; but this is the throne of grace. 
 Just the throne we want. We are the poor, 
 the needy, the helpless, the vile, the sinful, 
 the unworthy,—nothing have we to bring but 
 our deep wretchedness and poverty,—nothing 
 but our complaints, our miseries, our crosses, 
 our groanings, our sighs and tears. But it is 
 the throne of grace. For just such is it erected. 
 It is set up in a world of woe—in the midst of 
 the wilderness—in the very land of the enemy 
 —in the vale of tears, because it is the throne 
 of grace. It is a God of grace who sitteth upon 
 it, and all the blessings he dispenses from it 
 are the bestowments of grace. Pardon, justi- 
 fication, adoption, peace, comfort, light, direc- 
 tion,—all, all is of grace. No worth or worthi- 
 ness in the creature, draws it forth,—no price 
 he may bring, purchases it,—no tears, or com- 
 plainings, or misery, moves the heart of God 
 
THE AUTHOR OF PRAYER. OOF 
 
 to compassion,—all is of grace. God is so full 
 of compassion, and love, and mercy, he needeth 
 not to be moved to pour it forth. It gushes 
 from his heart, as from a full and overflowing 
 fountain, and flows into the bosom of the poor, 
 the lowly, the humble, and the contrite; en- 
 riching, comforting, and sanctifying their souls. 
 Then, dear reader, whatever be your case, you 
 may come. If it is a throne of grace, as it is, 
 then why not you? Why stand afar off? If 
 the poor, the penniless, the disconsolate, the 
 guilty, are welcome here,—if this throne is 
 crowded by such, why make yourself an excep- 
 tion? Why not come too? Whatis your case, 
 what is your sorrow, what is your burden? 
 Ah! perhaps you can disclose it to no earthly 
 ear. You can tell it to God only. Then take 
 it to him. Let me tell thee for thine encourage- 
 ment, God has his secret audience chamber, 
 where he will meet thee alone, and where no 
 eye shall see thee, and no ear shall hear thee 
 but his; where thou mayest open all thy heart, 
 and disclose thy real case, and pour all thy se- 
 crets into his ear. Precious encouragement ! 
 It comes from those lips into which grace was 
 poured: “Thou, when thou prayest, enter into 
 Z 
 
338 THE SPIRIT 
 
 thy closet, and when thou hast shut thy door, 
 pray to thy Father which is in secret; and thy 
 Father which seeth in secret, shall reward thee 
 openly.” Then, upon this promise, go to the 
 throne of grace. Whatever be the want, tem- 
 poral or spiritual, take it there. God loves 
 your secrets. He delights in your confidence, 
 and will honour the soul that thus honours him. 
 
 Remember, the throne of grace is nigh at 
 hand. You have not to travel far to reach it ; 
 no lengthy and painful journey ; no wearisome 
 and mortifying pilgrimage. It is nigh at hand. 
 Lying down, or rising up,—going out or coming 
 in,—in the streets, or in the house,—in public, 
 or in private,—in the chamber, or in the sanc- 
 tuary, God is everywhere; and where he is, 
 there is a prayer-hearing and a prayer-answer- 
 ing God. In a moment, in the greatest emer- 
 gency, you may lift up your heart to the Lord, 
 and in a moment, your cry shall be heard, and 
 your request shall be granted. “And it shall 
 come to pass, that before they call, I will 
 answer: and while they are yet speaking, I will 
 hear.” Isa. Ixv. 24. ‘The eyes of the Lord are 
 upon the righteous, and his ears are open unto 
 their cry. The righteous cry, and the Lord 
 
THE AUTHOR OF PRAYER. - 839 
 
 heareth, and delivereth them out of all their 
 troubles. The Lord is nigh unto them that are 
 of a broken heart ; and saveth such as be of a 
 contrite spirit.” Psa. xxxiv. 15, 17, 18. Re- 
 member, the throne of grace is everywhere. 
 On the land and on the sea, —at home or 
 abroad,—in the publicity of business, or in the 
 privacy of retirement, “the eyes of the Lord 
 are upon the righteous, and his ears are open 
 unto their cry.” Wherever a believer goes, 
 he bears about with him the intercession of the 
 Spirit below, and he has the consolation of know- 
 ing that he has the intercession of Jesus above. 
 
 Stay not from the throne of grace because of 
 an unfavourable frame of mind. If God is ready 
 to receive you just as you are,—if no questions 
 are asked, and no examination is instituted, 
 and no exceptions are made on account of the 
 badness of the state, then count it your mercy 
 to go to God with your worst frames. To linger 
 from the throne of grace because of unfitness 
 and unpreparedness to approach it, is to alter 
 its character from a throne of grace, to a throne 
 of merit. If the Lord’s ears are only open to 
 the cry of the righteous when they seek him in 
 certain good and acceptable frames, then he 
 
 Z2 
 
340 THE SPIRIT 
 
 hears them for their frames, and not because he 
 is a God of grace. But he can never alter his 
 character, or change the foundation of his 
 throne. It is the mercy-seat—the throne of 
 grace; and not for any frame, either good or 
 bad in the supplant, does he bow his ear, but 
 for his own mercy’s sake. Yield not, then, to 
 this device of your adversary, to keep you from 
 prayer. It is the privilege of a poor soul to go 
 to Jesus in his worst frame, to go in darkness, 
 to go in weak faith, to go when every thing 
 says ‘stay away,’ to goin the face of opposi- 
 tion, to hope against hope, to go in the con- 
 sciousness of having walked at a distance, to 
 press through the crowd to the throne of grace, 
 to take the hard, the cold, the reluctant heart, 
 and lay it before the Lord. O what a triumph 
 is this of the power and the grace of the blessed 
 Spirit in a poor believer! Dear reader, what 
 is thy state? Art thou feeble in prayer? Art 
 thou tried in prayer? And yet, is there aught 
 of real want, of real desire in thy heart? Is it 
 so? Then, draw near to God. Thy frame will 
 not be more favourable to-morrow than it is 
 to-day. Thou wilt not be more acceptable, or 
 more welcome at any future period, than at 
 
THE AUTHOR OF PRAYER. 6841 
 
 this moment. Give yourself unto prayer. I 
 will suppose your state to be the worst that can 
 be,—your frame of mind. the most unfavourable, 
 your cross the heaviest, your corruption the 
 strongest, your heart the hardest; yet, betaking 
 yourself to the throne of grace, and with groan- 
 ings that cannot be uttered, opening your case 
 to the Lord, you shall adopt the song of David, 
 who could say in the worst of frames, and in 
 most pressing times, “ But I give myself unto 
 prayer’—“O magnify the Lord with me, and 
 let.us exalt his name together. I sought the 
 Lord, and he heard me, and delivered me from 
 all my fears. They looked unto him, and were 
 lightened ; and their faces were not ashamed. 
 This poor man cried, and the Lord heard him, 
 and saved him out of all his troubles.” Psa. 
 xxxiv, 3—6. 
 
 The throne of grace is for the needy. It is 
 always a time of need with a child of God. 
 “Without me,” says Jesus, “ye can do no- 
 thing.’ There is not a moment, but, if he 
 knows his real state, he is in need of some- 
 thing. What a blessing, then, is the throne of 
 grace! It is for the needy. It is for those who 
 are in want,—upon whom all other doors are 
 
342 THE SPIRIT 
 
 closed, with whom all other resources have 
 failed, who have nowhere else to look, nowhere 
 else to fly. To such is the throne of grace 
 always open. Is ita time of trial with thee? 
 then it is a time of need. Take your trial, what- 
 ever it be, simply to God. Brood not over it. 
 Cherish it not. This will not make it sweeter, 
 or more easy to be borne. But taking it to 
 Jesus will. The very act of taking it will 
 lighten it, and casting it upon his tenderness 
 and sympathy will make it sweet. Is it a time 
 of spiritual darkness with thee? then it is a 
 time of need. Take your darkness to the throne 
 of grace, and ‘in his light” who sitteth upon 
 it, you “shall see light.” Isit a time of adverse 
 providences ? then it is a time of need. And 
 where can you go for guidance, for direction, 
 for counsel, for light upon the intricacies of the 
 way, but to the God of grace? Is it a time of 
 temporal distress with thee? then it is a time of 
 need. ‘Take your temporal cares and necessities 
 to the Lord, for he who is the God of grace, is 
 also the God of providence. “ Let us therefore 
 come boldly unto the throne of grace, that we 
 may obtain mercy, and find grace to help in 
 time of need.” 
 
THE AUTHOR OF PRAYER. 343 
 
 Thank the Lord for every errand that takes you 
 to the throne of grace. Whatever that be which 
 « sends you to prayer, count it one of your choice 
 blessings. It may be a heavy cross, a painful 
 trial, a pressing want; it may be a broken cis- 
 tern, a cold look, an unkind expression, yet, 
 if it leads you to prayer, regard it as a mercy 
 sent from God to your soul. Thank God for an 
 errand to him. It may be, thou hast felt no 
 heart'to pray for thyse/f—thou hast been sensi- 
 ble of no peculiar drawings to the throne for 
 thine own soul, but thou hast gone in behalf of 
 another,—the burden, the trial, the affliction, 
 or the immediate want of some member of God’s 
 
 family has pressed upon thee, and thou hast 
 ~ taken his case to the Lord; thou hast borne him 
 in thine arms to the throne of grace, and, while 
 interceding for thy brother, the Lord has met 
 thee, and blessed thine own soul. Perhaps 
 thou hast gone and prayed for the church, for 
 the peace of Jerusalem, for the prosperity of 
 Zion, that the Lord would build up her waste 
 places, and make her a joy and a praise in the 
 whole earth ;—perhaps it has been to pray for 
 thy minister, that the Lord would teach him 
 more deeply and experimentally, and anoint 
 
344: THE SPIRIT 
 
 him more plenteously with the rich anointing 
 and unction of the Holy Ghost 3—perhaps it 
 has been to pray for Christian missions, and for 
 laborious and self-denying missionaries, that the 
 Lord would make them eminently successful in 
 diffusing the knowledge of a precious Saviour, 
 and in calling in his people; and thus, while 
 for others you have been besieging the throne of 
 grace, and pouring out your heart before the 
 Lord, the Lord himself has drawn near to your 
 own soul, and you have been made to experience 
 the blessing that is ever the attendant and the 
 reward of intercessory prayer. Then let every 
 event, every circumstance, every providence be 
 a voice urging you to prayer. If you have no 
 wants, others have ;—take them to the Lord. 
 If you are borne down by no cross, smitten by 
 no affliction, or suffering from no want, others 
 are ;—for them, go and plead with your hea- 
 venly Father, and the petitions you send up to 
 the mercy-seat on their behalf, may return into 
 your own bosom freighted with rich covenant 
 blessings. Turn every thing into an occasion 
 for prayer. Whether it is a dark providence or 
 a bright one, let it take youto God. The falls, 
 the weaknesses, the declensions of others, make 
 
 us EE 
 
THE AUTHOR OF PRAYER. 3845 
 
 them grounds for prayer. Thus, and thus only, 
 can you expect to grow in grace, and grace to 
 grow in you. 
 
 Above all, cultivate the habit of secret prayer. 
 No other prayer can suffice for this. No other 
 can supply its place. There are confessions that 
 can be made, desires that can be expressed, sins 
 that can be lamented, and wants that can be 
 disclosed only in the closet, shut in with God. 
 He that confines himself to the altar of the 
 sanctuary, the family, or the social circle, will 
 find leanness come into his soul. It must ne- 
 cessarily be, the very nature of the case proves 
 it, that there are states of mind which the 
 believer can unfold to none but God, sins that 
 can only be acknowledged in his presence, and 
 wants that can only be poured into his ear. 
 What a loser, then, is that professor, who lives 
 in the daily and habitual neglect of closet prayer! 
 It is the close and secret walk with God, that 
 marks the true and advancing believer. It is 
 in that walk, and that only, that fresh grace, 
 and strength, and love, are poured into the soul. 
 It is in secret communion with God, that the 
 believer becomes girded for the conflict, strength- 
 ened for the hour of trial, and meetened for the 
 joys of heaven. 
 
346 THE SPIRIT 
 
 Let it be remembered that one essential and 
 important part of the Spirit’s work as the Au- 
 thor of prayer, is ¢o unfold Jesus as the medium 
 of prayer. There is no access to God but through 
 Jesus. If there be not an honouring of Christ 
 in his person, blood, righteousness, intercession, 
 in prayer,’ we can expect no answer to prayer. 
 The great encouragement to draw near to God, 
 is Jesus at the right hand of God. Jesus is 
 the door. Coming through him, the poorest, 
 the vilest, the most abject, may approach the 
 throne of grace, and ask what he will. The 
 glorious Advocate is on the throne, to present 
 the petition, and urge its acceptance, and plead 
 for its answer on the basis of his own infinite 
 and atoning merits. Come then, ye poor; come, 
 ye disconsolate ; come, ye tried and afflicted ; 
 come, ye wounded; come, ye needy; come and 
 welcome to the mercy-seat ; for Jesus waits to 
 present your petition and press your suit. Ask 
 nothing in your own name, but ask everything 
 in the name of Jesus; “ask, and you shall 
 receive, that your joy may be full.” The Father 
 may reject you; but his Son, he cannot reject. 
 “‘ Having therefore, brethren, boldness to enter 
 into the holiest by the blood of Jesus, by a new 
 and living way, which he hath consecrated for 
 
THE AUTHOR OF PRAYER. B47 
 
 us, through the veil, that is to say, his flesh ; 
 and having an High-priest over the house of 
 God, let us draw near.” Heb. x. 19—22. 
 Draw near, then, seeking soul, with bold- 
 ness; not the boldness of a presumptuous, self- 
 righteous man, but that of one chosen, called, 
 pardoned, and justified. Draw near with the 
 lowly boldness of a child, with the humble 
 confidence of a son. Dear art thou to thy 
 Father. Sweet is thy voice to him. Precious 
 is thy person, accepted in his Beloved. Thou 
 canst not come too boldly—thou canst not come 
 too frequently—thou canst not come with too 
 large requests. Thou art coming to a King, 
 that King thy Father, that Father viewing thee 
 in his beloved Son. O hang not back. Stand 
 not afar off. He now holdeth out the golden 
 sceptre, and saith, “Come near, what is thy 
 request ? Come with thy temporal want. Come 
 with thy spiritual need. Ask what thou wilt, 
 it shall be granted thee. I have an open hand, 
 and a large heart.” Is it thy desire—‘“ Lord, 
 I want more grace to glorify thee. I want 
 more simplicity of mind, singleness of eye. 
 I want a more holy, upright, honest walk. I 
 want more meekness, patience, lowliness, sub- 
 
348 THE SPIRIT 
 
 mission. I want to know more of Jesus, to 
 see more of his glory, to feel more of his pre- 
 ciousness, and to live more simply upon his 
 fulness. I want more of the sanctifying, sealing, 
 witnessing, and anointing influences of the 
 Spirit?” Blessed, holy desires! It is the 
 Spirit making intercession in thee according to 
 the will of God; and, entering into the holiest 
 by the blood of Jesus, the Lord will fulfil the 
 desires of thine heart, even to the half of his 
 kingdom. 
 
 Watch diligently against the least declension 
 in the spirit of prayer. If there be declension 
 here, there will also be declension in every part 
 and department of the work of the Spirit in 
 your soul. It is prayer that keeps every grace 
 of the Spirit in active, holy, and healthy ex- 
 ercise. It is the stream, so to speak, that 
 supplies refreshing vigour and nourishment to 
 all the plants of grace. It is true, that the 
 fountain-head of all spiritual life, and “ grace 
 to help in time of need,” is Christ; “for it 
 pleased the Father that in him should all fulness 
 dwell”? And Paul’s encouragement to the 
 Philippians was, “My God shall supply all 
 your need, according to his riches in glory by 
 
THE AUTHOR OF PRAYER. 349 
 
 Christ Jesus.’ But the channel through which 
 all grace comes, is prayer—ardent, wrestling, 
 importunate, believing prayer. Suffer this 
 channel to be dry,—permit any object to 
 narrow or close it up, and the effect will be, 
 a withering and decay of the life of God in the 
 soul. Every plant will droop, every flower will 
 fade and lose its fragrance, and the state of 
 the soul will no longer resemble that of the 
 church thus so beautifully described : “A garden 
 enclosed is my sister, my spouse; a spring shut 
 up, a fountain sealed. Thy plants are an orchard 
 of pomegranates, with pleasant fruits; camphire 
 with spikenard. Spikenard and saffron; calamus 
 and cinnamon, with all trees of frankincense ; 
 myrrh and aloes, with all the chief spices: a 
 fountain of gardens, a well of living waters, and 
 streams from Lebanon. Awake, O north wind, 
 and come, thou south; blow upon my garden, 
 that the spices thereof may flow out. Let my 
 beloved come into his garden, and eat his plea- 
 sant fruits.” Sol. Song iv. 12—16. This is 
 the true and glowing picture of a believing soul, 
 in which the spirit of prayer is flourishing and 
 vigorous. Reverse this, and how melancholy 
 would it appear! And yet, that would be the 
 
350 THE SPIRIT 
 
 exact state of every unpraying professor. Guard, 
 then, against the slightest decline of prayer in 
 the soul. If prayer—family prayer, social 
 prayer, most of all, closet prayer, 1s declining 
 with you, no further evidence is needed of your 
 being in a backsliding state of mind. There 
 may not yet have been the outward departure, 
 but you are in the way toit, and nothing but a 
 return to prayer will save you. Oh, what alarm, 
 what fearfulness and trembling, should this 
 thought occasion in a child of God, “I am on 
 my way to an awful departure from God! Such 
 is the state of my soul at this moment, such my 
 present frame of mind, such the loss of my spi- 
 rituality, such the hold which the world has 
 upon my affections, there is no length in sin to 
 which I may not now go, there is no iniquity 
 which I may not now commit. The breakers 
 are full in view, and my poor weak vessel is 
 heading to and rapidly nearing them!” What 
 can shield thee from the commission of that 
 sin, what can keep thee from wounding Jesus 
 afresh, what can preserve thee from foundering 
 and making shipwreck of thy faith, but an im- 
 mediate and fervent return to prayer? Prayer 
 is your only safety. Prayer, for grace to help 
 
THE AUTHOR OF PRAYER. OO 
 
 in your time of need. Prayer, for reviving 
 grace, for quickening, restraining, sanctifying 
 grace. Prayer, to be kept from falling, to be 
 held up in the slippery paths. Prayer, for the 
 lowly mind, for the contrite spirit, for the 
 broken heart, for the soft and close and humble 
 walk with God. 
 
 Will it be inquired, what are some of the 
 symptoms of a decline of the spirit of prayer ? 
 We reply, that the decay of any one grace of 
 the Spirit in the soul,—faith, love, zeal, patience, 
 meekness, temperance, lowliness, &c., marks 
 the low and feeble pulse of prayer in a believer. 
 There may not be a decay of all the graces at 
 once ; and because this is so, the believer may 
 be greatly deceived. Outward zeal may con- 
 tinue long after other and more hidden and spi- 
 ritual graces have withered; and because this 
 remains, the soul is deceived as to its real state 
 before God. A secret anda fearful process of 
 spiritual declension may be going forward in 
 the soul, while for a time, there may be nothing 
 outward to markit. There are many evidences, 
 known only to the individual himself, by which 
 the declining spirit of prayer may be detected. 
 A disrelish for the word of God, for a spiritual 
 
Spe THE SPIRIT 
 
 and searching ministry, for intercourse with 
 spiritual minds, for holy thought and medita- 
 tion; all, and many more which canaot be un- 
 known to the backsliding soul, indicate a ne- 
 glected throne of grace. 
 
 Does this page address itself to an wnpraying 
 professor 2? Oh, what is all thy profession worth, 
 if thou art a prayerless soul? What is thy zeal, 
 thy church membership, thy talking well and 
 loud, thy gifts, thy name to live, whilst thou 
 art dead to the true spirit and life of prayer, 
 living in awful neglect of family prayer, social 
 prayer, secret prayer? All your profession of 
 godliness, your outward zeal, your splendid 
 gifts, all is but a “fair show in the flesh,” an 
 empty name, while you live in neglect of prayer. 
 Prayer is the breathing of the life of God in 
 the soul. It is the pulse of the renewed man. 
 It is the turning of the soul to God. Where 
 this is wanting, the great evidence is wanting 
 of the actual existence of life. 
 
 This may meet the glance of an individual 
 who has never yet truly prayed ; who all his life 
 thus far, has neglected the throne of grace. 
 O awful condition! O melancholy spectacle! 
 Your life, reader, has been a prayerless life. 
 
THE AUTHOR OF PRAYER. epee 
 
 It has been a life devoted to self, to sin, to 
 rebellion against God, to impenitence and un- 
 belief, toshardness of heart, and contempt of 
 God’s word, to a neglect of the great salvation, 
 to a despising of Christ, to a pursuit of happi- 
 ness in a poor, dying, present evil world. Not 
 a breath of prayer has ever risen from thy soul 
 to God. Not one pulse of love has ever beat 
 in thy breast for Jesus. You have lived a lover 
 of self, a lover of the world, a lover of sin, a 
 lover of wealth, pleasure, and ambition, rather 
 than a lover of God. And why are you at this 
 moment out of hell? You have long been pre- 
 paring for it. Your character for years has 
 been moulding for the society and the sufferings 
 of the lost. Why are you not now there, calling 
 for a drop of water to cool that parched tongue, 
 which never once called in earnest supplication 
 upon God? It is of the Lord’s mercies that 
 you are not consumed. And because his long- 
 suffering patience has borne with you so long, it 
 is that you are yet within the region of hope. 
 “What meanest thou, O sleeper? arise, and 
 call upon God.” The wrath of God here, and 
 its fearful outpouring hereafter, rest upon the 
 soul that comes not to the throne of grace. 
 AA 
 
354 THE SPIRIT 
 
 The hell of an wnpraying man is a fearful hell. 
 To go from the means of grace, from the ordi- 
 vances of religion, from a preached Gospel, from 
 a praying family, to the judgment-seat, an 
 unpraying, unrepenting, unbelieving soul, 1s 
 to go toa special hell. The untaught, unen- 
 lightened, and unwarned heathen, goes not to 
 the hell of that soul that dies surrounded by the 
 means of saving grace, rejecting the Lord Jesus 
 Christ, and a stranger to prayer. “Of how 
 much sorer punishment, suppose ye, shall he be 
 thought worthy,” who has heard of the throne 
 of grace but to slight it—of Jesus but to despise 
 him—of the Gospel but to reject it—of God’s 
 love, long-suffering and grace, but to trample 
 it under his feet? “ It shall be more tolerable 
 for the land of Sodom in the day of judgment” 
 than for that soul. “Those mine enemies that 
 would not that I should reign over them, bring 
 hither, and slay them before me.” ‘ Who shall 
 be punished with everlasting destruction from 
 the presence of the Lord, and from the glory 
 of his power.” ‘“ Depart from me, ye cursed, 
 into everlasting fire, prepared for the devil and 
 his angels.” ‘“ And I saw a great white throne, 
 and him that sat on it, from whose face the 
 
THE AUTHOR OF PRAYER. . 855 
 
 earth and the heaven fled away ; and there was 
 found no place for them. And I saw the dead, 
 small and great, stand before God; and the 
 ‘books were opened: and another book was 
 opened, which is the book of life: and the dead 
 were judged out of those things which were 
 written in the books, according to their works. 
 And whosoever was not found written in the 
 book of life was cast into the lake of fire.” 
 Rev. xx. 11, &. This will be the doom, and 
 this the portion, of an wnpraying soul! Re- 
 member, reader, that without prayer in your 
 family, your family is cursed; that, without 
 prayer in your business, your business is cursed; 
 that, without prayer for your own soul, the 
 curse of God rests upon you. If you have not 
 time for prayer, then seek time, find time, make 
 time. You must pray, or be lost! You must 
 pray, or be eternally condemned! You must 
 pray, or sink down overwhelmed with the wrath 
 of God for ever and for ever! Seek time, find 
 time, make time for prayer. Abstract it from 
 business, take it from pleasure, yea, steal it 
 from sleep. You must pray, or go to an awful, 
 an especial hell. A sorer punishment than all 
 others, will be yours, if you die a prayerless soul! 
 AA 
 
356 THE SPIRIT 
 
 Are you sensible of the slightest motion of your 
 heart towards God? Cherish it as your most 
 costly mercy. It is the first gentle breathing 
 of the blessed Spirit in your soul. It is the 
 first pulse of spiritual life. It may be feeble,— 
 it may be but a desire, a misgiving, a solemn 
 thought, a feeling after God, a cry, “God be 
 merciful to me a sinner !”—Oh, it is the life- 
 giving Spirit overshadowing thee; let it lead 
 thee to the mercy-seat. O precious longing 
 after God! O blessed and gentle drawing of 
 the Spirit! Let it lead you at once to the 
 throne of grace. There go, and spread your 
 case before the Lord. Confess your sins, ac- 
 knowledge your iniquity, humble yourself at his 
 feet, and God, for Jesus’ sake, will receive you 
 graciously, pardon you freely, and seal you as 
 his child. 
 
 One exhortation more,—Watch unto prayer, 
 with all diligence and perseverance. Expect an 
 answer to your prayer, a promise to your re- 
 quest, a compliance with your suit. Beas much 
 assured that God will answer, as that you have 
 asked, or that he has promised. Ask in faith ; 
 only believe ; watch daily at the posts and at 
 the gates for the return; look for it at any mo- 
 
THE AUTHOR OF PRAYER. - 857 
 
 ment, and through any providence ; expect it 
 not in your own way, but in the Lord’s; be 
 not astonished if he should answer your prayer 
 in thevery opposite way that you had anticipated, 
 and it may be, dictated. With this view, watch 
 every providence, even the smallest. You know 
 not when the answer may come,—at what hour, 
 or in what way. Therefore watch. The Lord 
 may answer in a great and strong wind, in an 
 earthquake, in a fire, or in a still small voice ; 
 therefore watch every providence, to know which 
 will be the voice of God to you. Do not pray 
 as if you asked for or expected a refusal. God 
 delights in your holy fervency, your humble 
 boldness, and your persevering importunity. 
 “The effectual fervent prayer of a righteous 
 man availeth much.” Pray submissively, ex- 
 pect hopefully, watch vigilantly, and wait pa- 
 tiently. 
 
 Behold then the throne of grace! Was ever 
 spot so verdant and so sunny? Was ever rest- 
 ing place so sacred and so sweet? Could God 
 himself invest it. with richer, with greater at- 
 traction? Behold it yet again. Jé is the throne 
 of grace. There are dispensed all the blessings 
 of sovereign grace—pardon, justification, adop- 
 
358 THE SPIRIT 
 
 tion, sanctification, and all that connects the 
 present state of the believer with eternal glory. 
 There is dispensed grace itself—grace to guide, 
 to support, to comfort, and to help in time of 
 need. There sits the God of grace, proclaiming 
 himself “the Lord God, merciful and gracious, 
 long-suffering, and abundant in goodness and 
 truth ; keeping mercy for thousands, forgiving 
 iniquity, transgression, and sin.” There is ex- 
 tended the sceptre of grace, bidding welcome the 
 sons and daughters of want, the weary and the 
 heavy laden, the guilty, the broken in heart, 
 the poor, the friendless, the bereaved. There 
 stands Jesus the High-priest and Mediator, full 
 of grace and truth, waving to and fro his golden 
 censer, from which pours forth the fragrant in- 
 cense of his atoning merits, wreathing in one 
 offering as it ascends, the name, the wants, 
 and the prayer of the lowly worshipper. And 
 there, too, is the Spirit of grace, breathing in 
 the soul, discovering the want, inditing the 
 petition, and making intercession for the saints 
 according to the will of God. Behold, then, 
 the throne of grace, and draw near! Thou 
 art welcome. Come with thy cross, come with 
 thy infirmity, come with thy guilt, come with 
 
THE AUTHOR OF PRAYER. 359 
 
 thy want, come with thy wounded spirit, come 
 with thy broken heart, come and welcome to 
 the throne of grace! Come without price, come 
 without worthiness, come without preparation, 
 come without fitness, come with thy bad frame, 
 come with thy hard heart, come and welcome 
 to the throne of grace! God, thy Father, bids 
 thee welcome. Jesus, thy Advocate, bids thee 
 welcome. The Spirit, the Author of prayer, 
 bids thee welcome. All the happy and the 
 blessed who cluster around it, bid thee welcome. 
 The spirits of just men made perfect in glory, 
 bid thee welcome. The ministering spirits sent 
 forth to minister for them who shall be heirs of 
 salvation, bid thee welcome. All the holy be- 
 low, and all the holy above, all, all bid thee, 
 poor trembling soul, welcome, thrice welcome, 
 to the throne of grace! 
 
CHAPTER IX. 
 
 THE SPIRIT A COMFORTER. 
 THE BROKEN HEART BOUND UP. 
 
 ‘‘The Comforter, which is the Holy Ghost.’’—John xiy. 26. 
 
 In several parts of this work, we had occasion 
 to touch upon the sanctifying tendency of the 
 discipline of the covenant. We were led to 
 trace the goodness, and to justify the wisdom 
 of God, and to mark some of the blessed results 
 in his appointing the suffering state to be the 
 peculiar allotment of his children. But there 
 is one important view of the subject yet re- 
 served. It is this: That in no one aspect does 
 the happy tendency, and we may add, the in- 
 dispensable necessity, of that discipline more 
 manifestly appear, than that through this chan- 
 nel mainly, is the believer brought into com- 
 munion with, and into enjoyment of, the 
 tenderness and sympathy of the Spirit. The 
 wisdom, the faithfulness, and the power of the 
 
THE SPIRIT A COMFORTER. Sen 
 
 Spirit, the soul has been brought to acknow- 
 ledge and experience in conversion; but to 
 know the Spirit as a Comforter—to experience 
 his tenderness and sympathy, his kindness and 
 gentleness, we must be placed in those peculiar 
 circumstances that call it into exercise. In a 
 word, we must know what sorrow is, to know 
 what comfort is: and to know what true com- 
 fort is, we must receive it from the blessed and 
 eternal Spirit, the Comforter of the church. 
 
 The God and Father of his people foreknew 
 all their circumstances. He knew that he had 
 chosen them in the furnace of affliction, that 
 this was the peculiar path in which they should 
 all walk. As he foreknew, so he also fore- 
 arranged for all those circumstances. In the 
 eternal purposes of his wisdom, grace, and love, 
 he went before his church, planning its history, 
 allotting its path, and providing for every pos- 
 sible position in which it could be placed ; so 
 that we cannot imagine an exigency, a trial, a 
 difficulty, or a conflict, but is amply provided 
 for in the covenant of grace. Such is the wis- 
 dom, and such the goodness of God towards 
 his covenant family ! 
 
 The great provision for the suffering state of 
 
362 THE SPIRIT A COMFORTER. 
 
 the believer, is the Holy Spirit, the special, 
 the personal, and abiding Comforter of the 
 church. It was to this truth our dear Lord 
 directed the sorrowing hearts of his disciples, 
 when on the eve of his return to his kingdom. 
 He was about to withdraw from them his bodily 
 presence. His mission on earth was fulfilled, 
 his work was done, and he was about to return 
 to his Father and to their Father, to his God 
 and to their God. The prospect of separation 
 absorbed them in grief. Thus did Jesus mark, 
 and thus, too, he consoled it. “ But now I go 
 my way to him that sent me; and none of you 
 asketh me, Whither goest thou? But because 
 I have said these things unto you, sorrow hath 
 filled your heart. Nevertheless I tell you the 
 truth it is expedient for you that I go away: 
 for if I go not away, the Comforter will not 
 come unto you; but if I depart, I will send 
 him unto you.” John xvi. 5—7. Mark the 
 circumstances of the disciples—it was a season 
 of deep sorrow. Then observe, how Jesus miti- 
 gated that sorrow, and chased away the dark 
 cloud of their grief—dy the promise of the Spirit 
 as a Comforter,—assuring them that the pre- 
 sence and abiding of the Spirit as a Comforter, 
 
THE SPIRIT A COMFORTER. ‘i 86a 
 
 would more than recompense the loss of his 
 bodily: presence. What the Spirit then was to 
 the sorrowing disciples, he has been in every 
 successive age, is at the present moment, and 
 will continue to be to the end of time,—the 
 personal and abiding Comforter of the afflicted 
 family of God. May he now sanctify and com- 
 fort our hearts, by leading us into the consider- 
 ation of this great and most precious doctrine. 
 
 Upon the subject of comfort, great stress is 
 laid in the sacred word. It is clearly God’s 
 revealed will that his people should be com- 
 forted. The fulness of Christ, the exceeding 
 great and precious promises of the word, the 
 covenant of grace, and all the dealings of God, 
 bear upon this one point, the comfort and con- 
 solation of the saints. A brief reference to the 
 Divine word will convince us of this. This is 
 the very character he himself bears, and this 
 is the blessed work he accomplishes. Thus, 
 ‘“‘ Blessed be God, even the Father of our Lord 
 Jesus Christ, the Father of mercies, and the 
 God of all comfort ; who comforteth us in all 
 our tribulation, that we may be able to comfort 
 them which are in any trouble by the comfort 
 wherewith we ourselves are comforted of God.” 
 
364: THE SPIRIT A COMFORTER. 
 
 2 Cor. i. 3, 4. Kindred to this, are those strik- 
 ing words in Isaiah xl. 1, “Comfort ye, com- 
 fort ye my people, saith your God.” This was 
 God’s command to the prophet. It was his 
 declared will, that his people should be com- 
 forted, even though they dwelt in Jerusalem, 
 the city which was to witness the crucifixion of 
 the Lord of life and glory. What an unfolding 
 does this give us of him who is the God of all 
 comfort, who comforteth us in all our tribula- 
 tion, and that, too, in every place! 
 
 To comfort the saints, is one important end 
 of the Scriptures: ‘ Whatsoever things were 
 written aforetime were written for our learning, 
 that we through patience and comfort of the 
 Scriptures might have hope.” Rom. xv. 4. And 
 thus the exhortation runs—“ Comfort the feeble 
 minded.” ‘ Wherefore comfort yourselves to- 
 gether, and edify one another, even as also ye 
 do.” ‘Then we which are alive and remain 
 shall be caught up together with them in the 
 clouds, to meet the Lord in the air; and so 
 shall we ever be with the Lord. Wherefore 
 comfort one another with these words.” Thus 
 hath the Holy Ghost testified to this subject. 
 Thus is it clear that it is the will, and that it 
 
 — 
 
THE SPIRIT A COMFORTER. 365 
 
 is in the heart of God, that his people should 
 be comforted. 
 
 The necessity of comfort springs from the 
 existence of sorrow in some one or more of its 
 varied and multiplied forms. Jor each and 
 every kind of sorrow the blessed Spirit is the 
 Comforter; but as he comforts in various ways, 
 according to the nature of the sorrow, we would 
 select a few of the prominent sources of grief, 
 common alike to all the Lord’s people, and show 
 how he binds up, heals, and comforts. 
 
 With regard to the spiritual sorrows of a 
 child of God—those peculiar only to a believer 
 in Jesus,—we believe that a revelation of Jesus 
 is the great source of comfort to which the Spirit 
 leads the soul. He comforts all the spiritual 
 grief of a believer, dries up all his spiritual tears, 
 by testifying of Christ, and that, according to 
 the peculiar feature of the case. Our Lord told 
 his sorrowing disciples this: “ But when the 
 Comforter is come, whom I will send unto you 
 from the Father, even the Spirit of truth, which 
 proceedeth from the Father, he shall testify of 
 me.” John xv. 26. Mark, he was to comfort 
 their hearts by testifying of Jesus. Here is the 
 true source of comfort. What higher comfort 
 
366 THE SPIRIT A COMFORTER. 
 
 need we? What more can we have? This is 
 enough to heal every wound, to dry up every 
 tear, to assuage every grief, to lighten every 
 cross, to fringe with brightness every dark cloud, 
 and to make the roughest place smooth,—that 
 _ a believing soul has Jesus. Having Jesus, what 
 has a believer ! 
 
 He has the entire blotting out of all his sins. 
 Is not this a comfort? Tell us what can give 
 comfort to a child of God apart from this! If 
 this fail, where can he look? Will you tell him 
 of the world—of its many schemes of enjoyment 
 ——of its plans for the accumulation of wealth— 
 of its domestic happiness? Wretched sources 
 of comfort to an awakened soul! Poor empty 
 channels to a man made acquainted with the 
 inward plague. That which he wanteth to know 
 is, the sure payment of the ten thousand talents 
 —the entire cancelling of the bond held against 
 him by stern justice—the complete blotting out, 
 as a thick cloud, of all his iniquity. And, until 
 this great fact is made sure and certain to his 
 conscience, all other comfort is but as a dream 
 of boyhood, a shadow that vanisheth, a vapour 
 that melted away. But the Holy Ghost com- 
 forts the believer by leading him to this blessed 
 
THE SPIRIT A COMFORTER. Ow 
 
 truth—the full pardon of sin. This is the great 
 controversy which Satan has with the believer. 
 To bring him to doubt the pardon of sin, to 
 unhinge the mind from this great fact, is the 
 constant effort of this arch-enemy. And, when 
 unbelief is powerful, and inbred sin powerful, 
 and outward trials are many and sore, and, in 
 the midst of it all, the single eye is removed 
 from Christ, then is the hour of Satan to charge 
 home upon the conscience of the believer all the 
 iniquity he ever committed. And how does the 
 blessed Spirit comfort at that moment? By 
 unfolding the greatness, perfection, and efficacy 
 of the one offering by which Jesus hath for ever 
 blotted out the sins of his people, and perfected 
 them that are sanctified. O what comfort does 
 this truth speak to a fearful, troubled, anxious 
 believer, when, the Spirit working faith in his 
 heart, he can look up, and see all his sins laid 
 upon Jesus in the solemn hour of atonement, 
 and no condemnation remaining! Dear child 
 of God! poor, worthless as you feel yourself to 
 be, this truth is even for you. O rise to it, 
 welcome it, embrace it, think it not too costly 
 for one so unworthy. It comes from the heart 
 of Jesus, and cannot be more free. “ Blessed 
 
368 THE SPIRIT A COMFORTER. 
 
 is he whose transgression is forgiven, whose sin 
 is covered.” Having Jesus, what has the be- 
 liever more ? 
 
 He possesses a righteousness in which God views 
 him complete and accepted, from the beginning of 
 the year to the end of the year. Is not this a 
 comfort? To stand ‘complete in him,”—in 
 the midst of many and conscious imperfections, 
 infirmities, flaws, and proneness to wander— 
 yet, for the sorrowing and trembling heart to 
 turn and take up its rest in this truth, “that 
 he that believeth is justified from all things,” 
 and stands accepted in the Beloved, to the praise 
 of the glory of Divine grace, what a comfort ! 
 That God beholds him in Jesus without a spot, 
 because he beholds his Son, in whom he is well 
 pleased, and viewing the believing soul in him, 
 can say, “Thou art all fair, my love; there is 
 no spot in thee!” The blessed Comforter 
 breaks up this truth to the troubled soul, brings 
 it to take up its rest in it; and, as the believer 
 realises his full acceptance in the righteousness 
 of Christ, and rejoices in the truth, he weeps 
 as he never wept, and mourns as he never 
 mourned, over the perpetual bias of his heart 
 to wander from a God that has so loved him. 
 
THE SPIRIT A COMFORTER. ~ 869 
 
 The very comfort poured into his soul from this 
 truth, lays him in the dust, and draws out the 
 heart in ardent breathings for holiness. 
 
 And what a Comforter is the Spirit in seasons 
 of temptation! Few of the children of God are 
 ignorant, more or less, of Satan’s devices. But 
 few are exempt from the ‘fiery darts’ of the 
 adversary. Our Lord himself was not. Many, 
 peculiar, and great are his temptations. They 
 are often those which touch the very vitals of 
 the gospel, which go to undermine the believer’s 
 faith in the fundamentals of Christianity, 
 and which affect his own personal interest in 
 the covenant of grace. Satan is the sworn 
 enemy of the believer; his constant, unwearied 
 foe. There is, too, a subtlety, a malignity, 
 which marks not the other and numerous ene- 
 mies of the soul. The Holy Ghost, in Rev. ii. 
 24, speaks of the “depths of Satan.” There 
 are ‘depths’ in his malice, in his subtlety, in 
 his sagacity, which many of the beloved of 
 the Lord are made in some degree to fathom. 
 The Lord may allow them to go down into 
 those ‘depths,’ just to convince them that there 
 are depths in his wisdom, love, power, and grace, 
 which can outfathom the “ depths of Satan.” 
 
 BB 
 
370 THE SPIRIT A COMFORTER. 
 
 But what are some of the devices of the 
 wicked one? What are some of his fiery darts ? 
 Sometimes he fills the mind of the believer with 
 the most blasphemous and atheistical thoughts, 
 threatening the utter destruction of his peace 
 and confidence. Sometimes he takes advan- 
 tage of periods of weakness, and trial, and 
 perplexity, to stir up the corruptions of his na- 
 ture, bringing the soul back as into captivity to 
 the law of sm and death. Sometimes he sug- 
 gests unbelieving doubts respecting his adoption, 
 beguiling him into the belief that his professed 
 conversion is all a delusion, that his religion is 
 all hypocrisy, and that what he had thought 
 was the work of grace is but the work of nature. 
 But by far the greatest and most general con- 
 troversy which Satan has with the saint of God, 
 is, to lead him to doubt the ability and the 
 willingness of Christ to save a poor sinner. The 
 anchor of his soul removed from this truth, he 
 is driven out upon a rough sea of doubt and 
 anguish, and is at the mercy of every wind of 
 doctrine, and every billow of unbelief, that may 
 assail his storm-tossed bark. But in the midst 
 of it all, whence flow the comfort and the vic- 
 tory of the tempted believer? From the pro- 
 
THE SPIRIT A COMFORTER. ° #871 
 
 mise which assures him that “ when the enemy 
 shall come in like a flood, the Spirit of the Lord 
 shall lift up a standard against him.” Isaiah 
 lix. 19. And what is the standard which the 
 Spirit, the Comforter, lifts up to stem this flood ? 
 A dying, risen, ascended, exalted, and ever- 
 living Saviour. This is the standard that strikes 
 terror into the foe, this is the gate that shuts 
 out the flood. So the disciples proved. This 
 is their testimony: “ And the seventy returned 
 again with joy, saying, Lord, even the devils 
 are subject unto us through thy name.” Luke 
 x. 17. -Immanuel is that name which puts to 
 flight every spiritual foe. And the Comforter, 
 which is the Holy Ghost, leads the tempted soul 
 to this name, to shelter itself beneath it, to 
 plead it with God, and to battle with it against 
 the enemy. Dear reader, are you a mark 
 against which the fiery darts of the devil are 
 levelled? Are you sore tempted? Be not as- 
 tonished as though some strange thing had hap- 
 pened unto you. The holiest of God’s saints 
 have suffered as you are now suffering; yea, 
 even your blessed Lord, your Master, your 
 Pattern, your Example, and he in whose name 
 you shall be more than conqueror, was once 
 BB2 
 
372 THE SPIRIT A COMFORTER. 
 
 assailed as you are, and by the same enemy. 
 And let the reflection console you, that tempta- 
 tions only leave the traces of guilt upon the 
 conscience, and are only regarded as sins by 
 God, as they are yielded to. The mere sug- 
 gestion of the adversary, the mere presentation 
 of a temptation, is no sin, so long as, in the 
 strength that is in Christ Jesus, the believer 
 firmly and resolutely resists it. ‘Resist the 
 devil, and he will flee from you.” <‘ Above all, 
 take the shield of faith, whereby ye may be 
 able to quench the fiery darts of the devil.” 
 Jesus has already fought and conquered for you. 
 He knew well what the conflict with Satan was. 
 And he remembers too what it is. Lift up your 
 head, dear tempted soul! You shall obtain the 
 victory. The seed of the woman has bruised 
 the serpent’s head, yea, has crushed him never 
 to obtain his supremacy over you again. He 
 may harass, annoy, and distress you, but pluck 
 you from the hollow of the hand that was pierced 
 for you, he never can. 
 
 But, in seasons of trial and affliction, the Spirit 
 especially shows himself the Comforter of his 
 people. It was under circumstances of peculiar 
 and keen trial, that Jesus promised the Spirit 
 
THE SPIRIT A COMFORTER. Sto 
 
 as a Comforter. Nor is he confined to any pe- 
 culiar trial. Whatever is a cause of depression 
 to the believer, whatever grieves his heart, 
 wounds his spirit, or casts him down, is a trial. 
 If it is but a cold look from the eye that once 
 beamed with love, it is yet atrial. If it is but 
 an unkind word from the tongue that once 
 flowed with affection, it is yet a trial; and, in 
 proportion to the heart’s tenderness, is the 
 keenness of the trial felt. 
 
 There is a painful forgetfulness among many 
 of the saints of God, of the appointed path of 
 believers through the world. It is forgotten 
 that that path is to be one of tribulation ; that, 
 so far from being a smooth, a flowery, and an 
 easy path, it is rough, thorny, and difficult. 
 The believer often expects all his heaven on 
 earth. He forgets that, whatever spiritual en- 
 joyment there may be here, kindred in its na- 
 ture to the joys of the glorified,—and too much 
 of this he cannot expect,—yet the present is but 
 the wilderness state of the church, and the life 
 that now is, is but that of a pilgrimage and a 
 sojourning. Kind was our Lord’s admonition, 
 “in the world ye shall have tribulation ;’’ and 
 equally so that of the apostle, “ we must through 
 
374 * THE SPIRIT A COMFORTER. 
 
 much tribulation enter into the kingdom.” 
 Affliction, in some of its many and varied forms, 
 is the allotment of all the Lord’s people. If we 
 have it not, we lack the evidence of our true 
 sonship, for the Father “scourgeth every son 
 whom he receiveth.” But whatever the trial or 
 affliction is, the Spirit is the Comforter. And 
 how does he comfort the afflicted soul? In this 
 way,— 
 
 He unfolds the love of his God and Father in 
 the trial. He shows the believer that his sor- 
 row, so far from being the result of anger, is 
 the fruit of dove; that it comes from the heart 
 of God, sent to draw the soul nearer to himself, 
 and to unfold the depths of his own grace and 
 tenderness; that “whom he loveth he re- 
 buketh.” And oh, how immense the comfort 
 that flows into a wounded spirit, when love,— 
 deep, unchangeable, covenant love, is seen in 
 the hand that has stricken ; when the affliction 
 is traced to the covenant, and through the 
 covenant, to the heart of a covenant God. 
 
 He comforts by revealing the end wherefore 
 the affliction is sent. He convinces the believer 
 that the discipline, though painful, was yet 
 needed ; that the world was, perhaps, making 
 
 ee 
 
THE SPIRIT A COMFORTER. .° 979 
 
 inroads upon the soul, or creature love was 
 shutting out Jesus; some indulged sin was, 
 perhaps, crucifying him afresh, or some known 
 spiritual duty was neglected. The Comforter 
 opens his ears to hear the voice of the rod, and 
 him who had appointed it. He begins to see 
 wherefore the Lord has smitten, why he has 
 caused his rough wind and his east wind to 
 blow, why he has blasted, why he has wounded. 
 And now, the Achan is discovered, cast out, 
 and stoned. The heart, disciplined, returns 
 from its wanderings, and, wounded, bleeding, 
 suffering, seeks more fondly than ever, a 
 wounded, bleeding, sufferimg Saviour. Who 
 can fully estimate the comfort which flows 
 from the sanctified discipline of the covenant ? 
 When the end for which the trial was sent 
 is accomplished, it may be in the discovery 
 of some departure, in the removal of an ob- 
 struction to the growth of grace, of some 
 object that obscured the glory of Jesus, and 
 that suspended his visits of love to the soul. 
 “Blessed discipline,” he may exclaim, “ that 
 has wrought so much good—gentle chastise- 
 ment that has corrected so much evil—sweet 
 medicine that has produced so much health !” 
 
376 THE SPIRIT A COMFORTER. 
 
 But, in unfolding the tenderness and sympathy 
 of Jesus, the Spirit most effectually restores 
 comfort to the tried, tempted, and afflicted soul. 
 He testifies of Christ especially in the sympathy 
 of his manhood. ‘There can be no question 
 that, in his assumption of our nature, Jesus 
 had in view, as one important end, a closer 
 affinity with the suffering state of his people, 
 with a view to their more immediate comfort 
 and support. The great end of his incarnation, 
 we are well assured, was, obedience to the law 
 in its precept, and the suffering of its penalty. 
 But, connected with, and resulting from this, 
 is the channel that thus is open for the outflow- 
 ings of that tenderness and sympathy of which 
 the saints of God so constantly stand in need, 
 and as constantly receive. Jesus is the “brother 
 born for adversity’—“it behoved him to be 
 made like unto his brethren, that he might be 
 a merciful and faithful High-priest.”—“ in that 
 he himself hath suffered, being tempted, he is 
 able to succour them that are tempted,’’—“ we 
 have not an High-priest which cannot be 
 touched with the feeling of our infirmities, but 
 was in all points tempted like as we are, yet 
 without sin.” 
 
 e* )e 
 
THE SPIRIT A COMFORTER. ee y 
 
 Here is open the true and blessed source of 
 comfort in the hour and the circumstance of 
 sorrow. The Lord’s people are a tried people 
 —Jesus was a tried Saviour. The Lord’s people 
 are an afflicted people—Jesus drank deep of its 
 bitter cup. The Lord’s people are a sorrowing 
 family—Jesus was a “ man of sorrows, and ac- 
 quainted with grief.’ He brought himself 
 down to a level with the circumstances of his 
 people. He completely identified himself with 
 them. We are not however to suppose that in 
 every peculiarity of trial there is an identity 
 with our dear Lord. There are trials growling 
 out of peculiar circumstances and relations in 
 life, to which he was a stranger. But Jesus 
 took upon him pure humanity in its suffering 
 form, was deeply acquainted with sorrow as 
 sorrow; and, from these two circumstances, 
 became fitted in all points to succour, to sus- 
 tain, and to sympathise with his afflicted, sor- 
 rowing people, whatever the cause of that 
 affliction or sorrow was. It is enough for us 
 that he was “bone of our bone, and flesh of 
 our flesh.” It is enough for us that his heart 
 was composed of all the tenderness, and sym- 
 pathy, and gentleness of our nature, aud that, 
 
378 THE SPIRIT A COMFORTER. 
 
 too, freed from every thing growing out of the 
 infirmity of sin, that could weaken, and impair, 
 and blunt the sensibilities. It is enough for us 
 that sorrow was no stranger to his heart, that 
 affliction had deeply furrowed his soul, and that 
 grief had left its traces upon every line of his 
 countenance. What more do we require? 
 What more can we ask? Our nature 2—he 
 took it. Our sicknesses 2—he bore them. Our 
 sorrows ?—he felt them. Our crosses ?—he 
 carried them. Our sins ?—he pardoned them. 
 He went before his suffering people: trod out the 
 path ; left his foot-print ; and now invites them 
 to walk in no way, and to sustain no sorrow, 
 and to bear no burden, and to drink no cup, in 
 which he has not himself gone before. It is 
 enough for him that thou art a child of grief, 
 that sorrow is the bitter cup thou art drinking. 
 He asks no more. A chord is in a moment 
 touched in his heart, which vibrates to that 
 touched in yours, whether its note be a pleasing 
 or a mournful one. For, let it be ever remem- 
 bered that Jesus has sympathy for the joys, as 
 for the sorrows of his people. He rejoices with 
 those that rejoice, and he weeps with those that 
 weep. « But how does Jesus sympathise? Not 
 
THE SPIRIT A COMFORTER. 379 
 
 in the sense in which some may suppose,—that 
 when we weep he actually weeps, and that 
 when we suffer he actually suffers. This may 
 once have been so, but we no more know Christ 
 in the flesh, as he was once known. Ah! there 
 was a period when “Jesus wept!” There was 
 a period when his heart wrung with anguish, 
 and when his body agonised in pain. That 
 period is no more. There yet is a sense, and 
 an important one, in which Jesus feels sym- 
 pathy. When the believer suffers, the tender- 
 ness of Jesus is drawn forth. His sustaining 
 strength, and sanctifying grace, and comforting 
 love, are all unfolded in the experience of his 
 child, while passing through the furnace. The 
 Son of God is with him in the flames. Jesus 
 of Nazareth is walking with him on the billows. 
 He has the neart of Christ. And this is sym- 
 pathy—this is fellowship—this is to be onr with 
 Christ Jesus. 
 
 Come, dear reader, what is thy sorrow? Has 
 the hand of death smitten? Is the beloved one 
 removed? Has he taken away the desire of 
 thine eyes with a stroke? But who has done 
 it? Jesus hath done it. Death was but his 
 messenger. Thy Jesus hath done it. The Lord 
 
380 THE SPIRIT A COMFORTER. 
 
 hath taken away. And what hath he removed ? 
 —Thy wife? Ah, Jesus hath all the tenderness 
 that ever thy wife had. Hers was but a drop 
 from the ocean that is in his heart. Is it. thy 
 husband? Jesus is better to thee than ten 
 husbands. Is it thy parent, thy child, thy 
 friend, thy all of earthly bliss? Is the cistern 
 broken? Is the earthen vessel dashed to pieces? 
 Are all thy streams dry? Jesus is yet enough. 
 He has not taken himself from thee, and never, 
 never will. ‘Take your bereaved, stricken, and 
 bleeding heart to him, and repose it upon his, 
 once bereaved, stricken, and bleeding, too ; for 
 he knoweth how to bind up the broken heart, 
 to heal the wounded spirit, and to comfort those 
 that mourn. 
 
 What is thy sorrow? Has health failed thee? 
 Has property forsaken thee? Hav friends turnede 
 against thee? Art thou tried in thy circum- 
 stances? Perplexed in thy path? Are provi- 
 dences thickening and darkening around thee ? 
 Art thou anticipating seasons of approaching 
 trial? Art thou walking in darkness, having 
 no light? Go simply to Jesus. He is a door 
 ever open. A tender, loving, faithful friend, 
 ever near. He is a brother born for thy adversity. 
 
THE SPIRIT A COMFORTER. 381 
 
 His grace and sympathy are sufficient for thee. 
 The life thou are called to live is that of fuith ; 
 —that of sense, thou hast done with. Thou art 
 now to walk by faith, and not by sight. This, 
 then, is the great secret of a life of faith, to 
 hang upon Jesus daily,—to go to him in every 
 trial,—to cast upon him every burden,—to take 
 the infirmity, the corruption, the cross as it 
 rises, simply and immediately to Jesus. Thou 
 art to set Christ before thee as thy Example to 
 imitate; as thy Fountain to wash in; as thy 
 Foundation to build upon; as thy Fulness to 
 draw from; as thy tender, loving, and confiding 
 Brother and Friend, to go to at all times and 
 under all circumstances. To do this daily, 
 constitutes the life of faith. O to be enabled 
 with Paul to say, “I am crucified with Christ : 
 nevertheless I live; yet not I, but Christ liveth 
 in me: and the life which I now live in the 
 flesh, I live by the faith of the Son of God, who 
 loved me, and gave himself for me.” O holy, 
 happy life! O unearthly, heavenly life! The 
 life Jesus himself lived when below, the life all 
 the patriarchs, and prophets, and apostles, and 
 martyrs, and the spirits of just men made per- 
 fect once lived, and the life every true-born 
 
382 THE SPIRIT A COMFORTER. 
 
 child of God is called and privileged to live, 
 while yet a stranger and pilgrim on the earth. 
 There are three important aspects in which a 
 believer should never fail to view his present 
 allotment. The first is, to remember that the 
 present is, by the appointment of God, the afflicted 
 state of the believer. It is God’s ordained, re- 
 vealed will, that his covenant children here 
 should be in an afflicted condition. When called 
 by grace, they should never take into their 
 account any other state. They become the 
 disciples of the religion of the cross—they be- 
 come the followers of a crucified Lord—they put 
 on a yoke, and assume a burden: they must, 
 then, expect the cross inward and the cross 
 outward. ‘To escape it, is impossible. To pass 
 to glory without it, is to go by another way than 
 God’s ordering, and in the end, to fail of arriving 
 there. The gate is strait, and the way is narrow, 
 which leadeth unto life, and a man must become 
 nothing if he would enter and be saved, Matt. 
 vii. 14. He must deny himself,—he must be- 
 come a fool that he may be wise, 1 Cor. iii. 18, 
 —he must receive the sentence of death in 
 himself, that he should not trust ‘in himself, 2 
 Cor.i.9. The wise man must cease to glory 
 
THE SPIRIT A COMFORTER. 383 
 
 in his wisdom, and the mighty man must cease 
 to glory in his might, and the rich man must 
 cease to glory in his riches, and their only 
 ground of glory in themselves must be, their 
 insufficiency, infirmity, poverty, and weakness ; 
 and their only ground of glory out of themselves 
 must be, that “ God so loved the world, that he 
 gave his only begotten Son, that whosoever 
 believeth in him should not perish, but have 
 everlasting life.’ The believer in Jesus, then, 
 must not forget that if the path he treads is 
 rough and thorny, and if the sky is wintry, and 
 the storm is severe, and the cross he bears is 
 heavy, that yet, this is the road to heaven. He 
 is but in the wilderness, why should he expect 
 more than belongs to the wilderness state? He 
 is on a journey, why should he look for more 
 than a traveller’s fare? He is far from home, 
 why should he murmur and repine that he has 
 not all the rest, and the comfort, and the luxu- 
 ries of his Father’s house? If thy covenant 
 God and Father has alloted to thee poverty, be 
 satisfied that it should be thy state, yea, rejoice 
 init. If bitter adversity, if deep affliction, if 
 the daily and the heavy cross, yet, breathe not 
 one murmur, shed not one tear, heave not one 
 
384 THE SPIRIT A COMFORTER. 
 
 sigh, but rather rejoice that ye are led into the 
 path that Jesus himself walked in, that ye “go 
 forth by the footsteps of the flock,” and that 
 ye are counted worthy thus to be one in cir- 
 cumstance with Christ and his people. 
 
 The second aspect in which the suffering 
 believer should view his present allotment is, 
 that a state of humiliation or casting down, inva- 
 rviably follows a state of exaltation or lifting up. 
 The Lord empties before he fills. He makes 
 room for himself, for his love, and for his grace. 
 He dethrones the rival, casts down the idol, and 
 seeks to occupy the temple, filled and radiant 
 with his own ineffable glory. Thus does he 
 bring the soul into great straits, lay it low, but 
 to school and discipline it for richer mercies, 
 higher service, and greater glory. Be sure of 
 this, that, when the Lord is about to bless thee 
 with some great and peculiar blessing, he may 
 prepare thee for it by some great and peculiar 
 trial. If he is about to advance thee to some 
 honour, he may first lay thee low that he may 
 exalt thee. If he is about to place thee in a 
 sphere of great and distinguished usefulness, 
 he may first place thee in his school, that thou 
 mayest know how to teach others. If he is 
 
THE SPIRIT A COMFORTER. 385 
 
 about to bring forth thy righteousness as the 
 noon-day, he may cause it to pass under a cloud, 
 that, emerging from its momentary obscuration, 
 it may shine with richer and more enduring lus- 
 tre. Thus does he deal with all his people. 
 Thus he dealt with Joseph. Intending to ele- 
 vate him to great distinction and influence, he 
 first casts him into a dungeon, and that, too, 
 in the very land in which he was so soon to be 
 the gaze and the astonishment of all men. 
 Thus, too, he dealt with David, and Job, and 
 Nebuchadnezzar; and thus did God deal with 
 his own Son, whom he advanced to his own 
 right hand from the lowest state of humiliation 
 and suffering, “It is the way of God to work 
 by contraries, to turn the greatest evil into the 
 greatest good. To grant great good after great 
 evil, is one thing, and to turn great evils into 
 the greatest good, that is another; and yet that 
 is God’s way. The greatest good that God in- 
 tends for his people, many times he works it 
 out of the greatest evil; the greatest light is 
 brought out of the greatest darkness.” 
 
 The third aspect is, to regard the present suf- 
 fering as but preparatory to future glory. This 
 will greatly mitigate the sorrow, reconcile the 
 
 als 
 
386 THE SPIRIT A COMFORTER. 
 
 heart to the trial, and tend materially to secure 
 the important end for which it was sent. The 
 life of a believer is but a disciplining for heaven. 
 All the covenant dealings of his God and Father, 
 are but to make him a partaker of his holiness 
 here, and thus to meeten him for a partaker of 
 his glory hereafter. Here, he is but schooling 
 for a high station in heaven. He is but pre- 
 paring for a more holy, and for aught we know, 
 a more active and essential service in the upper 
 world. And every infirmity overcome, and 
 every sin subdued, and every weight laid aside, 
 and every step advanced in holiness, does but 
 strengthen and mature the life of grace below, 
 uutil it is fitted for, and terminates in, the life 
 of glory above. Let the suffering believer, 
 then, see that he emerges from every trial of 
 the furnace with some dross consumed, some 
 iniquity purged, and with a deeper impress of 
 the blessed Spirit’s seal of love, and holiness, 
 and adoption, on his heart. Let him see that 
 he has made some advance towards the state of 
 the glorified; that he is more perfected in love 
 and sanctification—the two great elements of 
 heaven ; and that therefore he is meetening for 
 the inheritance of the saints in ight. ‘ Every 
 
THE SPIRIT A COMFORTER. 387 
 
 branch that beareth fruit, he purgeth it, that 
 it may bring forth more fruit.” Blessed and 
 holy tendency of all the afflictive dispensations 
 of a covenant God and Father towards a dear 
 and covenant child ! 
 
 But, there is a sorrow, even keener and 
 deeper than this, in which the Spirit, the Com- 
 forter, i$ seen directly and manifestly to work. 
 It is the sorrow of a heart broken on account of sin. 
 A wounded conscience, a humble and contrite 
 spirit, a broken heart, who can adequately de- 
 scribe? Though he may have experienced it, 
 yet no mortal can fully unfold it, as no mortal 
 can alone heal and comfort it. It is the deep 
 and wonderful work of God the Holy Ghost ; 
 and he who approaches a spirit wounded by sin, 
 either to describe the state, or to attempt its 
 healing, has need of much wisdom, tenderness, 
 and sympathy. This part of our work addresses 
 itself especially to the poor in spirit, to the 
 humble and the contrite, to the wounded con- 
 science, to the broken heart; let it then be 
 read, as it is written, in the spirit of prayer, 
 that the Comforter, which is the Holy Ghost, 
 may take the work in his own hands, and heal 
 where he has wounded, and bind up where he 
 has broken. cco2 
 
388 THE SPIRIT A COMFORTER. 
 
 Shall we attempt a faint description of your 
 feelings? Suffer one who has walked, in some 
 degree, the path you are now treading, and who 
 is prepared to sympathise with every tear and 
 sigh that comes from a convinced and wounded 
 conscience, with all tenderness and lowliness to 
 draw aside the veil which conceals the deep and 
 conflicting emotions that now agitate yotr heart, 
 with a view of leading you to Jesus, whose 
 voice alone can hush the tempest, and say to 
 the waves of conviction and guilt, “peace, be 
 still:’” and there shall be a calm. 
 
 You feel yourself to be the very chief of sin- 
 ners. You seem to stand out from the great 
 mass, a lone and solitary being, more vile, 
 polluted, guilty, and lost than all. Your senti- 
 ments in reference to yourself, to the world, to 
 sin, to God, and to Christ, have undergone a 
 rapid, total, and surprising change. Yourself, 
 you see to be guilty and condemned,—the world, 
 you feel to be a worthless portion, a cheat, and 
 a lie,—sin, you see to be the blackest and most 
 hateful of all other things,—God, you regard in 
 a light of holiness, justice, and truth, you never 
 did before,—and Christ, as possessing an in- 
 terest entirely new and overpowering. Your 
 views in relation to the daw of God are reversed. 
 
 Ay 
 bal 
 
THE SPIRIT A COMFORTER. 389 
 
 You now see it to be immaculately holy, strictly 
 just, infinitely wise. Your best attempts to 
 obey its precepts you now see are not only 
 utterly powerless, but in themselves are so pol- 
 luted by sin, that you cannot look at them 
 without the deepest self-loathing. The justice 
 of God shines with a glory unseen and unknown 
 before. You feel that, in now bringing the con- 
 demnatory sentence of the law into your con- 
 science, he is strictly holy, and were he now to 
 send you to eternal woe, he would be strictly 
 just. But ah! what seems to form the greatest 
 burden? What is that which is more bitter to 
 thee than wormwood or gall? Oh, it is the 
 thought that ever thou shouldst have lifted thy 
 arm of rebellion against so good, so holy, so 
 just a God as he is. That ever thou shouldst 
 have cherished one treason thought, or har- 
 boured one unkind feeling. That thy whole 
 life, thus far, should have been spent in bitter 
 hostility to him, his law, his Son, his people, 
 and that yet, in the midst of it, yea, all day 
 long, he has stretched out his hand to thee, and 
 thou didst not regard! Oh the guilt that rests 
 upon thy conscience! Oh the burden that 
 presses thy soul! Oh the sorrow that wrings 
 
390 - THE SPIRIT A COMFORTER. 
 
 thy heart! Oh the pang that wounds thy 
 spirit! Is there a posture of lowliness more 
 lowly than all others?—thou wouldst assume it. 
 Is there a place in the dust more humiliating 
 than all others ?—thou wouldst lie in it. And 
 now, thou art looking wistfully around thee for 
 a refuge, a resting place, a balm, a quietness for 
 the tossing of the soul. Beloved, is this thy 
 real state? Are these thy true feelings? Blessed 
 art thou of the Lord! “Blessed, dost thou 
 say?” Yes! ‘Those tears are blessed! 'Those 
 convictions are blessed! Those humbling, lowly 
 views are blessed! ‘That broken heart, that 
 contrite spirit, that awakened, convinced, and 
 wounded conscience, even with all its guilt, is 
 blessed! Why? because the Spirit that con- 
 vinceth men of sin, of righteousness, and of 
 judgment, has entered thy soul, and wrought 
 this change in thee. He hath opened thine 
 eyes, to see thyself lost and wretched. He 
 hath broken the spell which the world had 
 woven around thee. He hath dissolved the en- 
 chantment, discovered the delusion, and made 
 thee to feel the powers of the world to come. 
 Then, thou art blessed. 
 
 But, “is there no balm in Gilead? is there 
 
 ae 
 
 Tee ey 
 
THE SPIRIT A COMFORTER. . 391 
 
 no physician there?’ There is! The physi- 
 cian is Jesus, the balm is his own most precious 
 blood. He binds up the broken heart, he 
 heals the wounded spirit. See how the Holy 
 Ghost testifies to this, and how he comforts by 
 the testimony: “ The Spirit of the Lord God is 
 upon me; because the Lord hath anointed me 
 to preach good tidings unto the meek: he hath 
 sent me to bind up the broken-hearted, to pro- 
 claim liberty to the captive, and the opening of 
 the prison to them that are bound; to proclaim 
 the acceptable year of the Lord, and the day of 
 vengeance of our God; to comfort all that 
 mourn; to appoint unto them that mourn in 
 Zion, to give unto them beauty for ashes, the 
 oil of joy for mourning, the garment of praise 
 for the spirit of heaviness.” Isa. Ixi. 1—3. And 
 if the reader will compare this precious an- 
 nouncement with Luke iv. from the 16th verse, 
 he will find our Lord quoting it, and declaring 
 that it was then fulfilled in himself. “This 
 day,” says he, “is this scripture fulfilled in 
 your ears.” 
 
 Jesus is the binder-up of a broken heart. 
 All the skill, all the efficacy, all the tenderness 
 and acute sympathy needed for the office, meet 
 
392 THE SPIRIT A COMFORTER. 
 
 and centre in him in their highest degree. Here 
 then, disconsolate soul, bring your wounded 
 heart. Bring it simply to Jesus. One touch 
 of his hand will heal the wound. One whisper 
 of his voice will hush the tempest. One drop 
 of his blood will remove the guilt. Nothing 
 but a faith’s application to him will do for thy 
 soul now. Thy case is beyond the skill of all 
 other physicians. Thy wound is too deep for 
 all other remedies. It is a question of life and 
 death, heaven or hell. It is an emergency, a 
 crisis, a turning point with thee. Oh, how 
 solemn, how eventful is this moment! Eternity 
 seems suspended upon it. All the intelligences 
 of the universe, good spirits and bad, seem 
 gazing upon it with intense interest. Decide 
 the question, by closing in immediately with 
 Jesus. Submit to God. All things are ready. 
 The blood is shed, the righteousness is finished, 
 the feast is prepared, God stands ready to par- 
 don, yea, he advances to meet you, his return- 
 ing child, to fall upon your neck and embrace 
 you with the assurance of his full and free 
 forgiveness. 
 
 Let not the simplicity of the remedy keep you 
 back. Many stumble at this. It is but a look 
 
THE SPIRIT A COMFORTER. 393 
 
 of faith: “ Look unto me, and be ye saved.” 
 It is but a touch, even though with a palsied 
 hand: “And as many as touched him were made 
 whole.” It is but a believing the broad decla- 
 ration, that “‘ Christ Jesus came into the world 
 to save sinners.” You are not called to believe 
 that he came to save you; but, that he saves 
 sinners. Then, if you inquire, “ But will he 
 save me? How do I know that if J come I 
 shall meet a welcome? Our reply is, only test 
 him. Settle not down with the conviction that 
 you are too far gone, too vile, too guilty, too 
 unworthy, until you have gone and tried him. 
 You know not how you wound him, how you 
 dishonour him, and grieve the Spirit, by yielding 
 to a doubt, yea, the shadow of a doubt, as to 
 the willingness and the ability of Jesus to save 
 you, until you have gone to him believingly, 
 and put his readiness and his skill to the test. 
 Let not the freeness of the remedy keep you 
 away. This, too, is a stumbling-block to many. 
 Its very freeness holds them back. But it is 
 “without money, and without price.” The 
 simple meaning of this is, no worthiness on the 
 part of the applicant, no merit of the creature, 
 no tears, no convictions, no faith, is the ground 
 
394 THE SPIRIT A COMFORTER. 
 
 on which the healing is bestowed. Oh no! It 
 is all of grace—all of God’s free gift, irrespective 
 of any worth or worthiness in man. Your 
 strong motive to come to Christ, is your very 
 sinfulness. The reason wherefore you go to him 
 is, that your heart is broken, and that he only 
 can bind it up—your spirit is wounded, and 
 that he only can heal it—your conscience is 
 burdened, and that he only can lighten it—your 
 soul is lost, and that he only can save it. And 
 that is all you need to recommend you. It is 
 enough for Christ that you are covered with 
 guilt ; that you have no plea that springs from 
 yourself; that you have no money to bring in 
 your hand, but have spent your all upon phy- 
 sicians and are nothing bettered ; that you have 
 wasted your substance in riotous living and now 
 are insolvent; and that you really feel a drawing 
 towards him, a longing for him—that you ask, 
 you seek, you crave, you earnestly implore his 
 compassion, that is enough for him. His heart 
 yearns, his love is moved, his hand is stretched 
 out,—come and welcome to Jesus, come. 
 
 And let the reflection keep you from despair, 
 that your present convictions, being the work 
 of the blessed Spirit, shall surely terminate in 
 
THE SPIRIT A COMFORTER. 395 
 
 your full conversion to God. The Lord never 
 leaves his work unfinished. He never wounds 
 but to heal. He never convinces of sin but to 
 lead the soul into the pardon and peace of the 
 Gospel. Think not that he has brought you 
 thus far, to leave and to abandon you, that he 
 has excited emotions but to smother them, and 
 has awakened hopes but to disappoint. Oh no! 
 The first tear you shed of godly sorrow, was a 
 link in the golden chain of eternal glory. The 
 first sigh you heaved from your broken heart, 
 was a pulse of that life that shall never end. 
 Let the thought cheer you and encourage you 
 to advance, that he will perfect that which con- 
 cerneth you,—that he will conduct you out of 
 the dark storm into the serene sunlight of his 
 precious love. Only we would have you remem- 
 ber, that he has his own way and time. Be not 
 impatient. Press hard after him, seek him in 
 his word, seek him at the throne of grace, seek 
 him diligently, but, seek him with a patient, 
 submissive, and childlike spirit. You sHALL 
 as certainly find him, as that he is now exalted 
 upon his throne, “a Prince and a Saviour, to 
 give repentance to Israel, and forgiveness of 
 sins.” 
 
 A word in conclusion. The Spirit comforts 
 
396 THE SPIRIT A COMFORTER. 
 
 the believer by unfolding to his eye the near 
 prospect of the coming glory. Heaven is near at 
 hand. It is but a step out of a poor, sinful, 
 sorrow-stricken world, into the rest that remain- 
 eth for the people of God. It is but a moment, 
 the twinkling of an eye, and we are absent from 
 the body and are present with the Lord. Then 
 will the days of our mourning be ended,—then 
 sin will grieve no more—and affliction will 
 wound no more—and sorrow will depress no 
 more, and God will hide himself no more. There 
 will be the absence of all evil, and the presence 
 of all good; and they who have come out of 
 great tribulation, and have washed their robes, 
 and made them white in the blood of the Lamb, 
 shall take their stand before the throne of God, 
 and shall “serve him day and night in his tem- 
 ple: and he that sitteth on the throne shall 
 dwell among them. They shall hunger no more, 
 neither thirst any more: neither shall the sun 
 light on them, nor any heat. For the Lamb 
 which is in the midst of the throne shall feed 
 them, and shall lead them unto living fountains 
 of waters: and God shall wipe away all tears 
 from their eyes.” Wherefore, beloved in the 
 Lord, let us comfort one another with these 
 words, and with this prospect. 
 
CHAPTER X. 
 
 THE IN-BEING AND OPERATIONS OF THE SPIRIT 
 IN CHRIST. 
 
 ‘* And the Spirit of the Lord shall rest upon him, the spirit of 
 wisdom and understanding; the spirit of counsel and might ; 
 the spirit of knowledge and of the fear of the Lord.” 
 —Isa. xi. 2. 
 
 To whom but the Lord Jesus can these words 
 refer? He alone is the ‘rod’ arising ‘out of 
 the stem of Jesse, the ‘branch growing out of 
 his roots,’ the limeal descendant of the royal 
 house of David; yet in the circumstances of 
 his parentage, birth, and subsequent life,—poor, 
 mean, and lowly,—as saith the same prophet, 
 a “root out of a dry ground; he hath no form 
 nor comeliness; and when we shall see him, 
 there is no beauty that we should desire him.” 
 To this agrees the testimony of Paul in his 
 argument on the Messiahship of Christ ad- 
 dressed to the Jews: “And when he had re- 
 ceived him (Saul) he raised up unto them David 
 
398 INBEING AND OPERATIONS OF 
 
 to be their king, to whom also he gave testi- 
 mony, and said, I have found David tke son 
 of Jesse, aman after mine own heart, which 
 shall fulfil all my will. Of this man’s seed hath 
 God according to his promise raised unto Israel 
 a Saviour, Jesus.” Clearly, then, is it a beau- 
 tiful and striking prophecy of Christ, upon 
 upon whom the Spirit of the Lord in such ple- 
 nitude and richness was to rest. 
 
 In the preceding pages we have presented to 
 view, in various points of light, the different 
 actings of the Holy Spirit in the believer ; 
 tracing them from the first conviction of sin 
 in the soul to its ‘sealing unto the day of 
 Jesus Christ... There is yet another and a 
 deeper unfolding of the Spirit’s operation not 
 hitherto, or but indirectly, touched upon; and 
 yet so closely allied to his work in the regene- 
 rate as not to be overlooked and disregarded. 
 We allude to the Orpreration oF THE SprRIT 
 IN Curist. In treating this subject, we pur- 
 pose, in the first place, making a few obser- 
 vations explanatory of the doctrine of the 
 indwelling of the Spirit in our Lord. This 
 will prepare us for considering some of his ope- 
 rations in Christ. We shall then be conducted 
 
THE SPIRIT IN CHRIST. 399 
 
 to the practical instructions which this truth 
 - conveys. 
 
 The doctrine of the indwelling of the Holy 
 Spirit in the Lord Jesus would seem at first 
 sight to be a most inexplicable one; if not 
 contradictory of other doctrines of the Bible 
 long and fondly cherished by the Christian 
 church. But as we advance step by step in 
 its elucidation, with the same Spirit for our 
 guide, we shall not find it difficult, we trust, to 
 comprehend a truth so clearly one of express 
 revelation, and fraught with such immense 
 blessing to the believer. 
 
 We commence with a broad and emphatic 
 declaration of the absolute Deity of the Son of 
 God. The very nature of which doctrine must 
 exclude all idea of an indwelling of the Spirit 
 in Christ considered as God. The Deity of our 
 Lord could not depend for one moment upon 
 the Spirit. That instant it felt its depen- 
 dancy, it ceased to be divine. It is the glory 
 of God that He is independent and self-existent ; 
 deriving neither His being nor His happiness 
 from any other, while all others necessarily 
 derive both from Him. Thus the indwelling of 
 the Spirit had no reference to the Godhead of 
 
400 IN-BEING AND OPERATIONS OF 
 
 our Lord; that standing alone, independent, 
 self-existent, resplendent in its own essential, 
 uncreated glory. Let no man lightly esteem 
 this doctrine. Its rejection involves a virtual 
 rejection of every fundamental doctrine of re- 
 vealed religion. ‘“ He that denieth the Son 
 hath not the Father.” Words that should sink 
 down into the ears in tones of awful import and 
 solemnity. In vain we attempt to worship 
 God, while we rob His Son of his essential glory. 
 In vain we profess to serve Him, while in domg 
 so we trample in contempt beneath our feet His 
 ‘unspeakable gift.’ Will God regard such wor- 
 ship, or accept such service? Never! If we 
 destroy the only ‘ glass’ in which He is perfectly 
 seen, how can we know Him? And if we turn 
 from the only ‘door’ by which he is approached, 
 how can we come unto him? The Son of God 
 is that ‘glass; for “no man knoweth the Fa- 
 ther but he to whom the Son shall reveal him.” 
 The Son of God is that ‘ Door ; for he hath so 
 emphatically declared it,—“< No man cometh 
 unto the Father but by me.” O tremble at 
 entertaining the shadow of a thought deroga- 
 tory to the essential dignity of the Son of God! 
 He whom you ignorantly worship has issued 
 
THE SPIRIT IN CHRIST. 401 
 
 His command and rolled His tremendous thun- 
 der round the universe, “ All men shall honour 
 the Son, even as they honour the Father.” 
 
 We proceed now to state in what part of our 
 Lord’s two-fold or complex nature the Holy 
 Spirit dwelt ; and to whose in-being and opera- 
 tion we are to ascribe so much of the remark- 
 able and the glorious in his wondrous life. The 
 humanity of our Lord was that nature. As man, 
 the “ Spirit of the Lord rested upon him, the 
 spirit of wisdom and understanding, the spirit 
 of counsel and might, the spirit of knowledge 
 and of the fear of the Lord.’ Now it is of the 
 utmost importance in the further discussion of 
 this subject, that we keep clearly in view the 
 perfect manhood of our Lord, else we shall 
 find it difficult to comprehend many things 
 which can only be predicated of his inferior 
 nature. When the Holy Ghost therefore affirms 
 that the “ Word was made flesh :” that as the 
 “children are partakers of flesh and blood, he 
 also himself likewise took part of the same ;’ 
 that he was “bone of our bone, and flesh of 
 our flesh,’ then we hesitate not to give the 
 fullest credence to the doctrine which teaches 
 the pure and perfect humanity as part of the 
 
 DD 
 
402 IN-BEING AND OPERATIONS OF 
 
 mysteriously-constituted person of “ God mani- 
 fest in the flesh.” In no sense whatever must 
 the humanity of our Lord be considered as 
 partaking of the substance of ‘that divinity. 
 It was not deified in any degree by its union 
 with the Deity, any more than the Deity was 
 humanized by its union with the humanity. 
 The similarity of our Lord’s human nature 
 with ours, run its parallel to the utmost limit, 
 with the exception, emphatically expressed, and 
 when not expressed, always so understood, of 
 his perfect sinlessness. All the essential pro- 
 perties of our nature he assumed,—reason, con- 
 science, will, affections, desires; i a word, all 
 the affinities of which our material humanity is 
 composed, belonged to him. “He took not 
 upon him the nature of angels, but he took 
 upon him the seed of Abraham.” 
 
 Now in this perfect and pure humanity the 
 Holy Ghost entered and dwelt. To his influence 
 are we to ascribe those actions which threw 
 such interest and beauty around every step of 
 the Lord’s short but eventful life as man. We 
 have thus, as briefly as the importance of the 
 subject would admit, explained the doctrine 
 of the in-being of the Spirit im Christ, pre- 
 
THE SPIRIT IN CHRIST. 403 
 
 paring the way for considering more fully the 
 nature of those OPERATIONS resulting there- 
 from. 
 
 We commence with what may be regarded 
 as the foundation truth—the formation of our 
 Lord’s humanity. Here was seen the first opera- 
 tion of the Holy Spirit in Christ. About to 
 tabernacle upon earth, he would himself prepare 
 the temple he was to fill and grace with his pre- 
 sence. It would bein every respect worthy of so 
 glorious a being. In ascribing to the Holy Spirit 
 the creation of our Lord’s human nature, we 
 do not overlook either the concurrence of the 
 Father im the work, as clearly evidenced by 
 the words of the Son himself, “A body hast 
 thou prepared me ;” nor the voluntary assump- 
 tion of that body by Christ, thus emphatically 
 expressed, “ Forasmuch, then, as the children 
 are partakers of flesh and blood, he also him- 
 self likewise took part of the same.” In lay- 
 ing this the foundation of the great work of 
 redemption, it is delightful to trace a unity of 
 counsel, of operation, and of end in the three 
 persons of the one God, as we do through 
 every subsequent part of the grand expedient. 
 Nowhere does the truth of a Triune God appear 
 
 DD2 
 
404: IN-BEING AND OPERATIONS OF 
 
 so clear or so glorious as when viewed in this 
 the mightiest of all divine achievements—the 
 salvation of man. The wisdom that planned, 
 the love that undertook, the power that exe- 
 cuted it, unite in ascribing equal glory and 
 praise to the great Three in One. 
 
 But the creating act we must ascribe especi- 
 ally to the Holy Spirit. He it was who framed 
 and constructed the glorious temple into which 
 he himself was about to enter and dwell. The 
 testimony of God’s word on this interesting 
 and important truth is written as with a sun- 
 beam. “The angel answered and said unto 
 her, the Holy Ghost shall come upon thee, 
 and the power of the Highest shall overshadow 
 thee, therefore also that holy thimg which shall 
 be born of thee shall be called the Son of God.” 
 See also Matt. i. 18, 20. On this point a 
 multiplicity of proof were needless. One such 
 passage as that which we have just quoted 
 establishes the doctrine to demonstration. The 
 conception we must acknowledge was miracu- 
 lous. That a virgin should conceive and bear 
 a son, was a thing unheard of before or since. 
 Where shall we look for the solution of a mys- 
 tery so great? We find it not in the power, or 
 
THE SPIRIT IN CHRIST. 405 
 
 in the wisdom of man. In the accomplishment 
 of a work so marvellous, and with an end so 
 transcendant as this, God sets man aside, and 
 retains to Himself the almightiness of the 
 achievement. Behold the virgin overshadowed 
 by the Holy Ghost! Enveloped in divine, 
 essential holiness! Covered with the power of 
 the Highest! What hand can lift the veil and 
 reveal the mystery? Enough for us is it to 
 know “that which is conceived in her is of the 
 Holy Ghost ;” that the “holy thing which 1s 
 born of her is the Son of God!” Let us turn 
 aside and see this great sight—the “ Word made 
 flesh ! Marvellous event! Astonishing prodigy 
 of infinite wisdom and love! ‘The Creator 
 assumes into union with Himself the form of 
 a creature. The Sovereign of the universe 
 descends from the height of His heavenly sanc- 
 tuary and tabernacles with men. The ‘ everlast- 
 ing Father’ is seen in the person of a weeping, 
 suffering babe. Infinite Majesty stoops to be- 
 come our near kinsman, ‘ bone of our bone and 
 flesh of our flesh,’ that his might be the right 
 of redemption. How wretched and forlorn, 
 and desperate must have been our condition to 
 have demanded an expedient of salvation and 
 
4.06 IN-BEING AND OPERATIONS OF 
 
 recovery so new, so strange, so vast as this. 
 How holy must be that law, how inflexible that 
 justice, how sinful that sin, which required a 
 stoop so profound, a sacrifice so costly, a sin- 
 offering so great. Let us join in the anthem 
 of the heavenly host, and echo back from earth 
 their song of praise, “Glory .to God in the 
 highest, and on earth peace, goodwill toward 
 “Great is the mystery of godliness, 
 God was manifest in the flesh.” 
 
 The holy temple—the pure Hiumisnity of 
 Christ—thus prepared, the Holy Ghost pro- 
 ceeds to fill and enrich it with all grace, and 
 wisdom, and holiness, thus fulfilling the evan- 
 gelical promise, “The Spirit of the Lord 
 shall rest upon him, the spirit of wisdom and 
 
 men.” 
 
 understanding, the spirit of counsel and might, 
 the spirit of knowledge and of the fear of the 
 Lord.” This took place contemporaneously 
 with the miraculous conception of our Lord. 
 The divine power that created the temple of 
 his flesh, at the same moment replenished it 
 with all grace. In other words, it became in 
 an instant filled with the Holy Ghost. John 
 bore witness of him and said, “The Word was 
 made flesh and dwelt among us, (and we beheld 
 
THE SPIRIT IN CHRIST. 407 
 
 his glory, the glory as of the only begotten 
 of the Father) full of grace and truth.’ This 
 concurs with the same testimony in another 
 place, “God giveth not the Spirit by measure 
 unto him” (John iii. 34) as he did to the pro- 
 phets; who had it but partially, im a very 
 limited degree. But Jesus, the great Prophet 
 whom God was to raise up,—the Prophet of 
 his church,—was to be filled with the Spirit, 
 yea, to possess it without measure. The reason 
 for this will appear more evident as we advance. 
 Let us now trace some of the operations of the 
 Spirit thus dwelling in Christ in an immea- 
 surable degree. 
 
 The eminent and habitual holiness which 
 characterised our Lord, must be ascribed to 
 the Spirit. It was not enough for Christ’s 
 fitness for his great work that he should be 
 created pure and sinless. So are angels; yet 
 angels, summoned to a work like that of our 
 Lord Jesus, would find mere sinlessness of 
 nature an imperfect fitness for its accomplish- 
 ment. There was something more requisite for 
 his work than that he should be free from sin. 
 His human nature required supernatural holi- 
 ness ; it needed to be filled with all grace. He 
 
408 IN-BEING AND OPERATIONS OF 
 
 was to live a life of faith even as we do. As man 
 he was as dependant upon supernatural grace 
 as we are. The human nature was a real sub- 
 stance with ours. Its separation from the 
 slightest moral taint did not invest it with su- 
 pernatural power of itself, thus rendering it in- 
 dependent of the Spirit. He as much leaned 
 on the grace that makes us what we are as the 
 feeblest child of God. We do not say that our 
 Lord grew in grace by that same process of 
 progressive sanctification which marks the his- 
 tory of all believers. This were to falsify and 
 overthrow our position of the plenitude of the 
 Spirit at his birth. Nevertheless, as our Lord 
 increased in stature, the grace with which he 
 was endowed as a babe developed itself, increas- 
 ing im'magnitude and splendour until his work 
 was finished. Thus our Lord “increased in 
 stature, and in favour with God and man:-” 
 “He waxed strong in the Spirit.” 
 
 To the Spirit, too, must be ascribed the various 
 gifts with which Christ was so richly and pre- 
 eminently endowed. We see him while yet a 
 little child, straying from beneath the maternal 
 eye. After three days where is he found? “In 
 the temple, sitting in the midst of the doctors, 
 
THE SPIRIT IN CHRIST. 409 
 
 both hearing and asking them questions. And 
 all that heard him were astonished at his under- 
 standing and his answers.” From whence had 
 he this wisdom and understanding, this counsel 
 and knowledge? We answer, the Spirit of the 
 Lord rested upon him! It was the Spirit speak- 
 ing in him, and speaking by him. The intel- 
 lectual light which darted forth its beams through 
 the humanity of our Lord, emanated from the 
 indwelling of the Holy Ghost. Before it van- 
 ished the sophistry, the infidelity, and the ca- 
 villing of the Jewish doctors, as the night van- 
 ishes before advancing day. What extraordinary 
 endowments! How glorious the Spirit that 
 created them ! 
 
 The miracles of Christ—the authentication 
 of his divine messiahship and mission—must be 
 traced to the power of the Holy Ghost. Who 
 but God could turn the curse into a blessing, 
 educe good from evil, make the wrath of man 
 to praise him, and restrain the remainder? 
 How strikingly does this appear in the false es- 
 timate which the Jewish Sanhedrim formed of 
 the miracles of our Lord. They ascribed them 
 to satanic agency! This brought out the truth 
 in the clearest point of light. But for their 
 
410 IN-BEING AND OPERATIONS OF 
 
 blasphemous assertion, we should not perhaps 
 have received so clear a vindication of the 
 nature, character, and design of our Lord’s 
 miraculous works as we have. The Jews infa- 
 mously and blasphemously declared, “ This 
 fellow doth not cast out devils but by Beelzebub 
 the prince of the devils.” Jesus (who knew 
 their thoughts) instantly meets their assertion 
 by declaring that this would be to present the 
 anomalous spectacle of Satan divided against 
 Satan, a thing fatal to the security of his 
 kingdom. Then he asserts the power by which 
 he did eject devils—“ But if I cast out devils 
 by the Spirit of God, then the kingdom of God 
 is come unto you” Matt. xii. 24—28. In thus 
 ascribing the miraculous operations of our Lord 
 to the'devil, they were found guilty of “ blas- 
 phemy against the Holy Ghost,” the sin that 
 “shall not be forgiven, neither in this world, 
 neither in the world to come.’ The doctrine 
 of the Spirit’s agency in the miracles of Christ 
 finds yet another proof in the words of Peter 
 on the day of Pentecost—“ Ye men of Israel, 
 hear these words; Jesus of Nazareth, a man 
 approved of God among you by miracles and 
 wonders and signs, which God did by him in 
 
THE SPIRIT IN CHRIST. 411 
 
 the midst of you, as ye yourselves also know.” 
 What power of its own had the humanity of 
 our Lord to produce such stupendous works as 
 these—‘ the blind receive their sight, and the 
 lame walk, the lepers are cleansed, and the 
 deaf hear, and the dead are raised up ?” None 
 whatever! It was totally incompetent to a work 
 so divine, pure and sinless though it was. These 
 ‘miracles and wonders and signs God did by 
 Christ,’ through the ageney of the Holy Spirit, 
 dwelling in him. He was to rest ‘without mea- 
 sure’ on Jesus as a‘ Spirit of might!’ And these 
 were the puttings forth of that ‘might. The 
 Spirit in Christ poured the brilliant light of day 
 on the sightless eye-ball, and sweet sounds of 
 music on the deaf ear; the Spirit in Christ 
 made the lame to leap as an hart, and restored 
 to the banished leper the soundness and fresh- 
 ness of a little child; the Spirit in Christ fed 
 the thousands in the wilderness fainting with 
 hunger, and summoned back to life the only 
 son of a bereft widow, and the beloved brother 
 of the sorrowing sisters. These prodigies of 
 mercy Jesus wrought,—and wrought, as he 
 most distinctly and solemnly declares, ‘by the 
 Holy Ghost.’ Reader, beware how you tamper 
 
A412 IN-BEING AND OPERATIONS OF 
 
 with our Lord’s miracles! Remember there is 
 a sin tor which no atonement provides, which 
 for its tremendous turpitude extends beyond 
 the range even of infinite mercy,—that sin is 
 denying the divinity of our Lord’s miracles, 
 ascribing them to any other power ought than 
 that of God the Holy Ghost. 
 
 We find a remarkable manifestation of the 
 Holy Spirit at the period and in the act of our 
 Lords baptism. The passages which record the 
 circumstance are these: “ And Jesus, when he 
 was baptized, went up straightway out of the 
 water: and, lo, the heavens were opened unto 
 him, and he saw the Spirit of God descending 
 like a dove, and lighting upon him: and lo, a 
 voice from heaven saying, This is my beloved 
 Son, in whom I am well pleased.” Matt. iii, 
 16, 17. “And Jesus being full of the Holy 
 Ghost returned from Jordan.” Luke iv. 1. 
 This was a remarkable period of our Lord’s 
 history, and a most significant act. From this 
 time he may be said to have dated a new era 
 of his life. Previously, he had been but pre- 
 paring for his work ; now he fully entered upon 
 it. Before, the Spirit of God was fitting him 
 for his office, now he fully invests him with it. 
 
THE SPIRIT IN CHRIST. 4138 
 
 It would seem as if the full development of the 
 Spirit in Jesus was reserved to signalize this 
 eventful period and wondrous act of his life. 
 At this moment he entered upon his public 
 ministry—the great, the mighty, the persuasive 
 Preacher of his own most glorious gospel. It 
 was meet that he should be inaugurated in his 
 office beneath the canopy of the Holy Ghost, 
 —heaven parting and throwing back its cur- 
 tains to let down its splendour around his 
 head. It was proper that divine attestations 
 should be given authenticating the mission in 
 which he was now about publicly to engage. 
 And so it was. All this transpired at the bap- 
 tism of Christ. Emerging from beneath the 
 waters of Jordan, the heavens opened and shed 
 down their soft lustre on the scene. The Holy 
 Ghost descended in the emblem of a dove, and 
 rested upon him. And lo! the Father’s voice 
 is heard amid the stillness and solemnity of 
 that moment,—“ This is my beloved Son, in 
 whom I am well pleased.” Now was he “ filled 
 with the Holy Ghost.” All that his human 
 nature was capable of containing it now re- 
 ceived. Every gift and grace needed for the 
 great work which he was about to accom- 
 
41 A IN-BEING AND OPERATIONS OF 
 
 plish was included in this immeasurable gift 
 of the Spirit. Now too was he “anointed with 
 the oil of gladness above his fellows.” As the 
 Prophet, Priest, and King of his church, he 
 was pre-eminently enriched, having all-suffi- 
 ciency for himself, and ample supply for all the 
 need of his people. ‘With him’ was to be the 
 ‘residue of the Spirit.’ 
 
 In the conflict of our Lord in the wilderness, 
 we again must note a remarkable interference 
 of the Spirit. The Evangelist Matthew thus 
 narrates the circumstance: “Then was Jesus 
 led up:of the Spirit into the wilderness to be 
 tempted of the devil”? Mark, in -recording 
 the same event, employs somewhat different 
 phraseology. “And immediately the Spirit 
 driveth him into the wilderness.’”’ Both ver- 
 sions are true. In the former sense he was 
 ‘led? by the Spirit into the wilderness, imply- 
 ing the intelligent, rational, and free current 
 of his mind, and the facile yielding of his will 
 to the gentle and peaceable drawings of the 
 Holy Ghost. In the latter sense, he was 
 ‘driven’ of the devil into the wilderness, de- 
 noting the extraordinary and impetuous power 
 with which he was now filled, and the holy 
 
THE SPIRIT IN CHRIST. Al5 
 
 impatience with which he panted for the con- 
 flict and the victory. In that conflict, mark 
 the operation of the Spirit. It would seem as 
 if the battle were not so much between Christ 
 and Satan, as between the Holy Spirit and 
 Satan. This would appear from the fact, that 
 our adorable Lord met and repelled every sug- 
 gestion of the subtle foe by the “ Word of God, 
 which is the sword of the Spirit.’ Who can 
 compute the comfort, the strength, the succor, 
 which as man he was the recipient of in that 
 trying period of forty days and forty nights, 
 proceeding from the Holy Spirit the Indweller, 
 the Guide, the Comforter of his people. Blessed 
 Jesus! thou didst know what the temptation 
 of Satan was, and thou didst know too what 
 were the consolations and the soothings of the 
 Spirit. Having enlarged upon the temptation 
 of our Lord in another work,* we allude to it 
 here only as illustrating the mighty power and 
 operation of the Spirit in Jesus. 
 
 Retiring from this long and fearful conflict— 
 covered with the glory of his triumph—we 
 read that “Jesus returned in the power of the 
 Spirit into Galilee.” Still did the Spirit hover 
 
 * «The Glory of the Redeemer in his Person and Work.” 
 
416 IN-BEING AND OPERATIONS OF 
 
 round him and attend upon his steps. He then 
 came to Nazareth, went into the synagogue on © 
 the Sabbath-day, and stood up to preach. And — 
 what was the first sentence that he uttered? 
 Most significant of the great truth we are now 
 upon: “ The Spirit of the Lord is upon me, be- 
 cause he hath anointed me to preach the gospel 
 to the poor; he hath sent me to heal the broken- 
 hearted, to preach deliverance to the captive, 
 and recovering of sight to the blind, to set at 
 liberty them that are bound, to preach the 
 acceptable year of the Lord.” | Wondrous 
 words! Worthy of the Spirit who indited 
 them, and worthy of the Saviour who uttered 
 and applied them to himself. Here was the 
 source of our Lord’s fitness for his office, and 
 the secret of his power as a Preacher of the 
 gospel—even the anointing of the Spirit. “ Ne- 
 ver man spake lke this man,” because never 
 was man so filled and anointed of the Holy 
 Ghost as he. All ‘marvelled at the gracious 
 words that fell from his lips,’ because into those 
 ‘lips grace was poured.’ It was this anointing 
 that constituted him the Prince of preachers. 
 He was “anointed with the oil of gladness 
 above his fellows.” 
 
THE SPIRIT IN CHRIST. 417 
 
 As a witness to the Deity of the Son of God 
 and to the truth of his Messiahship, the Holy 
 Spirit filled a distinct and important office. 
 Who so well calculated to vindicate the person 
 and character of the Lord Jesus from the re- 
 proaches and aspersions cast upon him by the 
 scribes and rulers, and assert and prove his 
 divine nature, character and mission, as God 
 the Holy Ghost? This testimony the Spirit 
 bore. To this our divine and adorable Lord 
 alludes when he says, “ But when the Comforter 
 is come, whom I will send unto you from the 
 Father, even the Spirit of truth which proceed- 
 eth from the Father, he shall testify of me.” 
 And to what would the Comforter, the Spirit 
 of truth, thus testify? That Christ was both 
 the Son of God and the Son of Man; the two 
 natures constituting him the great and _ all- 
 sufficient Saviour of lost smners. He would 
 testify to the holiness of his character, to the 
 love of his heart, to the grace of his nature, 
 to the loveliness and glory that adorned him. 
 We find two other allusions to this testimony 
 of the Spirit for Christ in the words of his 
 apostles equally as strong—‘ And we are his 
 witnesses of these things, and so also is the 
 
 EE 
 
418 IN-BEING AND OPERATIONS OF 
 
 Holy Spirit, whom God hath given to them 
 that obey him.” Acts v. 82. “ God also bearing 
 witness with them, both with signs and won- 
 ders, and with divers miracles and gifts of the 
 Holy Spirit, according to his will.” Heb. 11. 4. 
 And still the Spirit testifies of Christ m the 
 church and in the world. Still he “reproves 
 the world of sin, of righteousness, and of 
 judgement.” And still he dwells in the hearts 
 of all his regenerate, ‘taking of the things 
 that aré Christ’s and showing them to their 
 souls.’ 
 
 With the death of Christ, we find the Holy 
 Ghost closely and solemnly identified. ‘ How 
 much more shall the blood of Christ, who through 
 the eternal Spirit offered himself without spot 
 to God, purge your conscience from dead works 
 to serve the living God?” Heb. ix. 14. In 
 what sense may it be understood our Lord 
 offered himself up by the Spirit? Certaimly not 
 in that sense which would imply any intrinsic 
 virtue accruing to his atonement from the Holy 
 Spirit. The atoning work of our Lord derived 
 all its importance, its value, and its efficacy from 
 the dignity of his person; his Deity stamping 
 his sacrifice with an infinite value, thus ren- 
 
THE SPIRIT IN CHRIST. 419 
 
 dering it expiatory of sin and satisfactory to 
 Divine justice. But it was by the acting of 
 the Holy Spirit in the humanity of our Lord 
 which enabled him to offer himself without 
 spot to God. The great glory of our Lord’s 
 sacrificial death lies in his having “ offered him- 
 self’ In another place he says, “ For their 
 sakes I sanctify myself.’ Now it was the same 
 Spirit working so powerfully and graciously in 
 him in the offering up of his humanity, which 
 had formed that humanity, and which had so 
 remarkably manifested forth his glory in it up 
 to the time of its immolation. To what are to 
 be traced the self-consuming zeal—the ardent 
 love—the holy submission to the will and the 
 full obedience to the command of the Father, so 
 conspicuous in, and so necessary to, the death 
 of Christ, but to the operation of the Holy Spirit 
 in him? It was the Spirit who wrought his 
 obedience, and faith, and love, and all the gra- 
 cious actings in the soul of Christ, which ren- 
 dered the offering of himself a “sacrifice of a 
 sweet-smelling savour unto God,”—and this he 
 did “through the eternal Spirit.” 
 
 Nor must we overlook the operation of the 
 Holy Spirit in connexion with the resurrection 
 
 EE2 
 
420 IN-BEING AND OPERATIONS OF 
 
 of our Lord. He has himself most clearly set 
 forth this truth. ‘Christ hath also once suf- 
 fered for sins, the just for the unjust, that he 
 might brig us to God, being put to death in 
 the flesh, but quickened by the Spirit”’ 1 Pet. 
 m.18. “But if the Spirit that raised up Jesus 
 from the dead dwell in you,’ &c. Rom. vii. 
 11. This testimony concerning the Holy Spirit 
 by no means invalidates that which also ascribes 
 this act to the Father, Acts 11. 24; and to the 
 Son himself, John x. 17,18. But to the ope- 
 ration of the Spirit who doubtless during the 
 three days of its entombment watched over it 
 with sleepless vigilance, must be ascribed the 
 immediate, acting, efficient power by which our 
 Lord was raised from the dead. In this sense 
 we understand the apostle’s expression,—“ Jus- 
 tified in the Spirit.” Thus in raising Jesus from 
 the dead, the Holy Spirit justified all the pre- 
 vious manifestations of his divine glory and his 
 assertions of divine supremacy: thus, too, the 
 Spirit vindicated his character from the asper- 
 sions which the ignorance and malice of his 
 enemies had cast upon him, and so our Lord 
 was “declared to be the Son of God with power, 
 according ‘to the Spirit of holiness, by the 
 
THE SPIRIT IN CHRIST. 421 
 
 resurrection from the dead.” Most clearly 
 then, was the prediction of the evangelical 
 prophet literally fulfilled in Jesus, “And the 
 Spirit of the Lord shall rest upon him, the 
 spirit of wisdom and understanding, the spirit 
 of counsel and might, the spirit of knowledge 
 and of the fear of the Lord.” 
 
 Let us now briefly attempt a spiritual and 
 practical improvement of this rich and interest- 
 ing theme. 
 
 And first, we learn the pre-eminent fitness 
 of our Lord as the head of his church. We 
 needed just such a glorious head as appears 
 from this subject Jesus is. Moses could’ not 
 have done; Aaron could not have sufficed. We 
 wanted a head in whom “dwelt all the fulness 
 of the Godhead bodily.” We needed One not 
 only ‘ filled with the Spirit, but possessing it 
 illimitably even ‘ without measure.” With suf- 
 ficient not only for himself, but for a poor needy 
 people, who as empty vessels should hang upon 
 him as their true Eliakim. In him there was no 
 lack of the Spirit’s anointing. And O how much 
 of that Spirit needed he himself in order to work 
 out the great problem of man’s recovery! How 
 could he have accomplished it, considered in his 
 
422 IN-BEING AND OPERATIONS OF 
 
 inferior nature as man, but as he was replenished 
 or sustained by the supernatural grace of the 
 Spirit! As the head of the church, then, ex- 
 pect from a source so full, so rich, and so ample, 
 all spiritual blessings. ‘‘ With him is the residue 
 of the Spirit.” He is our true Aaron whose 
 anointing floweth down to his feet in streams 
 of grace adequate to the deepest necessity of 
 the most feeble and lowly believer. ‘To that 
 fulness repair, nothing doubting of a welcome 
 and a blessmg. There was a sufficiency of the 
 Spirit i Christ for himself, and there is a suf- 
 ficiency in him for you. Come, then, and 
 receive “ grace for -grace.” Grace needed by 
 you, equal to all grace dwelling in him. 
 
 A solemn inference from this subject is—if 
 our blessed and adorable Lord needed the Spirit, 
 how much more do his people! If he needed 
 him to strengthen, to comfort, to uphold, to 
 teach, to anoint, how much deeper is our 
 necessity of the same exalted blessmg! He 
 had no human sinful infirmity; there was no 
 conflict im his soul between the antagonist 
 principles of sin and holiness; and yet as man 
 he was a pensioner each moment upon the 
 sanctifying, teaching, upholding grace of the 
 
 ee 
 
THE SPIRIT IN CHRIST. 423 
 
 Spirit, his deity operating by this divine and 
 glorious agent. But owr need of the same 
 Spirit, O how infinitely greater! We are en- 
 compassed with innumerable sinful infirmities ; 
 we have a law in our members warring against 
 the law of our mind; and bringing us into 
 captivity to the law of sm which is in our 
 members. We are constantly assailed by Satan 
 and as constantly liable to yield. O with what 
 power and constant actings of faith should we 
 throw ourselves upon the Spirit! How cease- 
 lessly should we pray to him with all supplica- 
 tion, imploring his guiding, teaching, sealing, 
 comforting grace, to help us in every time of 
 need ! 
 
 The subject places the personal dignity and 
 the official work of the Spirit in a striking 
 point of light. Too lax views of the Holy Spirit 
 we may entertain, but too exalted views we 
 cannot. The great danger is in dishonouring 
 and grieving him by low thoughts of the 
 place which he occupies in the church of God, 
 and of the part which belongs to him in the 
 salvation of man. But who can trace his ope- 
 rations in our Lord and not rise from the 
 contemplation of the subject with the deepest 
 
4.24, IN-BEING AND OPERATIONS OF 
 
 conviction of the necessity and the importance 
 of possessing a large portion of the Spirit, in 
 order to deep holiness of heart and great use- 
 fulness of life? Christian reader, accustom 
 yourself to address the Spirit in your approach 
 at the footstool of mercy, as a divine and dis- 
 tinct person; recognizing him in all the offices 
 which he sustains in the great economy of grace. 
 This will very much tend to expand your mind 
 with exalted views of his divine and personal 
 glory ; and at the same time, by devoutly con- 
 templating his all-sufficiency, will make you 
 more thoroughly acquainted with your own 
 deep and urgent necessity of his grace. And 
 whatever that necessity may be, ever bear in 
 mind the Spirit is more than equal to it. 
 
 How evident is it from the preceding outline 
 of the Spirit’s work, that one especial part of 
 his office is to glorify Christ. Who can reveal 
 Jesus to the soul save the Spirit? As he only 
 could work in Christ the glory which beamed 
 forth from the Godhead through the manhood, 
 so he only can throw that glory in upon the 
 soul of man. Do I want the peace-speaking 
 blood of atonement upon my conscience ?—the 
 Spirit applies it. Do I desire to know my 
 
THE SPIRIT IN CHRIST. 425 
 
 acceptance in the righteousness of Christ ?— 
 the Spirit seals it. Do I long toseethe Father 
 revealed in the Son?—the Spirit unfolds him. 
 Do I need in all my trials and conflicts to see 
 the Lord Jesus to be my comfort >—the Spirit, 
 the Comforter, takes of the things that belong 
 to him and shews them to my soul. Thus in 
 these and in a thousand other ways, the Spirit 
 glorifies Christ, first in himself, and then in his: 
 people. 
 
 _ Few subjects of divine truth admit of so 
 solemn and pointed an application to the unre- 
 newed mind as this. In connexion with it there is 
 one passage of most awful import. “If any man 
 have not the Spirit of Christ he is none of his,” 
 Here is a declaration which decides, reader, your 
 state for eternity. It foretells your probable 
 condition beyond the grave. If you have not 
 now the Spirit of Christ as a convincer of sin 
 —as a revealer of God’s dear Son within you— 
 as an indweller and sanctifier, you are none of 
 Christ’s! Nothing short of this gives you 
 union to Jesus. The Spirit of life can alone 
 make you a partaker of Christ’s life. We have 
 already, in the first part of this volume, proved 
 from the Scriptures of truth, that no outward 
 rite or ceremonial observance, can possibly 
 
4.26 IN-BEING AND OPERATIONS OF 
 
 infuse life into dead matter ; or, in other words, 
 that neither baptism, nor the Lord’s supper, 
 nor any other external rite can convey regene- 
 rating, saving, sanctifying grace to a soul “dead 
 in trespasses and in sins.” The words again 
 return, uttered as in tones of solemn thunder, 
 “TP ANY MAN HAVE NOT THE Spirit or CuRIst 
 HE IS NONE OF His.” Without Christ’s Spirit 
 you are none of Christ’s members—you are 
 none of Christ’s flock. That same Spirit who 
 created the original and beautiful temple of 
 the Lord’s humanity, filling it with grace and 
 glory, must form you a temple of God,— 
 dwelling in, sanctifying, and meetening you for 
 heaven. Dying without this, poor sinner, hell 
 must be your portion for ever. You may deny 
 that there is any such Person, or any such 
 operation as that of the Spirit... -You may re- 
 pudiate his existence—scorn his influence—and 
 mock his grace, — but hark ! — “ Whosoever 
 speaketh against the Holy Ghost, it shall not be 
 forgiven him, neither in this world, nor in the 
 world to come!” Awful words! Appalling de- 
 claration, falling from the lips of him who now 
 pleads as a Saviour, but who will soon appear 
 enthroned as a Judge. 
 
 To the Christian reader I would once more 
 
 ee ee 
 
THE SPIRIT OF CHRIST. 427 
 
 say,—Jesus is in heaven, alive at the right- 
 hand of God, having received the promise of 
 the Father, and is prepared to bestow the Spirit 
 in all the plenitude of his grace to those who 
 ask the gift at his hands. He who so fully pos- 
 sessed the Spirit himself, waits as richly to 
 give it to others. As man, Jesus knew his own 
 need,—as man he sympathizes with your’s. Be 
 not content, then, with asking this richest of 
 all boons in a stinted measure, but seek it in 
 its fulness. You are coming to a heart that 
 loved you unto death,—that bled for you on 
 the cross,—that lives for you on the throne ; that 
 heaves and pants with all the intensity of infinite 
 affection to pour down upon you the greatest, 
 the richest of all blessings—his own. Spirit. 
 Want you to gain the ascendancy over your 
 easy-besetting sins? then, “be filled with’ the 
 “Spirit.” Want you to hold creatures and crea- 
 ture-blessings in their proper place? then, “be 
 filled with the Spirit.” Want you that Jesus 
 should be the chief mm your affection? then, “be 
 filled with the Spirit.” Want you that there 
 shall be no room in your heart for carnal joys, 
 for worldly delights, for sinful pleasures? then, 
 ‘‘be filled with the Spirit.” Want you to have 
 
428.  IN-BEING AND OPERATIONS, ETC. 
 
 much of the element of heaven below, inspir- 
 ing you with longing desires for the full fruition 
 of heaven above ?—then, “be filled with the 
 Holy Spint.” Thus will you be a ‘hving epis- 
 tle known and read of all men.’ Thus will the 
 world ‘take knowledge of you that. you have 
 been with Jesus.’ And thus whatever your 
 lawful calling may be, inscribed upon yourself, 
 
 your labour, your all, shall be HoLinrEss TO 
 
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