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 beautifully 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 represented as giving his elect in covenant engagement to his Son, John xvii. 2. The Son is represented as assuming in eternity the office of Surety, and, in the “fulness of time,” appearing in human form, and suffering for their sins upon the cross, Rom. viii. 3. The Holy Ghost is represented as convincing of sin, working faith in the heart, and leading to the atoning blood, John xvi. 8. Thus is salvation shown to be the entire work of the Triune God, distinct in office, yet one in purpose. We have now more immediately to do with that department in the stupendous plan ascribed especially and peculiarly to God the eternal Spirit.

We have already viewed the sinner in the various phases of his unconverted state. Awful did that state appear! The understanding, the will, the affections, all

(69 x 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 clinging 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 departure from God, and which still urges him on in every successive one, supplies him with no adequate power nor motive to return. To the mere exercise of other human agency? That is equally impossible; for, in the whole empire of created intelligence, God has nowhere 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 holiness; and that, because God has created him a rational being, — endowed with a will, understanding, conscience, affections, and other intellectual 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 he good, in view of certain motives presented to the mind, is all that is required to bring the soul into the. possession of a Divine nature. With all meekness and affection, yet uncompromising 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 advanced touching the actual state of the natural man, we would earnestly bespeak his attention to the following passages. John iii. 6: “That which is born of the flesh is flesh. ,, It is morally, nothing but flesh. It is carnal, corrupt, depraved, sinful, and has no discernment nor 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. viii. 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 carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject 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 natural 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? — Eccles. 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. 39: ‘‘They could not believe.” Of his power to acknowledge Christ? — 1 Cor. xii. 3: “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 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 counter to all holiness. 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 struggle 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 to bar and bolt every 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, literary and political distinction, pleasure in her thousand forms of fascination and power, all are made to pass, as in review, before the mind. 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, inspired 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 regeneration. 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 garnished, 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. 0 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 out, 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 born of water, and of the Spirit, he cannot enter into the kingdom of God.”. “It is the Spirit that quickeneth, the flesh profiteth nothing.” “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 7 washing of regeneration, and renewing of the Holy* Ghost.” Other passages show the power exerted in regeneration to he 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 a heart of flesh.” The same power that called the material creation from nothing, into existence, effects the new and spiritual creation. — “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” The same power that raised up Jesus from the dead. — “And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.” We need 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 is a 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 sudden — sudden and instantaneous as was the creation 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 communication of life to Lazarus. — “Jesus cried with a 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 eternal Spirit says, “Let there be light;” and in a moment, there is light. He speaks again, “Come forth!” and in a moment, in the twinkling 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 reasoning — no laboured argumentation. In a moment, and under circumstances most unfavourable 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 conscience of the dying thief. Both were translated from darkness into light, “in a moment, in the twinkling of an eye.”

How many who read this page may say, “Thus it was 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 effectual. It was unexpected and rapid, but deep and thorough. In a moment the hidden evil was brought to view — the deep and dark fountain 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 regeneration. 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 companion, — the singing of a hymn, — the hearing of a sermon, — or some text of Scripture winged with his power to the conscience; in the twinkling of an eye, the soul “dead in trespasses and sins” was “quickened,” and translated into “newness of life.” 0 blessed work of the blessed and eternal Spirit! 0 mighty operation!

0 inscrutable wisdom! What a change has now passed over the whole man! Overshadowed 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 preparation. 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 but 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 he an encouragement to any who are writing hard and bitter things against themselves in consequence of their little progress. The growth of Divine knowledge in the soul is often slow — the work of much time and of protracted discipline. 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 received 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, Satan’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 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 7 * advance 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 shepherd, 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, chap. xlii. 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 expressive of its weakness; but a “bruised reed,” seems to unfold the very lowest degree of feebleness. 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; — 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 gradually 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 jcould 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

THE SPIBIT, A QUICKENEK*.

that principle grace has subdued. 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 the ‘chief of sinners,* and the ‘least of all saints ;* though I see within so much to abase me, and without, so much over which to mourn, 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 I will have mercy.** Here is the Sovereign! How like himself he speaks! He carries forward his gracious purposes of infinite 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 sovereignty in the operations of the blessed Spirit. Thus did Christ declare it. John iii. 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 governing power. It is as irresistible in its influence, 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 is not resisted — he is resisted, strongly and perse veringly. But he is not overpowered. All the enmity and carnality of the heart rises in direct opposition to him; but, when bent upon a mission of love; when, in accordance with the eternal purpose, he comes to save, not all the powers on earth or in hell can effectually 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,” is brought to the feet of Jesus, there meekly and gratefully to sit, “clothed and in his right mind.” His power, who can withstand? Whether he speaks in the “still small voice” of tender, persuasive love; or whether he comes in the “mighty rushing wind” of deep and overwhelming 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, 0 thou blessed and eternal Spirit, for so it seemeth good in thy sight.

We will not expand this part of the sqbject, by citing the numerous examples 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 Esau — the publican and Pharisee — Saul of Tarsus, and the men who journeyed with him — the two thieves upon the cross. — And mark, if the sovereignty 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 him 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? — 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 conscience. Where are they? Bursting through every restraint, and bending their footsteps down to the doom of the lost. Where are they f Gone, many of them, into eternity — passed the confines of mercy, “in hell lifting up their eyes, 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. 0 the electing love of God! 0 the distinguishing grace of Jesus! 0 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. 0 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, honour, and glory, might, majesty, and dominion 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 supposed to exist — what merit in an adjudged criminal — an outlawed rebel — a poor insolvent debtor — one whose mind is enmity, whose heart is swelling with treason again God, his government, and his Son? — one who owes ten thousand talents, and has “nothing to pay?” None whatever. And that the eternal Spirit should center the heart of such a 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 — sovereign love, could thus have constrained him? In exercising his sovereignty in conversion, let none suppose that that which decides him in the selection of his subject, is anything more worthy, or more lowly, he discovers in one than in another. 0 no! He often selects the poorest, the vilest, the most depraved and 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 in the creature, if merit that may be called, which is so wretched and poor that language fails adequately to describe it. 0 the riches of his grace! How it is magnified — how it is illustrated — 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 is for you. Lift up your head then, and let your heart sing for gladness. Though poor, though nothing, though despised, though worthless in your own eyes — ah! and in the eyes of the vaunting Pharisee — yet, for you, Jehovah poured 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 yojir blessings! “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 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. viii. 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.” Heb. iii. 1: “Partakers of the heavenly calling.” 2 Pet. ii. 10: “Make your

calling and election sure.” Thus it is 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 quickeneth,” or calleth.

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. i. 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 powerful, 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 called by the Spirit. The existence of this call places the sinner in an attitude of fearful responsibility; and the rejection 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 have stretched forth my hands.” “Behold, I stand at the door, and knock.” He reasons, he argues, he expostulates with the sinner. “Gome, 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 8

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seems ineffectual. Oh, what a view does this give ns 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 like unto our God? “I 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, “I will put my Spirit within them.” Christ says, “The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” And in the following passages reference is made to the effectual operation of God the Spirit. Eph. iii. 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 These, 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 inwmrd, supernatural, secret power accompanying the call to the conscience. Now there is an energy put forth with the call, which awakens the conscience, breaks the heart, convinces the judgment, 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 righteousness, without acceptance, without God, without the Saviour, without hope! Awful condition! “What shall I do to be saved?” is his cry: “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 ever way I look, is hell I

—and were he now to send me there, juet and right would he be.” But, blessed be God, no poor soul that ever uttered such language, prompted by such feelings, 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 crose of Jestts — unveils to the* eye of his glimmering faith, a suffering, wounded, bleeding, 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. Gome 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? I can save thee. Art thou guilty? I can cleanse thee. Art thou poor? I can enrich thee. Art thou sunk low? I can raise thee. Art thou naked? I 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, I 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 vile-THE SPIRIT, A QUICKBNER.

ness, 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 grace — 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 marvellous light. “I will work,” says God, “and who shall let it?” (marg. turn it back.)

This great work, the Holy Spirit sustains in the soul. As he is the author, so he is the supporter. 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 in Divine grace that can keep it from decline and decay. If it be not watched over, nourished, sustained, and revived perpetually by the same omnipotent power that implanted it there, it is liable to constant decline. What experienced 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 toot 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 relearn — not a precept, 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 moment but he has his eyes upon it. 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 is spiritual. 1 Pet. ii. 2: “As new-born babes, desire the sincere milk of the word, that ye may grow thereby.” 1 Tim. iy. 6: “Nourished up in the words of faith and of good doctrine.” 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 state, that can supply adequate nourishment and support for this principle of the Divine life? He has no resources within himself. He cannot live upon evidences, — how soon they are clouded! He cannot grow upon enjoyment, — how soon it is gone! He cannot find nourishment 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, “I am 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 renewed soul only lives, as it lives on Jesus — it 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, and I in 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 8 *

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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 fulness in him — strength for thy weakness, wisdom for thy folly, grace for every corruption, tenderness 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. Ho leads to Jesus.

I must not omit to notice the use of sanctified 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 of the Old Testament saints? Messenger 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 result 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 chastenings of the Lord. He may now be about to 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 FaffTefr may, through this painful, yet needed discipline, be on the eve of making you the happy partaker of? Then, look up and say, “I will trust in 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 manifested in the spirit and life of a believer. We have incidentally touched upon some of them as we have passed along, yet there remain a few essential and prominent marks to be considered.

The first evidence we would mention is, holiness. 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 remaineth in him: and he cannot sin, because he is born of God.” This is a solemn and important point. None more so. When we think how Satan can counterfeit God’s work, — when we remember how much false, spurious Christianity 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 by the Spirit cannot fail to recognise it.

Let ns repeat the passage: “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and be cannot sin, because he is born of God.” These wordshave received two interpretations, both of which we believe are equally true. The more general one is, that he who is bora 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 concurrence 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 I would, that do I not; but what I hate, that do 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 refers to two antagonistic 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 I do.” Is there volition in the act? True philosophy demands that we reply, “Yes.” Every sin must be voluntary; if not so, it cannot 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 interpretation 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 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 Pet. i. 28, “Incorruptible” — “Being born again, not of corruptible seed, but of incorruptible.’’ In accordance with Christ’s own words, “That which is bora of the flesh is flesh; and that which is bora of the Spirit is spirit.” It is spiritual, holy, “from above” — “the Divine nature” — it “caji not sin, because it is bora of God.”

Here then is the great evidence of regeneration. 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 “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 confirm the doctrine of indwelling sin in a believer. The Lord has wisely, we must acknowledge, so ordained it, that sin should yet remain ia 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 covenant of grace — all its sanctifying, strengthening, invigorating and animating provisions, all were designed for this very state. Yea, the gift of Jesus, — all his fulness of grace, wisdom, strength, and sympathy, his death, resurrection, ascension, and advocacy, all was given with an especial view to the pardon and subjection of sin in a child of God. Perfect holiness, entire sinlessness, 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 sanctification on this side of glory. With all meekness 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 a 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 “ignorant.”

0 yes, sin, often deep and powerful, dwelleth in a child of God. It is the source of his greatest grief, the cause of his acutest sorrow. Remove 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 — “Is it,” you inquire, “that thou art poor in this world?” “Nay.” “Is it that thou art friendless?” “Nay.” “Is it that

worldly prosperity shines not upon thee — thy plans blasted — thy circumstances trying — thy prospects dark?” “Nay.” “What is it then that grieves thy spirit, clouds thy countenance, and that causes those clasped hands and uplifted eye?” “It 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 my God; — rid me of this, and the outward pressure would scarcely be felt.” Truly does the apostle say, — and let the declaration never be read apart from its accompanying promise, — “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not 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

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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 greediness.” “He would do good.” He hates sin. Grace reigns, not sin. Sin dwell* in him, but does not govern — it has power, but does not rule — it torments, but does not feign with a continued, unbroken supremacy; in accordance with the promise, “sin shall not have dominion 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 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.

Secondly, — 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 principles that influence him are Divine and heavenly; 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 labours for the blessing; he “works out his salvation with fear and trembling.” 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,” ho “waits at the posts of the doors.” If he finds it not in one way, he seeks it 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 pavilion! 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,”

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he goes out in the “highways and hedges” of sin and wretchedness, — he enters a hovel, goes 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 9 doing good, the Lord the Spirit meets him with a bless ing, the Sun of righteousness 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.”

Thirdly, — Victory over the world may be specified as another and a strongly marked feature of a regenerate man. 1 John v. 4: “Whatsoever 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 unresistingly to yield its dominion. What then is that which overcomes the world? John goes on to reply, “And this is the victory that overcometh the world, even our faith.” Faith then, is the conquering grace — this it is that gives the victory — this it is that crushes this tremendous 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. SPIRIT, A QtJICKENER. the instrument by which he over cometh 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. 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 weakness, 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 nor wisdom in himself, overcome so powerful and subtle an enemy as this, without supernatural aid? Never could he. Look at the word! There are its ten thousand temptations, — its temptations of pleasure, — its temptations 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, but as he is “strong in the grace that is in Christ Jesus?” The cross of Christ gives him the victory. Christ has already conquered 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 overcome you. On whose side is the victory? Perhaps 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 in the world. If any man love the world, the love of the Father is not in him.” Solemn declaration for you, ye professors of Christ, and yet lovers of the world! Ye cannot love God, and love the world at the same time. Be not deceived! The outward garb will not save you. The mere name, the empty lamp, — these will avail you nothing when you come to die. If the world has never been ejected from your hearts, — if you have never been crucified to it, then, the love of God is not there, and the love of God absent, you are strangers 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 connection, touch upon it with all tenderness and affection. I allude to the formation of matrimonial 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 unrighteousness; 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. Wherefore 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 unbeliever. 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 obediently 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 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 9 * and indelibly there! But more than this, if this were not enough to urge the command 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 heartbeats 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 command, that the Lord has frequently, in the exercise of his sovereign grace, made the believing party the instrument 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 overruling 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 specious 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 be considered essential to the mutual happiness of the union, — oneness of mind, harmony of sentiment, congruity of spirit, — there are lacking the higher elements of happiness, — the mutual faith of each other in Christ, — the communion of redeemed spirits, — the holy intercourse 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 glorified 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 “alien 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 travelling opposite roads, and are journeying towards 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 to all growth in grace — advance in sanctification — 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 by 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 is preserved from the direst of them, is only by 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 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 cleaveth to the dust.” At such a period, how strengthening, how supporting, how encouraging, and how animating the communion and soothing of a kindred spirit — a spirit one with himself! If it be true — and most true it is — that, “as iron sharpened 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 enclearing relation we are considering. The godly husband and the godly wife are true helpmates the one to the other. They belong to the same family — speak the same heavenly language — are travelling the same happy road, and are journeying to the same blissful home. For a child of God, then, to unite himself with one who can be of no assistance to him in his journey, but rather a hinderance, — who, when he speaks of conflicts, cannot understand them, — of burdens, cannot lighten them, — of perplexities, 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 deportment 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 world. Marry c 1 only in the 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 yon safely to his heavenly kingdom.

In reviewing the subject of this chapter, many important considerations suggest themselves, 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 observer. Narrowly and vigilantly are you watched. It weighs your actions, scrutinises your motives, sifts your principles, and ponders all your steps, waiting for your halting. Disappoint 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.

For what have you not to praise God, tried and afflicted reader? Born again! How light are your afflictions, when compared with this! Take the scales and weigh them both. Place in the one your every sorrow. — Is it domestic? — place it there. Is it personal — a nervous frame, a feeble constitution, trying circumstances? — place them there. Are friends unfaithful, are saints unkind, does the world frown? — place them all there. Then, in the other, cast your hidden life — your sense of pardon, your hope of heaven; these outweigh them all. “For I reckon,’ 1 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 another — your all depends upon its answer — Eternity 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 regeneration is all enthusiasm, a delusion, and a lie, and yet,

“This fearful truth will still remain,

The sinner must be born again,

Or sink to endless woe.”