ThePersonandWorkoftheHolySpirit

byB.B.Warfield

TableofContents

1.OldTestamentReligion-Psalm51:12

2.TheConvictionoftheSpirit-John16:8-11

3.TheOutpouringoftheSpirit-Acts2:16,17

4.TheLeadingoftheSpirit-Romans8:14

5.TheSpirit'sTestimonytoourSonship-Romans8:16

6.TheSpirit'sHelpinourPraying-Romans8:26,27

7.TheSpiritofFaith-2Corinthians4:13

8.NewTestamentPuritanism-2Corinthians6:11-7:1

9.SpiritualStrengthening-Ephesians3:16

10.TheSealingoftheHolySpirit-Ephesians4:30

11.TheWayofLife-Titus3:4-9

12.TheLoveoftheHolySpirit-James4:5

13.TheSpiritofGodintheOldTestament

14.Regeneration

15.TheWorkoftheSpiritinSalvation

OLDTESTAMENTRELIGION

Psa.51:12:"Restoreuntomethejoyofthysalvation."

"and David said unto Nathan, I have sinned against the Lord. AndNathan said untoDavid, The Lord also hath put away thy sin." It mayalmostseemthatDavidescapedfromhiscrimetooeasily.Wemayreadthenarrativeand fail toobserve thesignsof thatdeepcontritionwhichsuch hideous wickedness when once recognized surely must engender.Thereisthestoryofthesindrawninallitsshockingdetails.ThenNathancomes in with his beautiful apologue of the ewelamb, and its pungentapplication. And thenwe read simply: "AndDavid said untoNathan, Ihave sinned against The Lord. AndNathan said untoDavid, The Lordalsohathputaway thy sin."After that comesonlythe story of how thechildofsinwassmitten,andhowDavidbesoughttheLordforitslifeandfinallyacquiesced in theDivine judgment.One isapt to feel thatDavidwasmoreconcernedtoescapetheconsequencesofhissinthantoyieldtotheLordthesacrificesofabrokenandacontriteheart.Doesitnotseemcold tousandexternal,David's simpleacknowledgment of his sin, andthe Lord's immediate remission of it? We feel the lack of themanifestationsofadeeplyrepentantspirit,andarealmostready,wesay,towonderifDaviddidnotescapetooeasilyfromtheevilhehadwrought.

It ismerely thesimplicityof thenarrativewhich isdeceivingus in this.The single-hearted writer expects us to read into the bare words ofDavid's confession, "I have sinned against the Lord," all the spiritualexerciseswhich thosewordsare fitted tosuggest andoutofwhich theyshouldhavegrown.Andifwefinditalittledifficulttodoso,wehaveonlyto turn toDavid'spenitentialPsalms, to learn thedepthsof repentancewhich wrung this great and sensitive soul. One of them —perhaps themostpenetratingportrayalofatrulypenitentsoulevercastintohuman

speech—isassignedby its title to just thiscrisis inhis life;andIseenogoodreasonwhythisassignmentneedbequestioned.Thewholebodyofthemsound thedepthsof the sinful soul's self-torment and longing forrecovery as can be found nowhere else in literature; and taken insequencepresentacompleteportrayalofthecourseofrepentanceintheheart, from its inception in the rueful review of the past and theremorsefulbitingbackoftheawakenedheart,throughitsculminationinatruereturntoGodinhumbleloveandtrustingconfidence,toitsissuein the establishment of a new relation of obedience to God and a newrichnessofgratefulservicetoHim.

Letustakejustthesefour,Psalms6,38,51,32.InPsa.6soundsthenoteofremorse—itisthetormentofasoul'sperceptionofitssinthatishereprominently brought to ourmost poignant observation. In Psa. 38, thenote of hope—not indeed absent even from Psa. 6—becomes dominantandthesorrowandhatredofsiniscolouredbyapervasivetoneofrelief.InPsa.51,whilethereisnolesseningoftheaccentofrepentancethereisalong with the deep sense of the guilt and pollution of sin which isexpressed also a note of triumphover the sin,which aspires to a cleanheartandasteadfastspiritandahappyserviceofGod inpurityof life.While in Psa. 32, the sense of forgiveness, the experience of joy in theLord,andtheexercisesofholyandjoyfulserviceoverlieallelse.Herewetrace David's penitent soul through all its experiences; his remorsefulcontemplationofhisownsin,hispassionatereachingouttothesalvationofGod, thegradualreturnofhisexperienceof the joyof thatsalvation,hisfinalissuingintothefullgloryofitscompleterealization.

Insomerespectsthemostremarkableofthisremarkablebodyofpicturesof the inner experiences of a penitent soul, is that of Psa. 51. It drawsawaytheveilforusandpermitsustolookinuponthespiritinthemostcharacteristicactofrepentance,justattheturningpoint,asitdesertsitssinandturnstoGod.Hereisrevealedtousasenseofsinsopoignant,aperception of the grace of God so soaring, an apprehension of thecompleteness of the revolution required in sinful man that he maybecome in any worthy sense a servant of God so profound, that onewondersinreadingitwhatisleftforaspecificallyChristianexperiencetoadd to this experience of a saint of God under the Old Testament

dispensation in turning from sin to God. The wonderful depth of thereligiousexperienceandtheremarkablerichnessofreligiousconceptionembodiedinthisPsalmhaveindeedprovedasnaretothecritics."Davidcouldnothavehadtheseideas,"saysProf.T.C.Cheyne,brusquely;and,indeed,theDavidthatProf.CheynehasconstructedoutofhisimaginaryreconstructionofthecourseofreligiousdevelopmentinIsrael,couldnotwellhavehadtheseideas.ThesearedistinctivelyChristianideasthatthePsalmsets forth, and they could not have grownup of themselves in apurelynaturalheart.AndthereinliesoneofthevaluesofthePsalmtous;itreveals tous the essentiallyChristian typeof the religionof Israel; itopenstoourobservationthecontentsofthemindandheartofaSpirit-led child of God in the ages agone, and makes us to know the trulyChristian character of his experiences in his struggle with sin and hisaspirationstowardsGod,andthusalsotoknowthesupernaturalleadingofGod'speoplethroughallages.

ForconsiderforamomenttheconceptionofGodwhichthrobsthroughallthepassionatelanguageofthisPsalm.AGodofrighteousnesswhowillnot look upon sinwith allowance; nay,whodirects all things, even theemergenceofactsofsininHisworld,sothatHemaynotonlybejust,butalso"maybejustifiedwhenHespeaksandclearwhenHejudges."AGodof holiness whose Spirit cannot abide in our impure hearts. A God ofunboundedpower,whogovernsthewholecourseofeventsinaccordancewith His own counsels. But above all, a gracious God, full oflovingkindness, abundant in compassion, whose delight is in salvation.ThereisnothingherewhichgoesbeyondthegreatrevelationofEx.34:6,"aGodfullofcompassionandgracious,abundantinlovingkindnessandtruth; keeping lovingkindness for thousands, forgiving iniquity andtransgression and sin." Indeed the language of the Psalm is obviouslymodelled on this of Exodus. But here it is not given from the lips ofJehovah,proclaimingHischaracter,butreturnedtousfromtheheartoftherepentantsinner,recountingthenatureoftheGodwithwhomhehastodo.

Andwhat a just and profound sense of sin is revealed to us here. Thesynonymyofthesubjectisalmostexhaustedintheefforttocompletetheself-accusation. "Mytransgression,my iniquity,my sin;" Ihavebeen in

rebellionagainstGod,Ihavedistortedmylife,Ihavemissedthemark;Ihave,toexpressitall,donewhatisevilinThysight—inthesightofThee,the Standard of Holiness, the hypostatized Law of Conduct. And theseacts are but the expression of an inner nature of corruption, inheritedfromthosewhohavegonebeforeme;itwasininiquitythatIwasborn,insin that my mother conceived me. Shall a pure thing come from animpure?Nay,myovertactsofsinarethoughtofnotinthemselvesbutasmanifestations of what is behind and within; thrown up into thesemanifestations in act, inThine ownordinance, forno other cause thanthat Thy righteous condemnation on me may be justified and thyjudgmentbemadeclear.For it isnotcleannessofactmerelythatThoudostdesire,buttruthintheinwardpartsandwisdominthehiddenparts.ObviouslythePsalmistisconceivingsinhereasnotconfinedtoactsbutconsisting essentially of a great ocean of sin within us, whose wavesmerely break in sinful acts. Nowonder the commentators remark thatherewe have original sin "more distinctly expressed than in any otherpassage in theOldTestament."Nothing is left to be addedby the laterrevelation in the way of poignancy of conception—though much is, ofcourse,lefttobeaddedindevelopedstatement.

Accordingly, theconceptionof theradicalnessof theoperation requiredforthePsalmist'sdeliverancefromsin, isequallydeveloped.Nosurfaceremedywill suffice toeradicateasinwhich is thus inborn, ingrained innature itself.Hence the passionate cry:Create—it requires nothing lessthanacreativeact—createmeacleanheart—theheart is thetotalityoftheinnerlife;—andmakenewwithinmeaconstantspirit—aspiritwhichwillnomoredeclinefromThee.Nothinglessthanthiswillsuffice—atotalrebegetting as theNewTestamentwould put it; an entiremaking overagain can alone suffice to make such an one as the Psalmist knowshimself to be—not by virtue of his sins of act which are only themanifestationofwhathe isbynature,butbyvirtueofhis fundamentalcharacter—acceptabletoHimwhodesirestruth inthe inwardpart;nay,nothinglessthanthiscansecuretohimthatsteadfastnessofspiritwhichwillsavehisovertactsfromshame.

NordoesthePsalmistexpecttobeable,unaided,toliveinthepowerofhisnewlife.Oneoftheremarkablefeaturesofthedoctrinalsystemofthe

Psalmistheclearrecognitionitgivesofthenecessity,forthecleansingofthelife,oftheconstantpresenceandactivityoftheHolySpirit."TakenotthyholySpiritfrommeandupholdmewithaspiritofwillingness."Thineto lead,mine to follow. Not autonomy but obedience, the ideal of thereligiouslife.TheoperationsoftheHolySpiritinthesphereofthemorallife,theethicalactivitiesoftheSpirit,Hissanctifyingwork,arebutlittleadverted to in theOld Testament, andwhen alluded to, it is chiefly inpromisesfortheMessianicperiod.Here,Davidnotmerelypraysfortheminhisowncase,butannouncesthemaspartoftheexperienceofthepastand present. His chance of standing, he says in effect, hangs on thecontinued presence of theHoly Spirit of God in him; in the upholdingwithinhimtherebyofaspiritofwillingness.

ThusweperceivethatinitsconceptionofGod,ofsin,ofsalvationalike,thisPsalmstandsoutasattainingthehigh-watermarkofOldTestamentrevelation. ItwasbyahardpathwaythatDavidcametoknowGod andhimselfsointimately.ButhecamethustoknowbothhisownheartandtheGodof gracewitha fullness andprofundityofapprehension that itwill be hard to parallel elsewhere. And it was no merely externalknowledge that he acquired thus. It was the knowledge of experience.Davidknewsinbecausehehadtouchedtheuncleanthingandsoundedthedepthsofiniquity.Heknewhimselfbecausehehadgonehisownwayandhad learned throughwhat thickets andmorasses that pathway led,andwhatwasitsend.AndheknewGod,becausehehadtastedandseenthat the Lord is gracious. Yes, David had tasted and seen God'spreciousness.Davidhadexperienceofsalvation.Heknewwhatsalvationwas,andHeknewitsjoy.Butneverhadheknownthejoyofsalvationashe knew it after he had lost it. And it is just here that the specialpoignancyofDavid'srepentancecomesin:itwasnottherepentanceofasinnermerely,itwastherepentanceofasinningsaint.

Itisonlythesaintwhoknowswhatsinis;foronlythesaintknowsit incontrastwith salvation, experienced andunderstood.And it is only thesinningsaintwhoknowswhatsalvationis:foritisonlythejoythatislostand then found again that is fully understood. The depths of David'sknowledge, the poignancy of his conceptions—of God, and sin, andsalvation—carryinghimfarbeyondthenaturalplaneofhistimeandthe

developmentof the religious consciousness of Israel,maybeaccountedfor,itwouldseem,bythesefacts.HewhohadknownthesalvationofGodandbaskedinitsjoy,cametoknowthroughhisdreadfulsinwhatsinis,anditsterribleentail;andthroughthishorribleexperience,toknowwhatthe joyof salvation is— the joywhichhehad lost andonly through thegoodness ofGod could hope to have restored. In the biting pain of hisremorse,itallbecomescleartohim.Hissinfulnatureisrevealedtohim;andthegoodnessofGod;hisneedoftheSpirit;thejoyofacceptancewithGod;thedelightofabidingwithHiminHishouse.Hencehisprofounddisgustathimself;hispassionate longingforthatpuritywithoutwhichhecouldnot seeGod.Andhencehisculminatingprayer: "RestoreuntomethejoyofThysalvation."

THECONVICTIONOFTHESPIRIT

Jno.16:8-11:—"Andhe,whenheiscome,willconvicttheworldinrespectofsin,andofrighteousnessandofjudgment:ofsin,becausetheybelievenotonme;ofrighteousness,becauseIgototheFather,andyebeholdmeno more; of judgment, because the prince of this world hath beenjudged."

These chapters which contain the closing discourse of Christ to Hisdisciples are wonderingly dwelt upon by every Christian heart, as thedeepestandrichestpartoftherichesofthisGospel.Thatwemayobtainaninsightintothemarvellouswordswhichwetakeasthesubjectofourmeditation to-day, it is essential for us to realize the settingwhich ourLordgave them in themidstof thisdiscourse.Hehaddescribed toHisdisciplestheconditionsoftheirlife,incontinuousunionandcommunionwithHim,purchasedastheywerebyHisdeathforthemandelevatedtotheloftypositionofHisspecialfriendsfromwhomHewithholdsnothing—not evenHis life itself. ThenHe had opposed to this picture of theirexaltation, a delineation of their condition in the world, opposed andhatedandpersecuted and slain;while they, on their part,were to bearquietly their witness, endure their martyrdom, and trust in theirRedeemer.Butwasthisall?Weretheycondemnedtoahopelesswitness-

bearingthroughall

thecoiningyears,whiletheworldtriumphedoverthemandinthemovertheir crucifiedLord?What an end to the hope they had cherished thatthiswasHewhoshouldredeemIsrael!

No, says the Lord, not theworld but theywere to win the victory; thelaurelbelongsbyrightnottoSatan'sbuttoHisownbrow.Butwewillnotfail tonotice the air of reproofwithwhichHeopens the section ofHisdiscoursewhichHehasconsecratedtoanexpositionof thevictoryovertheworldwhichHeintendedthatthey—asHis—shouldwin."Butnow,"hesays,"IamgoingtoHimthatsentme,andnooneofyouaskethme,'Whithergoestthou?',butbecauseIsaidthesethingstoyou,sorrowhathfilledyourhearts."Theyhad, indeed,expectedHimtoredeemIsrael.Itwas therefore that they had givenHim their trust, their love; that theyhadlefttheiralltofollowHim.Butnowsaddayshadcome;andtheysawtheirtrustedLordontheeveofgivingHimselfuptodeath.Wasnotthisadashingoftheirhopes?Andhadthey,then,beensolongtimewithHimandhadnotlearnedthattheFatherhadtenmyriadsofangelswhowereencampedaboutHimandwhowouldbearupHis every footfall lest bychanceHemightdashHisfootagainstastone?Nay,thatHehadHimselfpowertolaydownHislifeandtotakeitagain?Howcouldtheylookuponthis comingdeath as an interferencewithHis plans, the destruction oftheirhopes,andsosorrowasthosewithouthope,insteadofrejoicingasthosewhoseethebrightpromiseofthecomingdayintheeast?

OnthelinesoftheseneedsofthebabeswithwhichHehadtodeal,ourLord disposes His comforting words. The sorrow of their hearts Hedeprecates, not merely because He might expect them to rejoice likefriends inHis approaching departure to the higher and better life, butbecauseHemightexpectthem,aftersomuchthatHehaddoneintheirsightandspokenintheirhearing,tohaveconfidenceinHismissionandwork,andtoknowthatthepowerofSatancouldnotprevailagainstHim.What a spectaclewe see here! TheMaster girdingHimself forHis laststrokeofbattlewiththejoyofvictoryinHiseyes,whileHissurroundingfriendsarewithstreamingtearsanointingHimforburial!HeplantsHisfoot firmly upon the steps ofHis Eternal Throne; and they smite theirbreastswiththesorrowfulcry,"Wehadhopedthatthoumightesthave

been He that should have redeemed Israel!" No wonder that He givesthemthelovingrebuke,"ButnowIgomywaytoHimthatsentme,"—toHim that sentme;on the completionofHiswork, then;not asbalked,defeated,—"and no one of you asketh me ' Whither goest thou?', butbecauseIhavesaidthesethingssorrowhathfilledyourhearts."

NotehowourLordpressesforwardHispersonalityhere."ButItellyouthe truth "—noneof youhas askedme,but I lovingly volunteer to tellyou,—"It isgood foryou that Igoaway."Thisdeparture isnota forcedone,bywayofdefeatandloss;itwasplannedfromthebeginningandispart of the great planbywhich I amto redeemnot only Israel but theworld.Notetheemphatic"I":"Itisgoodforyouthat/goaway."Whythisemphasis? Because there is another to whom this work has beencommittedandwhoseofficesarenecessaryfortheconsummationofthework."BecauseunlessIgo,theHelperwillnotcometoyou;butifIgo,IwillsendHimtoyou;andit isHewho,onHiscoming,willconvict theworld as to sin, and as to righteousness and as to judgment." Let usobserve:—

I. That Christ proclaims the victory. EL That He announces the agentthroughwhoseholyofficesthevictorywillberealizedintheworld.1_U.ThatHedescribes themanner inwhich the victorywill be realized—byconvictingtheworld.

IV. That He names the three elements in which this conviction takeseffect—sin,righteousnessandjudgment.Andfinally,

V.ThatHepointsoutthemeanswhichtheSpiritusestobringhomethisconviction,ineachelement,totheheartsofmen.

Christ,Isay,proclaimsherethevictory.Whyareyefearful,Oyeoflittlefaith?hesaysineffecttohistearfuldisciples.IgototheFather,andtheworldwillhateyouasithatedme,andtheworldwillpersecuteyouandtheworldwillslayyou.Butstilltheworldisconquered.ItisnotbecauseSatanisvictorthatIgototheFather;itisbecauseIhavecompletedmywork,becauseredemptionhasbeenwon,andIgototakemyplaceuponthethrone,thatfromthatthroneImaycauseallthingstoworktogetherforyourgood,—thatfromitImaysendtheHelperforthtoyou,whowill

convicttheworld.

HereHeannouncestheagentthroughwhomthevictoryistoberealizedintheworld.Hehaswonthevictory;theSpiritistoapplyHisworkthatthefruitsofthevictorymaybereapedtothefull.Anewagehasdawnedon this sin-stricken world; the Prince of the Power of the Air isdethroned;thePrinceofPeacereigns.Henceforthmenstrivenotsingle-handedagainstthespiritualhostsofwickednessinhighplaces;theyhaveaComforter,Advocate,Helper,Paracleteeverattheirrighthand,andHewillgivethemthevictory.ItwillbeobservedthatChrist isheredealingwithHisapostles,notmerelyasindividualsstrivingagainstthesinthatiswithin them, but as His Lieutenants, leading His hosts against the sinthatisintheworld.Theworldmaypersecutethem—andslaythem.Butthey will win the victory; by the power of their Helper they will leadcaptivitycaptive.

Hencethenatureofthevictorythatistoberealizedintheworldisheredeclaredforus.Itisamoralvictory,aspiritualvictory,anditsessenceisnot physical subjection but mental and moral conviction. That Christdies, that His followers are imprisoned, persecuted, slain, in no wisedetracts fromthevictory; these thingsaredisparate to it; theymoveondifferentplanesandcannotconflict.WhattheHelperistodoistoconvicttheworld;andinthisconvictionreststheirvictory.

Itiseasytoseethatthiswasahardsaying.Nodoubtwhenitwasspokenit fell like a deeper knell on the hearts of the apostles; instead ofcomforting, it pained, instead of encouraging, it slew. But then, Christwas not yet risen and their eyes were holden that they should knowneitherHimnorHisvictory.ButturntoPentecost.ThentheSpiritcameasHewaspromisedandgavetheconvictingpowertoPeter'ssermonthatherewas announced. See the joy in the victory, the exulting courageoftheapostles,fromthatdaytotheend.Pauldeclaresthathespokenotinthewisdomof theworld but in the demonstration of the Spirit and inpower. Although he uses a different word, what he means by thedemonstrationoftheSpiritseemstobewhatChristherepromisedunderthenameoftheproof,convincing,convictionoftheSpirit.ThisphraseofPaul's, indeed, is perhaps the best verbal commentary on our passage.Thebestactual commentary is found, doubtless, in thenarrative of the

resultsof theapostolicpreaching in theBookofActs.This, then, is thevictory;notanexternal one overmen's bodies, but the conquest of theworldtoChristbythedemonstrationoftheSpiritintheproclamationoftheGospel,wherebytheworldisconvictedofsinandrighteousnessandjudgment.Theconquestisaspiritualone;theapostlesaretheagentsinit; but the source of the power is the Holy Ghost—our one and trueHelperintheworld,whoconvictstheworldofsinandrighteousnessandjudgment.

Weapproachnowthecenterofoursubjectandperceivewhat it is thattheworldisconvictedofbythedemonstrationoftheSpirit.TheSaviourpointedly discriminates between the three elements: As to sin, as torighteousness,astojudgment.ConvictionoftheworldistheworkoftheHolyGhost.Convictionastowhat?(1)Astosin.TheworldwhichasyetknowsnotsinisconvictedofitasthefirstandprimaryworkoftheHolyGhost. It is notwithout significance that this is placed first. There is asenseinwhichitunderliesallelse,andconvictionofsinbecomesthefirststepinthatrecoveryoftheworld,whichisthevictory.Onceconvictedofsin, another conviction is opened out before it. (2) It may then beconvictedofrighteousness, that is,ofwhatrighteousness isandwhat isrequired to form a true righteousness, and (3) it may be convicted ofjudgment, that is, of what judgment is, what justice requires and itsinevitableness.Thesetwotogetherformthecorrelatesofsin.Itisonlybyknowing sin that we can know righteousness; as it is only by knowingdarknessthatweknowlight.Wemustknowwhatsinisandhowsubtleitis,beforewecanrealizewhatrighteousnessis.Wemustknowhowbasetheoneisbeforewecanknowhownobletheotheris.Wemustknowthedepththatwemayappreciatetheheights.Inlikemannerwemustknowsin in order to know judgment. We must know sin in its nativehideousness that we may understand its ill-desert, and perceive withwhat judgment the sinner must be judged. So, too, we must knowrighteousnesstoknowjudgment.Notonlythedepthsofsin,butalsotheheights of righteousness are involved in the judgment. Sin on the oneside, righteousness on the other; these give us our true conviction ofjudgment.AndtheworkoftheHolyGhostintheworldisdeclaredtobeconviction;andbyconvictingmenHeconquerstheworld.TheGospelispreached and it everywhere brings a crisis to men. Shall they hear or

forbear? Some hear; to some it is hid; but on all the conviction takeseffect. Sin is made known; righteousness is revealed; judgment is laidbare. And men convicted of their sin have but a choice of therighteousnessorjudgment.

For our Saviour does not leave us in ignorance of the import andinstrumentsofthisthreefoldconviction.

(1)"Ofsin,"hesays,"becausetheybelievenotonme."ThisdoesnotseemtomeanthattherewouldbenosinsaveforrejectionofChrist,butthatthe proclamation of Christ is the great revealer of sin, the greatdistinguisherofmen.WhenChristispreachedthetouchstoneisappliedand men are convicted of being sinners and of the depths andhideousness of their sin by their exhibited attitude towards the Son ofGod. The Gospel is never hid save to themwhose eyes the god of thisworldhasblinded,lesttheyshouldseethegloryoftheSaviourandcometoHimandbesaved.Thereisnorevelationofcharactersoaccurate,sopowerful, so unmistakable, so inevitable, as that wrapped up in thesimplequestion,"WhatthinkyeofChrist?"Likealoadstonepassingoverarubbishheap,HispreachingdrawstoHissideallthatisnothopelesslybad.Andallwhocomenotaredemonstratedtobesinners,andthedepthoftheirsinisthusrevealed.

(2)"Astorighteousness,"headds,"becauseIgotomyFatherandyeseeme no more." This seems to mean that the fact of Christ's completedwork,closedbyHisascensiontoHisprimalglory,isthedemonstrationofrighteousness. Convicted of sin, the world is also convicted ofrighteousness; that is, of the need of a righteousness such as it cannotframeforitself,andsuchaswillmatchinitsheight,thedepthofitsownsin.ThisisbroughttolightonlyintheGospel, inwhicharighteousnessofGod is revealedfromfaith to faith.Theconvictingof theHolyGhostconsists no more of a conviction of human sinfulness and need ofsalvationthanitdoesoftheperfectrighteousnessofChristwroughtoutonearthandsealedandwarrantedbyHistriumphaldeparturefromthisworld.Men are convicted of sin, because of their unbelief in Christ: ofrighteousnessbecauseofHisfinishedwork.

(3)Butthereisonemorestep."Astojudgment,becausethePrinceofthis

worldhasbeenjudged."Ifthereisasin,andarighteousness,thereisalsoa judgment. And men must know it. The third element in the Spirit'sdemonstration is the conviction of men of the overhanging judgment.This He performs by means of the obvious condemnation in Christ'spersonandworkofthePrinceofthisworld,involvingthosewhoholdofhispartinthesamedestruction.ThattheworldandallthatisinitisoftheEvilOne,thatthereisnolifeinitandnohelpforthechildrenofmen,isoneelementoftheSpirit'stestimonytothepreachedGospel;thatthisworld is under condemnation and reserved for the eternal fire is butanother element of it. Everywhere where the Spirit carries Hisdemonstration men know what judgment is, and they know it byperceivingthejudgmentoftheEvilone.

We should not permit to slip from our minds that we have here theSaviour's own exposition of the method and manner of His spiritualconquest of the world. This conquest is assured. It is the Spirit whoperforms it. And themethod ofHiswork in it is by accompanying thepreachedwordwithHisdemonstrationandpower.ThisdemonstrationoftheSpiritconsistsinconvictingtheworldofsin,ofrighteousness,andofjudgment.Isconvictionofsinthen,wemayask,necessarytosalvation?Isconvictionofsinthefirststepofsalvation?LetthosesmittensoulsatPentecostanswer,whocriedaloud,MenandBrethren,whatshallwedo?Is conviction of righteousness necessary to salvation? A convinced andconvictedappreciationoftheneedsofoursoulwhichalonecanbefoundin.ChristJesus?AskhimwhohasprovedtousthatthewholeworldliesalikeunderthewrathofGod,andthatbytheworksof the lawno fleshcan be justified, andwho adds to this word of terror the only word ofhope: But now apart from the law a righteousness of God has beenrevealed, even the righteousness of God through faith in Jesus Christ,untoall themthatbelieve;forthereisnodifference,forallhavesinnedandfallenshortofthegloryofGod.Andastoconvictionofjudgment,askFelix, who trembled as this same Paul reasoned of righteousness andtemperanceandjudgmenttocome. '•Assuredly,mybrethren,wouldwebesaved,wemustknowwhatsinis,wemustknowwhatrighteousnessisandwhere itmay be found, andwemust tremble before the judgmentwhichthatrighteousnessmustpassonoursin.ChristhasperformedHiswork,andwiththeshoutof"Itisfinished"uponHislips,hasascendedto

Histhroneonhigh,andthere,seatedbytherighthand'ofGod,Hehasshedforththiswhichweevennowseeandhear.TheSpiritisintheworldandwherevertheGospelofGod'sgraceisfaithfullypreachedHeattendsitwithHisdemonstrationandpower.AndwhatdoesHedemonstratetoour souls? That we are sinners; that we need a God-providedrighteousness; that otherwise we must partake in the judgment of thePrinceof thisworld.This isGod'swayand it is theonlyway.Letusbefullyassuredofit!

THEOUTPOURINGOFTHESPIRIT

Acts2:16,17:—"ThisisthatwhichhathbeenspokenthroughtheprophetJoel....IwillpourforthofmySpirit."

InanyattempttoestimatethesignificanceoftheoutpouringoftheSpiritatPentecost,consideredastheinaugurationoftheNewDispensation,thefollowingtwoconsiderationsmustbemadefundamental.

TheSpiritwasactiveundertheOldDispensationinallthemodesofHisactivityundertheNewDispensation.Thisisevincedbytherecordsoftheactivities of theSpirit ofGod in theOldTestament,which run throughthewholeseriesoftheSpirit'sworks;andbytheascriptionbythewritersoftheNewTestamentofall theworkingof theSpiritofGodintheOldTestament to their own personal Holy Ghost. Thus, for example, theinspirationoftheOldTestamentprophetsandwritersisascribedtotheHolyGhost (2Pet. 1:21; 1 Pet. 1:11;Heb. 3:7, 10:15;Matt. 22:43;Mark12:36;Acts 1:16, and28:25).Theauthorshipof the ritual service of thesanctuary is ascribed to Him (Heb. 9:8). The leading of Israel in thewilderness and throughout its history is ascribed toHim (Acts 7:51). ItwasinHimthatChristpreachedtotheantediluvians(1Pet.3:18).Hewastheauthoroffaiththenasnow(2Cor.4:13).

Nevertheless,thechangeofdispensationconsistedprimarilyjustinthis:that in theNewDispensation the Spiritwas given (so John 7:39; 16:7;20:22;Acts2).

Theproblem,therefore,istounderstandhowtheNewDispensationcanbe thus by way of discrimination the Dispensation of the Spirit,characterizedby the givingof theSpirit,while yetHewas active in theOldDispensationinallthemodesofHisactivityundertheNew.Forthesolving of this problemwe shall need to exercise a humble courage inembracingthestandpointofScriptureitself.

Inordertodothis,wemustobservethattheoperationsoftheHolyGhostwere forfeited byman through sin. Adam enjoyed the influence of theHoly Spirit and it was through the Spirit's inworking that Adam wasenabled towithstandtemptation,andby it thathemighthavebeen ledsafelythroughhisprobationandafterwardsconfirmedinholiness.WhenAdamsinnedhelostthegiftoforiginalrighteousness,indeed,butwithitalsothegiftoftheHolyGhost,andthedepravationintowhichheandhisposterity sank—according to the fearful history recorded in the firstchapter of Romans—has lying at its foundation the deprivation of theHolyGhost'sinfluences.

TheLordnever,indeed,whollyturnsawayfromanyworkofHishands;didHedoso,itwouldfallatonceontheremovalofHisupholdinghand,liketheunhoopedbarrel,backintonothingness.InHisprovidence,andinwhatwecallHiscommongrace,HecontinuestoworkamongevenHissinful creatureswhohave lostall claimuponHis love.But justbecausethey are sinful, they have forfeited all the operations of His grace anddeserveatHishandsonlywrath.AfterthesinofAdam,thewholeworldliesinwickedness;andjustbecauseitliesinwickednessitisdeprivedoftheinhabitationoftheSpiritofholiness.

But thoughtheracehas thusby itssin forfeited theright to the inwardworkoftheHolyGhost,GodmayinHisinfinitegracerestoretheSpirittoman,assoonas,andinsofaras,Hecanmakeitjustandrighteoussotodo.IntheatoningworkofChrist,Hehas laidthefoundationforsucharestorationinrighteousness.Butwearedependenton theScriptures toinform us how far this restoration extends intensively and extensively.WearenotauthorizedtoarguethatbecauseoftheremedyforsinofferedinChrist,Godmustormaytreatsinasifitneverhadexisted,sothatallthat theracehas lost inAdamis restored inChrist,and that forall thesinfulracealike.Itmaybeconsonantwithwhatwecouldwishtobetrue,

sotoargue.Butitisobviousthatwerethis,infact,thestateofthecase,theracewouldhavebeenrestoredinChrist,fromthemomentofAdam'sfall, and would have been continued in holy development unbrokenly.Adam'ssinwould,inthatcase,havebeenabenefittotherace;itwouldhave curtailed its probation and placed the race at once at the goal ofattainment which had been promised to obedience. Obedience anddisobedience obviously would, in that case, have been all one; the endobtained would have been precisely the same.Whence it would followthat Adam's probation was a mere farce, if not even that the Divineregardformoraldistinctionswasapretence.

Nothing can be more obvious according to either Scripture or theexperienceoftheracethanthatthiscoursewasnottaken.TheLorddidnot,atonce,treatsinasifithadneveroccurred.Hedid,indeed,atonceinstitutearemedialschemebywhichtheeffectofsinmightbeobliteratedto the extent and in the manner which was pleasing to His gloriousjudgment; but clearly it was not pleasing to Him, on the basis of theatonement,tosetasidethefactofsinaltogether.Howfar,onthisbasis,HewaspleasedtosetasidethefactofsinandrestoretomentheSpiritofholiness of whom they had been deprived on account of sin, we arewhollydependentuponHisWordtotellus.

Onthebasisof theScripturaldeclarations, it isperfectlyevident that itwasnottheplanofGodtorestorethelostSpirittomanuniversally.ThedreadfulfactstaresusfullinthefacethatGodhasthoughtwelltoleavesomemeneternallywithouttheSpiritofholiness.ItisobviousthatintheexecutionofHisplanofdiscriminationamongmen,itwasnotHisplanto distribute the saving operations of His Spirit equally through eitherspace or time. His sovereignty shows itself not only in passing by oneindividualandgrantingHisgracetoanother;butalsoinpassingbyonenation, or one age, and granting His grace to another. And in Hisinscrutable wisdom it has obviously been His plan to confine theoperationsofHisgracethroughmanyages toonepeopleofHis choice,passingbythenationsoftheworldatlarge,andleavingthemtotheirsin.ThisisthemeaningofthechoiceofIsraelandthedivineguidanceofthatchosenpeople.

WecannotfathomallthepurposeofGodinthisdispositionofHisgrace.

Wemayseedirectly,however, that thusa twofoldendwassecured.Sinwasallowedtoworkitselfoutonthestageofaworld-widelife,withtheresult that it exhibited all its horror and all its helplessness. And gracecontinuouslyhad its trophies on the stage of Israelitish life. Israel thusservedasafoiltoexhibitthecorruptionofthenations;andatthesametimepreservedthecontinuityofGod'speoplethroughtimeandsuppliedthe starting point for the universal extension of His Kingdom when atlengththesettimeforitsinaugurationshouldcome.Atallevents,itisafactthattheScriptures,onwhichwearedependentforallknowledgeoftheworkofGod'sSpirit,confinealltheirdeclarationsoftheworkoftheSpiritthroughthesegatheringyearstothetheocraticpeople.Onlywithinand for the benefit of the theocracy does the Spirit of God work fromAdam to Christ—from the firstman through whom came death to theSecondManthroughwhomcameredemption.

And now we are, perhaps, in a position to understand the contrastbetweenthefirstandseconddispensations,whenthesecondiscalledtheDispensationof theSpirit, inauguratedby the visible outpouringof theSpiritatPentecost,althoughtheSpirithadbeentheguideofIsrael,andthe sanctifier of the people of God from the beginning. The newdispensation is theDispensation of the Spirit,whetherwe consider theextentoftheSpirit'soperations,theobjectofHisoperations,themodeoftheDivineadministrationofHisKingdom,ortheintensityoftheSpirit'saction.

Thenewdispensation is thedispensationof theSpiritbecause in it theSpiritofGodispouredoutuponallflesh.Thiselementinthechangeismade emphatic in the predictionswhichprepared theway for it—as intheprophecyofJoelwhichPeterquotesinhisPentecostalsermon;anditissymbolizedinthemiraculousattestationbywhichitisinaugurated—inthetonguesthatdistributedthemselvesontheheadsoftheagentsofthenewproclamation—"as ifof fire"—and in the "giftof tongues"bywhichtheuniversalityoftheirmissionwasintimated.Hereisthecentralideaofthe new dispensation. It is world-wide in its scope; the period ofpreparationbeingover, theworld-wideKingdomofGodwasnowto beinaugurated, and the Spirit was now to be poured upon all flesh. Nolongerwasonepeopletobeitssolerecipients,buttheremedywastobe

appliedtoallpeoplesalike.

The new dispensation is the dispensation of the Spirit, again, becausenow the object of the Spirit's work is, for the first time, to recover theworld from its sin. Of course, this was its ultimate object from thebeginning;butduringtheperiodofpreparationitwasonly itsultimate,notitsproximateobject.Itsproximateobjectthenwaspreparation,nowitwasperformance.Then itwas topreserveaseed,soundandpure fortheplanting;nowitwasthereapingoftheharvest.ItrequiredtheSpirit'spowertokeeptheseedsafeduringthecoldanddarkwinter;itrequiresitnowtoplanttheseedandwateritandcauseittogrowintothegreattree,inthebranchesofwhichallthefowlsoftheairmayrest.TheSpiritistheleavenwhichleavenstheworld;inIsraelitisthatleavenlaidawayinthecloset until the day of leavening comes;when that day comes and it isdrawn out of its dark corner and placed in the heap of meal—then,indeed, the day of the leaven has come. Or to use a figure of Isaiah's,duringall thosedark ages theKingdomofGod, confined to Israel,waslikeapent-instream.TheSpiritofGodwas its life, itsprinciple,duringalltheages;itwasHethatkeptitpentin.NowtheKingdomofGodislikethatpent-instreamwiththebarriersbrokendown,andtheSpiritofGoddrivingit.

The new dispensation is, once more, the dispensation of the Spirit,because now the mode of the administration of God's Kingdom hasbecomespiritual.This is in accordancewith itsnewextent and its newobject,and is intended to secureand toadvance itsuniversality and itsrapid progress. In the old dispensation, the Kingdom of God was in asense of this world; it had its relation to and its place among earthlystates; itwas administeredby outward ordinances and enactments andhierarchies. In thenewdispensation theKingdomofGod is not of thisworld; it has no relation to or place among earthly states; it is notadministeredbyexternalordinances.TheKingdomofGodnowiswithinyou;itslawiswrittenontheheart;itisadministeredbyaninwardforce.WheretheJewishordinancesextended,thereofoldwastheKingdomofGod;wheremenwerecircumcisedontheeighthday,wheretheyturnedtheirfacestotheTempleatthehoursofsacrifice,andwhencetheywentup toJerusalem to theannual feasts.A centralizedworshipwe say; for

theTempleat Jerusalemwas theplacewhereGodmight be acceptablyworshipped and they were of the Kingdomwho owned its sway. Now,"wheretheSpiritoftheLordis,thereistheChurch"—asTertullianandIrenaeusandIgnatius tellus;wherever theSpiritworks—andHeworkswhen andwhere andhowHewill—there is theChurch ofGod.We arefreedfromtheoutwardordinances,Touchnot,tastenot,handlenot;andareundertheswayoftheindwellingSpiritalone.Aninwardpowertakestheplaceofanoutwardcommandment; loveshedabroad inourheartssupplants fear as our motive; a Divine strength replaces our humanweakness.

Finally,wemaysaythatthenewdispensationisthedispensationof theSpirit,becausenowtheSpiritworksintheheartsofGod'speoplewithamore prevailing and amore pervading force.We cannot doubt thatHeregenerated and sanctified the souls of God's saints in the olddispensation;wecannotdoubtthatHewasoperatingcreativelyinthemin renewing their hearts, and thatHe was powerfully present in them,leadingtheminrightpaths."Createwithinmeanewheartandrenewarightspiritwithinme"isanOldTestamentprayer;anditmustrepresentan Old Testament experience. And yet we seem to be not merelyauthorizedbutcompelled to lookuponthemodeof theSpirit'sworkasmore powerful and prevailing in the new dispensation than in the old.Forinthesenewtimes,GodseemstopromisenotonlythatHewillpouroutHisSpirituponallflesh,butthatHewillpourHimoutinanespecialmanneronHispeople.InwhatsensewouldthefactthatHewillpourouttheSpiritontheseedofIsraelbecharacteristicofthenewdispensation,iftherewerenotsomeadvancehereontheold?SuchapassageasEzekiel36:26orZech.12:10wouldseemtomeanasmuchasthis:thattheHolySpiritwillwork so powerfully in the hearts ofGod's people in the newtime, that thesanctificationwhichhad laggedbehind in the«old shouldbe completed now. That is to say, there is here the promise of a holyChurch.Thistoo,nodoubt,isofprogressiverealization.AfteranumberofChristiancenturieswehavecausestilltoweepoverthebackslidingsofthe people of God as truly as Israel had. But Christ is perfecting HisChurch even as He perfects the individual, and after a while He willpresentittoHimselfaholyChurch,withoutspotorwrinkleoranysuchthing.

Surely itmustmeanmuch tous thatwe live in thedispensation of theSpirit, adispensation inwhich theSpirit ofGod ispouredoutuponallflesh with the end of extending the bounds of God's Kingdom until itcoverstheearth;andthatHeispouredoutintheheartsofHispeoplesothat He reigns in their hearts and powerfully determines them to doholiness and righteousness all the days of their lives. Because we liveunder this dispensation, we are free from the outward pressure of lawandhave loveshedabroadinourhearts,and,being ledby theSpiritofGod, are His Sons, yielding a willing obedience and by instinct doingwhat is conformable toHiswill.Because this is thedispensationof theSpiritweare in thehandsof the lovingSpiritofGodwhosework inuscannotfail;andtheworldisinHispowerfulguidanceandshallrollonina steady development until it knows the Lord and His will is done onearthasinheaven.ItisbecausethisisthedispensationoftheSpiritthatitisamissionaryage;anditisbecauseitisthedispensationoftheSpiritthatmissionsshallmaketheirtriumphantprogressuntilearthpassesatlastintoheaven.ItisbecausethisisthedispensationoftheSpiritthatitis an age of ever-increasing righteousness and it is because it is thedispensationoftheSpiritthatthisrighteousnessshallwaxandwaxuntilitisperfect.BlessedbeGodthatHehasgivenittooureyestoseethisHisgloryintheprocessofitscoming.

THELEADINGOFTHESPIRIT

"For as many as are led by the Spirit of God, these are sons of God"(Romans8:14RV).

ThesewordsconstitutetheclassicalpassageintheNewTestamentonthegreatsubjectoftheleadingoftheHolySpirit.Theystand,indeed,almostwithoutstrictparallelintheNewTestament.

Weread,nodoubt,inthatgreatdiscourseofourLord'swhichJohnhaspreserved for us, in which, as he was about to leave his disciples, hecomfortstheirheartswith thepromiseof theSpirit, that "whenhe, theSpiritoftruth,iscome,heshallguideyouintoallthetruth"(John16:13).

ButthisguidanceintotruthbytheHolySpiritissomethingverydifferentfrom the leading of the Spirit spoken of in our present text, and it isappropriatelyexpressedbyadifferentterm.

WereadalsoinLuke'saccountofourLord'stemptationthathewas"ledby the Spirit in thewilderness during forty days, being tempted of thedevil"(Luke4:1-2),whereourowntermisused.Butthoughundoubtedlythis passage throws light upon the mode of the Spirit's operationdescribedinourtext,itcanscarcelybelookeduponasaparallelpassagetoit.

Theonlyotherpassage,indeed,whichspeaksdistinctlyoftheleadingoftheSpirit in the senseof our text isGalatians5:18,where, in a contextverycloselysimilar,Paulagainemploys thesamephrase: "But if yeareledbytheSpirit,yearenotunderthelaw."Itisfromthesetwopassagesprimarily that we must obtain our conception of what the Scripturesmeanby"theleadingoftheHolySpirit."

AHighPrivilege

ThereiscertainlyabundantreasonwhyweshouldseektolearnwhattheScriptures mean by "spiritual leading." There are few subjects sointimatelyrelatedtotheChristianlife,ofwhichChristiansappeartohaveformed, ingeneral, conceptions so inadequate,where theyarenotevenpositivelyerroneous.Thesober-mindedseemoften to lookupon it asamysteryintowhichitwouldbewellnottoinquiretooclosely.AndwecanscarcelyexpectthosewhoarenotgiftedwithsobrietytoguideusinsuchamatterintothepuretruthofGod.

Theconsequence is thattheveryphrase,"the leadingof theSpirit,"hascometobear,tomany,aflavoroffanaticism.ManyofthebestChristianswouldshrinkwith something likedistaste fromaffirming themselves tobe led by the Spirit of God, and would receive with suspicion such anavermentonthepartofothers,as indicatoryofanunbalancedreligiousmind. It isoneof thesaddesteffectsofextravagance inspiritualclaimsthat, in reaction from them, the simpleheartedpeople ofGod are oftendeterredfromenteringintotheirprivileges.

It is surely enough, however, to recall us to a careful searching ofScriptureinordertolearnwhatitistobeledbytheSpiritofGod,simplytoreadthesolemnwordsofourtext:"AsmanyasareledbytheSpiritofGod,thesearesonsofGod."Ifthecasebeso,surelyitbehoovesallwhowould fain believe themselves to be God's children to know what theleadingoftheSpiritis.

Letus,then,commitourselvestotheteachingofPaul,andseektolearnfromhimwhatisthemeaningofthishighprivilege.AndmaytheSpiritoftruthheretoobewithusandguideusintothetruth.

WhoIsLedbytheSpirit?

Approachingthetextinthisseriousmood,thefirstthingthatstrikesusisthattheleadingoftheSpiritofGodofwhichitspeaksisnotsomethingpeculiartoeminentsaints,butsomethingcommontoallGod'schildren,theuniversalpossessionofthepeopleofGod.

"AsmanyasareledbytheSpiritofGod,"saystheapostle,"thesearesonsof God."We have here, in effect, a definition of the sons of God. Theprimarypurposeofthesentenceisnot,indeed,togivethisdefinition.Butthe statement is so framed as to equate its twomembers, and even tothrow a stress upon the coextensiveness of the two designations. "Asmany as are led by the Spirit of God, these and these only are sons ofGod."

Thus, the leadingof theSpirit is presentedas the very characteristic ofthechildrenofGod.Thisiswhatdifferentiatesthemfromallothers.AllwhoareledbytheSpiritofGodaretherebyconstitutedthesonsofGod,andnonecanclaimthehightitleofsonsofGodwhoarenot ledbytheSpirit ofGod.The leadingof theSpirit thus appears as the constitutivefactofsonship.

Andwedarenotdenythatweare ledbyGod'sSpirit, lestwe therewithrepudiateourpartinthehopesofaChristianlife.Inthisaspectofit,ourtextistheexactparalleloftheimmediatelyprecedingdeclaration,whichitthustakesupandrepeats:"ButifanyonehathnottheSpiritofChrist,

thatoneisnotHis"(Rom.8:9).

It isobviouslyamistake, therefore, to lookupon theclaimtobe ledbyGod's Spirit as an evidence of spiritual pride. It is rather a mark ofspiritual humility. This leading of the Spirit is not some peculiar giftreserved for special sanctity and granted as the reward of high meritalone. It is the common gift poured out on all God's children to meettheir common need, and is the evidence, therefore, of their commonweaknessandtheircommonunworthiness.

Itisnottherewardofspecialspiritualattainment;itistheconditionofallspiritualattainment.Initsabsence,weshouldremainhopelesslythechildrenofthedevil;byitspresencealoneareweconstitutedthechildrenofGod.ItisonlybecauseoftheSpiritofGodshedabroadinourheartsthatweareabletocry,"Abba,Father"(Rom.8:15).

WhatIstheGoaloftheSpirit'sLeading?

Weobserve,therefore,nextthattheendinviewinthespiritualleadingofwhichPaulspeaksisnottoenableustoescapethedifficulties,dangers,trials,orsufferingsofthislife,butspecificallytoenableustoconquersin.

Hadtheformerbeenitsobject,itmightindeedhavebeenaspecialgracegrantedtoaselect fewofGod'schildren,and itspossessionmighthaveseparatedthemfromamongtheirbrethrenasthepeculiarfavoritesoftheDeity.Since,however,thelatter is itsobject, it istheappropriategiftofallthosewhoaresinners,andistheconditionoftheirconquestovertheleastoftheirsins.

In the preceding context, Paul displays to us our inherent sin in all itsfestering rottenness. But he displays to us also the Spirit of God asdwellinginusandformingtheprincipleofanewlife.ItisbythepresenceoftheSpiritwithinusalonethatthebondageinwhichwearebynatureheldtosinisbroken,thatweareemancipatedfromsinandarenolongerdebtors to live according to the flesh. This new principle of life revealsitself inourconsciousnessasapowerclaimingregulativeinfluenceoverouractions--leadingus,inaword,intoholiness.

Ifweconsiderourlifeofnewobediencefromthepointofviewofourownactivities,wemayspeakofourselvesas"fightingthegoodfightoffaith"(see1Tim.6:12);adeeperviewrevealsitastheworkofGodinusbyhisSpirit.Whenweconsiderthisdivineworkwithinoursoulswithreferenceto the end of the whole process, we call it sanctification. When weconsider itwithreferencetotheprocess itself,aswestruggleondaybyday in thesomewhatroundaboutandalways thornypathwayof life,wecallitspiritualleading.

Thus,theleadingoftheHolySpiritisrevealedtousassimplyasynonymforsanctificationwhen lookedat fromthepointofviewof thepathwayitself, through which we are led by the Spirit as we more and moreadvancetowardthatconformitytotheimageofhisSon,whichGodhasplacedbeforeusasourgreatgoal.

It is obvious at once, then, how grossly it is misconceived when it islooked upon as a peculiar guidance granted by God to his eminentservantsinordertoinsuretheirworldlysafety,worldlycomfort,andevenworldlyprofit.TheleadingoftheHolySpiritisalwaysforgood,butitisnotforallgoods,butspecificallyforspiritualandeternalgood.

Idonotsaythatthegoodmanmaynot,byvirtueofhisverygoodness,besaved from many of the sufferings of this life and from many of thefailuresofthislife.Howmanyoftheevilsandtrialsoflifearerootedinspecificsinswecanneverknow.Howoftenevenfailureinbusinessmaybetraceddirectlytolackofbusinessintegrityratherthantopressureofcircumstancesorbusinessincompetenceismercifullyhiddenfromus.

NordoIsaythatthegraciousLordhasnocareforthesecularlifeofhispeople.ButitsurelyisobviousthattheleadingoftheSpiritspokenofinthetextisnotinordertoguidemenintoseculargoods.Anditisnottobeinferredtobeabsentwhentrialscome--sufferings,losses,despairofthisworld.Itisspecificallyinordertoguidethemintoeternalgood--tomakethemnotprosperous,notfreefromcareorsuffering,butholy,freefromsin.

It is not given us to save us from the consequences of our businesscarelessnessor incompetence, to take theplaceofordinaryprudence in

the conduct of our affairs. It is not given us to preserve us from thenecessity of strenuous preparation for the tasks before us or from thetrouble of rendering decision in the difficult crises of life. It is givenspecificallytosaveusfromsinning,toleadusinthepathsofholinessandtruth.

WhenDoestheSpiritLead?

Accordingly, we observe next that the spiritual leading of which Paulspeaksisnotsomethingsporadic,givenonlyonoccasionofsomespecialneed of supernatural direction, but something continuous, affecting alltheoperationsofaChristianman'sactivitiesthroughouteverymomentofhislife.

Ithasbutoneendinview,thesavingfromsin,theleadingintoholiness,butitaffectseverysingleactivityofeverykind--physical,intellectual,andspiritual--bendingittowardthatend.Wereitdirectedtowardotherends,we might indeed expect it to be more sporadic. Were it simply theomniscience of God placed at the disposal of his favorites, which theymightavailthemselvesofintimesofperplexityanddoubt,itmightwellbeoccasionalandtemporary.Butsinceitisnothingotherthanthepowerof God unto salvation, it must needs abide with the sinner, workconstantlyuponhim,enterintoallhisacts,conditionallhisdoings,andleadhimthussteadilyonwardtowardtheonegreatgoal.

Itiseasytoestimate,then,whataperversionit isofthe"leadingoftheSpirit"whenthisgreatsavingenergyofGod,workingcontinually inthesinner, is forgotten,andthename isaccordedtosomefanciedsporadicsupernatural direction in the common offices of life. Let us not forget,indeed, the reality of providential guidance, or imagine that God'sgreatnessmakeshimcarelessoftheleastconcernsofhischildren.

But letusmuchmorenot forget that thegreatevilunderwhichwearesufferingissin,andthatthegreatpromisewhichhasbeengivenusisthatweshallnotbelefttowander,self-directed,inthepathsofsinintowhichourfeethavestrayed,butthattheSpiritofholinessshalldwellwithinus,breaking our bondage and leading us into that other pathway of good

works,whichGodhasaforepreparedthatweshouldwalkinthem(Eph.2:10).

All of this will be powerfully supported and the subject perhapssomewhat further elucidated if we will seek now to penetrate a littledeeperintotheinmostnatureoftheworkoftheHolySpiritwhichPaulcallsherea"leading,"byattendingmorecloselytothetermwhichhehaschosentodesignateitwhenhecallsitbythisname.Thisterm,asthoseskilled in such things tell us, is one which throws emphasis on threematters:

1. on the extraneousness of the influenceunderwhich themovementsuggestedtakesplace;

2. on thecompletenessof thecontrolwhich this influenceexertsovertheactionofthesubjectled;and

3. onthepathwayoverwhichtheresultantprogressismade.

Letusglanceateachofthesemattersinturn.

ASupernaturalInfluence

Oneisnot ledwhenhe goeshis ownway. It is onlywhen an influencedistinctfromourselvesdeterminesourmovementsthatwecanproperlybesaidtobeled.WhenPaul,therefore,declaresthatthesonsofGodare"led by the Spirit of God," he emphasizes, first of all, the distinctionbetween the leadingSpirit and the led sonsofGod.Asmuchasthishedeclares with great emphasis—that there is a power within us, notourselves,thatmakesforrighteousness.Andheidentifiesthisextraneouspowerwith the Spirit ofGod.Thewhole preceding context accentuatesthisdistinction,inasmuchasitsentiredriftistopainttheconflictwhichis going onwithinus betweenournative impulseswhichmake for sin,and the intrudedpowerwhichmakes for righteousness.Before all else,then,spiritualleadingconsistsinaninfluenceoverouractionsofapowerwhich is not to be identified with ourselves—either as by nature or asrenewed—butwhichisdeclaredbytheapostlePaultobenoneotherthantheSpiritofGodhimself.

Wethoroughlymisconceive it, therefore, ifwe thinkof spiritual leadingasonlyaconquestofourlowerimpulsesbyourhighernature,orevenasa conquest by our regenerated nature of the remnants of the oldmanlingering in our members. Both of these conquests are realities of theChristianlife.ThechildofGodwillneverbecontenttobetheslaveofhislowerimpulses,butwilleverstrive,andwithultimatesuccess,toliveontheplaneofhishigherendowments.

The regenerated soul will never abide the remnants of sin that vex hismembers,butwillhavenorestuntilheeradicatesthemtothelastshred.Butthesevictoriesofournoblerselves—naturalorgracious—overwhatisunworthywithin us, do not somuch constitute the essence of spiritualleadingastheyaretobecountedamongitsfruits.Spiritualleadingitselfisnotaleadingofourselvesbyourselves,butaleadingofusbytheHolyGhost.Thedeclarationofitsrealityisthedeclarationoftherealityoftheindwelling of theHoly Spirit in the heart, and of the subjection of theactivitiesoftheChristianheartandlifetothecontrolofthisextraneouspower.HethatisledbytheSpiritofGodisnotledbyhimselforbyanyelement of his own nature, native or acquired, but is led by the HolyGhost.HehasceasedtobewhattheScripturescalla"naturalman,"andhas becomewhat they call a "spiritualman"; that is, to translate theseterms accurately, hehas ceased tobe a self-ledmanandhasbecomeaSpirit-ledman—amanledanddeterminedinallhisactivitiesbytheHolyGhost. It is this extraneousness of the source of these activities whichPaulemphasizesfirstofallwhenhedeclaresthatthesonsofGodareledbytheSpiritofGod.

ACompleteControl:NotMerelyGuided

The second matter which is emphasized by his declaration is thecontrolling power of the influence exerted on the activities of God'schildrenbytheHolySpirit.Oneisnotled,inthesenseofourtext,whenheismerelydirectedinthewayheshouldgo,guided,aswemaysay,byonewhopointsoutthepathandleadsonlybygoingbeforeinit;orwhenheismerelyupheldwhilehehimselffindsordirectshimselftothegoal.

TheGreeklanguagepossesseswordswhichpreciselyexpresstheseideas,

but the apostle passes over these and selects a term which expressesdeterminingcontroloverouractions.Someoftheseothertermsareusedelsewhere in theScriptures toset forthappropriateactionsof theSpiritwithreferencetothepeopleofGod.Forexample,ourLordpromisedhisdisciplesthatwhentheSpiritoftruthshouldcome,heshouldguidetheminto all the truth. Here a term is employed which does not expresscontrollingleading,butwhatwemayperhapscallsuggestiveleading.Itisused frequently in the Greek Old Testament of God's guidance of hispeople,andonce,atleast,oftheHolySpirit:"Teachustodothywill,forthouartmyGod;letthygoodSpiritguideusinthelandofuprightness"(Ps. 143:10). But the term which Paul employs in our text is a muchstrongerone than this. It isnot theproperword touse of a guidewhogoesbefore and shows theway, or evenof a commanding general, say,wholeadsanarmy.Ithasstampeduponitrather theconceptionof theexertionofapowerofcontrol over the actionsof its subject,which thestrengthoftheledoneisinsufficienttowithstand.

This is the proper word to use, for example, when speaking of leadinganimals,aswhenourLordsenthisdisciplestofindtheassandhercoltandcommandedthem"toloosethemandleadthemtohim"(Matt.21:2),oraswhenIsaiahdeclaresintheScripturewhichwasbeingreadbytheEunuchofEthiopiawhomPhilipwassenttomeetinthedesert,"Hewasledasasheeptotheslaughter"(Acts8:32).Itisappliedtotheconveyingof sick folk—as men who are not in a condition to control their ownmovements;as,forexample,whenthegoodSamaritansetthewoundedtraveler on his own beast and led him to an inn and took care of him(Luke10:34),orwhenChristcommandedtheblindmanofJericho"tobeled unto him" (Luke 18:40). It ismost commonly used of the enforcedmovements of prisoners, as when we are told that they led Jesus toCaiaphastothepalace(John18:28),orwhenwearetoldthattheyseizedStephen and led him into the council (Acts 6:12), or that Paul wasprovidedwithletterstoDamascusuntothesynagogues,"thatifhefoundanythatwereoftheWay,hemightleadthemboundtoJerusalem"(Acts9:2).Inaword,thoughthetermmay,ofcourse,sometimesbeusedwhentheideaofforceretiressomewhatintothebackground,andiscommonlyso used when it is transferred from external compulsion to internalinfluence—as,forexample,whenwearetoldthatBarnabastookPauland

led him to the apostles (Acts 9:27), and that Andrew led Simon untoJesus(John1:42)—yetthepropermeaningofthewordincludestheideaof control, and the implication of prevailing determination of actionneverwhollyleavesit.

Its use by Paul on the present occasion must be held, therefore, toemphasizethecontrollinginfluencewhichtheHolySpiritexercisesoverthe activities of the children of God in his leading of them. Thatextraneous power which has come into our hearts making forrighteousness,hasnotcomeintothemmerelytosuggest touswhatweshould do—merely to point out to us fromwithin theway inwhichweought to walk—merely to rouse within us and keep before our mindscertain considerations and inducements toward righteousness. It hascome within us to take the helm and to direct themotion of our frailbarksonthetroubledseaoflife.Ithastakenholdofusasamanseizesthehalterofanoxtoleaditinthewaywhichhewouldhaveitgo,asanattendant conducts the sick in leading him to the physician, or as thejailergraspstheprisonertoleadhimtotrialortothejail.Wewereslavestosin;anewpowerhasentered intous tobreakthatbondage—butnotthatweshouldbeset,rudderless,adriftontheoceanoflife,butthatweshould be powerfully directed on a better course, leading to a betterharbor.

Accordingly,Paul,whenhedeclaresthatwehavebeenemancipatedfromthelawofsinandofdeathbytheadventofthelawoftheSpiritoflifeinChristJesusintoourhearts,doesnotleaveitso,asifemancipationwereall.Headds,"Accordinglythen,wearebound."Thoughemancipated,stillbound!Wearebound,butno longer to the flesh, to liveafter the flesh,buttotheSpirit,toliveaftertheSpirit.Hehastens,indeed,topointoutthat this is no hard bondage, but a happy one; that "sons" is a namebetter fitted to express its circumstances than "slaves"—that it includeschildship and heirship to God and with Christ. But all this blessedassuranceoperates toexhibit thehappyestateof theservice intowhichwehavebeenbrought,ratherthantoalterthenatureofitasservice.Theessence of the new relation is that it also is one of control, though acontrol by a beneficent and not a cruel power.We do not at all catchPaul'smeaning,therefore,unlessweperceivethestrongemphasiswhich

lieson this fact—that thosewhoare ledby theSpiritofGodareunderthecontrolof theSpiritofGod.Theextraneouspowerwhichhas comeinto us, making for righteousness, comes as a controlling power. ThechildrenofGodarenotthedirectorsoftheirownactivities;thereisOnethatdwellsinthemwhoisnotmerelytheirguide,buttheirgovernorandstrong regulator. They go, not where they would, but where he would;theydonotwhattheymightwish,butwhathedetermines.ThisitistobeledbytheSpiritofGod.

NotMerelyCarriedorDragged

Itistobeobserved,however,ontheotherhand,thatalthoughPaulusesatermherewhich emphasizes the controlling influence of the Spirit ofGodovertheactivitiesofGod'schildren,hedoesnotrepresenttheactionof the Spirit as a substitute for their activities. If one is not led, in thesenseofourtext,whenheismerelyguided,itisequallytruethatoneisnot ledwhenhe is carried.Theanimal that is ledby theattendant, theblindman that is led to Christ, the prisoner that is led to jail—each isindeedunderthecontrolofhisleader,whoalonedeterminesthegoalandthepathway;buteachalsoproceedsonthatpathwayandtothatgoalbyvirtueofhisownpowersoflocomotion.

There was a word lying at the apostle's hand by which he could haveexpressedtheideathatGod'schildrenarebornebytheSpirit'spowertotheirappointed goal of holiness, apart fromany activities of their own,hadheelectedtodoso.ItisemployedbyPeterwhenhewouldinformushowGodgavehismessageofoldtohisprophets."Fornoprophecy,"hetellsus, "evercameby thewillofman:butmenspake fromGod,beingbornebytheHolyGhost"(2Pet.1:21).Thisterm,"borne,"emphasizes,asits fundamental thought, the fact that all the power productive of themotionsuggestedisinherentin,andbelongsentirelyto,themover.HadPaul intended to say thatGod's children are takenup as itwere in theSpirit'sarmsandhome,withouteffortontheirownpart,totheirdestinedgoal,hewouldhaveusedthisword.Thathehaspassedoveritandmadeuse of the word "led" instead, indicates that, in his teaching, the HolySpirit leads anddoes not carryGod's children to their destined goal ofholiness; that while the Spirit determines both the end and the waytowardit,hiswillcontrollingtheiraction,yetitisbytheireffortthattheyadvancetothedeterminedend.

Here,therefore,thereemergesaninterestingindicationofthedifferencebetween the Spirit's action in dealing with the prophet of God inimpartingthroughhimGod'smessagetomen,andtheactionofthesameSpirit in dealing with the children of God in bringing them into theirproperholinessof life.Theprophet is"borne"of theSpirit; thechildof

Godis"led."Theprophet'sattitudeinreceivingarevelationfromGodispassive,purelyreceptive;hehasnopartinit,addsnothingtoit, isonlytheorganthroughwhichtheSpiritdelivers it tomen;he is takenupbytheSpirit,asitwere,andbornealongbyhimbyvirtueofthepowerthatresides in theSpirit,which isnatural tohim,andwhich, in itsexercise,supersedes the natural activities of theman. Such is the import of thetermusedbyPetertoexpressit.Ontheotherhand,thesonofGodisnotpurelypassiveinthehandsofthesanctifyingSpirit;heisnotborne,butled—that is, his own efforts enter into the progress made under thecontrollingdirectionoftheSpirit;hesupplies,infact,theforceexertedinattainingtheprogress,whileyetthecontrollingSpiritsuppliestheentiredirectingimpulse.SuchistheimportofthetermusedbyPaultoexpressit.Therefore,noprophetcouldbeexhortedtoworkouthisownmessagewith fear and trembling; it is not left to him to work it out—the HolySpirit works it out for him and communicates it in all its richcompletenesstoandthroughhim.ButthechildrenofGodareexhortedtoworkouttheirownsalvationinfearandtremblingbecausetheyknowtheSpiritisworkinginthemboththewillingandthedoingaccordingtohisowngoodpleasure.

In order to appreciate this element of the apostle's teaching at its fullvalue,itisperhapsworthwhiletoobservestillfurtherthatinhischoiceofa term to express the nature of the Spirit's action in leading God'schildren,theapostleavoidsalltermswhichwouldattributetotheSpiritthepoweremployedinmakingprogressalongthechosenroad.NotonlydoeshenotrepresentusasbeingcarriedbytheSpirit;hedoesnotevendeclare that we are drawn by him. There was a term in common usewhich the apostle couldhave usedhadhe intended to express the ideathat the Spirit drags, by physical force, as it were, the children of Godonward in the direction inwhich hewould have them go. This term isactuallyusedwhentheSaviordeclares thatnomancancomeuntohimexcepttheFatherdrawhim(John6:44)—whichisasmuchastosaythatmen in the first instancedonotandcannot come toChristbyvirtueofanypowersnativetothemselves,but require theactionupon themofapowerfromwithout,comingtothem,drawingtheirinert,passiveweighttoChrist,iftheyaretobebroughttohimatall.Wecanidentifythisactofdrawing—"dragging"wouldperhapsexpressthesenseoftheGreekterm

nonetoostrongly—withthatactwhichwecall,inourtheologicalanalysis,regeneration,andwhichweexplaininaccordancewiththeimportofthisterm, as themonergistic act ofGod, impinging on a sinnerwho is andremains,asfarasthisactisconcerned,purelypassive,andthereforedoesnotmove,butismoved.

SupernaturallyLedasanActiveAgent

Such, however, is not themethod of the Spirit's leading of which Paulspeaksinourtext.Thisisnotadrawingordraggingofapassiveweighttoward a goalwhich is attained, if attained at all, only by virtue of thepowerresidinginthemovingSpirit,butaleadingofanactiveagenttoan end determined indeed by the Spirit, and along a course which ismarkedoutbytheSpirit,butoverwhichthesouliscarriedbyvirtueofitsownpowerofactionandthroughitsownstrenuousefforts.Ifwearenot borne by the Spirit out of our sin into holinesswith a smooth andeasy movement, almost unnoted by us or noted only with the languidpleasurewithwhichachildrestingpeacefullyonitsmother'sbreastmaynote its progress up some rough mountain road, so neither are wedraggedbytheSpiritasapassiveweightoverthesteepandruggedpath.Weare led.Weareunderhis controlandwalk in thepath inwhichhesetsourfeet.Itishisparttokeepusinthepathandtobringusatlengthtothegoal.But it iswewhotreadeverystepof theway,our limbs thatgrowwearywiththelabor,ourheartsthatfaint,ourcouragethatfails—our faith that revives our sinking strength, our hope that instills newcourageintooursouls—aswetoilonoverthesteepascent.

ThemethodoftheSpirit'sleading,ofwhichPaulspeaksinourtext,isnotadrawingordraggingofapassiveweighttowardagoalwhichisattained,ifattainedatall,onlybyvirtueofthepowerresidinginthemovingSpirit,butaleadingofanactiveagenttoanenddeterminedindeedbytheSpirit,andalongacoursewhichismarkedoutbytheSpirit,butoverwhichthesoul iscarriedbyvirtueof itsownpowerofactionandthroughitsownstrenuousefforts.

If we are not borne by the Spirit out of our sin into holiness with asmoothandeasymovement,almostunnotedbyusornotedonlywiththe

languid pleasure with which a child resting peacefully on its mother'sbreastmaynote its progress up some roughmountain road, so neitherarewedraggedbytheSpiritasapassiveweightoverthesteepandruggedpath.Weareled.Weareunderhiscontrolandwalkinthepathinwhichhe setsour feet. It ishispart to keepus in thepath and tobringus atlengthtothegoal.Butitiswewhotreadeverystepoftheway,ourlimbsthat growwearywith the labor, our hearts that faint, our courage thatfails—our faith that revives our sinking strength, our hope that instillsnewcourageintooursouls—aswetoilonoverthesteepascent.

ThePathofSanctification

And thus it is most natural that the third matter to which Paul'sdeclaration that we are led by the Spirit of God directs our attentionconcernsthepathwayoverwhichourprogressismade.

One isnot ledwho isunconsciousof the roadoverwhichhe advances;such a one is rather carried. He who is led treads the road himself, isawareof itsroughnessand itssteepness,pantswiththeeffortwhichheexpends, is appalled by the prospect of the difficulties that open outbeforehim,rejoicesintheprogressmade,andisfilledwithexultanthopeaseachdangerandobstacleissafelysurmounted.Hewhoisledisinthehandsofan extraneouspower, ofapowerwhich controlshisactions;butthepathwayoverwhichheisthusledistroddenbyhisownefforts—byhisownstrugglesitmaybe—andthegoalthatisattainedisattainedatthecostofhisownlabor.

WhenPaulchoosesthisparticularterm,therefore,anddeclaresthatthesonsofGodareledbytheSpirit,heisinnowayforgetfulofthearduousnature of the road overwhich they are to advance, or of the strenuousexertionon their ownpart, bywhich alone theymay accomplish it.Hestrengthens and comforts themwith the assurance that they are not totread the path alone, but he does not lull them into inertness bysuggestingthattheyarenottotreadit.Thetermheemploysavouchestothem the constant and continuous presence with them of the leadingSpirit,notmerelysettingthemintherightpath,butkeepingthemin itand leading them through it; for it designates not an impulse which

merely initiates a movement in a given direction, but a continuousinfluenceunbrokenlydetermining amovement to its very goal. But hislanguagedoesnotpromisethemrelieffromthewearinessofthejourney,alleviationoftheroughnessoftheroad,freedomfromdifficultyordangerin its course, or emancipation from the labor of travel. That they havebeenplaced in the right path, that theywill be kept continuously in it,thattheywillattainthegoal—ofthisheassuresthem;forthisitistobeled of the Spirit of God, a power not ourselves controlling our actions,prevalentlydirectingourmovementtoanendofhischoice.Buthedoesnot encourage us to relax our own endeavors; for he who is led, eventhough itbeby theSpiritofGod,advancesbyvirtueofhisownpowersand his own efforts. In aword, Paul chooses language to express theactionoftheSpiritonthesonsofGodwhichisinperfectharmonywithhisexhortationtothechildrenofGodtowhichwehavealreadyalluded—toworkouttheirownsalvationwithfearandtremblingbecausetheyknow it isGod that isworking in themboth thewillingand thedoingaccordingtohisowngoodpleasure(Phil.2:12-13).

AGreatFireofHopeandConfidence

What a strong consolation for us is found in this gracious assurance—poor,weakchildrenofmenasweare!Toourfrightenedearsthetextmaycomeatfirstaswiththesolemnityofawarning:"AsmanyasareledbytheSpirit ofGod, theseand theseonly are sonsofGod." Is therenot adeclarationherethatwearenotGod'schildrenunlessweareledbyGod'sSpirit?Knowingourselves,andcontemplatingthecourseofourlivesandthe characterofourambitions,darewe claim tobe ledby theSpirit ofGod?Isthislife—thislifethatIamlivingintheflesh—isthistheproductof theSpirit's leading?Shallnotdespairclose inuponmeas Ipass thedreadfuljudgmentonmyselfthatIamnotledbyGod'sSpirit,andthatIam, therefore, not one of his sons? Let us hasten to remind ourselves,then, thatsuch isnot thepurportnor thepurposeof the text.Itstandshere not in order to drive us to despair, because we see we have sinwithin us, but to kindlewithin us a great fire of hope and confidencebecauseweperceivewehavetheHolySpiritwithinus.

Paul,aswehaveseen,doesnotforgetthesinwithinus.Whohaspainteditanditsbalefulpowerwithmorevigoroustouch?Butneitherwouldhehave us forget that we have the Holy Spirit within us, and what thatblessedfact,aboveallblessedfacts,means.Hewouldnothaveusreasonthat because sin is in us, we cannot be God's children; but in happycontradictiontothis,thatbecausetheHolySpiritisinus,wecannotbutbe God's children. Sin is great and powerful; it is too great and toopowerful forus;but theHolyGhost is greater andmore powerful thanevensin.Thediscoveryofsininusmightbringustodespair,didnotPauldiscern the Holy Spirit in us—who is greater than sin—that he mayquickenourhope.

Thisdeclarationthatfrightensusisnotwritten,then,tofrighten,buttoconsole and to enhearten. It stands here for the express purpose ofcomforting thosewhowoulddespair at the sightof their sin. Is thereaconflictofsinandholinessinyou?asksPaul.Thisveryfactthatthere isconflict inyou is thecharterofyoursalvation.Where theHolySpirit isnot,thereconflictisnot;sinrulesasundisputedlordoverthelife.Thatthereisconflictinyou,thatyoudonotrestincomplacencyinyoursin,isaproof that theSpiritofGod iswithinyou, leadingyou toholiness.AndallwhoareledbytheSpiritofGodarethechildrenofGod;andifchildren,thenheirs,heirsofGodandjointheirswithChristJesus.Thisisthepurportofthemessageofthetexttous.Paulpointsusnottothevictoryofgoodoverevil,buttotheconflictofgoodwithevil—nottotheend,buttotheprocess—astheproofofchildshiptoGod.Thenoteofthepassage is, thus, not one of fear and despair, but one of hope andtriumph."IfGodbeforus,whocanbeagainstus?"—thatisthequerytheapostlewouldhaveringinourhearts.Sinhasadreadfulgraspuponus;wehavenopower towithstand it.But thereentersourheartsapower,notofourselves,makingforrighteousness.ThispoweristheSpiritofthemosthighGod."IfGodbeforus,whocanbeagainstus?"Letourheartsrepeatthiscryofvictorytoday.

Andaswerepeat it, letusgoonward, inhopeandtriumph,inourholyefforts.Letourslackkneesbestrengthenedandnewvigorenteroureverynerve.Thevictory isassured.TheHolySpiritwithinuscannot failus.The way may be rough; the path may climb the dizzy ascent with a

rapiditytoogreatforourfalteringfeet;dangers,pitfallsareoneveryside.But the Holy Spirit is leading us. Surely, in that assurance, despitedangers andweakness, and panting chest and swimming head,we canfindstrengthtogoeverforward.

In these days, when the gloom of doubt (if not even the blackness ofdespair) has settled down on somany souls, there is surely profit andstrengthinthecertaintythatthereisaportalofsuchglorybeforeus,andintheassurancethatourfeetshallpressitsthresholdatthelast.Inthisassurance,weshallno longerbeatourdisheartenedwaythrough life indumbdespondency,andfindexpressionforourpassionatebuthopelesslongingsonlyinthewailofthedrearypoetofpessimism—

Butiffromboundlessspacesnoansweringvoiceshallstart,Exceptthebarrenechoofoureveryearningheart—Farewell,then,emptydeserts,wherebeatouraimlesswings,Farewell,then,dreamsublimeofuncompassablethings.

Wearenot,indeed,relievedfromthenecessityforhealthfuleffort,butwecannolongerspeakof"vainhopes."Thewaymaybehard,butwecannolonger talk of "the unfruitful road which bruises our naked feet."Strenuousendeavormayberequiredofus,butwecannolongerfeelthatweare"beatingaimlesswings,"andcanexpectnofurtherresponsefromtheinfiniteexpansethan"asterileechoofourowneternallongings."No,no—the languageofdespair fallsatonce fromoffoursouls.Henceforthouraccentswillbeborrowedratherfromanobler"poetoffaith,"andtheblessingofAsherwillseemtobespokentousalso—

Thyshoesshallbeironandbrass,Andasthydays,soshallthystrengthbe.ThereisnonelikeuntoGod,OJeshurun,Whoridethupontheheavensforthyhelp,Andinhisexcellencyontheskies.TheeternalGodisthydwellingplace,Andunderneatharetheeverlastingarms(Deut.33:25-27).

ThisarticlefirstappearedinThePowerofGoduntoSalvation,publishedbythePresbyterianBoardofPublicationin1903.

THESPIRIT'STESTIMONYTOOURSONSHIP

Rom.8:16:—"TheSpirithimselfbearethwitnesswithour spirit thatwearechildrenofGod."

"theSpirithimselfbearethwitnesswithourspiritthatwearechildrenofGod." This is one of the texts of theBible towhich theChristian heartturnswith especial longing and towhich it clingswith especial delight.On it has been erected the great Protestant doctrine of Assurance—thegreatdoctrinethateveryChristianmanmayandshouldbeassuredthatHe isachildofGod—that it ispossible forhimtoattain thisassuranceand that to seek and find it is accordingly his duty. Somuch as that itcertainly, along with kindred texts, does establish. The Holy SpiritHimself, itaffirms,bearswitnesswithourspirit thatwearechildrenofGod;andthenitgoesontodeveloptheideaofchfldshiptoGodfromthepointofviewofthebenefitsitcontains—"andifchildrenthenheirs,heirsofGodandjointheirswithChrist."

It is quite obvious that the object of the whole is to encourage andenhearten; to speak, in a word, to the Christian's soul a great word ofconfidence.WearenottobeleftindoubtandgloomastoourChristianhopeandstanding.AwitnessisadducedandthisnolessawitnessthantheHolySpirit,theauthorofalltruth.Wearenotcommittedtoourowntentativeconjectures;ortoourownimaginationsandfancies.TheHolySpiritbearsco-witnesswithourspiritthatweareGod'schildren.Surely,herethereisfirmstandinggroundforthemosttimidfeet.

Nowonderthatmenhaveseizedholdofsuchanassurancewithavidity,and sought and found in it peace from troubled consciences andhesitating fears. No wonder either if they have sometimes, in theireagerness for a sure foundation for theirhope,presseda shadebeyondthemarkandsoughtonthebasisofthistextanassurancefromtheHoly

Ghostforafactofwhichtheyhadnootherevidence,if,indeed,theydidnotfeelthattheyhadevidenceenoughagainstit;anassuranceconveyed,moreover,inamodethatwouldbeindependentofallotherevidence, if,indeed, it did not bear down and set aside abundant evidence to thecontrary. This occasional use of the text to ground an assurancewhichseems to the observer unjustified if not positively negatived by allappearances, has naturally created a certain amount of hesitation inappealingtoitatallorinseekingtoattainthegraciousstateofassurancewhichitpromises.Thisisamostunprofitablestateofaffairs.Andinitspresenceamongus,nolessthaninthepresenceofasome

whatexaggeratedappeal tothetestimonyof theSpirit,wemayfindthebestofwarrantsforseekingtounderstandjustwhatthetextaffirmsandjustwhatprivilegesitholdsouttous.

Andhere,first,thetextleavesnoroomfordoubtthatthetestimonyoftheHoly Spirit that we are God's children is a great reality. This is not amatterofinferencefromthetext;itisexpressedbyitintotidemverbis.Exactlywhat isaffirmedis that "theSpirithimselfbearethwitnesswithour spirit that we are children of God." The actuality of the Spirit'stestimonytoourchildshiptoGodisestablished,then,beyondallcavil;itisentrenchedinthesameindeclinableauthoritybywhichweareassuredthatthereisaSpiritatall,thatthereisanysuchthingasanadoptionintosonship to God, or that it is possible for sinfulmortals to receive thatadoption,—the authority of the inspired word of God. That the Spiritwitnesses with or to our spirits that we are children of God is just ascertain,then,asthatthereissuchastateassonshiptowhichwemaybeintroduced or that there is such a being as the Spirit of God to bearwitness of it. These great facts all standor fall together. And that is asmuchastosaythatnoChristianmancandoubtthefactofthetestimonyof theSpirit thatwe are childrenofGod. It is accredited tohimby thesame authority which accredits all that enters into the very essence ofChristianity.ItisinfactoneoftheelementsofafullsystemofChristiantruth that must be acknowledged by all who accept the system ofChristiantruth.

Itwouldseemtobeequallyclearfromthetextthatthetestimonyof theSpirit is not to be confounded with the testimony of our own

consciousness. However the text be read, the "Spirit of God" and "ourspirit" are brought into pointed contrast in it, and are emphaticallydistinguished from one another. Accordingly, not only does H. A. W.Meyer,whounderstandsthetextofthejointtestimonyoftheDivineandhuman spirits, say: "Paul distinguishes from the subjective self-consciousness,IamthechildofGod,thetherewithaccordanttestimonyoftheobjectiveHolySpirit,ThouartthechildofGod";butHenryAlfordalso, who understands the text to speak solely of the testimony of theSpirit, borne not with but to our spirit, remarks: "All are agreed, andindeedtheverseisdecisiveforit,thatitissomethingseparatefromandhigher than all subjective conclusions"—languagewhich seems, indeed,scarcely exact, but which is certainly to the present point. It is of noimportanceforthiswhetherPaulsaysthattheSpiritbearswitnesswithortoourspirit;ineithercasehedistinctlydistinguishestheSpiritofGodfromourspiritalongwithwhichortowhichitbearsitswitness.Andnotonlysobutthisdistinctionistheverynerveofthewholestatement; thescope

ofwhichisnothingotherthantogivetheChristian,alongwithhishumanconclusions,alsoaDivinewitness.

Notonly,then,isthedistinction,hereemphaticallyinstituted,available,asMeyer reminds us, as a cleardictumprobansagainst all pantheisticconfusion of the Divine and human spirits in general, and allmysticalconfusion and intersmelting of the Divine and human spirits in theChristianman, as if the regenerated spirit was somethingmore than ahumanspirit,orwasinsomewayinterpenetratedanddivinitizedbytheDivineSpirit;butitisequallydecisiveagainstidentifyingoutofhandthetestimonyof theSpiritofGodherespokenofwith the testimonyofourown consciousness. These are different things not only distinguishablebuttobedistinguished.ThewitnessoftheHolyGhostissomethingotherthan,additionalto,andmorethanthewitnessofourownspirit;anditisadduced here, just because it is something other than, additional to,and'more than thewitness of our own spirit.Thewhole senseofPaul'sdeclarationisthatwehaveoverandbeyondourownauthorityaDivinewitnesstoourchildshiptoGod,onwhichwemayrestwithoutfearthatweshallbeputtoshame.

Itistobeborneinmind,however,thatdistinctnessinthesourceofthistestimony from that of our own consciousness is not the same asseparatenessfromitinitsdelivery.Paulwouldseem,indeed,whilethusstrongly emphasizing its distinct source—namely, the Divine Spirit—nevertheless to suggest its conjunction with the testimony of our ownspiritinitsactualdelivery.This,indeed,hewouldseemfranklytoassert,if, as seemsmost natural, we are to understand the preposition in thephrase "beareth testimony with," to refer to our spirit, and are totranslatewithourEnglishversion,"TheSpirititselfbearethwitnesswithourspirit."Sotaken,theconjunctionisasemphaticasthedistinction.Itmustnotbeoverlooked,however,thatsomecommentatorsprefertotake"our spirit" as the object to which the testimony is borne: "the Spiritbeareth witness to our spirit"—in which case the emphasis on theconjunctionof the testimonyof theSpiritofGodwith thatofour spiritmaybelost.Isay,maybelost:foreventhentheprepositionintheverbwillneedtobeaccountedfor;anditwouldseemtobestillbesttoaccountforitbyreferringittoourspirit—"theSpirititselfbearethitsconsentientwitnesstoourspirit,"itswitnessconsentingtoourspirit'switness.AndIsaymerelythattheemphasisontheconjunctionmaybelost;forevenifthis interpretationberejectedandtheforceof theprepositionbe foundmerely intheaccordanceof thewitnesswiththe fact,bywhich it is thetruth and trustworthiness of the testimony alonewhich is emphasized;nevertheless the connection of the verse with the preceding one is stillimplicative of the conjoined witness of the two spirits. For it is in ourcrying "Abba, Father," that the witness of the Spirit of God is hereprimarily found— the relation of this verse to the preceding beingpracticallythesameasifitwereexpressedinthegenitiveabsolute—thus:"theSpiritwhichwereceivedwastheSpiritofadoptionwherebywecryAbba,Father,—theSpiritHimselftestifyingthustoourspiritthatwearechildrenofGod."

The fact that the conjunction of the two witnesses thus dominates thepassage,howeveritsspecialtermsareexplained,addsapowerfulreasonfor following the natural interpretation of the terms themselves andreferring the preposition "with" directly to the "our spirit." It is withconsiderableconfidence, therefore, thatwemayunderstandPaul to saythat "theSpirithimselfbearethwitness togetherwithourspirit thatwe

arechildrenofGod,"and thusnotmerely to implyorassert—as inanycase is the fact—but pointedly to emphasize the conjunction, or, if youwill, the confluence of the Divine testimony with that of the humanconsciousness itself.Distinct in itssource, it isyetdeliveredconfluentlywith the testimony of our human consciousness. To be distinguishedfrom it as something other than, additional to, and more than thetestimonyofourhumanconsciousness,itisyetnottobeseparatedfromit as delivered apart from it, out of connection with it, much less, inoppositionorcontradiction to it. "TheSpiritofGod," says thatbrilliantyoungthinkerwhosepowerswerethewonder,aswellasthedependence,of theWestminsterDivines,"isnotsimplyamartyr—awitness—but co-martyr—qui simul testimoniumdicit—hebearswitnessnot only to butwithourspirit;thatis,withourconscience.Sothatifthewitnessofourconscience be blank, and can testify nothing of sincerity, hatred of sin,lovetothebrethren,orthelike,thentheSpiritofGodwitnessesnopeacenorcomfort to thatsoul; and thevoice that speakethpeace toapersonwho hath no gracious mark or qualification in him, doth not speakaccording to theWord, but contrary to theWord, and is, therefore, aspirit of delusion." —"So that in the business of assurance and fullpersuasion,theevidenceofgracesandthetestimonyoftheSpiritaretwoconcurrentcausesorhelps,bothofthemnecessary.Withouttheevidenceof graces, it is not a safe nor a well-grounded assurance; without thetestimonyoftheSpirit,itisnotaplerophoryorfullassurance."Andthenhe devoutly adds: "Therefore, let noman divide the things which Godhathjoinedtogether."

These remarks of George Gillespie's will already suggest to us thefunction of this testimony of theHoly Ghost, as set forth by Paul as acotestimonywith thewitness of our own spirit. It is not intended as asubstituteforthetestimonyofourspirit—or,tobemoreprecise,of"signsandmarks"—but as an enhancement of it. Its object is not to assure amanwhohas"nosigns"thatheisachildofGod,buttoassurehimwhohas"signs,"butistootimidtodrawsogreataninferencefromsosmallapremise, that he is a child of God and to give him thus not merely ahuman but a Divine basis for his assurance. It is, in a word, not asubstitute for the proper evidence of our childship; but a Divineenhancementof that evidence.Amanwho.hasnoneof themarksof a

Christian isnot entitled tobelievehimself to be aChristian; only thosewhoarebeingledbytheSpiritofGodarechildrenofGod.Butamanwhohas all themarks of being aChristianmay fall short of his privilege ofassurance.ItistosuchthatthewitnessoftheSpiritissuperadded,nottotaketheplaceoftheevidenceof"signs,"buttoenhancetheireffectandraise it to a higher plane; not to produce an irrational, unjustified,conviction,but toproduceahigherandmore stable conviction thanhewouldbe,allunaided, able todraw;not to supply the lackof evidence,but to cure a disease of the mind which will not profit fully by theevidence.

WearehereinthepresenceofaquestionwhichhasdividedthesuffragesofChristianmenfromthebeginning.Thecontroversyhasragedineveryage, whether our assurance of our salvation is to be syllogisticallydetermined thus: the promise of God is sure to those who believe andobeytheGospel;IbelieveandobeytheGospel;henceIamachildofGod:orisrathertobemysticallydeterminedbythewitnessoftheHolySpiritintheheart.Whetherwearetoexamineourselvesforsignsthatweareinthefaith,or,neglectingallsigns,aretodependontheimmediatewhisperoftheSpirittoourheart,"ThouartachildofGod."Thedebatehasbeenasfruitlessasithasbeenendless.Andthereasonisthatitisfoundedonafalse antithesis, and, being founded on a false antithesis, each side hashadsomethingoftruthtowhichitwasjustifiedinclinginginthefaceofallrefutation,andsomethingoferrorwhichaffordedaneasymarkforthearrowsofitsopponents.Thevictorycanneverbewiththosewhocontendthatwemustdependforourassurancewhollyonthemarksandsignsoftrue faith; for true assurance can never arise in the heart save by theimmediatewitnessoftheHolySpirit,andhewholooksnotforthatcannevergobeyondaprobablehopeofbeinginChrist.Thevictorycanneverbe with those who counsel us to neglect all signs and depend on thetestimonyoftheHolySpiritalone;fortheHolySpiritdoesnotdeliverHistestimonysavethroughandinconfluencewiththetestimonyofourownconsciences that we are God's children. "All thymarks," says Gillespiewithpoint,"willleavetheeinthedark,if

the Spirit of Grace do not open thine eyes that thoumayest know thethingswhichare freely given theeofGod"; andagainwith equal point,

"Tomakenotrialbymarksandtotrustaninwardtestimony,underthenotion of the Holy Ghost's testimony, when it is without the leastevidenceofanytruegraciousmark... isadeludingandanensnaringoftheconscience."

It is obvious that the really cardinal question here, therefore, concernsnot the factof the testimonyof theHolySpirit,not itsvalueor even itsnecessityfortheformingofatrueassurance,butthemodeofitsdelivery.It is important, therefore, to interrogate our text upon this point. Thesingleversebeforeusdoesnotspeakverydecisivelytothematter;onlybyitsconjunctionofthetestimonyoftheSpiritwiththatofourownspiritdoes it suggest an answer. But nowhere than in these more reconditedoctrinesisitmorenecessarytoreadourtextsintheircontexts;andthesettingofourtextisveryfarfrombeingwithoutamessagetousinthesepremises. ForhowdoesPaul introduce this great assertion?As alreadyremarked,aspracticallyasubordinateclausetotheprecedingverse,withthe virtual effect of a genitive absolute.He had painted in the seventhchapter the dreadful conflict between indwelling sin and the intrudedprincipleofholinesswhichspringsupineveryChristian'sbreast.Andhehadpointed to thevery factof thisconflictasabannerofhope.Forheidentifies the fact of the conflict with the presence of the Holy Spiritworkinginthesoul;andinthepresenceoftheHolySpiritistheearnestof victory. The Spirit would not be found in a soul which was notpurchasedforGodandinprocessoffittingfortheheavenlyKingdom.LetnoonetalkoflivingonthelowplaneoftheseventhchapterofRomans.Low plane, indeed! It is a low planewhere there is no conflict.Wherethereisconflict—withtheSpiritofGodasonepartyinthebattle—thereisprogressive advance towards the perfection of Christian life. So Paultreats it. He points to the conflict as indicative of the presence of theSpirit;hepointstothepresenceoftheSpiritastheearnestofvictory;andonthisexperiencehefoundshispromiseofeternalbliss.Thencomesourpassage, introduced with one of his tremendous "therefores.""Accordingly,then,brethren,"—sincetheHolySpiritisinyouandtheendissure,—"accordingly, then,wearedebtorsnot to the flesh to live aftertheflesh,buttotheSpirittoliveaftertheSpirit....Forasmanyasarebeingled"(noticetheprogressivepresent)"bytheSpiritofGod,thesearesonsofGod,for"(afterall),"thespiritthatyereceivedwasnotaspiritof

bondage, but a spirit of adoption, whereby we cry Abba, Father,—theSpirit Himself bearing witness with our spirit that we are children ofGod." "TheSpiritHimself" bearing thiswitness?When?How?Why, ofcourse,inthisverycryframedbyHiminoursouls,"Abba,Father!"Notaseparatewitness;but just thiswitnessandnoother.Thewitnessof theSpirit,then,istobefoundinHishiddenministrationsbywhichthefilialspiritiscreatedinourhearts,andcomestobirthinthisjoyfulcry.

We must not fancy, however, that, therefore, the witness of the SpiritaddsnothingtothesyllogisticwayofconcludingthatwearechildrenofGod.Itdoesnotaddanotherwayofreachingthisconclusion,butitdoesaddstrengthofconclusiontothisway.TheSpiritisthespiritoftruthandwillnotwitnessthatheisachildofGodwhoisnotone.ButhewhoreallyisachildofGodwillnecessarilypossessmarksandsignsofbeingso.TheSpirit makes all these marks and signs valid and available for a trueconclusion— and leads the heart andmind to this true conclusion. Hedoes not operate by producing conviction without reason; anunreasonable conclusion. Nor yet apart from the reason; equallyunreasonable.Norbyproducingmorereasonsfortheconclusion.Butbygiving their true weight and validity to the reasons which exist and soleadingtothetrueconclusion,withDivineassurance.Thefunctionofthewitness of the Spirit of God is, therefore, to give to our haltingconclusionstheweightofHisDivinecertitude.

It may be our reasoning by which the conclusion is reached. It is thetestimony of the Spirit which gives to a conclusion thus reachedindefectiblecertainty.ItistheSpiritalonewhoistheauthor,therefore,ofthe Christian's firm assurance. We have grounds, good grounds, forbelieving that we are in Christ, apart from His witness. Through Hiswitness these good grounds produce their full effect in ourminds andhearts.

THESPIRIT'SHELPINOURPRAYING

Rom.8:26,27:—"AndinlikemannertheSpiritalsohelpethourinfirmity:forweknownothowtoprayasweought;buttheSpirithimselfmakethintercessionforuswithgroaningswhichcannotbeuttered;andhe thatsearcheththeheartsknowethwhatisthemindoftheSpirit,becausehemakethintercessionforthesaintsaccordingtothewillofGod."

The direct teaching of this passage obviously is that the Holy Ghost,dwelling in Christianmen, indites their petitions, and thus secures forthemboththattheyshallaskGodforwhattheyreallyneedandthattheyshall obtainwhat they ask. There is here asserted both an effect of theSpirit's working on the heart of the believer and an effect of this, Hisworking onGod. EvenChristianmen are full ofweakness, and neitherknowwhattheyshouldprayforineachtimeofneed,norareabletoprayforitwiththefervidnessofdesirewhichGodwouldhavethemuse.ItisbytheoperationoftheSpiritofGodontheirheartsthattheyarethusledtoprayarightinmatterandmanner,andthattheirpetitionsarerenderedacceptable to God, as being according to His will. This is the obviousteaching of the passage; but that we may fully understand it in itsimplicationsandshadesitwillbedesirabletolookatitinitscontext.

TheeighthchapterofRomansisanoutburstofhumble triumphontheApostle's part, on realizing that the conflict of the Christian life asdepictedintheseventhchapterissuesinvictory,throughtheindwellingof the Holy Ghost. Evil may be entrenched in our members; but thepower ofGodunto salvationhas entered our hearts by theHolyGhostandbytheprevalentworkingofthatHolySpiritinusweareenabledtocryAbba,Father;andbeingmadesonsofGodareconstitutedHisheirsand co-heirs with Jesus Christ. Not as if, indeed, we are to be bornewithbuteffortofourownintothisgloriousinheritance—"tobecarriedtotheskiesonflowerybedsofease."No!"Surelywemustfight,ifwewouldwin." For, after all, the Christian life is a pilgrimage to be endured, ajourneytobeaccomplished,a fight tobewon.Leastofallmenwas theApostlePaul,whoselifewasinlaboursmoreabundantandintrialsabovemeasure,liabletoforgetthis.Itisoutoftheexperiencesofhisownlifeaswellasoutofthenatureofthethingthatheadds,therefore,tohiscryoftriumphawarningofthenatureofthelifewhich,nevertheless,wemuststill live in the flesh. If "the Spirit Himself beareth witness with our

Spirits thatwearetheSonsofGod,"and theglorioussequence follows,"andifchildren,thenheirs,heirsofGodandjointheirswithChrist,"nolessdoweneed tobe reminded furtherof theconditionunderlying thevictory—"if sobe thatwesufferwithHimthatwemayalsobeglorifiedwithHim."TosharewithChristHisgloryimpliessharingwithHimHissufferings. "MustJesus treadthepathaloneandall theworldgo free?"UnionwithHimimpliestakingpartinallHislifeexperiences,andwecanascend the thronewithHimonlybytreadingwithHim thepathwaybywhich He ascended the throne. It was from the cross that He rose toheaven.

Therestof thismarvellouschapterseemstobedevoted to encouragingthe saint in his struggles as he treads the thorny pathwithChrist. Thefirstencouragementisdrawnfromtherelativegreatnessofthesufferingshereandthegloryyonder;thesecond,fromtheassistanceinthejourneyreceivedfromtheHolyGhost;andthethirdfromthegraciousoversightofGodoverthewholeprogressofthejourney.Thiswholesectionofthechapter, therefore, appears as Paul's word of encouragement to thebelieverashestrugglesoninhispilgrimage—inhis"Pilgrim'sProgress"—inviewofthehardshipsandsufferingsandtrialsattendantinthissinfulworld on the life in Christ. It is substantially, therefore, an ApostoliccommentaryonourLord'swords,"Ifanymanwouldcomeafterme, lethimdenyhimselfandtakeuphiscrossandfollowme;""hethatdothnottake up his cross and follow after me, is not worthy of me." Thesesufferings, says Paul, are inevitable; no cross, no crown. But he wouldstrengthenusinenduringthecrossbykeepingoureyeonthecrown,byassuringusofthepresenceoftheHolySpiritasourever-presenthelper,and by reminding us of the Divine direction of it all. Thus he wouldalleviatethetrialsofthejourney.

Ourtextthentakesitsplaceasoneoftheseencouragementstosteadfastconstancy, endurance, in the Christian life—to what we call to-day"perseverance." The "weakness," "infirmity," to which it refers is to betaken, therefore, in the broadest sense.No doubt its primary referencemay be to the remnant of indwelling sin, not yet eradicated and thesourceofalltheChristian'sweaknesses.Butit isnotconfinedtothis.ItincludesallthatcomestoaChristianashesufferswithChrist;allthatis

included in ourLord's requirement of denying ourselves and taking upourcross.Paul'slifeofsufferingfortheGospel'ssakemaybetakenbyus,as it, doubtless, was felt by him as he penned these words, as anillustrationofthebreadthofthemeaningoftheword.Hewhowouldlivegodly must in every age suffer a species of persecution; a species,differing inkindwith the toneand temperandquality of eachage,butalways persecution. He who would follow after Christ must meet withmany opposers. A strenuous life is the Christian life in theworld; it isappropriately designated a warfare, a fight. But we are weak. And theweaknessmeantisinelusiveofallhumanweaknessesinthestressofthegreatbattle.

TheencouragementwhichPauloffersusinthisourconfessedweakness,is theever-presentaidof theHolyGhost.Wearenot tobe left totreadthepath,tofightthefight,alone;theSpiritever"helpeth"ourweakness,"takesourburdenonHimself,inoursteadandyetalongwithus,"asthedoublecompoundwordexpresses.HedoesnottakeitawayfromusandbearitwhollyHimself,butcomestoouraidinbearingit,receivingitalsoonHisshouldersalongwithus.Ingivingthisencouragementoftheever-presentaidoftheSpiritinourweakness,theApostleaddsanillustrationofit.Anditisexceedinglystrikingthat,inseekinganillustrationofit,theApostlethinksatonceofthesphereofprayer.Itshowshisestimateoftheplaceofprayer intheChristianstruggle, that inhiseye,prayer isreally"theChristian's vitalbreath."Ourweakness, he seems to say, is helpedprimarilybytheSpirit throughHis inditingourprayers forus.PerhapsthiswillnotseemstrangetousifwewillfitlyconsiderwhattheChristianlife is, in its dependence onGod; andwhat prayer is, in its attitude ofdependence onGod. Prayer is, in aword, the correlate of religion. Theprayerfulattitudeisthereligiousattitude.Andthatmanisreligiouswhohabitually holds toward God, in life and thought, in act and word, theattitudeofprayer. Is itnot fitting, after all, thatPaul should encouragetheChristianman, striving to liveaChristian life—denyinghimself andtakinguphiscrossandfollowingChrist—byassuringhimprimarilythattheHolyGhostiseverpresent,helpinghiminhisweakness,tothiseffectthat his attitude towards God in his conscious dependence on Him,shouldbekeptstraight?Forthisitistohelpusinprayer.

Nor can it seem strange to us that Paul adverts to our need of aid inprayer in the verymatter of our petitions. It is worth noting how veryvitally he writes here, doubtless, again out of his own experience. "Weknow not what we should pray for," he says, "in each time of need"—according,thatis,totheneedsofeachoccasion.Itisnotlackofpurpose—it is lack of wisdom, that he intimates.Wemay have every desire toserveGodandeverywillingnesstoserveHimatourimmediateexpense,butdoweknowwhatweneedateachmoment?Thewisestandbestofmenmustneedsfailhere.SoPaul found,whenheaskedthricethatthethorninthefleshmightberemovedandstayednottilltheLordhadtoldhimexplicitlythatHisgracewassufficientforhim.HowoftenwewouldratherescapethesufferingthatliesinourpaththanreceiveofthegraceofGod!Nay,agreaterthanPaulmayherebeourexample.DidnotourLordHimselfsay,"Nowismysoultroubled;andwhatshallIsay?Father,savemefromthishour."QuickthoughcametheresponsebackfromHisown soul, "But for this cause came Iunto thishour:Father, glorify thyname," yetmaywenot see even in thismomentaryhesitationahintofthatuncertaintyofwhichallaremoreorlesstheprey?ItisnotmerelyintherecalcitrancesoftheChristianlife—Godknowswehaveneedenoughthere!—but it is not only in the recalcitrances and the mereunwillingnesses of the Christian life that the Spirit aids us; but in theperplexitiesoftheChristianlifetoo.UnderHisleadingweshallnotonlybesavedfromsins,butalsofrommistakes,inthewillofGod.AndthusHeleadsusnotonlytopray,buttopray"accordingtothewillofGod."

Andnow,howdoestheSpiritthusaidusinprayingaccordingtothewillofGod?Paulcallsitamakingofintercessionforuswithgroaningswhichcannotbeuttered;makingintercessionforusorinadditiontous,forthewordcouldhaveeithermeaning.It isclear fromthewholepassagethatthis is not an objective intercession in our behalf—made in heaven asChristourMediatorintercedesforus.ThattheSpiritmakesintercessionforusisknowntoGodnotasGodinheaven,butas"searcherofhearts."It is equally clear that it is not an intercession through us as mereconduits, unengaged in the intercession ourselves; it is an intercessionmadeby theSpiritasourhelperandnotasoursubstitute. It isequallyclearthatitisnotmerelyinournaturalpowersthattheSpiritspeaks;itisagroaningofwhichtheSpiritistheauthorand"overandabove"ourown

praying. It is clear then that it is subjective and yet not to be confusedwith our own prayings. Due to the Spirit's working in our hearts weconceive what we need in each hour of need and ask God for it withunutterable strength of desire. The Spirit intercedes for us then byworkinginusrightdesiresforeachtimeofneed;andbydeepeningthesedesiresintounutterablegroans.Theyareourdesires,andourgroans.ButnotapartfromtheSpirit.TheyareHis;wroughtinusbyHim.AndGod,who searches the heart, sees these unutterable desires and "knows themindoftheSpiritthatHeismakingintercessionforthesaintsaccordingtothewillofGod."

Thus, then, the Spirit helps our weakness. By His hidden, innerinfluencesHequickensustotheperceptionofourrealneed;Heframesin us an infinite desire for this needed thing;He leadsus to bring thisdesireinallitsunutterablestrengthbeforeGod;who,seeingitwithinourhearts,cannotbutgrantit,asaccordantwithHiswill.Isnotthisaverypresent help in time of trouble? As prevalent a help as if we weremiraculouslyrescuedfromanydanger?Andyetahelpwroughtthroughthemeans of God's own appointment, that is, our attitude of constantdependenceonHimandourprayertoHimforHisaid?AndcouldPaulherehavedevisedabetterencouragementtothesaintstogoonintheirholycourseandfightthebattlebravelytotheend?

THESPIRITOFFAITH

2Cor.4:13:—"ButhavingthesameSpiritoffaith,accordingtothatwhichis written, I believed, and therefore did I speak; we also believe, andthereforealsowespeak."

This verse is a declaration on the Apostle's part of the grounds of hiscourageandfaithfulnessinpreachingthegloriousGospelofChrist.ThecircumstanceswhichattendedhisproclamationofthisGospelwereofthemostoppressive.Intheprecedingverseswehaveapictureofthemwhich

is drawn by means of a series of declarations which rise, one afteranother, toamost tryingclimax.He says that in theprosecutionofhisworkheisineverywaypressed,perplexed,pursued,smittendown.Hereisavividpictureofthedefeatedwarrior,whoisnotonlypressedbythefoe, but put at his wits, ends,—notmerely thus discouraged but put toflight,—notmerelypursuedbutsmittendowntotheearth.AluridpictureofthebefallingsofPaulasaministerofChristamidthespiritualconflictsonthissideandthat,inGalatiaandinCorinth!Neverthelessthingshavenotcometoanendwithhim.SidebysidewiththisseriesofbefallingsheplacesacontrastingserieswhichexhibitsthemarvellouscontinuanceoftheApostleinhiswell-doing,inspiteofsuchdreadfulhappeningstohim.Thoughheisineverywaypressedyetheisnotbroughttohislaststraits;though he is in every way perplexed, yet he has not gone to despair;though he is pursued yet he is not overtaken; though he is actuallysmittendownheisyetnotdestroyed.

IntheprosecutionofPaul'sworkasaministerofChrist,thereisthusamarvellous co-existence of experiences the most desperate and ofdeliverancesthemostremarkable.It isas ifdestructionhadcontinuallybefallen him; yet ever out of destruction he rises afresh to thecontinuanceofhiswork. In this remarkable contrast of his experiencesthe Apostle sees a dramatic reenactment of Christ's saving work, whodied thatHemight live andmight bring life to theworld. In ithe seeshimself,hesays,everre-enactingtheputtingtodeathofJesus, thatthelifealsoofJesusmaybemanifestedinhisbody.AsJesusdiedandroseagain,sohedailydiesintheserviceofChristandcomestolifeagain;andso,abidinginlife,heiseverdeliveredtodeathforJesus'sakethatthelifealso of Jesus might be manifested in his mortal flesh. Oh, marvellousdestinyofthefollowersofChrist,intheverynatureandcircumstancesoftheir service to placard before the world the great lesson of theredemptionofChrist—thegreatlessonof lifebydeath;tomanifest thustoallmen the lifeofJesusand the life fromJesusspringingconstantlyout of His death. Thus the very life-circumstances of Paul become apreached Gospel. They manifest Christ and His work for souls. Theymanifestit.ForthedyingisforPaulandthelifeforhishearers.

Now Paul gives a twofold account of those circumstances in which he

preachedtheGospel.HeassignsthemultimatelytothepurposeofGod.ThisgreattreasureofthegloriousGospelhasbeenputintosuchearthenvesselsfortheverypurposeofmorefullymanifestingitsdivineglory.Incontrast with its vehicle, the power of the message is all the morediscernible. It is just that the exceeding greatness of its powermay beseentobeofGodthatit isdeliveredtomeninvesselswhoseexceedingweaknessmaybeapparent.Ontheotherhand,thattheseearthenvesselsareabletoendurethestrainputupontheminconveyingthesetreasures,isitselffromGod.PaulattributesittoGod'supholdingpower,operatingthrough faith. That in themidst of such trialshe is enabled to endure;thatthoughsmittendowncontinuouslyheisnotdestroyed;thatthoughdyingdailyhestillliveswithalivingGospelstillonhislips;itisallduetothe support of his firm conviction and faith.' "So then, it is death thatworketh in us, but life in you, and having the same Spirit of faith,accordingas it iswritten,Ibelievedand,therefore,didIspeak;wealsobelieveandthereforespeak,sinceweknowthatHethatraisedupJesusshallraiseusupalsowithJesus,andshallpresentuswithyou."HerearethesourcesoftheApostle'sstrengthandofhiscourage.ItisonlybecauseofhisfirmfaithintheGospelhepreachesthathecanendurethroughthetrials into which its service has immersed him. With a less clearconvictionandlessfirmfaithinit,hewouldlongagohavesuccumbedtothe evils of his life and his lips have long ago become dumb. But hebelieved;and,therefore,thoughearthandhellcombinedtodestroyhim,he could not but speak. Let earthly trials multiply; beyond the dailydeathsofearththerewasaneternallifeinstoreforhim;andthemorehecould rescue from death to that life, the more multiplied grace wouldredound to increased thanksgiving and abound to God's glory. In thepowerofthisfaiththeApostlecanfaceandovercomethetrialsoflife.

Therearemany important lessons thatmaycome tous fromobservingthisdeclarationoftheApostle'sfaith.

Beginning at the remoter side wemay be surprised to observe that heseeksthenormofhisfaithintheOldTestamentsaints."HavingthesameSpirit of faith," he says, "according as it is written, I believed, andthereforedidIspeak"—referringforthemodeloffaithbacktothewordsofthisheroPsalmist.NowwemaynotbeaccustomedtothinkoftheOld

Testamentsaintsastheheroesoffaith.ThecharacteristicemotionofOldTestamentreligion,weareaccustomedtosay,wasaweorevenfear.Thecharacteristicexpressionofitissummedupintheterm,"ThefearoftheLord."TheNewTestamentontheotherhandisthedispensationoffaith.AndifwehaveconsiderationonlyfortheprevailinglanguageoftheOldTestament this is true enough. The word "faith" is scarcely an OldTestamentword;itoccursbuttwiceintheEnglishOldTestament,anditis disputable whether on either occasion it fairly—or at least fully—represents the Hebrew. Even the word "to believe" applied to divinethingsisrareintheOldTestament.

Butthewordandthethingaredifferentmatters.Anditmaybedoubtedwhether the conceptions of awe, fear, and of faith, trust, are soantagonistic as is commonly represented. Certainly reverence and faithare correlative conceptions.AGodwhomwe do not fearwith religiousreverence,wecannothavesuchfaithinastheApostle's.AndcertainlytheNewTestamentwritersdoalwayslooktotheOldTestamentsaintsastheheroes of faith. This is the burden of one of the most magnificentpassagesintheNewTestament,theeleventhchapterofHebrews.Andofotherstoo.ItisthefaithofAbrahamwhichisthestandingmodeloffaithto both Paul and James; and it is he who both in the subjective andobjective senses of the word is represented to us as the Father of theFaithful.Letitbeallowedthattheseheroesoffaithlivedinthetwilightofknowledge;knowledgeandfaithstandinrelationtooneanother,butarenotthemeasureofoneanother.Iftherecanbenofaithwherethereisnoknowledge, on the other hand it is equally true that the realm of dimknowledgeisoftentheregionofstrongfaith,—forwhenwewalkbysight,faithhasnoplace.No;hethatbelievesinJesuswhomhehasseen,mustyield inpointofheroismof faithand theblessednesspromised to it, tohimwhohavingnotseenyethasbelieved.ThosegreatmenofGodofold,notbeingweakinfaith,believedinthetwilightofrevelation,andwaxingstrong,diedinfaith;andwecouldwishnothinghigherforourselvesthanthatwemightbelikethemintheirfaithfulfaith.

It is observable next that the Apostle attributes the faith of the OldTestamentheroestowhomhewoulddirectoureyesasthenormoffaith,totheworkoftheHolyGhost.Hefelicitateshimselfnotmerelyonhaving

the same quality of faith with them. He looks deeper. The ground ofrejoicingintheirfellowshipisthatheshareswiththemthe"sameSpiritof faith." "Having thesameSpiritof faith,"he says. Itmaybedoubted,onceagain, ifwe shouldhavenaturally spoken in thisway.WemaybeaccustomedtothinkoftheHolySpiritasanesssentiallyNewTestamentpossession;andtoconceive,inamoreorlessformulatedmanner,ofthesaints of theOld Testament as left to their own native powers in theirserving of God. Heroes of faith as they were, it would be peculiarlydifficult,however, tobelieve that they reached theheightof theirpiousattainment apart from the gracious operations of the Spirit of God.OrshallwesaythatonlyinNewTestamenttimesmenaredeadinsin,andonlyinthesedaysofthecompletedGospelandoftheNewCovenantdomenneed thealmightypowerofGod to raise them from their spiritualdeath?

CertainlytheBiblelendsnosupporttosuchanotion.Lessissaidof thegraciousoperationsof theSpirit in theOldTestamentthanintheNew,but to say less of it is one thing and its absence is quite another. Andthere is enough in theOldTestament itself—by prayer of Psalmist thatthe Holy Spirit should not be taken away from him, by statement ofhistorian that through theSpiritGodgave this one and that one anewheart,byassuranceofprophetthattheSpiritofGodis theauthorofallrightbeliefandofallgoodconduct,—toassureusthatthen,too,onHimdepended all the exercises of piety, to Him was due all the holyaspirationsandallthegoodaccomplishmentsofeverysaintofGod.AndcertainlytheNewTestamenttellsusinrepeatedinstancesthattheHolySpiritwasactivethroughouttheperiodoftheOldDispensation,inallthevarietiesofactivitieswhichcharacterizetheNew.ThedifferencebetweenthetwoliesnotinanydifferenceintheutterdependenceofmenonHim,or in the nature of His operations, but in their extent and aim withreferencetothelifeoftheKingdomofGod.Ourpresentpassageisoneofthose tolerably numerous New Testament ones in which the graciousoperationsoftheSpiritintheOldCovenantareassumed.Paulheretellsus that the faith of theOld Testament saintswas the product of God'sHolySpirit;andheclaimsforhimselfnothingmorethanwhatheassertsforthem."HavingthesameSpiritoffaith,"hesays.Heiscontent—nay,heisfullofjoy—tohavethesameSpiritworkingfaithinhimthatworked

faithinthem.Heclaimsnosuperiorityinthematter.Ifhehasalikefaith,itisbecauseheismadebyGod'sgracetoshareinalikefountainoffaith.TheoneSpiritwhoworksfaithisthecommonpossessionofthemandofhim; and therein he finds his highest privilege and his greatest glory.What David had of the operations of the Spirit, that is what PaulrepresentsastheheightofChristianprivilegetopossess.

ItmaynotbewhollyneedlesstoobservefurtherthenaturalnessofPaul'sascriptionof faith to theworkingof theHolySpirit—whetherunder theOldortheNewDispensation.Hemeanstoexpresstheconfidencehehasin the glorious Gospel which he proclaims. He does not say, however,simply"havingaconfidentfaith."Hesays,"havingtheSpiritoffaith,"thesameSpiritoffaithwhichwroughtinthePsalmist.Somuchwasfaithtohim theproduct of the Spirit that he thinks of it in terms of its origin.Clearly to him, no Spirit, no faith. Faith is, therefore, most absolutelyconceivedbytheApostleastheproductnotofourownpowersbutoftheSpiritofGod,and it is inconceivable tohimthat itcanexistapart fromHisgift.

Wemaysometimesfallshortof theApostle'sconceptionandfancythatwe can—nay, thatwemust—first believe before the Spirit comes to us.No,itistheSpiritwhogivesfaith.FaithisthegiftofGodinitsinnermostessence; and theApostle continually thanksGod for it, asHis gift.Wefind itenumerated inGal.5:23among the fruitsof theSpirit; in 1Cor.12:7wefinditamongthegiftswhichtheSpiritdistributestomen.Inourpresentpassage it is emphasized as thework of the Spirit, by its beingusedasacharacterizingdescriptionof theSpirit.Wedonotdescribeordefine a thing by something which is common to it and others. Thepossessionof a vertebral columnwill not define aman; andwe shouldneveruse thedesignationof vertebrate as a synonymofman.That theSpiritiscalledthe"Spiritoffaith"meansthatfaithdoesnotexistexceptasHisgift;itsveryexistenceisboundupinHisworking.JustaswecallHimtheSpiritoflife,theSpiritofholiness,andthelike,becauseall lifecomes fromHimandall holiness is ofHismaking, so,whenPaul callsHimtheSpiritoffaith,itistheevidencethatinPaul'sconceptionallfaithcomesfromHim.

Itmattersnotwherefaithisfound—undertheOldTestamentortheNew

—inPsalmistor inApostle—or in thedistantbelieversof theTwentiethCentury,—itmattersnotwhatdegreeoffaithispresent,weak,timidfaithwhichscarcelydaresbelieveinitsownexistence,orstrongfaiththatcanmovemountains,—itmattersnotwhatofdivinethingsbeitsobject,Godas our Ruler and Governor, the Scriptures as HisWord, Christ as ourSaviour;ifitexistsatall,inanytime,inanydegree,theHolyGhosthaswroughtit.HeistheSpiritoffaithandfaithisHisuniqueproduct.

Finally,itwillbeofinteresttouswhoarechargedwiththesamedutyofproclaimingtheGospelofsalvationwithwhichtheApostlewascharged,to take especial note that he attributes that supreme faithfulness andsteadfastnesswhichpre-eminentlycharacterizedhiswork in theGospeltoaSpirit-wroughtfaithintheGospelwhichhepreached.Thesecret,hetells us, of his ability to continue throughout his dreadful trials in theworktowhichhehadbeencalled;thesecretofhispowertofaintnot,thatis,not toplay the coward,but to renounce thehidden things of shameandrefusetowalkincraftinessorhandletheWordofGoddeceitfully;thesecretofhispowertopreachasimpleGospelinhonestfaithfulnessinthefaceofalltemptationstopleasemen,andtopreachthesavingGospelinthe face of all persecution—was simply that he had a hearty andunfeignedfaith in it.Whenwe reallybelieve theGospelof theGraceofGod—whenwe reallybelieve that it is thepowerofGodunto salvation,the only power of salvation in this wicked world of ours—it is acomparativelyeasythingtopreachit,topreachitinitspurity,topreachitinthefaceofascoffing,nay,ofatruculentandmurderingworld.Hereis the secret— I do not now say of aminister's power as a preacher ofGod'sgrace—butofaminister'sabilitytopreachatallthisGospelinsuchaworldaswelivein.BelievethisGospel,andyoucanandwillpreachit.Let men say what they will, and do what they will,—let them injure,ridicule,persecute,slay,—believethisGospelandyouwillpreachit.

Men often say of some element of the Gospel: "I can't preach that."Sometimes they mean that the world will not receive this or that.Sometimes they mean that the world will not endure this or that.Sometimes theymean that they cannot sopreach thisor thatas towintherespector thesympathyor theacceptanceof theworld.TheGospelcannotbepreached?Cannotbepreached?Itcanbepreachedifyouwill

believeit.Hereistherootofallyourdifficulties.YoudonotfullybelievethisGospel!Believe it!Believe it!andthenitwillpreachitself!Godhasnotsentusintotheworldtosaythemostplausiblethingswecanthinkof; to teach men what they already believe. He has sent us to preachunpalatable truths to a world lying in wickedness; apparently absurdtruthstomen,proudoftheirintellects;mysterioustruthstomenwhoarecarnal and cannot receive the things of the Spirit of God. Shall wedespair?Certainly,ifitislefttousnotonlytoplantandtowaterbutalsotogivethe increase.Certainlynot, ifweappealtoanddependupontheSpiritoffaith.LetHimbutmoveonourheartsandwewillbelievethesetruths;and,evenasitiswritten,IbelievedandthereforehaveIspoken,wealsowillbelieveandthereforespeak.LetHimbutmoveontheheartsofourhearersandtheytoowillbelievewhatHehasledustospeak.Wecannotproclaimtotheworldthatthehouseisafire—itisadisagreeablethingtosay,scarcelytoberiskedinthepresenceofthosewhoseinterestit isnot tobelieve it?Butbelieve it, andhowquickly you rush forth toshouttheunpalatabletruth!Sobelieveitandweshallasserttotheworldthat it is lost in its sin, and rushing down to an eternal doom; that inChristalone is thereredemption;and through theSpiritalonecanmenreceivethisredemption.Whatcareweif itbeunpalatable, if itbetrue?Forifitbetrue,itisurgent.

NEWTESTAMENTPURITANISM

2Cor.6:11-7:1.—"Ourmouthisopenuntoyou,OCorinthians,ourheartisenlarged.Yearenot straitened inus,butyeare straitened inyour ownaffections. Now for a recompense in like kind (I speak as unto mychildren),beyealso•enlarged.Benotunequallyyokedwithunbelievers:forwhatfellowshiphaverighteousnessandiniquity?orwhatcommunionhath lightwithdarkness?AndwhatconcordhathChristwithBelial?orwhat portion hath a believer with an unbeliever? And what agreementhathatempleofGodwith idols?forweareatempleof the living'God;evenasGodsaid, Iwilldwell in them,andwalk in them;and Iwillbe

their God, and they shall be my people. Wherefore come ye out fromamongthem, andbe ye separate, saith theLord, and touchnouncleanthing;andIwillreceiveyou,andwillbetoyouaFather,andyeshallbeto me sons and daughters, saith the Lord Almighty. Having thereforethese promises, beloved, let us cleanse ourselves fromall defilement offleshandspirit,perfectingholinessinthefearofGod."

Itisnoteasytodeterminewithexactitudethecircumstanceswhichgaveoccasiontothisstrikingparagraph,whichstandsoutsoprominentlyonthe pages of Second Corinthians as almost to separate itself from itscontextandformawholeofitsown.Oftwothings,however,wemaybereasonably sure. Therewas a party in theCorinthianChurchwhichwemayperhapsfairlydescribeasthepartyoftheLibertines;andoutofthisparty,too,therehadarisenanoppositiontotheleadershipofPaul,andatendency to accuse him of insincerity and self-seeking in his work atCorinth.WemustpicturetheApostle,therefore,ascompelledtodefendhimselfandthepurityofhisministry, inthisEpistle,notonlyagainstanarrowJudaisticformalism,withitstouchnot,tastenot,handlenot,butalso against a loose worldliness which was inclined to adapt itsChristianity to the usages current m the heathen society about it.Differing in everything else, both parties agreed in unwillingness tosubjectthemselvesunreservedlytotheguidanceofPaul;andindefenceof themselves represented him as acting towards the church frominterestedmotives.

Bearingthisinmind,wemayreadilyunderstandhow,wheninthecourseofhisself-defencetheApostlehasbeenledtodwelluponthehardshipshe had suffered in the prosecution of hismission, he should break offsuddenlywithanappeal tohisCorinthianstoseparatethemselvesfromheathenpracticesandpointsofview,andthemselvestowalkworthilyoftheGospeltheyprofessed."See,OCorinthians,"heexclaims,"howfreelyIamspeaking toyou,howwidelyopenmyheart is to you.You findnoconstraintonmypartwithreferencetoyou;theonlyconstraintthere isbetween us lies in your own hearts. Give me what I give you—I amspeakingas tomychildren;openwideyourheart tome.Seeknot yourstandards of life in the unbelievers about you.Remember who you areandwhatyoushouldbeasorgansoftheHolySpirit;andbenotcontent

untilyouhaveattainedthatperfectholinesswhichbecomesthechildrenof God." So the Apostle transforms his defence of hisministry into anexhortationtohisreaders,inwhichheagainexerciseshisministryofloveinadisinterestedpleatothemtowalkworthilyoftheGospelofholiness.

Dr.JamesDenneyinhiscommentaryonthisEpistle,publishedin"TheExpositor'sBible,"headsthechapterinwhichhedealswiththissection,"New Testament Puritanism." On the face of it, this is a very gooddesignationforit.ThenoteofPuritanism,whichisthenoteofseparation,certainlythrobsthroughthesection."Comeyeoutfromamongthemandbeyeseparate,saiththeLord"—thatassuredlyexpressestheveryessenceofPuritanism.Or,perhaps,wemaymorepreciselysay that it isexactlythat conformity with the world which, above all things, Puritanismdreads, that Paul here declares, almost with indignation, to beinconceivableinatrueChristian."Forwhatfellowship,"hedemands"istherebetweenrighteousnessandiniquity?Orwhatcommunion is therefor lightwithdarkness?OrwhatconcordofChristwithBelial?Orwhatparthasabelieverwithanunbeliever?Orwhatagreementhasatempleof God with idols?" Here certainly is Puritanism at the height of itsexpression.

Neverthelesswemustbe carefulnot to give theApostle's exhortation aturn which does not belong to it. The Apostle is not here requiring ofChristians a withdrawal from the world, considered as the socialorganism; and most certainly he is not asking of them to segregatethemselvesintoacommunityapart,betweenwhichandthemassofmenthere shall be no, or only the least possible, intercourse. On a formeroccasion,whenaddressingthesesamereaders,hedoesindeedcommandthemnottokeepcompanywithfornicators.Butheimmediatelyaddsthathemeans thisaloofnessonlyasadisciplinarymeasure towards sinningbrethren. If aman who is called a Christian be a fornicator, Christianfellowshipmustbewithdrawnfromhim,thatitmaybebroughthometohimthatamancannotbebothaChristianandafornicator.But,saystheApostle,Idonotmeanthatyoushouldnotassociatewithfornicatorsoftheworld;elseyouwouldneed to removeoutof theworld—a thing,heimplies, whichwould bemanifestly impossible; and let us add, for theleaven which is placed in the world, grossly inconsistent with the

prosecution of its function in the world, which is to leaven the wholemass. And if we will scrutinize our present passage closely we shallquickly see that the separationwhich theApostle isurginghere, too, isnot separation from men but from evil—applying, indeed, to theCorinthians in the way of ex* hortation what our Lord prayed for inbehalfofHisfollowers,notthattheyshouldbetakenoutoftheworld,butthat they should be kept from the evil of the world. The exhortation:"Comeyeout fromamong themandbe ye separate, saith theLord," isimmediatelyfollowedbytheexplanation,"Andtouchnouncleanthing."And thewholeexhortationcloseswithapoignantprayer that theymay"cleanse themselves from every defilement." It is not from theirfellowmenthattheApostlewouldhaveChristiansholdthemselvesaloof;itisfromthesinandshame,theevilandiniquity,whichstainsandsoilsthe livesofsomanyof their fellow-men.This is theApostolicvarietyofPuritanism.

TheoppositeimpressionisperhapsfosteredamongsimpleBiblereadersby the phrase which stands in the forefront of the exhortation in ourEnglishBibles:"Benotunequallyyokedtogetherwithunbelievers."Thiscertainly appears at first sight to represent any commerce withunbelievers as indecorous and to forbid it on that account. Thisimpressioniswhollydue,however,totheawkwardnessoftherenderinggiven to anunusualGreekphrase.ThisGreek phrase is an exceedinglyawkwardonetorender;andIamnotsurethatitispossibletogiveitanEnglish equivalent which will convey its exact sense. The figure whichunderlies it is, nodoubt, the yoking together, in the bizarreway of theEast, incongruous animals for labour, say an ox and an ass. And theEnglishversionisaverycreditableefforttobringthefigurehometotheEnglishreader;forsurelysuchayokingofincongruousanimalstogetheris a very unequal one. Yet theEnglish phrase fails to express theexactshadeofmeaningoftheGreekterm.Thisdoesnotsay:"Benotunequallyyoked togetherwithunbelievers"but rather, "Becomenotbearers of analien yoke along with unbelievers"—or, in other words, "Take not onyourselvesayokethatdoesnotfityou,inordertobewithunbelievers."YouseethepointisverydifferentfromthatwhichisoftentakenfromtheEnglishphrase.What is forbidden is not thatwe should companywithunbelievers; but that we should adopt their points of view and their

modesof life.It isaquestion, inotherwords,notof intercourse,butofstandards.WhattheApostle isconcernedabout isnot thathis convertslivedinsocialcommunionwiththeirheathenneighbours;thishewouldhavethemdo.Whatheisconcernedaboutisthattheytooktheircolourfromtheheathenneighbourswithwhomthey lived.Hewishedthemtobeleavenandtoleaventhelump;theywerepermittingthemselvesrathertobeleavened;andthismadehimindignantwiththem.

We see, then, that theApostle's urgencyhere is againstnotassociationwith theworld,but compromisewith theworldly.Compromise! Inthatone word is expressed a very large part of a Christian's danger in theworld.Weseeitonallsidesofusandineverysphereoflife.Wemustbeall things to allmen,we say,perverting theApostle'sprescription foraworkingministry;fortherewasonethinghewouldonnoaccountandinnowayhaveusbe,eventhatwemay,aswefoolishlyfancy,winthemore;andthatis,evil.Fromevilinallitsformsandinallitsmanifestationshewouldhaveusabsolutelytoseparateourselves; theuncleanthing is thethinghewould inno circumstances have us handle. Associatewith theworld,yes!Thereisnomaninitsovilethathehasnotclaimsuponusforourassociationandforouraid.Butadoptthestandardsoftheworld?No!Notintheleastparticular.Hereourmottomustbeandthatunfailingly:Nocompromise!

TheverythingwhichtheApostleherepressesuponourapprehensionisthe absolute conflict between the standards of the world and thestandardsofChristians;andtheprecisethingwhichherequiresofusisthatinourassociationwiththeworldweshallnottakeonournecksthealienyokeofanunbeliever'spointofview,ofanunbeliever'sjudgmentofthings,ofanunbeliever'sestimateoftherightandwrong,theproperandimproper. Inallourassociationwithunbelievers,we,asChristianmen,are to furnish the standard; and we are to stand by our Christianstandard, in the smallest particular, unswervingly. Any departure fromthat standard, however small or however desirable it may seem, istreasontoourChristianity.Wemustnot,inanycase,takethealienyokeofanunbeliever'sschemeoflifeuponournecks.

Interesting to us as this exhortation itself is, and important beyondexpressionfortheguidanceofourlives, it,perhaps,yieldsininterest to

thegroundingwhichtheApostlesupplies for it inanexplanationof theessentialspringsofaChristian'slife.Thisgroundinghegivesinaseriesof rhetorical questions, by means of which he sets forth the absolutecontrarietyoftheChristian'sandtheunbeliever'spointsofview,sourcesofjudgmentandprinciplesofconduct.Theorderingofthesequestionsissuch that they begin by setting over against one another the obviouscontradictionsofrighteousnessandiniquity;andthenproceedinaseriesofrapidandconvincingantithesesuntil theyend insetting the believerand the unbeliever over against one another as the embodimentrespectively—atleastinprinciple—ofthosecontradictions,righteousnessand iniquity. "What fellowship have righteousness and iniquity," theApostledemandsinsupportofhisexhortationnottotakeonthemselvesthealienyokeofunbelievers, "or,"hecontinues, "whatcommunionhaslight with darkness? or what concord has Christ with Belial? or whatportionhasabelieverwithanunbeliever?or—clinchingthewholematterwithareferencetothesourceoftheentirecontrast—whatagreementhasatempleofGodwithidols?"

The force of the appeal lies in the necessary— and inevitable—identification, as we go on through the series, of each pair with thepreceding;sothatwiththefundamental"righteousness"isidentifiedthelight;and,ofcourse,Christ;andbecauseheisChrist's,thebeliever,whois the temple of the living God: and with the fundamental iniquity isidentified the darkness, Belial, and the unbeliever, because he is theworshipper of idols and partaker of the idolatrous point of view. Thereason,then,whyaChristianmustnottakeonhimselfthealienyokeofunbelievers is just because it is to him alien; he is in and of himself,becauseabelieverinChristand,therefore,atempleofthelivingGod,adifferent,acontrary,anoppositekindofbeingfromtheunbeliever;anditis, therefore, incongruous in theextreme forhim toputhisneck in thesameyokewithanunbeliever,seektoliveonthesameplane,orconsenttoorderhisfifeortodeterminequestionsofconductbyhisstandards,inanydegreewhatever.

NowitisjustinthiscontrastdrawnbytheApostlebetweenthebelieverandtheunbeliever—initsfirmness,itsclearness,itsextremityifyouwill—thatwediscern themost interesting, themost important, teaching of

ourpassage.Accordingto theApostle,obviously, thereare twokindsofmenintheworld,believersandunbelievers.Andthesetwokindsofmenstand over against one another in complete, not only contrast, butcontradiction; as complete contradiction as righteousness and iniquity.There can be no compromise between them any more than betweenrighteousnessandiniquity.Theremaybeintercourse—mutualactionandreaction—butnevercompromise.

TheApostle is far from saying, of course, that in any given individualsthis fundamental contradiction is fullymanifested. It finds its completemanifestation only in the abstract—in the contrariety of righteousnessandiniquity;andinthefullconcretemanifestationofrighteousnessandiniquity in Christ and Belial. Between Christians and unbelievers themanifestedcontradictionisonlyrelative.Compromisethereoughtnottobe—in principle there can not be— but compromise in fact there is.Christiansarenot, likeChrist,pureembodimentsofrighteousness; theyrequireexhortationnottoadmitiniquityintothegoverningprinciplesoftheir life.Alas,alas, thoughtheyare templesof the livingGod,theyarefar, far fromhavingnocommercewith idols.TheApostlerecognizesallthis. On his recognition of it he founds the urgent exhortation of ourpassage.Neverthelesshefoundsthisexhortationalsoonthefactthatthiscontradic

tion exists in principle—that Christians, like Christ, their Lord, are inprinciplerighteousness,andthatunbelieversare,likeBelial,theirlord,inprincipleiniquity.ItisbecauseChristiansarethusinprincipleholyandunbelievers are thus in principle unholy that he proclaims that it isincongruous that Christians should adopt their standards of life fromunbelievers,whoarenotmerelytheiroppositesbuttheircontradictories;sothattherecanbenomeanbetweenthembuteveryonemustbeoneortheother.

Therearethen,accordingtotheApostle,twokindsofmenintheworld,believers and unbelievers; and these two kinds of men stand incontradiction to eachother.Onemay conquer and eliminate the other;but there can be nomixture between them. The ultimate source of thefundamental difference between them he finds in the indwelling inChristiansoftheHolyGhost:"OrwhatagreementhathatempleofGod

withidols?Forwe"—emphatichere,incontrastwiththeunbelievers,"asforus,wearea templeof the livingGod."The influxof theHolySpiritintotheheartconstitutes,then,anewhumanity.OveragainstthosewhohavenottheSpirit,andwhoare,therefore,asanotherScriptureputs it,earthly, sensual, devilish,—the children of Belial, as this Scripturesuggests,—those who have the Spirit are a new creation, with newstandards and new powers of life alike. There can be no compromisebetweensuchopposites.Ithasbecomecustomaryamongtheologianstospeakofthesetwokindsofmenasthemenofnatureandthemenofthepalingenesis;orasitisnowbecomingfashionabletocallthem,oncebornandtwicebornmen.Theywhoarebornoftheflesharefleshly;andtheyonly who are born of the Spirit are spiritual; and to the spiritual manbelongallthings.ThemessagewhichPaulbringstousinthispassageis,then,thatwewhoarespiritual,becausewearebelieversinChristJesus,haveinprincipletherighteousnesswhichbelongstoHim,andthoughitmaynot yet appearwhatwe shall be,wemust in all ourwalk comportourselves as what we are, the temples of the living God, having thepowersandpotenciesofanew,evenaDivine,lifewithinus.Theultimatereasonwhy the Christianman is not to compromisewith theworld is,becauseasaChristianman,heisanewcreature,bornfromabove,withthevigouroftheDivinelifeitselfmovinginhimandwithanentirelynewlifecoursemarkedout forhim.Why should—howcan—suchanoneputhisneckincongruouslywithintheyokeofworldlypolicyorself-seeking,orevil-livingwithunbelievers;andseektodeflecthisSpirit-givenpowersto a life on this lower plane and for these ignoble ends? O, says theApostle,O,Christianmen,thisissurelyimpossibletoyou;doyounotseethatinthepowerofyournewlifeyouareto—youmust—takeanutterlynewcourse,directed toanewgoal,and informedwithnewaspirations,hopesandstrivings?

On the basis of this great declaration the Apostle erects, then, hisexhortation. Nor is he content to leave it in a negative, or merelyinferentialform.IntheaccomplishmentoftheSpirit-filledlifeheseesthegoal,andhespeaksitoutinafinalurgencyofexhortationintowhichhecompressesthewholematter:"Having,therefore,suchpromisesasthese(notetheemphasis),beloved,"hesays,"letuspurifyourselvesfromeverydefilementoffleshandspiritandperfectholinessinthefearofGod."Itis

perfection,weperceive,thattheApostleisafterforhisfollowers;andhedoesnothesitatetoraisethisstandardbeforetheeyesofhisreadersastheir greatest incitement to effort. They must not be content with amoderate attainment in the Christian life. They must not say tothemselves,O,IguessIamChristianenough,althoughI'mnottoogoodtodoasothermendo.Theymust,astheyhavebegunintheSpirit,notfinishintheflesh;butmustgoonuntoperfection.

Whataretheytocleansethemselvesfrom?Everydefilement—everyhindofdefilement—notonlyofthefleshbutofthespirit.Aimingatwhat?Atthecompletionofholiness in the fearofGod!TheApostledoesnot tellthemtheyarealreadyholy—exceptinprinciple.Theyobviouslywerenotalready holy—except in principle. They were putting their necks in thealien yoke of unbelieving judgments. They were contenting themselveswithheathenstandards.Theywerepreparedtosay,O,theLorddoesn'taskall thatofus;0, there isnothingwrong inthis;O,Iguess itwillbeenoughifIamasgoodastheaverageman;O,youcan'texpectmetoliveatoddswithallmyneighbours;O,thesethingsaregoodenoughforme.Suchcompromiseswiththespiritoftheworldarewrong;andtheApostletellshisreadersplainlythattheyareunworthyofthemasChristianmen.Theywere,ifnotborntobetterthings,yetcertainlybornanewtobetterthings.Letthemturntheirbacksonallsuchinconsistenciesandliveontheirownplaneof lifeasbelievers,believers inChrist,Christ theLight,Christ our Righteousness. Let them remember they are temples of thelivingGodandhavenocommercewithidols.

No,theywerenotperfect—exceptinprinciple.Butinprinciple,theywereperfect; because they had within them the principle of perfection, theSpirit of the Most High God. Let them walk in accordance with theirprivileges,then,onalevelwiththeirdestiny.HearGod'sgreatpromise.Andhavingthesepromises,cleanseyourselves;O,cleanseyourselves,theApostlecries;cleanseyourselvesfromeverydefilementwhetherof fleshorspirit,andsoperfect—complete,workfullyouttoitsend—holinessinthefearofGod.LetyourstandardbetheholinessoftheindwellingSpiritwhosetemplesyouare.Letyourmotivebe,notmerelyregardtothegoodof others, much less to your own happiness, but joy in God's graciouspromises. Let your effort be perfect sanctification of soul and body,

cleansing from all defilement. Let your end be, pleasingGod, theHolyOne. In a word, says the Apostle in effect, here as elsewhere: O, yeChristians,work out your own salvation in fear and trembling, for it isGodwhoisworkinginyouthewillingandthedoingaccordingtoHisowngoodpleasure.

We perceive, thus, in the end that the thing Paul is zealous for is theholiness of his followers. For in their holiness he sees the substance oftheir salvation. We are saved by Christ and only Christ; and Christ isrighteous;both forusanduntous.For it isbygracethatwearesaved,throughfaith;andthatnotofourselves, it is thegiftofGod—notoutofworks, lestweshouldboast,butuntogoodworks,whichGodhasaforepreparedthatweshouldwalkinthem.Andifwewalknot inthem—arewe, then, saved?Holiness of life is, I repeat, precisely the substance ofsalvation,thatwhichwearesavedto,thatinwhichsalvationconsists.IfthenweareinChristJesus,shallwenotlivelikeChristJesus?"Ifwearein the Spirit, shall we not walk by the Spirit?" This is Paul's finalexhortationtous;sinceweareChrist's,aridtheSpiritdwellsinusandwearethetemplesofthelivingGod,letusbecarefulofgoodworks;letus,rememberingthegreatpromisesHehasgivenus,cleanseourselvesfromalldefilementofbodyandsoul;andletusperfectholinessinthefearofGod,sothatweapproveourselvesHischildrenandHewillbetousasaFatherandweshallbetoHimsonsanddaughters.

SPIRITUALSTRENGTHENING

Eph.3:14-19,especially16:—"Thathewouldgrantyou,accordingtotherichesofhisglory, thatyemaybestrengthenedwithpowerthroughhisSpiritintheinwardman."

ThiscertainlymaybefairlycalledoneofthegreatpassagesoftheBible.Note the series of great topics which are adverted to in it: the inwardstrengthening of the children of God by theHoly Ghost, the continualabidingofChristintheirhearts,theirrootingandgroundinginlove,theirenlargement in spiritual apprehension, even to the knowledge of theunknowable, their filling with all the fullness of God. Surely here is acatalogueofgreatthingsforGod'speople!Thesegreattopicsdonotlieononelevel,however,setsidebysideasparallelfacts,butareexhibitedinspecialrelationstheonetotheother.PaulisprayinghereforthesehighblessingstodescendontheEphesianChristians.Buthedoesnotprayforthem simply as a bunch of blessings, arbitrarily selected to be on thisoccasionsoughtatthegreatFather'shands—theFatheroftheseEphesianChristians too, becauseHe is the God of the Gentiles aswell as of theJews,andfromHimeveryfatherdomderivesitsname.Hereareratheraconnected body of blessingswhich gonaturally together,onebeing theground and another the effect of the one great thing he craves for hisreaders.

Thecentralthinghepraysforisspiritualstrengthening."IbowmykneestotheFatherthatHemaygivetoyoutobestrengthenedbyHisSpiritinrespecttotheinnerman."Spiritualstrengthening,then,thatisthemainthing thatheprays for.By themere term "spiritual strengthening" twothings might be suggested to us. We might think of spiritual asdistinguished from physical strengthening. Or we might think ofstrengthening by the Spirit as distinguished from some earthly agency.The Apostle's prayer includes both ideas. He prays that we may bestrengthenedintheinnerman;thatis,forthestrengtheningofourspirit,indistinctionfromthebody.Andhepraysthatwemaybestrengthenedwith respect to the inner man by God's Spirit; that is, for the Divinestrengtheningofourinwardman.Andthis,Isay,isthesubstanceofhis

prayer—thatwemaybe strengthenedwith respect to the innerman bytheSpiritofGod.Allelseisdescriptiveofthisandtellsuswhatitis,andwhat it results in; and so enhances our idea of what spiritualstrengtheningis.

First,Paultellsussomewhatfurtherwhatitis.Itisidentical,hetellsus,with the abiding of Christ by faith in our hearts. Of course it is notabsolutely certain what the relation of this second clause is to itspredecessor. It might express the aim or end of the spiritualstrengthening,or(whatcomestopracticallythesamething)itsresult,aswell as (as we should take it), its more precise explanation. As it isfollowedbyaseriesofexpresslytelicclauses,formallyintroducedbythepropertelicparticle,itwouldseemmostnaturaltotakeitasepexegeticaloftheprecedingclause."IbowmykneestotheFather,...thatHemaygivetoyou,accordingtotherichesofHisglory,tobestrengthenedwithmightastotheinnerman—towit,thatChristmayabideinyourheartsbyfaith."Tobesure,thesensewouldnotbeessentiallydifferentifwetookitotherwise—totheendthat,orsothat,Christmayabideinyourheartsbyfaith.Intheonecaseittellswhatthespiritualstrengtheningconsistsin—itisidenticalwiththeabidingofChristintheheart;intheother,whatiteventuates in,—it issues in the abiding of Christ in the heart. In eithercase the thing tobenoted is that it isnot thecomingofChrist into theheartthatisspokenof,butHisabidingintheheart;andthatitisjustthisideathatreceivestheemphasisinthesentence,thepositionofthewordsbeingsuchastothrowastrongstresson"abiding."

Twothingsresult fromthis.Thefirst is, thatChrist issupposedtohavealreadyenteredtheheartsofthosewhomtheApostleisprayingfor.Itisnot a question of His coming but of His abiding. The Apostle is notpraying that his readers should be converted; but, presuming theirconversion,thattheymaybespirituallystrengthened.Thesecondresultisthatthespiritualstrengtheningiscontingenton,orletusrathersay,isdependent on the abiding presence of Christ in their hearts. TheindwellingChrist is thesourceof theChristian's spiritual strength.Thisis, of course, not to set aside theHoly Spirit. But he has read hisNewTestament to little purpose who would separate the Holy Spirit andChrist:ChristabidesintheheartbytheSpirit.TheindwellingoftheHoly

Ghost is themeansof the indwellingofChristand the twoareoneandthesamegreatfact.Wearestrengthenedintheinnermanwithmightbythe Holy Spirit, because by the operation of the Spirit in our hearts,Christabidesthere—thusandnototherwise.Andherewelearnthenthesource of the Christian's strength. Christ is the ultimate source. Hisindwellingisthegroundofallourstrength.ButitisonlybytheSpirit—theexecutiveoftheGodheadinthisspheretoo—thatChristdwellsintheheart.It istheSpiritthatstrengthensus,andHesostrengthensusthatHegivesus"might"inourinnerman.ThewayHedoesthisisbyformingChristwithinus.

TheApostleisoneofthemostfecundwritersextant,andthusithappensthathedoesnotleavethemattereventhere.ItisbytheSpiritthatChristdwellsinus—thatistheobjectivefact.

Butthereisasubjectivefacttoo,andtheApostledoesnotfailtotouchit—itisbyourfaith,too,thatChristdwellsinus."ThatChristmayabideinyour hearts by your faith," he says.He does not say "by faith"merely,thoughhemightwellhavesaidthat,anditwouldhavecoveredthewholenecessaryidea.But,inhishabitualfullnessofexpression,heputsinthearticle,andthusimpliesthatherecognizestheirfaithasalreadyexistent.They are Christians, they already believe, Christ is already dwelling inthemby faith; he prays thatHemay abide in them by their faith. Thestressiseverywherelaidoncontinuance.MayGodstrengthenyourinnerman,hesays,byHisSpirit.Thatistosay,headds,maythatChristwhomye have received into your hearts by faith abide continuously in yourhearts by that faith of yours. Asmuch as to say, Christ is brought intoyourheartsbytheHolyGhost.HeabidestherebythatHolyGhost.MayGodthuscontinuallystrengthenyourheartsbyHisSpirit,andthat,evenwithmight.IpraytoHimforit,foritisHethatgivesit.Butdonotthink,therefore, that youmay lose hold on Christ. It is equally true that Heabidesinyourheartsbyyourfaith.Whenfaithfails,sodothesignsofHispresencewithin:thestrengtheningoftheSpiritandthesteadyburningoftheflameoffaitharecorrelative.Aswellexpectthethermometertostandstillwiththetemperaturevaryingastheheightofyourfaithnottoindexthedegreeofyourstrength.YourstrengthisgroundedintheindwellingChrist,wroughtbytheSpiritbymeansoffaith.

ThuswehavelaidbeforeusthesourcesoftheChristian'sstrength.It isrooted in Christ, the Christ within us, abiding there by virtue of theSpirit'sactionquickeningandupholding faith inus.Andonlyasby theSpiritourfaithiskeptfirmandclear,willChristabideinus,andwillweaccordinglybestrongintheinnerman.

SuchthenisthenatureandsourceoftheChristian'sstrengthening.Whatdoesitissuein?Howdoesitexhibititself?Briefly,theApostletellsus,inloveandknowledge."MayGodgrantyou,"hesays,"tobestrengthenedastotheinnermanbyHisSpirit,thatis,theabidingpresenceofChrist inyourhearts,totheendthatbeingrootedandgroundedinlove,youmaybe fully enabled to apprehend. ..." The end of the prayer is, then,expansion of spiritual apprehension. May God grant that you may bestrengthenedwithmight...totheendthatyoumaybefullofstrengthtoapprehend.Theappropriateresultofstrengtheningisthattheymayhavefull strength. The Apostle accumulates words expressive of strength toenhancetheidea.Heusesthreeseparatewords,butallimpingingontheoneidea,thathewisheshisreadersbytheHolySpirit'soperationstoberaisedtothecapacityofspiritualapprehensionindicated."Godgrantthatye may be empowered (relative and manifested power) with might(inherentgeneralpower),withwhichyemayhavefullstrength(asyourownendowment)toapprehend...."Thisthenistheproximateendoftheprayer:Expansionofheartfortheapprehensionofspiritualthings."GodgrantthatyoumaybestrengthenedwithmightbytheHolySpiritintheinnerman,thatyoumayhavefullstrengthtoapprehend...."Thesethingstobeapprehendedaretoogreatforman'snaturalpowersHemusthavenewstrength fromonhighgivenhim to compass them.Hemayby theSpiritberaisedtoahigherpotencyofapprehensionforthem.Godgrantittoyou!

What are these things?TheApostle speaksquite generallyabout them.Hesays"thatyemayhavefullstrengthtoapprehendwithallthesaints,whatisthebreadthandlengthandheightanddepth...."Hismindisforthemomentnotonthe thing itselfbutonthebignessof the thing.It isbecausethethingissobigthattheyneedstrengtheningintheinnermanbeforetheyhavefullstrengthtoapprehendit.Yetitisnotsomethingforthesespecialreadersalone,butforallChristians.Thisstrengtheningthe

Apostleasksfor is theheritageof thesaints.TheApostlepraysnotthatwemaybeexpandedinspiritualapprehensionbythesegreat ideas,butuptothem.Thisexpanding isnot tobedoneby them,butby theHolyGhost. To enhance our conception of how big they are, he gives us asample,—forthatthelastclausehereisnotadjoinedasaparallelbutasasubordinateclauseseemsindicatedbytheparticlebywhichitisadjoinedand aswell by the concludingwords "unto thewhole fullness of God,"which appear to return to a quite general idea: that ye may have fullstrengthtoapprehendwithallsaintswhatisthebreadthandlengthandheightanddepthandtoknowthe"knowledge-surpassingloveofChrist."

Hereisasampleofthebroadandwideandhighanddeepknowledgetoapprehendwhichweneedtohaveourmindsstretched:thequalityofthelove of Christ. It is too high for us; we cannot attain unto it. Do wewonder that the thing the Apostle prays for is that we should bestrengthenedintheinnermanbytheSpiritofGod,thatwemayhavefullstrengthtoapprehendthis?Dowewonderthathespeaksofthisandsuchknowledge as too broad andwide and high and deep for us, not to beapprehendedsavebyhiminwhoseheartChristabides?If,indeed,Christbeinus—then,possibly,wemayknowChristwithoutus.Butsurelyinnoother way. Here then is the gist of the matter, as to the end of ourstrengthening in the inner man. It is to give us full strength for theapprehensionofthesegreatandincomparablemysteriesofourfaith.

But in that fullness of the Apostolic speech to which we have alreadyalluded,Pauldoesnotcontenthimselfwithsimplysayingthis.Hesosaysitasbothtosuggestanintermediatestepintheattainmentof this largespiritualapprehension,andtoindicateastillhighergoal.Hesuggests,Isay, an intermediate step. He does not say simply, "God grant youspiritual strengthening, that you may have enlarged spiritualapprehension." He says, "God grant you spiritual strengthening that,having been rooted and grounded in love, you may have enlargedspiritual apprehension."Here then is an intermediate link between thestrengthening by the Spirit and the enlargement of our spiritualunderstanding. It is "love."Theproximate effect of the Spirit'swork inempoweringtheinnermanwithmightisnotknowledgebutlove;andtheproximate cause of our enlarged spiritual apprehension is not the

strengthening of our inner man, but love. The Spirit does notimmediatelyworkthisenlargementofmindinus;Heimmediatelyworkslove,andonlythroughworkingthislove,enlargesourapprehension.TheHolyGhost"shedsloveabroadinourhearts."Loveisthegreatenlarger.It is lovewhich stretches the intellect.Hewho is not filledwith love isnecessarilysmall,withered, shrivelled inhis outlookon life and things.And conversely he who is filled with love is large and copious in hisapprehensions.Onlyhecanapprehendwithallsaintswhatisthebreadthandlengthandheightanddepthofthings.Theorderofthingsinspiritualstrengtheningistherefore:(1)theworkingbytheSpiritofatruefaithinthe heart, and the cherishing by the Spirit of this faith in a constantflame;(2)theabidingofChristbythisfaithintheheart;(3)thesheddingabroad of love in the soul and its firm rooting in the heart; (4) theenlargement of the spiritual apprehension to know the unknowablegreatnessofthethingsofChrist.

There isyetonefurtherstep, foreventhisspiritualapprehensionisnotitsownend."Godgrant,"saystheApostle,"thatyoumaybeempoweredwithmightbytheSpirit,sotohavefullstrengthtoapprehendthegreatthingsofGod"—buthedoesnotstopthere.Headds"totheendthatyoumaybefilleduntothewholefullnessofGod."Hereisthegoalatlast.Andwhat a goal it is! We were weak—for it was "when we were withoutstrength"thatChristdiedforus.Wearetobestrengthened,strengthenedbytheSpirit,bymeansoftheconstantindwellingofChrist,thesourceofall good.We are to be strengthened so as to know, to know the greatthingsofGod(readsomeofthemintheparallelpassage,Col.1:11).Butnot thatwemayknowfor themeresakeofknowing.Whatgoodwouldsuchabareknowingdous?Wearetoknowthatwemaybe"filleduntoall the fullness ofGod." Look at this standard of fullness. "Unto"—not"with"—it is the standard, not thematerial. God's fullness is not to bepouredintous;wearetoberaisedtowardthatstandardoffullness,notinoneparticularbutinall—untothewholefullnessofGod.ItmaymeanuntothefullnesswhichGodpossesses;oritmaymeanuntothefullnesswhich He provides. It may mean either that the enlargement of ourspiritual apprehension is a means toward obtaining all the wonderfulgoodsthatGodhasinstoreforus;oritmaymeanthatbyitweshallbebroughttoaheightofattainmentcomparableonlytoHisattainments.No

matterwhichitmeans.ItisenoughineithermeaningforanyChristian'shope.Butthereisnoreasontodoubtthatitdoesmeanthegreatestthing:weshallbe filledunto thewhole fullnessofGod.Weshallbe likeHim,and likeHim only of all Beings in the universe. It is a giddy height towhich our eyes are thus raised. No wonder we need spiritualstrengtheningtodiscernthesummitofthispeakofpromise.

OfcourseitdoesnotmeanthatwearetobetransmutedintoGod,sothateach of us will be able to assert a right to a place of equality in theuniversewithGod.Ofcourse,again, itdoesnotmeanthatGod is tobetransfused intous, so thatweshallbeGod,partofHisveryessence.Itmeans justwhat it says, thatGodpresentsthe standard towardswhichwe,Christianmen, are to be assimilated.We are to bemade likeHim,holy asHe is holy, pure asHe is pure.Our eyes, evenin the depths ofeternity,will seekHim towering eternally above us as our unattainablestandardtowardswhichweshalleverbeascending,butweshallbe likeHim;Heandwe shall belong toone class, the classofholybeings.Weshallno longerbe like theDevil,whosechildrenwewereuntilweweredelivered from his kingdom and translated into the kingdom of God'sdearSon.Nomoreshallwebewhatwewereasmen in thisworld,stillseparated fromGodby a gulf ofmoral difference, a difference so greatthatwearealmosttemptedtocallitadifferenceofkindandnotmerelyofdegree.Nay,we shall, perhaps,bemore likeGod thaneven theholyangelsare; inourhead,ChristJesus,weshallbe inHimwho inapre-eminentsenseislikeGod.Theprocessofthe"filling"maytakelong;itisbutbarelybegunformostofus inthis life;butthat isthestandardandthat thegoal—"weshall be filledunto the fullness ofGod"; and it shallnevercease.Such is thegoalof thespiritualstrengtheningspokenof inourtext.

THESEALINGOFTHEHOLYSPIRIT

Eph. 4:30:—"And grieve not the Holy Spirit of God, in whom ye were

sealeduntothedayofredemption."

It is Paul's custom in his epistles to prepare for exhortation by theenunciationoftruth;tolayfirstthefoundationoffactanddoctrine,andon that foundation to raise his appeals for conduct. The Epistle to theEphesiansisnoexceptiontothisrule.Theformerchaptersofthisepistleare amagnificent exposition of doctrine, a noble presentation'to Paul'sreadersofwhatGodhasdone for theminelectionandredemptionandcalling,andofthegreatprivilegeswhichtheyhaveobtainedinChrist.Tothisheadjoins,accordingtohiscustom,aringingappeal,basedonthisexpositionoftruthandprivilege.Thisappealtohisreadersistoliveuptotheir privileges, or, in his own words, to walk worthily of the callingwherewiththeywerecalled.Thewholelatterorpracticalpartoftheletteristhusexpresslybasedontheformerordoctrinalpart.Andthisistrueofthe exhortations in detail aswell as in general. Paulwrote alwayswithvitalconnectedness.Thereneverwasalessartificialwriter,andnoneofhisepistlesbearsmoreevidenttracesthantheEpistletotheEphesiansofhavingbeenwritten,astheGermanssay,"atasinglegush."Allhereisofa piece, and part is concatenated with part in the intimate connectionwhicharisesoutof—notartificialefforttoobtainlogicalconsecution—butthelivingflowofaheartfullofasinglepurpose.

Take,asanexample,thebeautifulappealofourtext.TheApostleisnotperfunctorily ormechanically repeating a set phrase, a pious platitude.Heismakinganappeal,outofafullheart,tojustthereadershehasinmind, in just their situation; and under the impulse of his own vividappreciation of their peculiar state and condition. On the basis of theprivilegestheyhadreceivedinChristhehadexhortedthemgenerallytoan accordant inner and outer conduct; and he had presented thesegeneralexhortationsbothpositivelyandnegatively.Nowhehascometodetails. He has enumerated several of the sins to which they in theirsituation were liable, perhaps, in a special degree, sins of falsehood,wrath, theft,unbecoming speech.Shall they, they, the recipients of thisnew life and all these Divine favours, fall into such sins? He suddenlybroadenstheappealintoanearnestbeseechingnotsotogrievetheHolySpiritofGodinwhomtheyweresealeduntothedayofredemption.Thatthey,too,hadthissealing,hadhenotjusttoldthem?Nay,hadhenotjust

pointedthemtoitastotheirmostdistinguishinggrace?Itisnotbyanewor amerely generalmotive bywhich hewouldmove their hearts. It isdistinctlybythemotivetowhichhehadalreadyadvertedandwhichhehadmade theirown. Itwasbecausehehad taught them tounderstandand feel that they, even they,Gentiles according to the flesh, had beensealedwiththeHolySpiritofpromise,asanearnestoftheirinheritance,andcouldcountonthisbeingalivingandmovingmotiveintheirminds—orrather it isbecausehehimself felt thisgreat truthas real andasamotiveofpower—thatheadducesitheretomovethemtoaction.

Ifweare»tofeelthemotivepowerintheappealasPaulfeltitandashedesiredhisreaderstofeelit,wemustapproachitasheapproacheditandas he desired them to approach it, namely, through a preliminaryapprehension and appreciation of the fact underlying the appeal andgiving it force. To do thiswe should approach the consideration of thetext under some such logical analysis of its contents as the following.First, we should consider the great fact on which the appeal is based,namely,thatChristianshavebeensealedbytheHolySpirituntothedayof redemption. Secondly, we should consider the nature of this sealingSpiritastheHolySpirit,andthepainwhichallsinmustbringtoHimastheindwellingandsealingSpirit.Thirdly,weshouldconsiderthenatureandstrengthofthemotivethencearisingtous,whoaretherecipientsofHisgrace,torefrainfromthesinwhichgrievesHim,andtoseekthelifeof holiness which pleases Him. Time would fail us, however, on thisoccasion fully to develop the contents of these propositions. Let usconfineourselvestoafewbriefremarkson(1)thenatureofthebasalfactonwhichPaulfoundshisappeal,astoourpositionasChristians;and(2)thenatureofthemotivewhichheseekstosetinactionbyhisappeal.

The fundamental fact onwhich Paul, in the text, bases his appeal to aholylifeisthathisreaders,becauseChristians,"havebeensealedintheHoly Spirit unto the day of redemption." Now, "sealing" expressesauthenticationor security, or, perhaps,wemay say, authenticationandsecurity.It is,then,thesecurityof theChristian'ssalvationwhichis thefactappealed to; theChristian is "sealed," authenticated as a redeemedone,andmadesecureas to thecompletionof theredemption; forhe issealeduntothedayofredemption.

ThereferencetoPaul'steaching,inaformerchapter,astothegracegivento his readers, will help us to understand the fact here adduced as amotivetoaction.Therewehavethefullerstatement,thattheseChristianshad had the Word of the Truth, the Gospel of salvation, preached tothem;thattheyhadheardit,andhadbelievedit;andthen,thattheyhadbeen"sealedwith theHolySpiritofpromise," inotherwords, theHolySpiritwhoworksoutall thepromises tous to fruition; "who," adds theApostle,"isanearnestofourinheritance,"anearnestbeingmorethanapledge,inasmuchasitisbothapledgeandapartoftheinheritanceitself.Then the Apostle tells us unto what we were thus sealed by the HolySpiritofpromise,whoisHimselfanearnestofour inheritance,namely,"unto the redemption of God's own possession" unto the praise of Hisglory.

Let us read these great words backwards, that wemay grasp their fullimport. Christians are primarily the purchased possession ofGod:GodhaspurchasedthemtoHimselfbythepreciousbloodofHisSon.But,thepurchase is one thing, and "the delivery of the goods" another. Theirredemption is, therefore, not completed by the simple purchase. Thereremains,accordingly,a"dayofredemption"yetinthefuture,untowhichthe purchased possession is to be brought.Meanwhile, because we arepurchased and are God's possession, we are sealed to Him and to thefulfilmentoftheredemption,totakeplaceonthatday.AndthesealistheHolySpirit,heredesignatedasthe"HolySpiritofpromise"becauseitisthroughHimthatthispromise is tobefulfilled;andthe"earnestofourinheritance"becauseHe isboththepledgethat the inheritance shallbeours, and a foretaste of that inheritance itself. The whole is a mostpointedassertionthatthosewhohavebeenboughtbythebloodofChrist,andbroughttoGodbythepreachedGospel,shallbekeptbyHispoweruntothesalvationwhichisreadytoberevealedatthelastday.

ThegreatfactonwhichPaulbaseshisappealis,therefore,thefactofthesecurity of believers, of the preservation byGodofHis children, of the"perseveranceofthesaints"—tousetime-honouredtheologicallanguage.We are sealed, rendered secure, by the Holy Ghost, unto the day ofredemption:wearesealedbytheHolySpirit,thefulfillerofthepromises,and theearnestofour inheritance,unto the full redemptionof us,who

areGod'spurchasedpossession.The fact theApostle adverts to is, in aword,thatoursalvationissure.

Howis thisamotive toholiness?Mensaythatsecurityacts ratherasamotivetocarelessness.Well,weobserveatleastthattheApostledoesnotthinkso,butusesitratherasamotivetoholiness.Becausewehave,beensealedbytheSpiritofGod,hereasons,letusnotgrieveHimbysin.MenmaythinkthatastrongerappealmightbebasedonfearlestwefallfromtheSpirit'skeeping;as ifPaulshouldratherhavesaid,Becauseyoucanbekeptonlyby theSpirit,beware lestyougrieveHimawaybysinning.ButPaul'sactualappealisnottofearbuttogratitude.BecauseyouhavebeensealedbytheSpirituntothedayofredemption,seetoitthatyoudonotgrieve,bringpainorsorrowtothisSpirit,whohasdonesomuchforyou.

Itisnottobedenied,ofcourse,thatthemotiveoffearisapowerfulone,alegitimateonetoappealto,andonewhichinitsdueplaceisappealedtoconstantlyintheScriptures.Itis,nodoubt,arelativelylowermotivethanthathereappealedtobyPaul;butasBishopDoaneoncetrulysaid,mostmenaremoreamenabletoappealsaddressedtothelowerthantothoseaddressedtothehighermotives.Whenmenceasetobeofalowmind,wecan afford to deal with them on a higher plane. I have no sympathy,therefore,withtheview,oftenexpressed,thatmanmustnotbeurgedtosave his soul by an appeal to his interests, by an appeal to the joys ofheavenortothepainsoftorment.YouallknowtheoldstoryofhowSt.Iddo,once,whenhejourneyedabroad,metanoldcronewithapitcherofwaterinonehandandatorchablazeintheother,whoexplainedthatthetorch was to burn up heaven and the water to quench hell, that menmightnolongerseektopleaseGodbecauseofdesireforoneorfearoftheother,butmightbe ledonlybydisinterested love.History says that St.Iddowenthomewondering.Wellhemight.Foronsuchteachingsasthisheshouldhave to forego the imitationofhisLord,whopainted tomenthedelightsoftheheavenlyhabitationsandforewarnedmentofearhimwho has power after he has destroyed the body also to cast into hell,where,soHesays,theirwormdiethnotandthefireisnotquenched.Themotivesoffearofpunishmentandvisionofreward,thoughrelativelylowmotives,areyetlegitimatemotives,andare,intheirownplace,valuable.

ButtheApostleteachesusinourpresentpassagethatthehighermotivestooareforuseandintheirownplacearethemotivestouse.Donot letus,asChristianministers,assumethatourflocks,purchasedbythebloodof Christ, and sealed unto the day of redemption by the Spirit, areaccessibleonlytothelowestmotives."Giveadogabadname,"saystheproverb,"andhanghim."Andtheproverbmaybeanallegorytous.Dealwithpeopleonalowplaneandtheymaysinktothatplaneandbecomeincapableofoccupyinganyother.Crytothem,"Liftupyourhearts"andbelievemeyouwillobtainyourresponse.Itisafamiliarexperiencethat,ifyoutreatamanasagentleman,hewilltendtoactlikeagentleman;ifyou treathim likea thief,only thegraceofGodandstrongmoral fibrecanholdhimbackfromstealing.TreatChristianmenlikeChristianmen;expect themto liveonChristianprinciples; and theywill strive towalkworthilyoftheirChristianprofession.

SofarfromPaul'sappealtothehighmotiveofgratitudehere,then,beingsurprising,it is,evenonthelowgroundofnaturalpsychology, trueandright.Thehighestmotivesarerelativelythemostpowerful.Andwhenweleave the low ground of natural psychology and take our stand on thehighergroundofChristiantruth,howsignificantandinstructive it is.IftheHolySpirithasdonethisforme;ifHeinallHisholinessisdwellinginme,tosealmeuntothedayofredemption,shallIhavenocarenottogrieveHim?Fear isparalyzing.Despair isdestructionofeffort.Hopeislivingandactive inevery limb,andwhenthathopebecomesassurance,andthatassuranceisrecognizedasbasedontheactofaPerson/lovinglydealingwithusandwinningustoholiness,canweconceiveofamotivetoholiness of equal power? Brethren, we must not speak of such thingshistoricallyonly.WearenotheresimplytoobservehowPaulappealedtothe Ephesians, as he sought to move them to holy endeavor; nor todiscusswhetherornot this is amovingmannerofdealingwithhumansouls.Hisappealistous.Thefactassertedistrueofus,—wearesealedbytheHolySpirittothedayofredemption.HeisinustooastheHolySpiritwhomsinoffends,andasthelovingSpiritwhoisworkinginustowardsgood.Dowe feel thepull of the appeal?Shallwe listen to and feel andyieldtoandobeyPaul'sgreatvoicecryingtousdownthroughtheages:"GrievenottheHolySpiritofGodinwhomyeweresealeduntothedayofredemption"?Communewithyoursoulsonthesethingsto-day!

THEWAYOFLIFE

Titus3:4-7:—"Butwhen thekindnessofGod, ourSaviour, andhis lovetowardsman, appeared, not byworks done in righteousness,whichwedid ourselves, but according to his mercy he saved us, through thewashing of regeneration and renewing of the Holy Ghost, which hepouredoutuponusrichly, throughJesusChristourSaviour; thatbeingjustifiedbyhisgrace,wemightbemadeheirsaccording to thehopeofeternallife."

The short epistle to Titus contains, amid its practical and ecclesiasticaldirectionsforthegivingofwhichitwaswritten,twodoctrinalstatementsof quite wonderful richness and compression both of which have beeneasilybroughtintothecompassofthepassagereadinyourhearingthisafternoon.Theydifferfromeachotherinintentandcontent,asyouwilldoubtlesshaveobserved.ButtheyarealikeingatheringintothenarrowspaceofafewwordstheessenceoftheGospel,andexpressingitinwordsofasingularlyfestalandjubilantcharacter,wordswhichstrikethereaderasatoncepreciseandcomprehensive,asatoncetheologicallyexactandpeculiarlyfittedforpubliccredaluse.

Statements of this kind are characteristic of these latest epistles of theApostle Paul, which we class together under the common title of thePastoral Epistles, and which share not only the late date but also acharacterappropriatetotheir

originattheendofPaul'slifewhenhewasbusiedwithconsolidatingandextendingthechurcheshehadfoundedratherthanwiththefirstplantingofChristianityinthefreshsoilofanunbelievingworld.TheypresentthedoctrinesofPaul,aftertheyhadbeenused,andwornroundbyuse.Theyrepresentthesiftingdownofhisdoctrinalexpositionsintocompactform;theircompressionintosomethinglikepebblesfromthebrookreadytobeflung with sure aim and to sink into the foreheads of the Goliaths of

unbelief. They represent the form which his doctrinal expositions hadtakenascurrentcoin in thechurches,no longermerelyPaul's teaching,thoughallofthat,butthepreciouspossessionsofthepeoplethemselves,in which they were able to give back to him a response from theirlistening hearts. They are no longermere dialectical elaboration of thetruth;buthavebecomeformsofsoundwords.Assuch,suchpassagesaresometimesaccompaniedbyaphrasepeculiar to thesePastoralEpistles,which advertises these statements as something other than a teacher'snovelpresentationsoftruthtoasyetuntaughthearers:"Thisisafaithfulsaying." "This is a faithful saying"—a "trustworthy saying"—in otherwords, this is a saying well-known among you, that has been longrepeatedinyourears,thathasbeentestedandfoundnotwanting.Thisisgoodcoin;and"worthy,"itissometimesadded,"ofallacceptation."

Our present passage is one of these "faithful sayings." "Faithful is thesaying,"theApostleaddsoncompletingit,"andconcerningthesethingsIwill that thou shouldst affirm confidently." Thus he tells us howimportant, how well-considered, how final and trustworthy thisstatementof truth is.Letusapproach itsstudyinaspiritsuitabletososolemnaninjunction.

The first thing that we observe in the passage is themelody that risesfrom it ofpraise toGod. It is the "kindnessofGodourSaviour'andhislove towardsmen"which sets its key-note. The special terms in whichGod'sgoodness isherepraised,His "benignity"and "philanthropy,"aredue, indeed, to the context. The Apostle had just been thinking andspeakingaboutmen;andhecouldnot thinkorspeakof themaseither"benignant" or "philanthropic." He would have them exhorted to besubjecttothoseoverthem,obedient,pronetogoodworks,andaversetoevilspeakingandcontentiousness,gentleandmeek.Butsuchtheywerenot showing themselves. Christians themselves could remember howaforetimetheylivedinmaliceandenvy,hatefulandhatingoneanother.Whatcouldbeexpectedfromman?WTiatacontrastwhenoneliftedhiseyes from this scene of lust and malice and envy and hatred—menstrivingwithoneanother to surpass eachother indoing injury to theirfellows—and set them onGod, to seeHis benignity and philanthropy!Thewholepassage ispervadedby thesuggestionofGod'skindnessand

humanity;thrownoutintosharpreliefbyitscontrastwithman'smaliceand hatred. Nothing can be expected of or from man; but God hasmanifestedHisbenignityandphilanthropytousandbythemsavedus.Manwoulddestroy,Godsaves.But there ismuchmore than this tobesaid.ThepassageisnotonlypervadedbythesuggestionofGod'sgeneralgoodness; it isapsalmofpraisetoGodforHissaving love.Itsingsnotonly"GloriaDeo"but"SoliDeoGloria."Oursalvationisitssubject.ItnotonlyascribessalvationinitsroottoGod'slove;itascribesitineveryoneof itsdetails toGod's lovingactivities and to themalone; it ascribes itsbeginning and middle and end to Him and to Him only. The variousactivitiesthatenterintooursalvationareenumerated;andeveryoneofthem is declared to be a loving activity ofGod and ofHim alone. Thispassageisevenremarkableinthisrespect.EveninthatclassicalpassageinEphesians,whichisdesignedtoascribesalvationwhollytoGod,andtoemptymanofallgroundofboasting,wehavefaith,atleast,mentioned:"Wearesavedbygrace,throughfaith";thoughit is immediatelyadded:"Andthatnotofyourselves,itisthegiftofGod."Butthispassageleavesfaithitselftoonesideasnotrequiringmention.Therearenosubjectiveconditionstosalvation,inthesenseofconditionswhichwemustperforminordertoobtainorretainsalvation.ItisGodalonewhosaves,"notbymeansofanyworksinrighteousnesswhichwehavedoneourselvesbutinconsequenceofhismercy" and of that alone.Not even faith itself, thatinstrumentofreceptiontowhichsalvationcomes,canbeconceivedofasentering causally into God's saving work. It is He and He alone whosaves;andthe rootsofHis savingoperationsare setdeep inHismercyonly.Ifweare savedatall, it isbecause—not thatwehaveworked,notthatwehavebelieved,—butthatGodhasmanifestedHisbenignityandphilanthropyinsavingusoutofHismeremercy.Hehas,throughJesusChrist,sheddownHisHolySpirittoregenerateandrenovateusthatwemight be justified "byHis grace,"—in otherwords, gratuitously, not onthegroundofourfaith,—andsobemadeheirsofeternallife.

Our passage empties man of all glory in the matter of salvation andreservesalltheglorytoGod.Butthisisnotbecauseitdoesnotknowhowto distribute honour to whom honour is due. Man has no part in theprocuring or in the applying of salvation, but there are Three Personswho have; and our passage recognizes the praise due to each, and

distributestoeachPersonoftheHolyTrinitythesavingoperationswhichbelongtoHim."God . . .accordingtoHismercy, . . .savedus, throughthewashing of regeneration and renewal of theHoly Ghost,whichHepouredoutonusrichlythroughJesusChristourSaviour."ThesourceofoursalvationistobesoughtinthelovingmercyofGodtheFather.ThegroundofthesavingactivitiesexertedonusistobesoughtintheworkofJesus Christ our Saviour. The agent in the actual saving work is to besought in the Holy Ghost. Here are brought before us God our Lover,ChristourRedeemer,theSpiritourSanctifier,asalloperativeintheonecomposite work of salvation. To God the Father is ascribed the wholeschemeofsalvationandtheentiredirectionofthesavingwork;itisHisbenignityandphilanthropythatismanifestedinit;itisaccordingtoHisownmercy that He has saved us; it is He that saved us; He saved usthrough the Holy Spirit; He poured out the Holy Spirit through JesusChrist; it isHis salvation and it isHe that has given it to us. To JesusChrist isascribed theworkof "Saviour"bywhich theoutpouringof theHolySpiritwasrenderedpossibletoGod.ThenatureofHisworkisnotprecisely outlined in our passage; but in the preceding passage we aretold that "He gave Himself for us, that He might redeem us from alliniquity."ThisitisthattheSondoesforus.TotheHolySpiritisascribedtheactualapplicationoftheredemptionwroughtoutbyChrist.Theitemsof this application are very richly developed, and the development ofthem constitutes the strength of the passage. If we will scrutinize theitemsinwhichtheapplyingworkoftheHolySpiritisdeveloped,weshallperceivethattheysupplyuswithacomplete"orderofsalvation."Wearetold thatGod savesus inHismeremercy, by a renovatingworkof theHolySpirit, founded on the redeemingwork of Christ; andwe are toldthatthisrenovatingworkoftheHolySpiritwasinorderthatwemightbejustifiedandsobecomeheirs.HerethepurchasebythedeathofChristismadetheconditionprecedentoftheregenerationoftheHolySpirit;butthe action of the Holy Spirit is made the condition precedent tojustification and adoption.We are bought untoGod by Christ in orderthatwemaybebroughttoGodbytheHolySpirit.AndinbringingustoGod,theHolySpiritproceedsbyregeneratingusinorderthatwemaybejustifiedsoastobemadeheirs.Intheologicallanguage,thisisexpressedby saying that the impetrationof salvationprecedes its application: thewhole of the impetration, the whole of the application. And in the

application,theSpiritworksbyfirstregeneratingthesoul,nextjustifyingit,nextadoptingitintothefamilyofGod,andnextsanctifyingit.Inthemore vital and less analytical language of our present passage, this isassertedbyfoundingthegiftoftheHolyGhostupontheworkofChrist:"whichHepouredoutuponusrichlythroughJesusChristourSaviour";by including in thework of theHolyGhost, regeneration, justification,adoption,anda fewverses lowerdown, sanctification;andbydeclaringthattheregenerationoftheHolySpiritis"inorderthatbeingjustifiedwemightbemadeheirs."

Nowwhatarethepracticalfruitsofthisteaching?TheApostlesaysit isfaithful teaching, which he wishes to have confidently affirmed, to theendthattheywhichhavebelievedGodmaybecarefultomaintaingoodworks. It is encouraging teaching tobelievers to tell them that they arenottheirownsavioursbutGodistheirSaviour;thattheirsalvationisnotsuspendedontheirownworksorthestrengthoftheirownfaith,butonthestrengthofGod'sloveandHismercyalone;thatallThreePersonsofthe Trinity are engaged in and pledged to their salvation; that Christ'sworkforthemisfinishedandtheyareredeemedtoGodbyHispreciousblood and are, henceforth, God's purchased possession; that it is notdependent on their ownweakness but on the Spirit's strengthwhethertheywillbebroughtintotheenjoymentoftheirsalvation;thattheSpirithasbeenpoured richly out upon them; thatHehas begunHiswork ofrenovationwithinthem;thatthisisbutthepledgeoftheendandastheyhavebeenregeneratedandjustified,sohavetheybeenbrought intothefamilyofGodandmadeheirsofeternallife.Thisisencouragingteachingforbelievers!Shallthey,then,becausetheyaresavedoutofGod'smercyandnotoutofworksinrighteousnesswhichtheyhavedonethemselves,becarelesstomaintaingoodworks?Itrownot;andtheApostletrowethnot.Becauseof this, theywillnowbecareful"tomaintaingoodworks."Let us see to it then that by so doing we approve ourselves as truebelievers, savedbyGod's grace, not out ofworks but unto goodworks,whichHehathaforepreparedthatweshouldwalkinthem!ThisiswhattheApostlewouldhaveusdo.

THELOVEOFTHEHOLYGHOST

"DoyethinkthattheScripturesaithinvain,Thespiritthatdwellethinuslustethtoenvy?"-Jamesiv.5.(A.V.)

THEtranslatorshave foundsomedifficulty inrendering thisverse.Theform in which I have just read it, is that given it by our AuthorizedVersion. I am not sure that it will at once convey the meaning. TheRevisedVersion,intextandmargin,presentsseveralrenderings.Amongthemthereisonewhichexpressesmuchmoreclearlywhatseemstometobethemeaningoftheoriginal.Itisthis:"OrthinkyethattheScripturesaith invain,ThatSpiritwhichHemade todwell inusyearneth forusevenuntojealousenvy?"Itisadeclaration,onthebasisofOldTestamentteaching, of the deep yearning which the Holy Spirit, which God hascausedtodwellinus,feelsforourundividedandunwaveringdevotion.

In the context James had been speaking of the origin of the unseemlyquarrels which even in that early day, it seems, marred the life ofChristians.Hetracesthemtogreedinessforthepleasuresof thisworld,and consequent envy toward those who are better placed, or morefortunate in the pursuit of worldly goods. Then he turns suddenly toadministerasorrowfulrebuketothegrossinconsistencyofsuchenviousrivalryingraspingafterthepleasuresofthisworld,formenwhopossesstheinestimabletreasureofGod'slove.Itisatonceobservableonreadingoverthepassagethatitswholephraseologyiscoloredbytheunderlyingpresentation of the relation of theChristian toGodunder the figure ofmarriage.

TheChristianisthebrideofGod.Andthereforeanycommercewiththeworld isunfaithfulness.There isnotroominthisrelationfortwoloves.To love the world in any degree is a breach of our vows to our onehusband,God.Hencetheexclamationof"Adulteresses!"whichspringstoJames' lips when he thinks of Christians loving the world. Hence hisindignant outcry, "Know ye not that love of the world is enmity withGod?"andhissweepingexplanation,"Whosoever,therefore,hasitinhismindtobealoveroftheworldistherebyconstitutedanenemyofGod."We cannot have two husbands; and to the one husband to whom our

vowsareplighted,allourloveisdue.Todallywiththethoughtofanotherloverisalreadyunfaithfulness.Ontheotherside,Godisthehusbandofthe Christian's soul. And He loves it with that peculiar, constant,changeless love with which one loves what the Scripture calls his ownbody(Eph.v.28).Is thesoul faithful toHim?Whocanpaint, then, thedelightHetakesinit?Isitunfaithful,turningtoseekitspleasure inthelove of the world? Then the Scripture tells us that it is with jealousyearning that God, its lawful husband, looks upon it. Does it, afterunfaithfulness, turn again to its rightful lord? It cannot drawnearer toHimthanHeisreadytodrawtoit;anditnosoonerhumblesitselfbeforeHimthanHeexaltsit.

The general meaning of the text is thus revealed to us as a strongasseverationoftheloveofGodforHispeople,setforthunderthefigureofafaithfulhusband'syearningloveforhiserringbride.Jamespresentsthis asseveration of God's love for His people, we will observe, as theteaching of Scripture; that is, since he was in the act of penning theearliest ofNewTestamentbooks, as the teaching of theOld TestamentScriptures. The mode in which he makes this appeal to Scripture isperhaps worthy of incidental remark. "Or think ye that it is an emptysayingofScripture?"Thequestionisarhetoricalone,andamountstothestrongestassertionthatfromJames'pointofviewnosayingofScripturecould be empty. He would confound his readers by adducing thetremendous authority of Scripture in support of his declaration; andtherein he reveals to us the attitude of humble submission toward theScripturewordwhichcharacterizesallthewritersoftheNewTestament.

Itwasnot,however,thedoctrineofinspirationwhichwasthenengaginghis thought. He sends us to these inspired Scriptures rather for thedoctrineofGod'sunchanginglovetowardHissinfulpeople.AndwewillsurelyhavenodifficultyinrecallingnumerousOldTestamentpassagesinwhich theLordhasbeenpleasedgraciously to expressHis love forHispeopleunderthefigureoftheloveofahusbandforhischosenbride;orinwhichHehasbeenpleasedtomakevividtousHissenseoftheinjurydone toHis love by the unfaithfulness of His people, by attributing toHimself the burning jealousy of a loving husband toward the tenderlycherishedwifewhohaswanderedfromthepathof fidelity.Alreadythis

representationunderliesexpressionswhichoccurinthePentateuch,andindeed it is enshrined for us in the fabric of the Ten Commandmentsthemselves,whereGodannouncesHimselfasajealousGodwhowillvisitthe iniquitiesof thefathersuponthechildren,uponthethirdanduponthefourthgenerationofthosethathateHim,whileyetHeshowsmercyuntothousandsofthemthatloveHimandkeepHiscommandments.Inthe later pages of the Old Testament psalmists vie with prophets indevelopingthefigureineverydetailofitsapplication.Throughoutall,thecomplaintoftheLordis:"Surelyasawifetreacherouslydepartethfromherhusband,sohaveyedealt treacherouslywithMe,OhouseofIsrael,saith the Lord" (Jer. iii. 20). Throughout all,He pleadsHis changelessthoughoutragedloveforthem.IfHethreatensthatHewilljudgethemaswomen that break wedlock are judged, and will bring upon them thebloodof furyand jealousy(Ezek.xvi.38),Headds:"NeverthelessIwillrememberMy covenant with thee in the days of thy youth, and I willestablishunto thee an everlasting covenant.Then shalt thou rememberthyways,andbeashamed...whenIhaveforgiventheeallthatthouhastdone,saiththeLordGod"(Ezek.xvi.60-63).Throughoutall,thus,therethrobs the expression of that deep, appropriating love to whichpunishmentisstrangework,andwhichyearnstorecoverthefallenandrestorethemtofavorandhonor.Itshopesrunforwardinanticipationtothat happy day when the wandering one shall listen once again to thealluringwordsof lovespokentoherheart,andoncemoreturnandcallthe Lord Ishi, "My husband." "And in that day," the Lord hastens todeclare, "in thatdaywill Imakeacovenant for themwith thebeastsofthefield,andwiththefowlsofheaven,andwiththecreepingthingsoftheground:andIwillbreakthebowandtheswordandthebattleoutoftheland,andwillmakethemtoliedownsafely.AndIwillbetroththeeuntoMe for ever; yea I will betroth thee unto Me in righteousness, and injudgment,andinlovingkindness,andinmercies.IwillevenbetroththeeuntoMeinfaithfulness:andthoushaltknowtheLord"(Hosea11.18-20).

In its general meaning, thus, our text is general Bible-teaching. Itannounces nothingwhich had not been the possession of God's peopleconcerningHis love for themfromthedaysofold. Itsmessage tous isjust thecommonmessageof thewholeScripture revelation, inOldandNewTestament alike.But it has its ownpeculiarities in expressing this

onegreat commonmessageofGod's yearning love forHis people.Andpossiblytheremaybefoundaspeciallessonforusinthesepeculiarities.

Thefirstofthemwhichclaimsourattentionistheintenseenergyoftheexpressionwhich is used here to declare the love ofGod for his erringpeople.Heissaidto"yearnforus,evenuntojealousenvy."

ModesofspeechsufficientlystronghadbeenemployedintheprophetsoftheOldTestament,intheefforttocommunicatetomenthevehemenceofGod'sgriefovertheirsinandtheardorofHislongingtorecoverthemtoHimself. The simple attribution of the passion of jealousy to Him onewouldfancyarepresentationforcibleenough.Andthisrepresentationisheightenedineveryconceivableway.EveninExodus(xxxiv.14)wemeetit inthestrengthenedformwhichdeclaresthattheverynameofGodisJealous-"fortheLord,whosename isJealous, isa jealousGod" -as ifthis were the characteristic emotion which expressed His very being.Nahum tells us that "theLord is a jealousGod and avengeth; theLordavengethand is fullofwrath" (Nahum i.2).And inZechariahwe readthattheLordis"jealousforZionwithgreatjealousy,andHeisjealousforherwithgreatfury"(Zech.viii.2).

But the language of James has an intensity which rises above all OldTestamentprecedentNotonlydoestheverbheusesexpressthe ideaofeager longing as strongly as it is possible to express it; but its alreadystrongemphasisisstillfurtherenhancedbyanadverbialadditionwhichgoesbeyondallusage.Theverb is thatwhich isemployedby theGreektranslators of the Forty-second Psalm: "As the hart panteth after thewaterbrooks,sopantethmysoulafterThee,OGod."So,withthethirstofthe famishinghart forwater - so, says James, doesGod pant afterHispeoplewhosemindswander fromHim. The adverb is onewhich oftenoccurs in the classics to express the feelingwhich one is apt to cherishtowardarival;butitisnottheordinaryactivewordforjealousywhichisfrequently elsewhere applied to God in the Scriptures, but a term ofdeeper passion which is never elsewhere applied to God, and which isexpressive rather of the envious emotion which tears the soul as itcontemplatesarival'ssuccess.So,with thissickeningenvy,saysJames,Godcontemplatesourdallyingwiththeworldandtheworld'spleasures.Heenviestheworldourlove-theloveduetoHim,pledgedtoHim,but

basely withdrawn from Him and squandered upon the world. Thecombined expression is, you will see, astonishingly intense. God isrepresentedaspanting,yearning,afterus,evenuntonotmerelyjealousy,butjealousenvy.SuchvehemenceoffeelinginGodisalmostincredible;andsomecommentators,indeed,refusetobelievethatitcanbeascribedtoHimanddeclaretheanthropomorphisminvolvedtobealtogethertooextreme.

Letusnot,however,refusetheblessedassurancethatisgivenus.ItisnodoubthardtobelievethatGodlovesus.ItisdoubtlesshardertobelievethatHelovesuswithsoardenta loveas isheredescribed.ButHesaysthatHedoes.HedeclaresthatwhenwewanderfromHimandourdutytowardHim,Heyearnsafterusandearnestly longsforourreturn;thatHe envies the world our love and would fain have it turned back toHimself.Whatcanwedobutadmiringlycry,Oh,thebreadthandlengthandheightanddepthoftheloveofGodwhichpassesknowledge!Thereisno language in use among men which is strong enough to portray it.Strain the capacity of words to the utmost and still they fall short ofexpressingthe jealousenvywithwhichHecontemplatesthe loveofHispeople for theworld, the yearning desirewhich possessesHim to turnthembacktotheirdutytoHim.Itisthisinexpressiblypreciousassurancewhichthetextgivesus; letus,withoutdoubting,embraceitwithheartyfaith.

Another peculiarity of the text lies in the clearness with which itdistributestheobjectofthisgreatloveofGodintoindividuals.

WhentheScripturesmakeuseof the figureofmarriage to revealGod'slovetoHispeople,itiscommonlyHispeopleasabodywhichtheyhaveinmind.Itis,intheOldTestament,the"houseofIsrael"whomJehovahhaschosentobeHiswife;intheNewTestamentitisthechurchwhichisthebride, theLamb'swife. Individuals,asmembers inparticularof thebodyofIsraelorofthechurch,partakeofitsfortunes,shareinthelovepouredoutuponit,andcontributebytheirlivestothefoulnessofitssinortothebeautyofitsholiness.Itisonlyasthemembersareholythatthechurch can be that glorious church, not having spot or wrinkle or anysuch thing,butholy andwithoutblemish,whichChrist is topresent toHimselfatthelastday.But,thoughtheindividualsthusshareinthelove

and glory of the church, it is the church itself and not the individualwhich is prevailingly represented as the bride of the Lamb. Onlyoccasionally, in theapplicationof the figure,do the individualsseemtobeprominentlyinmind(Ps.lxxiii.27;Rom.vii.4).

In our present passage, however, the reference is directed to theindividualandnottothechurchasabody.ItistheindividualChristianwhoisincovenantvowstoGod,andwhoisforgettingthesevows,whenin theprosecutionofhispleasureshestrivesand fightshis fellow-man,instead of depending on God's love to fulfill all his wants. It is theindividualwho iswarned thathe isguiltyof spiritualadulterywhenhepermits the least shadeof loveof theworld toenterhisheart;and thatthe cherishing of such love even in thought is an act of enmity againstGod. It is the individual who is assured that God jealously envies theworldthelovewhichHegivesit,andyearnsafterthereturnofHislovetoHim,theLord,who"longethforhimevenuntojealousenvy."

This clear individualization of the great truth which the passageenshrines is surely fraughtwith a verypreciousmessage tous.Not thechurch merely - we might believe that, knowing ourselves only asunworthymembersofwhat is in ideaagloriouschurch:not thechurchmerely,butyouandIare,each,declaredtobecovenantedwiththeLordinthebondsofthisholyandintimaterelationship,therecipientsofHislovingcareasHisbride,nay,theobjectsofHischangelessandyearningaffection.Surelythistooisaninexpressiblypreciousassurance,whichwewouldfain,withoutdoubting,embracewithheartyfaith.

A third peculiarity of the text lies in its direct attribution of thisappropriatingloveofGodforHischosenonestoGodtheHolySpirit.

In this the text isalmostunique in thewholerangeofScripture. In theOld Testament it is Jehovah, the covenant God, who represents thecovenanted union between Israel and Himself under the figure of amarriage.ItisJehovahwhosenameisJealous;andwhosejealousyburnsunto envy as he contemplates the unfaithfulness of Israel. In the NewTestamentitisprevailinglyChrist,theLamb,whohastakentheChurchuntoHimselfasHisbride;andwholovesandcherishesHisChurchasahusband loves and cherishes his wife. But in our present passage it is

specificallyGodtheHolySpiritwhoisrepresentedasthesubjectofthisenviousjealousyandthisyearningaffection."OrthinkyethatitisavainandemptysayingofScripture,thattheSpiritwhichHemadetodwellinusyearnethjealously?"

AndsurelyitisagreatgainfromthepointofviewoftheChristianlifetohave this explicit revelation of the heart of the indwelling Spirit.WhatJamestellsusisthatitisGodtheHolySpirit,whomGodhascausedtodwellwithinus,whoisthesubjectoftheunchangingloveofGod'speoplewhichisexpressedinthesewordsofunexampledstrength,asayearningafteruseventojealousenvy.Surelythistooisaninexpressiblypreciousassurancewhichwewould fain,withoutdoubting, embracewithheartyfaith.

And now let us try to realize, in the simplest possible way, what isinvolvedforusinthispreciousassurance.

Primarily, then, as we have seen, James makes known to us here thepreciousfactthattheHolySpiritlovesus.

It is easy to say that this is so far from being a new fact to which theChristianconsciousness isunwonted, that it isnecessarily implicated inthefundamentalChristianpostulatethatGodislove.AstheGodheadisoneandcannotbedivided,soeachpersonof theGodheadmustbe thelovethatGodis.TheFatherisnomorelove,andtheSonisnomorelove,thantheSpiritislove;andwhenweconfessthatGodislove,weconfessbynecessaryimplicationthattheHolySpirit,whoisGod,isHimselflove.But it will be far more to the point for us to ask ourselves in allseriousness if we have been in the habit of realizing to ourselves theblessedfactthattheHolySpiritlovesus.ThisdoesnotseemtobeaformofgratulationinwhichChristiansareaccustomedtofelicitatethemselves.

Ourprayers, our jubilations, thankGod, also ourhearts, are full of thepreciousfactsthattheFatherlovesusandtheSonlovesus."ForGodsoloved the world, that He gave His only begotten Son, that whosoeverbelievethonHimshouldnotperish,buthaveeternallife.""Beholdwhatmanner of love the Father hath bestowed upon us, that we should becalledchildrenofGod.""Hereinis love,notthatwelovedGod,butthat

Helovedus,andsentHisSontobethepropitiationforoursins.""GodcommendethHisownlovetowardus,inthat,whilewewereyetsinners,Christ died for us." "God, being rich in mercy, for His great lovewherewithHelovedus,evenwhenweweredeadthroughourtrespasses,quickened us together with Christ." "The love of Christ which passethknowledge.""ChristalsolovedyouandgaveHimselfupforusanofferingandasacrificetoGod.""Herebyknowwelove,becauseHelaiddownHislifeforus.""Greaterlovehathnomanthanthis,thatamanlaydownhislifeforhisfriends.""WhoshallseparateusfromtheloveofChrist?"Itisinsuchtextsas these that theChristiansoul finds theheavenlymanna,onwhichitfeedsandgrowsstrong.Itiswiththeseglorioustruths-thatGodtheFatherlovesus,thatChristtheSaviourlovesus-thatwecomfortoneanotherintimesofdarknessandtrial;itistheseglorioustruthsthatwewhispertoourownsoulsintheirmomentsofweaknessanddismay.Wenever let themescapeus.Wedarenever let themescapeus.For toloseholdofthemistofeelthelightfadefromlifeandthedensedarknessofhopelessagonysettledownontheheart.

ButdowesoconstantlyrememberthattheHolySpirit lovesus?Dowecomfortourselvessooftenandso fullywith thisgreat fact?We feel theliftofJohn'sappeal:"Beloved, ifGodso lovedus,wealsooughtto loveone another." We feel the force of Paul's declaration that "the love ofChristconstrainethus."ButdowefeelequallytheforceofPaul'ssimilarappeal:"NowIbeseechyou,brethren,bytheloveoftheSpirit, thatyoustrivetogetherwithmeinyourprayerstoGod"?Areweequallyimpelledtoalifeofsingle-hearteddevotiontoGodbyJames'challenge:"Orthinkye that it is a vainandempty sayingofScripture, that theSpiritwhichGodhathmadetodwellinusyearnethafterusevenuntojealousenvy"?Oh,does itnot toooftenpassoverourmindsas if itwere reallyavainandemptysaying?TheloveoftheSpirit!Theyearning,jealousloveoftheHolyGhostforoursouls!Mayitcometomeanmuchtousandbeeverinourheartstostrengthenandcomfortthem.

Doubtlessthecomparativeinfrequencywithwhichwemeditateuponthelovewhich theHolyGhost bears to us is due partly to the infrequencywithwhichtheloveoftheSpiritisexpresslymentionedinScripture.Itisalso,however,duepartly,doubtless, toournothabituallyconnecting in

ourminds thework of theHoly Spirit in the salvation ofmenwith itsmotiveinHisineffableloveforus.

WeascribetoGod,theFather,theplanofsalvation;andtoGod,theSon,the impetration of redemption under that plan; and to God, the HolyGhost,theapplicationtothesoulsofsinnersoftheredemptionprocuredbytheSon.Werecognizethenecessityoftheoffice-workofeachpersonof theblessedTrinity if soulsare tobe saved.And, ifwe face thepointnow and then, we recognize that each step in the blessed progress ofsalvation is equally thepureoutflowof the incredible loveofGod - thestrivingoftheHolyGhostwiththesinnerinbringingsalvationtofruitionintheheart,nolessthanthehumiliationoftheSonofGodevenuntothedeathofthecross,orthegiftbytheFatherofHisonlybegottentosufferanddie for a lostworld.Butweare accustomed inour thoughtof it toconnectthe savingworkof theFather and theSonwith the lovewhichdictated it. We are accustomed to say to ourselves with never ceasingwonder that "God so loved the world, that He gave His only begottenSon,"that"greaterlovehathnomanthanthis,thatamanlaydownhislife for his friends." And we, perhaps, are not so much accustomed toconnectinthoughtthesavingworkoftheHolySpiritwiththelovewhichno lessdictated it.We are, perhaps, not somuch accustomed to say toourselvesthathereinis lovemanifested,thattheSpiritofallholiness iswillingtovisitsuchpollutedheartsasours,andeventodwellinthem,tomake them His home, to work ceaselessly and patiently with them,gradually wooing them - throughmany groanings andmany trials - toslow and tentative efforts toward good; and never leaving them until,throughHisconstantgrace,theyhavebeenwonentirelytoputofftheoldmanandputonthenewmanandtostandnewcreaturesbeforethefaceoftheirFatherGodandtheirRedeemerChrist.Surelyhereinislove!Butweareperhapstoolittleaccustomedtoremindourselvesexplicitlyofit.

Yetwhatimmenserichesofcomfortandjoythisgreattruthhasinitforoursouls!WeretheworkoftheapplicationofChrist'sredemptiontousperformedbysomemereservant-agent,indifferenttous,andintentonlyon perfunctorily fulfilling the task committed to him, we might welltremble for our salvation.We knowour hearts.We knowhow sluggishtheyareinyieldingtothedrawingsoftheSpirit.Weknowhowslowthey

are to forsake sin; how determined they are to cling to their darlinginiquities.Ah,wellmayJamesdeclarethatourpleasureshavetakenuparms and pitched their camps in our members, ready for "war to theknife,"aswesay,witheverygoodimpulse;andPaul,inlikemanner,thatthe law in our members arrays itself in war against the new desiresimplantedinthemindbytheSpirit,sothatinviewofthisconditionheisimpelledtocryout,OwretchedmanthatIam,whoshalldeliverusfromthe body of this death! Surely the heart of every one of us has oftenechoedthatcryofnaturaldespair.Weretheseheartsofourscommittedto themoldingof onewhowroughtwithusonlyunder a senseof dutyand not as upheld by untiring love toward us, what hope of the issuecouldwe cherish? There is no possible deed of ingratitude, opposition,rejectiontowardtheSpirit'sworkinusofwhichwehavenotbeenguilty.Can we hope that He will bear with us? It is only such love that Hecherishes toward us - the model of that love which Paul sosympatheticallydescribes,thatsufferethlong,isnotprovoked,bearethallthings, hopeth all things, believeth all things, endureth all things thatcould possibly outlive our shameful disregard and our terriblebacksliding.ItisonlybecausetheSpiritwhichHehathcausedtodwellinusyearnethforusevenuntojealousenvy,thatHeisabletocontinueHisgracious work of drawing our souls to God amid the incredibleoppositionswhichwegivetoHisholywork.

Andherewemustnotomittotakeparticularnoticeofanotheraspectofthe samegreat fact, as Jamesbrings it beforeus.Observehowheheredesignates the Spirit, whose great love he has portrayed. It is as the"SpiritwhomGodhascausedtodwellwithinus."ItisHe,theindwellingSpirit,who,wearetold,yearnsforuswithenviousjealousywhenevertheworldobtainsaholduponourhearts.

Godinheavenlovesus;anditisbecauseGodinheavenlovesusthatHehasgivenHisSontodie forus.Christonthecross-nay,rather,Christwhooncehungonthecross,butisnowseatedattherighthandofGod,aPrinceandaSaviour-lovesus;anditisbecauseChristlovesusthatHediedforus,andisnowbecomeheadoverallthingsforHisChurch,thatall thingsmaywork together for good to those who loveHim. But theSpiritinourheartsalsolovesus.Infiniteloveisaboveus;infiniteloveis

aroundus;and,praisebetoGod!infinitelovedwellsinus.SeehowclosetheloveofGodisbroughttous.Itismadetothrobinourveryhearts;tobe shed abroad within us; and to work subtly upon us, drawing us toitself,fromwithin.

In the light of this great truth we may perhaps better understand themeaningofPaulwhen,depictingtheconflictgoingonwithintheheartofthenewbornman,hedeclaresthatthefleshlustethagainsttheSpirit,andtheSpiritagainsttheflesh,as if theSpiritwerepartofourverybeing-theonlypartofourbeingwhich lustsagainstevil, "thatwemaynotdothe things that we would." And again in its light, we may perhapsunderstand somewhat better that other great passage in which Pauldeclares that whenwe pray theHoly Spiritmaketh intercession for uswith groanings which cannot be uttered. Our prayers may be feeblebecauseourhatredagainstsin isweak.Butthere isOnewithinus,wholovesuswith an imperishable love andhates sinwith a perfect hatred;and His groans of longing for our release from the bondage of sinreinforce ourweak cries.His unutterable groans for us sinners are themeasureofHisunutterableloveforussinners.

Andletusnotfailtogatherthefullgraciousmeaningoftheword"dwell"here.It isthewordtodenotepermanenthabitationincontradistinctionfromtemporarysojourning.GodhascausedtheSpiritoflovenottovisitour hearts merely, but to abide there; not to tarry there for a seasonmerely,tentatively,asitwere,andontrial,buttomakeHishomethere,to"settle" there, toestablishHispermanentdwelling there. "Thinkye,"asksJames,"thatitisavainandemptysayingofScripture,thattheSpiritwhichGodhathcausedtosettlepermanentlyinourheartsasHishome,yearnethafteruswithjealousenvy?"

Ah, when God has covenanted with the soul, it is with no half-heartedness!WhenHerepresentsHimselfashavingtakenustoHimselfas a husband takes a wife in the bonds of a holy covenant, it is notemporary union which He has inmind. He leaves no prudent way ofescapeopentoHimself.WithHimthecovenantisforever.HesendstheSpiritintoourhearts-tomakeHishomethere.Anditisbecause,onHispart, the covenant is an eternal covenant, and He takes up His abodewithinusforever,that,whenwetreatitwithlevityandlightlybreakits

bonds, He yearneth after us with jealous envy, and cannot be contentuntilHehaswonusabsolutelybacktoHimselfandhaseradicatedfromourheartseveryparticleoflongingfortheworldanditssinfulpleasures.What a great, what an enheartening truth we have here! God dwellswithin us, dwells there permanently, and this indwelling God loves us,lovesuswith suchchangeless love that evenour insults toHis lovearemetbyHimonlywithyearningafterusevenuntojealousenvy.

Howdeeplyweare touchedby thestories,whichreachusfromtimetotimeofthepersistentloveofafatherforawanderingson,orofabrotherfor a sinful brother, or of a friend for a friendwho has fallen into evilcourses; of how it follows the reckless sinner into all his wickedassociations,enters thesaloonwithhim, thegamblinghell, thebrothel;argues, pleads, uses kindly violence, seeks every mode of restorationpossiblewithunweariedpatienceandpersistency,isnotcastoffbycursesorbyblows,orbyanyevilentreatment,butpursueswithconstancyandunfailing tact and tender perseverance its one changeless purpose ofrescue.HereisthefaintreflectionoftheHolySpirit'sloveforoursouls.

Seeus steeped in thesinof theworld; lovingevil forevil's sake,hatingGodandallthatGodstandsfor,everseekingtodraindeeperanddeeperthe cup of our sinful indulgence. The Spirit follows us unwaveringlythroughall.Heisnotdrivenawaybecausewearesinners.Hecomestousbecause,beingsinners,weneedHim.HeisnotcastoffbecausewerejectHislovingoffices.HeabideswithusbecauseourrejectionofHimwouldleave us helpless. He does not condition His further help upon ourrecognizing and returning His love. His continuance with us isconditionedonlyonHisownloveforus.Andthatloveforusissostrong,so mighty, and so constant that it can never fail. When He sees usimmersed insinandrushingheadlongtodestruction,Hedoesnotturnfromus,Heyearnsforuswithjealousenvy.

It is in thehandsofsuch love thatwehave fallen.And it isbecausewehavefallenintothehandsofsuchlovethatwehavebeforeusafutureofeternalhope.Whenwelosehopeinourselves,whenthepresentbecomesdark and the future black before us,when effort after effort has issuedonlyindishearteningfailure,andoursinloomsbigbeforeourdespairingeyes; when our hearts hate and despise themselves, and we remember

thatGod is greater thanourheartsandcannotabide the least iniquity;theSpiritwhomHehassenttobringustoHimstilllaborswithus,notinindifference or hatred, but in pitying love. Yea, His love burns all thestrongerbecausewesodeeplyneedHishelp:Heisyearningafteruswithjealousenvy.

Amongthe legendswhichpopular fancyhaswovenaroundthememoryofFrancisofAssisi,wearetoldthathewasridingalongoneday in thefirstjoyofhisnew-foundpeace,hismindpossessedwithadesiretoliveoveragainthelifeofabsolutelovewhichhisDivinemasterhadlivedintheearth.Suddenly,"ataturnintheroad,hefoundhimselffacetofacewith a leper. The frightful malady had always inspired in him aninvinciblerepulsion.Hecouldnotcontrolamovementofhorror,andbyinstincthe turnedhishorse inanotherdirection."Thencame thequickrevulsionoffeeling."Heretracedhisstepsand,springingfromhishorse,he gave to the astounded sufferer all themoney that he had; and thenkissed his hand, as he would have done to a priest." A new era in hisspirituallifehaddawned.Hevisitedthelazarettoitselfandwithlargessesofalmsandkindlywordssoughttobringsomebrightnessoftheoutsideworldintothatgloomyretreat.Stillhislovegrewstronger.ThedaycamewhenhemadethegreatrenunciationandstoodbeforemenenduedwithnaughtbuttheloveofChrist.Nownotemporarylazarettocontentedhim.Hemustdwellthereasapermanentsunbeamtothedistressed.Hecamenow with empty hands, but with a heart full to overflowing withcompassion."Takinguphisabodeinthemidstoftheafflictedhelavisheduponthemamosttouchingcare,washingandwipingtheirsores,allthemoregentleandradiantasthesoresweremorerepulsive."

It is not given to man, of course, even to comprehend, much less toembodyinalegendlikethis,alltherichnessofGod'smysteriousloveforsinners.But insuchlegendsasthiswemaycatchsomefaintshadowofwhattheSpirit'sloveforusmeans.NoleproussorescanbeasfoulintheeyesofthedaintiestbredassinisfoulintheeyesoftheHolyGhost.Wecannotconceiveof theenergyofHisshrinking fromitspolluting touch.Yet He comes into the foul lazaretto of our hearts and dwells there -permanently lives there; not for Himself, or for any good to accrue toHimself;butsolelythatHemaycleanseusandfitustobewhatHehas

madeus,theBride,theLamb'swife.

Could there be presented to us a more complete manifestation of theinfiniteloveofGodthaniscontainedinthisrevelationoftheloveoftheSpiritforus?Godislove.Doesnotthisgreatestofallrevelationstakeonanewbrightness and a new force tomove our soulswhenwe come torealize thatnotonly is theFather love,and theSon love,but theSpiritalso is love;andsowholly love that,despite the foulnessofoursin,Heyearnethforusevenuntojealousenvy?

CouldtherebegivenusahigherincentivetofaithfulnesstoGodthaniscontainedinthisrevelationoftheloveoftheSpiritforus?Areourheartssohardthattheyareincapableofrespondingtotheappealofsuchaloveasthis?Canwedallywiththeworld,seekourownpleasures,forgetourdutyoflovetoGod,whentheSpiritwhichHehathmadetodwellinusisyearningafterusevenuntojealousenvy?

Could there be afforded us a deeper ground of encouragement in ourChristianlifethaniscontainedinthisrevelationoftheloveoftheSpiritforus?Ishopesodeadwithinusthatitisnolongerpossibleforustorestwith confidenceuponsuch love?Canwedoubtwhat the end shall be -despiteallthattheworldcandotodestroyus,andthefleshandthedevil- whenwe know that the Spirit whichHe hathmade to dwell in us isyearningafterusevenuntojealousenvy?

Could there, then,begrantedusa firmer foundation for theholy joyofChristianassurancethaniscontainedinthisrevelationoftheloveoftheSpirit for us? Is faith grown so weak that it cannot stay itself on thealmightyarmofGod?Surely, surely, thoughourhearts faintwithinus,andthewayseemsdark,andtherearelionsroaringinthepath,weshallbe able to look past them all to the open gates of pearl beyond,whensoeverwe remember that theSpiritwhichHehathmade to dwellwithinusisyearningafterusevenuntojealousenvy!

TheSpiritofGodintheOldTestament

THE doctrine of the Spirit of God is an exclusively Biblical doctrine.RückerttellsusthattheideaconnotedbythetermisentirelyforeigntoHellenism, and first came into the world through Christianity.2 AndKleinert, in quoting this remark, adds that what is peculiarly anti-heathenishintheconceptionisalreadypresentintheOldTestament.3Itwouldseem,then,thatwhatismostfundamentalintheBiblicaldoctrineoftheSpiritofGodiscommontobothTestaments.

ThenamemeetsusintheveryopeningversesoftheOldTestament,andit appears there as unannounced and unexplained as in the openingversesoftheNewTestament.Itisplainthatitwasnomoreanoveltyinthemouthof the author ofGenesis than in themouthof the author ofMatthew.Butthoughit iscommontobothTestaments, it isnotequallycommon inallpartsof theBible. Itdoesnotoccuras frequently in theOldTestamentasintheNew.ItisfoundasoftenintheEpistlesofPaulasinthewholeOldTestament.ItisnotaspervasiveintheOldTestamentasin the New. It fails in no New Testament book, except the three briefpersonallettersPhilemonandIIandIIIJohn.Ontheotherhand,inonlysome half of the thirty-nine Old Testament books is it clearlymentioned,4whileinasmanyassixteenalldefiniteallusiontoitseemstobe lacking.5Theprinciplewhichgoverns theuseordisuseof itdoesnot lie on the surface. Sometimes itmay,perhaps, bepartlydue to thenatureofthesubjecttreated.ButifmentionoftheSpiritofGodfails inLeviticus,itismadeinNumbers;ifitfailsinJoshuaandRuth,itismadeinJudgesandSamuel;ifitfailsinEzra,itismadeinNehemiah;ifitfailsinJeremiah,itismadeinIsaiahandEzekiel;ifitfailsinsevenoreightoftheminorprophets, it ismadeintheremainingfourorfive.Whetheritoccurs in an Old Testament book seems to depend on a number ofcircumstances which have little or no bearing on the history of thedoctrine.Weneedonlynotethatthename"SpiritofGod"meetsusatthevery opening of revelation, and it, or its equivalents, accompanies ussporadicallythroughoutthevolume.ThePentateuchandhistoricalbooksprovideuswiththeoutlineofthedoctrine;itsrichestdepositoriesamongtheprophetsareIsaiahandEzekiel, fromeachofwhichaloneprobably

thewholedoctrinecouldbederived.6

InpassingfromtheOldTestamenttotheNew,thereaderisconsciousofnoviolentdiscontinuityintheconceptionoftheSpiritwhichhefindsinthe two volumes.Hemay note the increased frequencywithwhich thenameappearsontheprintedpage.Buthewouldnotethismuchthesamein passing from the earlier to the later chapters of the Epistle to theRomans. He may note an increased definiteness and fulness in theconceptionitself.ButsomethingsimilartothishewouldnoteinpassingfromthePentateuchtoIsaiah,orfromMatthewtoJohnorPaul.ThelateProfessor Smeaton may have overstated the matter in his interestingCunninghamLectureson"TheDoctrineoftheHolySpirit.""Wefind,"hesays,"thatthedoctrineoftheSpirittaughtbytheBaptist,byChristandbytheApostles,wasineveryrespectthesameasthatwithwhichtheOldTestament church was familiar. We nowhere find that their Jewishhearers on any occasion took exception to it. The teaching of our LordandHisApostlesnevercalledforthaquestionoranoppositionfromanyquarter—aplainproofthatonthisquestionnothingwastaughtbythemwhichcameintocollisionwiththesentimentsandopinionswhichuptothattimehadbeenaccepted,andstillcontinuedtobecurrentamongtheJews."SomesuchchangeintheconceptionofGoddoubtlessneedstoberecognized as that whichDr. Denney describes in the followingwords:"TheApostleswereallJews,—men,asithasbeensaid,withmonotheismasapassionintheirblood.7TheydidnotceasetobemonotheistswhentheybecamepreachersofChrist,buttheyinstinctivelyconceivedGodinawayinwhichtheoldrevelationhadnottaughtthemtoconceivehim....Distinctionswererecognizedinwhathadoncebeenthebaresimplicityofthe Divine nature. The distinction of Father and Son was the mostobvious,anditwasenriched,onthebasisofChrist’sownteaching,andoftheactualexperienceoftheChurch,bythefurtherdistinctionoftheHolySpirit."8ButiftherebeanyfundamentaldifferencebetweentheOldandtheNewTestamentconceptionsoftheSpiritofGod,itescapesusinourordinary reading of the Bible, and we naturally and without consciousstraining read ourNew Testament conceptions into theOld Testamentpassages.

Weare,indeed,biddentodothisbytheNewTestamentitself.TheNew

Testamentwritersidentifytheir"HolySpirit"withthe"SpiritofGod"ofthe older books. All that is attributed to the Spirit of God in the OldTestament, is attributed by them to their personal Holy Ghost. It wastheir own Holy Ghost who was Israel’s guide and director and whomIsraelrejectedwhentheyresistedtheleadingofGod(Actsvii.51).Itwasin Him that Christ (doubtless in the person of Noah) preached to theantediluvians(IPet.iii.18).ItwasHewhowastheauthoroffaithofoldaswellasnow(IICor.iv.13).ItwasHewhogaveIsraelitsritualservice(Heb.ix.8).ItwasHewhospokeinandthroughDavidandIsaiahandalltheprophets(Matt.xxii.43,Markxii.36,Actsi.16,xxviii.25,Heb.iii.7,x.15).IfZechariah(vii.12)orNehemiah(ix.20)tellsusthatJehovahofHostssentHiswordbyHisSpiritbythehandsoftheprophets,PetertellsusthatthesemenfromGodweremovedbytheHolyGhosttospeakthesewords(IIPet.i.21),andeventhat itwasspecificallytheSpiritofChristthatwasintheprophets(IPet.i.11).WeareassuredthatitwasinJesusupon whom the Holy Ghost had visibly descended, that Isaiah’spredictions were fulfilled that Jehovah would put His Spirit upon hisrighteousservant(Isa.xlii.1)andthat(Isa. lxi.1) theSpiritof theLordJehovahshouldbeuponHim (Matt. xii. 18,Luke iv. 18, 19).AndPeterbids us look upon the descent of the Holy Spirit at Pentecost as theaccomplishedpromiseofJoelthatGodwouldpouroutHisSpirituponallflesh (Joel ii. 27, 28,Acts ii. 16).9There canbenodoubt that theNewTestamentwritersidentifytheHolyGhostoftheNewTestamentwiththeSpiritofGodoftheOld.

This fact, of course, abundantly justifies the instinctive Christianidentification.Wearesure,withthesuretyofadivinerevelation,thattheSpiritofGodoftheOldTestamentisthepersonalHolySpiritoftheNew.But this assurance does not forestall the inquirywhether this personalSpirit was so fully revealed in the Old Testament that those who weredependentonthatrevelationalone,withouttheinspiredcommentaryoftheNew, were able to knowHim asHe is known to us who enjoy thefuller light. The principle of the progressive delivery of doctrine in theage-longprocessofGod’sself-revelation,isnotonlyareasonableoneinitself and onewhich is justified by the results of investigation, but it isonewhich is assumed in theScriptures themselves asGod’smethod ofrevealingHimself,andwhichreceived thepracticalendorsementofour

Saviour inHismannerof communicatingHis saving truth tomen.Thequestionisstillanopenone,therefore,howmuchofthedoctrineoftheHoly Spirit as it lies in its completeness in the pages of the NewTestament had already been made the property of the men of the olddispensation; in other words, what the Old Testament doctrine of theSpirit ofGod is.Wemaynot find this inconsistentwith the fullerNewTestament teaching, but we may find it fall short of the whole truthrevealedinthelatterdaysinGod’sSon.

ThedeepunitybetweentheNewandOldTestamentconceptionslies,inonebroadcircumstance,souponthesurfaceofthetwoTestamentsthatour attention is attracted to it at the outset of any investigation of thematerial. InbothTestaments theSpiritofGodappearsdistinctlyas theexecutiveoftheGodhead.IfintheNewTestamentGodworksallthatHedoesbytheSpirit,sointheOldTestamenttheSpiritisthenameofGodworking.TheSpiritofGodisintheOldTestamenttheexecutivenameofGod — "the divine principle of activity everywhere at work in theworld."10In thiscommonconception liesdoubtless theprimaryreasonwhy we pass from one Testament to the other without sense ofdiscontinuityinthedoctrineoftheSpirit.ThefurtherextentinwhichthisunitymaybetracedwilldependonthenatureoftheactivitieswhichareascribedtotheSpiritinbothTestaments.

TheOldTestamentdoesnotgiveus,ofcourse,anexhaustiverecordofallGod’sactivities.ItisprimarilyanaccountofGod’sredemptiveworkpriortothecomingoftheMessiah—oftheprogress,inaword,sofar,of thenew creation of grace built upon the ruins of the first creation, a shortaccountofwhichisprefixedasbackgroundandbasis.Inthenatureofthecase, we learn from the Old Testament of those activities of God onlywhichnaturallyemergeintheseaccounts;andaccordinglythedoctrineoftheSpiritofGodasthedivineprincipleofactivity,as taught in theOldTestament,isnecessarilyconfinedtothecourseofdivineactivitiesinthefirst and the initial stages of the second creation. In other words, it issubsumableunderthetwobroadcaptionsofGodintheworld,andGodinHispeople.Itisfromthisthatthecircumstanceariseswhichhasbeenfrequentlynoted,that,aftertheentranceofsinintotheworld,theworkof the Spirit of God on men’s spirits is always set forth in the Old

TestamentintheinterestsandinthespiritofthekingdomofGod.11TheOldTestamentisconcernedafterthesinofmanonlywiththerecoveryofman;ittracesthepreparatorystagesofthekingdomofGod,asGodlaidits foundations in a chosennation inwhomall thenationsof the earthweretobeblessed.ThesegregationofIsraelandtheestablishmentofthetheocracythusmarkthefirststepsinthenewcreation;andfollowingthiscourseofdivineworking,thedoctrineoftheSpiritinthenewcreationastaughtintheOldTestamentnaturallyconcernsespeciallytheactivitiesofGod in the establishment anddevelopment of the theocracy and in thepreparation of a people to enjoy its blessings. In other words, it fallsunder the two captions ofHis national, or rather churchly, and ofHisindividualwork.ThustheOldTestamentteachingconcerningtheSpirit,brings before us three spheres of His activity, which will correspondbroadlytotheconceptionsofGodintheworld,Godinthetheocracy,andGodinthesoul.

Broadly speaking, these three spheres of the Spirit’s activity appearsuccessivelyinthepagesoftheOldTestament.InthesepagestheSpiritof God is introduced to us primarily in His cosmical, next in Histheocratic,andlastlyinHisindividualrelations.12Thisis,ofcourse,duechieflytothenaturalcorrespondenceoftheaspectsofHisactivitywhicharepresentedwiththecourseofhistory,andisnottobetakensostrictlyas to imply that the revelations relative to each sphere ofHis workingoccurexclusivelyinasingleportionoftheOldTestament.Itsuppliesus,however,notonlywiththebroadoutlinesof thehistoricaldevelopmentofthedoctrineoftheSpiritintheOldTestament,butalsowithalogicalorder of presentation for the material. Perhaps we may also say, inpassing, that it suggests a courseof development of the doctrine of theSpirit which is at oncemost natural and, indeed, rationally inevitable,and,asDr.Dalepointsout,13closelycorrespondentwithwhathavecometobe spokenof as the "traditional"datesattributed to thebooksof theOldTestament.Thesebooks,standingastheystandinthisdating,areinthemostnaturalorderforthedevelopmentofthisdoctrine.

THECOSMICALSPIRIT

I.TheSpiritofGodisfirstbroughtbeforeusintheOldTestament,then,inHisrelationstothefirstcreation,orinwhatmaybecalledhiscosmical

relations.InthisconnectionHeisrepresentedasthesourceofallorder,lifeandlightintheuniverse.Heisthedivineprincipleofallmovement,ofall lifeandofallthoughtintheworld.Thebasisofthisconceptionisalready firmly laid in the first passage in which the Spirit of God ismentioned (Gen. i. 2). In the beginning, we are told, God created theheavens and the earth. And then the process is detailed by which thecreatedearth,atfirstwasteandvoid,withdarknessrestinguponthefaceof the deep, was transformed by successive fiats into the ordered andpopulousworldinwhichwelive.Asthegroundofthewholeprocess,weare informed that "theSpiritofGodwasbroodingupon the face of thewaters,"asmuchastosaythattheobedience,andtheprecedentpowerofobedience, of thewasteofwaters to the successive creativewords—asGodsaid,Lettherebelight;Lettherebeafirmament;Letthewatersbegatheredtogether;Letthewatersandtheearthbringforth—dependedupon the fact that the Spirit of God was already brooding upon theformlessvoid.To thevoiceofGod inheavensaying,Let therebe light!the energy of the Spirit of God brooding upon the face of the watersresponded, and lo! therewas light.Over against the transcendentGod,above creation, there seems to be postulated here God brooding uponcreation,andthesuggestionseemstobethat it isonlybyvirtueofGodbroodinguponcreationthatthecreatedthingmovesandactsandworksout the will of God. The Spirit of God, in a word, appears at the veryopeningof theBibleasGodimmanent;and,assuch, issetoveragainstGodtranscendent.AnditiscertainlyveryinstructivetoobservethatGodis conceived as immanent already in what may be called the formlessworld-stuffwhichbyHisimmanenceinitaloneitconstitutedastufffromwhich on the divine command an ordered world may emerge.14 TheSpiritofGod thusappears from theoutsetof theOldTestamentas theprinciple of the very existence and persistence of all things, and as thesourceandoriginating causeof allmovementandorderand life.God’sthought andwill andword take effect in theworld, becauseGod isnotonly over theworld, thinking andwilling and commanding, but also inthe world, as the principle of all activity, executing: this seems thethoughtoftheauthoroftheBiblicalcosmogony.15

A series of Old Testament passages range themselves under thisconceptionandcarryitforward.ItisbytheSpiritofGod,saysJob,that

theheavensaregarnished(xxvi.13).Isaiahcomparesthecomingof theGod of vengeance, repaying fury toHis adversaries and recompense toHisenemies,totheburstingforth"ofapent-instreamwhichtheSpiritofJehovahdriveth"(lix.19);andrepresentstheperishingoffleshaslikethewithering of the grass and the fading of the flowerwhen "the Spirit ofJehovahblowethupon it" (xl.7). Insuchpassages theSpiritappearsastheprincipleofcosmicalprocesses.Heisalsothesourceofalllife,and,assuch, the executor of Him with whom, as the Psalmist says, is thefountainof life(Ps.xxxvi.10[9]).ThePsalmistaccordinglyascribesthebeing of all creatures to Him: "Thou sendest forth thy Spirit, they arecreated" (Ps. civ. 30). "TheSpirit ofGodhathmademe," declares Job,"andthebreathoftheAlmightygivethmelife"(xxxiii.4).Accordinglyherepresents life to be due to the persistence of the Spirit of God in hisnostrils(xxvii.3),andthereforeitscontinuancetobedependentuponthecontinuanceoftheSpiritwithman:"IfHesetHisheartuponman,ifHegather unto Himself His Spirit and His breath all flesh shall perishtogether,andmanshall turnagainuntodust" (xxxiv.14,15,cf.xii. 10).He is also the source of all intellectual life. Elihu tells us that it is notgreatness, nor years, but the Spirit of God that gives understanding:"There is a Spirit inman, and the breath of the Almighty giveth themunderstanding" (Job xxxii. 8) — a thought which is probably onlyexpressedinanotherwayinProv.xx.27,whichdeclaresthatthespiritofman is "the lamp of the Lord, searching all the innermost parts of thebelly."ThattheSpiritisthesourcealsoofallethicallifeseemstofollowfrom the obscure passage,Genesis vi. 3: "And the Lord said,My Spiritshallnot strivewithman for ever, for thathealso is flesh."ApparentlythereishereeitheradirectthreatfromJehovahtowithdrawthatSpiritbyvirtueofwhichalonemoralitycouldexistintheworld,orelseathreatthatHewill,onaccountoftheirsin,withdrawtheSpiritwhosepresencegiveslifesothatmenmaynolongerbeupheldintheirwickedexistence,butmaysinkbackintonothingness.Ineithercaseethicalconsiderationscomeforwardprominently,—theoccasionofthedestructionofmankindis an ethical one, and the gift of life appears as for ethical ends. This,however,isanelementintheconceptionoftheSpirit’sworkwhichcomestoclearenunciationonlyinanotherconnection.

It would not be easy to overestimate the importance of the early

emergence of this doctrine of the immanent Spirit ofGod, side by sidewith thehighdoctrineof the transcendenceofGodwhichpervades theOldTestament.WhatevertendencytheemphasisonthetranscendenceofGodmightengender towardsDeistic conceptionswouldbecorrectedatonce by such teaching as to the immanent Spirit; while in turn anytendencies to Pantheistic or Cosmotheistic conceptions which it mightitselfarousewouldbecorrectednotonlybytheprevailingstressuponthedivinetranscendence,butalsobythemannerinwhichtheimmanenceofGodis itselfpresented.Forwecannotsufficientlyadmiretheperfectionwith which, in delivering the doctrine of the immanent Spirit, allpossibilityisexcludedofconceivingofGodasentangledincreation—asif the Spirit of God were merely the physical world-spirit, the properground rather than effecting cause of cosmical activities. In the veryphraseology of Genesis i. 2, for example, the moving Spirit is keptseparate fromthematter towhichHegivesmovement;Hebroodsoverrather than is merged in the waste of waters; He acts upon them andcannotbeconfoundedwiththemasbutanothernamefortheirownblindsurging.Sointhe104thPsalm(verses29,30)thecreativeSpiritissentforthbyGod,andisnotmerelyanalternativenamefortheunconsciouslife-groundofnature.ItisathingwhichisgivenbyGodandsoproduceslife (Isa. xlii. 5). Though penetrating all things (Ps. cxxxix. 7) and theimmanent source of all life-activities (Ps. civ. 30), it is neverthelessalways thepersonalcauseofphysical,psychicalandethicalactivities.Itexerciseschoice.Itisnotmerelythegeneralgroundofallsuchactivities;itisthedetermineraswellofallthedifferencesthatexistamongmen.So,forexample,Elihuappeals to theSpiritofunderstanding that is inhim(Jobxxxii.8).Itisnotmerelythegroundofthepresenceofthesepowers;itisalsotoitthattheirwithdrawalistobeascribed(Isa.xl.7,Gen.vi.3).Nor are its manifestations confined altogether to what may be callednaturalmodesofaction;roomis leftamongthemforwhatwemaycalltrulysupernaturalactivity(IKgs.xviii.12,IIKgs.ii.16,cf.IIKgs.xix.7,Isa.xxxvii.7).Allnatureworshipisfurtherexcludedbytheclearnessofthe identification of the Spirit of God with the God over all. Thus theunity of God was not only preserved but emphasized, and men weretaughttolookupontheemergenceofdivinepowersandeffectsinnatureastheworkofHishands."WhithershallIgo,"asksthePsalmist,"fromthySpirit?orwhithershallIfleefromthypresence"(Ps.cxxxix.7)?Here

thespiritualpresenceofGodisobviouslythepresenceoftheGodoverallinHisSpirit."Whohath...metedoutheavenwithaspan?...Whohathmeted out the Spirit of Jehovah, or being his counsellor hath taughthim?"asks Isaiah (xl. 12, 13) in the same spirit.Obviously theSpirit ofGod was not conceived as the impersonal ground of life andunderstanding,butasthepersonalsourceofallthatwasofbeing,lifeandlight in the world, not as apart from but as one with the great GodAlmighty in theheavens.And yet, as immanent in theworld,He is setoveragainstGod transcendent inamannerwhichprepares theway forHishypostatizingandsofortheChristiandoctrineoftheTrinity.

It requires little consideration to realizehowgreatly theOldTestamentconceptionofGodisenrichedbythisteaching.Inparticular,itbehoovesustonotehow,sidebysidewiththeemphasisthat is laiduponGodasthemakerofall things, thisdoctrine laysanequalemphasis onGodastheupholderandgovernorofall things.SidebysidewiththeemphasiswhichislaidontheunapproachablemajestyofGodasthetranscendentPerson, it lays an equal emphasisonGodas the immanent agent in allworld changes and all world movements. It thus lays firmly thefoundation of theChristian doctrine of Providence—God in theworldand in history, leading all things to their destined goal. IfwithoutGodtherewasnotanythingmadethathasbeenmade,sowithoutGod’sSpirittherehasnotanythingoccurredthathasoccurred.

THETHEOCRATICSPIRIT

II. All this is still further emphasized in the second and predominantaspect in which the Spirit of God is brought before us in the OldTestament,viz.,inHisrelationstothesecondcreation.

1.Here,primarily,He ispresentedas thesourceofall thesupernaturalpowers and activities which are directed to the foundation andpreservationanddevelopmentofthekingdomofGodinthemidstofthewickedworld.HeisthusrepresentedasthetheocraticSpiritaspointedlyas He is represented as the world-spirit. We are moving here in adistinctlysupernaturalatmosphereand theactivitieswhichcomeunderreviewbelongtoanentirelysupernaturalorder.Thereareagreatvarietyoftheseactivities,buttheyhavethisincommon:theyareallendowments

ofthetheocraticorganswiththegiftsrequisiteforthefulfilmentoftheirfunctions.16

There are, for example, the supernatural gifts of strength, resolution,energy,courageinbattlewhichwereawakenedinchosenleadersfortheserviceofGod’speople.ThuswearetoldthattheSpiritofJehovahcameuponOthnieltofithimforhisworkasjudgeofIsrael(Judg.iii.10),andclotheditselfwithGideon(vi.34),andcameuponJephthah(xi.29),and,most remarkably of all, came mightily upon and moved Samson,endowing him with superhuman strength (xiii. 25, xiv. 6, 19, xv. 14).Similarly the Spirit ofGod camemightily upon Saul (I Sam. xi. 6) anduponDavid(ISam.xvi.13),andclothedAmasai(IChron.xii.18).Then,therearethesupernaturalgiftsofskillbywhichartificerswerefittedtoserve the kingdom of God in preparing a worthy sanctuary for theworshipoftheKing.Therewere,forinstance,thosewhomJehovahhadfilledwiththespiritofwisdomandwhowere,therefore,wise-heartedtomakeAaron’ssacredgarments(Ex.xxviii.3).AndespeciallywearetoldthatJehovahhadfilledBezalel"withtheSpiritofGod,inwisdomandinunderstanding,andinknowledge,andinallmannerofworkmanship,todevisecunningworks,toworkingold,andinsilver,andinbrass,andincutting of stones for setting, and in carving of wood, to work in allmanner of workmanship" (Ex. xxxi. 3 f. cf. xxxv. 31) : — and that heshouldthereforepresideovertheworkofthewise-hearted,inwhomtheLordhadputwisdom,forthemakingofthetabernacleanditsfurniture.Similarlywhenthetemplecametobebuilt,thepatternofit,wearetold,wasgivenofJehovah"byhisSpirit"toDavid(IChron.xxviii.12).Quitenear to these gifts, but on a higher plane, lies the supernatural gift ofwisdomfortheadministrationofjudgmentandgovernment.Moseswassoendowed.And,therefore,theseventyelderswerealsoendowedwithit,tofitthemtosharehiscares:"AndIwilltakeoftheSpiritwhichisuponthee,"saidJehovah,"andwillput ituponthem;andtheyshallbeartheburden of the peoplewith thee" (Num. xi. 17, 25).17 It is in this sensealso, doubtless, that Joshua is said to have been full of the Spirit ofwisdom(Num.xxvii.18,Deut.xxxiv.9)18Intheseaspects,thegiftoftheSpirit, appearing as it does as an endowment for office, is sometimessacramentally connected with symbols of conference: in the case ofJoshuawiththelayingonofhands(Deut.xxxiv.9), inthecasesofSaul

andDavid with anointing (I Sam. x. 1, xvi. 13). Possibly its symbolicalconnectioninSamson’scasewithNazariticlengthofhairmaybeclassedinthesamegeneralcategory.

ProminentaboveallothertheocraticgiftsoftheSpirit,however,arethegiftsofsupernaturalknowledgeandinsight,culminatinginthegreatgiftofProphecy.ThisgreatestofgiftsintheserviceoftheKingdomofGodissometimes very closely connectedwith the other giftswhich have beenmentioned.Thus thepresence of the Spirit in the seventy elders in thewilderness,endowingthemtosharetheburdenofjudgmentwithMoses,wasmanifestedbypropheticutterance(Num.xi.25).ThedescentoftheSpirituponSaulwaslikewisemanifestedbyhisprophesying(ISam.x.6,10).SometimestheSpirit’spresenceintheprophetevenmanifestsitselfintheproductioninothersofwhatmaybecalledsympatheticprophecyaccompaniedwithecstasy.InstancesoccurinthecasesofthemessengerssentbySaulandofSaulhimself,whentheywenttoapprehendDavid(ISam.xix.20,23);andinthesecasesthephenomenonservedtheulteriorpurposeofaprotection for theprophets.19In thevisionsofEzekiel thepresence of the inspiring Spirit is manifested in physical as well as inmentaleffects(Ezek.iii.12,14,24,viii.3,xi.1,5,24,xxxvii.1).ThusclearitisthatalltheseworkoneandthesameSpirit.

In all cases, however, Prophecy is the free gift of the Spirit of God tospecialorganschosenforthepurposeoftherevelationofHiswill.ItissorepresentedinthecasesofBalaam(Num.xxiv.2),ofSaul(ISam.x.6),ofDavid (I Sam. xvi. 13), ofAzariah the son ofOded (II Chron. xv. 1), ofJahazielthesonofZechariah(IIChron.xx.14),ofZechariahthesonofJehoiada (IIChron.xxiv.20).ToHosea, "theman thathath theSpirit"was a synonym for "prophet" (ix. 7). Isaiah (xlviii. 16) in a somewhatpuzzlingsentencedeclares,"TheLordGodhathsentmeandHisSpirit,"whichseemstoconjointheSpiriteitherwithJehovahasthesourceofthemission, or elsewith theprophet as the bearer of themessage; and, ineither case, refers the prophetic inspiration to the Spirit. A very fullinsight into the nature of the Spirit’s work in prophetic inspiration isprovidedbythedetailswhichEzekielgivesoftheSpirit’smodeofdealingwith him in communicating his visions. While the richness of thepropheticendowmentisindicatedtousbyMicah(iii.8):"ButItrulyam

fullofpowerbytheSpiritoftheLord,andofjudgment,andofmight,todeclare unto Jacob his transgression, and to Israel his sin." There are,however, two passages that speak quite generally of thewhole body ofprophetsasSpirit-ledmen,which, in theirbrief explicitness,deserve tobe called the classical passages as to prophetic inspiration. In one ofthese, — the great psalm-prayer of the Levites recorded in the ninthchapterofNehemiah,—Godisfirstlaudedfor"givingHisgoodSpirittoinstruct"Hispeople,bythemouthofMoses;andthenfurtherpraisedforenduringthispeoplethroughsomanyyearsand"testifyingagainstthembyHisSpiritthroughHisprophets"(Neh.ix.20,30).Heretheprophetsareconceivedasabodyofofficialmessengers,throughwhomtheSpiritofGodmadeknownHiswilltoHispeoplethroughalltheages.Inexactlysimilar wise, Zechariah testifies that the Lord of Hosts had sent Hiswords"byHisSpiritbythehandoftheformerprophets"(Zech.vii.12).Thesearequitecomprehensivestatements.Theyincludethewholeseriesof theprophets, and they represent themas theofficialmouthpiecesoftheSpiritofGod,servingthepeopleofGodasHisorgans.20

It is sufficiently clear that an official character attaches to all themanifestations of what we have called the theocratic Spirit. Thetheocratic Spirit appears to be represented as the executive of theGodhead within the sacred nation, the divine power working in thenationfortheprotection,governing,instructionandleadingofthepeopletoitsdestinedgoal.TheLeviticprayerintheninthchapterofNehemiahtracesthehistoryofGod’speoplewithgreatfulness;andallthroughthishistoryrepresentsGodasnotonly lookingdownfromheavenuponHispeople, leading them, but, as it were, working within them, inspiringorgans for their government and instruction.— "clothingHimself withthese" organs as the media of His working, as the expressive Hebrewsometimessuggests (Judgesvi.34, IChron.xii. 18, IIChron.xxiv.20).TheaspectinwhichthetheocraticSpiritseemstobeconceivedisasGodin His people, manifesting Himself through inspired instruments insupernatural leading and teaching.Very illuminating as to themode ofHis working are the instructions given to Zerubbabel through theprophetsZechariahandHaggai.He—and,withhim,allthepeopleoftheland—iscounseledtobestrongandofgoodcourage,"forIamwithyou,saiththeLordofHosts,accordingtothewordthatIcovenantedwithyou

whenyoucameoutofEgypt,andmySpiritabidethamongyou: fearyenot"(Hag. ii.5). "This is thewordof theLorduntoZerubbabel, saying,Notbymight,norbypower,butbymySpirit, saith theLordofHosts"(Zech. iv.6).Themountainsofoppositionare tobe reduced toaplain;butnotbyarmedforce.Thesymbolofthesourceofstrengthisthesevenlamps burning brightly by virtue of perennial supplies from the livingolivesgrowingbytheirside;thus,byahidden,divinesupplyofdeathlesslife,theChurchofGodlivesandprospersintheworld.NotindeedasifGod so inhabited Israel, that all that the house of Israel does is of theLord. "Shall it be said, O house of Israel, Is the Spirit of the Lordstraitened?—arethesehisdoings?Donotmywordsdogoodtohimthatwalkethuprightly?" (Micah ii. 7).Thegiftof theSpirit isonly forgood.ButthereisveryclearlybroughtbeforeusherethefactandthemodeofGod’sofficialinspiration.ThetheocraticSpiritrepresents,inaword,thepresence of God with His people. And in the Old Testament teachingconcerning it, is firmly laid the foundation of the Christian doctrine ofGod in the Church, leading and guiding it, and supplying it with allneededinstruction,powersandgracesforitspreservationintheworld.

WemustnotomittoobservethatinthishighersphereofthetheocraticSpirit,thefreedomand,sotospeak,detachmentoftheinformingSpiritisevenmorethoroughlyguardedthaninthecaseofHiscosmicalrelations.IfinthelowerspheretheSpirithoveredoverratherthanwassubmergedinmatter,sohereHeactsuponHischosenorgansinthesamesensefromwithout, so that it is impossible toconfoundHisofficial giftswith theirnative powers, however exalted. The Spirit here, too, is given by God(Num.xi.29,Isa.xlii.1).Godputsitonmenorfillsmenwithit(Num.xi.25,Ex.xxviii.3,xxxi.3);ortheSpiritcomes(Judg.iii.10,xi.29),comesmightily(xiv.6,19,etc.,ISam.xi.6)uponmen,fallsonthem(Ezek.xi.5),breaksinuponthem,seizesthemviolently,asitwere,andputsthemonas a garment (Judg. vi. 34).And this isno less trueof theprophetsthanof theotherorgansof theSpirit’s theocraticwork: theyare all theinstrumentsofamightypower,which,thoughinonesenseitisconceivedastheendowmentofthetheocraticpeople,inanothersenseisconceivedas seizing upon its organs fromwithout and above. And "because it isthusfundamentallyapowerseizingmanpowerfully,oftenviolently,"itisoftenreplacedbythelocution,"thehandofJehovah,"21whichis,inthis

usage,theequivalentoftheSpiritofJehovah(IIKgs.iii.15,Ezek.i.3,iii.14, 22, xxxiii. 22, xxxvii. 1, xl. 1). The intermittent character of thetheocratic gifts still further emphasized their gift by a personal Spiritworking purposively. They were not permanent possessions of thetheocraticorgans, tobeusedaccording to theirownwill,butcameandwentaccordingtothedivinegift.22ThetheocraticgiftsoftheSpiritare,inaword,everywhereemphaticallygiftsfromGodaswellasofGod;andevery tendency to conceive of them as formally the result of a generalinspiration of the nation instead of a special inspiration of the chosenorgansisrebukedbyeveryallusiontothem.Godworkinginandthroughman,bywhatevervarietyofinspiration,worksdivinelyandfromabove.HeisnomoremergedinHischurchthaninthecreation,butis,inallHisoperations alike, the free, transcendent Spirit, dividing to each manseverallyasHewill.

TherepresentationsconcerningtheofficialtheocraticSpiritculminateinIsaiah’spropheticdescriptionsoftheSpirit-endowedMessiah:

"And there shall come forth a shoot out of the stock of Jesse, and abranchoutofhis roots shallbear fruit: and theSpiritof theLord shallrest upon him, the Spirit of wisdom and ‘understanding, the Spirit ofcounselandmight, theSpiritofknowledgeandof the fearof theLord;and his delight shall be in the fear of the Lord: and he shall not judgeafter the sightofhis eyes,neither reproveafter thehearingofhis ears:butwithrighteousnessshallhe judge thepoor,andreprovewithequityforthemeekoftheearth:andheshallsmitetheearthwiththerodofhismouth, and with the breath of his lips shall he slay the wicked. Andrighteousnessshallbethegirdleofhisloins,andfaithfulnessthegirdleofhisreins"(Isa.xi.1sq.).

"Behold my servant whom I uphold; my chosen in whom my souldelighteth:IhaveputmySpirituponhim;heshallbringforthjudgmenttotheGentiles. . . .Heshallbringforthjudgmentintruth.Heshallnotfail nor be discouraged, till he have set judgment in the earth; and theislesshallwait forhis law.ThussaithGodtheLord,hethatcreatedtheheavens,andstretchedthemforth;hethatspreadabroadtheearthandthatwhichcomethoutofit;hethatgivethbreathuntothepeopleuponitand Spirit to them that walk therein; I the LORD have called thee in

righteousness,andwillholdthinehandandwillkeepthee,andgivetheeforacovenantofthepeople,foralightoftheGentiles;toopentheblindeyes, tobringout theprisoners fromthedungeon,and themthat sit indarknessoutoftheprison-house.IamtheLord:thatismyname:andmyglorywill I not give to another, neithermypraise unto graven images"(Isa.xlii.1sq.).

"The Spirit of the LordGod is uponme"— this is the response of theMessiah to such gracious promises— "because the Lord hath anointedmetopreachgood-tidingsuntothemeek;hehathsentmetobindupthebrokenhearted,toproclaimlibertytothecaptives,andtheopeningoftheprison to them that are bound; to proclaim the acceptable year of theLord,andthedayofvengeanceofourGod;tocomfortallthatmourn;toappointunto themthatmourn inZion, togiveunto themagarland forashes, the oil of gladness for mourning, the garment of praise for thespiritofheaviness; that theymightbecalled treesof righteousness, theplantingoftheLord,thathemightbeglorified"(Isa.lxi.1sq.).

No one will fail to observe in these beautiful descriptions of theendowments of theMessiah, how all the theocratic endowmentswhichhadbeengivenseparatelytoothersuniteuponHim;sothatallpreviousorgansoftheSpiritappearbutaspartialtypesofHimtowhomaswearetoldintheNewTestament,God"givethnottheSpiritbymeasure"(Johniii.34).Hereweperceive thedifferencebetween theMessiahandotherrecipientsoftheSpirit.TothemtheSpirithadbeen"metedout"(Isa.xl.13), according to their place and function in the development of thekingdomofGod;uponHimitwaspouredoutwithoutmeasure.ByHim,accordingly,thekingdomofGodisconsummated.Thedescriptionsofthespiritual endowments of the Messiah are descriptions also, as will nodoubt have been noted, of the consummated kingdom of God. Hisendowment also was not for himself but for the kingdom; it, too, wasofficial.Nevertheless,itwasthesourceinHimofallpersonalgracesalso,the opulence and perfection of which are fully described. And thusHebecomesthetypenotonlyofthetheocraticworkoftheSpirit,butalsoofHisworkupontheindividualsoul,perfectingitaftertheimageofGod.

THEINDIVIDUALSPIRIT

2.AndthisbringsusnaturallytothesecondaspectinwhichtheSpiritispresented to us in relation to the new creation — His relation to theindividual soul, working inwardly in the spirits of men, fitting thechildrenofGodforthekingdomofGod,evenas,workinginthenationassuch, He, as theocratic Spirit, was preparing God’s kingdom for Hispeople.InthisaspectHeappearsspecificallyastheSpiritofgrace.AsHeisthesourceofallcosmicallife,andofalltheocraticlife,soisHealsothesourceofallspirituallife.Heupholdsthesoulinbeingandgovernsitaspart of the great world He has created; He makes it sharer in thetheocraticblessingswhichHebringstoHispeople;butHedealswithit,too,within,conformingittoitsideal.Inaword,theSpiritofGod,intheOldTestament, isnotmerely the immanentSpirit, the sourceof all theworld’s lifeandall theworld’smovement;andnotmerely the inspiringSpirit, the source of His church’s strength and safety and of itsdevelopment in accordance with its special mission; He is as well theindwellingSpiritofholinessintheheartsofGod’schildren.AsHermannSchultzputs it:"Themysterious impulseswhichenableamanto leadalifewell-pleasing toGod, are not regarded as a development of humanenvironment,butarenothingelsethan ‘theSpiritofGod.’whichisalsocalledasbeingtheSpiritpeculiarlyGod’s—HisHolySpirit."23

Wehavealreadyhadoccasion tonote that thesepersonaleffectsof theSpirit’s work are sometimes very closely connected with others of Hisoperations. Already as the immanent Spirit of life, indeed, as we saw,theredidnotlackaconnectionofHisactivitywithethicalconsiderations(Gen.vi.3).Wewillremember,too,thatNehemiahrecallsthegoodness—i.e.,possiblythegraciousness—oftheSpirit,whenHecametoinstructIsrael in the person ofMoses in the wilderness: "Thou gavest also thygoodSpirittoinstructthem"(Neh.ix.20).24WhentheSpiritcameuponSaul, endowinghim for his theocraticwork, it is represented as havingalsoaveryfar-reachingpersonaleffectuponhim."TheSpiritoftheLordwill come mightly upon thee," says Samuel, "and thou shalt prophesywiththem,andshaltbeturnedintoanotherman"(ISam.x.6)."Anditwasso"addsthenarrative,"thatwhenhehadturnedhisbacktogofromSamuel,Godgavehimanewheart,"or,astheHebrewhasit,"turnedhimanewheart."PossiblysuchrevolutionaryethicalconsequencesordinarilyattendedtheofficialgiftoftheSpirit,sothattheglossmaybeatrueone

whichmakesIIPeteri.21declarethattheywere"holymenofGod"whospakeastheyweremovedbytheHolyGhost.25

At all events this conceptionof a thorough ethical change characterisestheOldTestamentideaoftheinnerworkoftheSpiritofHoliness,asHefirstcomestobecalledinthePsalmsandIsaiah(Ps.li.11;Isa.lxiii.10,11only).26TheclassicalpassageinthisconnectionistheFifty-firstPsalm—David’scryofpenitenceandprayer formercyafterNathan’sprobingofhis sinwith Bathsheba.He prays for the creationwithin him of a newheartandtherenewalofarightspiritwithinhim;andherepresentsthatall hishopes of continuedpowerofnew life rest on the continuanceofGod’sholySpirit,oroftheSpiritofGod’sholiness,withhim.PossiblytheSpiritisherecalledholy,primarily,becauseHeisonewhocannotdwellin a wicked heart; but it seems also to be implicated that David looksuponHim as the author within him of that holiness without which hecannothopetoseetheLord.AlikeconceptionmeetsusinanotherPsalmascribedtoDavid,theOneHundredandForty-third"Teachmetodothywill; for thou art my God: thy Spirit is good; lead me in the land ofuprightness." The two conceptions of the divine grace and holiness arealsocombinedbyIsaiahinanaccountofhowIsraelhadbeen,sincethedays of Moses, dealing ungratefully with God, and, by their rebellion,grieving "the Holy Spirit whomHe had graciously put in themidst ofthem" (Isa. lxiii. 10, 11).27 The conception may primarily be that theSpiritgiventoguideIsraelwasaSpiritofholiness in thesense thatHecouldnotbrooksininthosewithwhomHedealt,buttheconceptionthatHewouldguidetheminwaysofholinessunderliesthat.

This aspect of the work of the Spirit of God is most richly developed,however,inpropheciesofthefuture.IntheMessianictimes,Isaiahtellsus, the Spirit shall be poured out from on high with the effect thatjudgmentshalldwell in thewildernessandrighteousnessshallabide inthe peaceful field (Isa. xxxii. 15). It is in such descriptions of theMessianic era as a time of the reign of the Spirit in the hearts of thepeople, that theopulenceofHissaving influences isdeveloped.It isHewho shall gather the children ofGod into the kingdom, so that no oneshall be missing (Isa. xxxiv. 16). It is He who, as the source of allblessings, shall be poured out on the seed with the result that it shall

spring up in the luxuriant growth and bear such rich fruitage that oneshallcry‘IamtheLord’s,’andanothershallcallhimselfbythenameofJacob, and another shall write on his hand, ‘Unto the Lord,’ and shallsurnamehimselfbythenameofIsrael(Isa.xliv.3sq.).ItisHisabidingpresencewhichconstitutesthepreeminentblessingofthenewcovenantwhichJehovahmakeswithHispeopleinthedayofredemption:"Andasforme, this ismycovenantwith them,saith theLord:mySpirit that isuponthee,andmywordswhichIhaveputinthymouth,shallnotdepartoutofthymouth,noroutofthemouthofthyseed,noroutofthemouthofthyseed’sseed,saiththeLord,fromhenceforthandforever"(Isa.lix.21). The gift of the Spirit as an abiding presence in the heart of theindividual is the crowning Messianic blessing. To precisely the sameeffectistheteachingofEzekiel.Thenewheartandnewspiritisoneoftheburdens of his message (xi. 19, xviii. 31, xxxvi. 26): and these are theMessianicgiftsofGodtoHispeoplethroughtheSpirit.God’speoplearedead;butHewill open their graves and cause them to come up out oftheirgraves: "AndIwillputmySpirit inyou,andyeshall live" (xxxvii.14).Theyareincaptivity;hewillbringthemoutofcaptivity:"NeitherwillIhidemyfaceanymorefromthem:forIhavepouredoutmySpirituponthehouseofIsrael,saiththeLordGod"(xxxix.29).Likepromisesappearin Zechariah: "And Iwill pour upon the house ofDavid, and upon theinhabitantsofJerusalem, theSpiritofgraceandsupplication;and theyshalllookuponmewhomtheyhavepierced"(xii.10).ItistheconvertingSpirit of God that is spoken of. One thing only is left to complete thepicture,—thecleardeclarationthat,inthesecomingdaysofblessing,theSpirit hitherto given only to Israel shall be poured out upon thewholeworld.ThisJoelgivesus in thatwonderfulpassagewhich is appliedbyPeter to theout-pouringbegunatPentecost: "And it shall come topassafterward,"saystheLordGodthroughHisprophet,"thatIwillpouroutmy Spirit upon all flesh; . . . and also upon the servants and upon thehand-maidsinthosedayswillIpouroutmySpirit....Anditshallcometo pass, that whosoever shall call on the name of the Lord shall bedelivered"(ii.28—32).

Inthisseriesofpassages, the indwellingSpiritof theNewTestament isobviouslybroughtbeforeus—theindwellingGod,authorofallholinessandofallsalvation.Thustherearefirmlylaidbythemthefoundationsof

the Christian doctrine of Regeneration and Sanctification,— of God inthe soul quickening its powers of spiritual life and developing it inholiness.NorcanitbeagroundofwonderthatthisaspectofHisworkisless frequently dwelt upon than His theocratic activities; nor that it ischieflyinpropheciesofthefuturethatthericherreferencestoitoccur.28Thiswasthetimeoftheocraticdevelopment;theolddispensationwasatime of preparation for the fulness of spiritual graces. It is rather agroundofwonderthateveninfewandscatteredhintsandinpropheciesof the times of the Spirit yet to come, such a deep and thorough graspuponHisindividualworkshouldbeexhibited.

By its presentation of this work of the Spirit in the heart, the OldTestament completes its conception of the Spirit of God — the greatconception of the immanent, inspiring, indwelling God. In it the threegreatideasarethrownprominentlyforward,ofGodintheworld,GodintheChurch,Godinthesoul:theGodofProvidence,theimmanentsourceofallthatcomestopass,thedirectorandgovernoroftheworldofmatterandspiritalike;theGodoftheChurch,theinspiringsourceofallChurchlife and of all Church gifts, through which the Church is instructed,governed,preservedandextended;andtheGodofgrace,theindwellingsource of all holiness and of all religious aspirations, emotions andactivities. Attention has already been called to the great enrichmentwhichwasbrought to thegeneralconceptionofGodby thisdoctrine oftheSpiritofGodinitsfirstaspect.TheadditionalaspectsinwhichHeispresentedinthepagesoftheOldTestamentofcoursestillfurtherenrichandelevatetheconception.BythrowingastillstrongeremphasisonthepersonalityoftheSpirittheymadeevenwiderthegreatgulfthatalreadyyawnedbetweenallPantheisingnotionsandtheBiblicaldoctrineof thePersonalGod, the immanentsourceofall that comes topass.And theybring out with great force and clearness the conceptions of grace andholiness as inherent in the idea of God working, and thus operate todeepentheethicalconceptionoftheDivineBeing.Itisonlyasapersonal,choosing,graciousandholyGod,whobearsHispeopleonHisheartforgood, andwho seeks to conform them in life and character toHis ownholiness—thatwecanconceivetheGodoftheOldTestament,ifwewillattend to its doctrine of the Spirit. Thus the fundamental unity of theconceptionwiththatoftheHolyGhostoftheNewTestamentgrowsever

moreobvious,themoreattentivelyit isconsidered.TheSpiritofGodoftheOldTestamentperformsall the functionswhichare ascribed to theHolyGhostoftheNewTestament,andbearsallthesamecharacteristics.Theyareconceivedalikebothintheirnatureandintheiroperations.Wecannothelpidentifyingthem.

Suchan identificationneednot involve,however, theassertion that theSpiritofGodwasconceivedintheOldTestamentastheHolyGhostisintheNew,asadistincthypostasisinthedivinenature.Whetherthisbeso,or,ifsoinsomemeasure,howfaritmaybetrue,isamatterforseparateinvestigation. The Spirit of God certainly acts as a person and ispresentedtousasaperson,throughouttheOldTestament.InnopassageisHeconceivedotherwisethanpersonally—asafree,willing,intelligentbeing. This is, however, in itself only the pervasive testimony of theScripturestothepersonalityofGod.ForitisequallytruethattheSpiritofGod is everywhere in theOldTestament identifiedwithGod.This isonly its pervasive testimony to the divine unity. The question forexamination is, how far the one personal God was conceived of asembracing inHisunityhypostaticaldistinctions.Thisquestionisaverycomplicated one and needs very delicate treatment. There are, indeed,three questions included in the general one, which for the sake ofclearness we ought to keep apart. We may ask, May the ChristianproperlyseeintheSpiritofGodoftheOldTestamentthepersonalHolySpiritoftheNew?Thiswemayansweratonceintheaffirmative.Wemayask again, Are there any hints in the Old Testament anticipating andadumbratingtherevelationofthehypostaticSpiritoftheNew?Thisalso,it seems,weought toanswer in theaffirmative.Wemayaskagain,Arethesehintsofsuchclearnessasactuallytorevealthisdoctrine,apartfromtherevelationoftheNewTestament?Thisshouldbedoubtlessansweredinthenegative.Therearehints,andtheyserveforpointsofattachmentforthefullerNewTestamentteaching.Buttheyareonlyhints,and,apartfrom the New Testament teaching, would be readily explained aspersonifications or ideal objectivations of the power of God.Undoubtedly,sidebysidewiththestressputupontheunityofGodandtheidentityoftheSpiritwiththeGodwhogivesit,thereisadistinctionrecognized between God and His Spirit — in the sense at least of adiscrimination betweenGod over all andGod in all, between theGiver

and theGiven, between the Source and theExecutor of themoral law.ThisdistinctionalreadyemergesinGenesisi.2;anditdoesnotgrowlessobservableasweadvancethroughtheOldTestament.Itisprominentinthe standing phrases by which, on the one hand, God is spoken of assending,putting,placing,pouring,emptyingHisSpirituponman,andonthe other the Spirit is spoken of as coming, resting, falling, springinguponman.ThereisasortofobjectifyingoftheSpiritoveragainstGodinbothcases; intheformercase,bysendingHimfromHimselfGod,as itwere,separatesHimfromHimself;inthelatter,Heappearsalmostasadistinctperson,actingsuasponte.Schultzdoesnothesitate to speakoftheSpiriteveninGenesisi.2asappearing"asveryindependent,justlikea hypostasis or person."29 Kleinert finds in this passage at least atendency towards hypostatizing— though he thinks this tendency wasnotsubsequentlyworkedout.30Perhapswearewarranted in sayingasmuchasthis—thatthereisobservableintheOldTestament,not,indeed,anhypostatizingoftheSpiritofGod,butatendencytowardsit—that,inHofmann’s cautious language, the Spirit appears in the Old Testament"assomewhatdistinctfromthe‘I’ofGodwhichGodmakestheprincipleoflifeintheworld."31Apreparation,atleast,forthefullrevelationoftheTrinityintheNewTestamentisobservable;32pointsofconnectionwithitarediscoverable;andsoChristiansareabletoreadtheOldTestamentwithoutoffence,andtofindwithoutconfusiontheirownHolySpiritinitsSpiritofGod.33

Morethanthiscouldscarcelybelookedfor.TheelementsinthedoctrineofGodwhichaboveallothersneededemphasis inOldTestamenttimeswerenaturallyHisunityandHispersonality.ThegreatthingtobetaughttheancientpeopleofGodwasthattheGodofalltheearthisoneperson.Over against the varying idolatries about them, this was the truth oftruths forwhich Israelwas primarily to stand; and not until this greattruth was ineffaceably stamped upon their souls could the personaldistinctions in the Triune-God be safely made known to them. Apremature revelation of the Spirit as a distinct hypostasis could havewroughtnothingbutharm to thepeople ofGod.We shall all no doubtagreewithKleinert34 that it is pragmatic in Isidore ofPelusium to saythatMosesknewthedoctrineoftheTrinitywellenough,butconcealeditthroughfearthatPolytheismwouldprofitbyit.Butwemaysafelyaffirm

thisofGodtheRevealer,inthegradualdeliveryof thetruthconcerningHimselftomen.Herevealsthewholetruth,butindiversportionsandindivers manners: and it was incident to the progressive delivery ofdoctrine that the unity of the Godhead should first be made the firmpossession ofmen, and the Trinity in that unity should be unveiled tothem only afterwards, when the times were ripe for it. What we needwonderover isnot that thehypostaticaldistinctnessof theSpirit isnotmoreclearlyrevealedintheOldTestamentbutthattheapproachestoitarelaidsoskillfullythatthedoctrineofthehypostaticalHolySpiritoftheNewTestamentfindssomanyandsuchstrikingpointsofattachmentinthe Old Testament, and yet no Israelite had ever been disturbed inrepeatingwithheartyfaithhisgreatSch’ma,"HearOIsrael,theLordourGodisoneLord"(Deut.vi.4).NotuntilthewholedoctrineoftheTrinitywas ready to be manifested in such visible form as at the baptism ofChrist—Godinheaven,GodonearthandGoddescendingfromheaventoearth—couldanypartofthemysterybesafelyuncovered.

Thereyetremainsan importantquerywhichwecannotpasswhollyby.WehaveseentherichdevelopmentofthedoctrineoftheSpiritintheOldTestament.Wehaveseenthe testimonytheOldTestamentbears to theactivityoftheSpiritofGodthroughouttheolddispensation.Whatthenismeant by calling the new dispensation the dispensation of the Spirit?WhatdoesJohn(vii.39)meanbysayingthattheSpiritwasnotyetgivenbecause Jesus was not yet glorified?What our LordHimself, when hepromised theComforter, by saying that theComforterwould not comeuntilHewentawayandsentHim(Johnxvi.7);andbybreathingonHisdisciples,saying,"ReceiveyetheHolySpirit"(Johnxx.22)?WhatdidthedescentoftheSpiritatPentecostmean,whenHecametoinauguratethedispensation of the Spirit? It cannot be meant that the Spirit was notactive in the old dispensation. We have already seen that the NewTestamentwriters themselves representHim tohavebeenactive intheolddispensationinallthevarietiesofactivitywithwhichHeisactive inthenew.Suchpassages seem tohavediverse references. Someof themmayrefertothespecificallymiraculousendowmentswhichcharacterizedtheapostlesandthechurcheswhichtheyfounded.35Othersrefertotheworld-widemissionoftheSpirit,promised,indeed,intheOldTestament,butonlynowtoberealized.Butthereisamorefundamental ideatobe

reckonedwithstill.This istheideaofthepreparatorynatureoftheOldTestamentdispensation.Theolddispensationwasapreparatoryoneandmust be strictly conceived as such.What spiritual blessings came to itwere byway of prelibation.36Theyweremany and various. The SpiritworkedinProvidencenolessuniversallythenthannow.HeabodeintheChurchnotlessreallythenthannow.HewroughtintheheartsofGod’speoplenot lessprevalently then thannow.All thegood thatwas in theworldwasthenasnowduetoHim.AllthehopeofGod’sChurchthenasnowdependedonHim.Everygraceof thegodly life thenasnowwasafruitofHisworking.Buttheobjectofthewholedispensationwasonlytoprepare for the outpouring of the Spirit upon all flesh. He kept theremnantsafeandpure;but itwasprimarilyonly inorder that the seedmightbepreserved.ThiswasthefundamentalendofHisactivity, then.ThedispensationoftheSpirit,properlyso-called,didnotdawnuntiltheperiodofpreparationwasoverandthedayofoutpouringhadcome.ThemustardseedhadbeenpreservedthroughalltheagesonlybytheSpirit’sbrooding care. Now it is planted, and it is by His operation that it isgrowing up into a great tree which shades the whole earth, and to thebranchesofwhichallthefowlsofheavencomeforshelter.ItisnotthatHisworkismorereal in thenewdispensation than in theold. It isnotmerelythatitismoreuniversal.Itisthatitisdirectedtoadifferentend—thatitisnolongerforthemerepreservingoftheseeduntothedayofplanting, but for the perfecting of the fruitage and the gathering of theharvest.TheChurch, tousea figureof Isaiah’s,was then likeapent-instream;itisnowlikethatpent-instreamwiththebarriersbrokendownandtheSpiritoftheLorddrivingit.ItwasHewhopreserveditinbeingwhenitwaspentin.ItisHewhoisnowdrivingonitsgatheredfloodstillitshallcovertheearthasthewaterscoverthesea.Inoneword,thatwasaday inwhich theSpirit restrainedHispower.Now the greatdayof theSpiritiscome.

Footnotes

1. FromThe Presbyterian andReformedReview, v. vi, 1895, pp. 665—687.2."Korinthierbriefe"i,p.80.3. Article, "Zur altest. Lehre vom Geiste Gottes," in the "Jahrbb. für

deutsch.Theologie"for1867,i,p.9.4.TheseareGenesis,Exodus,Numbers,Judges,IandIISamuel,IandIIKings,IIChronicles,Nehemiah,Job,Psalms,Isaiah,Ezekiel,Joel,Micah,Haggai, Zechariah. Deuteronomy and I Chronicles may be added,although theydonot contain the explicit phrase, "theSpirit ofGod"or"theSpiritofJehovah."5.TheseareLeviticus,Joshua,Ruth,Ezra,Esther,Ecclesiastes,SongofSongs,Jeremiah,Lamentations,Hosea,Amos,Obadiah,Jonah,Nahum,Habakkuk and Zephaniah. Proverbs, Daniel andMalachi may, for onereasonoranother,remainunclassified.6."ThereisonewriteroftheOldTestament,inwhomalllinesandraysofthisdevelopmentcometogether,andwhosostoodinthematteroftimeandofinnermannerthattheyhadtocometogetherinthispointofunity,iftheOldTestamenthadotherwisefoundsuch.ThisisEzekiel"(Kleinert,op.cit.p.45)."Isaiahhasscatteredthroughouthisprophecies allusionstotheSpiritsomanifoldandvariousinexpressdescriptionsandinbriefturns of phrase, that it might not be difficult to put together from hiswords, the complete doctrine of the Spirit" (Smeaton, "Doctrine of theHolySpirit,"p.35).7.Fairbairn,"ChristinModernTheology,"p.377.8.JamesDenney,"StudiesinTheology,"p.70.9. Cf. also the promise of Ezek. xxxvi. 27 and I Thes. iv. 8 (see Toy,"QuotationsintheNewTestament,"p.202).Cf.alsoLukei.17.10. These words are C. F. Schmid’s ("Biblical Theology of the NewTestamant,"Div.ii.§24,p.145,E.T.).Cf.Smeaton,op.cit.p.36:"Eventsoccurring in themoral government ofGod, are (in theOld Testament)alsoascribedtotheSpiritastheExecutiveofallthedivinepurposes."11.Kleinert,op.cit.,p.30:"TheOldTestamenteverywhereknowsonlyofan influence of theDivine Spirit upon the human Spirit in the interestand sphere of the Kingdom of God, which is in Israel and is to comethroughIsrael."Hävernick,"TheologiedesaltenTestaments"p.77:"OfacommunicationoftheSpiritinthenarrowersense,aftertheentranceofsin, there can be question only in the Theocracy." Oehler, "BiblicalTheologyoftheOldTestament,"§65:"ButtheSpiritashwhytwd,ortoexpress itmore definitely hwhySdq twdonly actswithin the sphere ofrevelation.ItruleswithintheTheocracy."12. For example, in the PentateuchHis working is perhaps exclusively

cosmicalandtheocratic-official,(Oehler,op.cit.§65);whileHisethicalwork in individuals, is throughout theOldTestament,moreamatterofprophecythanofpresentenjoyment(Dale,"ChristianDoctrine,"p.317).13. Dale, "Christian Doctrine," p. 318. A striking passage both for itspresentation of this fact and for its unwillingness to accept itsimplications.14.Cf.Schultz,"OldTestamentTheology,"E.T.ii,184:"Overthelifelessandformlessmassoftheworld-matterthisSpiritbroodslikeabirdonitsnest,andthustransmitsto it theseedsof life,sothatafterwardsbythewordofGoditcanproducewhateverGodwills."15.Comparesomeveryinstructivewordsastothisaccountofcreation,bythe Rev. John Robson, D.D. of Aberdeen (The Expository Times, July,1894, vol. v. No. 10, pp. 467, sq.): "The divine agents in creation arebrought before us in the opening of the Book of Genesis, and in theopening of the Gospel of John. The object of John in his Gospel is tospeak of Jesus Christ, the word of God; and so he refers only to Hisagency intheworkofcreation.TheobjectofMoses inGenesis is to tellthewholedivineagencyinthatwork;soinhisnarrativewehavetheworkof the Spirit recognized. But he does not ignore the word of God; hebeginshisaccountofeachepochoreachdayofcreationwiththewords,‘AndGodsaid.’WedonotfindinGenesisthetheologicalfulnessthatwedoinsubsequentwritersintheBible;butwedofindinittheelementsofall thatwesubsequently learnordeduceregarding thedivineagency increation.. . .Twoagentsarementioned: ‘TheSpiritofGodbroodingonthesurfaceofthewaters,’andateachnewstageofcreativedevelopment,theWordofGodexpressedinthewords‘Godsaid.’...ThereisthustheSpiritofGodpresentasaconstantenergy,andthereisthewordofGodgivingformtothatenergy,andateachnewepochcallingnewformsintobeing."16.Oehler,"OldTestamentTheology,"§65:"ButtheSpirithwhytwd,asortoexpressitmoredefinitelyhwhySdqtwdonlyactswithinthesphereofrevelation.Itruleswithinthetheocracy(Isa.lxiii.11,Hag.ii.5,Neh. ix.20)butnotas ifallcitizensof theOldTestamentTheocracyassuchparticipatedinthisSpirit,whichMosesexpressesasawish(Num.xi.29),butwhichisreservedforthefuturecommunityofsalvation(Johniii. 1). In theOld Testament the Spirit’swork in the divine kingdom israther that of endowing the organs of the theocracy with the giftsrequired for theircalling,and thosegiftsofoffice in theOldTestament

aresimilartothegiftsofgraceintheNewTestament,ICor.xii.ff."17.TheideaofcommunicatingtootherstheSpiritalreadyrestingononeoccursagain in IIKings ii.9,15,of thecommunicationofElijah’sSpirit(of Prophecy) to Elisha. Cf. Oehler, "Biblical Theology of the OldTestament,"§65.18.Cf.theprayerandendowmentofSolomon,inIKgs.iii.19.ComparethecasesofthecommunicationoftheSpirit, inadifferentway,inNum.xi.17,25,26andIIKgs.ii.9,15—alreadymentioned.20. In suchpassagesasGen.xli.38,Dan. iv.8, ix. 18andv. 11, 14,wehave"theSpiritof theGods"as theequivalentof"theSpiritofGod"onthelipsofheathen.21.Cf.Orelli,"TheOldTestamentProphecy,"etc.,E.T.p. 11,andalsoOehler, "BiblicalTheologyofOldTestament,"§65adfin.22.Cf.A.B.Davidson, (TheExpositor,July, 1895,p. 1): "Theviewthatprevailedamongthepeople—anditseemstheviewoftheOldTestamentwritersthemselves—appearstohavebeenthis:theprophetdidnotspeakoutofageneralinspirationofJehovah,bestoweduponhimonceforall,as, say, at his call; each particular word that he spoke, whether apredictionorapracticalcounsel,wasduetoaspecialinspiration,exertedonhimfortheoccasion."Thestatementmightwellhavebeenstronger.23.Op.cit.ii,p.203.Thepassageiscitedforitsmainidea:wedemur,ofcourse,tosomeofitsimplications.24. In Num. xiv. 24 we are told that Caleb followed the LORD fully,"because he had another spirit in him," from that which animated hisrebelliousfellows.PossiblytheSpiritoftheLordmaybeintended.25.Exceptionsarefound,ofcourse;suchasthecasesofBalaam,Samson,etc.Cf.H.G.Mitchell, "Inspiration in theOldTestament," inChristianThought for December i893, p. 190. 26. Cf. F. H. Woods, in TheExpositoryTimes,July,1895,p.462—463:"Itmaybeextremelydifficulttosaywhatwastheprecisemeaningwhichprophetorpsalmistattachedto thephrases, ‘theSpirit ofGod’ and ‘theSpirit ofHoliness.’But suchlanguage,atanyrate,showsthattheyrealisedthedivinecharacterofthatinward power which makes for holiness and truth. ‘Cast me not awayfromThypresence,andtakenottheSpiritofThyholinessfromme’(Ps.li.ii).‘AndnowtheLordGodhathsentme,andHisSpirit’(Isa.xlviii.16).‘Notbymight,norbypower, but byMySpirit, saith JehovahofHosts’(Zech.iv.6).Insuchpassagesasthesewecanseethegermofthefuller

Christianthought."27.Cf.Psalmcvi.13.28. See suchwonder, nevertheless, expressedbyDr.Dale, in a strikingpassageinhis"ChristianDoctrine,"p.317.29.Op.cit.ii.p.184.30.Op.cit.pp.55—56.31."Schriftbeweis,"i.p.187.32.Cf.Oehler,op.cit.§65,note5.HelooksonIsa.xliii.16asimplyingpersonalityandremindsusthattheOldTestamentpreparedthewayforthe economicTrinity of the new.Cf. alsoDale, "ChristianDoctrine," p.317.33. Cf. Dr. Hodge’s admirable summary statement: "Even in the firstchapterofGenesis, theSpirit ofGod is representedas the sourceof allintelligence,orderand life in thecreateduniverse;and in the followingbooksoftheOldTestamentHeisrepresentedasinspiringtheprophets,givingwisdom,strengthandgoodnesstostatesmenandwarriors,andtothepeopleofGod.ThisSpiritisnotanagencybutanagent,whoteachesandselects;whocanbesinnedagainstandgrieved;andwhointheNewTestamentisunmistakablyrevealedasadistinctperson.WhenJohntheBaptistappeared,wefindhimspeakingoftheHolySpiritasofapersonwithwhomhiscountrymenwerefamiliar,asanobjectofDivineworshipandthegiverofsavingblessings.OurdivineLordalsotakesthistruthforgranted,andpromisedtosendtheSpiritasaParaclete,totakehisplace,toinstruct,comfortandstrengthenthem;whomtheyweretoreceiveandobey.Thus,withoutanyviolenttransition,theearliestrevelationsofthismysteryweregraduallyunfolded,until the triuneGod,Father,SonandSpirit,appearsintheNewTestamentastheuniversallyrecognizedGodofallbelievers"(CharlesHodge,"SystematicTheology,"i.p.447).34.Op.cit.p.56.35.Cf.Redford,"Vox.Dei.,"p.236.36.Smeaton(Op.cit.p.49)commentsonJohnvii.37sq.thus:"Buttheapostleaddsthat‘theSpiritwasnotyet’becauseChrist’sglorificationhadnotyetarrived.HedoesnotmeanthattheSpiritdidnotyetexist—forallScripture attests His eternal preexistence — nor that His regenerativeefficacywasstillunknown—forcountlessmillionshadbeenregeneratedbyHispowersincethefirstpromiseinEden—butthattheseoperationsof the Spirit had been but an anticipation of the atoning gift of Christ

ratherthanaGIVING.Theapostlespeakscomparatively,notabsolutely."Comparefurthertheeloquentwordsonpage53withthequotationtherefromGoodwin.

REGENERATION

byA.A.Hodge,RevisedbyB.B.Warfield

he following short essay was originally published in Johnson’sCyclopaedia,1896.

Regeneration (from Lat. re-, again + generare, beget) is a theologicaltermused to express the initial stageof the change experiencedbyonewhoentersupontheChristianlife.ItisderivedfromtheNewTestament,where the ‘new birth’ (1 Pet. i. 3, 23; Titus iii. 5; John iii. 3 f.) is thebeginning of that ‘renewal’ which produces the ‘new creature.’ In thehistory of theology the term has been used with varying latitude ofmeaning. Among the Jews it was employed in an external sense toexpressthechangeofrelationwhichtookplacewhenaheathenbecameaJew;fromthemitwasadoptedinthissensebymanyoftheFathers,andisstillsousedbymanyadvocatesof‘baptismalregeneration.’ItisusedintheLatinChurchtoexpressthewholerealchangewhichcorrespondstothisexternalchangeofrelation.TheReformersseparatedjustificationbyitself as something wrought on, not in, the sinner, and employedregeneration to express thewhole process of inner renovation in all itsstages.InthedevelopmentofProtestanttheologythetermhasbeenstillfurther narrowed: first, to express the opening stage of this subjectivework as distinguished from its continuance in sanctification; and then,since the seventeenth century, to express the initial divine act in thisopeningstageitself,asdistinguishedfromthebroadertermconversion,whichincludes,alongwiththeactofGod,revivifyingman,alsotheactofmaninturningtoGod.

Thenatureof regeneration isof coursevariously conceivedbydifferentschools,accordingtotheirvariousviewsofthenatureofthesoulanditsrelationtoGod,oforiginalorhabitualsin,andofdivinegrace.

1. Pelagians, in accordance with their view of freedom and of sin,necessarily regard regeneration as a self-determined change in thegeneralmoralcourseofman’slife,anactofthemanhimself,withoutanygracious assistanceother than that involved in instruction andfavorableprovidential conditionsThiswas the teachingof Pelagiusintheearlypartofthefifthcentury;andalthoughnotadoptedbyahistoricalchurch,ithasbeenreproducedinvariouscombinationsbyRationalistsandSocinians.

2. The Semi-Pelagian doctrine taught by John Cassian (d. 440)admitsthatdivinegrace(assistentia)isnecessarytoenableasinnerto returnuntoGodand live, yetholds that, from thenatureof thehuman will, man may first spontaneously, of himself, desire andattempt to choose and obey God. They deny the necessity ofprevenient but admit the necessity of co-operative grace andconceiveregenerationastheproductofthisco-operativegrace.

3. TheMediaeval and Papal doctrine, which is practically that ofThomas Aquinas, and is hence often called ‘Thomism,’ admitsoriginal sin and the necessity of prevenient grace, but places theefficacyofgraceinthenon-resistanceofthesubject.1Butthisgraceis supposed to be exercised only through the instrumentality ofbaptism, which acts as an opus operatum, ex vi actionis ipsius,effecting regeneration and the entire removal of sin, andconsequently of guilt, fromevery infant, and fromevery adultwhodoesnotwillfullyresist(nonponentibusobicem).2

4. The Arminian view of regeneration admits total depravity andconsequent moral impotency, yet holds that man is not reallyresponsible until there is redemptively bestowed upon him forChrist’ssakesufficientgracetore-endowhimwithability(gracious,substituted for natural) to do right, which grace becomes efficientwhen the sinner co-operates with it, and thus effects the endintended.

5. The Synergistic view was held by a party among the Lutheransunder the leadership of Melanchthon. At the Leipzig conference

(1548)Melanchthonsaid:‘thereconcurthreecausesofagoodaction—thewordofGod,theHolySpirit,andthehumanwillassenting,notresistingthewordofGod.’3

6. TheLutheran standard, theFormulaConcordiae, teachesthat: (l)humannatureisspirituallydead;and(2)theHolyGhostisthesoleefficientagentwhoquickens thedeadsoul to life,without the leastco-operationof thewill of the subject; but thenon-regeneration oftheunbelieverisreferrednottotheabsencenortoanydeficiencyofgrace,buttothepositiveresistanceofthemanhimself.4

7. TheReformed doctrine teaches as follows: (l)As to thenature ofregeneration: (a)Thereare in thesoul,besides itsseveral faculties,habitsordispositions, innateoracquired,which laythefoundationfor the soul’s exercising its faculties in a particularway. (b) Thesedispositions(moral)areanteriortomoralaction,anddetermineitscharacterasgoodorevil.(c)IncreationGodmadethedispositionsof Adam’s heart holy. (d) In regeneration God recreates thegoverning dispositions of the regenerated man’s heart holy.Regeneration is therefore essentially the communication of a newspirituallife,andisproperlycalleda‘newbirth.’(2)Astoitsefficientcause: It is effected by divine power acting supernaturally andimmediately upon the soul, quickening it to spiritual life, andimplanting gracious principles of action. (3) As to man’s action:Conversion (conversio actualis) instantly follows, as the change ofaction consequent upon the change of character, and consists inrepentance,faith,holyobedience,etc.5

WhatiscalledbaptismalregenerationisheldbymembersoftheChurchofEnglandandothersinvarioussenses.

1. Some hold that the Holy Spirit through the instrumentality ofbaptismimplantsagermofspirituallifeinthesoul,whichmaylongremainlatent,andmaybesubsequentlydeveloped(inconversion)orblasted.

2. Othersholdthattherearetworegenerationsoneachangeofstateorrelation,andtheotherachangeofnature;thefirstisbaptismalandthesecondmoral,thoughbotharespiritual,sincebotharewroughtbytheHolyGhost.

Notes

1.SeetheCouncilofTrent,sess.6,can.4,chs.vandvi,andsess7,cans.6and8.

2.CouncilofTrent,sess.7,can.6;Bellarmin,DeSacramentis,2,1.

3.Loc.Com.,p.90.

4.FormulaConcordiae,pp.662,666,582,677.

5.Thirty-nineArticles,art.10;CanonsofSynodofDordt,ch. iii,art3;WestminsterConfession,ch.x.

THEWORKOFTHESPIRITINSALVATION

AS OVER AGAINST all attempts to conceive the operations of Godlooking to salvationuniversalistically, that is asdirected tomankind inthemass,CalvinisminsiststhatthesavingoperationsofGodaredirectedineverycaseimmediatelytotheindividualswhoaresaved.Particularismin the processes of salvation becomes thus the mark of Calvinism. Assupernaturalismis themarkofChristianityat large,andevangelicalismthemarkofProtestantism,soparticularismisthemarkofCalvinism.TheCalvinistishewhoholdswithfullconsciousnessthatGodtheLord,inhissaving operations, deals not generally with mankind at large, butparticularlywiththe individualswhoareactually saved.Thus,and thusonly, he contends, can either the supernaturalism of salvationwhich isthemarkofChristianityatlargeandwhichascribesallsalvationtoGod,ortheimmediacyoftheoperationsofsavinggracewhichisthemarkofevangelicalismandwhichascribessalvationtothedirectworkingofGodupon the soul, come to its rights and have justice accorded it.Particularisminthesavingprocesses,hecontends,isalreadygiveninthesupernaturalismof salvationand in the immediacyof theoperationsofthe divine grace; and the denial of particularism is constructively thedenialoftheimmediacyofsavinggrace,thatis,ofevangelicalism,andof

the supernaturalism of salvation, that is, of Christianity itself. It islogicallythetotalrejectionofChristianity.

TheparticularismofthesavingoperationsofGodwhichisthusthemarkofCalvinism,itispossible,however,toapplymoreorlessfully(or,shallwesay,withmoreorlessdiscernment?)inourthoughtoftheactivitiesofGodrelativelytohissinfulcreatures(orshallwesay,broadly,relativelytohiscreatures?).ThusdifferingvarietiesofCalvinismhaveemergedinthehistoryof thought.As theyaredistinguishable fromoneanotherbytheplace theygive toparticularism in theoperationsofGod, that is asmuchastosaytheyaredistinguishedfromoneanotherbytheplacetheygivetothedecreeofelectionintheorderofthedivinedecrees.

Some are so zealous for particularism that they place discrimination attherootofallGod'sdealingswithhiscreatures.Thathehasanycreaturesatalltheysupposetobeintheinterestofdiscrimination,andallthathedecrees concerning his creatures they suppose he decrees only that hemay discriminate between them. They therefore place the decree of"election" by which men are made to differ, in the order of decrees,logicallyprior to thedecreeof creation itself, or at any rate prior to allthatisdecreedconcerningmanasman;thatistosay,sinceman'shistorybeginswiththefall,priortothedecreeofthefallitself.TheyarethereforecalledSupralapsarians,that is, thosewhoplacethedecreeofelectionintheorderofthoughtpriortothedecreeofthefall."

Others, recognizing that election has to do specifically with salvation,(that is to say, that it is the logical prius, not of creation or of theprovidentialgovernmentoftheworld,butofthesalvationofsinfulman),conceive that the principle of particularism, in the sense ofdiscrimination,belongs inthesphereofGod'ssoteriological,not inthatofhiscosmicalcreation.Theythereforethinkof"election"asthelogicalpriusnotofcreation,orofthefall,butofthoseoperationsofGodwhichconcern salvation. The place they give it in the order of decrees isthereforeattheheadofthosedecreesofGodwhichlooktosalvation.Thisimplies that it falls into position in the order of thought, consequentlyupon the decrees of creation and the fall, which refer to allmen alike,since all men certainly are created and certainly have fallen; andprecedentlytothedecreesofredemptionanditsapplication,sincejustas

certainly allmen are not redeemed and brought into the enjoyment ofsalvation. They are from this circumstance called Sublapsarians orInfralapsarians,thatis, thosewho, inthearrangementof thedecrees inlogicalorder,conceive theplaceof thedecreeof election tobe logicallyafterthatofthefall.

There are others, however, who, affected by what they deem theScripturalteachingconcerningtheuniversalreferenceoftheredemptionofChrist,anddesirousofgroundingtheuniversalofferofsalvationinanequally universal provision, conceive that they can safely postpone theintroductionof theparticularisticprinciple to apointwithin the savingoperationsofGodthemselves,soonlytheyarecarefultointroduceitatapointsufficientlyearlytomakeitdeterminativeoftheactualissueofthesavingwork.TheyproposethereforetothinkoftheprovisionofsalvationinChristasuniversalinitsintent;buttorepresentitasgiveneffectinitsapplicationtoindividualsbytheHolySpiritonlyparticularistically.Thatistosay,theysupposethatsome,notall,ofthedivineoperationslookingto the salvation of men are universalistic in their reference, whereassalvationisnotactuallyexperiencedunlessnotsomebutallofthemareoperative. As the particular saving operation to which they ascribe auniversalistic reference is the redemption of Christ, their scheme isexpressedbysayingthatitintroducesthedecreeofelection,intheorderofthought,atapointsubsequenttothedecreeofredemptioninChrist.TheymaythereforebeappropriatelycalledPost-redemptionists, that is,thosewho conceive that thedecreeof election is logically postponed tothedecreeofredemption.Intheirviewredemptionhasequalreferencetoallmen,andit isonly intheapplicationofthisredemptiontomenthatGod discriminates between men, and so acts, in this sense,particularistically.

Itisobviousthatthisisthelowestpointintheorderofdecreesatwhichthedecreeofelectioncanbeintroducedandtheparticularisticprinciplebe retained at all. If the application of the redemption of Christ by theHolySpiritbealsomadeuniversalistic,thatistosay,iftheintroductionof the particularistic principle be postponed to the actual issue of thesaving process, then there is obviously no particularism at all in thedivineoperationslookingtosalvation."Election"dropsoutofthescheme

of thedivinedecrees altogether, unlessweprefer to say, as it has beencynicallyphrased,thatGodiscarefultoelecttosalvationonlythosewho,he foresees, will in the use of their own free will elect themselves. AllCalvinistsmust therefore be either Supralapsarians or Sub- (or Infra-)lapsarians, or, at least, Post-redemptionists which is also to beAnteapplicationist.

Nevertheless, we do not reach in the Post-redemptionists,conceivedpurelyfromthepointofviewofthiselementoftheirthought,thelowestpossible, or the lowest actual, variety of Calvinists. Post-redemptionistsmaydifferamongthemselves,ifnotinthepositionintheorderofdecreesof thedecree of election (for still further to depress its position in thatorderwouldbetodesertthewholeprincipleofparticularismandtofallout of the category of Calvinists), yet in their mode of conceiving thenatureoftheworkof theHolySpirit inapplyingredemption,underthegovernment of the decree of election; and as to the role of the humanspirit in receiving redemption. A party has always existed even amongCalvinists which has had so large an interest in the autonomy of thehumanwill,thatithasbeenunwillingtoconceiveofitas"passive"withrespect to that operation of God which we call regeneration, and hasearnestlywishedtolookuponthereceptionofsalvationasinatruesensedependent on the will's own unmoved action. They have, therefore,inventedavarietyofCalvinismwhichsupposesthatitisGodindeedwhoselects thosewho shall savingly be brought toChrist, and that it is theHoly Spirit who, by his grace, brings them infallibly to Christ,(thuspreservingtheprincipleofparticularismintheapplicationofsalvation),butwhich imagines that theHolySpirit thus effectuallybrings them toChrist,notbyanalmighty,creativeactionontheirsouls,bywhichtheyaremadenewcreatures,functioningsubsequentlyassuch,butpurelybysuasiveoperations,adaptedinhisinfalliblewisdomtotheprecisestateofmind and heart of those whom he has selected for salvation, and sosecuring from their own free action, a voluntary coming to Christ andembracing of him for salvation. There is no universalism here; theparticularismisexpress.Butanexpedienthasbeenfoundtoenableittobesaidthatmencomevoluntarily toChrist,andare joinedtohimbyafreeactoftheirownunrenewedwills,whileonlythosecomewhomGodhasselectedsotopersuadetocome(hewhoknowstheheartthroughand

through) that they certainlywill come in the exercise of their own freewill. This type of thought has received the appropriate name of"Congruism," because the principle of its contention is that grace winsthosetowhomitis"congruously"offered,that istosay,thatthereasonwhysomemenaresavedandsomearenotliesinthesimplefactthatGodtheHolySpiritoperatesinhisgracioussuasiononsomeinafashionthatiscarefullyandinfalliblyadaptedbyhimtosecuretheiradhesiontothegospel,anddoesnotoperateonotherswiththesamecarefuladaptation.

A warning must, however, be added to the effect that the designation"Congruists"issoambiguousthatthereexistsanotherclassbearingthisname,whoareasdefinitelyantiCalvinisticasthosewehaveinmindare,byintention,Calvinisticintheirconception.TheteachingoftheseisthatGodtheHolySpiritaccordshissuasiveinfluencestoallalike,makingnodistinction; but that this universalistically conceived grace of the HolySpirittakeseffectonlyaccordingasitprovestobeactuallycongruousorincongruoustothestateofmindandheartofthosetowhomitequallyisgiven.HereitisnotthesovereignchoiceofGod,butanativedifferenceinmen, which determines salvation, and we are on expressly autosotericground. The danger of confusing the Calvinistic "Congruists" with thislarger, and definitely anti-Calvinistic party, has led to the habit ofspeakingof theCalvinisticCongruists ratherby thenameof theirmostdistinguished representative, (who, indeed, introduced this mode ofthinking into the Calvinistic churches), Claude Pajon, Professor in theTheologicalSchoolatSaumurinFranceinthemiddleoftheseventeenthcentury. It was his predecessor and teacher in the same school,MosesAmyraut, who first formulated in the Reformed Churches the Post-redemptionist scheme, of which Pajonism is a debased form. Thus theschool of Saumur has the bad eminence of having originated, andfurnished from the names of its professors the current designations of,the two most reduced forms of Calvinism, Amyraldianism orHypothetical Universalism as it is otherwise called, and Pajonism, orCongruismasitisdesignatedaccordingtoitsnature.

WehavethushadbroughtbeforeusfourformsofCalvinism;andthese,as we believe, exhaust the list of possible general types:Supralapsarianism, Sub- (or Infra-)lapsarianism, Post-redemptionism

(otherwise called Amyraldianism, or Hypothetical Universalism), andPajonism(otherwisecalledCongruism).TheseareallformsofCalvinism,because theygivevalidity to theprincipleofparticularismas ruling thedivinedealingswithmaninthematterofsalvation;and,aswehaveseen,themark of Calvinism is particularism. If now, particularismwere notonlythemarkofCalvinismbutalsothesubstanceofCalvinism,allfourofthese types of Calvinism, preserving as they all do the principle ofparticularism,might claim to be not only alike Calvinistic, but equallyCalvinistic, and might even demand to be arranged in the order ofexcellenceaccordingtotheplaceaccordedbyeachinitsconstructiontothe principle of particularism and the emphasis placed on it.Particularism,however,thoughthedistinguishingmarkofCalvinism,bywhich itmay be identified as over against the other conceptions of theplanofsalvation,incomparisonwithwhichwehavebroughtit,doesnotconstitute its substance; and indeed, although strenuously affirmed byCalvinism,isnotaffirmedbyitaltogetherandsoleyforitsownsake.Themost consistent embodiment of the principle of particularism is notthereforenecessarilythebestformofCalvinism;andthebareaffirmationof the principle of particularism though it may constitute one so far aCalvinist,doesnotnecessarilyconstituteoneagoodCalvinist.NoonecanbeaCalvinistwhodoesnotgivevaliditytotheprincipleofparticularisminGod'soperationslookingtothesalvationofman;buttheprincipleofparticularismmustnotbepermitted,asPharaoh'sleankinedevouredallthefatcattleofEgypt,toswallowupallelsethatisrichandsucculentandgood in Calvinism, nor can the bare affirmation of particularism beacceptedasanadequateCalvinism.

Post-redemptionism, therefore (although it is a recognizable form ofCalvinism,becauseitgivesrealvaliditytotheprincipleofparticularism),isnotthereforenecessarilyagoodformofCalvinism,anacceptableformofCalvinism,orevena tenable formofCalvinism.Forone thing, it isalogicallyinconsistentformofCalvinismandthereforeanunstableformofCalvinism.Foranotherandfarmoreimportantthing,itturnsawayfromthesubstitutiveatonement,whichisasprecioustotheCalvinistasishisparticularism,andforthesafeguardingofwhich,indeed,muchofhiszealfor particularism is due. I say, Post-redemptionism is logicallyinconsistentCalvinism.For,howis itpossibletocontendthatGodgave

his Son to die for all men, alike and equally; and at the same time todeclare thatwhenhegavehisSon todie,healready fully intended thathisdeathshouldnotavailforallmenalikeandequally,butonlyforsomewhichhewouldselect(which,thatis,becauseheisGodandthereisnosubsequence of time in his decrees, he had already selected) to be itsbeneficiaries?ButasmuchasGodisGod,whoknowsallthingswhichheintendsfromthebeginningandallatonce,andintendsallthingswhichheintendsfromthebeginningandallatonce,itisimpossibletocontendthatGodintendsthegiftofhisSonforallmenalikeandequallyandatthesametimeintendsthat itshallnotactuallysaveallbutonlyaselectbodywhichhehimselfprovidesforit.Theschematizationoftheorderofdecrees presented by theAmyraldians, in aword, necessarily implies achronological relation of precedence and subsequence among thedecrees,theassumptionofwhichabolishesGod,andthiscanbeescapedonlybyalteringthenatureoftheatonement.Andthereforethenatureoftheatonementisalteredbythem,andChristianityiswoundedatitsveryheart.

TheAmyraldians "pointwith pride" to the purity of their confessionofthe doctrine of election, and wish to focus attention upon it asconstituting them good Calvinists. But the real hinge of their systemturnsontheiraltereddoctrineoftheatonement,andheretheystrikeatthe very heart of Calvinism. A conditional substitution being anabsurdity,becausetheconditionisnoconditiontoGod,ifyougranthimeven so much as the poor attribute of foreknowledge, they necessarilyturnawayfromasubstitutiveatonementaltogether.Christdidnotdieinthe sinner's stead, it seems, to bearhis penalties andpurchase for himeternal life;hedied rather tomake the salvationof sinnerspossible, toopen thewayof salvation to sinners, to remove all the obstacles in theway of salvation of sinners.Butwhat obstacle stands in theway of thesalvationofsinners,exceptjusttheirsin?Andifthisobstacle(theirsin)isremoved, are they not saved? Some other obstacles must be invented,therefore,whichChristmaybesaidtohaveremoved(sincehecannotbesaidtohaveremovedtheobstacleofsin)thatsomefunctionmaybelefttohimandsomekindofeffectbeattributed tohis sacrificialdeath.Hedidnotremove theobstacleof sin, for thenall those forwhomhediedmust be saved, and he cannot be allowed to have saved anyone. He

removed,then,letussay,allthatpreventedGodfromsavingmen,exceptsin;andsohepreparedthewayforGodtostepinandwithsafetytohismoral government to savemen. The atonement lays no foundation forthissavingofmen:itmerelyopensthewayforGodsafelytosavethemonothergrounds.

We are now fairly on the basis of the Governmental Theory of theAtonement; and this is in very truth the highest form of doctrine ofatonementtowhichwecanonthesepremisesattain.Inotherwords,allthe substance of the atonement is evaporated, that it may be given auniversal reference. And, indeed, we may at once recognize it as anunavoidableeffectofuniversalizingtheatonementthatitisbythatveryacteviscerated.Ifitdoesnothingforanymanthatitdoesnotdoforallmenwhy,then,itisobviousthatitsavesnoman;forclearlynotallmenaresaved.Thethingsthatwehavetochoosebetween,areanatonementof high value, or an atonement of wide extension. The two cannot gotogether.Andthis is therealobjectionofCalvinismtothiscompromisescheme which presents itself as an improvement on its system: ituniversalizes the atonement at the cost of its intrinsic value, andCalvinismdemandsareallysubstitutiveatonementwhichactuallysaves.And as a really substitutive atonement which actually saves cannot beuniversalbecauseobviouslyallmenarenotsaved,intheinterestsoftheintegrity of the atonement it insists that particularismhas entered intothesavingprocessprior,intheorderofthought,totheatonement.

AsbadCalvinismas isAmyraldianism,Pajonism is,of course, just thatmuch worse. Not content with destroying the whole substance of theatonement,byvirtueofwhich it isprecious, ("Who lovedme,andgavehimself up forme") it proceeds to destroy also the whole substance ofthat regeneration and renovation bywhich, in the creative work of theSpirit,wearemadenewcreatures.Ofwhatvalue is it that it shouldbeconfessed that it is God who determines who shall be saved, if thesalvationthatiswroughtgoesnodeeperthanwhatIcanmyselfwork,ifIcan only be persuaded to do it?Here there is lacking all provision notonlyforreleasefromtheguiltofsin,butalsoforrelieffromitscorruptionandpower.Thereisnoplaceleftforanyrealizingsenseofeitherguiltorcorruption;there isnosalvationoffered fromeither theoutragedwrath

ofarighteousGodortheingrainedevilofourhearts:afterallisover,weremain justwhatwewerebefore.Theprospect that isheldout tous isnothing less than appalling; we are to remain to all eternityfundamentally just our old selves with only such amelioration of ourmannersaswecanbepersuadedtoaccomplishforourselves.ThewholesubstanceofChristianity is evaporated, andweare invited to recognizethe shallow remainder as genuine Calvinism, because, forsooth, itsafeguardsthesovereigntyofGod.Letitbeunderstoodonceforallthatthecompletest recognitionof thesovereigntyofGoddoesnotsuffice tomake a good Calvinist. Otherwise we should have to recognize everyMohammedanasagoodCalvinist.TherecanbenoCalvinismwithoutaheartyconfessionofthesovereigntyofGod;buttheacknowledgementofthe sovereignty of God of itself goes only a very little way toward realCalvinism.Pajonhimself,theauthorofCalvinisticCongruism,advancedinhisfundamentalthoughtbutlittlebeyondahighvarietyofDeism.

It seemsparticularlyworthwhile tomake these thingsexplicit,becausethereisperhapsnothingwhichmoreprejudicesCalvinisminthegeneralmind than the current identification of it with an abstract doctrine ofsovereignty, without regard to the concrete interests which thissovereigntysafeguards.InpointoffactthesovereigntyofGodforwhichCalvinismstandsisnotonlythenecessaryimplicateofthatparticularismwithout which a truly religious relation between the soul and its Godcannot exist; but is equally the indispensable safeguard of thatcomplementary universalism of redemption equally proclaimed in theScriptureinwhichthewidenessofGod'smercycomestomanifestation.It must be borne well in mind that particularism and parsimony insalvation are not equivalent conceptions; and it is amere caricature ofCalvinistic particularism to represent it as finding its center in theproclamation that there are few that are saved." What particularismstandsforintheCalvinisticsystemistheimmediatedealingofGodwiththe individual soul; what it sets itself against is the notion that in hissaving processes God never comes directly into contact with theindividual-is never to be contemplated as his God who saves him-butdoesallthathedoeslookingtosalvationonlyforandtomeninthemass.Whether in dealingwith the individual souls ofmen, he visitswith hissaving grace few or many, so many that in our imagination they may

readilypassintoall,doesnotlieinthequestion.Sofarastheprinciplesofsovereigntyandparticularismareconcerned,thereisnoreasonwhyaCalvinistmightnotbeauniversalistinthemostexpressmeaningofthatterm, holding that each and every human soul shall be saved; and inpoint of fact some Calvinists (forgetful of Scripture here) have beenuniversalists in this most express meaning of the term. The point ofinsistence in Calvinistic particularism is not that God saves out of thesinfulmassofmenonlyonehereandthere,afewbrandssnatchedfromtheburning,butthatGod'smethodofsavingmenistosetupontheminhisalmightygrace,topurchasethemtohimselfbythepreciousbloodofhis Son, to visit them in the inmost core of their being by the creativeoperations of his Spirit, and himself, the Lord God Almighty, to savethem.Howmany,uptothewholehumanraceinall itsrepresentatives,Godhasthusboughtandwillbringintoeternalcommunionwithhimselfbyenteringhimselfintopersonalcommunionwiththem,lies,Isay,quiteoutside the question of particularism.Universalism in this sense of thetermandparticularismaresolittleinconsistentwithoneanotherthatitisonlytheparticularistwhocanlogicallybethiskindofauniversalist.

And somethingmoreneeds tobe said-Calvinism inpointof facthas asimportantamissioninpreservingthetrueuniversalismofthegospel(forthereisatrueuniversalismofthegospel)asithasinpreservingthetrueparticularismofgrace.Thesameinsistenceuponthesupernuralisticandthe evangelical principles, (that salvation is from God and from Godalone,andthatGodsavesthesoulbydealingdirectlywithitinhisgrace)whichmakestheCalvinistaparticularist,makeshimalsoauniversalistinthescriptural senseof theword. Inotherwords the sovereigntyofGodlays the sole foundation, for a living assurance of the salvation of theworld.Itisbutaspuriousuniversalismwhichtheso-calleduniversalisticsystemsoffer:auniversalismnotofsalvationbut,atthemost,ofwhatiscalledtheopportunity,thechance,ofsalvation.Butwhatassurancecanauniversalopportunity,orauniversalchance,ofsalvation(ifwedareusesuchwords)giveyouthatall,thatmany,thatanyindeed,willbesaved?Thisuniversalopportunity,chance,ofsalvationhas,after twothousandyears, been taken advantage of only by a pitiable minority of those towhomithasbeensupposedtobegiven.Whatreasonistheretobelievethat, though the world should continue in existence for ten billions of

billionsofyears,anygreaterapproximationtoacompletelysavedworldwillbereachedthanmeetsoureyestoday,whenChristianity,eveninitsnominalform,hasconqueredtoitself,Idonotsaymerelyamoietyofthehuman race, but I say merely a moiety of those to whom it has beenpreached? If you wish, as you lift your eyes to the far horizon of thefuture,toseeloomingontheedgeoftimethegloryofasavedworld,youcanfindwarrantforsogreatavisiononlyinthehighprinciplesthatitisGodandGodalonewhosavesmen,thatall theirsalvationis fromhim,and that in his own good time and way he will bring the world in its"entiretytothefeetofhimwhomhehasnothesitatedtopresenttoouradoring love not merely as the Saviour of our own souls, but as theSaviourof theworld;andofwhomhehashimselfdeclared thathehasmade propitiation not for our sins only, but for the sins of the world.Calvinism thus is the guardian not only of the particularism whichassuresmethatGodtheLordistheSaviourofmysoul,butequallyoftheuniversalismbywhich I am assured that he is also the true and actualSaviouroftheworld.Onnoothergroundcananyassurancebehadeitheroftheoneoroftheother.Butonthisgroundwecanbeassuredwithanassurancewhich iswithout flaw, that not only shall there be saved theindividual whom God visits with his saving grace, but also the worldwhichheenterswithhissavingpurpose,inallthelengthandbreadthofit.

TheredemptionofChrist,ifitistobeworthilyviewed,mustbelookedatnot merely individualistically, but also in its social, or better in itscosmical relations.Menarenotdiscreteparticlesstandingoff fromoneanotherasmutuallyisolatedunits.Theyaremembersofanorganism,thehumanrace;andthisraceitselfisanelementinagreaterorganismwhichissignificantlytermedauniverse.Ofcoursetheplanofsalvationasitliesinthedivinemindcannotbesupposedtobeconcerned,therefore,alonewithindividualsassuch:itofnecessityhasitsrelationswiththegreaterunities into which these individuals enter as elements. We have onlypartiallyunderstood the redemption inChrist, therefore,whenwehavethoughtofitonlyinitsmodesofoperationandeffectsontheindividual.Wemustaskalsohowandwhat itworks intheorganismofthehumanrace, and what its effects are in the greater organism of the universe.JesusChristcametosavemen,buthedidnotcometosavemeneachasa

wholeinhimselfoutofrelationtoallothermen.Insavingmen,hecametosavemankind;andthereforetheScripturesareinsistentthathecameto save theworld, and ascribe to him accordingly the great title of theSaviouroftheworld.Theygoindeedfurtherthanthis:theydonotpausein expanding their outlook until they proclaim that it was the goodpleasureofGod"tosumupallthingsinChrist,thethingsintheheavens,and the things on the earth."We have not done justice to the Biblicaldoctrine of the plan of salvation therefore so long as we confine ourattention to themodesof thedivineoperation in saving the individual,andinsistaccordinglyonwhatwehavecalleditsparticularism.Thereisawider prospect on which wemust feast our eyes if we are to view thewholelandof'salvation.ItwasbecauseGodlovedtheworld,thathesenthisonly-begottenSon; itwas for thesinsof theworld thatJesusChristmadepropitiation;itwastheworldwhichhecametosave;itisnothinglessthantheworldthatshallbesavedbyhim.

What ischieflyof importance forus tobear inmindhere, is thatGod'splanistosave,whethertheindividualortheworld,byprocess.Nodoubtthewholesalvationoftheindividualsinnerentersintothefullenjoymentof thisaccomplishedsalvationonlybystagesand in thecourseof time.Redeemed by Christ, regenerated by the Holy Spirit, justified throughfaith,receivedintotheveryhouseholdofGodashissons,ledbytheSpiritinto the floweringand fruitingactivitiesof thenew life,oursalvation isstill only in process and not yet complete. We still are the prey oftemptation; we still fall into sin; we still suffer sickness, sorrow, deathitself. Our redeemed bodies can hope for nothing but to wear out inweaknessandtobreakdownindecay inthegrave.Ourredeemedsoulsonly slowly enter into their heritage. Only when the last trump shallsound and we shall rise from our graves, and perfected souls andincorruptiblebodiesshalltogetherenterintotheglorypreparedforGod'schildren,isoursalvationcomplete.

Theredemptionoftheworldissimilarlyaprocess.It,too,hasitsstages:it, too, advances only gradually to its completion. But it, too, willultimatelyhecomplete;and thenweshall see awholly savedworld.Ofcourseitfollows,thatatanystageoftheprocess,shortofcompleteness,the world, as the individual, must present itself to observation as

incompletely saved.We can no more object the incompleteness of thesalvationof theworld today to the completenessof the salvationof theworld, thanwe canobject the incompleteness of ourpersonal salvationtoday(theremaindersofsininus,theweaknessanddeathofourbodies)to the completeness of our personal salvation. Every thing in its ownorder:firsttheseed,thentheblade,thenthefullcornintheear.Andas,whenChristcomes,weshalleachofusbelikehim,whenweshallseehimasheis,soalso,whenChristcomes,itwillbetoafullysavedworld,andthere shall be a new heaven and a new earth, in which dwellsrighteousness.

Itdoesnot concernus at themoment to enumerate the stagesthroughwhich theworldmust pass to its complete redemption.We do not askhow long the process will be; we make no inquiry into the means bywhich itscompleteredemptionshallbebroughtabout.Theseare topicswhichbelongtoEschatologyandeventhelightestallusiontothemherewouldcarryusbeyondthescopeofourpresent task.Whatconcernsusnowisonlytomakesurethattheworldwillbecompletelysaved;andthatthe accomplishment of this result through a long process, passingthrough many stages, with the involved incompleteness of the world'ssalvationthroughextendedages,introducesnodifficultytothought.Thisincompleteness of the world's salvation through numerous generationsinvolves, of course, the loss of many souls in the course of the longprocessthroughwhichtheworldadvancestoitssalvation.AndthereforetheBiblicaldoctrineofthesalvationoftheworldisnot"universalism"inthe common senseof that term. Itdoesnotmean that allmenwithoutexceptionaresaved.Manymenareinevitablylost,throughoutthewholecourseof theadvanceof theworld to its completesalvation, justas thesalvationoftheindividualbyprocessmeansthatmuchserviceislosttoChristthroughalltheseleanyearsofincompletesalvation.Butasintheonecase,sointheother,theendisattainedatlast:thereisacompletelysavedmanand there isacompletelysavedworld.Thismaypossiblybeexpressed by saying that the Scriptures teach an eschatologicaluniversalism,notaneach-and-everyuniversalism.WhentheScripturessaythatChristcametosavetheworld,thathedoessavetheworld,andthattheworldshallbesavedbyhim, theydonotmeanthat there isnohumanbeingwhomhedidnotcometosave,whomhedoesnotsave,who

isnotsavedbyhim.Theymeanthathecametosaveanddoessavethehuman race; and that thehuman race is being ledbyGod into a racialsalvation: that in the age-long development of the race of men, it willattainatlasttoacompletesalvation,andoureyeswillbegreetedwiththegloriousspectacleofasavedworld.Thusthehumanraceattainsthegoalforwhich itwascreated,andsindoesnotsnatch itoutofGod'shands:theprimalpurposeofGodwithitisfulfilled;andthroughChristtheraceofman,thoughfallenintosin,isrecoveredtoGodandfulfillsitsoriginaldestiny.

Now, itcannotbe imaginedthatthedevelopmentof theracetothis, itsdestinedend,isamatterofchance;oriscommittedtotheuncertaintiesof its owndetermination.Were that so,no salvationwouldor could liebeforeitasitsassuredgoal.ThegoaltowhichtheraceisadvancingissetbyGod:it issalvation.Andeverystage intheadvancetothisgoal is,ofcourse,determinedbyGod.Theprogressoftheraceis,inotherwords,aGod-determined progress, to a God-determined end. That being true,everydetail in everymomentof the life of the race isGod-determined;andisastageinitsGod-determinedadvancetoitsGod-determinedend.ChristhasbeenmadeinverytruthHeadoverall thingsforhisChurch:andallthatbefallshisChurch,everythinghisChurchisateverymomentofitsexistence,every"fortune,"asweabsurdlycallit,throughwhichhisChurchpasses,isappointedbyhim.TherateoftheChurch'sprogresstoitsgoalofperfection,thenatureofitsprogress,theparticularindividualswhoarebrought into it througheverystageof itsprogress:all this is inhis divine hands. The Lord adds to theChurch daily such as are beingsaved.Anditisthroughthedivinegovernmentofthesethings,whichisinshorttheleadingonwardsoftheracetosalvation,thatthegreatgoalisat last attained. To say this is, of course, already to say election andreprobation.There isnoantinomy, therefore, in saying thatChristdiedforhispeopleandthatChristdiedfortheworld.Hispeoplemaybefewtoday:theworldwillbehispeopletomorrow.But itmustbepunctuallyobservedthatunlessitisChristwho,notopensthewayofsalvationtoall,butactuallysaveshispeople,thereisnogroundtobelievethattherewilleverbeasavedworld.Thesalvationoftheworldisabsolutelydependent(asisthesalvationoftheindividualsoul)onitssalvationbeingthesolework of the LordChrist himself, in his irresistiblemight. It is only the

Calvinist that has warrant to believe in the salvation whether of theindividualoroftheworld.BothalikerestutterlyonthesovereigngraceofGod."Allotherground,isshiftingsand.

Excerptfrom"ThePlanofSalvation"byB.B.Warfield