Ess. XI.] in the Gospel. 439 Now, even on a very cursory examination of these, and many other corresponding passages of the New Testament, it is impossible for us not to perceive that the influence thus promised, and thus bestowed, was entirely divine-that it came, and ever must come, from God himself, who imparts the celestial gift to his degenerate children, in the character both of an omnipotent Sovereign, and of a tender, adopting, Parent. The Comforter, who was to be sent to the disciples after the death, resurrection, and ascension, of their Lord, and who was to "testify" unto them of Christ, is declared by Jesus "to be the Spirit of Truth which proceedeth from the Father:" John xv, 26; and the promise of his coming is emphatically described as the PROMISE OF THE FATHER: Luke xxiv, 49; Acts i, 4. Whether, therefore, the effect of a spiritual influence is traced in the diffusion of those gifts which are exercised by some of the Lord's servants, for the conversion of mankind, and for the benefit of the church; or in the peace, the love, and the purity, of all the members of the body of Christ, the children of the kingdom are still distitute of any thing whereof they can boast. Such an influence appertains not to the unregenerate nature of man, and although it acts upon the creature, who is required and graciously enabled to cooperate with it, it is nevertheless exclusively and supernaturally the GIFT OF GOD. II. As God the Father is himself the fountain from which the Holy Spirit flows, for the instruction, the regeneration, and the salvation, of his fallen children, so it is a clear and frequent doctrine of Holy Writ, that this incomparable blessing is derived to mankind, through Jesus Christ. "For we ourselves also," says the apostle Paul to Titus, "were sometimes foolish, disobedient, deceived, serving divers lusts and plea 440 The Holy Spirit [Ess. xi. sures, living in malice and envy, hateful and hating one another. But after that the kindness and love of God our Saviour toward man appeared; not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour, that, being justified by his grace, we should be made heirs according to the hope of eternal life :" iii, 3-7. The Son, or Word of God, by whom all things were made, is that "true light which lighteth every man that cometh into the world"—the light which "shineth in darkness" though "the darkness comprehended it not." "In him was light, and the light was the life of men:" John i, 4, 5, 9. "I am the light of the world," cried Jesus, "he that followeth me shall not walk in darkness, but shall have the light of life:" John viii, 12. When we regard our Saviour in the character of the Incarnate One, who publicly revealed the will of the Father, and the doctrines of Divine Truth, we may gratefully acknowledge that, even in this respect, he was the light of mankind, the light of the world. But the analogy of Scripture affords substantial evidence that these expressions comprehend a further meaning, and that Christ is also the light of his rational creature, man, because it is by him, or through his intervention and mediation, that the soul of man is spiritually enlightened. "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the FACE OF JESUS CHRIST:" 2 Cor. iv, 6. Jesus Christ is made unto us of God, "wisdom" as well as "righteousness:" 1 Cor. i, 30. He is himself the "wisdom of God:" ver. 24. him are hid all the treasures of wisdom and knowledge!" Col. ii, 3. "In Ess. XI.] given through Christ. 441 45. Now, as Jesus is the internal illuminator, so he is also the spiritual quickener of mankind. "The last Adam (was made) a quickening spirit:" 1 Cor. xv, This doctrine I conceive to have been plainly alluded to by our Saviour, in that memorable conversation, in which he presented himself to the attention of his followers, and of the Jews, as the Bread of God-the Bread of Life: see John vi. "For the Bread of God," said the Holy One of Israel," is he which cometh down from heaven, and giveth LIFE unto the world, ver. 33;...... the bread that I will give is my flesh, which I will give for the LIFE of the world :" ver. 51. Through faith in a crucified Redeemer, the true Christian lives for ever, and lives now; for while the gift of eternal happiness is laid up for him in the world to come, he is, even in this world, quickened by the Spirit, from his death in trespasses and sins; and his spiritual life here, is the natural and indispensable fountain of his everlasting life hereafter. The apostle John makes mention of believers, as of persons who are already "passed from death unto life," 1 John iii, 14; and that the spiritual life of the soul, as well as the happy eternity of which it is the spring, was truly, on this occasion, the subject of our Lord's discourse, we may learn from the explanatory declaration with which he was pleased to follow up his doctrine "It is the Spirit that quickeneth (or maketh alive3) : the flesh profiteth nothing:" ver. 63. The doctrine which Jesus himself was thus engaged in promulgating-a doctrine which was indeed the frequent topic of his preaching, comp. John iv, 14; v, 24, 26, 40; x, 10; xi, 25;-is admirably elucidated in the following passage of the epistle of Paul to the Romans: "There is therefore now no condemnation 8 τὸ ζωοποιοῦν. 442 The Holy Spirit given through Christ. [Ess. x1. to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the LAW OF THE SPIRIT OF LIFE IN CHRIST JESUS hath made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit:" viii, 1-4. And again, "If Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness:" ver. 10; comp. Gal. iii, 13, 14. What, then, is the truth which is taught us in these passages of Scripture? It is, I apprehend, plainly this -that the incarnation, humiliation, and death, of Jesus Christ, who gave his "flesh" (that is, his body on the cross) "for the life of the world," were the means ordained of the Father, in his own infinite love and wisdom, not only for our indemnity, but for our cure -not only for the purging away of our guilt, and the removal of our punishment, but for our restoration to the enjoyment of that divine influence by which alone we live unto God, and are enabled to walk before him " in all holy conversation and godliness." The sacrifice of the Lord Jesus Christ, the Lord of Glory, may be regarded as a price paid, in pursuance of the counsels of the Father, not only for the redemption of sinners, but for the outpouring of the Spirit on the church universal. It was the crucified and risen Emanuel who, when "he ascended up on high, led captivity captive," and "received gifts for men :" Ps. lxviii, 18; comp. Eph. iv, 8. Such was the doctrine delivered by the apostle Peter on the day of Pentecost, which was distinguished by so abundant an effusion of the Holy Ghost. After adverting to the crucifixion of our Lord, he added, "This Jesus hath God Ess. XI.] Connexion between 443 raised up, whereof we all are witnesses: therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear:" Acts ii, 32, 33. The Holy Spirit (as we have already found occasion to remark) is declared in Scripture to be the Spirit of Christ-the Spirit of the Son of God: Rom. viii, 9; Gal. iv, 6, &c. He suffered and died on earth, that he might obtain for mankind this celestial boon; and, having obtained it, he freely dispenses it to his followers, in his own divine authority and power, for their instruction, their consolation, and their sanctification. He sends the Comforter to his disciples to guide them in the way of righteousness, and to teach them the knowledge of his truth: John xv, 26. He baptizes the true believer "with the Holy Ghost and with fire" Matt. iii, 11. He sits "as a refiner and purifier of silver," that he may "purify the sons of Levi, and purge them as them as gold and silver:" Mal. iii, 3. He loved the church, " and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word—that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish :" Eph. v, 26, 27. (Christ) "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works:" Tit. ii, 14. On the whole, then, it is plain and undeniable, that the Spirit of truth and righteousness is bestowed upon mankind, through the sole mediation of Jesus Christ. And, now, in bringing this point of our subject to its conclusion, I would venture to entreat the reader's attention to the close and intimate association subsisting between two great doctrines of Christianity, |