Ss sae soe Na : eel Hisies Ait pat in x ate oT Ness atae i Seite Seiad eaters se Sh ert : Bacteee e) 3 Eee = r ‘ RAY ARTs INTRODUCTION. ¢ Ir is a singular fact, that we have no Treatise on the Love of the Spirit. The British pulpit and press have covered themselves with glory, by their exhibitions of the wonders of Redeeming Love, as these characterize the good will of the Father, and the mediatorial work of Christ; and by unrivalled demonstrations of the personality and agency of the Holy Spirit: but no writer, that I know of, (and I have searched diligently,) has traced the wonders of the Spirit’s love, in Redemption. OwEN has certainly done much to endear the Spirit to believers, in his brief Treatise on ‘ Fellowship with the Holy Ghost,” at the close of his masterly work on “Communion with God.” The Spirit vi INTRODUCTION. is, however, the gift of God and Christ to the world, as well as to the church. His mission em- braces both the world and the church, just as the love of God and the death of Christ embrace them. John xvi. 8. Accordingly, quite as much is said in Scripture, to commend Him to the confidence of both, as to demonstrate their absolute and uni- versal need of his Holy influences. But how many overlook this fact! In general, the unconverted and the undecided, turn their need of the Spirit, into apologies for delay. They think of His grace as power, rather than as love; and thus imagine that they may safely wait for it. Many of the penitent also, although penetrated with a sense of : their need of the Spirit, are yet very doubtful whether He will work all that in them, which they feel to be necessary for them. They are afraid to ealculate upon the exercise of His power, in their own case. And nota few, even of those who can hardly doubt, that he will carry on the good work he has begun in them, are evidently more influenced in their hopes, by his power, and INTRODUCTION. vii faithfulness, than by his delight in his work, or his love to the subjects of it. They are not so much at home,—when they speak of the love of the Spirit to their souls, as when they speak of the love of God or of the Lamb. They dwell with solicitude and solemnity, upon their need of the grace of the Spirit ; but not with rapture, or com- placency, on the richness, freeness, and glory of his grace. They do not exactly question its fulness, its freeness, or its tenderness ; but neither do they re- joice in them, as in the tender love of the Father, or the intense love of the Son. The Father’s pro- mise of the Spirit, or the Son’s gift of the Spirit, rather than the grace or the glory of the Spirit himself, is most relied on, and rejoiced in by be- lievers in general. They rather plead the promises of His help, than lean directly upon his own good will and great power for help. Their confidence and complacency are thus less in Himself, than in the Covenant which pledges his influences; al- though his place in that covenant was his own choice from eternity, and has been his chief delight Vill INTRODUCTION. ever since he entered upon its duties, and will be the “rest”’ of his love until the end of time ! I have seen and felt so much of this, and found so little to counteract it, in our theology, that I was compelled, for my own sake, to trace out, step by step, the love of the Spirit in the work of the Spirit. How far I have succeeded in restoring this old truth to its original place, is not for me to say. My object was gained when it took its pro- per place in my own mind and ministry; and, therefore, my Conversational Essays on the jsub- ject, are addressed, not at all to Theologians, as such, but entirely to private Christians; and thus they have no critical or theological pretensions whatever. Indeed, they are merely experimental hints, brought home to the bosom and business of those who, like myself, cannot forget, that unless we have ‘‘the Spirit of Christ, we are none of his.”” We thus require to see the love of the Spirit, in order to see how we can obtain and retain the Spirit himself, as proof of our personal interest in Christ. The hold we need upon the power and INTRODUCTION. 1X grace of the Comforter, we can only get, by getting hold of his love; for until we see how He loves our souls, we cannot see how he can abide with them, either as a consoler or as a sanctifier. It has, therefore, been my sole aim to engage the attention and win the confidence of all who apply to themselves the question, ‘“‘ Have ye re- ceived the Holy Ghost since ye believed?” I have tried to seat myself at their side, and to enter into their difficulties, and to whisper in their ear ; that thus they may judge for themselves, whilst interchanging experience with a ‘‘ brother and com- panion,” in the spiritual tribulation arising from the fear of ‘not having the Spirit.” And if I have ever been enabled to help the perplexed or the doubting, I would fain hope that this Companion to my Experimental Guides, will increase that help, as well as confirm it. NEWINGTON GREEN, 1836. ty * : Pig uaAa ie ote ea thn Ps iss ety hi ial et Bik i ats Wer ha aac ee lt iv a wy % Wes : & bib y 2 he Shineatora't B aiektrobadis. 3: ae i A watts ¢ ; i, ; ; eee 5 rivix me By i Baers , ( } COUNG be tuINak 9; The Love of the Trinity compared The Love of the Spirit in Conversion The Love of the Spirit in Justification The Love of the Spirit in Reconciliation The Love of the Spirit in Adoption The Love of the Spirit in Illumination The Love of the Spirit in Intercession The Love of the Spirit in Restoration The Love of the Spirit in Sealing Believers . The Love of the Spirit in Sanctification . The Love of the Spirit as a Remembrancer . The Love of the Spirit as a Comforter The Love of the Spirit, a Plea for Zeal . On Commending the Holy Spirit . 115 132 148 164 182 200 . The Love of the Spirit, the Earnest of Heaven 219 234 “got! 5) a rin ti st % it miei chy ii ids id arnt ne : aa} “ennai ; rc aa PE) ale SF aha)» oi ii ae My: gn Wi uae THE LOVE OF THE SPIRIT. No. I. THE LOVE OF THE TRINITY COMPARED. Iv is by comparing the revealed perfections and works of the Father, Son, and Spirit, that we ar- rive at the sublime conclusion, that these Three are One; the same in substance; equal in power and glory. The mystery of this fact is not at all increased, nor is the sublimity of it lessened at all, by the circumstance, that less is said concerning the divinity of the Spirit, than concerning that of the Father and the Son. This can only surprise those who forget or overlook the fact, that the Saviour expressly guarded his disciples against expecting much information from the Spirit, con- cerning the nature of the Spirit. ‘ When He is B 2 THE LOVE OF THE come, he shall not speak of himself.” John xvi. 18. “ He shall testify of Me.” John xv. 26. ** He shall glorify Me.” John xvi. 14. After these assurances from the lips of Christ, it is unreasonable to expect so many declarations of the divinity of the Spirit of God, as of the divinity of the Son of God. Besides, it is not the number of texts, which proves a point of this kind, but their explicitness. One explicit declaration of the godhead of the Spirit, is just as conclusive as a thousand, when Scripture is concerned. It is not, indeed, so satisfactory to the eye, nor so imposing to the ear in controversy, as a host of passages ; but as all the validity and value of a host of proofs, depends on their individual truth, one ought to be as decisive as any number: for if we cannot depend on the truth of one, many cannot give us certainty. I readily grant that, in a matter of such infinite importance as the divinity of any being, who claims our supreme homage and confidence, we have a right to know his title before we yield to his claims. Although, therefore, I have main- tained the sufficiency and satisfactoriness of even one text of revelation on this subject, I quite feel that it is natural, and not unreasonable, to expect, that such a truth as the godhead of the S TRINITY COMPARED. 2) Holy Spirit, would be frequently introduced in Scripture. And it is so. His personality and divine agency are not only implied in all the revealed accounts of creation, providence, and redemption, but are also often (some hundred times) and unequivocally expressed. In fact, as much is revealed concerning his divinity, as con- cerning the divinity of Christ, although less is said. This is not a distinction without a difference, nor without a cause. Repeating a truth is not. adding to its sum or certainty, however it may enhance its importance to us. The divinity of Christ is true, not because it is often repeated ; but it is often repeated because the first men- tion of it was true; and because it is a truth of supreme importance ; and because, in His case, human appearances had to be counterbalanced and counteracted by divine declarations. He took upon him “the form of a servant, and was made in the likeness of man:” and, therefore, according to the depth of that humiliation, had to be the height of the proof of His equality with God; and according to the number of his priva- tions and woes, had to be the number of distinct attestations to his original riches and glory. But in the case of the Holy Spirit, His advent involved 4 THE LOVE OF THE nothing which veiled his glory, or contrasted with his godhead, or seemed to contradict his claims ; and, therefore, as no counterbalance was wanted, none was given. Enough was said to declare Him to be the Eternal Spirit; and, in order to prove the supreme importance of this truth, His divine agency runs through the whole fabric of divine truth, and is so interwoven with the entire Scriptures, that it cannot be separated from them without tearing them to pieces. I would not have touched this subject at all, had I not felt it necessary to justify my attempt at a comparison between the love of the Father, Son, and Spirit, in redemption ; for it is quite unnecessary to multiply books upon the divinity of the Holy Spirit. ‘‘ What can the man do who cometh after (Owen) the king,” except to sim- plify or condense? My simpler object is, to com- pare the Love of the ‘Trinity, just as others have compared the natural perfections of the Father, Son, and Spirit; in order that their equality in love may be as familiar as the unity of their essence. And there is need of this argument: for, although no Trinitarian would hesitate for a moment to say, that the Spirit, as well as the Father, ‘‘is love ;” nor to add, that the persons of the Godhead must be as much one in heart as in glory; yet, no TRINITY COMPARED. ° writer, that I know of, dwells with complacency, or appeals with triumph, or argues with power, on the love of the Spirit. Christ does so. The apostles do so. And Owen evidently saw and felt the capabilities and claims of the subject. In general, however, theologians do not. They con- tent themselves with taking it for granted; and thus leave the fact in an abstract or indefinite form, which neither touches the heart, nor tells upon the character of plain Christians. Indeed, many of the serious “suffer loss,” through this inadvertency. They are somewhat afraid of the Spirit. I mean, they do not see that His heart is as warm, and His hand as willing, to do His work in redemption, as the heart and hand of the Father and the Son were to do their part. They have thus less confidence in the Spirit, and less love to him, than towards God and the Lamb. They do not, however, give less attention to him. Happily that is prevented: our theo- logy, both from the pulpit and the press, being rich, beyond comparison, in glorious exhibitions of the necessity, the fulness, and the freeness of the grace of the Holy Spirit. Both the lesser and the greater stars of evangelism are all culminating in the grand scriptural point, that the influences of the Spirit are just as free as they are neces- B 3 6 THE LOVE OF THE sary, and as accessible as they are indispensable. This is as it ‘should be. And nothing is wanted in order to complete this “ demonstration of the Spirit,” but to enshrine and crown it with the wonders of his love. That, I am quite unequal even to attempt; because my own mind can only deal with an individual mind, and not with a general subject, in religion. I never could theo- logize nor generalize at all, apart from trying to carry a practical or experimental point, with a supposed person, to whom I write, just what I should say in conversation. I am, however, on this occasion, more than usually reconciled to this weakness or defect of my own mind; be- cause my conversational hints upon the love of the Spirit, will in no wise forestall the subject ; but may, perhaps, create a taste for it in the circle of my “ GurpEs” and “ CLOSET LIBRARY ;” and thus help, at least, to call forth some “ Master of Israel,” to complete our theology, on the doc- trine of “The Comforter.” Why does not the atithor of “The Official Glory of the Son of God,” bring out that of the Spirit ? Having thus stated how the subject stands at present, I proceed in my own way. Did you ever notice the emphatic brevity of apostolic language, when divine love is the subject? ‘‘ God is love,” says John. ‘‘ The love of Christ passeth TRINITY COMPARED. ri knowledge,” says Paul. With the same sublime brevity, Paul says, ‘I beseech you by the love of the Spirit.” Thus in all the three instances, we are evidently thrown upon a fact, which words cannot express, and which needs no epithets to commend it. Accordingly, it is always illustrated by other facts, and not by descriptive words. Thus, when John says, ‘‘God is love,” he imme- diately adds, ‘‘ In this was the love of God ma- nifested towards us, because God sent his only- begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” 1 John iii. 8. Here facts are every thing, and phraseology is nothing but the bare statement of them. Thus also Paul writes, when illustrating the love of Christ, “ He loved me, and gave himself for me.” Gal. 1. 20. ** He loved us, and washed us from our sins in his own blood,” says John, to the seven Churches in Asia. Rev. i. 5. Even in heaven, the language of eternity, either does not supply descriptive words to saints or angels, or they prefer facts, in celebrating the love of Christ; for there are no epithets in the New Song: “ Thou art worthy ; for thou wast slain, and hast redeemed us to God by thy blood.” Rev. v. 9. CH THE LOVE OF THE Now exactly in this way, or by facts, and not by descriptions, is the love of the Spirit illus- trated in Scripture. When Paul pleaded with the Romans by “ the love of the Spirit,” he had just before reminded them, that ‘“ the Spirit help- eth our infirmities, and maketh intercession for us” in prayer ; that the Spirit ‘‘ led” the children of God, ‘‘ dwelt in” them, and ‘‘ witnessed” with their spirit to their adoption. Rom. viii. In like manner, when the Saviour commended the Spirit to the confidence of the Church, as “‘ another Com- forter,” it was not by eulogizing or explaining his love, but by stating what he would do when he came: the Comforter shall lead you into all truth ; shall bring all things to your remembrance ; shall abide with you for ever. Thus, it is not from words, but from his works, that the love of the Spirit should be estimated, when it is brought into comparison with the love of the Father, or the love of the Son: nor is it any valid objection against the equality of their love to the world and the Church, that there is no suffering, nor any humiliation, in the whole history of the Spirit’s love. This is equally true of the Father’s love. That too involved no suffering nor privation: but no one doubts, on this account, the reality, the greatness, or the TRINITY COMPARED. 9 strength of the love of God. No one suspects it of being at all less than the love of Christ, because Paul does not say of it, as of Christ’s, that it “passeth knowledge.” The absence, therefore, of this epithet in his appeal to the love of the Spirit, implies no inferiority in that love. In a word, its measure is to be found in what the Spirit does, just as the measure of the Father’s love is to be found in what he gave, and the measure of the Son’s love, in what he endured. Let us then contemplate the love of the Father. It is amazing! But for it, there would have been no Redeemer, no Sanctifier ; and, therefore, no salvation on earth, just as there is none in hell. The love of God is, therefore, the real and original fountain from which all the streams of mercy and grace flow to us, in a river of the water of life. That river could flow, however, only upon channels of ‘everlasting righteous- ness,’ or in full consistency with law and justice ; and nothing but the atonement of Christ could be such an honourable medium. Divine love could become redeeming love, only by a sacri- fice which magnified the law, and glorified the divine character. The love of God is not, there- fore, irrespective of the work of Christ. It both required and provided an atonement, to legiti- 19 THE LOVE OF THE mate and charter the reign of grace in the divine government. And all this the death of Christ did. Law and justice were not, however, all that had to be satisfied and glorified in the highest, before divine love could become redeeming love, honourably and consistently. Hoxrness, also, had to be satisfied, and magnified, and glorified in the highest; and that could only be done by making the redeemed holy, or the pardoned per- fect. Here there was room—occasion—necessity, for the love of the Spirit. The saved had to be sanctified on earth, and perfected for heaven: and what but love—infinite love—could have led the Holy Spirit to undertake the sanctification of the Church, which Christ purchased with his own blood? This He did undertake; and he will so consummate its perfection, that divine Holiness shall be as much satisfied and glorified with the eventual purity of the redeemed, as Justice is with their escape, or Law with their acquittal. If, there- fore, the love of God passeth knowledge, in pity- ing our misery as sinners, and in bringing all his sympathies to bear honourably and effectually upon our salvation, is not the love of the Spirit, in pitying both our weakness and depravity, and : > oe nae Sy ae E eyRkss - et * TRINITY COMPARED. 11 in bringing all his grace and strength to bear upon our meetness for heaven, love that passeth knowledge in its warmth and wonders? Where is the difference, between the love which its sin- ners for heaven, and the love which opened hea- ven, by the blood of the Lamb? Both are infi- nite ! Let us now contemplate the love of Christ. If the comparison fail at all, it will fail here. It shall not succeed, however, by any forcing or stratagem on my part. It will fail unnecessarily, however, if you determine to think only of the sufferings of Christ ; for as there was no penal test of the love of the Spirit, there can, of course, be no comparison on this point. Christ stands alone, in all the glory of suffering and dying love! The Father’s love endured nothing penal or painful, for the world or the Church. That it would, how- ever, have done so, had any paternal suffering been either proper or necessary, we can hardly doubt. Well; why not judge in this way of the love of the Spirit also? There was no more occasion for Him to suffer at all, in proof of his love, than for the Father to do so in proof of his love. Doing any thing unnecessary, is not a demonstration of love. Doing what is wanted most is the demon- _ stration of that: and nothing of suffering was . 2 “ge 12 THE LOVE OF THE wanted, in order to atone, when the sacrifice of Christ was finished. His love left no room in Gethsemane, or on Calvary, for the love of the Father or of the Spirit to redeem by price; be- cause He left no drop in the cup of wrath, shrunk from no stroke of the sword of justice, and refused no demand of the Law. So far, therefore, the love of the Father, and the love of the Spirit, stand in the same light and relation to Redemption by price. You are prepared to go a step farther towards a comparison, now that you see how the facts stand. The real question is now,—what was wanted, after Christ finished his atoning work ? There was His sacrifice—perfect, all-sufficient, and glorious! Nothing could be added to its merits, or its efficacy, or its acceptableness, before God, as a ransom for souls. But still, around that sacrifice, when it was ‘ finished,” stood a world, yea, a Church which knew neither its merits nor its meaning ; and which never could have under- stood them, had not the Spirit explained them ; and never would have employed them, had not He applied them. Thus, although the fountain for sin and uncleanness was opened by the death of Christ, there were none to wash their robes in the blood of the Lamb, until the love of the Spirit TRINITY COMPARED. 13 enlightened and led them. But for His love, therefore, the love of Christ would have remained unappreciated and unknown, both to the world and the Church. But for what the Spirit did, all that Christ endured would have had no saving effect upon man on earth, although its instanta- neous effect in Heaven, was the confirmation of all the angels in their holiness, and the ratification of all the saints in their happiness, and the com- placent ‘“‘rest of God” in his love. O, surely, if God is love because he so loved the world as to give his Son to be the propitiation for our sins, the Spirit must be love also, in the same sense, and to the same degree; seeing He gave all the light which revealed that “unspeakable gift,’ and all the will and power by which any and every sinner applies to the Saviour. The Son is thus as much the free and unspeakable gift of the Spirit to in- dividuals, as he was the gift of God to the world. It is desirable on this subject, that our thoughts and feelings should run occasionally in the same channel, and at the same rate they do, when we realize to ourselves vividly what must have been the condition of the world, had not Christ under- taken its cause. In that case, the world would either have been another hell, or the gate of “ the place prepared for the devil and his angels ;” con- Cc a 14 THE LOVE OF THE science would have had no peace, and hope no an- chor; life no charms, and death no antidote: for man could not have been even what heathen man is, either in condition or character, had there not been a Mediator between God and man from the very moment of the fall. No; even the heathen - are not a specimen of what the world would have been ‘ without Christ :” for, bad and abominable as Idolatry is, it has some moral laws, and pro- claims some hopes, however vague or fallacious ; whereas, there would have been nothing but “a fearful looking for of judgment and fiery indigna- tion’? every where on earth, as every where in hell, had not Christ interfered on our behalf. This fact, in common with many others, renders the love of Christ unspeakable. Well; just ask yourself, what would the world have been without the work of the Holy Spirit ? I will not allow myself to answer this question, by supposing the worst. Say, if you will, that we should have gone all the length in morals and hope, which they reach who resist the Spirit. It certainly would have been something, to have even a form of godliness, and a ceremonial of worship, and a theory of Christianity. These, without the Spirit, are useful. Christianity, however nominal, exalts the eharacter of nations; and however TRINITY COMPARED. Lo corrupted, is still the most powerful check upon immorality. But what is civilization or morality, were they even universal, whilst the heart is un- changed, and heaven not desired, and God not loved, and the Saviour not prized? All this— would have been the case, every where and all along, had not the Spirit loved the world, and sanctified the Church! These hints do not, I am aware, call up a hor- rid scene before the imagination: it is, however, an appalling scene to a sober mind. Only think! —had all churches in all ages been churches only in name; all Ministers mere functionaries for hire; all Christians mere formalists; then, all hope would have been delusion: all faith pre- sumption; all death damnation! This has not been the case. But why? No church would ever have become spiritual, by its own power or choice. No man could have become wise unto salvation, by unaided efforts, however arduous. No suf- ferer could have extracted solid comfort from the promises, by mere pondering. What do we not owe to the love of the Spirit! But for that, the thief saved on Calvary would have been the only trophy of the Cross of Christ. Yes; Pa- radise might have been barred at once and for ever, when he entered: for, without the Spirit, Ave 16 THE LOVE OF THE no man, afterwards, could either have gloried in the Cross, or understood it. O, if we love Christ, the love of the Spirit to us, should be an inspiring theme! It is, remember, a part of the greatness of the great mystery of godliness, that Christ was “justified by the Spirit.” Yes; had not the Spi- rit justified the claims of the Saviour, by clearing up the glory of his person and work ; and en- deared Him, by applying his sacrifice and grace, even His disciples could not have done so, and we should not have attempted it. I have been chiefly influenced and regulated in these hints, by the stress which the Saviour himself laid upon the work of the Holy Spirit. He. had, evidently, as much reference to it, in dying for us, as the Father had to Him in pardoning. Consider this fact. You say, and justly, that but for the love of Christ in dying for us, the pa- ternal love of God could not have saved us, con- sistently with all the perfections of the divine character and government. Now, this is no re- flection upon the love of God. It is, in fact, the very glory of his love, that it thus required to be in full and everlasting harmony with all righteous- ness. Well; in this perfect harmony with: eternal rectitude, the love of Christ placed the love of God: and just so, did the love of the Spirit place = : ney j TRINITY COMPARED. 1 od the love of Christ. For, it is the very glory of the Saviour’s redeeming love, that it depended as much on the sanctifying love of the Spirit, as the paternal love of God did on the blood of the Lamb. Without the work of the Son as a Me- diator, the Father could not have honourably be- come our father ; and without the work of the Spi- rit as a sanctifier, the Son could not have honour- ably become our Mediator. Christ himself, there- fore, looked as much to what the love of the Spirit would do for us, as God looks to what Christ has done for us. Thus, as our redemption by price required the death of Christ, so our redemption by power required the agency of the Spirit. These remarks are, I am aware, but general, if not somewhat vague. They are purposely very general ; because the love of the Spirit is traced, in this little volume, throughout all the work of the Spirit, from its beginning as the good work of grace, on to its consummation in glory. I conclude this Essay, therefore, by reminding you that the love of the Trinity, although not brought into competition, is so far brought into comparison in Scripture, that the name of Father, Son, and Spirit, is equally connected with bap- tism, and equally associated in the benediction ‘upon the churches; and in Heaven, the Spirit C3 18 THE LOVE OF THE appears as “ seven spirits before the throne,” that we may know and acknowledge the all-perfect Godhead of his nature, and the all-sufficient power and freeness of his grace. Rev. 1. Who can read the following passage from Dr. Owen, without regretting that his purpose was “to number rather than to unfold” the actings of the Spirit? “ The principle or fountain of all his actings for our consolation, is his own great love and infinite condescension. He willingly pro- ceedeth, or comes forth from, the Father, to be our comforter. He knew what we were, and what we could do, and what would be our deal- ings with him. He knew we would grieve him, provoke him, quench his motions, defile his dwell- ing-place ; and yet he would come to be our com- forter ! ‘¢ Want of a due consideration of this great love of the Holy Ghost weakens all the principles of our obedience. We lose both the power and pleasure of our obedience for want of this consi- deration. Let the soul lay due weight on it: ‘The Holy Ghost, in his infinite love and kindness towards me, hath condescended to be my com- forter. He doth it willingly, freely, powerfully ! What have I received from him? In the multi- tude of my perplexities, how hath he refreshed TRINITY COMPARED. 19 my soul! Can [I live one day without his con- solations ? And shall I grieve him by negligence, sin, or folly? Shall not his love constrain me to walk before him in all well pleasing ?”— Owen on Communion with God, 3rd Part. No. II. THE LOVE OF THE SPIRIT IN CONVERSION. i ne work of Christ, and the work of the Spi- ” says Dr. Wardlaw, “ are mutually necessary to oe other’s efficacy, and are thus both alike indispensable to the salvation of the sinner. With- out the work of Christ, the Spirit would want the means or the instrument of his operation ; and without the work of the Spirit these means would remain inefficacious and fruitless. Without the work of Christ, there would not have been, for any sinner, a foundation of hope towards God ; without the work of the Spirit, no sinner would have been induced to build upon this foundation. Christ has opened the way of access to God ;— the Spirit brings sinners to God in the way which Christ has opened.” ie This bringing of sinners to God, by “ the new and living way” opened by Christ, 1s CONVERSION. None are brought nigh unto God, nor turned from the “'? their ways, by the power of the THE LOVE OF THE SPIRIT, &c. 21 Holy Spirit, but those who are led “in the way everlasting ;” or, as Paul expresses the transition from the broad to the narrow way, “ made nigh by the blood of Christ.” Without this, there may be departures from sin, and approaches to righte- ousness, in some things, and for a short time ; but, without this there is no saving conver- sion. The heart, until affected by the cross, does not follow the feet, however fast or far they may run in the path of general duty, by the impulse of ordinary motives. You have, no doubt, observed and felt this. Perhaps you can recollect instances in your own history, when you made considerable improve- ments in your conduct, and resolved to make still greater ; but neither with good-will. It was com- pulsion, not choice; fear, and not love, which produced these reformations. Had they even been greater, therefore, and all lasting, they were desti- tute of the very first principle of true religion, good-will. Forced or slavish obedience is not service rendered to God, but a tax paid to the comseience to moderate its uneasiness. What a mercy it is, that the gospel contains and ves presents motives which can win the heart as effec- tually as the law can work upon the conscience ! Were not this the case, we — - yield to G9 THE LOVE OF THE God any cheerful or willing obedience, and thus never please or be pleased : for, as it is impossible to please God at all ‘‘ without faith” in Christ, so it is impossible to find pleasure long in works without faith. Well; if you are thankful that Christ is “‘ the way” to the Father, you ought to be equally thankful that the Holy Spirit is the guide ¢o and in that way. Did you ever pause to consider how much love the Spirit displays in thus leading sin- ners to God by Christ? It is worthy of your spe- cial notice and gratitude. It will not divert nor divide your attention from the love of God in giving his Son, nor from the love of Christ in giv- ing himself, for us. It will increase your love to God and to the Lamb, to trace the love of the Spirit as that shines in the conversion of sinners. Now, there is no conversion from sin until there be conviction of sin : and there is no convic¢- tion of sin, which tends to Christ or to holiness, but that which the Holy Spirit implants in the soul. Thus, there is great love even in the “_ and form of the work of the Spirit. We forget this, or overlook it, whilst conscience is either as unquenchable fire, or as a gnawing worm, within us. Such convictions seem, then, to be sent e anger, not in judicious love. SPIRIT IN CONVERSION. 23 It is, however, in love, that they are sent : witness the design of them at Pentecost. Had not Peter’s audience been cut to the heart, they would not have cried out for mercy, much less have looked to Christ for it. Natural conviction, however strong, never looks to the cross ; nor, when very strong, ventures to hope or pray for mercy. It is supernatural whenever it tries to relieve itself at the feet of the Saviour. It is sent in love, when- ever it sends us to the gospel to search for hope, or to the mercy-seat to seek for hope, or to the cross to wait for hope. Conviction is then the Spirit wounding, that he may heal; casting down, that he may lift up again. It is evidently his work even when there is only a desire for salva- tion ; and although the way of salvation be almost unknown at first. Accordingly, both Peter and Paul recognised, in that trembling inquiry, “‘ What shall we do?” the quickening power of the Spirit. Neither the Jews at Pentecost, nor the jailer at Philippi, knew what to do when they were awak- ened to a sense of their guilt and danger. ‘The sul@@@ fire that inflamed their conscience did not enlighten their understanding equally at the same time. It only revealed danger, and originated the desire to escape, in the first instance ; and did not shed guiding light nor cheering “? upon any D4 THE LOVE OF THE mind, until the apostles proceeded to unfold ‘ the fulness of the blessing’ of the gospel.” Here, if any where, we may learn to distin- guish between natural conscience, and superna- tural conviction. The latter (as might be ex- pected) is not reckless nor desperate, even when most overwhelming. The sinner quickened by the Spirit, may see no way of escape at first; but he desires one, and is looking and inquiring for one. He may have no hope for a time; but he wishes to hope. Like Jeremiah’s penitent, he is willing to put ‘‘ his mouth in the dust, if so be there may be hope.” In a word, his sufferings do not irritate his spirit against God. The agony of his conscience does not harden his heart. There may be a passing thought, or a moment- ary feeling of a dark and desperate character ; but neither is indulged or welcomed. Both are dreaded and hated. This is not the case with mere conscience, when it breaks loose upon a sinner. It can sear as it suffers, just as some sores mortify as they spread ; or it can madden against God an n, until the opinion of both is despised, and the power of both defied. Such reckless remorse ought not to be ascribed to the strivings of the Holy “> It is not, indeed, natural no SPIRIT IN CONVERSION. 25 common for even a very guilty conscience, to make a man a terror to himself, or to those around him. Indeed, this occurs so seldom, that it has been the chief cause of confounding natural and supernatural conviction. It is so very rare, to find even a very wicked man trembling or despairing; and so common to see many as wicked as he is, yet quite fearless, that Christians have been tempted by the anomaly, to ascribe all awakenings of conscience to the work of the Spirit. This may be well meant; but it is ill judged. All the conviction wrought by the Holy Spirit, is intended to “ glorify” Christ, by rendering his precious blood, precious in the sinner’s estima- tion: and, therefore, all hardening horrors, and all terror which has no tendency towards the cross or the mercy-seat, should either be left altogether unexplained, or referred to any thing but the agency of the Holy Ghost ; for he can have nothing to do with the production of alarm, which either steels the heart against God, or drives the soul away from the Saviour. It is “ the sorrow of the world,” and not “ godly sorrow,” that worketh death and despair, in every instance, where there is no insanity : and whenever there is reason to suspect insanity, (of which vice Ls the cause, ) D oe 96 THE LOVE OF THE there is no reason for putting a harsh construction even upon despair itself. These distinctions ought not to be lost sight of: and yet, they ought not to be hastily ap- plied. The first aspect of an awakened consci- ence, however awful, should not be treated as mere remorse. ‘The Spirit, as in the case of the jailer, may have much to do with convictions, which, at first, are altogether terrific, and almost desperate. He had, of course, nothing to do with the rashness of the jailer; but He evidently had much to do with the “ trembling,” which followed it. Whilst the jailer drew his sword to kill him- self, the Holy Spirit was certainly not convincing him of sin: but when “he called for a light, and sprang in trembling ” and inquiring, Paul treated him as a man quickened by divine power. How- ever, therefore, an awakening may open, or ex- press itself, for a time, it ought to be met promptly, - fully, and “even kindly, by the glad tidings of a free salvation; and never reckoned mere remorse, until it has defeated all the means of grace. If these hints throw any light upon the way in which we should judge and act in the case of others, they throw still more light upon our own convictions, of the evil and danger of sin. These are more —* yea, more than providen- SPIRIT IN CONVERSION. 27 tial, if they have either endeared the Saviour to us, or led us to pray fervently for an interest in His atonement and intercession. Convictions which lead to this, are the leadings of the Spirit ; and all in love, however painful they may be. Had the “hold” which the angel took of Lot, left its marks upon Lot, he certainly would not have thought it too hard, when he saw the fire burst on Sodom, and found himself safe in Zoar. It was the grasp of an angel’s hand; firm, because friendly; and unrelaxing, because resolved to save. Well, therefore, may we trace to the love of the Spirit, any and every conviction, which drew our attention to the love of Christ. Well may we sing, however we have smarted, ‘¢ Eternal Spirit, we confess, And sing the wonders of thy grace.”’ Another signal proof of the love of the Spirit in conversion, is, that He convinces chiefly of the sin of uNnBrxtrer. Remember the Sa- viour’s own account of this characteristic feature of the work of the Spirit; ‘‘ When he is come, he shall reprove the world of sin: of sin, be- cause they believe not in me.” This being the point on which the Holy Spirit chiefly plies the conscience, the Saviour does not hesitate to call 28 THE LOVE OF THE him “‘ the Comforter,” even whilst he is only con< vincing of sin. Conviction, like affliction, is, in- deed, any thing but comfort in itself; it “is not joyous, but grievous ; nevertheless, afterwards, it yieldeth the peaceable fruits of righteousness unto them who are exercised thereby.” Thus, although not comfort, it ‘is preparation for it, and the only - way to it. This is not, however, the most striking fact of the case. There is love—love, wonderful in its tenderness and strength, in thus making un- belief the point at which His sword pierces deepest and oftenest. We could not bear its “piercing, to the dividing asunder of soul and spirit, and of the joints and marrow,” in the case of any other sin. No human mind could sustain a full discovery of the entire evil of sin, either as it affects the whole character and government of God, or as it entails misery on others. Nothing but the two-fold immortality of soul and body con- joined, could endure to see how one sin can per- petuate itself along all the line of a man’s poste- rity, unto the very end of time ; and run its con- sequences, even in a visible stream, through the bottomless pit for ever! I doubt very much, if there be one man or woman on earth, who could bear to see the influence of even their folly, upon SPIRIT IN CONVERSION. 29 all who witnessed their example, whilst they were unconverted. Yes; put vicious example out of the question entirely for a moment; our mere in- decision and formality, for years, told upon every one around us, who were on the outlook for ex- cuses, with hardening effect ; and they are now hardening those around them; and thus originat- ing a line of ruin which shall never stop. The Convincer of sin sees this ; but he does not show it. In mercy he conceals it, and singles out the sin of unbelief for the fullest exposure, because that is the only hinderance to the pardon of all other sins, and because the conscience itself has no natural tendency to take alarm at mere unbelief. The love manifested in this is unspeakable. We both require, and can bear, to see a great deal of the sinfulness of neglecting the Saviour; for, al- though no discovery of the evil of sin is more humbling, or so melting, no discovery brings with it so much to balance itself. A clear sight of un- belief comes from a still clearer sight of the glory and grace of Christ ; ‘and thus the disease and the remedy are seen together at the same time. The light that reveals the baseness and ingratitude of unbelief, comes pouring down from the face of Jesus upon the face of the sinner; and although Do 30 THE LOVE OF THE it almost blinds him for a little, as it did Saul of Tarsus, it also enables him to cry, “ Lord, what wouldest thou have me to do?” You will enter into the spirit of this hint, when you pause to notice the point at which real con- viction settles down into habitual penitence. It may begin at our besetting sin, and run like fire from crime to crime, through all the catalogue of our transgressions, until the conscience is in flames. But this, although it burns fiercest, is not what abides longest, nor what humbles most. It is the calm, solemn, weighty consideration, that all sin was against grace as well as law ; which, like the small still voice at Horeb, wraps the face in the mantle of humility, and lays the spirit in the dust before God. The agonizing sense of individual sins subsides before the hope of par- don; but we never can forgive or forget our long neglect of the great salvation! Nothing shames or shocks us so deeply and lastingly, as the recol- lection of having lived without Christ in the world. Weé see our hearts laid bare in that guilt and folly. We cannot palliate or soften our disregard of the Saviour. Thus the abiding conviction, by which abiding humility is produced in the soul, is, what Christ said,— of sin, because of unbelief.” SPIRIT IN CONVERSION. 31 My fellow Penitent! we cannot tell nor con- ceive how much suffering the Spirit of grace has saved us from, by making us feel chiefly the ex- ceeding sinfulness of unbelief. Had he shed and kept as much light upon any other sin, our spirits would sink for ever under it. Perhaps we must be far down in eternity, before we are capable of bearing a full sight of all sin ! If you understand these hints as I intend them, they will suggest to you a very satisfactory reason why conviction is so calm and gentle in the case of many converts. Do you not see at a glance, that the Spirit’s point (which is to glorify Christ) is gained, when unbelief gives way? There is, then, no occasion to set ‘‘on fire the whole course of nature.” Its pride and self-righteousness are de- molished when Christ becomes precious to the soul. Were this duly considered, you would not be afraid lest your convictions, if they have been gradual and gentle, be not the work of the Holy Spirit. He does not work for the sake of work- ing; but in order to bring the soul to the Saviour as its only refuge, and as its supreme example: and therefore, if you have given your heart to Christ, you have as little occasion to doubt your own conversion as to question Lydia’s, whose heart the Lord opened without tempest or terror. 32 THE LOVE OF THE On the other hand, if your convictions were deep and distracting, that only shows how deep and stubborn your unbelief was. The Spirit shot no more arrows into your conscience than just:the number necessary to subdue your aversion or in-. difference to the Saviour. He wounded only in order to heal; and, therefore, only deep enough to make the cure certain. It was all bad blood you lost, however much you bled under his ope- rations. What do you think now of the love of the Spi- rit in conversion—in your own conversion? Are you not ashamed, as well as astonished, that you should never have traced nor marked his love thus minutely before? If so, do follow out the mani- festation of it by reviewing still more closely his dealings with yourself. You are only on the threshold of his love yet, even as conversion shows it: your own conversion can furnish more lamps to illuminate it. Consider ; what but love could have induced the Holy Spirit to strive with you at all? There was nothing about your heart to attract his hand. He might have justly passed you by: he might have left you for ever when you resisted his first strivings. Oh, were not the Spirit love, equally with God andthe Lamb, he would never SPIRIT IN CONVERSION. BO have tried to make a holy tem/ple of your heart or mine ! Again; what but love gave power enough to your convictions, to render them strong enough to send you fully to the Cross of Christ for relief? There are terrors and stings of conscience which drive some, like Judas, away from Christ, and on to destruction: yours have brought you to your right mind, and set you down where a sinner never yet perished,—at the foot of the Cross, and under the shadow of the Mercy-seat. Do speak well of the Holy Spirit to those of your friends who have not yet asked for him. Some of them may be afraid of him. So little is said of his love by many who say much of his power, and the need of it, that not a few are dis- couraged. Do speak a word in season to those who are thus weary and heavy laden. It will increase your own love to the Spirit, and the Spi- rit’s love to you, to commend him as love to others. uw No. ITI. THE LOVE OF THE SPIRIT IN JUSTIFICATION. To justify a sinner is more than pardoning his sins, much as that is: it is also to accept and treat him as righteous, or as if the righteousness of Christ were his own personal virtue. This is a wonderful plan of saving the guilty ! Well may it be called, ‘ the manifold wisdom of God.” How sublime, and yet how simple, is this plan! Paul felt all this, when he said of God, ‘‘ For he hath made him to be sin for us, who knew no sin; that we (who knew nothing but sin) might be made the righteousness of God in him.” As if the apostle had said,—For the sake of sinners, God treated his own Son as if he had been guilty ; and now, for the sake of Christ, he treats sinners, when they believe, as if they were innocent; not imputing unto them their trespasses, but giving them the full advantage of the righte- ousness of Christ, just as if it were their own pro- perty. ‘ Benotp what manner of love the Father THE LOVE OF THE spirit, &ce. 30 hath bestowed on us, that we should be called the sons of God.” It will not divert you from admiring the love of the Father or of the Son in justification, to be- hold also the love of the Holy Spirit in it. His love, too, reigns conspicuously in that great act of grace, although not exactly in the same way. He does not, indeed, pass the act of justification : “ It is God that justifieth.” Nor does he furnish any part of the righteousness, for the sake of which we are treated as righteous: it was Christ that died and rose again “for our justification.” But still the Spirit does something, whatever it be, which so connects both his hand and heart with the reign of justifying grace, that the apostles do not hesitate to identify him with the Father and the Son in this transaction. Paul said to the Corin- thians, “ Ye are justified in the name of the Lord Jesus, and by the Spirit of our God:’ to the Ga- latians, “ We, through the Spirit, wait for the hope of righteousness by faith.” The Saviour himself said of the Spirit, “‘ He shall convince the world of righteousness.” Observe, also, how prominent the place is which Paul gives to the work of the Spirit, when explaining to Titus the process by which believers are justified by grace, in order that they may be heirs of glory : “ Not by works 36 THE LOVE OF THE of righteousness which we have done; but ac- cording to his mercy, God saved us, by the wash- ing of regeneration and the renewing of the Holy Ghost ; which he shed on us abundantly, through Jesus Christ our Saviour.” . Why? “ That, being justified by his grace, we should be made heirs ac- cording to the hope of eternal life.” Tit. iii, 4—7. In like manner, Peter connects “ the sanctification of the Spirit” with the “ sprinkling of the blood of Christ,” which is the meritorious cause of justi- fication. 1 Pet. i. 2. Thus, it is not without the warrant of precept or of example, that I invite you to trace the love of the Spirit in justification. The apostles never overlooked or forgot it; nor can any believer be unafiected by it when he studies it. It may not strike you at a glance, but it will amply repay fixed attention. Now, it is no part of the official work of the Father or of the Son, to convince sinners of their need of a justifying righteousness. The Son has brought in an everlasting righteousness by his mediation, and the Father has set it forth by his authority ; but neither officially apply it to the soul, nor stir up the soul to apply for it: that is left to the love of the Spirit to do; and the love which does that cannot be weak or wavering. It SPIRIT IN JUSTIFICATION. 37 is a task which nothing but real love would un- dertake, and which nothing but great love could accomplish ; for we are not soon nor easily con- vinced of our need of either an imputed or a per- sonal righteousness: both are against the grain of our nature. Indeed, except a man’s character be very bad, it is not easy to convince him of the necessity of being better. Many speak as if they actually dreaded, as well as disliked, to be very righteous ; thus deeming it not only unnecessary, but in some way dangerous, or discreditable, to be so. No wonder, therefore, that a justifying right- eousness should be far from their thoughts, seeing a personal one is thus lightly valued, and even laughed at, when it is zealous of good works. This is the bent of human nature: I cannot, therefore, but trace much of both the love and power of the Spirit even in convincing us of the necessity of being more righteous than the ave- rage of our neighbours. This is not a natural conviction, nor a conventional maxim: it is a di- vine persuasion wherever it is a deep feeling. It is a transition, not; indeed, into ‘ marvellous light,” but still out of that gross darkness which covers the people (and they are many) who are satisfied with not being worse than others. J would not attach undue importance to even a E 38 THE LOVE OF THE deep conviction of the necessity of being better than others; but I must say, that it is a march (and not a dead march either) gained upon mere conscience, and thus a good sign. The man who is led thus far in judging for himself how good he ought to be, is, to say the least, in the fair way to discover his need of a better righteousness than his own. Indeed, this discovery is usually made by trying to be good. That effort is either so unsuccessful, or its success, in a few small things, is accompanied with such failures in great things, and with such a sight of the many things which must be added, that the reformimg man becomes afraid, and begins to doubt whether his own power is able to carry out his own purposes. It is often at this point that the need of a per- fect righteousness begins to be felt. The sinner, with all his trymg, cannot make his own robe broad enough nor long enough to cover him. Place it and stretch it as he may, it leaves some part naked ; and the more it is drawn upon one point, the more naked others are made. He may not yet think it a “filthy” rag, but he cannot help feeling that it is only.a “rag,” both in its dimen- sions and strength ; for it tears when it is stretched, and falls off when let alone. This is not more quaintly expressed than it is literally true. We SPIRIT IN JUSTIFICATION. 39 try to establish our own righteousness until we weary or despair of it: and then, did not the Spi- rit of God turn our attention to Christ, we should give up religion altogether, as a hopeless under- taking, in our own case. It is only by seeing something suitable or encouraging in the Saviour that this is prevented. Religion would be aban- doned by every man who had tried hard and failed utterly, did not the Spirit step in at the moment of extremity, and show him something of the person and work of Christ. ‘‘ There may be help for me yet, in Him who is mighty to save,” is the candle which Peradventure holds to Hope, and Hope to Resolution, at this crisis. Our first cheering views of Christ seldom amount to more than this. It is not at once that the Spi- rit convinces the soul that Christ is “‘ the end of the law for righteousness ;”’ nor is it exactly in the way we expected, even when he does so. He leads us into all truth now, very much in the same manner as he made the apostles and disciples wise unto salvation, step by step, as we can bear the truth. Every Christian both needs and finds a day of Pentecost, to enlarge, mature, and confirm, his knowledge of justification through faith. Perhaps no one ever understood this grand truth of the gospel at once. Even when it is under- 40 THE LOVE OF THE stood, it can hardly be believed for joy! It seems too good news to be true. This is, I have no doubt, one reason why it is so gradually opened up to the penitent. They must be kept penitent. Their safety must be more consulted than their comfort, at first. Full submission to the righteousness of Christ, as well as counting all things but loss to be found in it, must be produced, before we are prepared to sing meekly or prudently, ‘‘ Thou hast covered me with the robes of righteousness and the garments of salvation.” No lips ever sung this well, until they had often sighed in the dust of self-abase- ment, and breathed in fervent prayer, the ‘cry, ‘‘Unclean, unclean! God be merciful unto me a sinner.” The Spirit is, however, convincing of righteous- ness, when he convinces of sin, because of un- belief: for then, our felt need of pardon, and our felt unworthiness of the pardon we need, equally tends to draw and fix our attention upon the question—how can a Just and Holy God pardon me? We are not far from being convinced of righteousness, when we are convinced that God, for Christ’s sake, can pardon us, without dis- honouring His law, or His character. More seals than one or two, of the book of righteousness are SPIRIT IN JUSTIFICATION. 4] opened to us by the Spirit, if we see clearly that God can be just, and yet the justifier of the un- godly, when they believe in Jesus. Any one can say thus: but he who can see its truth in his own case, whilst looking at all his own ungodliness, sees “‘ afar off,” and has had the eyes of his un- derstanding enlightened by the Spirit of wisdom and revelation. Can you see “ this great sight,” after looking at all the greatness of your guilt and unworthi- ness? Does your eye turn toit, and repose upon it, even with hope, after having read the catalogue of your sins from top to bottom, and seen all the plagues of your heart, and all the weakness of your character? Is this your Goshen of light, when all around you is Egyptian darkness? If so, you may well admire the love of the Spirit, and warrantably believe that He has convinced you of righteousness, in no small or superficial degree. But, perhaps, your conviction of it does not go all this length yet. You may rather be looking at your own need of a justifying righteousness, than at the sufficiency or freeness of the righteous- ness of Christ. Well; even in that case, the love of the Spirit towards you, is no doubtful matter. For, who opened and salved thine eyes to see the E 3 42 THE LOVE OF THE need of “white raiment,” to clothe thy naked soul? The time was,—when you did not see that you were naked, or poor, or wretched. You once took for granted, that you had only to try, in order to be as good as the best; or, at least, as good as could be expected in your case. You expected to look well, and to feel very warm too, in the robe you were manufacturing for yourself. And now, you are as much ashamed of your righteousness, as of your unrighteousness; and more afraid of being judged by your good works, than the natural man is of being judged by his evil works. This is no accident. It is a conviction which even your utter failure, when trying to establish your own righteousness, did not, and could not produce. He is convinced by the Spirit, who is convinced that he himself can do nothing towards his own justification. He is “taught of God,” who sees and feels that God must justify him, entirely and freely, if he ever be justified at all. This is not untrue nor doubtful, even if the con- victed sinner has but a very slender hope, at first, of being clothed with the righteousness of Christ. His deep sense of his need of that ‘‘ spotless robe,” and his strong desire to be clothed with it, are both produced by the power of the Holy Ghost. « SPIRIT IN JUSTIFICATION. 43 That power has wrought mightily and graciously in the man, who lies self-condemned and self- emptied at the feet of God, saying nothing but, “Guilty, guilty; vile, vile; unworthy, unwor- thy :—mercy, mercy! for the sake of Christ!” The Spirit is not exactly his Comforter then ; but even then, he is as much his friend, and as truly his helper, as when he commanded the angel to “take away the filthy garments” from Joshua, the high priest, and to “ clothe him with change of raiment,” and to “set a fair mitre upon his head.” It is, indeed, other work, to humble and empty the soul: but it is the same mighty hand, euided by the same warm heart, that lays the soul down at the foot of the Rock of Ages, and that lifts it up to the summit, or into the munitions, of that Rock. The weeping penitent, and the rejoicing saint, is equally the ‘‘ workman- ship ” of the Holy Spirit. They are stars, differ- ing from each other, in the degree of grace; but showing equally the glory of the Spirit’s love. You would, of course, prefer such a conviction of righteousness, as would enable you to sing, * He hath covered me with the robe of righteous- ness.” This is a very natural, and not at all an improper desire, after having passed through many painful exercises of mind, by turning over and 44 THE LOVE OF THE . over the question,—how can I be just with God ? It is not wrong, after having thus suffered awhile from the terrors of law, and the sting of con- science, to wish, even very much, to be stablished, strengthened, and settled in the hope of pardon, and acceptance through the Beloved. They have not suffered much yet, from law or conscience, who are not very anxious to “know” that they “‘ have eternal life.”’ Let, us not forget, however, that hope would never have been so very dear to us, had we not suffered a good deal from the want or from the weakness of it. We should have been farther off from. “a good hope through grace,” than we now are, had we not been led so far down into the valley of humiliation. The Spirit has led and ‘kept us there, not for the sake of paining us, nor yet to try our patience merely; but chiefly, that we might be driven out of all refuges of lies, and even out of sight of them all, until we saw nothing between us and perishing, but just the Cross of Christ. For His work, be it for ever remembered, is to “ glorify Christ;” and Christ is not fully glorified in us or by us, until he become “all in all,” in our hope and desire: and that, we do not make Him, until we come fully to the point and spirit of the ery, “‘ Lord, save; I perish.” fad . SPIRIT IN JUSTIFICATION. 45 Have you come to this point and spirit often, and yet never been able to lay hold upon “ the hope of Righteousness by faith?” Are you still, after all your renunciations of your own righteous- ness, and, after all your prayers to be justified freely by grace, quite uncertain whether you have found mercy to pardon? Is it the case that, whilst you can hardly doubt that you have found ‘‘ ovace to help in time of need,” you yet doubt very much whether you are “ justified by grace 2” I can sympathize with you, in this uncertainty and suspense. Let us not, however, question the love of the Spirit, even if he has not yet been our Comforter in this matter. There may be love in His delay. There is love in delaying comfort, on the question of Justification, if the kind of com- fort we have been seeking is not promised, or if the promised comfort is looked for from a wrong quarter. The comfortable hope of our justifica- tion, can only come from the same source, that our conviction of the need of a justifying right- eousness came from. Now that conviction came from the Word of God: The Holy Spirit fastened our attention upon the revealed fact, ‘“ that, by the deeds of the Law, no flesh living can be justi- fied ;”” and thus upon the experimental fact, that all our own righteousness is as filthy rags. Thus 46 THE LOVE OF THE “ it was truth,—that He plied our understanding and conscience with, in convincing us of our need of justification by grace. He made our belief of | this, stand on the Word of God. He showed us our guilt, and danger, and weakness, as we had never seen them before: but still, only as they are depicted in the Bible. He did not reveal to us a Law, not written there; nor a Curse, not threatened there; nor.a want, not declared there : He just made us wise up to “ what is written” of sinners, and against sinners; and led us to apply that to ourselves. 2 Well; is it not likely, yea, more than probable, that He comforts, just as he convicts, on this sub- ject,—by the Truth? Consider! The facts and promises of the Gospel are as able to comfort, as the demands and threatenings of the Law to alarm. Why then should not the Spirit speak peace to the conscience by the Gospel, as well as terror to the conscience by the Law? The glad tidings of the former, are as true as the sad tidings of the latter. The heart can be healed by cheering truth, as well as broken by awful truth. Has this, however, been the way in which you, ‘through the Spirit,” have ‘waited for the hope of righteousness by faith?” Have you not rather waited for some impulse—emotion—or inward SPIRIT IN JUSTIFICATION. 47 sense of pardon, apart from the outward, or writ- ten promise? Have you not waited for the Spirit, rather than on the Spirit? Have you ‘minded the things of the Spirit,” (which are chiefly His promises and counsels,) as much as you have minded his sweet influences, which are the dew of them? Have you sown to the Spirit the good seed of hope and holiness, as well as looked for the early and latter rain of His grace, to make it fruitful ? This is close, almost cross, questioning: but it is wanted. For, how unlike the Saviour’s own account of the way of bringing home the hope of righteousness to the heart, is the creed—the scheme—(what shall I call it?)—the notion of many, who, in other respects, are as willing as Paul or Peter, to be entire debtors to Christ for justification !_ Their whole soul is set upon owing every thing, as to the ground of their acceptance, to His Cross; but, as to the knowledge of their acceptance, they seem, somehow, unwilling to be indebted to his Worp for that; or doubt whether his word be warrant enough, for taking up and cherishing a good hope through grace. Do, look again, to the Saviour’s own account of the process by which the Comforter is promised to convince of righteousness. ‘“ He shall convince 48 THE LOVE OF THE of Righteousness, because I go to my Father, and _ ye see me no more.” John xvi, 10. This refers, unquestionably, to the sufficiency, perfection, and freeness of the Righteousness of Christ, to justify all who believe, from all sin. The proof that such a righteousness was needed, lies in the solemn fact, that Christ came from the Father, into the world, to magnify the law by his obedience, and to make it honourable by his death : and the proof that His obedience and death did work out a per- fect righteousness, lies in the sublime fact, that He was welcomed back to the Father by all the armies of heaven, and by the Father,—who was well-pleased for his righteousness’ sake! Now “py this fact,” Christ says, * shall the Spirit con- vince of righteousness ;” or lodge in the mind, such a persuasion of the infinite merits of His work, and of the infinite good-will of the Father, that no new or different revelation of the love of the Father or the Son, can be wanted, (in order to warrant the hope of salvation,) by any one who desires. a holy salvation, and is willing to be in- debted to Christ for it. Now, I will not ask, what feeling, impulse, or snward sense, can compare with this outward fact. I durst no more allay your solicitude to feel aright, than I dare refrain from calling upon you to,judge SPIRIT IN JUSTIFICATION. 49 aright. Whoever has no concern to feel hope, peace, and comfort, is not much concerned about his guilt or danger. I want you and myself,— and I avow it, and proclaim it, without apology to theological stoics or worldly maxims,—to feel the good hope of pardon and acceptance: I should, however, only perplex or mortify you, were I to call for such feelings, without reminding you that the facts and promises of the gospel, both create and warrant them. By nothing else does the Holy Spirit produce in the heart, love, joy, peace, or any of the peaceful fruits of righteousness. He is too much a Comforter—too concerned for our real comfort—and has too much love to the Sa- viour’s glory and our good,—to make impressions on our minds by mysterious impulses, when He can make them, equally well, by plain and glori- ous truths, which are always at hand to be read, and always easy to be understood. Besides; He will “ glorify’? Christ; and not your faith, nor your feelings. You want to have a very high opinion of your own faith—as living —and saving—and of divine “ operation :” he wants you to have a very high opinion of Christ; without whom, faith would just be as unequal to your justification, as works. And as the Spirit will “not testify of himself,” he will and F 50 THE LOVE OF THE SPIRIT, &c. not,—depend on it!—testify of you, (even to yourself,) that there is any thing in the nature or the degree of your faith, which is any cause of, or claim for, your justification : but He will so shut you up to the fulness, and freeness, and sufficiency of Christ to save, that Christ himself, and not your faith, shall have all the glory; and you, yourself, shall attach no importance to your faith, but just as it thinks of nothing—realizes nothing —rests upon nothing, but the doing and dying of Christ. | I will not, therefore, meditate for you, upon the Saviour’s reason for the hope of justification. It is before you, as before myself. He returned to the Father, and was welcomed by him, as the grand proof that we may “return, and welcome!” to the Father by him. I, therefore, leave you with the Word and the Spirit before you, to pon- der and pray over that oracle—‘‘ He that believ- eth is justified:” for the righteousness of God ‘is unto all, and wpon all, them who believe.” Rom. ii. 22. No. LV. THE LOVE OF THE SPIRIT IN RECONCILIATION. Pav says, that “the carnal mind is enmity against God :” and it is neither a contradiction nor an exception to this awful truth, that some persons, who make no pretensions to spiritual- mindedness, and others who deny the very being of the Holy Spirit, yet profess a high regard and veneration for God. For, it is not God, as he has revealed himself, whom they admire or love: and, therefore, the more they admire and love the character they ascribe to God, the more they hate his real character. It is not very easy to sée this, when men of genius, science, or taste, pay high compliments to the wisdom, power, and benevolence of the Deity : for the same language, from the lips of a Chris- tian, would be an expression and a proof of his love to God. How, then, is it a proof of en- mity against God, when a mere philosopher, poet, or sentimentalist utters it? God is as wise, 52 THE LOVE OF THE as mighty, and as glorious as they say. His eter- nal power and godhead are to be seen in all the works of creation, which they examine and ad- mire. And they do admire and enjoy what they praise. ‘They are not pretending, when they say, “The heavens declare the glory of God, and the firmament showeth his handiwork.” How, then, can they be traitors, whilst they utter truth ? Why does revelation class them with the haters of God, seeing they love the works of God, and speak well of the divine perfections displayed in these works? Are they not, at least, less averse, and more reverential to God, than those who study neither the Bible nor nature ? Now there certainly is a difference of form, be- tween the enmity of the philosopher to God, and that of the sensualist; and between the enmity of the man of taste, and that of the worldling. The latter are “enemies in their minds by wicked works ;” and the former, “ by vain and evil ima- ginations :’’—a difference, however, amounting to nothing more, so far as God and eternity are con- cerned, than that which subsisted, in ancient times, between the idols of savage and civilized nations. The polished Greeks and Romans, who worshipped no idols but such as were cut from Parian marble, with statuesque perfection, were SPIRIT IN RECONCILIATION. 53 as much idolaters, as the barbarians who bowed down to hideous monsters, and vile reptiles. “The glory of the incorruptible God” was equally changed, whether, as in Athens and Rome, it was “changed into an image made like unto corrup- tible man ;” or, asin Egypt and Babylon, “ unto birds, and beasts, and creeping things.” The Jupiter of Rome, and the Juggernaut of India ; the Apollo of ancient Greece, and the Thor and Woden of ancient Britain, are equal proofs, that the men who invented them, and the men who worshipped them, ‘‘ did not like to retain God in their knowledge ;” but were, in fact, equally haters of God.” So it is still. There is as much real enmity to the revealed character of God, in natural and sen- timental religion, as in the grossest superstition. The former despises the Bible, or dispenses with it; and the latter neutralizes or makes it void by the traditions of men. Be not misled nor amazed, therefore, when you read or hear high eulogiums upon the Divine Character, from men who reject Divine Truth. That-Truth pays all the homage, they can do, to God as a Creator: and, therefore, they must dislike the homage it pays to Him, as a Lawgiver, and as the God of Salvation. For, they cannot pretend, (at least, they cannot. prove, ) BSB 54 - THE LOVE OF THE that the Bible does less justice to the glories of creation, than philosophy. They have produced no poetry yet, that rivals, in natural beauty or sublimity, the Psalms and Hymns of inspiration. In rejecting the Bible, therefore, their reason can- not be found in the spirit or the style, in which it celebrates the natural perfections of Deity. In- deed, by their own confession, nothing is so lofty in sentiment or language, as sacred poetry. We thus get at the real cause of their unbelief : it is enmity against the moral perfections of God, as these are revealed in the Bible. How invete- rate then is the enmity of the human heart, seeing it can admire the Divine goodness in nature, and hate it in grace: trace it in Creation with enthu- siasm, and trample on it in Redemption, with contempt: laud it in a star, and laugh at it in the “Sun of Righteousness !” This is fallen human nature, when it raises itself highest, without the gospel. It merely refines its enmity, and systematizes its pride. No wonder, therefore, if the gospel pour as much scorn upon human wisdom, as upon human crime. Both hate God alike, although for different rea- sons. Thus the necessity of Reconciliation to God is universal. And as the best forms of the human SPIRIT IN RECONCILIATION. 55 mind are, by nature and tendency, the proudest, no wonder that reconciliation is always by the power of the Holy Ghost, as well as by the blood of the Cross. ‘‘The Ministry of Reconciliation” succeeds in its Beseechings, because it is “ the ministration of the Spirit.” It will increase your love to the Spirit, to trace the love of the Spirit, in reconciling you to God, by the Cross. Now, by it, he has reconciled you to the incomprehensible mysteries of the Divine Essence. You do not cavil with them, nor turn them into excuses for neglecting the Divine will. This is done, however, by many. They entrench themselves amongst the mysteries of the Trinity, when they are plied with the claims of the gospel ; and demand explanations of the twofold nature of Christ, when they are blamed for unbelief. They wield all the “things hard to be understood,” against both “the one thing needful,” and the things which belong to their eternal peace; and because they cannot comprehend, refuse to obey. Mystery is not, indeed, the sole, nor the real reason of their aversion to the gospel. That lies deeper than they choose to acknowledge. It is no calumny to say so: for there is nothing in the Trinity of the Godhead, merely as trinity, to pro- voke or offend, however, it may baffle. The 56 THE LOVE OF THE mind does not, indeed, like to be baffled: but then, it does not escape from this mortification, by taking up with the absolute unity of God. The incomprehensible prevails in that, to a degree which, if as much dwelt wpon, would be equally baffling. What offends, therefore, is not the mystery of the Trinity, as mere mystery ; but the redemption involyed in the fact. Accordingly, the Unitarian always discards redemption from his theory of the Divine nature and government. He rids himself of more than mystery by reject- ing the Trinity. He throws off, along with that, the fear of perishing, the need of a mediator, and the use of a sanctifier. Why have you not done so? You do not com- prehend the Trinity you believe: but it does not offend you. You can both say and sing, ‘? cept to remind them, that they dare not appro- SPIRIT AS A REMEMBRANCER. 179 priate it to themselves. . He has nothing to do with the comfort which those. get from ‘ dark sayings,” who refuse to take comfort from the plain glad tidings of the Gospel. It is an evil spirit, not the Holy Spirit, who leads into fanciful interpretations of Jewish history or ceremony, which the Apostles have not spiritualized. In like manner, it may be laid down as a uni- versal maxim in the teaching of the Spirit, that He never stops at one lesson. Whenever, there- fore, any person takes up with one promise, sud- denly or signally brought home to him, and then rests his hope of pardon upon that promise, to the neglect of all other truth, it is quite certain that the Spirit of truth did not apply the comfort : for He leads into all truth, whoever he leads. This, indeed, He does gradually in almost all cases ; but in no case does he begin the lesson which does not go on, or which is not followed up by others. But whilst I readily allow and proclaim, that they are all duping, and thus ruining their souls, who are satisfied with having had a promise brought home to them at one time, whilst ever since they have paid no attention to the Scriptures, and but little to personal religion, I must contend for the expe- rimental fact, that the Spirit does, from time to time, open and apply the Scriptures to the emer- 180 THE LOVE OF THE gencies of the divine life, and according to the wants of the prayerful. A standing proof of this occurs in the Sanctuary from Sabbath to Sabbath. It is always the case, that experimental sermons seem to some of the audience, actually made for them; and as much to the point, as if “ the man of God” had heard their family conversation in their secret prayers, in the morning. He, of course, knew nothing of either; but the Spirit, who led them to desire and pray for a word in season, led him to the word they wanted. There are only two things farther, which my space will allow me to hint at. The first is, that it would be a sad abuse of the love of the Spirit, to depend on his suggestions, to the neglect of searching the Scriptures, and treasuring up the word of Christ in our hearts. Those who neglect this duty, will not find the Spirit to be their Re- membrancer for comfort, in the day of trouble. He will not supersede the use of the Bible by sug- gesting any thing, but warnings, to them who do not use it: for he is the Spirit of truth, not of im- pulse; and only “ the Spirit of wisdom,” to those who honour him as “ the Spirit of revelation.” The other hint is, (and it might be expanded to a volume,) that we should find it almost as use- ful to go over the New Testament, looking for the SPIRIT AS A REMEMBRANCER. 181 mind of the Spirit, as the Apostles found it to listen to the Spirit, when they wrote from his dictation. How differently the words of Christ sounded to them, when the Holy Ghost repeated and explained the truth as it is in Jesus!’ How often they must have said, whilst hearing the Spi- rit, ‘‘ How foolish and ignorant was I, when I first heard these wonderful things from the lips of Christ!” Why should you not go over your Testament again, marking, from page to page, the new light and loveliness, which you now see, in parts that once made no impression upon you? Why not number and review every part, which you have found experimentally true and sweet? Do mark in the margin of your closet or family Bible, every passage which the Spirit has ever shone upon. You will thus increase your own evidences of having been led by the Spirit; and confirm your confidence in his teaching ; and meet His love to yourself by more ardent love to Him than you have yet cultivated. And all this, He would soon and amply repay, by witnessing to and sealing his own work on your soul. No. XII. THE LOVE OF THE SPIRIT AS A COMFORTER. Wuen the Saviour promised to send the Spirit as a Comforter, he called him, “‘ another Comforter ;” not a different one to what he himself had been. It is by overlooking this fact, or by not consider- ing what kind of a comforter the Saviour himself was whilst in the world, that so many of the seri- ous and the suffering are uncomfortable. They look for more, or for another kind of comfort, than was promised ; and, not finding it, they are disap- pointed, and thus tempted to reckon the consola- tions of the Spirit “ few or small.” This is a sad mistake! The Spirit is always, in the case of all believers, just such a comforter as Christ him- self was, when he comforted his disciples. Look at this fact. What kind of a Comforter was the Saviour to his friends, whilst he remained with them on earth? Not a “miserable” com- forter, certainly: but still, as cautious as He was THE LOVE OF THE SPIRIT, &c. 183 kind; as prudent as He was tender.. He com- forted his disciples, just as he taught them :—as they could bear it, and not always as they wished for it. Accordingly, when they would have called . down “ fire from heaven,” to punish their enemies, He not only refused their wish, but also reproved their spirit thus, “ Ye know not what manner of spirit ye are of.” Luke ix. 55. In like manner, when they gave way to an ambitious spirit, and strove which of them should be greatest in His kingdom, Jesus rebuked them both by words and significant actions. All this, and much more, He did and said, whenever they fell into wrong tempers or habits. But, was He not their Com- forter, notwithstanding all the reproofs and warn- ings he thus gave them from time to time? They themselves felt that He was so, in the best sense: a Comforter, who neither spoiled them by indul- gence, nor disappointed them by caprice. Peter, no doubt, felt very uncomfortable at first, when Christ said to him, ‘‘ Get thee behind me, Satan, for thou savourest not the things which be of God;” and equally so, when told that he would deny his Lord. The mother of Zebedee’s children, and her two sons also, thought it any thing but comforting them, when Jesus refused to maternal solicitude, the right and left hand seats in his 184 THE LOVE OF THE kingdom. Martha, too, found Him any thing but the kind of comforter she wished and expected, when she was absorbed, beyond all reason and necessity, with worldly things. But still, none of these chastised children, thought His consolations few or small, upon the whole. Accordingly, ‘* sorrow filled” all their hearts, when Jesus began to explain to them his approaching return to hea- ven. The sad prospect of losing His endeared company even for a time, soon revealed to them, what a Comforter he had always been ! Now it was whilst they thus remembered, and appreciated, and felt, both the kind and the degree of the comfort they had enjoyed for years, that He promised the Spirit as ‘‘ another Comforter,” or just such another friend as he himself had been ; a very present help in all real trouble ; a very gentle reprover of all imaginary fears ; and a very faithful monitor against whatever was sinful in conduct or temper. You thus see, that they could not mistake His meaning. It must have been as obvious to them, from their own experience of His comforts, as his promise of “‘ Peace” was to them, when he qualified the words, “‘ Peace I leave with you,” by the additional clause, ‘‘ My peace give I unto you: let not your heart be troubled, neither let it be afraid.” This timely appeal to his own peace, was SPIRIT AS A COMFORTER. 185 intended to prevent all visionary dreams of earthly ease. The disciples knew well what His peace had been! Not peace arising from the absence of trials or temptations; but peace under them, and notwithstanding them all. And equally well did they know what kind of a Comforter the Saviour had been: and thus they were prepared to look only for similar comfort, when the Spirit was given. You now see at a glance, that Peter would not expect the Holy Ghost to comfort him, when he gave way to his fiery and rash temper ; nor Martha, when she cumbered herself unduly with bustle ; nor James and John, if they became ambitious again; nor any of them expect the cheering and sealing comforts of the Spirit, apart from walking in the Spirit. In a word, they would all lay their account, with finding the Holy Spirit of God just such a Comforter, as they had found, by experi- ence, the Holy Son of God to be; full of grace and truth; but abounding in all ‘‘ wisdom and prudence,” in the communication of both. You see the bearing of these facts, as argu- ments, upon ourselves. You will think twice now, before you speak once again, about not being comforted by the Spirit, as you wished and ex- pected. We have had less comfort than we looked Rd 186 THE LOVE OF THE for, no doubt: but the question is, would the Sa- viour, had he been present, have given us any more, under the same circumstances? It is very easy to say, and it is only too true, that our joy has not been full, nor our peace lasting, nor even our hope steady: but is it not equally true, that the Saviour himself would have left our comfort just at this low ebb, had we treated him as we have dealt by the Holy Spirit? We are fast—you see! Nor can we extricate ourselves from the grasp of this general principle, by picturing to ourselves how differently we should have acted in every thing, had the Saviour been on earth, ever since we professed to be his friends and followers. Such fancies are mere fictions. We have no reason to suppose, that we should have acted a whit better than his first disciples did. The probability is, that we should have fallen oftener than Peter, and aspired more than John, and bustled more than Martha. The wonder is, you see, that we have had any comfort from the Holy Ghost; and not that we have had so little: for it is no more a part of His office, than it was of the Saviour’s practice, to comfort at all hazards, or in spite of all cireum- stances. I mean, tha the Holy Spirit will not wink at sin, nor connive at sloth, nor humour SPIRIT AS A COMFORTER. 187 caprice, nor overlook worldly-mindedness. It is His great object to cure these faults; and, there- fore, He must correct us for them, instead of con- soling us under them. And this is true kindness, as well as real prudence! For, only think for a moment, what imprudent ministers—yea, what ‘‘ almost Christians,” the disciples would have been, had Christ always smiled upon them, or even: been silent, when they acted inconsistently! They were not very steady nor discreet, until the day of Pentecost, notwithstanding all the checks and warnings which they got: and, had they got none, they would either have been unfit for apos- tleship, or they would have had to ‘ tarry at Jerusalem”? much longer than they did, before ‘* power from on high” had descended upon them. In like manner, it would be any thing but good for us—it would be very bad for us,—were the Holy Spirit to consult nothing but what we call “* our comfort.” We mean ‘by that, happiness in prayer; times of refreshing at the sacrament ; foretastes of heaven in the sanctuary, and the prevalence of a good hope through grace at home: but, if we could make sure of all this comfort, by merely going to the closet and the sanctuary; and independent of our conduct and spirit during the week, we should soon be more inconsistent than 188 THE LOVE OF THE we are, and eventually have as little relish for the consolations of religion, as we have now for some of its self-denying duties and sacrifices. The historical facts we have thus reviewed, fur- nish us with a simple clue to both the kind and degree of comfort we may expect from the Spirit. We have now, in order to judge how He is likely to act towards us, only to ask ourselves—what would the Saviour say to me,—how would He look on me,—how would He treat me, were He to meet me by the way whilst I am out in the world; or to look in upon my family when I am at home ; or to visit me when I am sick; or to track me between the closet and the sanctuary? We see at a glance, how Jesus would act, and speak, and look, in any and every case we can suppose our- selves to be! We feel, instinctively, how His con- duct, and manner, and aspect, would be regulated in every instance, by our general character and spirit at the time. We can, at this moment, anti- cipate and tell, almost to a word, what Christ would say to us, were he to take us aside, and tell us what he thinks of us, as well as what he feels for us. I will not follow out this hint for you. You can do that for yourself. And when you do so, you will, I am sure, say of your Saviour, ‘‘ He speaks peace to his people, but only in connexion a. SPIRIT AS A COMFORTER. 189 with the solemn charge, Let them not return unto folly!” Thus, as the Son said of himself, “ He that hath seen me hath seen the Father also,” so we may say of the Spirit, he that hath seen the Saviour, hath seen the Comforter also ;—seen how He comforts, whom He comforts, and why He comforts. This cannot but lead you into “ great search- ings of heart ;” and these may lead you to suspect, that you would hear nothing from the lips, and see nothing in the looks of the Saviour but reproof. It would not be so, however, if the fear humble and pain your heart. ‘A bruised reed he will not break, nor quench the smoking flax.” He would be faithful to your conscience; but he would be equally tender to your spirit, lest it should “ fail before Him.” He would rebuke you sharply, but he would “‘ not leave you comfortless.” Now, just such has the love of the Spirit been to us allalong. ‘“ The many waters ” of our folly have modified and varied the manifestations of His love ; but they have “ not quenched it.” He has visited our transgressions with the rod, and our iniquities with stripes ; but his loving-kind- ness he has not taken away utterly, nor suffered His good work in us to fail entirely. It, indeed, has been carried. on by Him, although we have 190 THE LOVE OF THE not always carried out its holy designs. But now, —what a motive—what a way—opens before us for increasing our comforts! What “ joy in the Holy Ghost,’ we may obtain by diligence and. circumspection, now that we see clearly, that He will do all that the Saviour would do for our com- fort! ©, our joy might be full, were we only willing to make room for fulness of joy, and de- termined to throw aside the weights which impede its progress! for there is not a healing leaf of all the foliage, nor a ripe fruit of all the vintage of the Tree of Life, which the Heavenly Dove would not as willingly bring to our ark, and place in our hand, as the dove of the deluge did the “ olive leaf” to Noah. We are not straitened in the Com- forter! But He cannot do many mighty works amongst us, because of our unbelief and disobe- dience. But whilst thus magnifying the comfort which might be obtained, I do not forget what is enjoyed, nor feel ashamed to submit it even to the world, as demonstration of the love of the Spirit. I know and deplore, that the sum of actual comfort is far less than it ought to be: but I know too, that the world can produce no such specimens of happiness as the church. It may taunt the church with the sadness of some penitents, and with the suspense SPIRIT AS A COMFORTER. 191 of others, and with the too prevalent fear of death amongst all but dying Christians ; but the saddest of all the saints would not exchange places or prospects with the happiest man of the world un- der the sun. Many of them are in the valley of humiliation, and not a few of them in the slough of despond, and none of them altogether free from fightings without or fears within ; but the world can neither buy nor bribe them out of the valley of tears, by the wealth or the gaiety of its high places. It is not the sad, nor the doubting, nor the timid, which move when the world, unfolding her trea- sures and trappings, cries from her voleanic moun- tain-tops, “‘ Come up hither, and be happy.” No, no; those who dance to her piping, are those only whom the Church of Christ stands in doubt of; and never those who suffer from the doubts and fears of a humble mind. Like the women of Ga- lilee, at Calvary and the sepulchre, the weeping followers of Christ care least for the joy of the world; and His rejoicing followers despise it. Be not deceived by appearances. Christians are not so uncomfortable as they seem, nor as they say at times. They do not falsify nor pre~ tend when they complain, ‘‘ that He who should comfort them is far away from them.” He is far away at the time; but he is not altogether out of 192 THE LOVE OF THE sight, nor out of mind: for even then, they would not give up their faint hope of his return, for any or all the comforts which life, without godliness, could furnish. Thus I challenge the world, not from where I might throw down the gauntlet of defiance—from the sunny summits and the shady munitions of the mount of Communion, nor from the Bethels, Pisgahs, and Olivets, which form “ the borders of Emmanuel’s land ;” but from the valley of Achor and Baca, where trouble and weeping abound : and even there, the universal sentiment is, ‘‘ Were I possessor of the earth, And called the stars my own, Without Thy graces and Thyself, I were a wretch undone.”’ You will now judge of the comfort administered by the Comforter, by remembering how many, in allages, have thought it enough to compensate them for all they could do and suffer; enough to reconcile them to poverty, reproach, and persecu- tion; and more than enough, to justify them in refusing both deliverance and rewards, when the world tried to win them from Christ. Never forget either, when it is, that the men of the world question and despise the happiness of a Christian. It is not when they are dying, nor SPIRIT AS A COMFORTER. 193 when they are sick, nor when they are in adver- sity. Then, they feel the hollowness of earthly comfort, and complain of it, in tones and terms more bitter than any Christian employs, when he exclaims, ‘‘ All is vanity and vexation of spirit.” “* Trash !—I would give it all for a day longer to care for my soul,” said a rich man whom I knew, as he pointed to coffers he could hardly count. Yes ; treasure appears trash then, and the wisdom of this world folly. But the death-bed of a Chris- tian presents no such extravagance. If he has any property, he can look at it without shame, and leave it without cursing it. It is not embittered to his family, as the price of his soul; nor, if given in charity, dreaded by the church, as a price for his salvation. Thus it is not the world’s fault, if we reckon the consolations of religion ‘‘ few or small.” The ungodly are very faulty in carica- turing a life of piety, as dull and dismal ; but they repair that fault, so far as we are concerned, by a death more dismal than the fears they once ridi- culed, or more sad than the seriousness which they called melancholy. There is another thing which ought never to be lost sight of, in judging of the love of the Spirit, as a Comforter: He comforts the church, chiefly for the sake of the world ; or that she may do good S 194 THE LOVE OF THE to others. This is the explanation which the Apostles gave of their abundant and abiding com- fort from the Holy Ghost. It was given, Paul says, ‘‘ that we might be able to comfort them who are in any trouble, by the comfort wherewith we ourselves are comforted of God.” 2 Cor. i. 4. And this reason is the Spirit’s rule, in the case of private Christians, as well as public ministers. Accordingly, we are solemnly charged to “ comfort one another, and especially the feeble-minded,” 1 Thess. iv. 14,—the faint-hearted, or dispirited. These must not be neglected when they fall in our way, nor when we can find access to them, if we ourselves would be comfortable. The current maxim, that ‘‘ We have enough to do, to take care of ourselves, without attending to the case of others,” is both false, and fearfully true! They have enough to do, and not a little to suffer—who live only for themselves, however circumspectly they live: for even circumspection will not secure the joy of the Holy Ghost, without sympathy and zeal of some kind. All Christians cannot, indeed, do the same work in the world or the church; but all can show the same goodness to both, in some way. ‘I could not comfort my pious people,” said the great and good Andrew Fuller, ‘‘ however or whatever I preached to them, until they began SPIRIT AS A COMFORTER. 195 to care for the souls of the perishing heathen.” And now, even that is not enough, to secure the fellowship of the Holy Spirit, as an abiding Com- forter. Perishing souls at home as well as abroad, must be pitied, and prayed for, and watched over, if we would have our own souls filled with joy or peace in the Holy Ghost. No wonder! He has a world to convince of sin; a world to convince of righteousness; a world to convince of judg- ment: and He will only do this by the instru- mentality of those whom he has made wise unto salvation. But then, what comfort there might be in all the churches, were they to fall in, heart and hand, with this magnificent mission of the Spi- rit to the world! There would soon be none of the harps of Zion upon the willows of Babylon, were Zion determined to lengthen her cords to the ends of the earth, and to strengthen her stakes amongst the dwellings of the poor at home. In reference to the neglect of this, as well of other duties, the Spirit saith to the churches, ‘‘ O, that my people had hearkened unto me: I would have fed them with the finest of the wheat, and with honey out of the rock would I have satisfied them.” Psa. lxxxi. 16. Yes; the chief reason why He does not give us more of ‘ the hidden manna” to eat, and why He withholds the “ white 196 THE LOVE OF THE stone” of adoption so often, is, that we are not doing the first works of the first churches, upon a scale equal to our ability and opportunities. This imperfect Essay would be worse than in- complete, were I not to remind you, that when the ‘‘ time of need” is peculiar and pressing, then the helping grace of the Spirit is both rich and free grace. At no time are we sent on a warfare at our own charges: and whenever we are sent to endure a great fight of affliction, the Comforter gives rewards as well as wages. This, as I have already hinted at the close of the chapter on Sanc- tification, would be a perfect mystery to me— viewing, as I do, almost all afflictions as chastise- ment for sin, as well as trials of faith—did I not see how Christ is glorified by it. But the eyes of our neighbours, as well as of our families, are upon us, when the mighty hand of God thrusts us into the furnace ; and, therefore, the Spirit takes:care to sit as a Comforter as well as a Refiner, that those who judge of the worth of piety by its influence in the day of calamity, may see how a Christian can suffer without murmuring, or die without fear. For it was not chiefly on our own account, that we were so wonderfully supported, at times we can never forget. It answered our purpose, quite as well as if all the mercy of the comfort had ter- SPIRIT AS A COMFORTER. 197 minated upon ourselves; but like the recovery of Epaphroditus, which was mercy to Paul as well as to himself, our comfort and composure under severe afflictions, were sent to teach others, as well as to help us in time of need. How this fact exalts and endears to a Christian, the memory of his ‘songs in the night” of calamity! He was enabled to sing the Lord’s song then, that his family and friends might learn it ! If this Essay at all place the comforts of the Spirit in a more scriptural light, than you have thought of them, you will do well to review the facts of it again, In connexion with the Saviour’s own account of himself, whilst He was the Com- forter of his disciples. Now he summed up the results of the office, as he himself discharged it, in his last prayer, thus,—‘* Whilst I was with them in the world, I kept them.” John xvii. 12. Thus He was a keeping Comforter. And that, the Holy Spirit is emphatically! He comforts, so as to keep us. And, in a world like this, and with such hearts as ours, and whilst all the powers of hell unite with both to seduce and ensnare, what a comfort itis to be kept from apostacy and ruin! We do not know the world, nor ourselves well, if keeping grace be not as dear to us as con- verting grace. Why; if we were not kept from s 3 198 THE LOVE OF THE falling into error, and from going back to the world, and from taking up with the pleasures of sin, we should soon despise the pleasures of reli- gion, and be both unfit and unwilling to be com- forted by ‘‘any consolation” which is in Christ Jesus. I do not think lightly of comfort. I know how much it is wanted, under trials and tempta- tions. But I know, also, of something which is more wanted than strong consolation, now that strong opposition to piety is not backed by civil power, nor cheered on by popular hostility. In a word; I shall be well pleased, and eter- nally thankful, to have had a keeping Comforter, whilst passing through a world, which is not more emphatically “‘ a valley of tears,” than it is a vor- tex of temptations and snares. Comfort, indeed! if I had always been comforted, in my sense of the word, I should have made shipwreck of faith and of a good conscience, years ago. The Holy Spirit loves us too well, to cheer or soothe us, when wrong tempers or habits are gaining an ascendancy over us. The prodigal’s father did not go into the festive halls nor the swine-fields of the ‘‘ far country,” where his foolish son had wandered. He did what was far better for him, welcome him home again, when he came to his senses. Just so, the Holy Spirit acts, in comforting: he keeps SPIRIT AS A COMFORTER. 199 back the ring, and the robe, and the shoes, and the fatted calf, until his prodigals are within sight of the paternal roof again. Be it, therefore, your concern and mine to be kept from apostacy and wandering ; and we shall never be left comfort- less. The comfort: of being kept through faith unto salvation, will be comfort whilst ‘¢ Immortality endures.”’ “I was kept whilst in the world,” will be as de- lightful a reflection in heaven, as the anticipation, “I shall be kept for ever pure and happy.” No. XIII. THE LOVE OF THE SPIRIT, A PLEA FOR ZEAL. WueENEvER the claims of the Heathen, or of the dark places of the earth at Home, are to be pub- licly and specially pleaded in the pulpit, or on the platform, we expect to hear powerful appeals to the love of Christ, as the all-constraining motiye to zeal and liberality. A Missionary sermon, of which the love of Christ was not both the founda- tion and the top-stone, would surprise us, as well as grieve us. Yes; next to our indignation, would be our astonishment, if that mighty motive were not mightily employed, whenever the friends of Christ are called on to spread or sustain the Gospel. We should say, and justly too, that the man who could advocate missions without shield- ing and enshrining their claims with the glories of redeeming love, had read his Bible to little pur- pose, and knew nothing of the high-way to the hearts of Christians. Were he a very Apollos in THE LOVE OF THE SPIRIT, &c. 201 eloquence, we should not hesitate to tell him, that the poorest Aquila or Priscilla of the Churches could teach him “ the way of the Lord more per- fectly.” This recognition of the love of Christ, as the grand motive for loving the souls of those who are perishing for lack of knowledge, is one of the hap- piest signs of our times, and one of the healthiest symptoms of the Christian Church. Whilst this is the spirit of the Church, the world will not be neglected by her. Its dark places will be no- ticed, and numbered, and prayed for, and helped, just in proportion as this fine spirit prevails. For, happily, the love of Christ, like the blood of Christ, ‘¢ Will never lose its power, Till all the ransomed church of God Are saved, to sin no more !’’ Did it ever occur to you, however, that we do not ply nor employ this argument exactly as Paul did, when he besought the Churches to labour and pray, that the Gospel might have free course, and be glorified at Home and Abroad? He pleaded with them by the love of the Spirit, as well as by the love of Christ. This is not common now. Why, then, are we neither offended nor surprised, although we hear nothing about the Spirit, but 202 THE LOVE OF THE just that His influences are absolutely necessary, and His grace all-sufficient, to crown the Gospel with success? _ This is certainly much. And then, it is all to the point. Indeed, without this full recognition of the power of the Spirit, and of the entire and universal dependance of all means upon His blessing, even the love of Christ, however preached, would be preached in vain, both to the Church and the world. It would neither win the souls of the perishing, nor constrain the zeal of the redeemed. But still, why should not the love, as well as the power of the Spirit, be appealed to, whenever ap- peals are made to us on behalf of missions and religious education? It is neither wise nor fair, to confine our attention to the need or the nature of His sacred influences, whilst His own moral nature—or essence—or heart—which is Love, just as God is love, and as Christ is love—is not kept before us. We are thus tempted to look with Jess confidence and complacency on the office of the Holy Spirit, than on the offices of the Father and the Son. Accordingly, his agency is chiefly spoken of, rather as power we cannot do without, than as Love which may be depended and calcu- lated upon. For once that His heart is set before us, quivering with tender sympathy, and glowing SPIRIT, A PLEA FOR ZEAL. 203 with intense love, and thrilling with strong solici- tude for souls, we are reminded ten times of His hand, without which “ Paul might plant, and Apollos water” in vain, Now, this is not fair. Not, however, that there is too much said of the power of the Spirit, nor that the indispensable necessity of its operation is too often or too strongly affirmed; but that too little is said of His love, and that little too seldom repeated. ‘The consequence is, that the general feeling of the churches towards the Spirit of all Grace is not a generous one. I mean, it is rather a solemn than a sweet feeling, and breathes more of awe than of expectation, and approaches nearer to submission than to complacency or gratitude. We do not, indeed, think Him an adverse or in- different party to the success of the Gospel in the world. All our hope of its success hinges upon His good-will and great power. We look for no “increase,” apart from His blessing. But still, who speaks, or thinks, or feels, concerning the Spirit’s love to the world, as of the love of God and the Lamb? Who kindles with rapture, or even with a hope full of holy zeal, when the Com- forter’s relation and love to the world, as well as to the church, are hinted at? For, in general, they are rather hinted at than exhibited. And 204 THE LOVE OF THE yet, ‘the world” has the same place in the heart and mission of the Spirit, as in the work of Christ, or in the love of God. It is just as expressly said in Scripture, that the Comforter shall convince the world of sin, and of righteousness, and of judg- ment, (John xvi. 8,) as it is said that God so loved the world as to give his Son to be the Saviour of the world, or that Christ is the propi- tiation for the sins of the world. Accordingly, whenever Paul wanted to carry out or to carry on any great evangelizing measure in the world, he brought the love of the Father, and of the Son, and of the Spirit, to bear together at once on the churches. He did not confine himself to the love of Christ, when intent upon calling forth love to the poor and the perishing, from the hearts and hands of those who loved Christ. No! mark how he pleaded with the Romans: “TI beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers for me.” Rom. xv. 30. He had just preached the Gospel fully, from Jerusa- lem, and round about unto Illyricum, in all places “‘where Christ had not been named,” and was now about to “‘ take a journey into Spain,” for the same purpose; and therefore he craved the prayers of the church at Rome, that his missions might be SPIRIT, A PLEA FOR ZEAL, 205 prosperous. He also “ trusted to be brought on his way” by that church, to his intended Spanish mission, as well as to see them by the way. Thus he wanted both the prayers and the help of the Romans, to enable him, as a debtor to the Jews and the Gentiles, to act out his commission as an ambassador of Christ to the world; and therefore he besought them at once, for Christ’s sake, and for the Spirit’s sake, to work and pray for him. In like manner, when Paul wanted the zealous and benevolent Philippians to be more than ever they had been “the lights of the world,” and the landmarks of their own “ crooked and perverse nation,” he pleaded with them thus: “If there be, therefore, any consolation in Christ, if any fellow- ship of the Spirit, let that mind be in you which was also in Christ Jesus.” The apostle wanted them to hold forth the word of life, as well as to uphold it amongst themselves; to look upon the things of others, as well as look to their own in- terests ; and to do both with much of the Saviour’s impartiality, even if, in doing as he did, they should suffer both pain and loss. This was a great demand upon their time, and property, and patience, and impartiality ; and because Paul felt it to be so, he placed it between the double blaze of the love of Christ and the love of the Spirit, T 206 THE LOVE OF THE that thus the compassion of the Philippians for their own nation, and all nations, might be equal to their ability and opportunities. Phil. i. 1. In like manner, when Paul wanted the Ephe- sians to be “filled with all the fulness of God,” (or, as the Saviour expressed the same state of mind, ‘merciful, as your Father in heaven is merciful,”) he not only brought before them the heights and depths, the lengths and breadths, of the love of Christ, but also the witness, seal, and earnest of the Holy Spirit of promise, urging them to maintain the unity and extend the boun- daries of the church, by the plea, ‘‘ There is one Spirit,” therefore, “ grieve not the Holy Spirit of God, whereby ye are sealed unto the day of Redemption.” Eph. iv. 15, 30. In like manner, Paul winds up his congratula- tions and counsels to the Thessalonians thus— “Quench not the Spirit.” He had begun his Epistle by reminding them, that they had re- ceived the Gospel “ with joy of the Holy Ghost,” and had proved this by making it sound out through Macedonia and Achaia; and, that neither their own joy might be lost, nor their zeal decline, he closes his Epistle by guarding them against quenching that holy flame which the love of the Spirit had kindled on the altar of their hearts as SPIRIT, A PLEA FOR ZEAL. 207 individuals, and on the altar of their fellowship as a church. Such, then, are the revealed facts on this sub- ject. What is the fair inference from them? Surely, that we ought to resign our minds to the constraining influence of the love of the Spirit, as well as to that of the love of Christ, whenever we weigh the claims of a perishing world, or co-ope- rate for the spread of the Gospel. Indeed, without a due regard to the love of the Spirit, there will not be much yielding to the influence of the love of Christ. I would, therefore, urge the one mo- tive, were it only to give force to the other; and inculcate the one duty, were it only for the sake of the other: for nothing has such a tendency to exalt and endear the love of the Saviour, and thus to throw open our hearts to its sweet constraint, as a proper sense of the love of the Comforter. It is the latter that reveals and applies the former : for, who see unscaleable heights, or unfathomable depths, or immeasurable lengths and breadths, in the love of Christ, or feel that it passeth know- ledge, but those whose eyes have been opened and enlightened by the Holy Spirit? Who compre- hend, “ with all saints,” how the love of Christ passeth knowledge, but those who have been ‘* strengthened with might, by the Spirit, in the 208 THE LOVE OF THE inner man?” And this is equally true of the love of God. Wherever it is “‘ shed abroad in the heart,” it is by the Holy Ghost. Rom. v. 5. In like manner, all our love to both God and the Lamb “ is the fruit of the Spirit.”” Gal. v. 22. It is impossible to weigh these facts, without feeling that it is equally desirable and necessary to give the love of the Spirit that place in our creed and confidence which it has in the word of God. But the question is, how can this be best done? For, now that we see how little his love has been noticed, there is some danger of running to the opposite extreme. We must guard against this with great care. We must never forget that it is the love of God, and the love of Christ, and not the love of the Spirit, which is chiefly exhi- bited in the Gospel. Indeed, the promise of the Spirit is itself a part of the Gospel, and his love the seal of Their love: accordingly, it is never dwelt upon by the apostles, either so long or so often as the love of God and the Lamb. It is always implied, in all that is said of the reign of Grace, and occasionally appealed to with great point and pathos ; but it is never argued nor cele- brated with the fulness or force with which Paul emblazons the love of Christ, and John the love of God. Still, the New Testament is full of it. Like ee SPIRIT, A PLEA FOR ZEAL. 209 the principle of gravitation in nature, the love of the Spirit pervades every thing in grace. It does not blaze with the effulgence of the Saviour’s love, nor shine with the brightness of the Father’s love; but it is the steady daylight and moonlight of the Church, by which she both walks and works, and without which she could do nothing for herself or the world. Let us, therefore, examine its bear- ings upon our duty, in reference to the spread of the Gospel at home and abroad. Now, our first duty (and all Christians, without exception, can discharge it) is, fervent prayer for the spread of the Gospel. I say fervent, and I might add special: for a mere passing or general petition, at the close of our ordinary prayers, is not at all like what is commanded by Christ, and implored by the apostles. The Saviour added to the command, “Say, Thy kingdom come,” the equally authoritative command, ‘‘ Pray ye the Lord of the harvest, that he would send forth labourers into his harvest.”’ Matt. ix. 38. In like manner, it was not for vague or general prayers that the apostles called when they appealed to the churches ; but for definite and agonizing prayer on behalf of specified individuals. This was Paul’s own entreaty to the Romans for himself: ‘I be- T'S 210 THE LOVE OF THE seech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye agonize together with me in your prayers for me.” Thus, also, he besought the Ephesians : “‘ And for me, that utterance may be given unto me, that I may _ open my mouth boldly, to make known the mys- tery of the’gospel.” Eph. vi.19. Thus, also, he besought the Thessalonians, on behalf of himself and all, his fellow-labourers, ‘‘ Brethren, pray for us.” 1 Thess. v. 25.7) These commands and requests are not fairly met, by an occasional or general petition for the spread of the Gospel. Its ministers and mission- aries should be named in our prayers. Our own minister and our own missionaries should have their names engraven upon our breastplate of intercession. And for this obvious reason: prayer will not be agonizing nor fervent, until it is personal. It is not so for ourselves, until it fix upon some specific want, or woe, or danger, and concentrate itself upon the precise help we need. But, who pray for their minister, or for mission- aries, thus distinctly—earnestly? Who agonize with either, in prayer for them, that they may be faithful or successful? Again I say, that a general reference to the ministry as a body, in prayer, is SPIRIT, A PLEA FOR ZEAL. 211 mere compliment, not supplication. It might be as well omitted altogether, as despatched thus summarily and vaguely. | I should be somewhat afraid to write thus freely, were I not pleading by the love of the Spirit, as well as by the love of Christ. Such prayer is so uncommon, that its advocate needs an uncommon plea. And, happily, I have one on this occasion. You know well, how much the success of prayer for yourself depends upon the Holy Spirit. You cannot even pray as you ought, nor for what is according to the will of God, unless He help your infirmities. Were He to depart from you, either as a Spirit of grace or of supplication, you would soon depart entirely from the throne of grace, and become prayerless. You, therefore, cannot afford to say with the slothful or the heartless, ‘I have enough to do in praying for myself, without taking up the case of others specially.” It would be in- fatuation as well as effrontery, in you, to go on with only a passing reference to your minister, or to the heralds of the cross, now that you see that agonizing prayer for them is what the Spirit de- mands from the churches, and enforces by his own love, as well as by the love of Christ. Whilst you overlooked these facts, your ignorance might be some excuse for your neglect: but now you 212 THE LOVE OF THE are without excuse. You must peril both the success and the perseverance of your prayers for your own safety, if you dare again to make that last and least in them which God has put first,— that his word may have free course and be glo- rified. Again, I say, you cannot afford to confine your prayers to yourself; because you cannot go on, nor keep up in the divine life, without the help of the Holy Spirit. He has now taught you a new lesson, by leading you into an old truth which many overlook ; but which you can never forget, whilst you remember the love of the Spirit or your own dependence upon his grace. I bring the matter to this point, without cere- mony or circumlocution, because it is of no use now, for you or me to evade the duty thus brought before us, by pretending that we have too little time, and too much in our own case to think about, in prayer, to take any lively or special in- terest in the case of others. Why; the less time we have, and the more pressing our own wants are, the more we are bound to bear upon our hearts the men and the means by which God is carrying on his own kingdom. We shall not fare the worse for dividing our prayers between them and ourselves. God will take care that we shall SPIRIT, A PLEA FOR ZEAL, 213 be no losers by seeking the spiritual gain of others. We shall both pray better and more successfully, when we become intercessors as well as suppli- cants. Try the experiment for a week :—and see how the love of the Spirit will enable you to wrestle and prevail for yourself, when you set yourself to agonize for and with the ministers who have the glory of God at heart. Neglect it as you have done, and see how the Spirit will leave you to sealed lips, or to comfortless prayer! Another duty, in reference to the spread of the Gospel abroad, and its efficiency at home, is liber- ality in the cause of Christ. I call the consecra- tion of property to the cause of God, “liberality,” because thus it is acknowledged and commended in the word of God: otherwise I durst not have given it this name: for what have we to give, which we have not received? True; we may have earned what we have honestly and by hard indus- try, or inherited it legally and legitimately ; but who enabled us to be industrious; who crowned honest effort with success; who spared us to in- herit ancestral or family property? The Provi- dence which did all or any of this for us, never gave us a discretionary power over what it com- mitted to our trust. We are responsible stew- ards for whatever we possess. Every man is 214 THE LOVE OF THE as much bound to administer faithfully what God intrusts to him, as if his property were a fund for widows or orphans. I mean, that it is no more at his option to hoard the surplus beyond what his own wants require, than to encroach on the capital of a wit beyond what the execution of it requires. Hence David thanked God both for the ability and inclination to offer freely to the temple; and then added, ‘ Of thine own have we given thee.” This is a hard saying, which will not be borne by any one who does not understand and appre- ciate the love of the Spirit, as well as the love of Christ. All such will, like Ananias and Sapphira, venture to ‘‘lie unto the Holy Ghost,” by giving no more than what will just appear to man enough to sustain their reputation, when they are com- pared with others apparently in the same circum- stances. This is a subject I would not touch, were not my chief object to warn you against lying to the Holy Ghost. It is fearfully common to join in singing hymns, which pledge the soul to give up every thing to the claims of Christ. Now, this is either mockery or perjury: for no man does sell or forsake all for the sake of Christ and the Gos- pel. It is not very certain that it is any man’s duty to do so, now that the church is large enough SPIRIT, A PLEA FOR ZEAL. 215 to evangelize the world, if she were as liberal as she could well afford to be. It is, however, (al- though not the unpardonable sin against the Holy Ghost,) a sin against the Spirit, to promise or profess any liberality which is not intended nor exercised. It is no jest, nor sinless matter of course, to sing, “Or if I might make some reserve And duty did not call, I love my Lord with zeal so great, That I would give him all.”’ It may be cheap charity, but it is dear worship, to sing, ‘¢ Were the whole realm of nature mine, That were a gift by far too small,”’ whilst far more is expended upon the luxuries of life, than upon the poor or the perishing. O, why is this so ill managed, even by those who, on the whole, mean well? How easy it would be for any Christian to settle the question of what he can do, and then do it as unto God, without any reference to what man may think of it! You are deeply interested in this matter, whether you have much or little to spare for the cause of God: for both riches and poverty may prove equal snares; the former by estranging the 216 THE LOVE OF THE heart from God, and the latter by hardening it against him. Nothing but the grace of the Spirit can prevent this. Why, then, not deal honestly with him? Nothing is asked or expected from us beyond what Providence enables us to do: and not to do that, is to provoke the Holy Spirit to let the world drown us in perdition. Remember; when Ephraim made it an idol, God said, ‘* Let 99 him alone.” And, what is doing less than we can, but making an idol of what we keep back ? It is of no use to quibble or equivocate : if we are not acting the part of the widow, who did “what she could” for the treasury of God, we are resisting the Holy Ghost ; for one of the character- istic marks of his saving operations on the soul, i is, to open the heart and the hands to the cause of Christ in the world: and if He be resisted at that point, what can be looked for, but resistance from him at all points in which our own comfort or safety is involved? He will not submit to be mocked by empty compliments, nor by selfish prayers. It is, however, mere mockery to cry, ‘Come, Holy Spirit, heav’nly Dove, With all thy quick’ning powers ; Come, shed abroad a Saviour’s love, And that shall kindle ours ;”’ if, at the same time, we are consulting nothing but SPIRIT A PLEA FOR ZEAL. 217 our own interests. Never, but in obeying Christ, can we expect any such manifestation of his. love from the Spirit. “If yelove me,” says the Sa- viour—do what ?—‘‘keep my commandments.” Yes: keep them, as well as pray for the Spi- rit: keep them, as well as ponder over the state of your own feelings. Why is not this simple advice taken by all who are anxious to ascertain the sincerity of their love to Christ? That, ‘* Ts a point we long to know! Oft it causes anxious thought :”’ but whilst we do nothing but think, it will remain an unsettled point; because we can do no more than think. We can act, in reference to the com- mandments of Christ, however poor or uninfluen- tial we may be. We can bring the reality of our love to the test, if we have nothing to give, by keeping that command, ‘‘ Pray ye the Lord of the harvest, that he would send forth labourers into his harvest.” And if we have it in our power to aid the kingdom of Christ, either by helping to extend it, or by assisting its poor, we need neither waste our time nor perplex our minds, in sitting in judgment upon the feeling of love: let us test it at once, by doing all we can for the poor and x 218 THE LOVE OF THE SPIRIT, ETC. perishing. And depend upon it, if our love can make sacrifices for Christ, it is not insincere: whereas, nothing can prove its genuineness, but keeping His commandments. Love, like life, can only be demonstrated by doing or enduring. No. XIV. THE LOVE OF THE SPIRIT AS THE EARNEST OF HEAVEN. THERE is, perhaps, no test of piety we are more afraid of trying ourselves by, than heavenly-mind- edness ; for even when we are least earthly-minded, we are not exactly heavenly-minded, in the sense of desiring “to depart and be with Christ.” Paul’s “ strait,” in choosing betwixt heaven and earth, is thus a rare strait now, except in the case of very aged or very afflicted Christians ; and even amongst them, it is not very common. Many “groan, being burdened,” in their earthly tabernacle,who do not earnestly desire “‘ to be clothed with their house whichis from heaven.” Ingeneral, the world must be desolate to us, as it was to Noah’s dove, when she found no place on all its surface, for the soles of her feet, before we say from the heart, ‘O, that I had wings like a dove, that I might fly away to heaven, and be at rest.” For although we often 220 THE LOVE OF THE SPIRIT feel deeply, that this world “is not our rest,” that feeling is seldom connectedwith longing for “the rest which remaineth for the people of God.” We must be very weary indeed, before we are willing to en- ter into that rest. The prayer, ‘‘Come Lord Jesus, come quickly,’ is not grown out of use altogether; but it is not common prayer, even amongst the prayerful. The last Enemy must come very close indeed to our bed-side, before we intreat Jesus to come quickly. The ‘‘ Amen” of that cry, is usu- ally mingled with the death-rattle in the throat. I do not forget, whilst unveiling this fact thus: unceremoniously, that there are times, even when life is strong, and home happy, and the world not unpleasant, when most Christians would neither be afraid nor very unwilling to exchange worlds. Very few are utter strangers to moments of spiritual de- light, concerning which they can say with truth and soberness, “I could have taken an eternity of that delightful season.” But these sweet ‘Moments rich in blessing,”’ are in general, but momentary. The flame of the sacrifice must be as strong as it is bright, before the soul, like Manoah’s angel, can spread its wings in the blaze, to ascend up to heaven at once. This does occur, however, occasionally, both in the closet and the sanctuary. And, whenever it oe —— AS THE EARNEST OF HEAVEN. 221 does so, it is fully and gratefully ascribed to the ‘* Spirit of grace and supplication.” Then we do’ mean and feel what we say,—that the Spirit has, indeed ‘‘ helped our infirmities.” This, we do not hesitate to consider and call,—‘*‘ the Communion of the Holy Ghost.” I thus notice and point out distinctly, both the ordinary level at which our love of heaven rests, and the extraordinary height it can be raised to occasionally and for a moment; just that we may see clearly, what the Holy Spirit has to do, in order to produce any heavenly-mindedness in our earthly hearts; and what He can do, in carrying our thoughts within the veil, and setting our affec- tions on things above. In both cases, He does that for us, which nothing but strong love would undertake, and nothing but great power could ac- complish. Let me still more frankly explain to you my object in these familiar hints. I am very much dissatisfied with the forgetful and reluctant tone of my own mind, in regard to heaven. I have tried not a few experiments, in order to acquire a keener relish for ‘‘the glory to be revealed,” and a more settled habit of looking at the ‘things which are unseen and eternal.” It was, indeed, for this express purpose, in my own case, that I x35 PAA THE LOVE OF THE SPIRIT. wrote my ‘‘ Eternity realized.”’ I called it “A Guide to the Thoughtful,” and thousands in Eu- rope and America, have received it as such: but it was written to check my own thoughilessness, on this absorbing subject. I find, however, that a charm, as well as a check, is wanted, in order to keep up any thing like heavenly-mindedness. And yet, the checks upon the neglect of it, which are furnished by the word of God, are very solemn! One of them is to me, very touching and powerful: and you will never forget it, if you will only weigh it once. I refer to the reasons which Paul assigns to the Hebrews, when explaining to them,—why God was ‘‘ not ashamed to be called” the God of the patriarchs. ‘‘ They desired a heavenly coun- try; wherefore, God is not ashamed to be called their God.” Heb. xi. 16. Thus the Apostle plainly intimates, that God would have been ashamed “to be called their God,” if the Patri- archs had been ashamed to confess “ that they were pilgrims and strangers on the earth;” or ashamed to avow before the world, that they desired ‘a better country.” But they were not ashamed to do so. They said and did things which “ de- clared plainly ,” both that this world ‘was not their rest,” and “that they sought a city which God had ‘‘ prepared for them.” AS THE EARNEST OF HEAVEN. 293 What a flood of explaining and humiliating light, this one fact throws upon our experience ! How often we have both wondered and wept, be- cause we found so much difficulty in calling or considering God, as “our God!” How often have you and I said, ‘‘ If God were, indeed, my God, in Covenant, or in Christ, would he not manifest Himself to me as such, or as he does not manifest Himself unto the world ?” ‘¢ When I can say, my God is mine, When I can feel his glories shine, I tread the world beneath my feet, With all that earth calls good or great: ”’ —but how seldom, and how slightly this oc- curs!” You see one great reason of this now. You have not only been ashamed to avow before the world your desire for a heavenly country; but you have been very slow of heart to cherish that desire; and, therefore, God has very properly been ashamed to reveal himself to you, as your God in Christ. For how could He be otherwise ? Consider this. How can the Heavenly Father manifest himself with propriety, as our. Father, whilst there is little or nothing heavenly in our spirit or conversation? If our ‘ Father’s house ” 224 THE LOVE OF THE SPIRIT is hardly ever thought of, except as a far off and final refuge from hell, how can our Father’s heart take much interest in our comfort ? I will not strain this point, nor turn it too sharply against you. Like myself, you may have found much difficulty, even when trying to set your thoughts and affections on heavenly things. You may have deemed it useless, if not presump- tuous also, to meditate on Heaven, whilst you could hardly see how you could obtain either a title or meetness for that glorious inheritance. Well; if you would really be glad to think often of heaven, could you only see your own warrant and welcome to hope for it, remember, that the Holy Spirit himself is “ the earnest of the inheritance,” even when his comforts are not: exactly foretastes of heaven. I did not make this distinction, in the Essay on the love of the Spirit in sealing believers. There I wrote just as we usually talk and think on the subject, when we are not absorbed with it. But, now that we are much ashamed and not a little afraid, because of our want of heavenly-- mindedness, I must be explicit, and say at once, that the Spirit himself, and not his comforts, is the earnest of the inheritance. Dr. Owen has drawn this distinction, with his usual precision AS THE EARNEST OF HEAVEN. 225 and prudence: ‘‘So much as we have of the Spirit, so much have we of Heaven in present en- joyment, and so much evidence of its future ful- ness. He is in all respects, completely an earnest. For that a thing be an earnest, it is required that it be a part of the whole, of the same kind and nature as the whole; and, that it be a confirma- tion of a promise and appointment :—first, the whole is promised; then, the earnest is given for the good and true performance of that promise. God gives us the promise of eternal life. To con- firm this, He giveth to us his Spirit,—which is as the first part of the promise, to secure us of the whole. It is the Spirit himself personally con- sidered, that is said to be the earnest.”-Owen on Communion with the Holy Ghost. It is by overlooking this simple fact, that so many of the timid and tempted are afraid to look at heaven, as their own home. It is not the Spirit himself, but ‘strong consolation,” which they reckon the earnest : whereas, He himself is so, whether comforting or humbling, whether cheering or checking us. As Owen says, ‘so much as we have of the Spirit, so much have we of heaven.” That great and good man knew his Bible too well to say,—so much as we have of comfort, so much have we of heaven. He knew 226 THE LOVE OF THE SPIRIT, also, that meetness for the inheritance of the saints in light, is as truly going on in the soul, when the Spirit is carrying on our humility, or our penitence, or our sense of dependence, or even our sense of utter weakness and unworthi- ness, as when He is carrying us “out of the body,” by an abundance of revelations; or within the veil, as upon eagle’s wings. It is not, indeed, so easy to regard the Spirit as the ear- nest of heaven, when he is thus, as it were, bury- ing us in the dust of self-abasement, or leading us through fires and waters of conflict, as when he is witnessing to our adoption, or ministering to our comfort : but even then, He is leading us to the “wealthy place ;” for these emptyings, and straits, and struggles, are as really preparations for the rest and rapture of glory, as the peace or the joys which are the foretastes of heaven. We have, therefore, the earnest already, just in pro- portion as we have the Spirit himself leading and sanctifying us. The good work He is carrying on in us, warrants us to carry out our thoughts and hopes, to “glory, honour, immortality, and eternal life:” for our spiritual discernment, is heavenly light; our. spiritual desires, heavenly taste ; our spiritual character, heavenly purity ; just in proportion as we judge, and feel, and act, above earthly principles and motives. AS THE EARNEST OF HEAVEN. OOF It will not do, to think of heaven merely or chiefly as rapturous joy, or as perfect peace, when judging of the love of the Spirit in becom- ing the earnest of heaven. Heaven is worship as well as joy ; and He is the earnest of it, whenever he helps our infirmities in devotion, by enabling us to pray with the heart, or to praise with the understanding. Yes; itis always heaven begun on earth, and going on too, whenever we get be- yond formality in devotion, and somewhat into the spirit of worship. All the sabbaths, and sacraments, and seasons of prayer, which are. not ‘‘ a weariness ” to us, are preludes to that perfect worship, by which the saints in glory serve God, “day and night without weariness.” We may not call them preludes nor pledges of heaven; but they really are so. Their remote connexion with Eternity, is not lessened by their immediate bear- ings upon time. Their present influence upon our character and steadfastness in this world, is, indeed, what we notice oftenest and feel most ; but they anticipate the future, as well as help at present. In like manner, all lively interest and willing efforts for the glory of God on earth, are heaven begun on earth. Never say nor suspect, that the 228 THE LOVE OF THE SPIRIT Holy Spirit of promise is no earnest of the inheri- tance to you,—if you have ever rejoiced over the repentance of a sinner ; or ministered with delight to the wants of a dying Christian; or gone will- ingly to bless little children ; or put your hand to the plough of doing good in your neighbourhood; or had your heart warmed when good news came from a far country. All this is part of the bliss of Angels. It is more. It is “the joy of thy Lord” himself! Whilst Jesus was going about “doing good” on earth, he hardly felt himself to be out of heaven. Hence He called himself, ‘ the Son of man, who is in heaven.” And there is nothing more heavenly in Paradise itself, than a deep interest in the glory of God on earth. Tell me not, therefore, and let no one tell you, that the Spirit is not much the earnest of heaven now. ‘Tell those who say this, that He was never so much the earnest of the heavenly inheritance, since the apostolic ages, as now. It is not the heaven of their Bibles, they are thinking of, who cannot see in the church, the hope of glory, now that the habits and aims of the glorified are so prevalent in the church. All her relations to the poor and the perishing throughout the world, whether by sympathy or zeal, by good-will or by AS THE EARNEST OF HEAVEN. 929 enterprize, are identifying relations with all around the Eternal throne, and even with the’ Godhead upon the throne. The Spirit not the earnest of heaven! Who then raised up hundreds of thousands of Sunday School teachers,who, like the Lord of glory,welcome little children to their arms and their hearts? Who then sent out into the lanes and alleys, the garrets and cellars of our towns, the thousands who, like Him, ‘stand at the door and knock,” that they be invited in to counsel and console? The Spirit, not now making Believers “‘ partakers of the glory to be revealed!” Grieve Him not by this un- grateful and unjust charge: for what are our Bible and Missionary Societies, now immoveably planted at home, and immutably pledged to the world, to fill the whole earth with the glory of the | Lord, but incarnations of the love, the benevo- lence, and the zeal of heaven ? Those who cannot see in all this, any thing of heaven on earth ; or who would recognise more of it in dazzling visions and mental raptures, are more mahometanized than they intend or suspect. They refine, certainly, upon the Turkish Para-. dise, who conceive of heaven as mental pleasure only ; but they are not heavenly minded, who see no glory in rejoicing with angels over the repent- Y 230 THE LOVE OF THE SPIRIT, ance of sinners; nor in joining with “ the souls under the Altar,” in crying, “how long” shall Babylon stand ? nor in preparing for the consum- mation which shall fill the universe with the grand ‘‘ Alleluia! the kingdoms of this world are become the kingdom of our God and of his Christ.” I will not go on writing, as if I had always looked at heaven in this light ; nor as if I thought that this strain would fall in at once, and as a mat- ter of course, with your habitual views of heaven. For evenif you are prepared to throw your thoughts, in future, into this channel, you cannot afford to detach them from any of the common ideas of heaven, as a place of rest, and reward, and purity, and perfect felicity. These sweet and soothing views of our Father’s house, are just as necessary” to sustain us under trials and temptations, and in order to keep up the spirit of home piety and secret devotion, as more enlarged and practical views of heaven are, in order to inspire and regulate public duty. He is not doing nor enduring much in the personal Christian warfare,(whatever be his public bustle,) who never needs to lay a throbbing head nor an aching heart, upon the soft pillow of eternal repose. T have no sympathy, certainly, with sleepy or AS THE EARNEST OF HEAVEN. 231 lazy notions of the “ rest” of heaven; but I have no respect for the piety, which has no longings for moral perfection, or no relish for the prospect, ‘‘ There, shall we see His face, And never, never, sin!”’ If, therefore, I am at all teaching you a new lesson, I am not setting you to unlearn any old one. For again I say, you cannot afford to give up any of those familiar ideas of heaven, to which the soul turns when weary and heavy laden, and by which the heart is soothed and healed, when torn with care, or bleeding with sorrow. The things which are unseen and eternal were made visible to faith, that patience might counterbalance the things which are seen and temporal, when they are trying; and that watchfulness might counteract them, when they are ensnaring and flattering. Never forget this fact! But, do remember another. You have the earnest of the Spirit at home—when you live with your family as ‘‘heirs together of the grace of life ;” in the circle of your pious friends, when you live and love as children of one Father ; in the fellowship of the church, when your heart mingles, and your hand acts, with those who are preparing for heaven ; and in the communion of the universal church, when you sustain her evan- 23, THE LOVE OF THE SPIRIT . gelizing enterprizes, or share in her “ joy of har- vest,” at home or abroad. This is the kind of heaven upon earth, which is most wanted for the world, and best for the church. It answers all the purposes which the rap- tures of retirement did, when cells and solitudes were almost the only places in which heaven could be realized; and it does what no secret joy ever can do, add to the bliss of heaven, by adding to the number and variety of the heirs of glory. Do, adjust your hopes and habits, as a Chris- tian, to the state of things which the dispensation of the Spirit has brought on in the world and the Church. You cannot make nor see your way to to heaven alone, as your fathers did. The voice of a world crying for “ help,” was not sounding on the four winds of the world, in their time. Bel had not bowed down, nor Nebo stooped, nor Ethi- opia stretched forth her hands unto God, nor Buddh and Bramah .began to totter on their thrones, nor the islands of the sea to wait and weep for Missionaries, when our fathers, as pil- grims and strangers, found the smallest and ob- scurest houses of God, “ the very gate of heaven.” Neither Grecian chapels nor Gothic cathedrals can be so now, except the glorious Gospel sound forth from them, as well as in them. Churches must AS THE EARNEST OF HEAVEN. 233 be the lights of the world, and the salt of the earth now, if they would find their ordinances or their fellowship, ‘‘ the savour of life unto life.” In a word; the Spirit is the earnest of the whole inheritance of glory, and not of that part of it which falls in most with our taste. Think of this! What do we more than the world, when we think of heaven, only as a better world, where sorrow and sighing will for ever flee away, and where there will be no more death or separation ? We require, indeed, to take and to keep this view of the heavenly rest; for we have both cares and sorrows which need this antidote. But we have no more right to confine the work or the witness of the Spirit to the hopes which are popular, than to confine His teaching to the truths which are most pleasing. His office as a Guide is, to “ lead unto all truth;” and.His work, as the earnest of heaven, is to bring down glory to the heart, in those forms which the circumstances of the world require most, and which the Church wants most. It is not, therefore, ‘¢ In secret silence of the mind,’’ now, that the Church can find, most readily, her “heaven,” or her ‘‘God.” She must look for them in working, as well as in watching. y¥3 No. XV. ON COMMENDING THE HOLY SPIRIT. Tue Saviour always took care to couple the asser- tion, ‘‘ ye must be born again,” with some kind assurance, which made the grace of the Spirit ap- pear as free as it is necessary; and free just because necessary. Even to the woman of Sa- maria, He said, “If thou hadst known the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water.” Thus He wooed her attention to the work of the Spirit. In like manner, He preached to Nicodemus all “ the fulness of the blessing of the gospel,” in con- nexion with the doctrine of Regeneration. Neither the ignorance nor the cavils of Nicodemus, pre- vented the Saviour from throwing the love of God and the glory of the Atonement, like a rainbow, around the work of the Spirit. ‘God so loved the world, as to give his only begotten Son,that whoso- ON COMMENDING THE HOLY SPIRIT, 235 ever believeth in him, might not perish, but have everlasting life,” was the ‘ small still voice,” which followed the thunder,—‘‘ Except a man be born again, he cannot enter the kingdom of God.” The man was told at the same time, and as often, that everlasting life was free to all who would believe on Christ for it. Thus the Saviour dealt with individuals, on this solemn point. In the same way he dealt with groups of his stated hearers, when he taught them to pray: “ If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give his Holy Spirit to them that ask him?” Thus the Spirit is pre- sented as the paternal gift of God, and as more surely forthcoming in answer to prayer, than even food is to our children, when they apply to us. Now, this is the form and the spirit in which the necessity of the renewing of the Holy Ghost, should be spoken of by those who would honour Him, or bring sinners to submit to Christ. He stands in the same relation to their spiritual wants, that household bread does to the wants of our children : and that is not, certainly, a discouraging connexion! Who would deny bread to a hungry child? Much more will not a paternal God with. hold his Spirit from them that ask him. This is 236 ON COMMENDING THE HOLY SPIRIT. an appeal which all classes can understand, and somewhat appreciate too; it comes home so di- rectly to the bosom and business of both young and old, rich and poor. And now, remember how the Saviour preached the work of the Spirit to the multitude. ‘ In the last day, that great day of the feast, Jesus stood, and cried with a loud voice, If any man thirst, let him come unto me and drink. This spake he of the Spirit which they that believe on him should receive.” John vii. 37. This appeal was made to ‘any man’ amongst all the assembled thousands of Israel, although the people had just said to Christ, “Thou hast a devil;” although many of them wanted to kill him, and some of them ‘‘ sought to take him.” Neither their malignant blasphemy, nor their murderous designs, prevented him from crying, “‘ with a loud voice, If any man thirst, let him come unto me and drink.” This he spake of the Spirit to them! To whom, then, should we speak of him in warning only? How few cases can come before us in which it is not our first duty to point to him as standing at the fountain- head of the river of life, saying, “‘ Come ; whoso- ever will, let him come, and take of the water of life freely.” This would be imitating Christ. Whereas, to tell men of their need of the Spirit, ON COMMENDING THE HOLY SPIRIT.’ 237: without showing them the fulness and freeness of his grace, is almost to contradict Christ. It is easy to say, “ Who enforces the necessity of being born again of the Spirit, without at the same time informing and assuring the unregene- rate, that his redeeming grace is free grace, and certainly forthcoming in answer to prayer?” This is, indeed, happily true now, upon a large scale: but still, the improved tone of the pulpit has not improved the tone of public opinion very much yet. The delaying and the undecided still manage to remain “‘at ease in Zion,” by excuses drawn from their want of the Spirit, or from the sove- reignty of his influences. Now, although there be no mode of treating this subject which would put an end to all excuses, still the number of them might be reduced, and the character of the rest changed. An unconverted man should not have it in his power to say, or insinuate, or suspect, that he cannot help his unregeneracy. This, how- ever, he will pretend, whilst the work of the Spi- rit is oftener presented to him as a work of power than as a work of love. Calling it even “a work of grace” will not cure him; for he understands by grace, not sovereign favour, in the scriptural sense of that expression, but favouritism; and, there- fore, regards the Spirit rather as a mighty eagle, 238 ON COMMENDING THE HOLY SPIRIT. sailing and alighting arbitrarily, than as a gentle dove, fond of the habitations of men, and for ever hovering around them. Take any man who 1s halting between two opinions, and try him upon this point, and you will find that it is not as the Dove of love, but as the Eagle of power, he is re- sisting the Holy Ghost. I mean, he does not think that he is standing out against a heart full of love, and a hand full of grace, to himself. He does not believe that the Spirit loves him at all. He may have some idea that the Holy Ghost has de- signs upon him in the way of alarming, humbling, and checking him; but nothing is further from his thoughts than the idea of the Spirit designing or desiring to comfort him. The Saviour knew that this suspicion is ‘in man;” and, therefore, he calls the attention of the world to ‘‘ what the Spi- rit saith unto the churches ;” that whoever had “an ear to hear,’”’ should hear for themselves both the promises and warnings addressed to the churches. This was a fine measure for commend- ing the love of the Spirit to the world, and for securing attention to His impartiality. So much had been said to the churches in the apostolic epistles, about the care, and kindness, and tender- ness of the Comforter towards them, and so little, comparatively, of the breathings or bearings of his ON COMMENDING THE HOLY SPIRIT. 239 love to the world, that the apocalyptic epistles were added to prevent the very suspicion of par- tiality. Hence, whilst each of them is addressed to a specified church by Christ himself, all of them are re-addressed to the world thus, ‘“‘ He that hath an ear, let him hear what the Spirit saith unto the churches.” By THE AvuTHOR. THE LADY’S CLOSET LIBRARY. THE MARYS; or, the Beauty of Female Holiness. Second Edition. 3s. 6d. THE MARTHAS; or, the Varieties of Female Piety. 3s. 6d. In THE PREss. THE LYDIAS; or, the Developement of Female Character. YOUNG MAN’S CLOSET LIBRARY. MANLY PIETY; in its Principles, Spirit, and Reali- zations. 3 Vols., 2s. 6d. each. REDEMPTION; or, the New Song in Heaven, the Test of Truth on Earth. 2s. 6d. ee PHILIP’S EXPERIMENTAL GUIDES. 5 Vols., 2s. 6d. each. CHRISTIAN EXPERIENCE; or, a Guide to the Perplexed. Fourth Edition. COMMUNION WITH GOD; or, a Guide to the Devotional. Fourth Edition. ETERNITY REALIZED; or, a Guide to the Thoughtful. Third Edition. PLEASING GOD; or,.a Guide todhe Conscientious Third Edition. THE GOD OF GLORY;; or, a Guide to the Doubt- ing. Third Edition. W. TYLER, PRINTER, Bout-couRT, FLEET-STREET. A » CATALOGUE OF BOOKS PUBLISHED BY THOMAS WARD AND CO. 27, PATERNOSTER ROW. In Imperial 8vo, cloth, 35s.; calf, gilt edges, 45s. ; morocco, 55s., Forming a thick handsome volume, beautifully printed with new type cust Sor the purpose, THE CONDENSED COMMENTARY AND FAMILY EXPOSITION OF THE HOLY BIBLE, With upwards of thirty thousand Notes, critical and explanatory, selected from the works of Eminent Biblical Writers of ull Ages, Countries, and Denominations, accompanied with brief Reflections for the Family and Closet. BY THE REV. INGRAM COBBIN, M.A. The Editor feels grateful for the approbation which this work has received from many highly esteemed Reviews, as well as from numerous Clergymen and Dissenting Ministers, who, together with a large number of lay sub- scribers, have honoured it with their warmest commendations. As it is, however, not generally known in remote parts of the country, he begs leave, in behaif of the publishers, to explain its peculiar advantages. To Ministers the work cannot fail to be exceedingly useful, since it presents, at one view, the most important criticisms of the best critics on the text, and will save much time, expense, and labour; and while it contains an immense body of notes, the spirit of many volumes, its compass will allow of its being used as a pulpit volume. To private Christians, for the study of the closet, its advantages must be equally great; for here, without having their minds distracted by a lengthened comment, to which all have not time to attend, they may, almost at a glance, arrive at the meaning of each passage, and find most of the difficulties removed. To the heads of Families the volume must also commend itself; for, if they have time for exposition, they can use the short notes to profit; and if not, the brevity of the reflections will allow of their being read without occupying a larger portion of time than many persons in office and business are able to spare. ) 4 PUBLISHED BY WARD AND CO., Sieg 5 Fe renee Ha 5 ep to te rae ae ee ree CAMPBELL’S THEOLOGY FOR YOUTH. Second edition. Boards, 1s. 6d. CATECHISM, containing an Explanation of Words and Phrases generally employed in the Religious Instruction of the Yeung. 3d. sewed. CELESTIAL SCENERY; or, the Planetary System dis- played ; illustrating the Perfections of Deity, and a Plurality of Worlds. By Dr. Dick, Author of ‘« The Christian Philosopher,”’ ‘‘ Philosophy of a Future State,” ‘* Philosophy of Religion,” &c. &c. With numerous Diagrams. In one handsome vol. 12mo. CHRISTIAN’S FRIEND IN TROUBLE. 3d. each; or 18s. per 100. Third edition of 5000 copies. CHRISTIAN GIFT, The: containing a Harmony of the Evangelists, by CurisTorpHER BELL, Esq., of the Inner Temple. Engravings, boards 4s. 6d. CHRISTIAN MELODIES. A Selection of Sacred Poetry on the following Subjects :— Part I. The Sabbath. Part IV. The Saviour. —— Il. The Garden. —— V. The Gospel. ——JlI. The Christian. —— VI. Home and its Scenes. Gilt edges, with four steel plates each. In cloth bds., 1s. each; or the Six Parts in 2 vols., silk, gilt edges, 2s. 6d. each. CHRISTIAN RESPONSIBILITY;; or, the Duty of Indivi- dual Effort for the Conversion of Sinners. By the Rev.JoHN THORNTON, Darlington. Eighth Thousand, Neat cloth, price ls. CLEMATIS COTTAGE; a Narrative of the Afflictions of Mrs. W——, by the Profligate Life of her Son, with an Account of his Conversion. 32mo, neat cloth, gilt edges, 1s.; stiff covers, 6d. Second Edition. WORKS BY INGRAT COBBIN, 4.M. Elementary Works, chiefly on Education, and adapted for Domestic Instruction and Preparatory Schools. COBBIN’S ELEMENTS of SPELLING and READING; or, a First Book for Children under six years of age. Illustrated with numerous Cuts. 18mo, ls. sewed. GRAMMATICAL AND PRONOUNCING SPELLING BOOK, on a new plan; designed to communicate the Rudiments of Grammatical Knowledge, and prevent and correct bad Pronunciation, while it promotes an acquaintance with Orthography. Fifth edition. 1s. 6d. sheep. ELEMENTS OF ENGLISH GRAMMAR, designed for Young People in general, but more particularly adapted to ~ facilitate their Instruction in Preparatory Schools. IJHustrated with Cuts. Seventeenth edition. 18mo, sewed, Is. ; half-bound, 1s. 6d. TEACHER’S KEY TO GRAMMAR FOR CHILDREN. 4d. 27, PATERNOSTER ROW. COBBIN’S ELEMENTS of ARITHMETIC for CHIL- DREN, on a Plan entirely new. Seventh Edition. 12mo. Illustrated with numerous Cuts. Half-bound Is. 6d. TEACHER’S KEY TO ARITHMETIC. Price 4d. ELEMENTS OF GEOGRAPHY, on a Plan rendered plain and amusing, more particularly adapted to the capacities of Young Children, and designed for Preparatory Schools. Illustrated with Maps by Sydney Hall, and Cuts. 18mo. Fifth edition, revised. Half-bound, 2s. 6d. ELEMENTARY STEPS to GEOGRAPHY and ASTRONOMY, in which the Astronomy of the Globe is simplified ; designed for Families and Preparatory Schools. Illustrated with Plates and Cuts. 18mo. Third edition, half-bound, Is. 6d. MORAL FABLES AND PARABLES. In 32mo. With numerous Cuts. Cloth, Is. 6d. | EVANGELICAL BIOGRAPHY for Young Persons, containing the Lives of John Howard, Rey. John Newton, and Captain James Wilson. Neatly half-bound, Is. CHILD’S PRAYER BOOK, developing a new and easy Method of domestic and religious Instruction. 1s. half-bound. ARITHMETICAL and SPELLING TAB- LET, for the amusement and instruction of Children. Invented by I. Copsin, A.M. *,* By this Invention, Children who cannot write may learn, not only to spell, but to compose entire Sentences, and also Lessons in Arithmetic, a book of which accompanies the Tablet, and contains much useful information for Juvenile Minds. It is accompanied by a Box of Letters and Figures, containing upwards of 400 Pieces. Price 12s. CHILD’S COMMENTATOR, being a Com- mentary on the Holy Scriptures for Children. Ilustrated with many beautiful Engravings. In 7 vols. 18mo, neatly half-bound, 7s. Pub- lished originally at 17s. 6d. ° COX’S (Rev. J.) FRIEND OF SINNERS: a Selection of Original Pieces, in Prose and Verse. In royal 32mo. Price, in cloth, 2s. 6d.; in silk, with giit edges, 3s. 6d. COMING and KINGDOM of our LORD and SAVIOUR JESUS CHRIST. 3s. 6d. boards. *,* All Mr. Cox’s other works may be had. DAILY MANNA: a Text of Scripture and Verse of Poetry for every Day in the Year. Stiff covers, 8d.; gilt edges in tuck, with pocket, ls. 4d. DAILY COMMUNINGS, Spiritual and Devotional, on Select Portions of the Book of Psalms. By Bisuop Horne. Third Edition. 61mo, roan, gilt edges, 2s., with a beautiful Steel Engraving, and Vignette Title- page. 6 PUBLISHED BY WARD AND CO., Pag 8 ores ek SS TSUN ate ER) DEY ee 7 DAILY DUTIES: on a Card. Price 2d. “ Christian, re- member thou hast to-day a God to glorify,’’ &c. &c. DAILY THOUGHTS ON IMPORTANT SUBJECTS. Royal 64mo, with beautiful Steel Frontispiece and Vignette, gilt edges, price ls. DEFINITIONS, TABLES, and RULES of the PRIN- CIPAL OPERATIONS in ARITHMETIC; with Questions for Exami- nation. 12mo, 1s. 6d. sheep. DEW DROPS, being a Portion of Scripture for every Day in the Year. In French. 128mo, beautifully printed, and done up in neat tucks, 1s. 6d. DODDRIDGE’S (Rev. Dr.) RELIGIOUS YOUTH INVITED to EARLY COMMUNION. With an Appendix. 32mo, gilt edges, 1s. WORKS BY THE REV. BS. H. DRAPER, OF SOUTHAMPTON. DRAPER’S BIBLE LIVES; from the History of the New Testament. In 2 vols., 3s. 6d. neatly half-bound. BIBLE LIVES; from the History of the Old Testament. In 2 vols., 3s. 6d. neatly half-bound. BIBLE STORY BOOK. In 2 vols., 32mo, neatly half-bound. First and Second Series, 3s. LIVES of EMINENT YOUTH. Illustrated with numerous Cuts. Price 2s. half-bound. a 1) BIBLE ' DOCTRINES: ! Inithe Press. EDWIN AND ALICIA; or, the Infant Martyrs. By Miss SHERWOOD. 18mo, gilt edges, 2s. EFFICIENT MINISTRY; a Charge delivered at the Ordi- nation of the Rev. Joseph Elliot. By the Rev. A.Rerep, D.D. 1s, ELEVENTH HOUR. By the Rev. J. Apry. 4d. EMINENT PIETY. 18mo, price Is. 6d. ENGLISH BIBLE;; its History and Results. In 64mo, with two beautiful Steel Engravings of Coverdale and Wickliffe, tuck, gilt edges, 1s. 4d.; neat roan, gilt edges, 1s.; stiff covers, 8d.; as a Tract, neat covers, 2d., or 14s. per 100. ETON LATIN GRAMMAR; or, An Introduction to the Latin Tongue. By Witi1AmM Mavor, LL.D. Twelfth Edition. 1s. 6d. sheep. FLETCHER’S (Rev. Alexander, A.M., of Finsbury Chapel, ) SERMONS to CHILDREN. Third edition. 1s. 6d. Se ope Baie ir so ee ail ae el re el a a RED 27, PATERNOSTER ROW. “ee —— FLETCHER’S TRIUMPHS of FAITH; illustrated by the Death of Two Sunday Scholars. 18mo, cloth boards, Is. 6d. JUVENILE PREACHER. 12mo, cloth, Is. 6d. GEMS OF DIVINITY. Neatly done up, lettered, and gilt edges, 1s. each; or, in stiff covers, Price 4d. each. Christ is all.— Wilcoz. Life a Journey.—Toplady. And the Christian Pilgrimage.— Davies. Full Christ for Empty Sinners.— Romaine. 5 Christ the Glory of the Church.—Leighton. Divine Breathings of a Pious Soul. Belshazzar’s Doom.—De Courcy. The Fears of God’s People.—Toplady. A Thought a Day throughout the Year. The Excellency of Christ.—Edwards. The Sure Foundation.— Davies. -And the Foundation Stone.—R. Hail. Christ Precious to all true Believers.—Davies. And Christ, the Centre of Attraction. The Temper of Jesus.— Grosvenor. Sinners in the Hand of an Angry God.— Edwards. Sacred Laconjcs—Prayer, by the Rev. J. THORNTON, jun. Strong Consolation ; or, the Penitent Sinner Encouraged. By the Rev. J. K. Fosrrer, Tutor of Cheshunt College, Man’s Ability and Obligations. Self Communion.—J. Morison, D.D. Religious Youth Invited to Early Communion.—Doddridge, (To be continued.) GRANDFATHER’S TALES. In Four Parts. By Cuar- LOTTE ELIZABETH. 18mo, Is. 6d. cloth. GUTZLAFF’S JOURNAL of THREE VOYAGES along the COAST of CHINA, in 1831, 32, and 33; with Notices of Siam, Corea, and the Loo-Choo Islands. By Cuas. GurzLaFF. With an In. troductory Essay on the Policy, Religion, &c. of China. By the Rev, W. Extis, Author of ‘ Polynesian Researches,” &c. &c. Third Edi- tion, greatly enlarged and revised. HAPPY MEETING, THE; or, “OH, THAT WILL BE JOYFUL!” Setto Music. 2d., or 14s. per 100. THE REV. JOHN HARRIS’S WORKS. HARRIS’S GREAT TEACHER; or, Characteristics of our Lord’s .Ministry. In royal 12mo, beautifully printed on the finest paper, the Seventh Thousand, greatly improved, with Indexes of Sub- jects, and Scriptures illustrated. MAMMON;; or, Covetousness the Sin of the - Christian Church. Twenty-fourth Thousand. (The Prize Essay.) , Crown 8vo, 6s. 6d. PUBLISHED BY WARD AND CoO., HARRIS’S CHRISTIAN CITIZEN. A Sermon on behalf of the City Mission, The Fourth Thousand. Crown 8vo, sewed, 2s. ; boards, 2s. 6d. —— BRITANNIA; or, the Condition and Claims of Sailors. The Prize Essay written for the British and Foreign Sailors’ Society. (Dedicated, by special permission, to his Majesty.) Fifth Thousand. Crown 8vo, 4s. 6d.; also in silk, 7s. WITNESSING CHURCH. A Sermon de- livered before the Wesleyan Missionary Society, in Great Queen-street Chapel, London, April 28, 1837 ; and in Grosvenor Chapel, Manchester, on behalf of the East Lancashire Auxiliary to the London Missionary Society, June 20. Price ls. HARRIS’S (Rev. Wm., LL.D.) GROUNDS of HOPE for the SALVATION of all DYING in INFANCY: an Essay. 8vo. sewed, price 2s. HAWKER’S (Rev. Robert, D.D.) POOR MAN’S MORN- ING PORTION; being a Selection of a Verse of Scripture, with short Observations, for every Day in the Year. Nineteenth edition. 12mo, fare? type, with the final corrections of the Author, neatly bound in cloth, 4s. *,* Also, a neat Edition, in 32mo, 3s. cloth. HENDERSON’S COTTAGE PREACHER; or, Plain Ser- mons for Plain People. By Mrs. HENDERSON, Author of ‘ Scripture Lessons,’? &c. In neat cloth boards, price 2s. 6d. MODERN FANATICISM UNVEILED. 1Smo, 2s, cloth. ELIJAH. 12mo, 3s. cloth. BALAAM. 12mo, 3s. cloth. MELCHISEDEK. 12mo, 38s. cloth HILL, LIFE of the REV. ROWLAND. Third edition. with considerable Additions, and Engravings. Cloth boards, ls. HOW SHALL I PROVIDE FOR MY FAMILY? 12mo, sewed, fifth edition, 2d., or 14s. per 100, HUGHES, MEMOIR of the late REV. JOSEPH, of Battersea; Secretary of the British and Foreign Bible Society. By the Rey. J. Lerrcuitp. Octavo. Portrait, cloth boards, 12s. INSANE WORLD, THE; or, a Week in London. By THOMAS WILLIAMS. 12mo, cloth, 4s. JANEWAY’S TOKEN FOR CHILDREN; being an Account of the Conversion, Holy and Exemplary Lives, and Joyful Deaths, of several Young Children. By JAMEes JANEWAY. A new and beautiful Edition, in 18mo, price 1s. 6d. cloth. JEFFERSON’S (REV. JOHN) COMPANION to the CLOSET; or, the Way to keep the Heart right with God. 18mo, cloth boards, 3s. * 27, PATERNOSTER ROW. 9 ee sae NRA So ee RU NRE EEN Te eb, 1) Le KITCHEN LOOKING GLASS; or, a Word of Advice to Female Servants. By ANNA KENT. 18mo, sewed, 6d. LHOMOND’S ELEMENTS of FRENCH GRAMMAR. Revised and Enlarged. Illustrated with Cuts. 18mo, 1s, 6d. half-bd. LIFE of the REV. JEAN FREDERICK NA RDIN, Pastor of the Church of Blamont; translated from the French by the Rev. RoperT BLEssLEY. 18m0, stiff covers, 6d. LITTLE FRANK, the IRISH BOY. By Cuar.orre ELIZABETH. 1s. 6d. boards. LLOYD on RELIGIOUS FASTING. 12mo. 2s. cloth. LONDON in MAY; or, Anthony Hoskins’ Account of some of the principal Religious and Benevolent Institutions in London. By the Author of ‘* Alan Gilbert,’? ‘‘ Grandfather Gregory,”? &c. Cloth boards, 2s. 6d. . MAMMON OF UNRIGHTEOUSNESS. A _ Discourse suggested by the Funeral of N. M. Rothschild, Esq. Preached at Clayland Chapel, Clapham-road, August 21, 1836, by the Rev. Joun STYLES, D.D. ls. MAN’S ABILITY and OBLIGATIONS. Second Edition. Price 4d. stiff covers; 1s. boards, gilt edges. MANN’S (Rev. Thomas) HINTS on the GIFT of PRAYER. Boards. 2s, MARRIAGE—FORM RECOMMENDED for the SO- LEMNIZATION of MATRIMONY according to the NEW MARRIAGE ACT. By the Rev.W.H. Murcu, D.D., President of Stepney College, and the Rey. J. E. Goon, of Gosport. With an Abstract of the Act. Neatly done up in cloth, and gilt edges, price 6d. The ACT for MARRIAGES in ENG- LAND SIMPLIFIED and EXPLAINED, With Notes. By a Bar- RISTER. 1s. MESSIAH’S POWER; an Argument for Missionary Exer- tion. By the Rev. W. Bo.LLANnD, A.M., Vicar of Swineshead and Frampton, Lincolnshire. 4d, MILL’S (Rev. S. J.) MEMOIRS of, the Missionary to the South Western Section of the United States. Deputed to explore the Coast of Africa. By GARDINER Sprine, D.D. 12mo, 3s. cloth. MISSIONARY ENTERPRISE (THE) ANTICIPATED; or, a Part of the Ordination Service of the Rev. RICHARD KNILL; with an Introduction by the Rev. W. Eccies, and a Valedictory Ad- dress by the Rey. RowLanp Hixu. 18mo. stift_covers, 4d. MISSIONARY’S MEMORIAL. By Bernarp Baxron. . 4d. sewed. oe ee - ani — 10 PUBLISHED BY WARD AND CO,, WORKS BY THE REV. JOHN MORISON, D.D. MORISON’S COUNSELS TO YOUNG MEN ON MO- DER akg ee and the EVIDENCES of CHRISTIANITY. 2s. 6d. cloth. COUNSELS for the COMMUNION-TABLE. 1s. 6d. cloth. COUNSELS to the AGED; or, Companion for the Evening of Life. is. 6d. cloth; 2s. 6d. silk. COUNSELS to the YOUNG. ls. 8d. cloth. CHRISTIAN PASTOR VISITING HIS FLOCK. ls. 6d. cloth. TRIBUTE of FILIAL SYMPATHY to the MEMORY of a BELOVED FATHER; or, Memoir of the late Mr. John Morison, of Mill-seat. Royal 18mo, cloth, 4s. THE CHURCH; a Manual intended as a Pre- sent to Candidates for Christian Fellowship. In 18mo, 2s. cloth. IMMUTABILITY of CHRIST. Is. 6d. cloth. SELF COMMUNION. Is. cloth. MOTHER’S OFFERING. Rhymes for the Nursery. By a Lady. Second edition, with Sixty Wood-cuts and beautiful Steel En- graving. Cloth, gilt edges, 2s. POPULAR WORKS BY ROBERT MUDIE, Esq: MUDIE ON THE HEAVENS. A Popular View of the Celestial Bodies. THE EARTH. A _ Popular View of the Countries, Climates, and Seasons. THE AIR. A Popular Account of the Atmo- spheric Fluid, in its Composition, Action, Phenomena, and Uses, in the Economy of Nature. THE SEA. A Popular View of the Phenomena of Tides; Inhabitants, and Uses, of the Ocean. Price 5s. each, cloth boards; or the four volumes uniform in beautiful stamped Arabesque morocco, gilt edges, 24s. THE SEASONS. By the same Author, uniform with the above. MUDIE’S SPRING; or, the Causes, Appearances, and Effects of the Seasonal Renovations of Nature in all Climates, . SUMMER; or, the Causes, Appearances, and Effects of the Grand Nuptials of Nature in all its Departments. Op NE 27, PATERNOSTER ROW. 11 MUDIE’S AUTUMN;; or, the Causes,- Appearances, and Effects of the Seasonal Decay and Decomposition of Nature. WINTER; or, The Causes, Appearances, and Effects of the Seasonal Repose of Nature in all Climates. With beauti- ful Frontispiece, representing the Avalanche at Lewes in the Winter of 1836-7, and Vignette, both printed in Oil Colours by Baxter. Price 5s. each, cloth boards, or the four volumes uniform in beautiful stamped Arabesque morocco, gilt edges, 25s. *,* The above New Works are by Rosert Munir, Esq., Author of ** Feathered Tribes,” ‘‘ Natural History of Birds,’? &c. With beautiful Frontispieces and Vignettes, printed in oil colours. Royal 18mo. MONEY; its Use and Abuse by Christians. Second Edition. Price 6d. MY FATHER’S FIRESIDE; or, Some Particulars: of my Early Years. 18mo, stiff covers, 1s. MY TRAVELS; or,a Series of Conversations with a Younger Sister after returning from Journeys in France, Italy, Malta, and Turkey. In one vol., foolscap 8vo, handsomely bound. Illustrated with Thirteen highly-finished Engravings. 4s. in a neat case. NEWMAN, MEMOIR of the REV. WILLIAM, D.D., more than Forty Years Pastor of the Baptist Church at Old Ford, Pre- sident and Theological Tutor of the Academical Institution at Stepney from its commencement (1811) to 1826. By GEORGE PRriTcHARD. 8vo. Qs. cloth. NO FICTION; a Narrative, founded on Facts. By AnpRew ReED, D.D. Eighth Edition. 6s. cloth. ORTON’S (Job) THREE DISCOURSES on ETERNITY and the IMPORTANCE and ADVANTAGE of LOOKING at ETER- NAL THINGS. 18mo, 6d, sewed. REV. ROBERT PHILIP’S WORKS. PHILIP’S CHRISTIAN EXPERIENCE; or, a Guide to the Perplexed. Eighth Edition. Cloth boards. Price 2s. 6d. COMMUNION WITH GOD; or, a Guide to the Devotional. Fifth Edition. Cloth boards. Price 2s. 6d. —— ETERNITY REALIZED; or, a Guide to the Thoughtful. Third Edition. Cloth boards, 2s. 6d. PLEASING GOD; or, a Guide to the Conscien- tious. Third Edition. Cloth boards, 2s. 6d. GOD of GLORY; or, a Guide to the Doubting. Third Edition. Cloth boards, 2s. 6d. SECOND SERIES.—FOR THE YOUNG. MANLY PIETY IN ITS PRINCIPLES. Se- cond Edition. Cloth boards, 2s. 6d. 12 PUBLISHED BY WARD AND CO., PHILIP’S MANLY PIETY IN ITS REALIZATIONS. Cloth boards, 2s. 6d. The above Eight Volumes, half-bound, morocco backs and corners, gilt edges, in silk, 32s., or calf, 32s. LOVE ofthe SPIRIT. Royal 18mo, 3s. 6d. Just published. © PHILIP’S (Rev. J., D.D.) LETTER from the INTERIOR of AFRICA; containing the Leading Evidences of Divine Revelation. 12mo, sewed, 6d. PIETAS PRIVATA—The Book of Private Devotion. A Series of Prayers and Meditations; with an Introductory Essay on Prayer, chiefly from the Writings of Hannah More. Twelfth Edition. Price 2s. cloth boards, gilt edges. PIKE’S PERSUASIVES TO EARLY PIETY. Cloth boards, ls. —— RELIGION and ETERNAL LIFE; or, Irreligion and Perpetual Ruin, the only Alternative for Mankind. 18mo, cloth boards, 2s. PORTRAITS of MINISTERS.—Proof Impressions on India Paper, 4to, of Popular Ministers who have appeared in the Evangelical Magazine. Price 6d. each, or 36s. per 100. PURITAN FARM; or, Old Ways kept up in New Times by a Puritan Family. 18mo, cloth boards, 1s. 6d. REDEMPTION. A Poem, in Eight Books. By the Rev. J. Swaine. New edition. 32mo, cloth boards, 2s. RELIGION IN AMERICA. A Narrative of the Depu- tation from the Baptist Union in England to the Baptist Churches of the United States of America and Canada. By the Rey. F. A. Cox, D.D. & LL.D., and the Rev. James Hosy, D.D. Third Edition. In one thick volume, 12mo, in neat cloth, with 12 Engravings, 8s. SABBATHS on the CONTINENT. By Mrs, SHerwoop. 18mo, cloth boards, 1s. 6d. SACRED MIRROR, The. Is. Gd. SAVING FAITH DISCOVERED, in Three Dialogues, by the Rev. T. WiLtcox. 32mo, stiff covers, 4d. SCRIPTURE NATURAL HISTORY OF QUADRU- PEDS; with Reflections designed for the Young. By Henry At- THANS. With numerous elegant Wood-cuts. Extra boards. Third Edition. 2s, SCRIPTURE NATURAL HISTORY of BIRDS and INSECTS. By thesame Author. Third Edition. Boards, 2s. SCRIPTURE PRONUNCIATION, by a New and Familiar Method, adapted to English Readers and Schools, whereby the most approved Pronunciation of the difficult Proper Names in the Old and -New Testaments may be easily attained. Eleventh Edition. 12mo. Price 10d. 27, PATERNOSTER ROW. 13 SEARLE’S COMPANION FOR THE SEASON OF MATERNAL SOLICITUDE. Cloth boards, 3s., Diet SICK -VISITOR’S ASSISTANT. Cloth bds. 3s. 6d. SHEPHERD AND HIS FLOCK. A New Edition, con- siderably enlarged, with a Frontispiece. 18mo, gilt edges, 1s. 6d. KRIRS. SIGCURNEY’S WORES. SIGOURNEYW’S SKETCHES. Contents: — The Father— Legend of Oxford—The Family Portraits—Oriana—The Intemperate— The Patriarch. 18mo, gilt edges. Cloth boards, price 2s. 6d. EVENING READINGS in HISTORY; arranged for the Use of the Young, and of Family Circles. 18mo. Four Engravings. Cloth boards, 2s. LAYS from the WEST; a Series of Poems on Sacred Subjects. Gilt edges, cloth boards, price 1s. LETTERS to YOUNG LADIES; with an Introductory Essay, by the Rev. J. Belcher. Gilt edges, cloth boards, 1s. 6d. ; silk, 2s. WAY to be HAPPY. Addressed to the Young. Cloth boards, price 1s. INTEMPERATE. 82mo,stiff covers, 4d.’ SIMPLE INQUIRIES; or, Social Conversations in a Country Town on the Subject of Open Communion, By EstHER COPLEY. 18mo, stiff covers, 6d. SIX MONTHS IN A CONVENT. The Narrative of Ea becca Theresa Reed. Third edition. Cloth boards, 1s. SUPPLEMENT to Ditto, including a Second Statement by Miss Reed; an Exposure of the System “of Cloister Education, and a Confirmation of the Narrative by the Testimony of One Hundred Wit- nesses. 18mo, cloth boards, Is. SMITH’S COMMON SCENES IMPROVED. Three Parts. Gilt edges, cloth boards, 2s. 6d. STEEL’S REMEDY for WANDERING THOUGHTS in the WORSHIP of GOD. A New edition, revised and corrected. Cloth boards, 3s. STURTEVANT’S PREACHER’S MANUAL. Third Edi- tion, revised and enlarged. In one handsome vol. 8vo. SUGGESTIONS DESIGNED to PROMOTE the RE- VIVAL and EXTENSION of RELIGION. By the Rey. F, A. Cox, D.D., LL.D. Frice 2d., or 14s. per 100. 14 PUBLISHED BY WARD AND CO., ~ TEMPLE’S (Ebenezer, of Rochford,) CHOICE FLOWERS from the GARDEN of LITERATURE. 32mo, cloth, Is. CHRISTIAN’S DAILY TREASURY. Se- cond edition, revised and enlarged. 12mo, cloth, 5s. 6d. TEMPTATION: A Treatise on Satanic Influence. By the Rev. S. Ransom, Classical Tutor of Hackney College. 18mo, neat cloth boards, 2s. 6d. TESTAMENTARY COUNSELS, and HINTS to CHRIS- TIANS on the DISPOSAL of their PROPERTY by WILL. By W. Jones, Travelling Secretary to the Religious Tract Society. 18mo, cloth boards, 2s. 6d. TOWNSEND’S TABLE of SCRIPTURE PORTIONS for DAILY READING, by which the whole of the Sacred Volume may be read through in Chronological Order during the Year. 32mo, stiff covers, 2d., or 12s, per 100. WORKS BY THE REV. THOMAS TIMPSON. TIMPSON’S FEMALE NEW TESTAMENT BIOGRA- PHY. 18mo, cloth boards, 3s. With a beautiful Steel Engraving. PARENT'S GEM: a Guide to the Evidences of Christianity. 32mo, cloth, 1s. 4d.; in silk, gilt edges, 2s. CHRISTIAN’S ANNUAL DIRECTORY for READING the SCRIPTURES, Stitched, neat wrapper, 3d. BIBLICAL GEM: a Guide to the Scriptures. 2nd Edition. Royal 64mo, neat embossed roan, with a beautiful Frontispiece and Vignette, Is. WORKS BY THE REV. JOHN THORNTON, Of Billericay. THORNTON’S VILLAGE CONVERSATIONS; or, Things Worth Considering. Cloth boards, price 2s. FULNESS and FREENESS of SPIRITUAL BLESSINGS. Second Edition. 18mo. Cloth boards, Is. 6d. SERIOUS WARNINGS. Addressed to vari- ous Classes of Persons. Second Edition. 18mo. Cloth boards, Is. 6d. JOURNEY to SALEM: an Allegory. Cloth boards, price 1s. CHRISTIAN CONSOLATION; or, the Preciousness of Christ to all who Believe. Cloth boar ds, is. 6d. JESSAMINE COTTAGE; a Domestic Nar- rative of the happy Death of a Mother and Four Children, Second Edition. Cloth boards, 1s. ; stiff covers, 4d. TEMPER SWEETENED, Essential to Per- sonal and Domestic Happiness. Ninth Thousand. Price ls. 27, PATERNOSTER ROW. 15 THORNTON’S COMPANION forthe SICK CHAMBER; or, the Uses of Affliction briefly Stated and Illustrated; with Examples and Prayers. 18mo. Second Edition. Price 2s. cloth. — BEREAVED PARENTS CONSOLED; or, an Affectionate Address to those who are Mourning the Loss of Chil- dren. 32mo. 1s. 6d. cloth. PRODIGAL; or, Youth Admonished, in a Brief View of our Lord’s Parable of the Prodigal Son. 32mo, Is. 6d. cloth. : VILLAGE IN AN UPROAR. 18mo, Is. 6d. cloth. VILLAGE WALKS. By the Author of ‘‘ Emma de Lissau.” Second edition. Gilt edges, 2s. VOLUNTARY CHURCHES the TRUE CHURCHES of CHRIST. By the Rev. J. Mararson, D.D. Price 6d. sewed. WALSH’S ESSAY on ANCIENT COINS and MEDALS, as Illustrating the Progress of Christianity in the Early Ages. By the Rev. R. WAutsu, LL.D., M.R.I.A., Author of ‘* A Journey to Constan- tinople,”? &c. &c. Second Edition. 12mo, greatly enlarged. 4s. cloth. WAUGH, Life of Rev. Dr. With Portrait. Cloth, Is. WAYLAND’S (Rev. Professor) MORAL DIGNITY of the MISSIONARY ENTERPRISE. i8mo, stiff covers, 1s. WILLIAMS’S HISTORIC DEFENCE OF EXPERI- MENTAL RELIGION, and the Doctrine of Divine Influences, from the Authority of Scripture and the Testimony of the wisest and best Men in all Ages and Countries. By THos. WILLIAMS. 12mo, 6s. cloth. WILSON’S FRENCH and ENGLISH DICTIONARY. In Two Parts, French and English, English and French. By Josern Wison, late Professor in St. Gregory’s College. Neatly bound, price 5s. 6d. YOUNG’S (Rev. John, A.M,, of Albion Chapel) LECTURES on the DISTINCTIVE DOCTRINES cf POPERY AND PROTES- TANTISM. 8vo, cloth boards, 10s. NLEISCELLANEOTUS. ALPHABET OF RELIGION; or, Lessons for a Chris- tian’s whole Life. Price 1s. 6d. cloth gilt edges. COPLEY’S (Esther, Author of “ Cottage Comforts,” &c.) BRIEF VIEW of SACRED HISTORY, from the Creation of the World to the Destructiom of Jerusalem. Sheep filletted, 3s. DAILY DEVOUT MUSINGS and POEMS on DIVINE SUBJECTS, by ‘“‘Isabella;’’ revised by the Rev. T. Timpson, Author of “Companion to the Bible,” &c. 32mo, cloth, gilt edges, 2s. FREEMAN’S (Joseph) HEAVEN UNVEILED; or Views of Immortal Life and Glory. Second Thousand, 2s. 6d. cloth. HEAVEN ANTICIPATED; or, Present Time Influenced by the Prospect of Future Felicity. 3s. cloth. er eae 16 PUBLISHED BY WARD AND Co., FREEMAN’S HEAVEN ENTERED; or, the Spirit in Glory Everlasting. 2s. 6d. cloth. HYMNS adapted to the Comprehension of Young Minds. By ANNE Houtpitcu. Second edition. Neat stiff covers, 6d. JEFFERSON’S (Rev. John) TREATISE on the OFFI- CIAL GLORY of the SON of GOD. 12mo, cloth boards, 5s. WAY of RIGHTEOUSNESS; or, Expository Lectures on the Ten Commandments. 18mo, cloth, 2s. 6d. WORKS BY DR. F. W. KRUMMACHER, AUTHOR OF *f ELIJAH THE TISHBITE.”? KRUMMACHER’S TEMPTATION in the WILDER- NESS. Price Is. 6d. BROTHERLY UNION; WHO Is HE THAT CONDEMNETH? ISSACHAR; THE TRUE CHURCH ; THE HOLY GHOST AND HIS LIVING TEMPLES; and JOHN THE BAPTIST. 6d. each, or cloth lettered, Is. LEACH’S (Rev. W. B.) YOUNG CHRISTIAN’S RE- MEMBRANCER. 18mo, cloth boards, 2s. 6d. CHRISTIAN’S GUIDE TO THE LORD'S SUPPER. 18mo, stiff covers, 6d. Just published, Nos. 1 to 6, of A Series of Cards on Self-Examination. Price 1d., or 6s. per 100. MANNA in the WILDERNESS, translated from the German, by S. Jackson. 32mo, Is. 6d. WILKINSON ON QUAKERISM. Price Os. YOUNG MAN’S COMPANION in the WORLD. Gilt edges, cloth boards, Is. 6d. REWARDS. ‘ Wew Series of Halfpenny Books, Price 2s, 8d. per 100. (Sunday Schools supplied on the same Terms as at the Union Depository.) 1. How to be Happy. 15, What Children owe to their 2. True Tales of Little Folks. Parents. 3. The Dying Jewess. 16. Little John, the Indian 4. The Penitent Children. Child. 5. Confession of Faults. 17. Good Advice. 6. The Bees, 18, The OrpHfan Twins. 7. Ill-Nature. 19, Parental Love. 8. The Sister’s Grave. 20. Juvenile Benevolence. 9. Happy Deaths. 21. Little Jamesand his Sister, : 10, James and Charles. 22, Child’s Thought. 11. Be kind to your Sister. 23. Julia Brace. 12. The Fatherless Boy. 24. Missionary Voyage. 13. The American Girls. 7 . 14. Inipatience: (To be continued.) 27, PATERNOSTER ROW. yf PENNY BOOES. Little Catherine. My Mother’s Gold Ring. Important Inquiry. Lost and Found, by Mrs. Sigourney. TWOPENNY BOOKS. Directions to Persons just commencing a Religious Life. A Sectarian Thing. I am afraid there is a God. The Orphan’s Hope, by Doddridge. Wild Dick and Good Little Robin. Last Hours of William Renfree. Short Account of Thomas Pickard. Cottage Minstrel; or, Hymns for Cottagers in Domestic Worship. The Bible above all Price. By Dr. Payson. Table of Scripture Portions for Daily Reading, by the Rev. George Townsend. Packets of 30 Halfpenny, 14 Penny, 7 Twopenny, and 5 Threepenny Books, assorted, price 1s. each packet. 18mo Series, Price 4d., Stiff Covers. The Pastor’s Widow ; the Village Convert; and the Infidel Converted. By the Rev. J. Belcher. A Short Account of Eliza G——. Recommended by the Rev. J. Arundel. The Philosopher’s Stone. By Mrs. Cameron, Friendly Hints to Female Servants. By H. G. Watkins, A.M. Ninth Edition. Missionary’s Memorial. By Bernard Barton. NEW SERIES OF RELIGIOUS TRACTS. Suitable for Tract and District Visiting Societies. 1. The Duty of Christians to each other in the Maintenance of Holy Con- duct. By the late Rev. A. Fuller. 12 pages, 5s. per 100. 2. Secret Prayer. 12 pages, 5s. per 100. 3. Better Try. 4 pages, Is. 8d. per 100. 4, Better Not. 4 pages, Is. 8d. per 100. 5. The Sabbath. 4 pages, 1s. 8d. per 100. 6. How shall I provide for my Family. 24 pages, 14s. per 100. 7. The English Bible, its History and Results. 24 pages, 14s. per 100. 8. The Last State. 4 pages, 1s. 8d. per 100. g. Eight Forms of Private Prayer. i2 pages, 5s. per 100. 10. Reform or Ruin. 12 pages, 5s. per 100. 11. Good Servants Commended and Encouraged, Bad Servants Reproved and Instructed. By Rey. J. Townsend. 12 pages, 5s. per 100. 12, The Great Neglect of the Lord’s Supper. By the Rev. John Townsend. 5s. per 100. 13, A Plain and Serious Address to Parents on the Utility of Sabbath Schools. 12 pages, 5s. per 100. 14. The Greenwich Pensioner. 5s. per 100. 15. The Happy Cottage. 5s. per 100. 16. The Cottage Funeral. 5s. per 100. 17. Poor Robin’s Creed. 5s. per 100. 18. The Heavenly Pilot; or, The Mariner’s Sure Guide to the Best Port. By the Rev. James Janeway. 5s. per 100. 19. The Converted Jew. By the Rev. Robert Hawker, D.D. 5s. per 100. 20. The Safe Convoy. By the Rev. John Rees. 12 pages, 5s. per 100. we 18 PUBLISHED BY WARD AND CoO. PUBLISHED MONTHIXIY. THE EVANGELICAL MAGAZINE, AND MISSIONARY CHRONICLE. Price Sixpence, Printed in imp. 8vo, on beautiful Paper, WARD’S MISCELLANY OF LITERATURE, SCIENCE, AND RELIGION. Under the Superintendence of a Society for the Advancement of Literature, 7 Science, and Religion. Published every Wednesday, price 2d.; and on the first of every Month, in a neat wrapper, 9d. THE REVIVALIST. A Work which has been honoured with the extensive patronage of the Public, and has been happily useful ‘n promoting the great object at which it aims. This Magazine, price Twopence, contains 36 closely- printed pages of Essays, Poetry, Intelligence, Recommendations of Books, &c., and is illustrated with Engravings. It is conducted by the Rev. J. Belcher, and is equally adapted for circulation among Christians who are desirous of useful- ness, and in the Cottages of the Poor. | THE TEACHER’S OFFERING; oR, SUNDAY-SCHOOL MONTHLY VISITOR. With a neat Wrapper and Woodcuts. Price ld. THE EVANGELICAL RAMBLER. Of which Two Numbers will be issued every Saturday until completed. In Numbers, price 1d. each, or 5s. per hundred ; each Number contain- ing 12 pages 12mo, with neat wood-cuts. Every Tract complete in it- self. With considerable allowance to Societies and Schools. In presenting a New Edition of these popular Tracts to the Christian public, and in commending them to the especial regard of the important insti- tutions which give and lend religious tracts to the poor, it would be easy to speak of the almost unprecedented sale they had on their first appearance— of the highly flattering manner in which they were noticed in the religious and literary periodicals—and, what is of infinitely more importance, of the almost innumerable cases in which they were useful in leading sinners to Christ, and in comforting the sorrowful Christian. But the Publishers would ask only for a careful examination of their character and tendency, assured that the result will be favourable to an increased circulation of this important series of tracts. T.C. Savill, Printer, 107, St. Martin?s Lane, Charing Cross. Princeton Theological Seminary Libraries 1 1012 01184 9413 “at td's TB chery Redhat at 95 sate ~~ . oN ty ‘ SENN AL SE HY iis eH a Hunt ie asta Mea EY 2 Thin ity a) Tp eutornaent fi aay Bist? st Ry i yh bts? Ren inna eine tate eee eas Fae Bose stat od 4 ans ine! Tthise yt op Aaee 4) 6 ae y: seh. ai 3 eh ich st Ets eaaierid tests aSusere o Hui i if%) ts miadilgienc ve ; i = . rae * Es ers eas . Ses pratt Sele Treeee ae tee Soe eee &. ESS ee Bs aS ee reat Be) uae) ali SAL) fs fA Beet Sie Se ee -' io Ba } i 3) itaaeeas pe % seh tt cy papa th 0t acai ype seers sate rate: tion ihe ae ot