just in proportion as this fine spirit prevails. happily, the love of Christ, like the blood Christ, "Will never lose its power, Till all the ransomed church of God Are saved, to sin no more!" For, to the church, are hinted at? For, in general, of they are rather hinted at than exhibited. And 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 labor 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 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 appeals 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 less 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 calculaed upon. For once that his heart is set before us, quivering with tender sympathy, and glowing with intense love, and thrilling with strong solicitude 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 indifferent 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 Comforter's relation and love to the world, as well as 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 judgment, (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 propitiation 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: "I 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 Jerusalem 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 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 fellowship of the Spirit, let that mind be in you which was also in Christ Jesus." The apostle I 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 interests; 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, that thus the compassion of the Philippians for their own nation, and all nations, might be equal to their ability and opportunities. Phil. ii. 1. In like manner, when Paul wanted the Ephesians 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 boundaries 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. and works, and without which she could do nothing for herself or the world. Let us, therefore, examine its bearings upon our duty, in reference to the spread of the gospel at home and abroad. Like 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 In like manner, Paul winds up his congratula- Father's love; but it is the steady daylight and tions and counsels to the Thessalonians thus-moonlight of the church, by which she both walks "Quench not the Spirit." He had begun his epistle by reminding them, that they had received 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 individuals, and on the altar of their fellowship as a church. 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 Such, then, are the revealed facts on this sub- the command, "Say, Thy kingdom come," the ject. What is the fair inference from them? equally authoritative command, Pray ye the Surely, that we ought to resign our minds to the Lord of the harvest, that he would send forth laconstraining influence of the love of the Spirit, as borers into his harvest.' Matt. ix. 38. In like well as to that of the love of Christ, whenever we manner, it was not for vague or general prayers weigh the claims of a perishing world, or co-ope- that the apostles called when they appealed to rate for the spread of the gospel. Indeed, without the churches; but for definite and agonizing a due regard to the love of the Spirit, there will prayer on behalf of specified individuals. This not be much yielding to the influence of the love was Paul's own entreaty to the Romans for himof Christ. I would, therefore, urge the one mo- self: "I beseech you, brethren, for the Lord Jesus tive, were it only to give force to the other; and Christ's sake, and for the love of the Spirit, that inculcate the one duty, were it only for the sake ye agonize together with me in your prayers for of the other for nothing has such a tendency to me." Thus, also, he besought the Ephesians: exalt and endear the love of the Saviour, and thus" And for me, that utterance may be given unto 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 knowledge, but those whose eyes have been opened and enlightened by the Holy Spirit? Who comprehend, "with all saints," how the love of Christ passeth knowledge, but those who have been "strengthened with might, by the Spirit, in 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 exhibited 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 celebrated 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. me, that I may open my mouth boldly, to make known the mystery of the gospel." Eph. vi. 19. Thus, also, he besought the Thessalonians, on behalf of himself and all his fellow-laborers,— "Brethren, pray for us." 1 Thess. v. 25. These commands and requests are not fairly met, by an occasional or general petition for the spread of the gospel. Its ministers and missionaries should be named in our prayers. Our own ministers 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 wo, or danger, and concentrate itself upon the precise help we need. But, who pray for their minister, or for missionaries, 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 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 infatuation 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 demands 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 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 firstthat his word may have free course and be glorified. 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 dependance upon his grace. I bring the matter to this point, without ceremony 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 interest 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 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 supplicants. 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 liberality in the cause of Christ. I call the consecration 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 industry, or inherited it legally and legitimately; but who enabled us to be industrious; who crowned honest effort with success; who spared us to inherit 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 committed to our trust. We are responsible stewards for whatever we possess. Every man is 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 WILL 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 appreciate 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 compared with others, apparently in the same circumstances. 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 gospel. It is not very certain that it is any man's duty to do so, now that the church is large enough to evangelize the world, if she were as liberal as she could well afford to be. It is, however, (although 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, I love my Lord with zeal so great, It may be cheap charity, but it is dear worship, to sing, "Were the whole realm of nature mine, 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 as 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 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 him alone." And, what is doing less than we can, but making an idol of what we keep back? It is 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 characteristic marks of his saving operations on the soul, 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 "Come, Holy Spirit, heavenly Dove, if, at the same time, we are consulting nothing but our own interests. Never, but in obeying Christ, can we expect any such manifestation of his love from the Spirit. "If ye love me," says the Saviour-do what?"keep my commandments." Yes: keep them, as well as pray for the Spirit: 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, "It is a point we long to know! Oft it causes anxious thoughts." and be at rest." For although we often feel deeply "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. 66 This does occur, however, occasionally, both in the closet and the sanctuary. And whenever it 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 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 commandments of Christ, however poor or uninfluential 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 laborers 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 judg-of the Holy Ghost." ment upon the feeling of love; let us test it at I thus notice and point out distinctly, both the once, by doing all we can for the poor and perish-ordinary level at which our love of heaven rests, ing. And depend upon it, if our love can make and the extraordinary height it can be raised to sacrifices for Christ, it is not insincere: whereas, occasionally and for a moment; just that we may nothing can prove its genuineness, but keeping his see clearly, what the Holy Spirit has to do, in commandments. Love, like life, can only be de-order to produce any heavenly-mindedness in our monstrated by doing or enduring. No. XIV. THE LOVE OF THE SPIRIT AS THE EARNEST OF HEAVEN. earthly hearts; and what he can do, in carrying our thoughts within the veil, and setting our affections on things above. In both cases, he does that for us, which nothing but strong love would undertake, and nothing but great power could accomplish. 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 THERE is, perhaps no test of piety we are more of my own mind, in regard to heaven. I have afraid of trying ourselves by, than heavenly-tried not a few experiments, in order to acquire a mindedness; for even when we are least earthly-keener relish for "the glory to be revealed,” and minded we are not exactly heavenly-minded, in a more settled habit of looking at the "things the sense of desiring "to depart and be with which are unseen and eternal." It was, indeed, Christ." Paul's "strait," in choosing betwixt for this express purpose, in my own case, that I heaven and earth, is thus a rare strait now, except wrote my "Eternity Realized." I called it “ A in the case of very aged or very afflicted Chris- Guide to the Thoughtful," and thousands in Eutians 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 which is from heaven." In general, 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, rope and America, have received it as such: but it was written to check my own thoughtlessness, 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 to Mr so he sullf to the honor/ro ór Van Buren in th THE LOVE OF THE SPIRIT. 47 weigh it once. I refer to the reasons which | distinction, with his usual precision and prudence: assigns to the Hebrews, when explaining to "So much as we have of the Spirit, so much have -why God was "not ashamed to be called" we of heaven in present enjoyment, and so much God of the patriarchs. "They desired a evidence of its future fulness. He is in all reenly country; wherefore, God is not asham- spects, completely an earnest. For that a thing be called their God." Heb. xi. 16. Thus be an earnest, it is required that it be a part of postle plainly intimates, that God would have the whole, of the same kind and nature as the ashamed "to be called their God," if the whole; and, that it be a confirmation of a proarchs had been ashamed to confess "that mise and appointment :-first, the whole is prowere pilgrims and strangers on the earth;" mised; then, the earnest is given for the good <amed to avow before the world, that they and true performance of that promise. God gives desired "a better country." But they were not us the promise of eternal life. To confirm this, ashamed to do so. They said and did things he giveth to us his Spirit,-which is as the first which "declared plainly," both that this world part of the promise, to secure us of the whole. "was not their rest," and that they sought a city It is the Spirit himself personally considered, that which God had "prepared for them." is said to be the earnest."-Owen on Communion with the Holy Ghost. What a flood of explaining and humiliating light, this one fact throws upon our experience! How often we have both wandered and wept, because 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, but how seldom, and how slightly this occurs!" 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" 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 presumptuous 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 (16) 71 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 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 dependance, or even our sense of utter weakness and unworthiness, as when he is carrying us "out of the body," by an abundance of revelations; or within the veil, as upon eagles' wings. It is not, indeed, so easy to regard the Spirit as the earnest of heaven, when he is thus, as it were, burying 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 proportion 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, honor, 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. 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 becoming 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; it is always heaven begun on earth, and going on too, whenever we get beyond 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 |