Walking in the Spirit Part 1

Walking in the Spirit.

by A. B. Simpson.

CHAPTER 1.

LIVING IN THE SPIRIT.

"If we live in the Spirit, let us also walk in the Spirit."-Gal. v: 25.

What is it to Live in the Spirit?

It is to be born of the Spirit. It is to have received a new spiritual life from above. "That which is born of the flesh is flesh, that which is born of the Spirit is Spirit. "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of G.o.d." "If any man be in Christ, he is a new creature; old things have pa.s.sed away; behold, all things have become new." We may have the brightest intellectual life, the most unblemished moral character, and the most amiable qualities of disposition, and yet without the new life of the Holy Spirit in our heart, we can no more enter Heaven than the lovely canary that sings in our window can become a member of our family, or the gentle lamb that our children play with can sit down at our table, and share our domestic fellows.h.i.+p and enjoyment. It belongs to a different world, and nothing but a new nature and human heart could bring it into fellows.h.i.+p with our human life. The most exalted intellect, and the most attractive, natural disposition, reach no higher than the earthly. The Kingdom of Heaven consists of the family of G.o.d, those who have risen to an entirely different sphere, and received a nature as much above the intellectual and the moral as G.o.d is above an angel.

A modern writer has finely wrought out this wonderful thought of the difference between the various orders of life, even in the natural world. The little tuft of moss that grows upon the granite rock can look down from immeasurable heights upon the ma.s.s of stone on which it rests and say, "I am transcendently above you, for I have life, vegetable life, and you are an inorganic ma.s.s!" And yet, as we ascend one step, the smallest insect that crawls upon the majestic palm tree can look down upon the most beautiful production of the vegetable world and say, "I am transcendently above you, for I have animal life, and you have not even the consciousness of your own loveliness, or of the little creature that feeds upon your blossom!" Still higher we ascend, until we reach the world of mind; and the youngest child of the most illiterate peasant can say to the mightiest creations of the animal world, to the majestic lion, king of the forest; the soaring eagle of the skies; the many-tinted bird of Paradise, or the n.o.ble steed that bears his master, like the whirlwind, over the desert, "I am your lord, for I possess intellectual life, and you have neither soul nor reason, and must perish with your expiring breath, and become like the clods beneath your feet, but I shall live forever. But there is still another step beyond all this. There is a spiritual world which is as much higher than the intellectual as that is above the physical; and the humblest and most uncultured Christian, who has just learned to pray, and say, "Our Father, who art in Heaven" from the depths of a regenerate heart, is as much above the loftiest genius of the world of mind as he is above the material creation at his feet.

This is the meaning of Christianity; it is the breath of a new nature; it is the translation of the soul into a higher universe and a loftier scale of being, even introducing it into the family of G.o.d Himself and making it a part of the Divine nature. This is indeed a stupendous mystery, and a bestowment whose glory may well fill our hearts with everlasting wonder, as we cry with the adoring apostle, "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of G.o.d!"

Not by adoption merely are we thus admitted to the Father's house, but by actual birth; from the very bosom of the Holy Ghost, as from a heavenly mother, has our new spirit been born; just as literally as Jesus Christ Himself was born of the eternal Spirit in the bosom of Mary. So it might be said of every new-born soul: "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, that holy thing which shall be born of thee shall be called the Son of G.o.d." Beloved, do we thus live in the Spirit? This is everlasting life.

2. To live in the Spirit is also to be baptized of the Holy Ghost, and have the Spirit as a Divine person living in us. There is something higher than the new birth, namely, the entering in of the Comforter, in His personal fullness and glory, to dwell in the consecrated heart and abide there for ever. Jesus was born of the Spirit in Bethlehem, but He was baptized of the Spirit thirty years later on the banks of the Jordan; and this made all the difference which we trace between His quiet years at Nazareth and His public ministry in Galilee and Judea. From that time there were two persons united in the ministry of Jesus of Nazareth. The Holy Ghost, as a Divine person, was united with the person of Jesus Christ, and was the source of His power and the inspiration of His teaching; and He constantly represented Himself as speaking the words and doing the works which the Spirit in Him prompted.

And so there is in the believer's life a similar experience, when the soul truly converted to G.o.d yields itself wholly to His control and becomes the living temple of the Almighty Spirit, who henceforth dwells in us, and walks in us, giving us not only a new nature, which we receive in regeneration, but a Divine Guest, a Presence to dwell in that new nature as its controlling guide and Almighty strength.

Then is fulfilled the double promise of Ezekiel: "A new heart will I give unto you and a new spirit will I put within you, and I will put my Spirit within you and will cause you to walk in my statutes, and ye shall keep my judgments and do them." Henceforth, we live in the Spirit in a higher sense than even before our conversion. Our life is not only spiritual but divine. Henceforth, it is not we who live, but Christ who liveth in us, and we draw from Him, through the Holy Ghost, every moment, life, and health, and joy, and peace. It is not living through the Spirit, but living in the Spirit. He is the very element of our new existence; before us, behind us, above us, beneath us, within us, beyond us, we are buried in Him, lost in Him, encompa.s.sed by Him as by the air we breathe. This is the yet higher mystery of the new life, greater than the new birth. This is the secret which Paul declares was hid for ages and generations, but now made manifest to His saints. "Christ in you the hope of glory."

It is, indeed, an epoch in the soul's existence as wonderful in its measure as when the Son of G.o.d became incarnate on earth, when the Holy One crosses the threshold of the heart, and makes the spirit his personal residence, sits down upon the throne of the human will and a.s.sumes the government and cotnrol of all our being and destiny. Henceforth, we may indeed walk with holy veneration and exalted hope, exultant in joy and triumph as wondering angels declare, "Behold the tabernacle of G.o.d is with men, He will dwell with them and they shall be His people; G.o.d Himself shall be with them and shall be their G.o.d."

Beloved, have you claimed this high privilege, and received this heavenly Guest into the golden casket of your regenerated souls? Have you received the invaluable jewel of the Living One Himself, as the treasure in the earthen vessel and the glory in the midst?

3. To live in the Spirit is to be sanctified by the Spirit; to receive the Spirit of holiness and thus be delivered from the power of sin. They, who thus receive the Holy Ghost can say, "The spirit of life in Christ Jesus hath made me free from the law of sin and death." This is divine holiness; it is the entrance into a sinful heart of a new life which excludes the old and takes its place. It is not the cleansing of the flesh or the improving of the life of self; but it is the imparting of us of a new life which is in itself essentially pure and cannot sin, even the holy life of G.o.d.

In our childhood many of us have roamed through the native woods and seen some old fallen forest tree rotting where it lay. Through the decaying wood the earthworms and insects burrow, and perhaps the adder has built its nest and raised its poisonous brood, so that we have feared to sit down on the old, putrefying ma.s.s, and have thought of it as a type of corruption and decay. That ma.s.s of putrefaction may well represent the ruin of our sinful nature. But have we not sometimes seen a little shoot of unsullied whiteness in the early spring growing up through the rotten wood, and rising out of the ma.s.s of corruption as undefiled as the sunny wing of a dove, or the gentle hand of a babe, beautiful and pure, and unstained even by the touch of the corrupting element around it, until it has grown into a tree and covered itself with luxurious green, and our hands have often plucked from its branches the luscious berries of the summer woods? It was life in the midst of death, purity amid corruption, having no connection whatever with the soil in which it grew and incapable of mixture with its defilement.

Precisely so is the life of holiness in the soul. Like that stainless shoot, it grew from a Divine root, and has nothing in common with our own sinful nature. It is of heavenly origin, and it grows up within us in its own Divine purity and fruitfulness, until it ripens into all the rich fruition of a consecrated and heavenly life, and yet at every stage we feel that it is in no sense our own life, but the in-dwelling presence and purity of G.o.d Himself.

Beloved, have we received this sanctifying Spirit and learned this neavenly secret of holy living? And in all the exquisite rest and conscious purity and overcoming power of His presence, have we learned to live in the Spirit?

4. To live in the Spirit is to receive the quickening life of the Holy Ghost in out physical being, and to find in Him the source of constant stimulus and strength for all the faculties of our mind, and all the functions of our body; "For if the Spirit of Him that raised up Jesus from the dead dwell in us, He that raised up Christ from the dead shall also quicken our mortal bodies by His Spirit, that dwelleth in us." The subtle principle of life itself came originally, no doubt, from His inbreathing at man's creation, and why should it be thought anything incredible that He should still breathe upon our flesh the quickening life of the ascended Son of G.o.d? Are we not members of His body, and His flesh, and His bones, and does He not speak of a distinct sense in which our body is the temple of the Holy Ghost? Indeed it was the Holy Ghost, who, during Christ's ministry, always gave efficiency to His healing word, and who, through the apostles, continued to perform the same works of supernatural power. He is still the some infinite and inexhaustible life, and the bodies of His consecrated people are the subjects of His Divine influence, and His sustaining love and care.

Have we learned, beloved, the secret of His strength, and like Samson of old, do we know what it is to be moved by the Spirit until the earthen vessel becomes mighty through G.o.d to do and endure where earthly strength must fail? They, who thus "wait upon the Lord, shall renew their strength; mount up with wings as eagles; run, and not be weary, walk, and not faint."

CHAPTER 2.

WALKING IN THE SPIRIT.

I.

What is it to Walk in the Spirit?

Generally, it may be said, it is to maintain the habit of dependence upon the Holy Ghost for our entire life; spirit, soul and body. We know what it is at times to enjoy His conscious presence. We live in the Spirit, we have felt the touch of His quickening life, now let us walk in the Spirit. Let us abide in this fellows.h.i.+p. Let us lean continually upon His strength, and drink unceasingly from His life, a babe from its mother's breast. But more particularly.

1. To walk in the Spirit is to recognize the Spirit as present and abiding in us. How often, after we have asked His presence, we treat Him as if He had deceived us, and cry to Him as if He were afar off! Let us recognize Him as having come, and address Him as a present and indwelling friend. He will always meet our recognition, and speak to us as the ancient presence, not from the mount, or the pillar of fire, but from the tabernacle, and from the holy of holies in our inmost heart.

2. It means to trust Him and count upon Him in the emergencies of life, to regard Him as one who has undertaken our cause and expects to be called upon in every time of need, and will unfailingly be found faithful and all-sufficient in every crisis. The very name Paraclete means one that we can always call upon and find at our side. We must trust the Holy Spirit, and expect Him to respond to our need as implicitly as we expect the air to answer the opening of our lungs, and the sunrise to meet us in the morning. And yet how many treat the Holy Spirit as if He were a capricious and most unreliable friend! How may of our prayers are despairing groans or scolding reflections on His love and faithfulness!

It was for this that Moses lost the Promised Land; instead of quietly speaking to the rock and expecting its waters to flow forth to meet his call, he struck it with hasty and unbelieving violence and spake as one who did not fully trust the love and faithfulness of G.o.d. There is no need that we should strike the rock, or cry, like Baal's priests to the distant heavens for help. Let us gently and implicitly claim the love that is always in advance even of our prayer. Let us speak in the whisper of childlike trust to that bosom which is ever ready to pour its fullness into our empty hearts, and lo! the waters will gush forth, and the desert of our sorrows, doubts, and fears will blossom as the rose.

3. We must consult the Holy Spirit if we would walk in the Spirit. We shall often find that the things that seem most easy will fail and disappoint us when we rely upon their apparent probability and the mere promise of outward circ.u.mstances, and we shall also find where we commit our way unto Him, and acknowledge Him in all our ways, that He will so direct our paths that the things which seemed most difficult and improbable, will become the easiest and the most successful. He would teach us thus to trust in Him with all our heart, and lean not unto our own understanding; in all our ways to acknowledge Him and He will direct our steps.

The chief condition of His Almighty power is that we shall first have His omniscient wisdom. He is given to us as our wonderful Counselor and also as our Mighty G.o.d. And I have never taken Him as my Counselor and obeyed His guidance without finding that He followed it up as the Mighty One with His omnipotent working. The reason we do not more frequently find His power is because we try to turn it into the channels of our own wisdom instead of getting His mind, working in His will, and even knowing that we must have His effectual working. How blessed that that wonderful Counselor is always a child, and that His guidance offered to each of us is as simple, as accessible as the hand of a little child.

So let us walk in the Spirit, trusting His guiding hand, and committing all our ways to His wisdom and love 4. If we would walk in the Spirit we must obey Him when He does speak, and we must remember that the first part of obedience is to hearken. It is not enough to say we have done all we knew, we ought to know, and we may know, for He has said that we shall know His voice, and if we do not it must be that we are to blame, or else G.o.d is responsible for our mistake. But this cannot be.

If we will be still and suppress our own impulses and clamorous desires, and will meet Him with a heart surrendered to His will and guidance, we shall know His way. "The meek will He guide in judgment, and the meek will He teach His way." The soul that walks in the Spirit will therefore be a hearkening spirit, watching daily at His doors, and longing to know His very commandments; and when we understand His voice we will implicitly obey it. The minding of the Spirit is life and peace. The very condition of His continual presence is obedience. "The Holy Spirit whom G.o.d hath given to them that obey Him." The secret of every cloud that has fallen upon the soul will probably be found in some neglected voice of our Monitor. He is waiting and has been waiting for us at that point where we have refused to follow, and when we step in His will we shall find Him there.

5. Walking in the Spirit implies that we shall keep step with the Holy Ghost, and that our obedience shall he so prompt that we shall never find ourselves a step behind Him, and following Him at a distance which we may find it hard to recover.

On our great railroads there are certain trains which run upon the highest possible schedule of time. The itinerary is so arranged that there is no margin allowed on which to overtake lost time, so that should the train be late, it is scarcely possible to overtake the interval lost. G.o.d has drawn the plan of our life on such a scale that there are no minutes left blank, and if we lose one, the next has no margin to afford for its recovery. All that we can crowd into the future will be needed for the future itself, and therefore if we lose a step there is danger that we shall continue to be a step behind, and it will require the same exertion to keep up even a step behind as it would to walk abreast of G.o.d every moment.

Yonder mill-race needs just as much water to run at low as at high tide. The very same quant.i.ty of water, if kept up to the level of the wheel, will run all the ponderous machinery as that which on a lower level only wastes itself in fretting wavelets among the rocks of the torrent bed. And so it is just as easy for our spiritual life to move at the maximum as at the minimum if we only start at the right level, and so guard the moments that we shall not lose our headway, or get behind G.o.d. The secret of this one blessing is instant obedience and walking by the moment with Him in the fullness of His blessed will. Let us not disappoint Him. Let us not come short of all the good pleasure of His goodness. His thought for us is always best; His commandments "for our good alway;"

His schedule of our life-journey planned by unerring wisdom and unutterable love.

He has given us a gentle, patient Guide, who is willing to go with us all the way, and come into the minutest steppings of our life. Let us take heed that we grieve Him not away nor miss aught of His gentle will. Let us be sensitive to His touch, responsive to His whisper, obedient to His commandments, and able ever to say "He hath not left me alone, for I did always those things which please Him."

II.

Some of the Blessings of thus Walking in the Spirit.

1. It will secure us a complete and delightful deliverance from sin. The expulsive power of His presence will drive out the presence of evil. "If we walk in the Spirit we shall not fulfill the l.u.s.ts of the flesh." Our life shall thus be transformed from a defensive warfare, in which we are always attacking evil, to a glorious consciousness of G.o.d only, which shall exclude the evil from our thought as well as from our life. We shall not have to constantly clear the sunken rocks from our channel, but on the high and full torrent of the Divine life we shall rise far above every obstruction and move, as in Ezekiel's vision, in a river of life which shall be above the ankles, and above the loins, a river to swim in, carrying us by its own substantial fullness.

2. Such a walk will give a delightful serenity, tranquility, and steadfastness to our whole life. We shall not be at the bidding of impulses or circ.u.mstances, but shall move on in the majestic order of the Divine will, carried above the vicissitudes of failure and outward change, and fulfilling, like the stars in their courses, the full circle of His will for our life.

3. Such a walk will enable us to meet the providences of G.o.d as they come to us in victory, and to maintain the perfect harmony between our inward life and the outward leadings of His own. We have some beautiful examples of the transcendent importance of this walking in the Spirit, in connection with the conjunctures of circ.u.mstances on which so much often hangs. There never was a moment in human history on which more depended than that when the infant Christ was first brought into the Temple. What an honor and privilege it was to be there and catch the first glimpse of His blessed face, and even hold in the embrace of human arms the Gift of ages! Yet that was the honor of two aged pilgrims who were walking in the Spirit. Simeon and Anna, led of the Holy Ghost, came in at that very moment into the Temple. Led of G.o.d unerringly, and walking step by step with Him, they were enabled to meet Him in this glorious opportunity, and be the first heralds of His coming. No wonder the aged Simeon, as he took him in his arms, could ask no more on earth: "Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation."

Only less important was the crisis in the apostolic church when the gospel was to be preached for the first time to a new circle of disciples. The man chosen to carry the glad tidings to the Samaritans and the Gentiles, and to be the pioneer of Christianity among all the myriad tribes of the heathen world in that great progression of which the churches of Christendom to-day form the outcome, was a humble disciple, whom G.o.d could trust to walk in the Spirit and obey the slightest intimation of His will. It was Philip, the humble deacon. Already he had been sent to Samaria to preach the gospel in that city, no doubt in obedience to a similar Divine message. But, in the very height of his successful work in that city, the command suddenly comes to him to leave his work and go down to the desert of the South.

To most persons it would have seemed a misleading, a mistake, a neglect of providential duty, a waste of precious time, and an arresting of the great work in Samaria. But Philip immediately obeyed, and at every step of his journey he waited for new directions, and in due time the path was made plain. The first fruits of the heathen world were waiting at that very moment for his direction; and there on the cross-roads of life, at the fitting moment, the Spirit brought those two men together, and the words were spoken in that chariot by the way, which changed the destiny of a life, and the course of a Dispensation, which opened the gospel to the whole world, and sent that Ethiopian prince to his home, to be, in all probability, the founder of many of those mighty churches, which for the next four centuries made Northern Africa the most important seat of ancient Christianity.

Yet, when his work with the eunuch was accomplished, the command was as distinct, to leave his new convert in the hands of the Lord, and follow on at the unknown leading of the same blessed Spirit that had brought them together." "The Spirit caught away Philip," we are told, "and the eunuch saw him no more." These are but some instances of the blessedness of this heavenly walk. Shall we trust our unseen Guide, and as we step out into the mysterious and momentous future, shall we walk more humbly, simply, instantly, and obediently in the companions.h.i.+p of His guiding hand?

CHAPTER 3.

PERSON AND ATTRIBUTES OF THE HOLY GHOST.

"G.o.d hath not given us the Spirit of fear, but of power, and of love, and of a sound mind."--2 Tim. 1:7.

I.

The Holy Spirit is a Person.

The Holy Ghost is a distinct individual, and not a vague influence, or a phase of Divine working.

Just as there are three judges on the bench, const.i.tuting the one court, three persons in the household, const.i.tuting the one family, so there are three distinct persons in the G.o.dhead, yet forming together the one Deity, and more perfectly one in nature, volition, and action than it is possible for any created beings to harmonize.

The Holy Spirit is constantly spoken of in the Scriptures as possessing the attributes of a person. The personal p.r.o.noun is used to describe Him not it, but He; and the strongest and most distinctive of the Greek p.r.o.nouns, that word autos, autos, which means himself, and distinguishes personality, as no English term can, is often used of Him; as, for example, in 1 Cor. xii: 11, "That one and the self-same Spirit." Again, the attribute of will is ascribed to Him in the same pa.s.sage, "as He will," and there is no stronger proof of personality than the power of choice. It is the most distinctive thing in any human being, and it is constantly attributed to the Holy Ghost. which means himself, and distinguishes personality, as no English term can, is often used of Him; as, for example, in 1 Cor. xii: 11, "That one and the self-same Spirit." Again, the attribute of will is ascribed to Him in the same pa.s.sage, "as He will," and there is no stronger proof of personality than the power of choice. It is the most distinctive thing in any human being, and it is constantly attributed to the Holy Ghost.

Again, all the emotions proper to a person are ascribed to Him; He knows, loves, is grieved, is provoked, vexed, resisted, and, in short, is susceptible to all the feelings that are proper only for an intelligent person.

II.

The Holy Spirit is a Divine Person.

This glorious Being is no less than G.o.d. He receives the divine names. Peter tells Ananias that in lying unto the Holy Ghost he has not lied unto men but unto G.o.d. Christ declares that in casting out devils by the Holy Ghost, He does it by the finger of G.o.d. He possesses Divine attributes; He is omniscient; "The Spirit searcheth all things;" omnipresent; "Whither shall I go from Thy Spirit, or hide from Thy Presence;" omnipotent; for Christ declares that, "The things that are impossible with men," namely, the salvation of the human soul, "are possible with G.o.d," and it is the Holy Ghost that converts the soul, therefore, He must have the omnipotence of G.o.d.

He is called the Holy Spirit, and holiness is a Divine attribute. Again, He performs the works of G.o.d; He was a partaker in the work of creation; the Spirit of light, order, beauty and life. He accomplishes the regeneration and sanctification of the soul which are divine works; He effected the incarnation and resurrection of the Son of G.o.d, and He will partic.i.p.ate in the final resurrection of the saints of G.o.d from the tomb, at the Lord's coming.

Such works could be performed by no man, and they stamp Him as Divine. And, finally, He receives Divine wors.h.i.+p; His name is a.s.sociated with the Father and the Son in apostolic benediction, the formula of baptism, and the wors.h.i.+p of the heavenly host. And John opens the Apocalypse with an ascription of praise, which links Him with the Father, and would be blasphemy if it were not Divine.

III.

The Personal Attributes of the Holy Ghost.

Three of these only we shall mention. The three named in our text. "He is the Spirit of power, and of love, and of a sound mind."

(1.) His power. He is Almighty. Within the sphere of His special office and operations there is nothing He cannot do; there is no case too hard for His working, no soul too lost for Him to save, too hard for Him to soften, too vile for Him to sanctify, too weak for His use. He is the Spirit of creation. Look abroad upon the springing forces of nature, throbbing in the spring-tide of life and glory; how quietly, majestically and resistlessly nature is moving on to the resurrection of the year, to the fullness and glory of the summer and the harvest; how abundant and redundant the exuberant life and power we behold on every hand, covering the forest and the field with a wealth of luxuriance of flowers, and foliage, and fruitfulness, beyond the actual needs of earth's inhabitants; scattering with tropical bounty the gifts of G.o.d, as though His strength and love were so full He knew not how to find vent for all its overflow.

Why should He be less full, less bountiful, less Almighty in the realm of grace? Nay, larger and n.o.bler still is His promise here. "I will pour water upon him that is thirsty, and floods upon the dry ground," is His blessed promise.

There is no stint to His resources. Let us enter into His omnipotence, and go forth knowing the might of our G.o.d, and claiming the full plent.i.tude of His power and grace.

But mightier still is the power displayed in the resurrection of Jesus Christ. When the apostle would lift our conception up to an adequate realization of the hope of our calling and the riches of the glory of our inheritance, and the exceeding greatness of G.o.d's power to usward who believe, he points us to that transcendent miracle, the resurrection of Jesus Christ. He sees Him, without an effort, bursting the bonds of death, snapping asunder the sealed tomb, rising up above all the power of death and the natural law of mortality, above the laws of the material world, and pa.s.sing through the closed door, and rising above the solid earth, as He triumphantly ascends above all might and dominion, far above all princ.i.p.ality and power, higher and higher, till He is above the earth, above the sky, above the heavens, above every name that is named, not only in this world, but that which is to come. And then He sees us seated by His side, and raised up by the same Holy Spirit to share in all the fullness of Christ's ascension, glory and power. This is the measure of the power of grace; let us claim it in all its majestic fullness, and bring it down to lift up our life and the souls around us, to the heights of grace and glory.

2. Let us think of His love; it is greater than His power; all the terms in which He is described are notes of tenderness and expressions of gentleness, loveliness and grace. "I beseech you," says the apostle, "by the love of the Spirit." What love it was for Jesus Christ to live for thirty years and more in this uncongenial world, but oh! not less the love of the blessed Holy Ghost; He has lived for eighteen hundred years in this scene of sin, and this land of enemies.

How gentle the love of Jesus is coming so near to sinful men, but the Holy Ghost has come still nearer, but He enters our very hearts, and dwells in the inmost bosom of lost and worthless men. How marvelous the grace of Christ that endured the shame and spitting, the rejection and crucifixion of the Judgment Hall and the cross, but not less the gentleness which has pleaded for ages with wicked men, and borne all their resistance, rebellion and rejection, and yet waited through a whole life-time to win the faintest response from their faith or love.

How much He has borne from each of us; how gently and patiently He has suffered our slights, endured our ignorance, stupidity, gross, and direct disobedience!

How close He is willing to come to the heart; how unreserved and condescending His intimacy and affection; how dear we are to His affection! None but His loved ones know how exquisite and intimate the communion which we may enjoy under His feathers and wings, and on the bosom of His love; telling Him all our sorrow and care, finding Him responsive to every whisper and breathing of our heart, and ever near, by day or by night, our blessed Paraclete, and ever present One, ready to help in every time of need.

He asks more of our trust and love: Oh! let Him not ask in vain. Let us know, and prove, and fully appreciate the love of the Spirit.

3. He is the Spirit of wisdom.

Not only can He give us wisdom, but with a wisdom greater than all that we may see, He is guiding, teaching, over-ruling all our life. Let us trust His wisdom, love, and power, and as we read these succeeding pages, yield ourselves with a glad "yes" to His every call, and 'know the full blessing of "Walking in the Spirit."

CHAPTER 4.

OFFICES AND RELATIONS OF THE HOLY GHOST.

I.

The Holy Spirit in Relation to the G.o.dhead.

This Divine person has a special place in the Trinity, and in the Divine economy.

With respect to the Father, He is spoken of as proceeding from Him; the same term is also used of His relation to the Son; He has been called the executive of the G.o.dhead.

Many figures have been used; although all such figures must ever be unsatisfactory to ill.u.s.trate the relation of the Divine persons. Perhaps the most successful is that which compares them to the various forms of light; primeval light, representing the Father; solar light, that is, light centered in an actual sun, representing the Son, and atmospheric light, that is, the light reflected and refracted, and turned into vision and illumination in the atmosphere and the world around us, the Holy Ghost, who brings to us the Divine Presence, and practically applies to us the benefits of G.o.d's revelation and grace.

His relation to the second person of the G.o.dhead is very clearly revealed; it was He who ministered in His incarnation, and through whom He became the Son of Man as well as the Son of G.o.d. It was He who personally united Himself with the person of Christ, and became the power of all His miracles and teachings. It was He through whom "He offered Himself without spot to G.o.d." It was He through whom He arose from the dead. And after His resurrection it was by the Holy Ghost that He gave commandment to His apostles of all things concerning the kingdom of heaven. Again, it was in His own person that He received and shed forth the same Spirit of Pentecost upon His disciples, so that Jesus is ever identified with the Holy Ghost in all His work and ministry.

Nor is there any reason to suppose that He will be sent from the world in the millennial kingdom, but will be an actual and joyful witness of the blessed fruits of His own gracious working, as well as the Saviour's suffering and death.

II.

The revelation of the Holy Spirit to the world and the sinner.

"Whom the world cannot receive" is Christ's own explanation of his relation to the unsaved, "because it seeth Him not, neither knoweth Him." The Holy Ghost cannot dwell in an unconverted soul. On man's flesh the anointing oil could not be poured of old, nor can it still.

At the same time, He can and does work in the hearts of the unconverted, producing conviction and conversion, and leading them to a saving union with the person of Christ. This is His own special work; the sinful soul is dead in trespa.s.ses and sins, and it is His to quicken it, to convict of sin; and then of righteousness and judgment, and bring to the heart the revelation of Jesus, and, as it accepts Him, the a.s.surance of pardon, the peace of G.o.d, and all the quickened graces of the new life in Christ.

III.