The Person and Work of The Holy Spirit Part 3

In the context in which the name is found in the pa.s.sage given above, beginning back in the seventh chapter of Romans, seventh verse, Paul is drawing a contrast between the law of Moses outside a man, holy and just and good, it is true, but impotent, and the living Spirit of G.o.d in the heart, imparting spiritual and moral life to the believer and enabling him thus to meet the requirements of the law of G.o.d, so that what the law alone could not do, in that it was weak through the flesh, the Spirit of G.o.d imparting life to the believer and dwelling in the heart enables him to do, so that the righteousness of the law is fulfilled in those who walk not after the flesh but after the Spirit. (See Rom. viii. 2-4.) The Holy Spirit is therefore called "the Spirit of life," because He imparts spiritual life and consequent victory over sin to those who receive Him.

XX. _The Oil of Gladness._

The Holy Spirit is called the "oil of gladness" in Heb. i. 9, "Thou hast loved righteousness, and hated iniquity; therefore G.o.d, even thy G.o.d, hath anointed thee with the _oil of gladness_ above thy fellows." Some one may ask what reason have we for supposing that "the oil of gladness" in this pa.s.sage is a name of the Holy Spirit. The answer is found in a comparison of Heb. i. 9, with Acts x. 38 and Luke iv. 18. In Acts x. 38 we read "how G.o.d anointed Jesus of Nazareth with the Holy Ghost and with power," and in Luke iv. 18, Jesus Himself is recorded as saying, "_The Spirit of the Lord is upon_ Me, because He hath _anointed_ Me to preach the Gospel to the poor," etc. In both of these pa.s.sages, we are told it was _the Holy Spirit with which Jesus was anointed_ and as in the pa.s.sage in Hebrews we are told that _it was with the oil of gladness that He was anointed_; so, of course, the only possible conclusion is that the oil of gladness means the Holy Spirit. What a beautiful and suggestive name it is for Him whose fruit is, first, "love" then "joy" (Gal. v. 22). The Holy Spirit becomes a source of boundless joy to those who receive Him; He so fills and satisfies the soul, that the soul who receives Him does not thirst forever (John iv. 14). No matter how great the afflictions with which the believer receives the Word, still he will have "_the joy of the Holy Ghost_" (1 Thess. i. 6). On the Day of Pentecost, when the disciples were baptized with the Holy Spirit, they were so filled with ecstatic joy that others looking on them thought they were intoxicated. They said, "These men are full of new wine." And Paul draws a comparison between abnormal intoxication that comes through excess of wine and the wholesome exhilaration from which there is no reaction that comes through being filled with the Spirit (Eph. v. 18-20). When G.o.d anoints one with the Holy Spirit, it is as if He broke a precious alabaster box of oil of gladness above their heads until it ran down to the hem of their garments and the whole person was suffused with joy unspeakable and full of glory.

XXI. _The Spirit of Grace._

The Holy Spirit is called "the Spirit of grace" in Heb. x. 29, "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of G.o.d, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto _the Spirit of grace_?" This name brings out the fact that it is the Holy Spirit's work to administer and apply the grace of G.o.d: He Himself is gracious, it is true, but the name means far more than that, it means that He makes ours experimentally the manifold grace of G.o.d. It is only by the work of the Spirit of grace in our hearts that we are enabled to appropriate to ourselves that infinite fullness of grace that G.o.d has, from the beginning, bestowed upon us in Jesus Christ. It is ours from the beginning, as far as belonging to us is concerned, but it is only ours experimentally as we claim it by the power of the Spirit of grace.

XXII. _The Spirit of Grace and of Supplication._

The Holy Spirit is called "the Spirit of grace and of supplication" in Zech. xii. 10, R. V., "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, _the Spirit of grace and of supplication_; and they shall look unto Me whom they have pierced: and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for his first-born." The phrase, "the Spirit of grace and of supplication" in this pa.s.sage is beyond a doubt a name of the Holy Spirit. The name "the Spirit of grace" we have already had under the preceding head, but here there is a further thought of that operation of grace that leads us to pray intensely. The Holy Spirit is so called because it is He that teaches to pray because all true prayer is in the Spirit (Jude 20). We of ourselves know not how to pray as we ought, but it is the work of the Holy Spirit of intercession to make intercession for us with groanings which cannot be uttered and to lead us out in prayer according to the will of G.o.d (Rom. viii. 26, 27). The secret of all true and effective praying is knowing the Holy Spirit as "the Spirit of grace and of supplication."

XXIII. _The Spirit of Glory._

The Holy Spirit is called "the Spirit of glory" in 1 Pet. iv. 14, "If ye be reproached for the name of Christ, happy are ye; for _the Spirit of glory_ and of G.o.d resteth upon you: on their part He is evil spoken of, but on your part He is glorified." This name does not merely teach that the Holy Spirit is infinitely glorious Himself, but it rather teaches that He imparts the glory of G.o.d to us, just as the Spirit of truth imparts truth to us, and as the Spirit of life imparts life to us, and as the Spirit of wisdom and understanding and of counsel and might and knowledge and of the fear of the LORD imparts to us wisdom and understanding and counsel and might and knowledge and the fear of the LORD, and as the Spirit of grace applies and administers to us the manifold grace of G.o.d, so the Spirit of glory is the administrator to us of G.o.d's glory. In the immediately preceding verse we read, "But rejoice, inasmuch as ye are partakers of Christ's sufferings: that, when His glory shall be revealed, ye may be glad also with exceeding joy." It is in this connection that He is called the Spirit of glory. We find a similar connection between the sufferings which we endure and the glory which the Holy Spirit imparts to us in Rom. viii. 16, 17, "The Spirit Himself beareth witness with our spirit, that we are children of G.o.d: and if children, then heirs; heirs of G.o.d and joint-heirs with Christ; _if so be that we suffer with_ Him, that we may _be also glorified with Him_." The Holy Spirit is the administrator of glory as well as of grace, or rather of the grace that culminates in glory.

XXIV. _The Eternal Spirit._

The Holy Spirit is called "the eternal Spirit" in Heb. ix. 14, "How much more shall the blood of Christ, who through _the eternal Spirit_ offered Himself without spot to G.o.d, purge your conscience from dead works to serve the living G.o.d." The eternity and the Deity and infinite majesty of the Holy Spirit are brought out by this name.

XXV. _The Comforter._

The Holy Spirit is called "the Comforter" over and over again in the Scriptures. For example in John xiv. 26, we read, "But _the Comforter_ which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." And in John xv. 26, "But when _the Comforter_ is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me." (See also John xvi. 27.) The word translated "Comforter" in these pa.s.sages means that, but it means much more beside. It is a word difficult of adequate translation into any one word in English. The translators of the Revised Version found difficulty in deciding with what word to render the Greek word so translated. They have suggested in the margin of the Revised Version "advocate" "helper" and a simple transference of the Greek word into English, "Paraclete." The word translated "Comforter" means literally, "one called to another's side," the idea being, one right at hand to take another's part. It is the same word that is translated "advocate" in 1 John ii. 1, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have _an advocate_ with the Father, Jesus Christ the righteous." But "advocate," as we now understand it, does not give the full force of the Greek word so rendered.

Etymologically "advocate" means nearly the same thing. Advocate is Latin ("advocatus") and it means "one called to another to take his part," but in our modern usage, the word has acquired a restricted meaning. The Greek word translated "Comforter" (Parakleetos) means "one called alongside,"

that is one called to stand constantly by one's side and who is ever ready to stand by us and take our part in everything in which his help is needed. It is a wonderfully tender and expressive name for the Holy One.

Sometimes when we think of _the Holy Spirit_, He seems to be so far away, but when we think of the Parakleetos, or in plain English our "Stand-byer"

or our "part-taker," how near He is. Up to the time that Jesus made this promise to the disciples, He Himself had been their Parakleetos. When they were in any emergency or difficulty they turned to Him. On one occasion, for example, the disciples were in doubt as to how to pray and they turned to Jesus and said, "Lord, teach us to pray." And the Lord taught them the wonderful prayer that has come down through the ages (Luke xi. 1-4). On another occasion, Peter was sinking in the waves of Galilee and he cried, "Lord, save me," and immediately Jesus stretched forth His hand and caught him and saved him (Matt. xiv. 30, 31). In every extremity they turned to Him. Just so now that Jesus is gone to the Father, we have another Person, just as Divine as He is, just as wise as He, just as strong as He, just as loving as He, just as tender as He, just as ready and just as able to help, who is always right by our side. Yes, better yet, who dwells in our heart, who will take hold and help if we only trust Him to do it.

If the truth of the Holy Spirit as set forth in the name "Parakleetos"

once gets into our heart and abides there, it will banish all loneliness forever; for how can we ever be lonely when this best of all Friends is ever with us? In the last eight years, I have been called upon to endure what would naturally be a very lonely life. Most of the time I am separated from wife and children by the calls of duty. For eighteen months consecutively, I was separated from almost all my family by many thousands of miles. The loneliness would have been unendurable were it not for the one all-sufficient Friend, who was always with me. I recall one night walking up and down the deck of a storm-tossed steamer in the South Seas.

Most of my family were 18,000 miles away; the remaining member of my family was not with me. The officers were busy on the bridge, and I was pacing the deck alone, and the thought came to me, "Here you are all alone." Then another thought came, "I am not alone; by my side as I walk this deck in the loneliness and the storm walks the Holy Spirit" and He was enough. I said something like this once at a Bible conference in St.

Paul. A doctor came to me at the close of the meeting and gently said, "I want to thank you for that thought about the Holy Spirit always being with us. I am a doctor. Oftentimes I have to drive far out in the country in the night and storm to attend a case, and I have often been so lonely, but I will never be lonely again. I will always know that by my side in my doctor's carriage, the Holy Spirit goes with me."

If this thought of the Holy Spirit as the ever-present Paraclete once gets into your heart and abides there, it will banish all fear forever. How can we be afraid in the face of any peril, if this Divine One is by our side to counsel us and to take our part? There may be a howling mob about us, or a lowering storm, it matters not. He stands between us and both mob and storm. One night I had promised to walk four miles to a friend's house after an evening session of a conference. The path led along the side of a lake. As I started for my friend's house, a thunder-storm was coming up. I had not counted on this but as I had promised, I felt I ought to go. The path led along the edge of the lake, oftentimes very near to the edge, sometimes the lake was near the path and sometimes many feet below. The night was so dark with the clouds one could not see ahead. Now and then there would be a blinding flash of lightning in which you could see where the path was washed away, and then it would be blacker than ever. You could hear the lake booming below. It seemed a dangerous place to walk but that very week, I had been speaking upon the Personality of the Holy Spirit and about the Holy Spirit as an ever-present Friend, and the thought came to me, "What was it you were telling the people in the address about the Holy Spirit as an ever-present Friend?" And then I said to myself, "Between me and the boiling lake and the edge of the path walks the Holy Spirit," and I pushed on fearless and glad. When we were in London, a young lady attended the meeting one afternoon in the Royal Albert Hall. She had an abnormal fear of the dark. It was absolutely impossible for her to go into a dark room alone, but the thought of the Holy Spirit as an ever-present Friend sank into her mind. She went home and told her mother what a wonderful thought she had heard that day, and how it had banished forever all fear from her. It was already growing very dark in the London winter afternoon and her mother looked up and said, "Very well, let us see if it is real. Go up to the top of the house and shut yourself alone in a dark room." She instantly sprang to her feet, bounded up the stairs, went into a room that was totally dark and shut the door and sat down. All fear was gone, and as she wrote the next day, the whole room seemed to be filled with a wonderful glory, the glory of the presence of the Holy Spirit.

In the thought of the Holy Spirit as the Paraclete there is also a cure for insomnia. For two awful years, I suffered from insomnia. Night after night I would go to bed apparently almost dead for sleep; it seemed as though I must sleep, but I could not sleep; oh, the agony of those two years! It seemed as if I would lose my mind if I did not get relief.

Relief came at last and for years I went on without the suggestion of trouble from insomnia. Then one night I retired to my room in the Inst.i.tute, lay down expecting to fall asleep in a moment as I usually did, but scarcely had my head touched the pillow when I became aware that insomnia was back again. If one has ever had it, he never forgets it and never mistakes it. It seemed as if insomnia were sitting on the foot-board of my bed, grinning at me and saying, "I am back again for another two years." "Oh," I thought, "two more awful years of insomnia." But that very morning, I had been lecturing to our students in the Inst.i.tute about the Personality of the Holy Spirit and about the Holy Spirit as an ever-present Friend, and at once the thought came to me, "What were you talking to the students about this morning? What were you telling them?"

and I looked up and said, "Thou blessed Spirit of G.o.d, Thou art here. I am not alone. If Thou hast anything to say to me, I will listen," and He began to open to me some of the deep and precious things about my Lord and Saviour, things, that filled my soul with joy and rest, and the next thing I knew I was asleep and the next thing I knew it was to-morrow morning. So whenever insomnia has come my way since, I have simply remembered that the Holy Spirit was there and I have looked up to Him to speak to me and to teach me and He has done so and insomnia has taken its flight.

In the thought of the Holy Spirit as the Paraclete there is a cure for a breaking heart. How many aching, breaking hearts there are in this world of ours, so full of death and separation from those we most dearly love.

How many a woman there is, who a few years ago, or a few months or a few weeks ago, had no care, no worry, for by her side was a Christian husband who was so wise and strong that the wife rested all responsibility upon him and she walked care-free through life and satisfied with his love and companions.h.i.+p. But one awful day, he was taken from her. She was left alone and all the cares and responsibilities rested upon her. How empty that heart has been ever since; how empty the whole world has been. She has just dragged through her life and her duties as best she could with an aching and almost breaking heart. But there is One, if she only knew it, wiser and more loving than the tenderest husband, One willing to bear all the care and responsibilities of life for her, One who is able, if, she will only let Him, to fill every nook and corner of her empty and aching heart; that One is the Paraclete. I said something like this in St.

Andrews' Hall in Glasgow. At the close of the meeting a sad-faced Christian woman, wearing a widow's garb, came to me as I stepped out of the hall into the reception room. She hurried to me and said, "Dr. Torrey, this is the anniversary of my dear husband's death. Just one year ago to-day he was taken from me. I came to-day to see if you could not speak some word to help me. You have given me just the word I need. I will never be lonesome again." A year and a half pa.s.sed by. I was on the yacht of a friend on the lochs of the Clyde. One day a little boat put out from sh.o.r.e and came alongside the yacht. One of the first to come up the side of the yacht was this widow. She hurried to me and the first thing she said was, "The thought that you gave me that day in St. Andrews' Hall on the anniversary of my husband's leaving me has been with me ever since, and the Holy Spirit does satisfy me and fill my heart."

But it is in our work for our Master that the thought of the Holy Spirit as the Paraclete comes with greatest helpfulness. I think it may be permissible to ill.u.s.trate it from my own experience. I entered the ministry because I was literally forced to. For years I refused to be a Christian, because I was determined that I would not be a preacher, and I feared that if I surrendered to Christ I must enter the ministry. My conversion turned upon my yielding to Him at this point. The night I yielded, I did not say, "I will accept Christ" or "I will give up sin," or anything of that sort, I simply cried, "Take this awful burden off my heart, and I will preach the Gospel." But no one could be less fitted by natural temperament for the ministry than I. From early boyhood, I was extraordinarily timid and bashful. Even after I had entered Yale College, when I would go home in the summer and my mother would call me in to meet her friends, I was so frightened that when I thought I spoke I did not make an audible sound. When her friends had gone, my mother would ask, "Why didn't you say something to them?" And I would reply that I supposed I had, but my mother would say, "You did not utter a sound." Think of a young fellow like that entering the ministry. I never mustered courage even to speak in a public prayer-meeting until after I was in the theological seminary. Then I felt, if I was to enter the ministry, I must be able to at least speak in a prayer-meeting. I learned a little piece by heart to say, but when the hour came, I forgot much of it in my terror. At the critical moment, I grasped the back of the settee in front of me and pulled myself hurriedly to my feet and held on to the settee. One Niagara seemed to be going up one side and another down another; my voice faltered. I repeated as much as I could remember and sat down. Think of a man like that entering the ministry. In the early days of my ministry, I would write my sermons out in full and commit them to memory, stand up and twist a b.u.t.ton until I had repeated it off as best I could and would then sink back into the pulpit chair with a sense of relief that that was over for another week. I cannot tell you what I suffered in those early days of my ministry. But the glad day came when I came to know the Holy Spirit as the Paraclete. When the thought got possession of me that when I stood up to preach, there was Another who stood by my side, that while the audience saw me G.o.d saw Him, and that the responsibility was all upon Him, and that He was abundantly able to meet it and care for it all, and that all I had to do was to stand back as far out of sight as possible and let Him do the work. I have no dread of preaching now; preaching is the greatest joy of my life, and sometimes when I stand up to speak and realize that He is there, that all the responsibility is upon Him, such a joy fills my heart that I can scarce restrain myself from shouting and leaping. He is just as ready to help us in all our work; in our Sunday-school cla.s.ses; in our personal work and in every other line of Christian effort. Many hesitate to speak to others about accepting Christ. They are afraid they will not say the right thing; they fear that they will do more harm than they will good. You certainly will if _you_ do it, but if you will just believe in the Paraclete and trust Him to say it and to say it in His way, you will never do harm but always good. It may seem at the time that you have accomplished nothing, but perhaps years after you will find out you have accomplished much and even if you do not find it out in this world, you will find it out in eternity.

There are many ways in which the Paraclete stands by us and helps us of which we will speak at length when we come to study His work. He stands by us when we pray (Rom. viii. 26, 27); when we study the Word (John xiv. 26; xvi. 12-14); when we do personal work (Acts viii. 29); when we preach or teach (1 Cor. ii. 4); when we are tempted (Rom. viii. 2); when we leave this world (Acts vii. 54-60). Let us get this thought firmly fixed now and for all time that the Holy Spirit is One called to our side to take our part.

"Ever present, truest Friend, Ever near, Thine aid to lend."

CHAPTER VI. THE WORK OF THE HOLY SPIRIT IN THE MATERIAL UNIVERSE.

There are many who think of the work of the Holy Spirit as limited to man.

But G.o.d reveals to us in His Word that the Holy Spirit's work has a far wider scope than this. We are taught in the Bible that the Holy Spirit has a threefold work in the material universe.

I. The creation of the material universe and of man is effected through the agency of the Holy Spirit.

We read in Ps. x.x.xiii. 6, "By the word of the LORD were the heavens made; and all the host of them _by the breath of His mouth_." We have already seen in our study of the names of the Holy Spirit that the Holy Spirit is the breath of JEHOVAH, so this pa.s.sage teaches us that all the hosts of heaven, all the stellar worlds, were made by the Holy Spirit. We are taught explicitly in Job x.x.xiii. 4, that the creation of man is the Holy Spirit's work. We read, "_The Spirit of G.o.d_ hath made me, and _the breath of the Almighty_ hath given me life." Here both the creation of the material frame and the impartation of life are attributed to the agency of the Holy Spirit. In other pa.s.sages of Scripture we are taught that creation was in and through the Son of G.o.d. For example we read in Col. i.

16, R. V., "For in Him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or princ.i.p.alities or powers; all things have been created through Him and unto Him." In a similar way we read in Heb. i. 2, that G.o.d "hath at the end of these days spoken unto us in His Son, whom He appointed heir of all things, _through whom_ also He made the worlds (ages)." In the pa.s.sage given above (Ps. x.x.xiii. 6), the Word as well as the Spirit are mentioned in connection with creation. In the account of the creation and the rehabilitation of this world to be the abode of man, Father, Word and Holy Spirit are all mentioned (Gen. i. 1-3). It is evident from a comparison of these pa.s.sages that the Father, Son and Holy Spirit are all active in the creative work. The Father works _in_ His Son, _through_ His Spirit.

II. Not only is the original creation of the material universe attributed to the agency of the Holy Spirit in the Bible but _the maintenance of living creatures_ as well.

We read in Ps. civ. 29, 30, "Thou hidest Thy face, they are troubled: Thou takest away their breath, they die, and return to their dust. Thou _sendest forth Thy Spirit_, they are created: and Thou _renewest_ the face of the earth." The clear indication of this pa.s.sage is that not only are things brought into being through the agency of the Holy Spirit, but that they are maintained in being by the Holy Spirit. Not only is spiritual life maintained by the Spirit of G.o.d but material being as well. Things exist and continue by the presence of the Spirit of G.o.d in them. This does not mean for a moment that the universe is G.o.d, but it does mean that the universe is maintained in its being by the immanence of G.o.d in it. This is the great and solemn truth that lies at the foundation of the awful and debasing perversions of Pantheism in its countless forms.

III. But not only is the universe created through the agency of the Holy Spirit and maintained in its existence through the agency of the Holy Spirit, but _the development of the earlier, chaotic, undeveloped states of the material universe into higher orders of being is effected through the agency of the Holy Spirit_.

We read in Gen, i. 2, 3, "And the earth was (or became) without form and void; and darkness was upon the face of the deep. And _the Spirit of G.o.d moved_ upon the face of the waters. And G.o.d said, Let there be light: and there was light." We may take this account to refer either to the original creation of the universe, or we may take it as the deeper students of the Word are more and more inclining to take it, as the account of the rehabilitation of the earth after its plunging into chaos through sin after the original creation described in v. 1. In either case we have set before us here the development of the earth from a chaotic and unformed condition into its present highly developed condition through the agency of the Holy Spirit. We see the process carried still further in Gen. ii.

7, "And the LORD G.o.d formed man of the dust of the ground, _and breathed_ into his nostrils the breath of life; and man became a living soul." Here again it is through the agency of the breath of G.o.d, that a higher thing, human life, comes into being. Naturally, as the Bible is the history of man's redemption it does not dwell upon this phase of truth, but seemingly each new and higher impartation of the Spirit of G.o.d brings forth a higher order of being. First, inert matter; then motion; then light; then vegetable life; then animal life; then man; and, as we shall see later, then the new man; and then Jesus Christ, the supreme Man, the completion of G.o.d's thought of man, the Son of Man. This is the Biblical thought of development from the lower to the higher by the agency of the Spirit of G.o.d as distinguished from the G.o.dless evolution that has been so popular in the generation now closing. It is, however, only hinted at in the Bible. The more important phases of the Holy Spirit's work, His work in redemption, are those that are emphasized and iterated and reiterated. The Word of G.o.d is even more plainly active in each state of progress of creation. G.o.d _said_ occurs ten times in the first chapter of Genesis.

CHAPTER VII. THE HOLY SPIRIT CONVICTING THE WORLD OF SIN, OF RIGHTEOUSNESS AND OF JUDGMENT.

Our salvation begins experimentally with our being brought to a profound sense that we need a Saviour. The Holy Spirit is the One who brings us to this realization of our need. We read in John xvi. 8-11, R. V., "And He, when He is come, will convict the world in respect of sin, and of righteousness, and of judgment: of sin, because they believe not on Me; of righteousness, because I go to the Father, and ye behold Me no more; of judgment, because the prince of this world hath been judged."

I. We see in this pa.s.sage that _it is the work of the Holy Spirit to convict men of sin_. That is, to so convince of their error in respect to sin as to produce a deep sense of personal guilt. We have the first recorded fulfillment of this promise in Acts ii. 36, 37, "Therefore let all the house of Israel know a.s.suredly, that G.o.d hath made that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, _they were p.r.i.c.ked in their heart, and said_ unto Peter and to the rest of the apostles, Men and brethren, _what shall we do_?" The Holy Spirit had come just as Jesus had promised that He would and when He came He convicted the world of sin: He p.r.i.c.ked them to their heart with a sense of their awful guilt in the rejection of their Lord and their Christ. If the Apostle Peter had spoken the same words the day before Pentecost, no such results would have followed; but now Peter was filled with the Holy Spirit (v. 4) and the Holy Spirit took Peter and his words and through the instrumentality of Peter and his words convicted his hearers. The Holy Spirit is the only One who can convince men of sin. The natural heart is "deceitful above all things and desperately wicked," and there is nothing in which the inbred deceitfulness of our hearts comes out more clearly than in our estimations of ourselves. We are all of us sharp-sighted enough to the faults of others but we are all blind by nature to our own faults. Our blindness to our own shortcomings is oftentimes little short of ludicrous. We have a strange power of exaggerating our imaginary virtues and losing sight utterly of our defects. The longer and more thoroughly one studies human nature, the more clearly will he see how hopeless is the task of convincing other men of sin. We cannot do it, nor has G.o.d left it for us to do. He has put this work into the hands of One who is abundantly able to do it, the Holy Spirit. One of the worst mistakes that we can make in our efforts to bring men to Christ is to try to convince them of sin in any power of our own. Unfortunately, it is one of the commonest mistakes. Preachers will stand in the pulpit and argue and reason with men to make them see and realize that they are sinners.

They make it as plain as day; it is a wonder that their hearers do not see it; but they do not. Personal workers sit down beside an inquirer and reason with him, and bring forward pa.s.sages of Scripture in a most skillful way, the very pa.s.sages that are calculated to produce the effect desired and yet there is no result. Why? Because we are trying to do the Holy Spirit's work, the work that He alone can do, convince men of sin. If we would only bear in mind our own utter inability to convince men of sin, and cast ourselves upon Him in utter helplessness to do the work, we would see results.

At the close of an inquiry meeting in our church in Chicago, one of our best workers brought to me an engineer on the Pan Handle Railway with the remark, "I wish that you would speak to this man. I have been talking to him two hours with no result." I sat down by his side with my open Bible and in less than ten minutes that man, under deep conviction of sin, was on his knees crying to G.o.d for mercy. The worker who had brought him to me said when the man had gone out, "That is very strange." "What is strange?"

I asked. "Do you know," the worker said, "I used exactly the same pa.s.sages in dealing with that man that you did, and though I had worked with him for two hours with no result, in ten minutes with the same pa.s.sages of Scripture, he was brought under conviction of sin and accepted Christ."

What was the explanation? Simply this, for once that worker had forgotten something that she seldom forgot, namely, that the Holy Spirit must do the work. She had been trying to convince the man of sin. She had used the right pa.s.sages; she had reasoned wisely; she had made out a clear case, but she had not looked to the only One who could do the work. When she brought the man to me and said, "I have worked with him for two hours with no result," I thought to myself, "If this expert worker has dealt with him for two hours with no result, what is the use of my dealing with him?" and in a sense of utter helplessness I cast myself upon the Holy Spirit to do the work and He did it.

But while we cannot convince men of sin, there is One who can, the Holy Spirit. He can convince the most hardened and blinded man of sin. He can change men and women from utter carelessness and indifference to a place where they are overwhelmed with a sense of their need of a Saviour. How often we have seen this ill.u.s.trated. Some years ago, the officers of the Chicago Avenue Church were burdened over the fact that there was so little profound conviction of sin manifested in our meetings. There were conversions, a good many were being added to the church, but very few were coming with an apparently overwhelming conviction of sin. One night one of the officers of the church said, "Brethren, I am greatly troubled by the fact that we have so little conviction of sin in our meetings. While we are having conversions and many accessions to the church, there is not that deep conviction of sin that I like to see, and I propose that we, the officers of the church, meet from night to night to pray that there may be more conviction of sin in our meetings." The suggestion was taken up by the entire committee. We had not been praying many nights when one Sunday evening I saw in the front seat underneath the gallery a showily dressed man with a very hard face. A large diamond was blazing from his s.h.i.+rt front. He was sitting beside one of the deacons. As I looked at him as I preached, I thought to myself, "That man is a sporting man, and Deacon Young has been fis.h.i.+ng to-day." It turned out that I was right. The man was the son of a woman who kept a sporting house in a Western city. I think he had never been in a Protestant service before. Deacon Young had got hold of him that day on the street and brought him to the meeting. As I preached the man's eyes were riveted upon me. When we went down-stairs to the after meeting, Deacon Young took the man with him. I was late dealing with the anxious that night. As I finished with the last one about eleven o'clock, and almost everybody had gone home, Deacon Young came over to me and said, "I have a man over here I wish you would come and speak with." It was this big sporting man. He was deeply agitated. "Oh," he groaned, "I don't know what is the matter with me. I never felt this way before in all my life," and he sobbed and shook like a leaf. Then he told me this story: "I started out this afternoon to go down to Cottage Grove Avenue to meet some men and spend the afternoon gambling. As I pa.s.sed by the park over yonder, some of your young men were holding an open air meeting and I stopped to listen. I saw one man testifying whom I had known in a life of sin, and I waited to hear what he had to say. When he finished I went on down the street. I had not gone far when some strange power took hold of me and brought me back and I stayed through the meeting. Then this gentleman spoke to me and brought me over to your church, to your Yoke Fellows' Meeting. I stayed to supper with them and he brought me up to hear you preach, then he brought me down to this meeting." Here he stopped and sobbed, "Oh, I don't know what is the matter with me. I feel awful. I never felt this way before in all my life," and his great frame shook with emotion. "I know what is the matter with you,"

I said. "You are under conviction of sin; the Holy Spirit is dealing with you," and I pointed him to Christ, and he knelt down and cried to G.o.d for mercy, to forgive his sins for Christ's sake.

Not long after, one Sunday night I saw another man sitting in the gallery almost exactly above where this man had sat. A diamond flashed also from this man's s.h.i.+rt front. I said to myself, "There is another sporting man."

He turned out to be a travelling man who was also a sporting man. As I preached, he leaned further and further forward in his seat. In the midst of my sermon, without any intention of giving out the invitation, simply wis.h.i.+ng to drive a point home, I said, "Who will accept Jesus Christ to-night?" Quick as a flash the man sprang to his feet and shouted, "I will." It rang through the building like the crack of a revolver. I dropped my sermon and instantly gave out the invitation; men and women and young people rose all over the building to yield themselves to Christ. G.o.d was answering prayer and the Holy Spirit was convincing men of sin. The Holy Spirit can convince men of sin. We need not despair of any one, no matter how indifferent they may appear, no matter how worldly, no matter how self-satisfied, no matter how irreligious, the Holy Spirit can convince men of sin. A young minister of very rare culture and ability once came to me and said, "I have a great problem on my hands. I am the pastor of the church in a university town. My congregation is largely made up of university professors and students. They are most delightful people.

They have very high moral ideals and are living most exemplary lives.

Now," he continued, "if I had a congregation in which there were drunkards and outcasts and thieves, I could convince them of sin, but my problem is how to make people like that, the most delightful people in the world, believe that they are sinners, how to convict them of sin." I replied, "It is impossible. You cannot do it, but the Holy Spirit can." And so He can.

Some of the deepest manifestations of conviction of sin I have ever seen have been on the part of men and women of most exemplary conduct and attractive personality. But they were sinners and the Holy Spirit opened their eyes to the fact.