The Person and Work of The Holy Spirit Part 4

While it is the Holy Spirit who convinces men of sin, He does it through us. This comes out very clearly in the context of the pa.s.sage before us.

Jesus says in the seventh verse, R. V., of the chapter, "Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come _unto you_; but if I go, I will send Him _unto you_." Then He goes on to say, "And when He is come (_unto you_), He will convict the world of sin." That is, our Lord Jesus sends the Holy Spirit unto us (unto believers), and when He is come unto us believers, through us to whom He has come, He convinces the world. On the Day of Pentecost, it was the Holy Spirit who convinced the 3,000 of sin, but the Holy Spirit came to the group of believers and through them convinced the outside world. As far as the Holy Scriptures definitely tell us, the Holy Spirit has no Way of getting at the unsaved world except through the agency of those who are already saved. Every conversion recorded in the Acts of the Apostles was through the agency of men or women already saved. Take, for example, the conversion of Saul of Tarsus.

If there ever was a miraculous conversion, it was that. The glorified Jesus appeared visibly to Saul on his way to Damascus, but before Saul could come out clearly into the light as a saved man, human instrumentality must be brought in. Saul prostrate on the ground cried to the risen Christ asking what he must do, and the Lord told him to go into Damascus and there it would be told him what he must do. And then Ananias, "a certain disciple," was brought on the scene as the human instrumentality through whom the Holy Spirit should do His work (cf. Acts ix. 17; xxii. 16). Take the case of Cornelius. Here again was a most remarkable conversion through supernatural agency. "_An angel_" appeared to Cornelius, but the angel did not tell Cornelius what to do to be saved.

The angel rather said to Cornelius, "Send men to Joppa, and _call for Simon_, whose surname is Peter, who shall tell thee words whereby _thou and all thy house shall be saved_" (Acts xi. 13, 14). So we may go right through the record of the conversions in the Acts of the Apostles and we will see they were all effected through human instrumentality. How solemn, how almost overwhelming, is the thought that the Holy Spirit has no way of getting at the unsaved with His saving power except through the instrumentality of us who are already Christians. If we realized that, would we not be more careful to offer to the Holy Spirit a more free and un.o.bstructed channel for His all-important work? The Holy Spirit needs human lips to speak through. He needs yours, and He needs lives so clean and so utterly surrendered to Him that He can work through them.

Notice of which sin it is that the Holy Spirit convinces men-the sin of unbelief in Jesus Christ, "Of sin because they believe not on Me," says Jesus. Not the sin of stealing, not the sin of drunkenness, not the sin of adultery, not the sin of murder, but the sin of unbelief in Jesus Christ.

The one thing that the eternal G.o.d demands of men is that they believe on Him whom He hath sent (John vi. 29). And the one sin that reveals men's rebellion against G.o.d and daring defiance of Him is the sin of not believing on Jesus Christ, and this is the one sin that the Holy Spirit puts to the front and emphasizes and of which He convicts men. This was the sin of which He convicted the 3,000 on the Day of Pentecost.

Doubtless, there were many other sins in their lives, but the one point that the Holy Spirit brought to the front through the Apostle Peter was that the One whom they had rejected was their Lord and Christ, attested so to be by His resurrection from the dead (Acts ii. 22-36). "And _when they heard this_ (namely, that He whom they had rejected was Lord and Christ) they were p.r.i.c.ked in their hearts." This is the sin of which the Holy Spirit convinces men to-day. In regard to the comparatively minor moralities of life, there is a wide difference among men, but the thief who rejects Christ and the honest man who rejects Christ are alike condemned at the great point of what they do with G.o.d's Son, and this is the point that the Holy Spirit presses home. The sin of unbelief is the most difficult of all sins of which to convince men. The average unbeliever does not look upon unbelief as a sin. Many an unbeliever looks upon his unbelief as a mark of intellectual superiority. Not unfrequently, he is all the more proud of it because it is the only mark of intellectual superiority that he possesses. He tosses his head and says, "I am an agnostic;" "I am a skeptic;" or, "I am an infidel," and a.s.sumes an air of superiority on that account. If he does not go so far as that, the unbeliever frequently looks upon his unbelief as, at the very worst, a misfortune. He looks for pity rather than for blame. He says, "Oh, I wish I could believe. I am so sorry I cannot believe," and then appeals to us for pity because he cannot believe, but when the Holy Spirit touches a man's heart, he no longer looks upon unbelief as a mark of intellectual superiority; he does not look upon it as a mere misfortune; he sees it as the most daring, decisive and d.a.m.ning of all sins and is overwhelmed with a sense of his awful guilt in that he had not believed on the name of the only begotten Son of G.o.d.

II. But the Holy Spirit not only convicts of sin, _He convicts in respect of righteousness_.

He convicts the world in respect of righteousness because Jesus Christ has gone to the Father, that is He convicts (convinces with a convincing that is self-condemning) the world of Christ's righteousness attested by His going to the Father. The coming of the Spirit is in itself a proof that Christ has gone to the Father (cf. Acts ii. 33) and the Holy Spirit thus opens our eyes to see that Jesus Christ, whom the world condemned as an evil-doer, was indeed the righteous One. The Father sets the stamp of His approval upon His character and claims by raising Him from the dead and exalting Him to His own right hand and giving to Him a name that is above every name. The world at large to-day claims to believe in the righteousness of Christ but it does not really believe in the righteousness of Christ: it has no adequate conception of the righteousness of Christ. The righteousness which the world attributes to Christ is not the righteousness which G.o.d attributes to Him, but a poor human righteousness, perhaps a little better than our own. The world loves to put the names of other men that it considers good alongside the name of Jesus Christ. But when the Spirit of G.o.d comes to a man, He convinces him of the righteousness of Christ; He opens his eyes to see Jesus Christ standing absolutely alone, not only far above all men but "far above all princ.i.p.ality and power and might and dominion, and every name that is named, not only in this world but also in that which is to come" (Eph. i.

21).

III. The Holy Spirit also convicts the world of judgment.

The ground upon which the Holy Spirit convinces men of judgment is upon the ground of the fact that "the Prince of this world hath been judged"

(John xvi. 11). When Jesus Christ was nailed to the cross, it seemed as if He were judged there, but in reality it was the Prince of this world who was judged at the cross, and, by raising Jesus Christ from the dead, the Father made it plain to all coming ages that the cross was not the judgment of Christ, but the judgment of the Prince of darkness. The Holy Spirit opens our eyes to see this fact and so convinces us of judgment.

There is a great need to-day that the world be convinced of judgment.

Judgment is a doctrine that has fallen into the background, that has indeed almost sunken out of sight. It is not popular to-day to speak about judgment, or retribution, or h.e.l.l. One who emphasizes judgment and future retribution is not thought to be quite up to date; he is considered "mediaeval" or even "archaic," but when the Holy Spirit opens the eyes of men, they believe in judgment. In the early days of my Christian experience, I had great difficulties with the Bible doctrine of future retribution. I came again and again up to what it taught about the eternal penalties of persistent sin. It seemed as if I could not believe it: it must not be true. Time and again I would back away from the stern teachings of Jesus Christ and the Apostles concerning this matter. But one night I was waiting upon G.o.d that I might know the Holy Spirit in a fuller manifestation of His presence and His power. G.o.d gave me what I sought that night and with this larger experience of the Holy Spirit's presence and power, there came such a revelation of the glory, the infinite glory of Jesus Christ, that I had no longer any difficulties with what the Book said about the stern and endless judgment that would be visited upon those who persistently rejected this glorious Son of G.o.d. From that day to this, while I have had many a heartache over the Bible doctrine of future retribution, I have had no intellectual difficulty with it. I have believed it. The Holy Spirit has convinced me of judgment.

CHAPTER VIII. THE HOLY SPIRIT BEARING WITNESS TO JESUS CHRIST.

When our Lord was talking to His disciples on the night before His crucifixion of the Comforter who after His departure was to come to take His place, He said, "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 bear witness of Me: and ye also bear witness, because ye have been with Me from the beginning" (John xv. 26, 27, R. V.), and the Apostle Peter and the other disciples when they were strictly commanded by the Jewish Council not to teach in the name of Jesus said, "We are witnesses of these things, and so is also the Holy Ghost" (Acts v. 32). It is clear from these words of Jesus Christ and the Apostles that it is the work of the Holy Spirit to bear witness concerning Jesus Christ. We find the Holy Spirit's testimony to Jesus Christ in the Scriptures, but beside this the Holy Spirit bears witness directly to the individual heart concerning Jesus Christ. He takes His own Scriptures and interprets them to us and makes them clear to us. All truth is from the Spirit, for He is "the Spirit of truth," but it is especially His work to bear witness to Him who is the truth, that is Jesus Christ (John xiv. 6). It is only through the testimony of the Holy Spirit directly to our hearts that we ever come to a true, living knowledge of Jesus Christ (cf. 1 Cor. xii. 3).

No amount of mere reading the written Word (in the Bible) and no amount of listening to man's testimony will ever bring us to a living knowledge of Christ. It is only when the Holy Spirit Himself takes the written Word, or takes the testimony of our fellow man, and interprets it directly to our hearts that we really come to see and know Jesus as He is. On the day of Pentecost, Peter gave all his hearers the testimony of the Scriptures regarding Christ and also gave them his own testimony; he told them what he and the other Apostles knew by personal observation regarding His resurrection, but unless the Holy Spirit Himself had taken the Scriptures which Peter had brought together and taken the testimony of Peter and the other disciples, the 3,000 would not on that day have seen Jesus as He really was and received Him and been baptized in His name. The Holy Spirit added His testimony to that of Peter and that of the written Word. Mr.

Moody used to say in his terse and graphic way that when Peter said, "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 (Acts ii.

36), the Holy Spirit said, 'Amen' and the people saw and believed." And it is certain that unless the Holy Spirit had come that day and through Peter and the other Apostles borne His direct testimony to the hearts of their hearers, there would have been no saving vision of Jesus on the part of the people. If you wish men to get a true view of Jesus Christ, such a view of Him that they may believe and be saved, it is not enough that you give them the Scriptures concerning Him; it is not enough that you give them your own testimony, you must seek for them the testimony of the Holy Spirit and put yourself into such relations with G.o.d that the Holy Spirit may bear His testimony through you. Neither your testimony, nor even that of the written Word alone will effect this, though it is your testimony, or that of the Word that the Holy Spirit uses. But unless your testimony and that of the Word is taken up by the Holy Spirit and He Himself testifies, they will not believe. This explains something which every experienced worker must have noticed. We sit down beside an inquirer and open our Bibles and give him those Scriptures which clearly reveal Jesus as his atoning Saviour on the cross, a Saviour from the guilt of sin, and as his risen Saviour, a Saviour from the power of sin. It is just the truth the man needs to see and believe in order to be saved, but he does not see it. We go over these Scriptures which to us are as plain as day again and again, and the inquirer sits there in blank darkness; he sees nothing, he grasps nothing. Sometimes we almost wonder if the inquirer is stupid that he cannot see it. No, he is not stupid, except with that spiritual blindness that possesses every mind unenlightened by the Holy Spirit (1 Cor. ii. 14). We go over it again and still he does not see it.

We go over it again and his face lightens up and he exclaims, "I see it. I see it," and he sees Jesus and believes and is saved and knows he is saved there on the spot. What has happened? Simply this, the Holy Spirit has borne His testimony and what was dark as midnight before is as clear as day now. This explains also why it is that one who has been long in darkness concerning Jesus Christ so quickly comes to see the truth when he surrenders his will to G.o.d and seeks light from Him. When he surrenders his will to G.o.d, he has put himself into that att.i.tude towards G.o.d where the Holy Spirit can do His work (Acts v. 32). Jesus says in John vii. 17, R. V., "If any man willeth to do His will, he shall know of the teaching, whether it be of G.o.d, or whether I speak from Myself." When a man wills to do the will of G.o.d, then the conditions are provided on which the Holy Spirit works and He illuminates the mind to see the truth about Jesus and to see that His teaching is the very Word of G.o.d. John writes in John xx.

31, "But these are written (these things in the Gospel of John) that ye might believe that Jesus is the Christ, the Son of G.o.d; and that believing ye might have life through His name." John wrote his Gospel for this purpose, that men might see Jesus as the Christ, the Son of G.o.d, through what he records, and that they might believe that He is the Christ, the Son of G.o.d, and that thus believing they might have life through His name.

The best book in the world to put into the hands of one who desires to know about Jesus and to be saved is the Gospel of John. And yet many a man has read the Gospel of John over and over and over again and not seen and believed that Jesus is the Christ, the Son of G.o.d. But let the same man surrender his will absolutely to G.o.d and ask G.o.d for light as he reads the Gospel and promise G.o.d that he will take his stand on everything in the Gospel that He shows him to be true and before the man has finished the Gospel he will see clearly that Jesus is the Christ, the Son of G.o.d, and will believe and have eternal life. Why? Because he has put himself into the place where the Holy Spirit can take the things written in the Gospel and interpret them and bear His testimony. I have seen this tested and proven time and time again all around the world. Men have come to me and said to me that they did not believe that Jesus is the Christ, the Son of G.o.d, and many have gone farther and said they were agnostics and did not even know whether there was a personal G.o.d. Then I have told them to read the Gospel of John, that in that Gospel John presented the evidence that Jesus was the Christ, the Son of G.o.d. Oftentimes they have told me they have read it over and over again, and yet were not convinced that Jesus was the Christ, the Son of G.o.d. Then I have said to them, "You have not read it the right way," and I have got them to surrender their will to G.o.d (or in case where they were not sure there was a G.o.d, have got them to take their stand upon the right to follow it wherever it might carry them). Then I have had them agree to read the Gospel of John slowly and thoughtfully, and each time before they read to look up to G.o.d, if there were any G.o.d, to help them to understand what they were to read and to promise Him that they would take their stand upon whatever He showed them to be true, and follow it wherever it would carry them. And in every instance before they had finished the Gospel they had come to see that Jesus was the Christ, the Son of G.o.d, and have believed and been saved.

They had put themselves in that position where the Holy Spirit could bear His testimony to Jesus Christ and He had done it and through His testimony they saw and believed.

If you wish men to see the truth about Christ, do not depend upon your own powers of expression and persuasion, but cast yourself upon the Holy Spirit and seek for them His testimony and see to it that they put themselves in the place where the Holy Spirit can testify. This is the cure for both skepticism and ignorance concerning Christ. If you yourself are not clear concerning the truth about Jesus Christ, seek for yourself the testimony of the Holy Spirit regarding Christ. Read the Scriptures, read especially the Gospel of John but do not depend upon the mere reading of the Word, but before you read it, put yourself in such an att.i.tude towards G.o.d by the absolute surrender of your will to Him that the Holy Spirit may bear His testimony in your heart concerning Jesus Christ. What we all most need is a clear and full vision of Jesus Christ and this comes through the testimony of the Holy Spirit. One night a number of our students came back from the Pacific Garden Mission in Chicago and said to me, "We had a wonderful meeting at the mission to-night. There were many drunkards and outcasts at the front who accepted Christ." The next day I met Mr. Harry Monroe, the superintendent of the mission, on the street, and I said, "Harry, the boys say you had a wonderful meeting at the mission last night." "Would you like to know how it came about?" he replied. "Yes." "Well," he said, "I simply held up Jesus Christ and it pleased the Holy Spirit to illumine the face of Jesus Christ, and men saw and believed." It was a unique way of putting it but it was an expressive way and true to the essential facts in the case. It is our part to hold up Jesus Christ, and then look to the Holy Spirit to illumine His face or to take the truth about Him and make it clear to the hearts of our hearers and He will do it and men will see and believe. Of course, we need to be so walking towards G.o.d that the Holy Spirit may take us as the instruments through whom He will bear His testimony.

CHAPTER IX. THE REGENERATING WORK OF THE HOLY SPIRIT.

The Apostle Paul in t.i.tus iii. 5, R. V., writes, "Not by works done in righteousness, which we did ourselves, but according to His mercy He saved us, through the was.h.i.+ng of regeneration and _renewing of the Holy Ghost_."

In these words we are taught that _the Holy Spirit renews men, or makes men new_, and that through this renewing of the Holy Spirit, we are saved.

Jesus taught the same in John iii. 3-5, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of G.o.d. Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother's womb and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and _of the Spirit_, he cannot enter into the kingdom of G.o.d."

What is regeneration? _Regeneration is the impartation of life, spiritual life, to those who are dead, spiritually dead, through their trespa.s.ses and sins_ (Eph. ii. 1, R. V.). It is the Holy Spirit who imparts this life. It is true that the written Word is the instrument which the Holy Spirit uses in regeneration. We read in 1 Pet. i. 23, "Being born again, not of corruptible seed, but of incorruptible, _by the Word of G.o.d_, which liveth and abideth forever." We read in James i. 18, "Of His own will begat He us with _the Word of truth_, that we should be a kind of first fruits of His creatures." These pa.s.sages make it plain that the Word is the instrument used in regeneration, but it is only as the Holy Spirit uses the instrument that the new birth results. "It is the Spirit that giveth life" (John vi. 63, A. R. V.). In 2 Cor. iii. 6, we are told that "the letter killeth, but the Spirit giveth life."(1) This is sometimes interpreted to mean that the literal interpretation of Scripture, the interpretation that takes it in its strict grammatical sense and makes it mean what it says, kills; but that some spiritual interpretation, an interpretation that "gives the spirit of the pa.s.sage," by making it mean something it does not say, gives life; and those who insist upon Scripture meaning exactly what it says are called "deadly literalists." This is a favourite perversion of Scripture with those who do not like to take the Bible as meaning just what it says and who find themselves driven into a corner and are looking about for some convenient way of escape. If one will read the words in their context, he will see that this thought was utterly foreign to the mind of Paul. Indeed, one who will carefully study the epistles of Paul will find that he himself was a literalist of the literalists. If literalism is deadly, then the teachings of Paul are among the most deadly ever written. Paul will build an argument upon the turn of a word, upon a number or a tense. What does the pa.s.sage mean? The way to find out what any pa.s.sage means is to study in their context the words used. Paul is drawing a contrast between the Word of G.o.d outside of us, written with ink upon parchment or graven on tables of stone, and the Word of G.o.d written within us in tables that are hearts of flesh with the Spirit of the living G.o.d (v. 3) and he tells us that if we merely have the Word of G.o.d outside us in a Book or on parchment or on tables of stone, that it will kill us, that it will only bring condemnation and death, but that if we have the Word of G.o.d made a living thing in our hearts, written upon our hearts by the Spirit of the living G.o.d, that it will bring us life.(2) No number of Bibles upon our tables or in our libraries will save us, but the truth of the Bible written by the Spirit of the living G.o.d in our hearts will save us.

To put the matter of regeneration in another way; _regeneration is the impartation of a new nature, G.o.d's own nature to the one who is born again_ (2 Pet. i. 4). Every human being is born into this world with a perverted nature; his whole intellectual, affectional and volitional nature perverted by sin. No matter how excellent our human ancestry, we come into this world with a mind that is blind to the truth of G.o.d. ("The natural man receiveth not the things of the Spirit of G.o.d: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." 1 Cor. ii. 14.) With affections that are alienated from G.o.d, loving the things that we ought to hate and hating the things that we ought to love. ("Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like." Gal.

v. 19, 20, 21.) With a will that is perverted, set upon pleasing itself, rather than pleasing G.o.d. ("Because the mind of the flesh is enmity against G.o.d; for it is not subject to the law of G.o.d, neither indeed can it be." Rom. viii. 7, R. V.) In the new birth a new intellectual, affectional and volitional nature is imparted to us. We receive the mind that sees as G.o.d sees, thinks G.o.d's thoughts after Him (1 Cor. ii. 12-14); affections in harmony with the affections of G.o.d. ("The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." Gal. v. 22, 23); a will that is in harmony with the will of G.o.d, that delights to do the things that please Him. (Like Jesus we say, "My meat is to do the will of Him that sent Me, and to finish His work." John iv. 34; cf. John vi. 38; Gal i. 10.) It is the Holy Spirit who creates in us this new nature, or imparts this new nature to us. No amount of preaching, no matter how orthodox it may be, no amount of mere study of the Word will regenerate unless the Holy Spirit works. It is He and He alone who makes a man a new creature.

The new birth is compared in the Bible to growth from a seed. The human heart is the soil, the Word of G.o.d is the seed (Luke viii. 11; cf. 1 Pet.

i. 23; Jas. i. 18; 1 Cor. iv. 15), every preacher or teacher of the Word is a sower, but the Spirit of G.o.d is the One who quickens the seed that is thus sown and the Divine nature springs up as the result. There is abundant soil everywhere in which to sow the seed, in the human hearts that are around about us upon every hand. There is abundant seed to be sown, any of us can find it in the granary of G.o.d's Word; and there are to-day many sowers: but there may be soil and seed and sowers, but unless as we sow the seed, the Spirit of G.o.d quickens it and the heart of the hearer closes around it by faith, there will be no harvest. Every sower needs to see to it that he realizes his dependence upon the Holy Spirit to quicken the seed he sows and he needs to see to it also that he is in such relation to G.o.d that the Holy Spirit may work through him and quicken the seed he sows.

The Holy Spirit does regenerate men. He has power to raise the dead. He has power to impart life to those who are morally both dead and putrefying. He has power to impart an entirely new nature to those whose nature now is so corrupt that to men they appear to be beyond hope. How often I have seen it proven. How often I have seen men and women utterly lost and ruined and vile come into a meeting scarcely knowing why they came, and as they have sat there the Word was spoken, the Spirit of G.o.d has quickened the Word thus sown in their hearts and in a moment that man or woman, by the mighty power of the Holy Spirit, has become a new creation. I know a man who seemed as completely abandoned and hopeless as men ever become. He was about forty-five years of age. He had gone off in evil courses in early boyhood. He had run away from home, had joined the navy and afterwards the army, and learned all the vices of both. He had been dishonourably discharged from the army because of his extreme dissipation and disorderliness. He had found his companions.h.i.+ps among the lowest of the low and the vilest of the vile. When he would go up the street of a Western town at night, and merchants would hear his yell, they would close their doors in fear. But this man went one night into a revival meeting in a country church out of curiosity. He made sport of the meeting that night with a boon companion who sat by his side, but he went again the next night. The Spirit of G.o.d touched his heart. He went forward and bowed at the altar. He arose a new creation. He was transformed into one of the n.o.blest, truest, purest, most unselfish, most gentle and most Christlike men I have ever known. I am sometimes asked, "Do you believe in sudden conversion?" I believe in something far more wonderful than sudden conversion. I believe in sudden regeneration. Conversion is merely an outward thing, the turning around. Regeneration goes down to the deepest depths of the inmost soul, transforming thoughts, affections, will, the whole inward man. I believe in sudden regeneration because the Bible teaches it and because I have seen it times without number. I believe in sudden regeneration because I have experienced it. We are sometimes told that "the religion of the future will not teach sudden miraculous conversion." If the religion of the future does not teach sudden miraculous conversion, if it does not teach something far more meaningful, sudden, miraculous regeneration by the power of the Holy Spirit, then the religion of the future will not be in conformity with the facts of experience and so will not be scientific. It will miss one of the most certain and most glorious of all truths. Man-devised religions in the past have often missed the truth and man-devised religions in the future will doubtless do the same. But the religion G.o.d has revealed in His Word and the religion that G.o.d confirms in experience teaches sudden regeneration by the mighty power of the Holy Spirit. If I did not believe in regeneration by the power of the Holy Spirit, I would quit preaching. What would be the use in facing great audiences in which there were mult.i.tudes of men and women hardened and seared, caring for nothing but the things of the world and the flesh, with no high and holy aspirations, with no outlook beyond money and fame and power and pleasure, if it were not for the regenerating power of the Holy Spirit? But with the regenerating power of the Holy Spirit, there is every use; for the preacher can never tell where the Spirit of G.o.d is going to strike and do His mighty work. There sits before you a man who is a gambler, or a drunkard, or a libertine.

There does not seem to be much use in preaching to him, but you can never tell but that very night, the Spirit of G.o.d will touch that man's heart and transform him into one of the holiest and most useful of men. It has often occurred in the past and will doubtless often occur in the future.

There sits before you a woman, who is a mere b.u.t.terfly of fas.h.i.+on. She seems to have no thought above society and pleasure and adulation. Why preach to her? Without the regenerating power of the Holy Spirit, it would be foolishness and a waste of time; but you can never tell, perhaps this very night the Spirit of G.o.d will s.h.i.+ne in that darkened heart and open the eyes of that woman to see the beauty of Jesus Christ and she may receive Him and then and there the life of G.o.d be imparted by the power of the Holy Spirit to that trifling soul.

The doctrine of the regenerating power of the Holy Spirit is a glorious doctrine. It sweeps away false hopes. It comes to the one who is trusting in education and culture and says, "Education and culture are not enough.

You must be born again." It comes to the one who is trusting in mere external morality, and says, "External morality is not enough, you must be born again." It comes to the one who is trusting in the externalities of religion, in going to church, reading the Bible, saying prayers, being confirmed, being baptized, partaking of the Lord's supper, and says, "The mere externalities of religion are not enough, you must be born again." It comes to the one who is trusting in turning over a new leaf, in outward reform, in quitting his meanness; it says, "Outward reform, quitting your meanness is not enough. You must be born again." But in place of the vague and shallow hopes that it sweeps away, it brings in a new hope, a good hope, a blessed hope, a glorious hope. It says, "You may be born again."

It comes to the one who has no desire higher than the desire for things animal or selfish or worldly and says, "You may become a partaker of the Divine nature, and love the things that G.o.d loves and hate the things that G.o.d hates. You may become like Jesus Christ. You may be born again."

CHAPTER X. THE INDWELLING SPIRIT FULLY AND FOREVER SATISFYING.

The Holy Spirit takes up His abode in the one who is born of the Spirit.

The Apostle Paul says to the believers in Corinth in 1 Cor. iii. 16, R.

V., "Know ye not that ye are a temple of G.o.d, and that the Spirit of G.o.d dwelleth in you?" This pa.s.sage refers, not so much to the individual believer, as to the whole body of believers, the Church. The Church as a body is indwelt by the Spirit of G.o.d. But in 1 Cor. vi. 19, R. V., we read, "Know ye not that your body is a temple of the Holy Ghost which is in you, which ye have from G.o.d?" It is evident in this pa.s.sage that Paul is not speaking of the body of believers, of the Church as a whole, but of the individual believer. In a similar way, the Lord Jesus said to His disciples on the night before His crucifixion, "And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you and _shall be in you_" (John xiv. 16, 17). The Holy Spirit dwells in every one who is born again. We read in Rom. viii. 9, "If any man have not the Spirit of Christ (the Spirit of Christ in this verse, as we have already seen, does not mean merely a Christlike spirit, but is a name of the Holy Spirit) he is none of His." One may be a very imperfect believer but if he really is a believer in Jesus Christ, if he has really been born again, the Spirit of G.o.d dwells in him. It is very evident from the First Epistle to the Corinthians that the believers in Corinth were very imperfect believers; they were full of imperfection and there was gross sin among them. But nevertheless Paul tells them that they are temples of the Holy Spirit, even when dealing with them concerning gross immoralities. (See 1 Cor. vi. 15-19.) _The Holy Spirit dwells in every child of G.o.d._ In some, however, He dwells way back of consciousness in the hidden sanctuary of their spirit. He is not allowed to take possession as He desires of the whole man, spirit, soul and body. Some therefore are not distinctly conscious of His indwelling, but He is there none the less.

What a solemn, and yet what a glorious thought, that in me dwells this august Person, the Holy Spirit. If we are children of G.o.d, we are not so much to pray that the Spirit may come and dwell in us, for He does that already, we are rather to recognize His presence, His gracious and glorious indwelling, and give to Him complete control of the house He already inhabits, and strive to so live as not to grieve this holy One, this Divine Guest. We shall see later, however, that it is right to pray for the filling or baptism with the Spirit. What a thought it gives of the hallowedness and sacredness of the body, to think of the Holy Spirit dwelling within us. How considerately we ought to treat these bodies and how sensitively we ought to shun everything that will defile them. How carefully we ought to walk in all things so as not to grieve Him who dwells within us.

This indwelling Spirit is a source of full and everlasting satisfaction and life. Jesus says in John iv. 14, R. V., "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto (better 'into' as in A. V.) eternal life." Jesus was talking to the woman of Samaria by the well at Sychar. She had said to Him, "Art Thou greater than our father Jacob, who gave us the well and drank thereof himself, and his children and his cattle?" Then Jesus answered and said unto her, "Whosoever drinketh of this water shall thirst again." How true that is of every earthly fountain. No matter how deeply we drink we shall thirst again. No earthly spring of satisfaction ever fully satisfies. We may drink of the fountain of wealth as deeply as we may, it will not satisfy long. We shall thirst again. We may drink of the fountain of fame as deeply as any man ever drank, the satisfaction is but for an hour. We may drink of the fountain of worldly pleasure, of human science and philosophy and of earthly learning, we may even drink of the fountain of human love, none will satisfy long; we shall thirst again. But then Jesus went on to say, "But whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life." The water that Jesus Christ gives is the Holy Spirit. This John tells us in the most explicit language in John vii. 37-39, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of _living water_. (But this _spake He of the Spirit_, which they that believe on Him should receive.)" The Holy Spirit fully and forever satisfies the one who receives Him. He becomes within him a well of water springing up, ever springing up, into everlasting life. It is a great thing to have a well that you can carry with you; to have a well that is within you; to have your source of satisfaction, not in the things outside yourself, but in a well within and that is always within, and that is always springing up in freshness and power; to have our well of satisfaction and joy within us. We are then independent of our environment. It matters little whether we have health or sickness, prosperity or adversity, our source of joy is within and is ever springing up. It matters comparatively little even whether we have our friends with us or are separated from them, separated even by what men call death, this fountain within is always gus.h.i.+ng up and our souls are satisfied.

Sometimes this fountain within gushes up with greatest power and fullness in the days of deepest bereavement. At such a time all earthly satisfactions fail. What satisfaction is there in money, or worldly pleasure, in the theatre or the opera or the dance, in fame or power or human learning, when some loved one is taken from us? But in the hours when those that we loved dearest upon earth are taken from us, then it is that the spring of joy of the indwelling Spirit of G.o.d bursts forth with fullest flow, sorrow and sighing flee away and our own spirits are filled with peace and ecstasy. We have beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness (Isa. lxi. 3).

If the experience were not too sacred to put in print, I could tell of a moment of sudden and overwhelming bereavement and sorrow, when it seemed as if I would be crushed, when I cried aloud in an agony that seemed unendurable, when suddenly and instantly this fountain of the Holy Spirit within burst forth and I knew such a rest and joy as I had rarely known before, and my whole being was suffused with the oil of gladness.

The one who has the Spirit of G.o.d dwelling within as a well springing up into everlasting life is independent of the world's pleasures. He does not need to run after the theatre and the opera and the dance and the cards and the other pleasures without which life does not seem worth living to those who have not received the Holy Spirit. He gives these things up, not so much because he thinks they are wrong, as because he has something so much better. He loses all taste for them.

A lady once came to Mr. Moody and said, "Mr. Moody, I do not like you." He asked, "Why not?" She said, "Because you are too narrow." "Narrow! I did not know that I was narrow." "Yes, you are too narrow. You don't believe in the theatre; you don't believe in cards; you don't believe in dancing."

"How do you know I don't believe in the theatre?" he asked. "Oh," she said, "I know you don't." Mr. Moody replied, "I go to the theatre whenever I want to." "What," cried the woman, "you go to the theatre whenever you want to?" "Yes, I go to the theatre whenever I want to." "Oh," she said, "Mr. Moody, you are a much broader man than I thought you were. I am so glad to hear you say it, that you go to the theatre whenever you want to."

"Yes, I go to the theatre whenever I want to. I don't want to." Any one who has really received the Holy Spirit, and in whom the Holy Spirit dwells and is unhindered in His working will not want to. Why is it then that so many professed Christians do go after these worldly amus.e.m.e.nts?

For one of two reasons; either because they have never definitely received the Holy Spirit, or else because the fountain is choked. It is quite possible for a fountain to become choked. The best well in one of our inland cities was choked and dry for many months because an old rag carpet had been thrust into the opening from which the water flowed. When the rag was pulled out, the water flowed again pure and cool and invigorating.

There are many in the Church to-day who once knew the matchless joy of the Holy Spirit, but some sin or worldly conformity, some act of disobedience, more or less conscious disobedience, to G.o.d has come in and the fountain is choked. Let us pull out the old rags to-day that this wondrous fountain may burst forth again, springing up every day and hour into everlasting life.

CHAPTER XI. THE HOLY SPIRIT SETTING THE BELIEVER FREE FROM THE POWER OF INDWELLING SIN.

In Rom. viii. 2 the Apostle Paul writes, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." What the law of sin and death is we learn from the preceding chapter, the ninth to the twenty-fourth verses. Paul tells us that there was a time in his life when he was "alive apart from the law" (v. 9). But the time came when he was brought face to face with the law of G.o.d; he saw that this law was holy and the commandment holy and just and good. And he made up his mind to keep this holy and just and good law of G.o.d. But he soon discovered that beside this law of G.o.d outside him, which was holy and just and good, that there was another law inside him directly contrary to this law of G.o.d outside him. While the law of G.o.d outside him said, "This good thing" and "this good thing" and "this good thing" and "this good thing thou shalt do," the law within him said, "You cannot do this good thing that you would;" and a fierce combat ensued between this holy and just and good law without him which Paul himself approved after the inward man, and this other law in his members which warred against the law of his mind and kept constantly saying, "You cannot do the good that you would." But this law in his members (the law that the good that he would do, he did not, but the evil that he would not he constantly did, v. 19) gained the victory.

Paul's attempt to keep the law of G.o.d resulted in total failure. He found himself sinking deeper and deeper into the mire of sin, constrained and dragged down by this law of sin in his members, until at last he cried out, "Oh, wretched man that I am, who shall deliver me out of the body of this death?" (v. 24, R. V.). Then Paul made another discovery. He found that in addition to the two laws that he had already found, the law of G.o.d without him, holy and just and good, and the law of sin and death within him, the law that the good he would he could not do and the evil he would not, he must keep on doing, there was a third law, "the law of the Spirit of life in Christ Jesus," and this third law read this way, "The righteousness which you cannot achieve in your own strength by the power of your own will approving the law of G.o.d, the righteousness which the law of G.o.d without you, holy and just and good though it is, cannot accomplish in you, in that it is weak through your flesh, the Spirit of life in Christ Jesus can produce in you so that the righteousness that the law requires may be fulfilled in you, if you will not walk after the flesh but after the Spirit." In other words when we come to the end of ourselves, when we fully realize our own inability to keep the law of G.o.d and in utter helplessness look up to the Holy Spirit in Christ Jesus to do for us that which we cannot do for ourselves, and surrender our every thought and every purpose and every desire and every affection to His absolute control and thus walk after the Spirit, the Spirit does take control and set us free from the power of sin that dwells in us and brings our whole lives into conformity to the will of G.o.d. _It is the privilege of the child of G.o.d in the power of the Holy Spirit to have victory over sin every day and every hour and every moment._