p. 410-420.
- On the Influence of the Holy Spirit in the Salvation of Men.--No. I. by Paulinus (Andrew Broaddus),
pp. 410-412.
- [Remark on "On the Influence of the Holy Spirit in the Salvation of Men.--No. I."] by Alexander Campbell,
p. 412.
On the Influence of the Holy Spirit in the Salvation
of Men.--By PAULINUS.
No. I.
WHOEVER reads the sacred pages, with an
enlightened and attentive mind, will discover that the operations of
the Spirit of God are various and manifold. To this wonder-working
Agent are ascribed creative energy--miraculous events--extraordinary
qualifications--and sanctifying influences on the souls of men. It is
only "parts of his ways" that we can undertake to speak of; or, indeed,
of which we can have a conception. Those classes of divine operations,
which appear more immediately to concern the salvation of men, are, the
miraculous and the sanctifying. Of the first class of these
operations, it is not my intention now to treat: and, indeed, any
attempt of this sort, on my part, is amply and ably forestalled by a
series of essays in the Christian Baptist, vol. 2. to which I would
refer the reader for a luminous view of this part of the subject. The
other class of divine operations, namely, those of a sanctifying
nature, will furnish the subject for this undertaking; in the execution
of which, it will be my aim to be short and plain.
The view which I wish to exhibit contains three points:
First, the
reality of a divine influence on the souls of men, in effecting the
work of salvation;
secondly, some of the principal effects produced by
this operation; and,
thirdly, the high practical import of this truth.
To the first only I can attend to the present number.--And here I
desire it may be observed, that I do not assume either Calvinian or
Arminian ground, as being either of them exclusively necessary to this
view. It is on scriptural ground that I propose to proceed: about any
other term that may be used, I am not solicitous.
First, then, I lay down this position: that the influence of the Holy
Spirit on the souls of men, in effecting the work of salvation, is a
scriptural fact. That many have abused this sacred truth, by wild and
fanciful imaginations, is readily conceded:--as what point of christian
doctrine, indeed, has not been abused? But this, we contend, is no
argument against the reality of the thing.
Let us endeavor to enter into this matter. And I begin with observing,
that a persuasion of the necessity of an influence from the Divine
Spirit, to a proper preparative for the more ready admission of that
fact. Does this necessity then appear to exist? Let the scriptures of
truth testify. "Without me, (said Jesus,)--or severed from me--you can
do nothing:" John xv. 5. With this Paul accords; 2 Cor.
ii. 5. "Not that we are sufficient of ourselves, to think any thing as
of ourselves; but our sufficiency is of God:" and to this, the consciousness of every
quickened soul responds: "Turn thou me, (is the language of all such,)
and I shall be turned;" Jer. xxx. 18. We might here enter into a
view of that depravity of human nature, as represented in the
scriptures, which appears to render it necessary that we should be
visited with supernatural operations; but it is not deemed requisite to
our present purpose. Suffice it to say, that our carnal minds are at
enmity against God; and, therefore, need the changing efficacy of a
divine influence; that we are naturally weak; and, therefore, have need
to pray 'Strengthen you me according to your word." To what has been
advanced, to shew the necessity of which we speak I add the apostle's
declaration, Rom. viii. 9. "If any one have not the Spirit of
Christ, he is none of his."
We shall now come nearer to those evidences in favor of the point in
hand, which are of a more direct nature. And in doing so, I shall be
careful to distinguish between such passages of scripture as refer to
miraculous operations, and such as regard those graces of the Spirit
which we need as much as any in the time of primitive
christianity could need them.
Many of the prayers of the inspired writers, (as Mr. Scott has justly
remarked,) obviously imply the truth of our present position. David
prays, "Take not your Holy Spirit from me," Psalm li. 11. Surely
he considered himself favored by the influences of that Spirit.
"Restore to me, (he adds,) the joy of your salvation; and uphold me
with your free Spirit." He certainly believed a divine energy to be
necessary to his support. Paul prayed for the Ephesian brethren to this
effect: "That the God of our Lord Jesus Christ, the Father of Glory,
may give to you the spirit of wisdom and revelation in the knowledge of
him, (or for the acknowledgment of him;) the eyes of your understanding
being enlightened; that you may know what is the hope of his calling,"
&c. Eph. i. 17. 18:--these are the blessings of salvation; not
miraculous gifts. And again, "That he would grant you, according to the
riches of his glory, to be strengthened with might, (or mightily
strengthened,) by his Spirit in the inward man; that Christ may dwell
in your hearts by faith," &c. ch. iii. 16. 17. These again are the
things that accompany salvation: they are such as we now all need; and
any argument brought to prove that they were peculiar to the season of
miracles, would go as effectually to prove, that so likewise were
faith, and hope, and love, and every christian grace peculiar to that
season; and thus the very essence of christianity might be banished
from the world! To the same effect is the apostles prayer for the
Colossians; i. 9. 10. 11. "That you might be filled with the knowledge
of his will, in all wisdom and spiritual understanding,"
&c.--"Strengthened with all might, according to his glorious power,"
&c.--and so for the Romans; xv. 13: "Now the God of hope fill you with
all joy and peace in believing; that you may abound in hope, through
the power of the Holy Spirit." Other instances of the same sort might
be adduced; but these are sufficient.
To the evidence arising from the prayers of the inspired writers, let
us add some direct declarations--still cautiously regarding the
difference between miraculous gifts and sanctifying operations. A few
out of many must suffice:--"The love of God, (says Paul to the Romans)
is shed abroad in our hearts, by the Holy Spirit which is given to us;"
Rom. v. 5. Now, whether "the love of God" be taken here to mean
a sense of God's love to us, or the exercise of our love to God--(for
the phrase is ambiguous, and the better in this case for being so,) it
will be allowed to be requisite that we possess it; and the Holy
Spirit, as given to us, is the Agent to which it is ascribed. Again,
chap. 8. ver. 9. "But you are not in the flesh, but in the Spirit; if
so be that the Spirit of God dwell in you; or, because the Spirit of
God dwells in you." This, [410]
verse 10, is termed "Christ in you;" and verse 11, it appears to be
that Spirit which raised up Christ from the dead, and which is also to
quicken the bodies of the saints. It must therefore be, not merely a
holy spirit or temper in us; but truly and properly the Spirit of God.
In verse 10 he affirms that "the Spirit itself bears witness with our
spirit that we are the children of God." I shall not stop here to
discuss the question, How the Spirit bears witness; whether
directly and immediately, by suggesting a sense of our adoption; or
mediately and indirectly, by producing that temper of heart which
corresponds with the word of God, and enabling us thence to infer our
adoption; or whether we ought not to admit both these views: it is
enough, to our present purpose, that it is "the Spirit itself," as
distinguished from our spirits, and from every other object. To the
Galatians the same apostle says, chap. iv. 6. "God has sent forth the
Spirit of his Son into your hearts, crying, Abba, Father." Allowing the
Spirit of his Son here to mean, a spirit wrought in us, namely, the
spirit of adoption, still it is expressly said to be sent forth from
God; and of course must be the production of the Holy Spirit. The
Ephesian brethren are represented as a part of that building, that
"holy temple in the Lord," which is designed "for a habitation of God
through the Spirit;" Eph. ii. 21. 22. We here remark, that God
dwells in his church, in a manner in which he does not in the world;
and that this inhabitation is through the Spirit: and this Spirit is
said, Rom. viii. 26. "to help our infirmities," and "to make
intercessions for us with groanings which cannot be uttered," or by
inarticulate groanings.
These quotations appear to have reference to the case of believers; to
their needs and their supplies. If believers must have the Divine
Spirit to enable them to bring forth the fruits of righteousness, and
prepare them for ultimate glory; then well might we opine that the
unregenerate need the influences of that Spirit, to bring them into a
gracious state: and this accordingly we find to be the fact. Christ
assures Nicodemus, John iii. 7. that men "must be born again;"
and this new birth is said, verse 8. to be "of the Spirit." The Spirit,
then, of course, is necessary to the production of that change, without
which there is no salvation. The Ephesians, in reference to their
unbelieving, unregenerate state, are represented as having been "dead
in trespasses and sins;" Eph. ii. 1.--in verse 5 the apostle
includes himself, as in the same condition; and in both places ascribes
to God the quickening (or life-giving) influence which they had
experienced. In verse 10 the figure is changed; but the same idea is
presented of a divine energy in their conversion to God: "For we are
his workmanship, created in Christ Jesus to good works." I am aware,
indeed, that the figures employed to express this important change,
have often been abused; and that divine truth has thus been
misrepresented by an extravagant zeal to establish some particular
system: but surely there is an analogy which justifies the use of such
figures; there is a strong meaning intended to be conveyed; a meaning
which goes obviously to shew our natural alienation from God--our
destitution of the principle of holiness--and the necessity of an
influence from the Divine Spirit, to restore us to a meetness for the
heavenly inheritance. Let one more particular reference suffice. In
Titus iii. 5. salvation is ascribed, not to works of
righteousness performed by us; but to divine mercy, "by the washing of
regeneration and renewing of the Holy Spirit." Comment here seems
unnecessary, as I cannot conceive how language could more explicitly
represent the agency of the Divine Spirit in the work of
conversion.
I have mentioned above our natural alienation from God, and our
destitution of the principle of holiness: and I here take occasion to
repeat what I have before said--that this state of human nature, (which
is so plainly held out in various parts of the sacred writings,)
appears to be the ground of that necessity which exists, for a
supernatural, regenerating influence from the Holy Spirit. But here it
may possibly be objected that, allowing such to be the state of man,
the Holy Spirit has so fitted the word of truth to our condition--has
so adapted the means to the end, that no farther divine agency than
what was employed in producing this word of truth, should be requisite
in effecting the desired end. To such an argument I would reply, first,
that a fair construction of the passages quoted, and of others that
might be quoted, will not allow of such an idea: and secondly, that the
fitness of the word to the condition of man, is no argument that
regeneration and sanctification will follow, without a divine influence
accompanying the truth:--no more, I say, a valid argument, in this
case, than it would be to contend, that because seeds are adapted to
vegetation, we may therefore expect a crop without the influence of sun
or rain. That there is a happy, a beautiful adaptation of the word of
truth to the condition of man, I readily admit; indeed it is one of my
favorite ideas: this, however, does by no means supersede the necessity
of a divine, spiritual influence, to give effect to the truth revealed.
But possibly it may be further suggested, that the same effects are, in
many cases, ascribed to the word, which are also ascribed to the
Spirit. This too is admitted; and I may add, the same effects are, in
some instances, ascribed to the preacher, as the dispenser of the word.
Thus, we are enlightened by the Spirit: "Open you my eyes, that I may
behold wondrous things out of your law;"--and we are enlightened by the
word: "The entrance of your word gives light." We are born again of the
Spirit: "So is every one that is born of the Spirit;"--and we are born
again by the word: "Being born again, not of corruptible seed, but of
incorruptible, by the word of God," &c. We are sanctified by the
Spirit: "But you are washed, but you are sanctified," &c. "by the
Spirit of our God;"--and we are sanctified by the word: "Sanctify them
through your truth: your word is truth." It belongs to God to open the
eyes and to turn the sinner;--and Paul was sent to the Gentiles "to
open their eyes, and to turn them from darkness to light." These
instances are sufficient to illustrate the fact which has been
admitted; that the same effects are, in some instances, ascribed to the
Holy Spirit--to the word of truth--and to the preacher or publisher of
the gospel. It remains for us to see how this matter is to be
understood.
Briefly, I remark, that the same things are ascribed to different
objects, pretty much in the way in which the same effect is ascribed to
the agent and to the instrument. My pen, the instrument, being adapted
to the purpose of writing, forms these letters; and I, the agent,
giving my pen direction, form these letters. The seed and the earth
produce vegetation: the sun and the rain produce vegetation; and, in a
certain sense, the man who sows the seeds and cultivates the earth, may
be said to produce vegetation. I know, indeed, that such figures cannot
[411]
adequately represent spiritual and moral objects. They are introduced
only by way of illustration and I do by no means intend, by the use of
them to reduce men to mere machines, or the operations of the Divine
Spirit to mere physical energy. When Paul says to the Corinthians,
"You are manifestly declared to be the epistle of Christ ministered by
us, written not with ink, but with the Spirit of the Living
God,"--there is a beautiful analogy which justifies the use of the
figure; and we see in it the agency of Christ, the instrumentality of
the preacher, and the influence of the Spirit. But he who should
undertake to disprove the moral agency of man, would, it is presumed,
pervert the truth by the abuse of a metaphor. If, however, on the other
hand, one should be disposed to attribute to the efficiency of the
instrument, what belongs to the efficiency of the agent, the apostle
would certainly correct his error, by saying "Who then is Paul, and who
is Apollos, but ministers by whom you believed even as the Lord gave to
every man? I have planted, Apollos watered; but God gave the increase.
So then, neither is he that plants any thing, neither he that waters;
but God that gives the increase." 1 Cor. iii. 5, 6, 7.
The sum of these remarks on the effects ascribed to the Spirit and the
word is this: that the word of truth is God's great instrument in
effecting our salvation. By this, or with this, his spirit operates to
the renewing and sanctifying of the soul; while under its influence,
the soul itself becomes active in holy exercises: and thus, with Peter,
we may say to believers, "You have purified your souls, in obeying the
truth, through the Spirit." How God may otherwise work, I know not;
though I would by no means "limit the Holy One of Israel," as to his
designs or operations, in any respect whatever.
I now dismiss the first position--the reality of divine influence on
the souls of men, in effecting the work of salvation. This was my
leading object in the present undertaking. The other two points
proposed will probably be treated on with more brevity: they must be
reserved, however, for another number. PAULINUS. November, 1827.
[We make no remarks on the preceding communication until we have
received Paulinus, No. II.]--ED. C. B.
Number 9. April 7, 1828, pp. 429-436.
On the Influence of the Holy Spirit in the Salvation of Men.--No. II.
by Paulinus (Andrew Broaddus),
pp. 429-431.
On the Influence of the Holy Spirit in the
Salvation of Men.--By PAULINIIS.
No. II.
Correct views of the office of the Holy Spirit in the
salvation of men, are essential to our
knowledge of the christian religion, as also to our enjoyment of it."--Camp. Essays, C. B.
IN my Essay, No. 1, I endeavored to lay before the
reader a plain, concise, and scriptural view of this important subject,
so far as it regards the fact, or the reality of a divine
influence on the souls of men, in effecting the work of salvation.
Deeply impressed with the persuasion that this is a matter of vital
consequence, and earnestly hoping that my efforts may be acceptable to
those who desire to form "correct views of the office of the Holy
Spirit," I cheerfully resume the subject, and proceed to finish the
task which I have assigned myself on this occasion.
Two points remain to be noticed; viz. "Some of the principal effects
produced by this divine operation"--and "the high practical import of
this truth."
The effects of divine influence are manifold--according to the
manifold need of the sinful subjects of this blessed operation. Man,
considered in a moral point of view, is dark in his
understanding--perverse in his will--unholy in his
affections--impotent in all his spiritual faculties--and
ignorant, withal, as to the extent of his own wretchedness.
This, it must be acknowledged, is not a comely picture; but a serious
view of the state of man as delineated in the Holy Scriptures, will
convince us that the coloring is not too gloom for a correct portrait.
It would be easy to refer to those parts of the sacred volume which
justify this representation; and easy to exemplify the representation
to every enlightened mind by an appeal to facts. But this is not the
leading object of our present attention; and this matter has been
brought to view, by the way, for the purpose of introducing, in an
appropriate manner, a notice of those operations and effects which are
adapted to meet the case of fallen man. The evidence, however, of this
representation will appear, at least indirectly, and by
implication, from the effects which are ascribed to the influence of
the "spirit of grace." These effects I state as being of the following
nature; viz. quickening and--enlightening and
convincing--converting--sanctifying--and strengthening.
Let us proceed to notice them accordingly.
The sinner is ignorant of the extent of his own wretchedness,
and inattentive to his condition. The spirit of grace, then, is a
quickening, awakening spirit. Paul testifies that the quickening
influence of God had been experienced by the Ephesian converts, who
were once "dead in sins:" Eph. ii. 1-5, and so of the
Colossians; ii. 13. It is surely to this divine operation, attending
the truth revealed, that we are to ascribe the awakening of a sinner to
a sense of his condemned state; while "pierced to the heart," he
anxiously inquires, "What must I do to be saved?"
We next remark, that the unconverted sinner is dark in his
understanding; and (suitable to such a condition) the spirit of grace
is a spirit of illumination. Conscious of this, David prays,
"Open thou mine eyes, that I may behold wondrous things out of thy
law;"--and Paul, for the Ephesians, that God might give them the spirit
of wisdom and revelation in the knowledge of him;--the eyes of their
understanding being enlightened, &c.
By virtue of this illuminating
influence, the mind is given to discover,
through the word of truth,
the insufficiency of man, and of man's righteousness--
"the excellency
of the knowledge of Christ Jesus," as "the way, the truth, and the
life"--
the necessity and beauty of that religion which is held out in
the sacred volume.
The perverseness of the will is another unhappy trait in the
character of the unregenerate; and the spirit of grace is a spirit of
conversion, to give a new turn to the inclination and choice of
the subject. Paul was sent to the Gentiles, "to turn them from the
power of Satan to God." The Gentiles, then, needed to be turned, and so
do all; for "all have gone out of the way, and there is none
that doeth good, no, not one." But we have before seen that Paul was
not the efficient cause of their conversion;--for "who is Paul? or who
is Apollos?"--'twas God that gave the increase--the desired success to
their ministrations. Hence, then, the changing of the perverse will,
and turning it to God, is the effect of divine operation on the soul.
And this comports with the prayer and the declaration of Ephraim,
Jer. xxxi. 18, 19. "Turn thou me, and I shall be turned; for
thou art the Lord my God. Surely after that I was turned, I repented,"
&c. May we not say, with propriety, it comports not only with Ephraim's
case, but with that of every converted sinner?
Again we remark, that the unrenewed man is unholy in his
passions or affections. His love and hatred--his joy and grief--his
hopes and fears, are often excited by improper objects; [429]
never, as they should be, by those which have the highest claim to
their exercise. Now, the spirit of grace is a sanctifying
spirit--a spirit of holiness, to inspire his heart with new
principles. Thus, christians are said to have "an unction (or
anointing) from the Holy One,"--the Holy Spirit is promised to them
that ask it of God;--the earnest of the Spirit is "given in our
hearts;" and "the fruit of the Spirit is in all goodness, and
righteousness, and truth." 1 John, ii. 20. Luke xi. 13. 2
Cor. i. 22.Eph. v. 9. The affections are now excited and
exercised in a new manner. "The love of God" and hatred of sin--"joy in
the Holy Spirit" and "godly sorrow"--"hope that maketh not ashamed" and
"the fear of the Lord;"--these are the effects of this holy operation.
And thus new modelled, the subject of divine grace answers to the
apostle's description, 2 Cor. v. 17; "If any man be in Christ,
he is a new creature: old things are passed away; behold, all things
are become new."
Once more, let it be observed, that the unregenerate man is impotent in
all his spiritual faculties, unable in his own strength, to achieve the
victory over those formidable foes within and without, which he has to
encounter. But the spirit of grace is a spirit of power; by which the
favored subject is enabled effectually to wage the war, and finally to
triumph. None are fully sensible of the need of the spirit, but they
who are engaged in the conflict; and the more they know of themselves,
the more they feel the need of this divine power. Hence Paul prayed for
the Ephesian converts--"That he would grant you, according to the
riches of his glory, to be strengthened with might, by his spirit in
the inner man;" and for the Colossians, in like manner, that they might
be "strengthened with all might, according to his glorious power."
Though conscious of his own weakness, he felt persuaded that he "could
do all things through Christ who strengthened him;" nor is he the only
one who testifies, that, to them who have no might, the Lord increases
strength." Testimonies to this effect, might be brought in abundance,
from the Old Testament saints, as well as from the New;--testimonies
which clearly evince that spiritual strength is the effect of an
operation from God on the soul. Upon the whole (let me add) the effect
of Divine influence on the soul, is, a correspondence of views,
disposition, and desire, with the dictates of the word of truth--a
responding of the heart to the voice of God in his word; and this too
may be considered as (in general,) the most abiding and substantial
evidence of the work of God within us. The reader will excuse the
repetition of several scripture quotations, which were introduced in my
first number; and which it has been found requisite to bring forward in
illustration of this part of our subject.
The importance of this truth, in a practical point of view, comes
lastly to be considered. And here I remark, in the first place, that
all scriptural truth is of practical import. I readily concur in the
excellent sentiment, so frequently insisted on in the Christian
Baptist, that the truths of our divine religion, as exhibited in the
scriptures, are not mere abstract speculations, but practical
principles; they are not dead branches, standing forth in their own
nakedness, but living boughs, clothed with leaves and bearing fruit.
This being the case, it follows that we are interested in the knowledge
of all holy truth. But as I take it for granted, that there is a
difference in the degrees of importance to be attached to the truths in
the system of revelation; that some are of more vital consequence than
others; as some parts of the human system are more necessary to life
than others; so it will follow, that the more important any given
truth, in its nature and effects, the more requisite will it be, that
this truth be known and insisted on, in order to its practical bearing.
Now, if what has been advanced, on the nature and effects of divine
influence be correct, that truth at once commends itself to us, as of
high importance to be known and insisted on. This argument, I must
think, is to be admitted as a valid one, but as, to some minds, it may
appear rather complex, I will condense the substance of it, and say, in
a simple and short manner--that this truth (as we have seen) is
inculcated in the Bible;--that, from the nature and effects of divine
influence, it appears to be a truth of high importance; and therefore,
that it is highly requisite we should hold it forth, in order to
practical use.
This argument is intended merely to prove, that the truth under
consideration is of high, practical effect, and the consequent
propriety that it should be insisted on: it behooves us to shew, in
some instances, wherein this appears to be the case. Two important
points here present themselves to our notice. First, this truth is
requisite to our own personal interest;--secondly, to the glory of
divine grace.
It is requisite to our own personal interest. We are in a spiritual (or
if you please, a moral) point of view, weak and needy
creatures;--insufficient, with all the mere external means of aids
afforded to us to accomplish the work of our salvation. Hence God has
graciously promised to work in us: and the promises and declarations to
this effect, and the fact that he does so, all go to prove our need of
divine influence.
Now, if this be our case, surely we, ought to know it--to be deeply
persuaded that it is so,--that we may see and feel the necessity of
applying "to the throne of grace, that we may obtain mercy and find
grace to help in time of need" The prayer of faith is an appointed way
for obtaining the necessary supply of strength from God: but if we
believe that we really do not need this divine supply: or that God will
not grant it; then the prayer of faith can have no place;--prayer, in
this case, is rendered nugatory and absurd. Here, then, appears a
highly important, practical use of the truth under consideration. This
is a point of serious consequence, and I ask the readers indulgence and
attention a little further. If divine influence be not needed on man's
part, nor to be given on God's part--then prayer for spiritual aid from
God must be worse than useless--it must be improper;--prayer, in this
respect, either for ourselves or for others. And if any public servant
in the gospel should attempt to maintain the sentiment, then it is
expected we shall no more hear him praying that God would touch the
hearts of sinners--that he would awaken them--give them the grace of
repentance, &c.
This truth is important (I add) to the glory of divine grace. This
position follows from the above remarks, and a few words here will
suffice. A due sense of our dependence, and of the kindness we have
received, is necessary to excite our gratitude and praise; and God
requires us gratefully to recognize his favor, in the various ways in
which he has bestowed it upon us. But if we be persuaded that we do not
need this favor, or that God does not grant it to us,--we may say, in
this case, of praise, as of prayer, it cannot exist; and the gift of
the Spirit's influence [430]
must then be dropped from the catalogue of divine favors, when the
christian gratefully exclaims, "Bless the Lord, O my soul, and forget
not all his benefits!" We have then another highly important, practical
use of this truth, viz. as it is a memento to remind us of our
obligation, and to excite our praise for that divine agency, without
which we should have remained in our sins.
It is deemed unnecessary to enlarge on this point: but before I close
this essay, my attention is demanded to a query which may here be
brought forward: "Of what practical use is this subject, in teaching
the unregenerate?"
In the specimens of public, apostolic preaching, with which we are
furnished in the New Testament, there is, I readily acknowledge, but
little appearance of a design to inculcate this truth on the minds of
the impenitent and unbelieving. In direct addresses to the unconverted,
it is admitted that this is not the leading object to be presented; and
due reflection may enable us to account for it. God's methods of
dealing with man are suited not only to man's nature, but to the nature
of the case; and it must surely be owned, that to call upon the
impenitent and unbelieving to repent and believe, is more appropriate,
and better adapted to the end in view, than to set out with informing
them that the influence of the Divine Spirit is requisite to awaken and
convince them. True it is that such influence is requisite throughout
the whole process of religion, but in this truth a careless sinner
feels no interest, and until he shall become, in some measure, sensible
of his situation, it will be either rejected, or admitted for the
purpose of being abused. The more proper and scriptural method of
dealing with the unawakened, appears to be--an exhibition of their
state as sinners: of the method devised by Infinite Goodness for man's
salvation; and the necessity of repentance towards God, and faith in
our Lord Jesus Christ. In addressing sinners, then, in a careless,
unawakened state, I am not prepared to say that the subject here
treated on would be of any immediate, practical use: but as it forms
one important branch of sacred truth, and frequently occurs in the
general tenor of apostolic teaching; moreover, as every spiritual
requisition involves the necessity of this divine agency, it surely
ought to occupy a conspicuous place in our general exhibitions of the
economy of divine grace. The awakened sinner, as well as the christian,
will thus be furnished with a truth, which, as we have seen, is of deep
interest, and of high practical importance.
The substance of the leading sentiment maintained in
these two essays, is, that we are dependant on the influence
of the Holy Spirit to render the word of truth effectual to our
conversion and final salvation. I am not so sanguine as to
imagine that every remark I have made is invulnerable to an
attack: or that every quotation from scripture will certainly
be found correctly applied, but the great object--the leading
point, is, I humbly conceive, satisfactorily established; and
this, I would hope, will meet with no opposition from the
friends of divine truth.
PAULINUS.
P. S. I cannot consent to dismiss this essay, for the press, without
dropping a few words further, to guard against any mistaken
construction. Be it observed that I am not advocating any of the
particular systems of the day;
that I have said nothing about
irresistible operations;
that I am not here contending for a divine
influence,
of a mere physical nature, detached from revealed truth;
t
hough that, in some cases, may be a fact and,
though I believe that
God, as a free, almighty agent, energizes more in some cases than in
others, yet I admit that there dwells in the word of truth a living
principle, which, when that word is received, has a never-failing
tendency to bring forth the fruit of holiness in heart and life.
And now, if any part of these essays should be considered materially
erroneous, they are open to animadversion. Divine truth is all I seek
to establish.
Note.--I now feel disposed to lend my aid, ere long, in
attempting to shake down the mighty Babel of high-toned spiritual
authority, to which numbers in the religious world appear to be
lamentably subjected. A little volume, which I have lately seen, puts
forth claims, which ought to alarm and arouse every friend of the Bible
and of religious liberty.
P.
??
Essays on the Work of the Holy Spirit, in the
Salvation of Men.
No. III.
Spiritual Gifts.
DAVID the king and prophet foretold that when
Messiah the Lord would ascend to his throne, he would bestow gifts upon
men. This passage of Psalms, lviii. 18. Paul (Eph. iv.
8.) applies to our Lord. When he ascended he says, "he gave," and by
spiritual gifts qualified "some apostles, and some prophets, and some
evangelists, and some pastors and teachers." Peter also, on the day of
Pentecost, ascribed all the stupendous gifts vouchsafed on that day to
the Lord Jesus. "Therefore," says he, (Acts ii. 33.) "being
exalted by the right hand of God, and having received the promise of
the Holy Spirit from the Father, He hath poured out that which you now
see and hear."
These "distributions of the Holy Spirit," as Macknight
renders Heb. ii. 4. issued in the perfect qualification of
apostles with "the word of wisdom;" prophets with the "word of
knowledge;" evangelists with "tongues and miracles;" pastors with an
immediate possession of all the requisites to feeding the flock, and
teachers with the means necessary to instructing the novices in all the
christian doctrine.
It may be necessary to remark, that the pastors and
teachers mentioned in this passage are to be distinguished from the
ordinary bishops or elders of a christian church, inasmuch as the
elders or bishops are to be qualified by ordinary means and to be
selected by their brethren for the possession of those ordinary
attainments mentioned by Paul in his epistles;
whereas those pastors
and teachers given on the ascension of the Lord, were as
instantaneously prepared for their offices as Paul was made an apostle;
they were not only converted to the christian faith, but, in an
instant, by the gifts of the Holy Spirit, qualified to teach the whole
religion.
That this is no conjecture, but matter of fact, will appear
from Eph. iv. 8-13. Three things are distinctly stated in this
context to which we refer the reader, and these three must be
distinctly noticed to understand the passage.
The first is, that these
apostles, prophets, evangelists, pastors and teachers, were gifts
bestowed by Jesus the Lord on his receiving the throne of the universe.
The second is, that they were given for an immediate exigency, or for a
purpose which the infant state of the church required, that is, says
the apostle Paul, (v. 12.) "for the sake of fitting the saints for the
work of the ministry, in order to the building of the body of
Christ"--(Macknight)--for fitting the converted Jews and gentiles for
the ordinary work of the ministry or service requisite to the building
of the church.
The third is, that these supernaturally endowed
apostles, prophets, evangelists, pastors and teachers, were to continue
only for a limited time, marked by an adverb in Greek and English,
which always denotes the time how long--mechri, "until we
all come to the unity of the faith and of the knowledge of the Son of
God, to a perfect man, even to the measure of the stature of the
fulness of Christ, that we, the church, be not always composed of
nepioi, babes."--
Dr. Macknight in the following words: "These
supernaturally endowed teachers are to continue in the church until,
being fully instructed by their discourses and writings, we all who
compose the church, come through one faith and knowledge of the son of
God, to perfect manhood as a church, even to the measure of the stature
which when full grown it ought to have: so that the church thus
instructed and enlarged, is able to direct and defend itself without
supernatural aid."
These three things being noticed, it is evident that these apostles,
prophets, evangelists, pastors and teachers, were all supernatural
characters,
for a precise object, and for a limited time;
that this
object was answered by their discourses and writings, and, that this
limited time has expired
For the benefit of those of weak understanding
it may be observed, that although apostles were appointed before
Pentecost, even from the commencement of the Lord's ministry, yet they
were not qualified fully for this peculiar work,
until endowed with
those supernatural gifts bestowed on Messiah's sitting down on the
throne of his Father, after his ascension into heaven; and
consequently, it might be said, most justly, that on his ascension, "he
gave apostles," as well as "prophets, evangelists, pastors and
teachers."
It may also be noticed for the benefit of the same class of
readers, that while the word of wisdom was given to one--the word of
knowledge to another--faith to work miracles to a third; to another the
gifts of healing; to another the inworkings of powers, that is ability
to produce or work in others the ability of working miracles; to
another prophecy; to another discerning of spirits; to another diverse
kinds of foreign tongues; to another the interpretation of foreign
tongues by one and the same spirit;
yet some individuals possessed more
than one of those gifts, and the apostles many, if not all of them; and
one in particular, which distinguished them from, and elevated them
above all others, viz. the ability of conferring some particular gift
by the imposition of their hands.
These gifts differed both in their nature and dignity, and some envied
those possessed of the more splendid gifts, which gave rise to the
apostle Paul's illustration of these gifts, in the 12th, 13th, and 14th
chapters of his first epistle to the Corinthians, where he shows that
although there was a great diversity of gifts, yet the matter of those
gifts, if I may so speak, was the same; for they were all distributions
of the same Spirit; their object was the same, for they were ministries
of the same Lord; and their origin or authority was the same, for the
same God inworked them in all the spiritual men. And while some were
eminent for the word of wisdom, which appears to have been the doctrine
of the gospel communicated by inspiration; others for the word of
knowledge, or an inspired knowledge of the types and prophecies in the
ancient revelations; others for faith which, as a spiritual gift, "led
the spiritual men, without hesitation, to attempt the working of
miracles;"2 others for the gifts of
healing, &c. &c. [95]
it was to be remembered that these distributions or these
manifestations of the Spirit were given to every member of the church
of Corinth; or a manifestation of the Spirit was given to every
spiritual man to profit withal, not for his own honor or benefit, but
for the good of the brotherhood; which the apostle in the subsequent
context compares to a human body composed of many members--no member
created for itself, or for its own benefit, but for the service of the
whole.
1Cor. 1:2 Unto the church of God which is at Corinth,
to them that are sanctified in Christ Jesus, called to be saints,
with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
1Cor. 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
1Cor. 1:4 I thank my God always on your behalf,
for the grace of God which is given you by Jesus Christ;
Titus 2:10 Not purloining, but shewing all good fidelity; that they may
adorn the doctrine of God our Saviour in all things.
Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Titus 2:12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
Titus 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
Titus 2:14 Who gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people, zealous of good
works.
Titus 2:15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee
Grace and peace be multiplied unto you
through the knowledge of God, and of Jesus our Lord, 2 Pet 1:2
1Cor. 1:5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;
1Cor. 1:6 Even as the testimony of Christ was confirmed in you:
1Cor. 1:7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
- 1Pet. 1:11 Searching what, or what manner of time the
Spirit of Christ which was in them did signify, when it testified
beforehand the sufferings of Christ, and the glory that should
follow.
- Rev. 19:10 And I fell at his feet to worship him. And he
said unto me, See thou do it not: I am thy fellowservant, and of thy
brethren that have the testimony of Jesus: worship God: for the
testimony of Jesus is the spirit of prophecy.
- 2Pet. 1:19 We have also a more sure word of prophecy;
whereunto ye do well that ye take heed, as unto a light that shineth in
a dark place, until the day dawn, and the day star arise in your
hearts:
To shew more fully the nature and use of those gifts, it may be
necessary to take a view of the church of Corinth, of which church the
apostle says, "It came behind in no gift." "You," says he, speaking to
the Corinthians, "are enriched with every gift by him, even with all
speech and knowledge." "When the testimony of Christ was confirmed
among you by the miracles which I wrought and the spiritual gifts I
conferred on you, so that you come behind in no gift." In the history
of this church, then, we may expect to learn the nature and use of
those gifts, to as much advantage as from the history of any other.
Corinth at this time was the metropolis of the province of Achaia, and
was as famous as Athens itself for the Grecian arts and sciences.
Cicero calls it "totius Græciæ lumen," the light of
all Greece; and Florus calls it "Græciæ decus," the
ornament of Greece. Refined and intelligent as Corinth was by Grecian
sciences and arts, it was, through its luxuries and wealth, the most
dissolute, lascivious, and debauched city in its day. Here Paul
preached and taught for eighteen months the doctrine of Christ, and
converted a very numerous church, composed of some distinguished Jews,
but chiefly of the idolatrous and profligate Pagans. Luke tells us,
"Many of the Corinthians, hearing, believed and were baptized." From
the history of this church, gathered from the Acts of the Apostles and
these epistles, it appears that there was a schism in it, envying,
strife, and many irregularities; so that the presence of those gifts
did not place the church out of the reach of those human corruptions,
but were necessary to the illumination and confirmation of the
disciples in the faith which purified the heart by its intrinsic
influences. Indeed, we find that even the spiritual men themselves
needed the word of exhortation and admonition for their imprudence in
the management of those gifts; which at once teaches us that those
gifts had no general influence, and were not necessarily productive of
the appropriate effects of the saving and sanctifying truth in the
minds of the subjects of them. No wonder, then, that the apostle Paul
commended the cultivation of brotherly love as a "more excellent way"
than the coveting of the most splendid gifts. It is evident from the
face of the first epistle, that even among the spiritual men there were
blemishes and imprudences that required the castigation of the apostle.
The apostle, indeed, settles the contest about the precedency of those
gifts, and places them in due subordination to one another. A free and
full translation of the 28th verse represents the matter thus: "The
chief members of the church are thus to be ranked as God has
distinguished them by gifts. First, apostles, who being endowed with
the word of wisdom, from them all must receive the knowledge of the
gospel. Secondly, the superior prophets, who, possessing the word of
knowledge, are qualified to interpret the ancient revelations. Thirdly,
teachers, embracing all who boldly declare the doctrine of Christ,
illustrate it, and confirm it by miracles. Next, those who communicate
to others the spiritual powers. Then, those who possess the gifts of
healing diseases. Helpers, who, speaking by inspiration to the
edification of the church, are fitted to assist the superior teachers,
and to help the faith and joy of others. Directors, who, by the gift of
discerning spirits, are fitted to direct the church. Lastly, persons
who, having the gift of speaking different kinds of foreign languages,
can preach to every nation in its own language." But yet the church can
never be composed of all such, no more than the body can be all eye or
all ear; for, says the apostle, "Are all apostles? Are all prophets?"
No, indeed. The nature of those gifts, however splendid, was evidently
only adapted, and their use merely designed, to illustrate and confirm
that doctrine, which in its primary and essential results, when
received and understood, purges, purifies, elevates, and ennobles the
mind of the recipient. Hence the Holy One prayed, "Sanctify them
through your truth?"
Again, when the Lord spake of the Holy Spirit, (which was to proceed
from his Father and himself, when he should be glorified,) he assured
his disciples that this Monitor would testify of him, and would not
only conduct them into all truth, but when he is come, "he will
convince the world concerning sin, and concerning righteousness, and
concerning judgment: concerning sin, because they believe not on me;
concerning righteousness, because I go to the Father, and you see me no
longer; concerning judgment, because the Prince of this World is
judged. He will glorify me."3 The signs
and wonders, and distributions of this Holy Spirit, the apostle Paul
declared were the confirmations by which Jesus was glorified in the
world, and the testimony of the witnesses rendered credible and
omnipotent. So, on Pentecost, the unbelieving Jews were convinced of
their sin in not believing that Jesus was Lord Messiah, by the Holy
Spirit confirming their word by signs following or accompanying. They,
were [96]
convinced of his righteousness, or of his being the righteous Messenger
of Jehovah, by the proofs the Spirit gave of his having been well
received in heaven by his Father; and they were convinced of judgment,
because it was evident from the testimony of the apostles, confirmed by
those splendid signs of the Holy Spirit, that, by his cross, Jesus had
triumphed over principalities and powers, and had vanquished him that
had the power of death. Thus the Saviour promised and thus it was
performed, and thus the world, infidel Jews and infidel Gentiles, were
convinced of sin, of righteousness, and of judgment. The apostle Paul
also declares in that same epistle, chapter xiv. that "foreign
languages are for a sign, not to believers, but to unbelievers." Now
the sign by which the Holy Spirit glorified Jesus on the day of
Pentecost, was that of foreign tongues; diverse, or separated tongues
of fire, appeared on the heads of the witnesses, and they spake in
foreign tongues as the Spirit gave them utterance. This, then, was such
a sign to the unbelieving Jews as to convince three thousand of them of
sin, of righteousness, and of judgment; and hence they gladly received
the word that announced to them the remission of their sins and the
promise of the Holy Spirit. Thus the word came in "demonstration of the
Spirit and with power," and their faith rested not on the wisdom of
human reason, but on the power of God, thus exhibited with the
word.
In our next essay this same topic will be further
illustrated. As we promised to investigate this important
subject with some degree of attention, we must request the
patience of our readers to be put into requisition; and we
must also remind them, that our object is to present just
what the scriptures teach on this subject, not attempting to
support any system of divinity, however canonized or
extolled. But in these things every disciple of Christ will
suffer no man to judge for him while he is able to read the
revelation of God in his own tongue--at least such ought to
be his determination.
[My reply to Paulinus is crowded out of the present number.]
N
O. 10. M
AY 5, 1828.