Front matter (continued, part 9)
5. Believing is the soul's LAYING HOLD on Christ. Paul says, "We have fled for refuge to lay hold on the hope set before us" (Heb. 6:18). Christ is that true city of refuge, to which the man fleeing from the avenger of blood runs, and in which he is safe. Christ is that altar which provided a sanctuary to him who laid hold on its horns. Christ is that almighty hand of mercy, which God holds out from heaven to lost and drowning sinners. The believer lays hold on this hand by faith, and is delivered from the pit of hell.
6. Believing is the soul's EATING Christ. The Lord Jesus says, "My flesh is food indeed. He who eats of this bread shall live forever" (John 6:55, 58). Christ is that divine food which God has provided for starving sinners. He is that divine bread which is at the same time—life, nourishment and medicine! The believer feeds on this bread of life by faith. His hunger is relieved. His soul is delivered from damnation!
7. Believing is the soul's DRINKING Christ. The Lord Jesus says, "My blood is drink indeed" (John 6:55). Christ is that fountain of living water which God has opened for the use of all thirsty and sin-defiled sinners, proclaiming, "Whoever will, let him take the water of life freely!" (Rev. 22:17). The believer drinks of this living water—and his thirst is quenched.
8. Believing is the soul's COMMITTAL of itself to Christ. Paul says, "He is able to keep that which I have committed to Him against that day" (2 Tim. 1:12). Christ is the appointed keeper and guardian of His people. It is His office to preserve from sin, death, hell, and the devil--any who are committed to His charge. The believer places his soul in the hands of this Almighty treasurekeeper, and is insured against loss to all eternity. He trusts himself to Christ—and is safe.
9. Last—but not least, believing is the soul's LOOK to Christ. Paul describes the saints as "looking unto Jesus" (Heb. 12:2). The invitation of the Gospel is, "look unto Me—and be saved"
(Isaiah 45:22). Christ is that brazen serpent which God has set up in the world, for the healing of all sin-bitten souls who desire to be cured. The believer looks to Him by faith--and receives life, health, and spiritual strength!
One common remark applies to all the nine expressions which I have just gone through. They all give us the simplest idea of faith or believing—that man can desire. No one of them implies the notion of anything mysterious, great, or meritorious in the act of belief. All represent it as something within reach of the weakest and feeblest sinner, and within the comprehension of the most ignorant and unlearned. Grant for a moment that a man says, that he cannot understand what faith in Christ is. Let him look at the nine expressions under which faith is described in Scripture, and tell me, if he can, that he cannot understand them. Surely he must allow that coming to Christ, looking to Christ, committing our souls to Christ, laying hold on Christ, are simple ideas. Then let him remember that coming, looking, and committing our souls to Christ, are, in other words, believing.
And now, reader, if you love peace of conscience in your religion, I entreat you to grasp firmly the great doctrine which I have tried to set before you—and never let it go. Hold fast the grand truth, that saving faith is nothing but simple trust in Christ, that faith alone justifies, and that the one thing needful in order to obtain an interest in Christ—is to believe. No doubt repentance, holiness, and love are excellent things. They will always accompany true faith. But in the matter of justification, they have nothing to do. In that matter, the one thing needful is to believe. No doubt, belief is not the only grace to be found in the heart of a true Christian. But only belief gives him a saving interest in Christ. Prize that doctrine as the peculiar treasure of Christianity. Once let it go, or add anything to it, and there is an end of inward peace.
Prize the doctrine for its suitableness to the needs of fallen man. It places salvation within reach of the lowest and vilest sinner—if he
has but heart and will to receive it. It asks him not for works, righteousness, merit, goodness or worthiness. It requires nothing of him. It strips him of all excuses. It deprives him of all pretext for despair. His sins may have been as scarlet. But will he believe? Then there is hope!
Prize the doctrine for its glorious simplicity. It brings eternal life near to the poor, and ignorant, and unlearned. It does not ask a man for a long confession of doctrinal orthodoxy. It does not require a store of head knowledge, and an acquaintance with articles and creeds. Does the man, with all his ignorance, come to Christ as a sinner, and commit himself entirely to Him for salvation? Will he believe? If he will—there is hope.
Above all, prize the doctrine for the glorious breadth and fullness of its terms. It does not say "the elect" who believe, or "the rich" who believe, or "the moral" people who believe, or "the Churchman" who believes, or "the Dissenter" who believes—these, and these only shall be saved. Oh! no, it uses a word of far wider signification: It says, "Whoever believes, shall not perish." Whoever—whatever his past life, conduct, or character; whatever his name, rank, job, or country; whatever his denomination, and whatever place of worship he may have attended; whoever believes in Christ shall not perish!
Reader, this is the Gospel. I do not marvel that Paul wrote those words, "if we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you—let him be accursed!" (Gal. 1:8).
4. The fourth and last thing which I propose to consider, is a point of great practical importance. I wish to show you the MARKS by which true belief in Christ may be discerned and known.
The faith or believing of which I have spoken, is a grace of such importance, that we may naturally expect to hear of many
counterfeits of it. There is a dead faith as well as a living one. There is a faith of devils as well as a faith of God's elect. There is a faith which is vain and useless, as well as a faith which justifies and saves. How shall a man know whether he has true faith? How shall he find out whether he believes to the saving of his soul? The thing may be found out! The Ethiopian may be known by the color of his skin; and the leopard may be known by his spots. True faith may always be known by certain marks. These marks are laid down unmistakably in Scripture. Reader, let me endeavor to set these marks plainly before you. Look at them carefully—and test your own soul by what I am going to say.
1. He who truly believes in Christ—has inward PEACE and HOPE. It is written, "Being justified by faith, we have peace with God through our Lord Jesus Christ." "We which have believed do enter into rest" (Romans 5:1; Heb. 4:3). The believer's sins are pardoned, and his iniquities taken away. His conscience is no longer burdened with the load of unpardoned transgressions. He is reconciled to God, and is one of His friends. He can look forward to death, judgment, and eternity—without fear. The sting of death is taken away. When the great judgment of the last day is held, and the books are opened—there will be nothing laid to his charge. When eternity begins—he is provided for. He has a hope laid up in heaven, and a city which cannot be moved. He may not be fully sensible of all these privileges. His sense and view of them may vary greatly at different times—and be often obscured by doubts and fears. Like a child who is yet under age, though heir to a great fortune—he may not be fully aware of the value of his possessions. But with all his doubts and fears—he has a real, solid, true hope which will bear examination, and at his best moments, he will be able to say, "I feel a hope which makes me not ashamed." (Romans 5:5.)
2. He who truly believes in Christ—has a NEW HEART. It is written, "If any man is in Christ, he is a new creature—old things are passed away; behold, all things have become new." "To as many as received Christ, He gave power to become sons of God, who were
born not of blood, nor of the will of the flesh, nor of the will of man— but of God." "Whoever believes that Jesus is the Christ—is born of God" (2 Cor. 5:17; John 1:12, 18; 1 John 5:1.) A believer has no longer the same nature with which he was born. He is changed, renewed, and transformed after the image of his Lord and Savior. He who minds first the things of the flesh—has no saving faith. True faith, and spiritual regeneration, are inseparable companions. An unconverted person is not a genuine believer!
3. He who truly believes in Christ—is a HOLY person in heart and life. It is written that God "purifies the heart by faith," and that Christians are "sanctified by faith." "Whoever has this hope in him, purifies himself." (Acts 15:9; 26:18; 1 John 3:3.). A believer loves what God loves, and hates what God hates. His heart's desire is to walk in the way of God's commandments, and to abstain from all manner of evil. His wish is to follow after the things which are just, and pure, and honest, and lovely, and of good report, and to cleanse himself from all filthiness of flesh and spirit. He falls far short of his aim, in many things. He finds his daily life a constant fight with indwelling corruption. But he fights on, and resolutely refuses to serve sin. Where there is no holiness, we may be sure there is no saving faith! An unholy man is not a genuine believer!
4. He who truly believes in Christ—works godly WORKS. It is written, that "faith works by love" (Gal. 5:6). True belief will never make a man idle, or allow him to sit still, contented with his own religion. It will stir him to do acts of love, kindness, and charity, according as he sees opportunity. It will constrain him to walk in the steps of his Master, who "went about doing good." In one way or another, it will make him work. The works that he does may attract no notice from the world. They may seem trifling and insignificant to many people. But they are not forgotten by Him who notices a cup of cold water given for His sake. Where there is no working love— there is no faith. A lazy, selfish professing Christian, has no right to regard himself as a genuine believer!
5. He who truly believes in Christ—overcomes the WORLD. It is written, that "whoever is born of God overcomes the world—and this is the victory which overcomes the world—even our faith" (1 John 5:4). A true believer is not ruled by the world's standard of right or wrong, of truth or error. He is independent of the world's opinion. He cares little for the world's praise. He is not moved by the world's censure. He does not seek for the world's pleasures. He is not ambitious of the world's rewards. He looks at things unseen. He sees an invisible Savior, a coming judgment, a crown of glory which never fades away. The sight of these objects, makes him think comparatively little of this present world. Where the world reigns in the heart, there is no genuine faith. A man who is habitually conformed to the world, has no title to the name of a true believer!
6. He who truly believes in Christ—has an inward TESTIMONY of his belief. It is written, that "he who believes on the Son of God, has the witness in himself" (1 John 5:10). The mark before us requires very delicate handling. The witness of the Spirit is unquestionably a very difficult subject. But I cannot shrink from declaring my own firm persuasion, that a true believer always has inward feelings peculiar to himself—feelings which are inseparably connected with his faith, and flow from it—feelings of which unbelievers know nothing at all. He has the spirit of adoption, by which he regards God as a reconciled Father, and looks up to Him without fear. He has the testimony of his conscience, sprinkled with Christ's blood, that, weak as he is, he rests on Christ. He has hopes, joys, fears, sorrows, consolations, expectations, of which he knew nothing before he believed. He has internal evidences which the world cannot understand—but which are better to him than all the books of evidence in existence. Feelings are, no doubt, very deceitful. But where there are no inward pious feelings—there is no faith. A man who knows nothing of an inward, spiritual, experimental religion, is not yet a genuine believer!
7. Last—but not least, He who truly believes in Christ—has a special regard in all his religion—to the person of CHRIST
Himself. It is written, "Unto you that believe Christ is precious" (1 Peter 2:7). That text deserves especial notice. It does not say "Christianity" is precious, or the "Gospel" is precious, or "salvation" is precious—but Christ Himself. A true believer's religion, does not consist in mere intellectual assent to a certain set of propositions and doctrines. It is not a mere cold belief of a certain set of truths and facts concerning Christ. It consists in union, communion, and fellowship with an actual living Person, even Jesus the Son of God. It is a life of faith in Jesus, confidence in Jesus, leaning on Jesus, drawing out of the fullness of Jesus, speaking to Jesus, working for Jesus, loving Jesus, and looking for Jesus to come again. Such life may sound like enthusiasm to many. But where there is true faith, Christ will always be known and realized, as an actual living personal Friend. He who knows nothing of Christ as his own Priest, Physician, and Redeemer, knows nothing yet of genuine believing!
Reader, I place these seven marks of believing before you, and I ask you to consider them well. I do not say, that all believers have them equally. I do not say, that no one will be saved, who cannot discover all these marks in himself. I concede, freely, that many believers are so weak in faith, that they go doubting all their days, and make others doubt about them too. I simply say, that these are the marks to which a man should first direct his attention, if he would answer the mighty question, Do you believe?
Where the seven marks, of which I have just been speaking, are utterly lacking, I dare not tell a man that he is a true believer. He may be called a Christian, and attend a Christian church. He may have been baptized with Christian baptism, and be a member of a Christian church. But if he knows nothing of peace with God, conversion of heart, newness of life, victory over the world, I dare not pronounce him a believer. He is yet dead in trespasses and sins. Except he awakes to newness of life, he will perish everlastingly.
Show me a man who has about him the seven marks which I have described, and I feel a strong confidence about the state of his soul.
He may be poor and needy in this world—but he is rich in the sight of God. He may be despised and sneered at by man—but he is honorable in the sight of the King of kings. He is traveling towards heaven! He has a mansion ready for him in the Father's house. He is cared for by Christ, while on earth. He will be owned by Christ before assembled worlds, in the life which is to come.
1. And now, reader, in drawing this tract to a conclusion, I return to the QUESTION with which I began. I press that question on your conscience. I ask you, in my Master's name, whether you yet know anything of the subject of it? I ask you, while these pages are yet before your eyes, to look my inquiry in the face. I ask you, Do you believe?
DO YOU BELIEVE? I think it impossible to overrate the immense importance of the question before you. Life or death, heaven or hell, blessing or cursing—all hinge and turn upon it. He who believes on Christ—is not condemned. He who believes not—shall be damned. If you believe—you are pardoned, justified, accepted in God's sight, and have a title to everlasting life. If you do not believe—you are perishing daily. Your sins are all upon your head, sinking you down to perdition. Every hour you are so much nearer to hell.
DO YOU BELIEVE? It matters nothing what others are doing. The question concerns yourself. The folly of other men is no excuse for yours. The loss of heaven will not be less bitter, because you lose it in company. Look at home. Think of your own soul.
DO YOU BELIEVE? It is no answer to say, that "you sometimes hope Christ died for you." The Scriptures never tell us to spend our time in doubts and hesitation on that point. We never read of a single case of one who stood still on that ground. Salvation is never made to turn on the question, whether Christ died for a man or not. The turningpoint is always set before us as believing.
DO YOU BELIEVE? This is the point to which all must come at last, if they would be saved. It will signify little, when we hang on the brink of the grave, what we have professed, and to what denomination we have belonged. All this will sink into nothing, in comparison with the question of this tract. All will be useless, if we have not believed.
DO YOU BELIEVE? This is the common mark of all saved souls. Episcopalians or Presbyterians, Baptists or Independents, Methodists or Plymouth Brethren, Churchmen or Dissenters, all meet on this common ground, if they are true men. On other matters they are often hopelessly disagreed. But in living by faith on Jesus Christ, they are all one.
DO YOU BELIEVE? What reason can you give for unbelief, that will bear examination? Life is short and uncertain. Death is sure. Judgment is inevitable. Sin is exceeding sinful. Hell is a dreadful reality. Christ alone can save you. There is no other name given under heaven, whereby you can be saved. If not saved, the blame will be on your own head. You will not believe! You will not come to Christ, that He may give you life!
Reader, take warning this day. You must either believe on Christ, or perish everlastingly. Rest not until you can give a satisfactory answer to the question before you. Never be satisfied, until you can say, By the grace of God I do believe!
2. I pass on from questions—to COUNSEL. I offer it to all who are convinced of sin, and dissatisfied with their own spiritual condition. I entreat you to come to Christ by faith without delay. I invite you this day to believe on Christ to the saving of your soul.
I will not let you put me off by the common objection, "We cannot believe—we must wait until God gives us faith." I grant most fully that saving faith, like true repentance, is the gift of God. I grant that we have no natural power of our own to believe on Christ, receive
Christ, come to Christ, lay hold on Christ, and commit our soul to Christ. But I see faith and repentance laid down clearly in Scripture as duties which God requires at any man's hands. He "commanded all men to repent." "This is His commandment, That we should believe" (Acts 17:30: 1 John 3:23). And I see it laid down with no less clearness, that unbelief and impenitence are sins for which man will be held accountable, and that he who does not repent and believe, destroys his own soul. (Mark 16:16; Luke 13:3).
Will anyone tell me that it is right for a man to sit still in sin? Will any one say that a sinner on the road to hell ought to wait idly for some power to take him up and put him in the way of heaven? Will any one say that it is right for a man to continue quietly serving the devil, in open rebellion against God—and that he is to make no effort, no struggle, no attempt to turn towards Christ?
Let others say these things, if they will. I cannot say them. I can find no warrant for them in Scripture. I will not waste time in trying to explain what cannot be explained, and unravel what cannot be unraveled. I will not attempt to show philosophically in what way an unconverted man can look to Christ, or repent, or believe. But this I know, that it is my plain duty to bid every unbeliever to repent and believe. And this I know, that the man who will not take the invitation, will find at last that he has ruined his own soul!
Reader, trust Christ, look to Christ, cry to the Lord Jesus Christ—if you never yet believed—about your soul. If you have not the right feelings yet, ask Him to give you right feelings. If you dare not think that you have true faith yet, ask Him to give you faith. But in any case do not sit still. Do not idle away your soul into hell—in ignorant, unscriptural sloth. Do not live on in senseless inactivity—waiting for you know not what—expecting what you cannot explain—increasing your guilt every day—offending God by continuing in lazy unbelief— and hourly digging a grave in hell for your own soul. Arise and call upon Christ! Awake and cry to Jesus about your soul! Whatever difficulties there may be about believing, one thing at least is
abundantly clear—no man ever perished and went to hell—from the foot of the cross. If you can do nothing else, lie down at the foot of the cross!
3. I finish all by a word of EXHORTATION to all believers into whose hands this tract may fall. I address them as fellowpilgrims and companions in tribulation. I exhort them, if they love life, and have found any peace in believing, to pray daily for an increase of faith. Let your prayer be continually, "Lord, increase my faith."
True faith admits of many degrees. The weakest faith is enough to join the soul to Christ, and to secure salvation. A trembling hand may receive a healing medicine. The feeblest infant may be heir to the richest possessions. The least true faith gives a sinner a title to heaven, as surely as the strongest. But little faith can never give so much sensible comfort as strong faith. According to the degree of our faith will be the degree of our peace, our hope, our strength for duty, and our patience in trial. Surely we should pray continually, "Increase our faith."
Believing reader, would you have more faith? Do you find believing so pleasant, that you would like to believe more? Then take heed that you are diligent in the use of every means of grace—diligent in your private communion with God—diligent in your daily watchfulness over time, temper, and tongue—diligent in your private Bible reading —diligent in your own private prayers. It is vain to expect spiritual prosperity, when we are careless about these things. Let those who will, call it over-precise and legal to be particular about these things. I only reply, that there never was an eminent saint who neglected them.
Reader, would you have more faith? Then seek to become more acquainted with Jesus Christ. Study your blessed Savior more and more, and strive to know more of the length and breadth and height of His love. Study Him in all His offices, as the Priest, the Physician,
the Redeemer, the Advocate, the Friend, the Teacher, the Shepherd of His believing people. Study Him as one who not only died for you —but is also living for you at the right hand of God; as one who not only shed His blood for you—but daily intercedes for you at the right hand of God; as one who is soon coming again for you, and will stand once more on this earth. The miner who is fully persuaded that the rope which draws him up from the pit will not break, is drawn up without anxiety and alarm. The believer who is thoroughly acquainted with the fullness of Jesus Christ, is the believer who travels from grace to glory with the greatest comfort and peace.
Reader, I commend these things to your careful attention.
HAVING THE SPIRIT
by J. C. Ryle
"Worldly people, who do not have the Spirit." Jude 19
I take it for granted that every reader of this paper believes in the Holy Spirit. The number of people in this country who are infidels, deists, or Socinians, and openly deny the doctrine of the Trinity, is happily not very great. Most people have been baptized in the name of the Father, and of the Son, and of the Holy Spirit. There are few Churchmen, at any rate, who have not often heard the well-known words of our old Catechism, "I believe in God the Holy Spirit, who sanctifies me and all the elect people of God."
But, notwithstanding all this, it would be well for many if they would consider what they know of the Holy Spirit beyond His name. What experimental acquaintance have you with the Spirit's work? What
has He done for you? What benefit have you received from Him? You can say of God the Father, "He made me and all the world." You can say of God the Son, "He died for me and all mankind." But can you say anything about the Holy Spirit? Can you say, with any degree of confidence, "He dwells in me, and sanctifies me"? In one word, Have you the Spirit? The text which heads this paper will tell you that there is such a thing as "not having the Spirit." This is the point which I press upon your attention.
I believe the point to be one of vital importance at all seasons. I hold it to be one of special importance in the present day. I consider that clear views about the work of the Holy Spirit are among the best preservatives against the many false doctrines which abound in our times. Allow me then, to lay before you a few things, which by God's blessing, may throw light on the subject of having the Spirit.
I. Let me explain the immense importance of "Having the Spirit."
II. Let me point out the great general principle by which alone the question can be tried, "Have you the Spirit?"
III. Let me describe the particular effects which the Spirit always produces on the souls in which He dwells.
I. Let me, in the first place, explain the immense importance of having the Spirit.
It is absolutely necessary to make this point clear. Unless you see this, I shall appear like one beating the air all through this paper. Once let your mind lay hold on this, and half the work I want to do is already done for your soul.
I can easily fancy some reader saying, I do not see the use of this question! Supposing I have not the Spirit, what is the mighty harm? I try to do my duty in this world—I attend my church regularly—I receive the Sacrament occasionally—I believe I am as good a Christian as my neighbors. I say my prayers—I trust God will pardon
my sins for Christ's sake. I do not see why I should not reach heaven at last, without troubling myself with hard questions about the Spirit."
If these are your thoughts, I entreat you to give me your attention for a few minutes, while I try to supply you with reasons for thinking differently. Believe me, nothing less than your soul's salvation depends on "Having the Spirit." Life or death; heaven or hell; eternal happiness or eternal misery; are bound up with the subject of this paper.
(a) Remember, for one thing, if you have not the Spirit, you have no part in Christ, and no title to heaven.
The words of Paul are express and unmistakable, "If any man has not the Spirit of Christ, he does not belong to Him." (Rom. 8:9.) The words of John are no less clear, "Hereby we know that He abides in us by the Spirit whom He has given us." (1 John 3:24.) The indwelling of God the Holy Spirit is the common mark of all true believers in Christ. It is the Shepherd's mark on the flock of the Lord Jesus, distinguishing them from the rest of the world. It is the goldsmith's stamp on the genuine sons of God, which separates them from the dross and mass of false professors. It is the King's own seal on those who are His peculiar people, proving them to be His own property. It is "the pledge" which the Redeemer gives to His believing disciples while they are in the body, as a token of the full and complete "redemption" yet to come in the resurrection morning. (Ephes. 1:14.) This is the case of all believers. They all have the Spirit.
Let it be distinctly understood that he who has not the Spirit has not Christ. He who has not Christ has no pardon of his sins—no peace with God—no title to heaven—no well-grounded hope of being saved. His religion is like the house built on the sand. It may look well in fine weather. It may satisfy him in the time of health and prosperity. But when the flood rises, and the wind blows—when sickness and trouble come up against him, it will fall and bury him under its ruins.
He lives without a good hope, and without a good hope he dies. He will rise again only to be miserable. He will stand in the judgment only to be condemned; he will see saints and angels looking on, and remember he might have been among them—but too late; he will see lost myriads around him, and find they cannot comfort him—but too late. This will be the end of the man who thinks to reach heaven without the Spirit.
Settle these things down in your memory, and let them never be forgotten. Are they not worth remembering? No Holy Spirit in you— no part in Christ! No part in Christ—no forgiveness of sins! No forgiveness of sins—no peace with God! No peace with God—no title to heaven! No title to heaven—no admission into heaven! No admission into heaven—and what then? Yes—what then? You may well ask. Where will you flee? Which way will you turn? To what refuge will you run? There is none at all. There remains nothing but hell. Not admitted into heaven--you must sink at last into hell.
I ask every reader of this paper to mark well what I say. Perhaps it startles you—but may it not be good for you to be startled? Have I told you anything more than simple scriptural truth? Where is the defective link in the chain of reasoning you have heard? Where is the flaw in the argument? I believe in my conscience there is none. From not having the Spirit to being in hell, there is but a long flight of downward steps. Living without the Spirit, you are already on the top; dying without the Spirit, you will find your way to the bottom!
(b) Remember, for another thing, if you have not the Spirit you have no holiness of heart, and no fitness for heaven.
Heaven is the place to which all people hope to go after they die. It would be well for many if they considered calmly what kind of dwelling-place heaven is. It is the habitation of the King of kings, who is "of purer eyes than to behold iniquity," and it must needs be a holy place. It is a place into which Scripture tells us there shall enter in nothing "that defiles, neither whatever works abomination." (Rev.
21:27.) It is a place where there shall be nothing wicked, sinful, or sensual—nothing worldly, foolish, frivolous, or profane. There, let the covetous man remember, shall be no more money. There, let the pleasure seeker remember, shall be no more races, theaters, novel reading, or balls. There, let the drunkard and the gambler, remember, shall be no more strong drink, no more dice, no more betting, no more cards. The everlasting presence of God, saints, and angels—the perpetual doing of God's will—the complete absence of everything which God does not approve—these are the chief things which shall make up heaven. It shall be an eternal Sabbath day.
For this heaven we are all by nature utterly unfit. We have no capacity for enjoying its happiness. We have no taste for its blessings. We have no eye to see its beauty. We have no heart to feel its comforts. Instead of freedom, we would find it bondage. Instead of glorious liberty, we would find it constant constraint. Instead of a splendid palace, we would find it a gloomy prison. A fish on dry land, a sheep in the water, an eagle in a cage--would all feel more at ease and in their place than an unholy man in heaven. "Without holiness no man shall see the Lord." (Heb. 12:14.)
For this heaven it is the special office of the Holy Spirit to prepare men's souls. He alone can change the earthly heart, and purify the corrupt worldly affections of Adam's children. He alone can bring their minds into harmony with God, and tune them for the eternal company of saints, and angels, and Christ. He alone can make them love what God loves, and hate what God hates, and delight in God's presence. He alone can set the limbs of human nature, which were broken and dislocated by Adam's fall, and bring about a real unity between man's will and God's. And this He does for everyone that is saved. It is written of believers that they are "saved according to God's mercy," but it is "by the washing of regeneration, and renewing of the Holy Spirit." They are chosen unto salvation—but it is "through sanctification of the Spirit," as well as "belief of the truth." (Titus 3:5; 2 Thess. 2:13.)
Let this also be written down on the tablet of your memory. No entrance into heaven, without the Spirit first entering your heart upon earth! No admission into glory in the next life without previous sanctification in this life! No Holy Spirit in you in this world—then no heaven in the world to come! You would not be fit for it! You would not be ready for it! You would not like it! You would not enjoy it! There is much use made in the present day of the word "holy." Our ears are wearied with "holy church," and "holy baptism," and "holy days," and "holy water," and" holy services," and "holy priests." But one thing is a thousand times more important—and that is, to be made a really holy man by the Spirit. We must be made partakers of the Divine nature, while we are alive. We must "sow to the Spirit," if we would ever reap life everlasting. (2 Peter 1:4; Gal. 6:8.)
(c) Remember, for another thing, if you have not the Spirit, you have no right to be considered a true Christian, and no will or power to become one.
It requires little to make a 'Christian' according to the standard of the world. Only let a man be baptized and attend some place of worship, and the requirements of the world are satisfied. The man's belief may not be so intelligent as that of a Turk—he may be profoundly ignorant of the Bible. The man's practice may be no better than that of a heathen—many a respectable Hindu might put him to shame. But what of that? He is an Englishman! He has been baptized! He goes to church or chapel, and behaves decently when there! What more would you have? If you do not call him a Christian you are thought very uncharitable!
But it takes a great deal more than this to make a man a real Christian according to the standard of the Bible. It requires the cooperation of all the Three Persons of the Blessed Trinity. The election of God the Father—the blood and intercession of God the Son—the sanctification of God the Spirit—must all meet together on the soul that is to be saved. Father, Son, and Holy Spirit must unite to work the work of making any child of Adam a true Christian.
This is a deep subject, and one that must be handled with reverence. But where the Bible speaks with decision, there we may also speak with decision; and the words of the Bible have no meaning if the work of the Holy Spirit be not just as needful in order to make a man a true Christian, as the work of the Father or the work of the Son. "No man," we are told, "can say that Jesus is the Lord—but by the Holy Spirit." (1 Cor. 12:3.) True Christians, we are taught in Scripture, are "born of the Spirit." They live in the Spirit; they are led by the Spirit; by the Spirit they mortify the deeds of the body; by one Spirit they have access through Jesus unto the Father. Their graces are all the fruit of the Spirit; they are the temple of the Holy Spirit; they are a habitation of God through the Spirit; they walk after the Spirit; they are strengthened by the Spirit. Through the Spirit they wait for the hope of righteousness by faith. (John 3:6; Gal. 5:25; Rom. 8:13, 14; Eph. 2:18; Gal. 5:22; 1 Cor. 6:19; Eph. 2:22; Rom. 8:4; Eph. 3:16; Gal. 5:5.) These are plain Scriptural expressions. Who will dare to gainsay them?
The truth is that the deep corruption of human nature would make salvation impossible if it were not for the work of the Spirit. Without Him the Father's love and the Son's redemption are set before us in vain. The Spirit must reveal them, the Spirit must apply them, or else we are lost souls!
Nothing less than the power of Him who moved on the face of the waters in the day of creation can ever raise us from our low estate. He who said, "Let there be light, and there was light," must speak the word before anyone of us will ever rise to newness of life. He who came down on the day of Pentecost, must come down on our poor dead souls, before they will ever see the kingdom of God. Mercies and afflictions may move the surface of our hearts—but they alone will never reach the inner man. Sacraments, and services, and sermons may produce outward formality, and clothe us with a 'skin of religion'—but there will be no life. Ministers may make communicants, and fill churches with regular worshipers—the
almighty power of the Holy Spirit alone can make true Christians, and fill heaven with glorified saints.
Let this also be written in your memory, and never forgotten. No Holy Spirit—no true Christianity! You must have the Spirit in you, as well as Christ for you--if you are ever to be saved. God must be your loving Father, Jesus must be your known Redeemer, the Holy Spirit must be your felt Sanctifier, or else it will be better for you never to have been born!
I press the subject on the serious consideration of all who read these pages. I trust I have said enough to show you that it is of vital importance to your soul to "have the Spirit." This is no abstruse and mysterious point of divinity; it is no nice question of which the solution matters little one way or another. It is a subject in which is bound up the everlasting peace of your soul.
You may not like the tidings. You may call it wild enthusiasm, or fanaticism, or extravagance. I take my stand on the plain teaching of the Bible. I say that God must dwell in your heart by the Spirit on earth--or you will never dwell with God in heaven.
"Ah," you may say, "I do not know much about it. I trust God will be merciful. I hope I shall go to heaven after all." I answer, No man ever yet tasted of Christ's mercy who did not also receive of His Spirit. No man was ever justified who was not also sanctified. No man ever went to heaven who was not led there by the Spirit.
II. Let me, in the second place, point out the great general rule and principle by which the question may be decided, whether we have the Spirit.
I can quite understand that the idea of knowing whether we "have the Spirit" is disagreeable to many minds. I am not ignorant of the objections which Satan at once stirs up in the natural heart. "It is impossible to know it," says one person, "it is a deep thing, and beyond our reach." "It is too mysterious a thing to inquire into," says
another, "we must be content to leave the subject in uncertainty." "It is wrong to pretend to know anything about it," says a third, "we were never meant to look into such questions. It is only fit for enthusiasts and fanatics to talk of having the Spirit." I hear such objections without being moved by them. I say that it can be known whether a man has the Spirit. It can be known—it may be known, it ought to be known. It needs no vision from heaven, no revelation from an angel to discern it; it needs nothing but calm inquiry by the light of God's Word. Let us enter upon that inquiry.
All people have not the Holy Spirit. I regard the doctrine of an 'inward spiritual light enjoyed by all mankind' as an unscriptural delusion. I believe the modern notion of universal salvation to be a baseless dream. Without controversy, God has not left Himself without a witness in the heart of fallen man. He has left in every mind sufficient knowledge of right and wrong to make all people responsible and accountable. He has given to every child of Adam a conscience—but He has not given to every child of Adam the Holy Spirit. A man may have good wishes like Balaam, do many things like Herod, be almost persuaded like Agrippa, and tremble like Felix, and yet be as utterly destitute of the grace of the Spirit as these people were. Paul tells us that before conversion people may "know God" in a certain sense, and have "thoughts accusing or excusing one another." But he also tells us that before conversion people are "without God" and "without Christ," have "no hope," and are "darkness" itself. (Rom. 1:21; 2:15; Eph. 2:12; 5:8.) The Lord Jesus Himself says of the Spirit, "The world sees Him not, neither knows Him—but you know Him, for He dwells with you, and shall be in you." (John 14:17.)
All members of Churches and baptized people have not the Spirit. I see no ground in Scripture for saying that every man who receives baptism receives the Holy Spirit, and that we ought to regard him as born of the Spirit. I dare not tell baptized people that they all have the Spirit, and that they only need "stir up the gift of God" within them in order to be saved. I see, on the contrary, that Jude speaks of
members of the visible Church in his day as "not having the Spirit." Some of them probably had been baptized by the hands of apostles, and admitted into full communion with the professing Church. No matter! they "had not the Spirit." (Jude 19.)
It is vain to attempt to evade the power of this single expression. It teaches plainly that "having the Spirit "is not the lot of every man, and not the portion of every member of the visible Church of Christ. It shows the necessity of finding out some general rule and principle by which the presence of the Spirit in a man may be ascertained. He does not dwell in everyone. Baptism and churchmanship are no proofs of His presence. How, then, shall I know whether a man has the Spirit?
The presence of the Spirit in a man's soul can only be known by the effects which He produces. The fruits He causes to be brought forth in a man's heart and life, are the only evidence which can be depended on. A man's faith, a man's opinions, and a man's practice, are the witnesses we must examine, if we would find out whether a man has the Spirit. This is the rule of the Lord Jesus, "Every tree is known by his own fruit." (Luke 6:44.)
The effects which the Holy Spirit produces may always be seen. The man of the world may not understand them—they may in many cases be feeble and indistinct; but where the Spirit is, He will not be hidden. He is not idle when He enters the heart. He does not lie still. He does not sleep. He will make His presence known. He will shine out little by little through the windows of a man's daily habits and conversation, and manifest to the world that He is in him. A dormant, torpid, silent indwelling of the Spirit is a notion that pleases the minds of many. It is a notion for which I see no authority in the Word of God. I hold entirely with the Homily for Whit-Sunday, "As the tree is known by his fruit, so is also the Holy Spirit."
In whoever I see the effects and fruits of the Spirit, in that man I see one who has the Spirit. I believe it to be not only charitable to think
so—but presumption to doubt it. I do not expect to behold the Holy Spirit with my bodily eyes, or to touch Him with my hands. But I need no angel to come down to show me where He dwells. I need no vision from heaven to tell me where I may find Him. Only show me a man in whom the fruits of the Spirit are to be seen, and I see one who "has the Spirit." I will not doubt the inward presence of the almighty cause, when I see the outward fact of an evident effect.
Can I see the wind on a stormy day? I cannot—but I can see the effects of its force and power. When I see the clouds driven before it, and the trees bending under it—when I hear it whistling through doors and windows, or howling round the chimney tops, I do not for a moment doubt its existence. I say, "There is a wind." Just so it is with the presence of the Spirit in the soul.
Can I see the dew of heaven as it falls on a summer evening? I cannot. It comes down softly and gently, noiseless and imperceptible. But when I go forth in the morning after a cloudless night, and see every leaf sparkling with moisture, and feel every blade of grass damp and wet, I say at once, "There has been a dew." Just so it is with the presence of the Spirit in the soul.
Can I see the hand of the sower when I walk through the corn fields in the month of July? I cannot. I see nothing but millions of ears rich with grain, and bending to the ground with ripeness—but do I suppose that harvest came by chance, and grew of itself? I suppose nothing of the kind. I know when I see those corn fields that the plough and the harrow were at work one day, and that a hand has been there which sowed the seed. Just so it is with the work of the Spirit in the soul.
Can I see the magnetism in the compass-needle? I cannot. It acts in a hidden mysterious way—but when I see that little piece of iron always turning to the north, I know at once that it is under the secret influence of magnetic power. Just so it is with the work of the Spirit in the soul.
Can I see the mainspring of my watch when I look upon its face? I cannot. But when I see the fingers going round and telling the hours and minutes of the day in regular succession, I do not doubt the mainspring's existence. Just so it is with the work of the Spirit.
Can I see the steersman of the homeward-bound ship, when she first comes in sight, and her sails whiten on the horizon? I cannot. But when I stand on the pier-head and see that ship working her course over the sea towards the harbor's mouth, like a thing of life, I know well there is one at the helm who guides her movements. Just so it is with the work of the Spirit.
I charge all my readers to remember this. Establish it as a settled principle in your mind, that if the Holy Spirit really is in a person, it will be seen in the effects He produces on his heart and life.
Beware of supposing that a man may have the Spirit when there is no outward evidence of His presence in the soul. It is a dangerous and unscriptural delusion to think so. We must never lose sight of the broad principles laid down for us in Scripture, "If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth." "In this the children of God are manifest and the children of the devil—whoever does not righteousness is not of God." (1 John 1:6; 3:10.)
You have heard, I doubt not, of a wretched class of professing Christians called Antinomians. They are people who boast of having a saving interest in Christ, and say they are pardoned and forgiven, while at the same time they live in willful sin and open breach of God's commandments. I dare say that such people are miserably deceived. They are going down to hell with a lie in their right hand! The true believer in Christ is "dead to sin." Every person who has a real hope in Christ "purifies himself even as He is pure." (1 John 3:3.)
But I will tell you of a delusion quite as dangerous as that of the Antinomians, and far more specious. That delusion is—to flatter yourself you have the Spirit dwelling in your heart, while there are no fruits of the Spirit to be seen in your life. I firmly believe that this delusion is ruining thousands, as surely as Antinomianism. It is just as perilous to dishonor the Holy Spirit, as it is to dishonor Christ. It is just as offensive to God to pretend to an interest in the work of the Spirit, as it is to pretend to an interest in the work of Christ.
Once for all, I charge my readers to remember that the effects which the Spirit produces are the only trustworthy evidences of His presence. To talk of the Holy Spirit dwelling in you and yet being unseen in your life, is wild work indeed. It confounds the first principles of the Gospel—it confounds light and darkness—nature and grace—conversion and unconversion—faith and unbelief—the children of God and the children of the devil.
There is only one safe position in this matter. There is only one safe answer to the question, "How shall we decide who have the Spirit?" We must take our stand on the old principle laid down by our Lord Jesus Christ, "By their fruits you shall know them." (Matt. 7:20.) Where the Spirit is there will be fruit—he who has no fruit of the Spirit has not the Spirit. A work of the Spirit unfelt, unseen, inoperative, is a great delusion. Where the Spirit really is He will be felt, seen, and known.
III. Let me, in the last place, describe the particular EFFECTS which the Spirit produces on the souls in which He dwells.
I regard this part of the subject as the most important of all. Hitherto I have spoken generally of the great leading principles which must guide us in inquiring about the work of the Holy Spirit. I must now come closer, and speak of the special marks by which the presence of the Holy Spirit in any individual heart may be discerned. Happily, with the Bible for our light, these marks are not hard to find out.
Some things I wish to premise before entering fully into the subject. It is needful in order to clear the way.
(a) I grant freely that there are some deep MYSTERIES about the work of the Spirit. I cannot explain the manner of His coming into the heart. "The wind blows where it wills, and you hear the sound thereof—but cannot tell whence it comes and where it goes —so is everyone that is born of the Spirit." (John 3:8.) I cannot explain why He comes into one heart and not into another—why He condescends to dwell in this man and not in that. I only know that so it is. He acts as a sovereign. To use the words of the Church Catechism, He sanctifies "the elect people of God." But I remember also that I cannot explain why I was born in Christian England, and not in heathen Africa. I am satisfied to believe that all God's work is well done. It is enough for me to be in the King's court, without being of the King's counsel.
(b) I grant freely that there are great DIVERSITIES in the operations by which the Spirit carries on His work in men's souls. There are differences in the ages at which He begins to enter the heart. With some He begins young, as with John the Baptist and Timothy—with some he begins old, as with Manasseh and Zaccheus. There are differences in the feelings which He first stirs up in the heart. He leads some by strong terror and alarm, like the jailer at Philippi. He leads some by gently opening their hearts to receive the truth, as Lydia. There are differences in the time occupied in effecting this complete change of character. With some the change is immediate and sudden, as it was with Saul when he journeyed to Damascus—with others it is gradual and slow, as it was with Nicodemus the Pharisee. There are differences in the instruments He uses in first awakening the soul from its natural death. With some He uses a sermon, with others the Bible, with others a tract, with others a friend's advice, with others a sickness or affliction, with others no one particular thing that can be distinctly traced. All this is most important to understand. To require all people to be squared down to one kind of experience is a most grievous mistake!
(c) I grant freely that the BEGINNINGS of the Spirit's work are often small and imperceptible. The seed from which the spiritual character is formed, is often very minute at first. The fountain-head of the spiritual life, like that of many a mighty river, is frequently at its outset, only a little trickling stream. The beginnings therefore of the Spirit's work in a soul are generally overlooked by the world—very frequently not duly valued and encouraged by other Christians—and almost without exception thoroughly misunderstood by the soul itself which is the subject of them. Let that never be forgotten. The man in whom the Spirit begins to work is never hardly aware, until long afterwards, that his state of mind about the time of his conversion arose from the entrance of the Holy Spirit.
But still, after all these concessions and allowances, there are CERTAIN GREAT LEADING EFFECTS which the Spirit produces on the soul in which He dwells, which are always one and the same. Those who have the Spirit may be led at first by different paths—but they are always brought, sooner or later, into one and the same narrow way. Their leading opinions of Gospel truth are the same; their leading desires are the same; their general walk is the same. They may differ from one another widely in their natural character— but their spiritual character, in its main features, is always one. The Holy Spirit always produces one general kind of effects. Shades and varieties there are no doubt in the experience of those on whose hearts He works—but the general outline of their faith and life is always the same.
What then are these general effects which the Spirit always produces on those who really have Him? What are the marks of His presence in the soul? This is the question which now remains to be considered. Let us try to set down these marks in order.
1. All who have the Spirit are quickened by Him, and made spiritually ALIVE. He is called in Scripture, "The Spirit of life." (Rom. 8:3.) "It is the Spirit," says our Lord Jesus Christ, "who quickens." (John 6:63.) We are all by nature dead in trespasses and
sins. We have neither feeling nor interest about true religion. We have neither faith, nor hope, nor fear, nor love. Our hearts are in a state of torpor; they are compared in Scripture to a stone. We may be alive about money, learning, politics, or pleasure—but we are dead towards God. All this is changed when the Spirit comes into the heart. He raises us from this state of death, and makes us new creatures. He awakens the conscience, and inclines the will towards God. He causes old things to pass away, and all things to become new. He gives us a new heart; He makes us put off the old man, and put on the new. He blows the trumpet in the ear of our slumbering faculties, and sends us forth to walk the world as if we were new beings.
How unlike was Lazarus shut up in the silent tomb, to Lazarus coming forth at our Lord's command! How unlike was Jairus' daughter lying cold on her bed amidst weeping friends, to Jairus' daughter rising and speaking to her mother as she was accustomed to do! Just as unlike is the man in whom the Spirit dwells to what he was before the Spirit came into him.
I appeal to every thinking reader. Can he whose heart is manifestly full of everything but God--hard, cold, and insensible—can he be said to "have the Spirit"? Judge for yourself.
2. All who have the Spirit are taught by Him. He is called in Scripture, "The Spirit of wisdom and revelation." (Eph. 1:17.) It was the promise of the Lord Jesus, "He shall teach you all things." "He shall guide you into all truth." (John 14:26; 16:13.) We are all by nature ignorant of spiritual truth. "The natural man receives not the things of the Spirit of God—they are foolishness to him." (1 Cor. 2:14.) Our eyes are blinded. We neither know God, nor Christ, nor ourselves, nor the world, nor sin, nor heaven, nor hell, as we ought. We see everything under false colors. The Spirit alters entirely this state of things. He opens the eyes of our understandings. He illumines us; He calls us out of darkness into marvelous light. He takes away the veil. He shines into our hearts, and makes us see
things as they really are! No wonder that all true Christians are so remarkably agreed upon the essentials of true religion! The reason is that they have all learned in one school—the school of the Holy Spirit. No wonder that true Christians can understand each other at once, and find common ground of fellowship! They have been taught the same language, by One whose lessons are never forgotten.
I appeal again to every thinking reader. Can he who is ignorant of the leading doctrines of the Gospel, and blind to his own state—can he be said to "have the Spirit "? Judge for yourself
3. All who have the Spirit are led by Him to the SCRIPTURES. This is the instrument by which He specially works on the soul. The Word is called "the sword of the Spirit." Those who are born again are said to be "born by the Word." (Eph. 6:17; 1 Peter 1:23.) All Scripture was written under His inspiration—He never teaches anything which is not therein written. He causes the man in whom He dwells to "delight in the law of the Lord." (Psalm 1:2.) Just as the infant desires the milk which nature has provided for it, and refuses all other food--so does the soul which has the Spirit desire the sincere milk of the Word. Just as the Israelites fed on the manna in the wilderness, so are the children of God taught by the Holy Spirit to feed on the contents of the Bible.
I appeal again to every thinking reader. Can he who never reads the Bible, or only reads it formally—can he be said to have the Spirit? Judge for yourself.
4. All who have the Spirit are convinced by Him of SIN. This is an especial office which the Lord Jesus promised He should fulfill. "When He has come, He shall reprove the world of sin." (John 16:8.) He alone can open a man's eyes to the real extent of his guilt and corruption before God. He always does this when He comes into the soul. He puts us in our right place. He shows us the vileness of our own hearts, and makes us cry with the publican, "God be merciful to me a sinner!" He pulls down those proud, self-righteous, self-
justifying notions with which we are all born, and makes us feel as we ought to feel, "I am a sinful man, and I deserve to be in hell!" Ministers may alarm us for a little season; sickness may break the ice on our hearts; but the ice will soon freeze again if it is not thawed by the breath of the Spirit! Convictions not wrought by Him will pass away like the morning dew.
I appeal again to every thinking reader. Can the man who never feels the burden of his sins, and knows not what it is to be humbled by the thought of them—can he have the Spirit? Judge for yourself.
5. All who have the Spirit are led by Him to CHRIST for salvation. It is one special part of His office to "testify of Christ," to "take of the things of Christ, and to show them to us." (John 15:26; 16:15.) By nature we all think to work our own way to heaven—we fancy in our blindness that we can make our peace with God. From this miserable blindness the Spirit delivers us. He shows us that in ourselves we are lost and hopeless, and that Christ is the only door by which we can enter heaven and be saved. He teaches us that nothing but the blood of Jesus can atone for sin, and that through His mediation alone God can be just and the justifier of the ungodly. He reveals to us the exquisite fitness and suitableness to our souls of Christ's salvation. He unfolds to us the beauty of the glorious doctrine of justification by simple faith. He sheds abroad in our hearts that mighty love of God which is in Christ Jesus. Just as the dove flies to the well-known cleft of the rock, so does the soul of him who has the Spirit flee to Christ and rest on Him. (Rom. 5:5.)
I appeal again to every thinking reader. Can he who knows nothing of faith in Christ, be said to have the Spirit? Judge for yourself.
6. All who have the Spirit are by Him made HOLY. He is" the Spirit of holiness." (Rom. 1:4.) When He dwells in people, He makes them follow after love, joy, peace, long-suffering, gentleness, meekness, faith, patience, temperance." He makes it natural to them, through their new "Divine nature," to count all God's precepts
concerning all things to be right, and to "hate every false way." (2 Pet 1:4; Ps. 119:128.) Sin is no more pleasant to them—it is their sorrow when tempted by it; it is their shame when they are overtaken by it. Their desire is to be free from it altogether. Their happiest times are when they are enabled to walk most closely with God—their saddest times are when they are furthest off from Him.
I appeal again to every thinking reader. Can those who do not even pretend to live strictly according to God's will, be said to have the Spirit? Judge for yourself.
7. All who have the Spirit are SPIRITUALLY MINDED. To use the words of the Apostle Paul, "those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit." (Rom. 8:5.) The general tone, tenor, and bias of their minds is in favor of spiritual things. They do not serve God by fits and starts— but habitually. They may be drawn aside by strong temptations; but the general tendency of their lives, ways, tastes, thoughts and habits, is spiritual. You see it in the way they spend their leisure time, the company they love to keep, and their conduct in their own homes. And all is the result of the spiritual nature implanted in them by the Holy Spirit. Just as the caterpillar when it becomes a butterfly can no longer be content to crawl on earth—but will fly upwards and use its wings, so will the affections of the man who has the Spirit be ever reaching upwards toward God.
I appeal again to every thinking reader. Can those whose minds are wholly intent on the things of this world be said to have the Spirit? Judge for yourself.
8. All who have the Spirit feel a CONFLICT within them, between the old nature and the new. The words of Paul are true, more or less, of all the children of God, "The flesh lusts against the Spirit, and the Spirit against the flesh--so that you cannot do the things that you would." (Gal. 5:17.) They feel a holy principle within
their bosoms, which makes them delight in the law of God—but they feel another principle within, striving hard for the mastery, and struggling to drag them downwards and backwards. Some feel this conflict more than others—but all who have the Spirit are acquainted with it; and it is a token for good. It is a proof that the 'strong man armed' no longer reigns within, as he once did, with undisputed sway. The presence of the Holy Spirit may be known by inward warfare as well as by inward peace. He who has been taught to rest and hope in Christ, will always be one who fights and wars with sin.
I appeal again to every thinking reader. Can he who knows nothing of inward conflict, and is a servant to sin, the world, and his own selfwill, can he be said to have the Spirit? Judge for yourself.
9. All who have the Spirit LOVE others who have the Spirit. It is written of them by John, "We know that we have passed from death to life, because we love the brethren." (1 John 3:14.) The more they see of the Holy Spirit in anyone, the more dear he is to them. They regard him as a member of the same family, a child of the same Father, a subject of the same King, and a fellow-traveler with themselves in a foreign country towards the same father-land. It is the glory of the Spirit to bring back something of that brotherly love, which sin has so miserably chased out of the world. He makes people love one another for reasons which to the natural man are foolishness—for the sake of a common Savior, a common faith, a common service on earth, and the hope of a common home. He raises up friendships independent of blood, marriage, interest, business, or any worldly motive. He unites people by making them feel they are united to one great center, Jesus Christ.
I appeal again to every thinking reader. Can he who finds no pleasure in the company of spiritually-minded people, or even sneers at them as saints—can he be said to have the Spirit? Judge for yourself.
10. Finally, all who have the Spirit are taught by Him to PRAY. He is called in Scripture, "The Spirit of grace and
supplication." (Zech. 12:10.) The elect of God are said to "cry to Him night and day." (Luke 18:7.) They cannot help it—their prayers may be poor, and weak, and wandering—but pray they must; something within them tells them they must speak with God and lay their needs before Him. Just as the infant will cry when it feels pain or hunger, because it is its nature, so will the new nature implanted by the Holy Spirit oblige a man to pray. He has the Spirit of adoption, and he must cry, "Abba, Father." (Gal. 4:6.)
Once more I appeal to every thinking reader. Can the man who never prays at all, or is content with saying a few formal heartless words, can he be said to have the Spirit? For the last time I say, Judge for yourself.
Such are the marks and signs by which I believe the presence of the Holy Spirit in a man may be discerned. I have set them down fairly as they appear to me to be laid before us in the Scriptures. I have endeavored to exaggerate nothing, and to keep back nothing. I believe there are no true Christians in whom these marks may not be found. Some of them, no doubt, stand out more prominently in some, and others in others. My own experience is distinct and decided—that I never saw a truly godly person, even of the poorest and humblest classes, in whom, on close observation, these marks might not be discovered.
I believe that marks such as these are the only safe evidence that we are traveling in the way that leads to everlasting life. I charge everyone who desires to make his calling and election sure, to see that these marks are his own. There are high-flying professors of religion, I know, who despise the mention of "marks," and call them "legal." I care nothing for their being called legal, so long as I am satisfied they are scriptural. And, with the Bible before me, I give my opinion confidently, that he who is without these marks is without the Spirit of God.