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FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON, D. D.
BEQUEATHED BY HIM TO
THE LIBRARY OF
PRINCETON THEOLOGICAL SEMINARY
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" Where sin abounded, grace did much more abound." —Rom. v. 20.
" The Scripture hath concluded all under sin, that the promise by faith of Christ Jesus might be given to them that believe." — Gal. iii. 22.
KELSO: JOHN RUTHERFURD, MARKET PLACE.
EDINBURGH: J. JOHNSTONE; W.P.KENNEDY; AND C. ZIEGLER. LONDON: J. NISBET & CO.
MDCCCXLV
GALASHIELS : PRINTED BY BROCKIE AND JAMi 'BORDER WATCH" OFFICE.
CONTENT S.
Tract
1. The Door of Salvation Opened
2. Tbe Faithful Saying.
3. The Well of Living Water. V" 4. Jehovah onr Righteousness.
5. Believe and Live.
6. Sin Put Away by Christ. V 7. Words of Warning.
8. Electing Love.
9. The Works of the Holy Spirit, as recorded in the Scriptures. V^IO. Now.
11. The First Epistle of John— to Fathers, to Young Men, and to
Little Children.
12. The White Robes, for Sabbath School Children.
13. The Works of the Holy Spirit, as Recorded in the New
Testament. \r 14. Luther's Conversion. V* 15. Sin our Enemy, and God our Friend. 16. The Lord's Supper.
V 17. The Anchor of the Soul.
V 18. Do you Go to the Prayer Meeting ? 19. The City of Refuge.
V" 20. Night, Day-break, and Clear-day.
21. Behold He Cometh with Clouds.
22. God's Unspeakable Gift.
23. Salvation to the Uttermost.
24. The Love of the Spirit.
\* 25. Who shall Dwell with the Devouring Fire?
26. Righteous Reconciliation.
27. The Throne of Grace.
28. The True Heart.
11 CONTENTS.
Tract
\r 29. Without God.
\f 30. The False Peace and the True.
•>,/ 31. God's Purpose of Grace.
32. The Chosen One.
33. The Last Time. y- 34. The Sin-Bearer.
35. The Power of the Gospel.
36. Trihulation.
3/. Grace and Glorv.
PREFACE.
These Tracts were originally designed solely for the benefit of the Author's congregation, and for his own use, in gene- ral distribution. He had no idea of the extent which their circulation was to reach. He sought merely to teach his own people by them, nor had he any ambitious aim of writing for a wider circle. He thought of them only as helps to his own pastoral work, and commenced them as such. He meant them but as words of instruction to his flock, words which should speak when his voice was silent, words which should tell the infinite tale of grace in the quiet dwellings of his people, perpetuating, not superseding, the public ministry of the Word, carrying on at home the work of the pulpit, or the prayer-meeting, or the class, both in .the closet and in the family. God has been pleased to own them in many ways, and to give them a much wider circle to traverse than was reckoned on, or aimed at. To Him be the glory and the blessing, throughout eternity !
They are rather miscellaneous in their contents, and im- methodical in respect of order and connection. This arose from the way in which they commenced, as just stated. No outline was sketched, no special plan adopted, because no in- tention was entertained, at the time, of extending the series to above five or six numbers, instead of the thirty-seven which it now embraces. Having once begun without a plan, it became a matter of difficulty, or rather of impossi-
VI PREFACE.
bility, to strike out, or follow one afterwards. Besides, the desultory method had some advantages of its own, inas- much as it left the author more unfettered in reference to subjects. He could more readily .take advantage of passing circumstances, and direct attention to peculiar topics of im- portance, without being obliged to smoothe them down into a consecutiveness which did not belong to them. Had he been writing a treatise, nothing would have been more pre- posterous ; but, as he was merely throwing out casual frag- ments of instruction, there was nothing unsuitable or awk- ward about the plan. It suited himself best ; and upon the whole, he believes it was most suitable for his people. It may be well for the reader of this volume to keep this in mind, lest he should commence its perusal under the idea that he is to find in it a regular and consecutive series of trea- tises and expositions.
But, though these Tracts are not at all arranged in connec- tion, or after a system, yet they do in some measure hang, the one upon the other, being knit together by oneness of senti- ment and thought, if not by regular coherence of plan. There may be among a hundred fragments, the unity of a pervading thought, which is to be found in each of them, though not one of the pieces may properly fit in to, or link on closely with the other. So we think it will be seen. There is a lead- ing idea throughout, as any careful reader will soon discover, and by observing it, he may not only derive more profit from the Tracts, but be saved, perhaps, from mis-apprehen- ding and mis-judging the Author.
The leading object of the whole Series may be said to be, to endeavour to bring out with some fulness, perhaps with some repetition, the Work of Christ, and the Work of the Holy Spirit, in reference to the zuants of sinners. There are
PREFACE. Vl l
not a few other points touched, more or less largely, but, this may be said to be the prominent and ever-recurring theme, set forth under many various aspects, and embodied in innumerable passages of the Word of God.
It was found, in conversation with the troubled and doubting, that much confusion prevailed in their minds, as to both of these points, the Work of Christ, and the Work of the Spirit. There seemed a continual tendency to inter- mingle these two things, and so to subvert both ; to build for eternity, partly on the one, and partly on the other, and so to come short of any true and sure establishment of the soul in grace. Many seemed most perversely bent on taking these two works as if^they were one compounded work, trying to build their peace, their forgiveness, their salvation, upon a mysterious mixture of the two. The external and the in- ternal were not kept distinct ; the objective and the sub- jective were confusedly tangled together, so that neither was understood aright, and both were misapplied. It was not Christ for us, and the Holy Spirit in us, but it was Christ and the Holy Spirit together, both for us and in us. Thus, all was vagueness and indistinctness in reference to what Christ had done, and in reference to 'what the Holy Spirit had been sent down to do. Hence, all was darkness in the soul. There was no peace, for the ground of peace was not rightly seen ; there was no holiness, for the source of holiness was but imperfectly apprehended. This Popish mixture of these two things — " Christ for us, and the Spirit in us," required to be exposed to view, its unscripturalness condemned, and its evil influence neutralized.
It is Christ for us, that is our peace. It is the Holy Spirit in us, that is our regeneration and holiness. Woe be to the soul that intermingles these two, and seeks to rest
Vlll PREFACE.
his peace and hope, partly on what Christ has done for him, and partly on what the Spirit is doing in him. *
In consequence of this attempt to separate what had been so sadly confused and mixed together in the minds of many with whom he conversed, the Author's meaning has been exposed to much mis-construction, and a sense put upon one of his Tracts against which he most strongly protests, — a sense, which he cannot help calling a most unfair one, — a sense, which, when he wrote the Tract, he never so much as dreamt of, — a sense, which is not only contradicted in the body of the Tract itself, but, most explicitly and repeatedly set aside in the other numbers of the Series. It was written before certain new doctrines arose, with wkich it has been supposed to coincide, when larger liberty of speech was al- lowable, because not liable to misinterpretation. Subse- quent controversies may have led some to put a less favour- able construction upon it. But, is this just or charitable ? What work almost is there, written anterior to an age of controversy, that will stand the rigid test of a terminology, framed to meet the exigencies of subsequent discussion, and
* " Some are all their days laying the foundation, and are never able to build upon it, to any comfort to themselves or usefulness to others. And the reason is, because they will be mixing with the foundation stones that are only fit for the building. They will be bringing their obedience, duties — mortification of sin and the like, unto the founda- tion. These are precious stones to build with, but unmeet to be first laid to bear upon them the whole weight of the building. The founda- tion is to be laid in mere grace, mercy, pardon, in the blood of Jesus Christ : this the soul is to accept of and rest in merely as it is grace, without the consideration of anything in itself, but that it is sinful and obnoxious to ruin. This it finds a difficulty in, and would gladly have something of its own to mix in it ; it cannot tell how to fix these foun- dation stones, without some cement of its own endeavours and duty, and because these things will not mix, they spend fruitless efforts about it all their days.'" — Owen on (he 130th Psalm.
PREFACE. IX
to oppose errors, which were not till then in existence ? Besides, is it right to tear off a single leaf from a man's book, — a book of more than three hundred pages, — and to hold it up to view as a full statement of all that he believes on a particular point, regardless of the most distinct expla- nations in a hundred other parts, — more especially, when one of his chief designs was to isolate each topic as much as possible, not in order to disjoin them in reality, but merely for the sake of clearness and explicitness, to present them separately to the reader ?
It is only, then, by setting distinctly forth the Work of Christ for us, and the Work of the Spirit in us, that we can really present tjie sinner with what he needs. As abso- lutely helpless and unholy, he needs an Almighty Spirit to new-create him. As condemned and accursed, he needs a Divine substitute and peace-maker. And in making known the latter, we preach the Gospel. For the Gospel is the good news of what another has done for us. It is not sent to tell me what to do, but to tell me what God has clone. If it only made known what I had to do or to feel, it would be no Gospel to me, for there would still remain a vast gulf between it and me ; but it comes to make known to me what God has clone, — has done so completely, that he has left nothing for me to do, but merely to take possession of a purchased gift.
And in setting forth the work of the Spirit, we are called upon to be careful on the one hand, to shew the necessity for the direct and special operation of His power, and on the other, to guard the sinner against rest- ing upon the Spirit's work, as if it were part of the founda- tion on which he builds for heaven. The work in us, how- ever deep and decisive, can never pacify our consciences or
X PREFACE.
reconcile us to God. It can never make, or maintain, our peace. It cannot be our resting-place, or our Saviour. Convictions, feelings, prayers, repentance, duties, can never be our peace. No fruits of the Spirit, however precious, can ever make us acceptable before God. Nor, as too many seem to suppose, is it our faith, that is our peace or our salvation. Neither as an act of our own, nor as a fruit of the Spirit, can our faith be our Saviour. It is said to save us, simply because it is a giving ourselves up to Christ to be saved by him. It excludes not only works, but its own self, in the matter of salvation. It is what we believe, not our act of believing, that saves us. On this point, an old writer thus speaks : — " Faith, a.s we have often heard, rests upon Christ alone. It in effect excludes itself as a work, in the matter of justification. It is not a thing upon which a sinner rests : it is his resting on the Surety. Therefore, that man who would bring in his faith, as part of his justifying righteousness before God, thereby proves that he has no faith in Jesus Christ. He comes as with a lie in his right hand; for such is the absurdity, that he trusts in the act of his faith, and not in its object, i. e., he believes in his faith, not in Jesus Christ. Having taken Christ, as he pretends, he would have that very act where- by he received him, sustained at the divine tribunal, as his righteousness. Thus Christ is bid to stand at a distance, and the sinner's own act is by himself bid to come near, in the case of justification. This is nothing else but works under another name. It is not faith ; for that necessarily establishes grace. This being a matter of the utmost im- portance, we cannot be too plain or precise upon it. The proud deceitful heart of man has a diabolical dexterity, so to speak, in destroying the doctrine of grace, and therewith
PREFACE. XI
iiimself. The sinner will seek a thousand lurking holes at the foot of Sinai, burning as it is, rather than repair to Mount Zion. Men may dispute with others, and deceive themselves as they will, but as Christ's surety-righteousness only would be sustained as satisfactory to law and justice, so nothing but it can support a sinner at a dying hour. Everything else will then be swept away as a refuge of lies, and the sinner, not in Christ, exposed to one eternal storm."*
It is of the utmost moment that these things be attended to, otherwise we shall never present the Gospel in any really tangible shape. Nay, we shall so confound things that differ, that they to whom it is preached shall not be able to see in it any glad tidings at all. With much that is evangelical, both in phrase and sentiment, in our state- ments, we may yet miss the real point and burden of the Gospel, and so leave men nearly as much in the dark as if we had set them upon providing a righteousness for them- selves. And as, in -these last days, there are so many re- fuges of lies, within which sinners have entrenched them- selves, it becomes all the more necessary to let men see what the real refuge is, and how secure a hiding-place from the storm it affords to any sinner that will only avail himself of its divinely-erected shelter. . For thus only it is that any thing like true religion can exist. A man may be anxious, solemn, earnest, and yet have nothing of what God can recognize as religion. So long as he is mistaking the way of acceptance, he cannot have what God calls religion. For he has not yet got upon the foundation, he does not as yet know the way of approaching God, the only way in which God will receive him. Therefore his worship cannot be acceptable, for he * Bell on the Covenants.
Xll PREFACE.
himself is not yet accepted. And how can there be true religion, where the worshipper and the worship are alike unacceptable ? The idea which many have of religion is, that it is a most necessary and becoming thing, by means of which they hope, in course of time, to work themselves into God's favour, and so to obtain forgiveness before they die. But this is man's religion, not God's. It has no resemblance to that in which God delights, and which alone he will accept. Its chief feature is a direct contra- diction to that which the Bible presents to us. It is an entire inversion of God's order. It ends with securing for- giveness, whereas God's religion begins with securing it. Man's religion is just a series of solemn efforts to recom- mend himself to the favour of God, in which efforts the only recommendation which God will acknowledge, that is, the Work of His own Son, is lost sight of. God's religion, on the other hand, is the holy self-sacrificing life of one who having secured forgiveness and favour at the very out- set, simply, in believing the record which God has given of his Son, is walking with Him in the calm consciousness of being entirely accepted, and working for Him all the day long, with the delighted eagerness of one whose only reward for toil is the smile of love ; who having been much forgiven, loveth much, and is seeking to shew forth by a life- time's untiring service, how much he feels himself a debtor to the grace of a redeeming God.
Kelso, October, 1846.
•■
No. 1.
THE DOOR OFSALVATIOxN OPENED
77ie everlasting Door of Mercy and Salvation opened; or a loud and shrill voice from heaven to unregenerate sinners on- earth. Plainly showing the necessity of opening your hearts that the King of Glory may enter in: for He is coming in flaming fire to take vengeance upon them that know not God, and that obey not the Gospel of Jesus Christ.
Behold I stand at the door and knock! — Rev. iii. 20.
It has pleased the most wise Disposer of all things, out of the riches of his free grace, to offer Jesus Christ to poor, lost, and undone sinners ; and also it has pleased the Lord Jesus, not only to die for sinners, that He might open up a way for them to return to God, but to stand knocking at the door of their hearts to intreat them to be reconciled to God. Therefore, as you love your souls, as you love your bodies, as you would not bring damnation on yourselves, hear and fear, and do no more wickedly, but open your hard and stony hearts that the King of Glory may come in ! O sinner ! Christ is now standing and calling to thy soul, "If thou wilt hear and open, I will come in unto you !" Now Christ is saying, " I know thy works;" I know well enough that thou hast been a blasphemer, or a drunkard, or unclean, or a thief, or a swearer, or a Sabbath-breaker, or a scorner, yet I stand at thy door this day and knock ! I will receive thee to mercy, I will forgive all thy sins, I will accept, I will heal, I will save thy soul, if thou wilt open thy heart this day unto me and let me in ! O brethren, for Christ's sake, refuse not Christ, neglect not so great a salvation, lest ye perish !
1. Consider your need of Christ. "Give me Christ, or I perish for ever." Can you be saved without Christ ? O I if you may have Christ but for opening the door, then, while it is called to-day, hear and open to him. 2. Consider what answer thou wilt be able to make at the great day, if thou wilt harden thy heart and not open. What wilt thou, what canst thou, plead for thyself at the day of judgment? Wilt thou say that the gospel never offered thee Christ? Why, thou hast heard it this day, " If any man will hear and open I will
j. rutherfurd's series of tracts.
2 No. 1. — The Door of Salvation Opened.
come in to him and will sup with him." Wilt thou say, I would have opened my heart had it not been for the love of sin, or friends, or companions ? O how will men and angels hiss at thee ! This is the man who for his lusts forsook his mercies, who, for a little vanity neglected his own salvation, O how wilt thou curse thyself, to think that for nothing, yea, for what is worse than nothing, thou hast put off Christ and his salvation ! Therefore, men, brethren, and fathers, hearken unto me, I this day propose to you blessing and cursing, life and death ! — salvation if you open unto Christ, damnation if you refuse Christ.
For the Lord's sake, choose not cursingbut blessing; choose not death but life ; choose not hell but heaven ; choose not sin but Christ. Though you have formerly slighted him, yet if you will now regard him, if yet you will yield, if yet you will consent, if yet you will become willing to open unto Christ — Christ will be yours, mercy will be yours, salvation will be yours ! And what would you have more ? Will not all this do ? Will not love constrain you ? In love and mercy, let me beg of thee to ask thy soul this question, how long will this life and its comforts last ? Is the world's hap- piness everlasting? No, surely. Thy money and thy corn and thy land will do thee no good in the great day. O what hast thou laid up for the world to come I Is the door of thy heart open to Christ ? Alas, alas, is thy poor soul unconverted all this while I — what will become of thee when this life and all its comforts are gone? O hard-hearted sin- ner ! this broad way in which thou walkest will never bring thee to the promised land. Thy gold and silver key will never open heaven's gate for thee. Thy care about this world's good will not plead for thee before the Judge. All thy friends and acquaintance with whom thou hast spent many joyful hours — their good words will stand thee in no stead. Then thou wilt be ready to cry, O where is the Christ that I have despised I O where is the Jesus that I nave resisted ! Will he plead for me ! No surely. Go to the gods whom thou hast chosen. O what will become of me — of my lost soul ! Must I not die ; and whither will death carry me ? Into the land of light or of darkness ? To which of them am I travelling? Surely the way of plea- sure, the broad way of the world, is not the way to heaven and everlasting happiness. Say then, O sinner, to thy soul* thy poor lost dying soul, what! must I be taken from all my glory and greatness, from all my delights and pleasures, and be thrown, like Lucifer, son of the morning, from all my
iVo. 1. — The Door of Salvation Opened. 3
brightness, into blackness and darkness for ever ! When death hath closed my eyes, must I awake in everlasting- flames ! Yes, sinner, thou shalt ; and that without remedy, unless thou open thy heart to the Lord Jesus Christ.
Ask thy soul on which hand thou art likely to stand in the day of judgment; on the right among the sheep, or on the left among the goats. What will be the end of those joys which now make so glad thy heart ? Thou art now in the broad way to destruction and uttereparation from God's presence for ever! Thy pleasures here we may judge of; but O who can tell the thousandth part of those fiery tor- ments to which thou art liable in the other world I When thou diest thou shalt be a damned creature ; while thou livest thou art fed like a beast by common Providence ; thou art an utter stranger to feeding promises. If thou lookest upwards, God is frowning, and his wrath is revealed from heaven against thee. The heavens and their host are ready every moment to discharge God's curses like thunder- bolts against thee. If thou lookest downward, thou mayest see hell opening its mouth to swallow thee up quick ; many dangers attending thee every day, many miseries every mo- ment. Legions of devils stand watching thee, and waiting only for the leave of God to' drag thy soul into the lake of fire. As long as thou refusest to hear Christ's voice, thou hast a hell upon earth. It is not the multitude of thy com- panions that shall lessen thy torments ; but they shall ra- ther increase them. Thy life that hath been full of worldly joy shall end in deadly woe !
All you into whose hands this little book shall come, 0 let me beg you to consider how your hearts can endure to think of being shut out of heaven, out of blessedness for ever ! Ask your heart these questions. Can I burn ? Can I en- dure the vengeance of eternal fire ? Will a glowing oven, a scorching furnace, be an easy lodging for me? O why, my soul, wilt thou not be persuaded to repent ! Is there too much pain in that ! Talk to thee of crucifying the flesh, or parting with thy worldly companions, of enter- ing in at the strait gate; O these are hard sayings, who can bear them ! But how wilt thou dwell with devouring fire! How wilt thou dwell with everlasting burnings! Think on hell, O poor soul, and then think on Christ ; and consider if a Redeemer from such misery be not worth the accepting of. Think on hell, and then think on sin, and carnal pleasures ; consider how thou wilt relish them in the everlasting fire I Are these the price for which thou sellest
4 No. 1. — Hie Door of Salvation Opened.
thy soul to hell ! O bid these lusts and pleasures be gone ! bid your companion-sins be gone ; and though you loved them well, and have spent your time sinfully with them, yet tell them you must not burn for them : that you will not damn your soul to please your flesh. Having thus briefly laid down the use of terror, to awaken some poor souls out of the depth of carnal security, I shall proceed to encourage poor sinners to lay fast hold on Christ before it be too late.
O poor soul ! Hast thou kept Christ out a long time, and art thou not yet resolved to open thy heart to him ? What shall I say to thee? Let me say this — Christ waits still for thee ; Christ is still willing to receive thee I Why, then, wilt thou undo thyself by neglecting so great a salva- tion ? Think wha, message He sends to thee, what errand he comes on ; it is no dismal message, it is no dreadful errand. If Christ had come to destroy th,y soul, could he have had less welcome than thou hast given him ? O for thy soul's sake receive Him ! O ye fools, when will ye be wise ! Come unto Jesus and he will have mercy on you, and heal all your backslidings, and love you freely.
But some poor soul will say, I have a desire to come to Christ, but I am afraid Christ will never receive such a wretched sinner as I am, who have stood out so long against him. In answer to this, let me give you some directions.
1 . Ah poor soul, art thou willing to come to Christ ? Then will Christ in no wise cast thee out, if thou comest to Him poor, and miserable, and blind, and naked. O sinner come not to him in thine own strength ! but come thou and say, O Lord here is a poor soul not worjth any thing I O Lord make me rich in faith ! here is a miserable soul, O Lord have mercy on me ! here is a poor blind soul, O Lord en- lighten me from above ! here is a poor naked wretch, O Lord save me, lest I perish, for I cannot help myself.
2. Come to Christ by believing in him. Yes, when thy poor soul is sinking into hell, and sees no way to escape the fearful wrath of God, O then at such a time seize fast hold on Christ ! O apprehend and apply all his benefits to thy soul ! Come and grasp him in the arms of thy faith, and say, I believe in thee, Lord ; help my unbelief. And the answer which thy Lord will give thee, will be this — be it unto thee according as thou wilt .Let Christ be in your hand, and the promise in your eye, and no doubt, though thou hast been a rebel and a traitor, yet Jesua Christ, having received gifts for the rebellious, will shew mercy to thee, and receive thee.
N'o. 1 — To all Carnal, Unconverted^ Christless Sinners, 5
3. Come to Jesus Christ by repenting- and forsaking" all thy sins. Thou canst never come to the wedding without the wedding garment; the old man must be done away be- fore all things can be made new. " O Jerusalem, wash thy heart from wickedness, that thou mayest be saved ; how long shall thy vain thoughts lodge within thee?" Jer. iv. 14
[ The above is from an old and scarce Sermon of the Rev Samuel Rutherford.]
TO ALL CARNAL, UNCONVERTED, CHRISTLESS SINNERS!
Miserable Souls! With the eye of a sure, though too feeble faith, we see the heaven which you neglect, and the blessed souls in glory with Christ, whose companions you might be for ever ! We see the multitude of souls in hell who came thither by the same way that you are going in, who are shut out of the glorious presence of God, and are now among the devils that deceived them ! With our bodily eyes we see abundance of poor sinners living about us as if there were no God, no Christ, no heaven, no hell, no death, no judgment, no eter- nity ! O what a deceiver is the devil, that can thus lead on souls to their own damnation ! O what a cheater is this transitory world, that can make men so forget the world where they must live for ever ! O what an enemy is this flesh, that thus draweth men's souls from God ! O what a besotting thing is sin, that turneth a reasonable soul into worse than a beast ! O what a world is this, where men are .abouring to undo themselves, and gratifying the devil against that God and Saviour who would give them ever- lasting blessed life ! Poor sinners ! will you still be cheated by this deceiving world ? Were you made for no better, no higher work than this? What! not one awakened look into the world where you must be forever? Not one heart- raising thought of everlasting glory? Not one heart-piercing thought of all your Saviour's love? Not one tear for all your sinful lives? O God forbid! Let not our labours be so despised ! Let not your God, your Saviour, and your souls be set so light by.
Alas! what heart can now possibly conceive, or what tongue express the pains of those souls that are under the
6 No. 1. — To all Carnal, Unconverted, Christless Sinners.
wrath of God ! Then, sinners, you will be crying- to Jesus Christ, "O mercy! O pity, pity, on a poor soul! Why, I do now, in the name of the Lord Jesus, cry to thee, " O have mercy, have pity, man, upon thy own soul !" Shall God pity thee, who wilt not be entreated to pity thyself? If thy horse see but a pit before him, thou canst scarcely force him in ; and wilt thou so obstinately cast thyself into hell, when the danger is foretold thee? " Who can stand before the indignation of the Lord? and who can abide the fierceness of his anger?" (Nahum i. 6.) Methinks thou shouldst need no more words, but presently cast away thy soul-damning sins, and wholly deliver up thyself to Christ. May the Lord persuade thy heart to strike this covenant without any longer delay! But if thou be hardened unto death, and there be no remedy, yet say not another day but that thou wast faithfully warned, and hadst a friend, that would fain have prevented thy damnation.
Poor souls, consider, — God is in earnest with you ; and why should not you be so with him ? In his commands, his threatenings, his promises, he means as he speaks. In his judgments he is serious. Was he not so when he drowned the world? When he consumed Sodom and Gomorrah? And when he scattered the Jews? Is it time, then, to trifle with God ? — Jesus Christ was serious in purchasing our redemption. In teaching, he neglected his meat and drink. In prayer, he continued all night. In doing good, his friends thought him beside himself. In suffering, he fasted forty days, was tempted, betrayed, spit upon, buffeted, crowned with thorns, sweat drops of blood, was crucified, pierced, died: there was no jesting in all this. And should not we be serious in seeking our own salvation? — The Holy Spirit is serious in soliciting us to be happy. His motions are frequent, pressing, and impor- tunate. He striveth with us. He is grieved when we resist him. And should not we be serious, then, in obeying and yielding to his motions? — God is serious in hearing our prayers, and bestowing his mercies. He is afflicted with us. He regardeth every groan and sigh, and puts every tear into his bottle. The next time thou art in trouble, thou wilt beg for a serious regard to thy prayers. And shall we expect real mercies, when we are slight and superficial in the work of God? — the ministers of Christ are serious in exhorting and instructing you. They beg of God, and of you ; and long more for the salvation of your souls than for tiny worldly good. If they kill them-
No. 1. — To all Carnal, Unconverted, Cliristless Sinners. 7
selves with their labour, or suffer martyrdom for preaching the gospel, they think their lives are well bestowed, so that they prevail for the saving your souls. And shall other men be so painful and careful for your salvation, and you be so careless and negligent of your own ? — How diligent and serious are all the creatures in serving you ! What haste makes the sun to compass the world ! The fountains are always flowing for thy use ; the rivers still running ; spring and harvest keep their times. How hard does thy ox labour for thee from day to day I How speedily does thy horse travel with thee I And shalt thou only be negligent? Shall all these be so serious in serving thee, and thou so careless in thy service to God? — The servants of the world and the devil are serious and diligent. They jvork as if they could never do enough. They make haste, as if afraid of coming to hell too late. They bear down ministers, sermons, and all before them. And shall they be more diligent for damnation than thou for salvation ? Hast thou not a better Master, sweeter employment, greater encouragements, and a better reward? — Time was when thou wast serious thyself in serving Satan and the flesh, if it be not so yet. How eagerly didst thou follow thy sports, thy evil company, and sinful delights ! And wilt thou not now be as earnest and violent for God ? — You are to this day in earnest about the things of this life. If you are sick or in pain, what serious complaints do you utter! If you are poor, how hard do you labour for a livelihood! And is not the business of your salvatiou of far greater moment? — There is no jesting in heaven or hell. The saints have a real happiness, and the damned a real misery. There are no remiss or sleepy praises in heaven, nor such lamentations in hell. All there are in earnest. When thou, reader, shalt come to death and judgment, oh ! what deep, heart- piercing thoughts wilt thou have of eternity! Methinks I foresee thee already astonished, to think how thou couldst possibly make so light of these things. Methinks I even hear thee crying out of thy stupidity and madness.
Poor sinners ! We are in good earnest with you ! Can any man be in jest with you who believeth God? Our object is the saving of your poor souls. What else do we study for, labour for, suffer for, live for ? Come, then, and help us, who are seeking to help you ! Give over striving against God and conscience. Give over fighting against Christ and his Spirit. Take part no more with the world and the flesh, which, in your baptism, you renounced. We
8 No. 1. — To all Carnal, Uncunverted^CIiristless Sinners.
oiler you nothing but what we have chosen for ourselves. O increase not your guilt, your pain, by refusing these calls. O turn not our complaints to God against you. Turn us not from beseeching you to be reconciled to God, to tell him that you would not be reconciled. Force us not to say that we invited you to the heavenly feast, but you would not come. Poor sinners I your case is not yet desperate. O make it not desperate I Heaven may yet be yours if you will. O will you not be saved? Will you prefer the world and the flesh before your Saviour and your God, before a sure and everlasting joy ? O retire for a little into thyself, and use the reason of a man. Look before thee whither thou art going, and look behind thee how thou hast lived ; look within thee and see what state thy soul is in, whether it be ready to enter on eternity ; look above thee, what a heaven of glory thou dost neglect, and what a God thou hast to be thine everlasting friend or enemy ; look beneath thee, and think where they are that have died unconverted. When thou hast soberly thought of these things, then do as God and thy conscience shall direct thee. And is this an unreasonable request.
If now, poor soul, thou art fully convinced, and askest, what should I do to be saved ? the Lord make thee will- ing, and I will quickly tell thee in a few words.
1. Come to Christ, and take him for thy Saviour, thy teacher, thy king, and he will pardon and save thee. —John i. 12. 1 John v. 11. 12.
2. Believe God's love, and the pardon of sin and the everlasting joys of heaven, that thou mayest feel all else to be vanity in comparison with these.
Pity, O Lord, and persuade these souls I Let not Christ's blood, his doctrine, his example, his Spirit, be lost unto them, and they lost for ever I Let not heaven be as no heaven to them, while they dream and dote on the shadows of this world. O save this land from the greater destruc- tion, than all plagues, and famines, and divisions, and wars, which our sins and thy threatenings make us fear. O Lord in thee have we trusted, let us never be confounded !
[Abridged from Baxter."]
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No. 2
THE FAITHFUL SAYING.
God so loved the world, that he gouts hu only begotten Son, thai whosoever believeth in him should not perish." — John hi. 16.
Here God, who is infinite and unspeakable, gives after such a manner as passes all things. For that which he gives, he gives not as the wages of desert, but of mere love. This ought to encourage our hearts, and to abolish all sorrow, when this exceeding love of God comes in mind, that we might trust thereto and believe stedfastly, that God is that bountiful and great Giver, and that this gift of his proceeds o£ that great virtue of love. This sort of giving, which has its spring of love, makes this gift more excellent and pre- cious. And the words of Christ are plain, that God loveth us. Wherefore, for this love's sake we ought greatly to esteem all things that he gives us. And as God, the giver, is exceedingly great, so is the gift that he giveth, which is his only Son.
But here unbelief troubles us, and also incredible dark- ness and ignorance, so that when we hear of this so great a gift we do not believe it. When it is told us that God hath ^iven unto us his Son out of mere love, we are without any desire to receive it. We care not for the promise of this gift, but bestow all our cares on worldly things. Yet no- thing is asked, save that thou shouldst joyfully embrace it! But alas ! what an unworthy thing is this, that there be neither hearts nor hands to receive this gift ! And yet God asks nothing else of us, but just to take it as our own. But this is our madness, that though we are mere beggars, we scorn to be provided for. Judge then what a grie- vous sin is unbelief!
Hence, also, it appears how mad the world is, that it has no joy in the gift of God. For so little does the world de- serve this love and gift of God, that nothing can be more against God or nearer to the devil than the world is. And yet this is the true testimony of Christ, that God so loved the world that he gave his only begotten Son. But because of these sins, and this misery with which we sinners are bur- dened, and so burdened that we could never escape without the help of God, God doth put forth this love, and bestows
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2 No. 2— The Faithful Saying.
this gift freely upon us. Is not the merciful Lord, there- fore, worthy to be loved again ? And ought we not to put our whole confidence in Him ? Let us, then, understand that God is not here said to be angry with the world, but to love it, in that he gave his Son for it. God is merciful to us and loveth us, and of very love gave his Son unto us, that we should not perish, but have everlasting life. And as God giveth by love and mercy, so do we take and receive by faith, and no otherwise. Faith only — that is, trust in the grace and mercy of God, is the very hand by which we take this gift.
This gift is given to make us safe from death and sin. For even as a great flame is in comparison with a drop of water, so is Christ in comparison with the sins of the world. As soon as they touch Christ, and as soon as the gift is re- ceived by faith, our sins are quite consumed and abolished, even as a dry stalk is by a hot fire. These, then, are excel- lent words, and words of life : God grant us his grace to print them in our hearts. For he that hath these words surely fixed in his heart can neither be afraid of the devil, nor of sin, nor of hell, but will be of a quiet heart, and say, "I am without all fear" for I have with me the Son of God, whom God hath given unto me by his love, and by the gospel which assures me of it. And thy word, O Lord, and thy Son Jesus, will not deceive me, in whom alone I put my trust. If I be weak in faith, grant me grace that I may believe more stedfastly. For besides this I have no other help in this evident gift and love of God, but that we should all, by a little, and a little, believe more and more in this gift. And the stronger faith is, the greater is the joy, plea- sure, and security, that is felt rising in the niind, so that we are ready to do and suffer all that God requires of us, know- ing that He is loving, and uses nothing but love toward us.
But thou wilt say, If I were as Peter, Paul, and Mary were, this gift would be comfortable unto me. For they are saints, and doubtless this saying pertains but unto them. How should I, who am a sinner, by any means understand that it pertains unto me, who have so often offended God by my sins, and have made him my enemy ? But such thoughts are nothing but mere incredulity and unbelief, which goeth about to withdraw us from this sweet gospel. And truly unbelief can be overcome by no other means than by the word of God. Of this Christ spake — that we should not doubt of this word; saying, that his Father, the true and eternal God in heaven, did so love the world) that he deli-
No. 2.— The Faithful Saying. 3
vered his only begotten Son. And this is sure, that the world here does not signify Mary, Peter, and Paul only; but the world signifies all mankind. Therefore if thou takest thyself to be of mankind, or if thou dost not believe that, compare thyself with other mortal men, that thou may est understand that thou art a man. For why shouldest thou not suffer thyself to be of this name, seeing that Christ with plain words saith, that God gave not his Son only for Mary, Peter, and Paul, but for the world, that all should receive him that are the sons of men. Then if thou or I would not receive him, as though he did not appertain unto us, truly it would consequently follow, that Christ's words are not true, whereas he saith he was given and delivered for the world. Wherefore it appears that the contrary thereto is most assuredly true, that this gift belongs as well unto thee as to Peter and Paul, forasmuch as thou also art a man as they were, and a portion of the world; that God may not be judged in his word, and this thought rise in our heart, thinking on this wise, Who knoweth whether I am also of their number, to whom the Son of God is given, and eternal life promised. For that is as much as to make God untrue to his promise. Wherefore when this thought comes upon thee, suspect it, as thou wouldest suspect the devil, lest thou be therewith deceived. And say thou, What is that to me, that I am neither Peter nor Paul ? If God would have given this gift to them only that should have been found worthy, he would have given it to the angels, to the sun, and to the moon ; for they are pure and undefiled creatures, which always obey God, and never decline or swerve from his pre- cepts. But this is the truth of the matter, he gave Him to the world, and the world is no worthier thereof than as I said before. Wherefore, although I am neither Peter nor Paul, yet will I not suffer myself to put aside this gift, but will challenge as much for my part as David and all the holy apostles did. Whatsoever I am, yet God is not to be taken as unfaithful to his promise. I am a portion of the world, wherefore if 1 take not this gift as mine own, I make God untrue.
But thou wilt say, Why does He not show this to me alone ? Then I would believe and think surely that it ap- pertained unto me. But it is for a great consideration that God speaks here so generally; to the intent, verily, that no man should think that he is excluded from this promise and gift. He that excludes himself must give an account why he does so. I will not judge them, saith He, but they shall be
4 No. 2.— The Faithful Saying.
judged of their own mouth. For this gift was given to the world, and they, by their unbelief and mistrust of God's word, will not receive it. Yet if a man will consider well, he shall perceive that baptism and also the communion of the body and blood of Christ were ordained, that every man should take this gift frankly and freely as his own. We are saved, then, only by the mercy of God; and we obtain this grace only by faith, without virtue, without merits, and without works. For the whole matter that is necessary to the getting of everlasting life and remission of sins is alto- gether and fully comprehended in the love and mercy of God, through Christ. God grant us his grace that we may believe and trust to this surely— that we may suffer all things with a glad and ready heart, and may so die that we may be saved for ever, through his Son and our Lord Jesus Christ. Amen.
[Extracted from the Works of Thomas Becon, one of the English Reformers, who was born a. d. 1610; died 15G7.]
HYMN.
Hath the invitation ended,
Is the cry of mercy dumb ? Still salvation is extended,
Still the call is — " freely come ?
Still for sinners Jesus pleadeth
In compassion's gentlest tones, Still the Spirit intercedeth,
With unutterable groans.
Still the Bride, the Church would gather
Every wanderer to the fold ; — Still the everlasting Father
Would with love each child behold.
Then let every soul that thirsteth
Freely to this fount repair, And while yet the tide out-bursteth
Drink and grow immortal there.
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No.
THE WELL OF LIVING WATER.
Ho, every one that thirsteth, come ye to the waters, and he that hath no money : come ye, buy and eat ; yea, come, buy wine and milk with- out money and without price." — Isaiah lv. I.
Jt is God who is speaking to us in these gracious words. It is he who says, Ho! and thus calls the attention of heed- less men to his message of love. It is God himself, even our own God, who is thus calling on the children of men to come to the waters. He sees men every where turned away from Him, wandering in search of other objects, their ear closed against every voice, but that of the world, and He summons their attention. He invites them to stop and listen to his message. Ho, every heedless sinner; ho, every thirsty soul, there are tidings for thee ! Come to the waters !
Is this invitation, then, to all sinners without exception? Or is it only a certain class that is addressed ? Are all in- vited just as sinners ? Is every one at once to take the message as spoken to himself? Or is it only those who art qualified and prepared in some way that are addressed ? It is evident that the term "thirsty," is here used not to single out a peculiar class of sinners, but simpiy to describe the natural unhappy state of every unconverted soul. The thirst spoken of is not the thirsting after righteousness, but simply the sense of misery, and the desire to be happy which is in every fallen child of Adam, before he ever be- gins to thirst after righteousness at all. This is plain from the second verse, where those who are invited are describ- ed as " spending money for that which is not bread, and their labour for that which satisfieth not." That is to say, they are poor worldling*, throwing away their all upon va- nity ; toiling for what cannot feed their souls, nor yield them any return. Their way of spending their money and their labour, is one which will do nothing for their souls
J. RUTHERFURD S SERIES OF TRACTS.
2 No. 3 — The Well of Living Water.
It brings them no ease. It does not fill the dreary void of the heart, that is left by the absence of God. It leaves them emptier, thirstier, hungrier, than before. These are the men that are invited. They are the same that Jesus invites when he says, " Come unto me all ye that labour and are heavy laden, and I will give you rest;" in which words he speaks of the burden which every man is bearing, who remains away from God, just as the prophet declares the thirst that every man is enduring, who has forsaken the fountain of living waters.
The words are therefore addressed to all ! Come ye to the waters. To every sorrowful soul that says, " Who will shew me any good ;" to every weary sinner that would fain be happy, but knows not how; to every worldly sinner that is drinking from the world's broken cisterns ; — to all such, it is said, " I will give to him that is athirst of the fountain of the water of life freely."
Here then is God's solemn declaration, that there are waters. It is no uncertain, no doubtful thing. There is such a thing as perfect blessedness for the soul. Most men seem to think, that as they have long gone from one thing to another, seeking happiness, and have always failed, they must just be contented to remain unhappy and make the best of a bad bargain. They have had their trials, but they are not worse off than others. They do not say that they have got their heart's desire, but merely that they have got all a man is likely to get, and have therefore no right to complain. This is the best the poor soul can hope for, in that world to which he clings so fondly !
But there are waters ! There are none in the world ; it is a wilderness. But they are to be found in God. God says he has waters for us. He has that which will satisfy the soul; which will give us perfect peace, — something that will make us supremely — infinitely blessed, so that we shall never thirst again. And he not only provides those, but he presses us to come to them. He would not have us remain another hour without them. It is the poor and the miserable that he invites ; and he repeats the message, " Come ye/' to shew how earnestly he is pressing us to come. And lest we should imagine that we are to buy or to earn these blessings ourselves, he tells us they are alto- gether free. They have been bought for us already. They are ours for the taking. It is not needful that we should have something of our own to buy them with. Our get-
No. 3—77/6? Well of Living Water. 3
ting them does not depend upon our having any thing, but takes for granted our wanting every thing. Our plea with God is not what we have, but what we need. Nor does the word " buy" here used, contradict th.s. It is employ- ed to shew us that though we have nothing, we are to come with the same confidence as if we had the full purchase- money to give ! Though we could buy them all ourselves, we could not be more certain of obtaining these blessings ! " Buy wine and milk, without money and without price.*" Every kind of enjoyment — every kind of refreshment is to be found here. And all free, — all within your reach. It matters not how poor you be, — how sinful, how helpless, how undeserving, — the waters are free, — free to the vilest, free to you ! Come with all your poverty, with all your guilt, with all your misery, and take the free waters of this "pure river, clear as crystal, proceeding out of the throne of God, and of the Lamb." Drink and be blessed ! Drink, yea drink abundantly ! Why spend money for that which will not satisfy your soul ? God expostulates with you, in regard to this. He asks you, Is it wise to act thus ? is it reasonable? is it not madness in the extreme? why then persist in it ? why not come at once, and drink freely of the water of life ?
Hear how God addresses you, and how again he says, "Hearken unto me; incline your ear, hear and your soul shall live." Thus we are taught that the source of all our misery is our not hearkening to God. We have hearkened to ourselves, to our friends, to the world, to the devil, but we have refused to listen to God. This has been our misery. Now the cure is just the opposite. We must listen to God. How simple, how blessed ! The entrance of his words giveth light and peace. In hearkening to him we shall find life to our souls. Hear, and your souls shall live. Listen and live. No more ! Oh sinner, could life be had on easier terms than this ? Could salvation be brought nearer, or made freer than this ?
There is in us a constant tendency to come to God with money and with price, — to do something to distinguish ourselves from others, and to get out of the common state of mankind; and in this spirit men read the words of the Holy Ghost, and instead of encouraging words, they make them discouraging. Thus, when it is said, " Come unto me all ye that labour and are heavy laden, and I will give you rest," people say, " Yes, but I must come ; if I do not
4 No. 3.— The Well of Living Water.
come I will not get the rest." Now the intention of God is to fix your attention on the person to whom you are to come, — come unto me; but in a self-righteous state we fix our thoughts on the Come ; and we suppose this must be the money, this must be the price, and get at once into difficulties as to the way we should come.
The Holy Ghost has used a variety of expressions, in order to prevent this error, and yet men will fall into it. For example, it is said in one place, Come; in another place it is said, Look; in another Believe; in another Hear; all to prevent your fixing on the act of your own mind, and to fix your attention on the object, which is Jesus Christ. Had it been any other subject than that of salvation, people would have committed no mistake about it. If I had said, " Hear ! I have good news for you ;" you would never have asked, How am I to hear ? If I had said, " Look, and you will be rejoiced at what you see ;" you would never have asked, how you were to look ? If I had said, " Believe and you will find it much to your advantage;" you would mere- ly consider whether what I said was true, without think- ing of the act of believing. It is not our own act of be- lieving, but the object believed, that is to bring us hope and peace. If we seek to draw our hope from knowing that we have believed, we are as far from the spirit of the gospel as the man who rests his hopes upon his alms-deeds. When we make our own faith the source of comfort, we are drawing from a broken cistern. It is impossible to ob- tain peace, or strength, or holiness, from knowing that we believe a fact, however true and important that fact may be. The fact believed may be a comfort to us ; but our knowing that we believe it cannot be so. When seeking peace for the soul, the question is not " Have we believed?" but " Has God, in very deed, made his Son a propitiation for sin?" Why is it that when such expressions are used in religion, they turn people's attention away from the thing spoken of to themselves ? Just because men would turn the act of believing, looking, &c. (which is a bare re- ceiving of what God says,) into the money and the price by which to purchase what God gives. The variety of expressions used, — Come, Hear •, Look, Believe, — is employ- ed in order that we might not turn our attention away from what God says, and be taken up with thinking about some particular way of receiving it, — "Incline your ear and come unto me ; hear, and your soul shall live ; and I will make
No. 3 The Well of Living Water. 5
an everlasting covenant with you, even the sure mercies of David ;" — " this is the record, that God has given to us eternal life, and this life is in his Son." Thus the news which God sends you, is, just like every other piece of news, to put you in the attitude of a listener, and not of doing something of your own.
The thing which God is here said to give, is life, not mere safety, and security from wrath, — not mere deliverance from hell. What, then, is this eternal life which God gives you ? God's gift is his own life ; not the life of mere en- joyment— the birds of the air, and the beasts of the field have that life — but the life which God himself had before worlds were. In other words, the purpose of God is not simply to make you happy, but to make you happy with God's own happiness ; — not simply to give you joy, but to give you the joy of the Lord ; — not simply to make you drink of the rivers of pleasure, but to make you drink out of the rivers of God's own pleasures, and out of the fountains of God's own happiness, that your joy should be the very same as his, springing from the very same source, and produced by the very same cause. God's best gifts are no portion for man. He himself is the soul's only por- tion ; — he that does not know God as the light, the life, the blessedness of his soul, knows not God, and is without a portion at all ! Life eternal does not consist in knowing that there is a God, and that there is a Saviour, but in knowing God, and knowing the Saviour, as the child knows his father, and as the friend knows his friend. Till we see Him and feel Him in his perpetually per- vading presence of infinite holiness, and love, and beau- ty, and wisdom, we cannot be said to know that God for whom we were created. This presence of his is our real home and our real joy, and until we become sensible of it, we are without a home, without a joy, and without a portion in the universe! We are friendless and desolate !
God himself is the soul's inheritance : The Lord's por- tion is his people, and the people's portion is the Lord. God himself, I say, is our inheritance. My enjoyment is to be in God, so that it continues as long as I continue and God exists, although the whole of creation were swept away. How, then, is God to be thus enjoyed ? A person is to be thus an heir of God, by having God's own character in him. You may enjoy God's gifts, without enjoying his mind ; but you cannot enjoy God himself,
6 No. 3— The Well of Living Water.
without having his mind. If there is a person who has the power, and also the inclination to bestow much kind- ness upon me, I may feel an interest in that person and like his kindness, but if that person is to be enjoyed him- self, apart from his gifts, it must be something in his cha- racter, something in his mind, something in him that would exist although his gifts should cease, from which my en- joyment is to spring. Now I cannot rejoice in God's ho- liness unless I am holy ; I cannot rejoice in God's love unless I love 4 I cannot rejoice in God's righteousness un- less I am righteous, nor in his truth unless I am true. There- fore it is, that in being renewed, we are said to be made partakers of the divine nature, and are called to have the same mind in us that was in Christ Jesus.
This, then, is the thing contemplated, when God says, Come to the waters. These are the waters: it is something in drinking of which you will be partakers of a divine na- ture,— something in drinking of which you will share in God's own blessedness. Where are these waters ? How is man to be partaker of a divine nature ? How am I to feel as God feels ? How am I, who by nature hate my God, and hate my neighbour, to love as God loves — to be holy as God is holy ? Where is the provision for all this ? It is in the sure mercies of David — "Behold I have given him for a witness to the people, a leader and commander to the people."
Now, do you understand these things — do you see the difference between God's giving you a happiness, and God giving you his own happiness, and that this last is what God gives you in Christ? Are you giving God glory for this un- speakable gift ? And can you bear witness that it is eternal life to know Christ ? Can you, individually, say of what you have heard, " I know it is God's plan, because I am under its operation; it is taking effect in me; I find all things per- taining to life and godliness in Christ Jesus ; I am made a sharer in a divine nature ?" If not, you are still without God and without hope in the world. If not, you are not of that family of which Jesus Christ is the elder brother ; you have not in you the mind of Christ. You may be earnest — you may be serious — you may be pains- taking, but you are not yet a Christian; God's plan has not yet been ac- complished in you.
I beseech you see if this be the case. If so, and if GocPs purpose is not accomplished in you, why is it so ? What is
No. 3 The Well of Living Water. 7
your excuse ? There can be no excuse, for there can be no reason but one. You are making God a liar. You are re- fusing to believe the record which He hath given you of his Son. There is no excuse but this horrid one, that when God is giving you in Christ all things pertaining to life and godliness, you do not believe that all these things are yours ; and your reason for making God a liar, for re- fusing to bolieve that these things are yours, is the pride of your heart.
The pride of the heart, in respect of pardon, is, that a man would have it said that he himself had bought it. Though you should, in doing what you can in the way of purchase, say it is little, and talk of its unworthiness, and call this humility, your attempt to purchase, sufficiently 6hews your pride ; and all your professions of humility will not screen you from the charge which God has against you, for not rejoicing in what he has provided for you in Christ — for refusing to glorify him in giving thanks for his un- speakable gift. There are waters for you ; — free to you at this moment, — open to you as you are ! God invites and welcomes you to the fountain ; yet you will not come, — or when you think of coming, you insist upon bringing a price in your hand. This is your pride, your presumption. O let it not be your ruin !
I have now declared to you the gospel of the grace of God ; and I beseech you that you refuse not the word spoken, for that word shall judge you at the last day ; and take heed that you are not found at that day on the left hand of the throne, from being too proud to receive salva- tion freely — to take the water of life without money and without price. This is the awful condemnation.
Oh, then, wilt thou not come to the waters and take them freely ? And if thou canst not — if thine evil heart of unbelief will not allow thee — wilt thou not cry to him who made thy heart, and who can new-make it, and ask Him to lead thee to these living streams ? And surely he will lead thee. " If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water." The woman of Samaria had told our Lord that he ought not to have thought of asking anything of her, on ac- count of the disputes between his nation and hers. Such is the love of man to man ! The Jew refuses water to the Samaritan, and the Samaritan to the Jew ! But such is
8 No. 3 The Well of Living Water.
not the love of God ! His is a free and boundless love, which gives liberally to all. If she had known the fulness of that love — how willing to give and how much it had already given unasked — she could not have allowed one suspicion to enter her mind. If she had known that he who spoke to her was himself the great gift of God to a lost world, and the dispenser of all other gifts, she would have asked, and he would have given her living water ! He speaks of his giving as the natural consequence of her asking ! How touching the declaration, how precious the promise ! Sinner as she was, He told her that she had but to ask, and she was sure of receiving! Sinner as she was, she sought and she obtained ! — she asked and He gave! Ask, then, and you shall receive ; and when you receive, oh! then, all is well : the darkness is past, and the true light has risen ! " He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all dings."
HYMN.
Ho ye thirsty ! parch'd and fainting, Here are waters, turn and see !
To the thirstiest, poorest, vilest, Without money, all is free — Thirsty sinner !
Drink and stay not, 'tis for thee.
Ho ye weary ! toiling, burden'd, With a world of woes opprest ;
Come ! — it is thy Lord invites thee, Lay thy head upon my breast. Weary sinner !
Come to Jesus, come and rest.
Ho ye wounded ! bruised, broken, Come, and health divine receive ;
Look to him who heals the wounded, He alone can healing give. Wounded sinner !
Look to Jesus, look and live.
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No. 4.
JEHOVAH OUR RIGHTEOUSNESS.
* Thy beauty was perfect through my comeliness, which I had put upon thee, saith the Lord God." — Ezlk. xvu 14.
Give me leave to ask you one question : Can you say the Lord our righteousness ? Were you ever made to see and admire the all- sufficiency of Christ's righteousness, and ex- cited by the Spirit of God to hunger and thirst after it ? Could you ever say, My soul is athirst for Christ, yea, even for the righteousness of Christ ? O when shall 1 come to appear before the presence of my God in the righteousness of Christ! Nothing but Christ! nothing bu*- Christ I Give me Christ, O God, and I am satisfied I my soul shall praise thee for ever.
Was this ever the language of your hearts ? and, after these inward conflicts, were you ever enabled to reach out the arm of faith, and embrace the blessed Jesus in your souls, so that you could say, " My beloved is mine, and I am his 1" If so, fear not, whoever you are. Hail, all hail, you happy souls I The Lord, the Lord Christ, the ever- lasting God, is your righteousness. Christ has justified you, who is he that condemneth you ? Christ has died for you, nay, rather, is risen again, and ever liveth to make in- tercession for you. Being now justified by his grace, you have peace with God, and shall, ere long, be with Jesus in glory. For there is no condemnation to those that are really in Christ Jesus. WThether Paul, or Apollos, or life, or death, all is yours, if you are Christ's, for Christ is God's. My brethren, my heart is enlarged towards you ! O think of the love of Christ in dying for you ! If the Lord be your righteousness, let the righteousness of your Lord be continually in your mouth. Talk of, O talk of, and recom- mend, the righteousness of Christ, when you lie down, and when you rise up, at your going out and coming in I Think of the greatness of the gift, as well as of the giver I Shew to all the world, in whom you have believed ! Let all by your fruits know that the Lord is your righteousness, and that you are waiting for your Lord from heaven ! O study to be holy, even as he who has called you, and washed you
j. rutherfukd's ser.es of tragts.
2 No. 4. — Jehovah our Righteousness.
in his blood was holy ! O think of his dying love ! Let that love constrain you to obedience I having much for- given, love much. Be always asking, What shall I do fo express my gratitude to the Lord, for giving me his right- eousness I Let that self-abasing God-exalting question, be always in your mouths, " Why me, Lord ? why me ?" why am I taken and others left ? why is the Lord my righteous- ness ? why is he become my salvation, who have so often deserved damnation at his hands ?
But I must turn a little from congratulating you, to in- vite poor Christless sinners to come to him, and accept of his righteousness, that they may have life. Alas, my heart almost bleeds ! What a multitude of precious souls are now before me ! how shortly must all be ushered into eter- nity ! and yet, O cutting thought ! were God now to re- quire all your souls, how few could really say, the Lord our righteousness.
And think you, O sinners, that you will be able to stand in the day of judgment, if Christ be not your righteousness! No, that alone is the wedding-garment in which you must appear. O Christless sinners, I am distressed for you ! the desires of my soul are enlarged. O that this may be an ac- cepted time ! That the Lord may be your righteousness ! For whither would you flee, if death should find you naked ? O think of death I O think of judgment I Yet a little while, and time shall be no more ; and then what will be- come of you, if the Lord be not your righteousness ? Think you that Christ will spare you ? No, he that form- ed you will have no mercy on you. If you be not of Christ, if Christ be not your righteousness, Christ himself shall pronounce you damned. And can you bear to think of being damned by Christ ? Can you bear to hear the Lord Jesus say to you, " Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels/ Can you live, think you, in everlasting burnings? Isyoui flesh brass, and your bones iron ? What if they be ? hell- fire, that fire prepared for the devil and his angels, will heat them through and through. And can you bear to depart from Christ ? O that heart-piercing thought ! Ask those holy souls, who are at any time bewailing an absent God, who walk in darkness, and see no light, though but a few days or hours ; ask them, what it is to lose a sight and pre- sence of Christ ? See how they seek him sorrowing, and go mourning after him all the day long I And, if it be so
No. 4. — Jehovah our Righteousness. 3
dreadful to lose the sensible presence of Christ only for a day, what must it be to be banished from him to all eter- nity ?
But this it must be, if Christ be not your righteousness : For God's justice must be satisfied; and unless Christ's righteousness is imputed and applied to you here, you must hereafter be satisfying the divine justice in hell-torments eternally ; nay, Christ himself shall condemn you to that place of torment. And how cutting is that thought 1 Me- thinks I see poor, trembling, Christless wretches, standing before the bar of God, crying out, Lord, if we must be damned, let some angel, or some archangel, pronounce the damnatory sentence : but all in vain. Christ himself shall pronounce the irrevocable sentence. Knowing therefore the terrors of the Lord, let me persuade you to close with Christ, and never rest until you can say, " the Lord our righteousness." Who knows but the Lord may have mercy on, nay, abundantly pardon you ? You need not fear the greatness or number of your sins. For are you sinners ? so am I. Are you the chief of sinners ? so am I. Are you backsliding sinners ? so am I. And yet the Lord (for ever adored be his rich, free, and sovereign grace I) the Lord is my righteousness. Come, then, O young men, who (as I acted once myself) are playing the prodigal, and wandering away afar off from your heavenly Father's house, come home, come home, and leave your swine's trough. Feed no longer on the husks of sensual delights : for Christ's sake arise, and come home I your heavenly Father now calls you. See, yonder the best robe, even the righteousness of his dear Son, awaits you. See it, view it again and again. Consider at how dear a rate it was purchased, even by the blood of God. Consider what great need you have of it. You are lost, undone, damned for ever, without it. Come then, poor, guilty prodigals, come home ; indeed, I will not, like the elder brother in the Gospel, be angry; no, I will rejoice with the angels in heaven. And O that God would now bow the heavens and come down ! Descend, O Son of God, descend ; and, as thou hast shown in me such mep- cy, O let thy blessed Spirit apply thy righteousness to some young prodigals now before thee, and clothe their nak- ed souls with thy best robe !
And what shall I say to you of a middle age, you busy merchants, you cumbered Marthas, who, with all your get- tings, have not yet gotten the Lord to be your righteous-
4 No. 4. — Jehovah our Righteousness.
ness ! Alas ! what profit will there be of all your labour under the sun, if you do not secure this pearl of invaluable price ? I see, also, many hoary heads here, and perhaps the most of them cannot say, the Lord is my righteousness. O grey-headed sinners, I could weep over you ! your grey hairs, which ought to be your crown, and in which perhaps you glory, are now your shame. You know not that the Lord is your righteousness : O haste then, haste ye, aged sinners, and seek an interest in redeeming love I Alas, you have one foot already in the grave, your glass is just running out, your sun is just going down, and it will set and leave you in an eternal darkness, unless the Lord be your right- eousness ! Flee, then, O flee for your lives I be not afraid. All things are possible with God. If yon come, though it be at the eleventh hour, Christ Jesus will in no wise cast you out. Seek then for the Lord to be your righteousness, and beseech him to let you know how it is that a man may be born again when he is old !
But I must not forget the lambs of the flock. To feed them, was one of my Lord's last commands. I know he will be angry with me, if I do not tell them that the Lord may be their righteousness ; and that of such is the king- dom of heaven. Come, then, ye little children, come to Christ ; the Lord shall be your righteousness. Do not think that you are too young to be converted. Perhaps many of you may be nine or ten years old, and yet cannot say, the Lord is our righteousness; which many have said, though younger than you. Come, then, while you are young. Perhaps you may not live to be old. Do not stay for other people. If your fathers and mothers will not come to Christ, do you come without them. Let children lead them, and shew them how the Lord may be their righteousness. Our Lord Jesus loved little children. You are his lambs ; he bids me feed you. I pray God make you willing betimes to take the Lord for your righteousness.
[Extracted from one of Whitefield's sermons.]
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No. ».
SIN PUT AWAY BY CHRIST.
u But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. — Heb. ix. 26.
This verse states the end for which the Saviour of the world appeared. It was " to put away sin." This end he has accomplished. It is no longer a mere purpose, some- thing future; but already finished. He has done that which he came into the world to do. He hath put away sin by the sacrifice of himself. That sacrifice was offered and accepted eighteen hundred years ago. And by that sacrifice sin was put away. If sin was not put away then, it certainly has not been put away since, nor can ever be. There remaineth no more sacrifice for sin; there is no other putting away of it. The offering up of that sacrifice, and the putting away of sin, are things now past. And both of these were finished together upon the cross. We have therefore glad tidings to proclaim to every sinner; glad tidings for thee, whosoever thou art, who readest these lines. Christ hath put away sin by the sacrifice of himself !
But in what sense has He put away sin? Not in the sense of putting it out of existence. He has not put it away so that it has ceased to be. It still exists, as you know, and perhaps lament. It exists in your heart, and it exists in your life. It mingles in every thought of the one, and in every act of the other. To such an extent does it exist, that in God's pure all-seeing eye, there seems to be nothing in either but sin. The whole is nothing but one vast mass of sin. In this sense sin is not put away from any in the world that now is; — so far from it, that it overspreads the whole race of man, as widely as the waters of Noah's deluge overspread the earth. To that eye which takes in the whole of it at one glance, and sees the guilt of each man minutely and fully, so hateful a sight does this guilty world present, that the wonder is,
J. RUTHERFURD S SERIES OF TRACTS.
2 No. 6. — Sin put away by Christ.
that God does not put sin away by the destruction of every being on whom it appears. So awful a doom could only be stayed, even for a moment, by that sacrifice of Him- self, which Christ has offered up. This sacrifice is the only barrier between a guilty world and the wrath of an angry God. It is the only thing that prevents the ven- geance of eternal fire being poured out for the instant destruction of this sinful earth.
Neither has Christ put away sin in such a sense that it cannot and will not be punished. Notwithstanding what He has done, it may be punished, and it is punished in the case of thousands and tens of thousands in the world of woe. Christ's death has not blotted hell out of being. It has not quenched the everlasting burnings, so as to make it an impossible thing that any sinner should ever feel them. He has done everything that is necessary to keep you, or any, even the guiltiest sinner upon earth, from going to hell. But hell still exists, and the work of Christ has not made it impossible that you should fall into it. And notwithstanding that work, the penalty of sin — of all your sin — may yet be inflicted on your soul there, even as at this very moment it is inflicted upon countless myriads of souls, once within the reach of mercy. Just read these two plain passages (and there are thousands of such) Eph.v.3 — 6; Col.iii.5,6; and beware of flattering yourselves that because Christ hath put away sin, you shall not be punished. On the contrary, while that precious fact pro- claims that forgiveness is free to all— free to you just now, and as you are; nothing in the universe proclaims so loudly that escape from punishment is impossible, and condemna- tion inevitable, if you refuse what has thus been so gene- rously provided. Even Christ himself, who was God clothed with our nature, behoved to die, because standing in the room of the guilty. And while this fact proclaims to us that none need to die for their own sins, since this mighty One has died for sin already, it also declares that none can possibly escape from death on whom any sin shall at last be found. For if it was punished when found upon the Son of God, though not his own, is there any being, even the highest in creation, that can escape, if even so much as one sin be found in him?
Christ then hath not put away sin, so that it does not exist or cannot be punished. But he hath already put away sin, in such a sense that it no more stands as an obstacle in the way of your going to God. He has so put it away that you may go to God just now and as you are,
No. 6 Sin put away by Christ. 3
with all your filth and sin, even as a child goes to the bosom of its own father. He has so put it away that you may go to him with every thing you fear, to spread it out be- fore Him, — with every thing you want, to obtain it from Him. He has so put it away that you may go to him now with all boldness, nothing doubting. That which gives you access at all, gives you access with boldness, and as- sures you of a welcome. That which gives you any hope at all, gives you every hope, nay, takes away all ground for unbelief or fear. Where is there room for doubt, or suspicion, or want of assured confidence, if Christ has really done all that this passage declares he has? Once your sin was such a barrier that there was no access to God, the fountain of life, for a guilty creature like you. It made a gulf between you and that blessed fountain, which, but for the work of Christ, none could ever have crossed. It barred his throne — it shut his presence against you. It made you, for anything you could do, an eternal exile from that presence, which is the paradise of the soul, and where there are rivers of pleasure for ever. And but for the work of Christ putting away your sin, this exclu- sion must have continued for ever. But blessed be his precious name, He hath now put away sin, so that there is no more exclusion of you, or any poor sinner upon earth. The sentence of banishment is repealed. The throne of God now stands open to you. There is not an obstacle, not a single stone or straw in your way to it. It is open and free to all. God is now calling his banished ones home. He is inviting you to himself just now— inviting you once more to share in all the fulness that is in Him- self. And on this invitation, and because the Lamb ot God has put away sin, you may go to Him at this moment as freely and confidingly as if you had never sinned at all. You may go to Him with as confident a heart as any ot the unfallen angels round his throne. Nay, more so, for they approach on the ground of a creature's innocence — you are invited near on the righteousness of Him, who is God over all. And coming on this ground you may freely ask for every thing, in the full assurance that all shall be given till you happen to ask for something better and dearer to God, than what he has given you already unasked — His own Son. Poor wanderers! why not on such a ground return to s.uch a home? Why stand afar off in poverty, rags and wretchedness, when through the sacrifice of His own Son, the way to your Father's house, your Father's arms, the fulness of your Father's love, is entirely open ? Luke xv.
4 No. 6. — Sin put away by Christ.
Christ hath also put away sin in so far as it was an ob- stacle in the way of God's love flowing forth most freely towards us, towards any sinner upon earth, towards the poor guilty sinner who may now be reading these lines. In consequence of the sacrifice of Himself, none of our past or present sins are any reason why that love should not fix on you, and enrich you with all its boundless trea- sures. Notwithstanding them all, God can, honourably to himself, and safely in respect to his government, make you its blessed object, and pour out upon you its immeasurable, inexhaustible riches. And what He can do He is most willing to do. You have the assurance of this in the numberless invitations by which He is inviting you to come to Himself for every thing.1 For each one of these is as much addressed to you personally and specially, as if it had been inscribed with your own name, or sent to you expressly down from heaven. And all of them not only imply that he is ready, but even longing to bless you with the free forgiveness, the overflowing love of a Father's heart. These are just the calls of His love to you — now that all obstacles are taken out of the way of its freest and most unlimited exercise — they are the voice of love sound- ing upon earth in the ears of every poor wanderer, a wel- come to all the treasures of a father's grace, a welcome to the place of a son in a father's heart. And of this blessed fact you have likewise the assurance in the past doings of that same love. What has it already done to take every obstacle away that once withstood your enjoying it? What has it already given? It has given His own Son. This is the measure, the manifestation of the Father's love! Think of it. Try and take its dimensions* That gift proves it infinite. And dare you not trust an infinite love — that love being also free? Dare you not cast yourself without reserve or fear upon a love that is perfectly free and perfectly infinite ? And now that it is as free to flow out upon you, as the very light or air of heaven, can you not leave yourself at its disposal? can you not expect every thing great and blessed at its hands? If there is nothing in the way of that free and infinite love, why may not you enjoy it, as much as any guilty sinner that has ever gone before you ? And from that love which has already given the Son, and thus made a free course for every other, may you not hope to receive even "all things?" If it gave even the Son, when every
1 Isaiah h. 1. Matt. xi. 28. Rev. xxii. 17.
No. 6. — Sin put away by Christ. £
obstacle stood in the way, what will it not give now that every obstacle has been taken out of the way by the propitiation for sin which that Son has made ? Before that sacrifice was offered, it might be said to be pent up and confined in the Father's bosom, waiting till the hindrance should be removed. Now it is no longer pent up. It has a righteous opening out of which it may issue forth, and a righteous channel along which to pour itself. Now it is streaming over on every side. It is flowing on in full tide towards sinners. It is seeking to flow in to each of you. And it would enter if you would not close your hearts against it. It would come in and fill your soul with its blessed peace, just as the light pours in when the eye is opened upon the sun. As there is no more obstacle in the way of the poor prodigal's return to his father, so is there no more any obstacle in the way of the Father's most gracious welcome to the poor prodigal. The one is free to return, the other to receive ; the one may come without fear, the other may welcome without dishonour. Christ has made way for both at once, and by the same act — the sacrifice of Himself. Now that the way is open, and a Father's arms stretched wide to welcome thee, poor prodigal wilt thou not return ?
In a word, Christ hath put away sin, so that now it is no more a necessary and unavoidable cause of punishment to those who have personally committed it. But for His sacrifice, it would and must have been so in every case whatever. The honour of God's character, and the safety of His holy moral government, would have made this indispensable. But the one is now so entirely vindicated, and the other so inviolably protected by the one great sacrifice of the cross, that no necessity now compels the moral Governor of the universe to punish sin in the person of those who commit it. In consequence of that one great event, and on the ground of it, God can now most honour- ably dispense forgiveness and eternal life to every guilty rebel upon earth, and that most freely — without any re- striction or term whatever — even without money and with- out price. That great sacrifice did more to vindicate His character and uphold the rectitude of his government, than the eternal death of all would have done. In so far as these are concerned, that one event, once for all, has there- fore rendered this unnecessary ; and God is accordingly, in consideration of that alone, with which He is entirely and for ever satisfied, now offering to pass from the sen- tence of death in the case of everv sinner whatever, who
6 No. 6. — Sin put away by Christ.
is wishing it at His hands. And should any necessity henceforth arise for inflicting eternal death, it must be created by the sinner himself — by his obstinate refusal to accept deliverance, so generously procured, so freely of- fered— put thus freely and entirely at his own disposal. Poor soul ! just look to the sacrifice of the cross, and tell me after this why you should die ? That was the sacrifice of Himself God in your flesh ! Think of Him who was the lawgiver, rising up from his throne, and in the nature of a creature rendering obedience to its utmost demands. Was not this doing higher homage to the Majesty of God's holy 1 w, than could have been done by the entire and eternal obedience of all mere creatures ? After this, what can be needed to assert its dignity, and maintain its honour? Think of Him who was God over all, the source of all life and being, and, therefore, by infinite degrees better than all, — think of Him in our flesh, dying in the room of the guilty ! It is in consequence of this, and this alone, that God is now proclaiming free forgiveness to all. He can give you pardon and eternal life, free as He gives you the light of His sun ; and in consequence of the sacrifice of Himself, no stain is thereby cast on His character, no danger accrues to His holy government. This is the righteous and honourable way in which the holy Go- vernor of the universe is now offering life to all of our fallen race. Go, poor sinner, take it at His hand. Go to Him and be pardoned. Go to Him and be freely loved. Go to Him and live for ever. All has been done that is necessary for this. All you need now waits your mere acceptance. Sin, the only obstacle, has, in the sense j ast stated, been taken away. All sacrifice has now ceased. Why ? Because that has been offered which an- swers all. Look to that sacrifice, and to that alone — and if the Spirit sheds His light upon it, it will also satisfy you. It will satisfy your conscience, and take from it the convic- tion that sin must also be punished in you. That is your life, your light, your peace, your joy, your all. That and that alone will fill you with a sense of forgiveness — will as- sure you of every thing, by assuring you that God is pa- cified— that God is your friend.
There is no room for any soul to deprive himself of all this .omfort by saying — " but is it my sin ? no doubt He hath put away some sin, but can I be sure it is mine ?" There is no room for such a question, if the sense above stated be given to the words. In that sense, it is all sin that is put away. Mark the very language, " to put away
No. 6. — Sin put away by Christ. 7
sin" — sin in general — not some person's merely, but sin Think of the sense above given to the words, and ask yourselves if it be not the burden of the whole gospel, the sum and substance of the good news proclaimed therein to every sinner without exception ; that considered as a ne- cessary cause of eternal death to the guilty, or as any barrier in the way of coming to God, and of God's full tide of love coming to him, sin hath been put away from every poor soul, still in this world and on this side of hell. Besides, if this were not true of all, how could it be true of any ? Where could even the Apostle Paul, or any of the Apostles or primitive Christians, obtain the assurance of their sins being put away, if it was not in the general declaration respecting Christ's offering once for all. They had no revelation of this blessed fact, special and peculiar to themselves. If they found it at all, they found it just in such an universal declaration as that before us. If they found it there, why may not you — why may not any ? Their names are no more there than yours. And if sin has already been put away by the sacrifice of Himself, how, if that sacrifice did not put away yours, can you ex- pect them to be put away now and henceforth by some- thing done in or by yourself? In that case, yours would be put away, not by the sacrifice of Himself but by some- thing in you ? If by that sacrifice, the thing is done eighteen hundred years ago ; if not then, should it ever be done, it must be owing, not to Christ's sacrifice, but to something else which is future and yet to be done.
Oh that men but knew the completeness, perfection, infinite efficacy of this one sacrifice, and the absolute free- ness with which, on the ground of it and of it alone, all the blessings of salvation are offered to every sinner with- out exception. The knowledge of this would ease their hearts at once, would assure them at once of every thing — of safety, of free forgiveness, yea, even of life everlasting. This grand atonement is the ground of all assurance. Look to the subsequent context, and say if it be not so, (ch. x. 19-22.) What is the blessed doctrine of this con- text? Is it not that Christ hath done by the one offering of Himself, once for all, what all the offerings under the law could not do, and which their very repetition proved they could not do ? All offering is ceased, just because there is remission now free to all, (verse 18.) And what is the result of the whole in respect to us ? Why just that we may come with consciences entirely disburdened by this one offering, of all dread and apprehension, even in
8 No. 6. — Sin put away by Christ.
the full assurance of faith, that in his Son God is now well pleased. In this blessed and child-like asssurancewe may now go to God as our Father for every thing we need or wish for, in this world and in the world to come ? Oh yes, this sa- crifice is the ground of all assurance. It is the mere sight of this sacrifice in all its glorious sufficiency, that heals our whole spiritual case— that sets us right at once with God, and makes us safe for eternity. It is not the sight of this sacrifice and something else — something of our own added thereto, our own faith in it for instance, that assures th? soul before God and forms the ground of everlasting con- solation and good hope through grace. Our faith is just our seeing that this sacrifice is complete and perfect by itself alone, neither needing nor admitting the addition of any- thing else whatever, as a ground of confidence, a ground of child-like approach to God. For this, it is the sacrifice alone that needs to be seen, and not our faith along with it. It is because we think that the latter must be seen along with the former, and because we are always going in quest of the latter as the more important of the two, that our souls see no light, or the mere twilight, the mingling of light and darkness. In seeking the latter, we lose sight of the former, and therefore of all our light and comfort, for it is the former which is the source of all. Oh that you would look to the sacrifice alone, and by it- self. Nothing else but that sacrifice seen in all its solitary naked glory, is necessary to make a heaven within your hearts even now, and make you sure of heaven hereafter. I want nothing as my ground of confidence before God, as the means of assuring me of everything; nothing between me and hell, but the simple sacrifice of Christ. Let me see just that sacrifice, and I see the everlasting proof that there is a love in the heart of God, which is absolutely in- finite, and which is now free to me and to every humar being whatever. Can more be needed ? Can more b< obtained? This is all. " None but Christ — none bu Christ."
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No. 9
THE
WORKS OF THE HOLY SPIRIT,
AS RECORDED IN THE SCRIPTURES.
The Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him — John xiv. 17.
God has lately been sending showers of his Spirit upon many dry places of Scotland, — " he has caused waters to run down like rivers." At such a time, therefore, it is specially needful for us to remember the words of the Lord, " Them that honour me I will honour." For how bitter would be our regret, and how awful our responsibility, if we were to grieve him away by neglect. Reader, may the Lord keep you from this sin, lest you should have to mourn all your after-days, — bewailing the heavens over you as brass, and no souls converted, — none of your friends awak- ened,— love waxed cold among the saints, — your own soul become like Pharaoh's ears of corn, " thin, and withered, and blasted with the east wind."
In order, therefore, to honour the Spirit, you must know his workings. " The world cannot receive him, because it knoweth him not," John xiv. 17. And many believers give him little honour, because they know him not. O then, reader, come and see what He has wrought upon the earth !
Let us begin with his works as recorded in the Old Tes- tament ; and for the sake of distinctness, we shall divide this part of the history into seven periods.
The First Period is the Creation.
The Holy Spirit, as one of the persons of the glorious Godhead, created the heavens and the earth. The sea, the sky, the earth, and even man himself were his work. He
j. Rutherford's series of tracts.
2 No. 9.— The Works of the Holy Spirit.
removed the waters from the face of the solid earth, and gathered them into their beds. " The Spirit of God mov- ed upon the face of the waters," Gen. i. 3. He moved the vast unwieldy volume of the immense ocean, and put it in its place. Soon it became a calm expanse, like the sea of glass in an unfallen world, reposing in clear purity. And above this ocean, he adorned the sky ; — " by his Spirit he hath garnished the heavens," Job xxvi. 13. He put every planet and star in its orb and station, and upholds them there. He garnished the sky for man's sake. The beauti- ful clouds of sunset — " the spreadings and balancings of his clouds," Job xxxvi. 29 ; xxxvii. 16, — and the deep blue sky at noon, and these stars seen in the clear night, all were the work of the Spirit. And this earth was adorned by him. For even now this is his work ; — " thou sendest forth thy Spirit, they are created, and thou renewest the face of the earth," Psal. civ. 30. It is he who, even in our fallen world, brings verdure over the earth when winter is passed, drawing forth anew, in the season of spring, from the soil, all that is nourishing, and all that is pleasant to the eye of man. And by this specimen of his work on earth still, we may infer the glory of the unfallen creation, and what will be the restored glory of earth, when, by this same Spirit, "the glory of Lebanon shall be given to it, the excellency of Carmel and Sharon," Isaiah xxxv. 2. He prepared man's dwelling, — the heavens over his head shining with unfallen glory, — the sea within his view reflecting the splendour of the sky, and itself full of wonders, — while the earth he trod upon scattered its wealth in profusion for his enjoyment. And when all things were thus ready, he cre- ated maw; — "the Spirit of God hath made me, and the breath of the Almighty has given me life," Job xxxiii. 4.
1. Reader, were you ever despairing ? Were you ever saying*, that none cared for your troubled soul ? Behold, the Holy Ghost, who has specially to do with the spirits of men ! behold his love to man ! The interest felt in man by the Spirit is not less than that felt by the Son and the Father.
2. Learn the beauty of holiness. For if the beauty of the unfallen creation in its external aspect, was so perfect, infinitely more excellent will be that wrought in the inner man. For the external beauty was in a manner only the bye-work of the Spirit; whereas, the adorning of the inner man is his peculiar operation. Judge by this, how beauti- ful and glorious he will make the soul that receives him.
No. 9.— The Works of the Holy Spirit. $
3. What a mighty creating Spirit is he! How easily, then, he could renew you, reader, if you are still unconvert- ed. Conversion is creation-work; Psalm li. 10, " Create in me a clean heart ;" and here is he who can accomplish it. Or, are you troubled ? The Spirit who brought order out of confusion, — making hills take their proper place, and seas move to their bed, — heaving at his pleasure the un- wieldy mass of deep waters, — he it is who can bring you to rest. As he cleared the face of the sky, cleaving asunder the thick darkness, and shewing " the body of heaven in its clearness/' so he can dispel your clouds, and shew you the face of Jesus.
The Second Period is the Fall.
We are sure that the Holy Spirit felt the awful ruin of man. He is now " grieved/' Ephes. iv. 30, at each indi- vidual sin. O then, how deep must have been his feeling when he saw the flood-gate of all sin opened ! And as he had been the medium of communicating to unfallen man the love of the Godhead, so now it grieved him to with- draw.
But we find him not forsaking man. We find his re- generating and converting work made known the very day that Adam fell. In the promise that conveyed the glad tidings of the Redeemer, the work of the Holy Spirit was contained; — " I will put enmity between thee and the wo- man; and between thy seed and her seed/' Gen. iii. 15. In his " enmity" to Satan lies the whole principle of rege- neration. So that, we have here a statement of conversion, and that too, in its connection with the work of Christ. By means of the work of Christ, the Spirit works in the fallen man, love to God, and enmity to the devil's seed.
1. Reader, observe that the doctrine of regeneration was taught in Eden. It is an old truth, and one so important, that it is found among the first principles of redemption.
2. There is need of the entrance of God, the Holy Ghost, to enable man to escape from Satan. Satan holds the sin- ner fast. Look at Satan's undisputed dominion — hell ! See how awfully fast every soul is secured ! None escape from it ; they have chains that never break — fetters that never snap — and a hand grasps them that none can unclasp but the Holy Spirit !
3. The Holy Spirit, in delivering a soul, brings the soul
4 No. 9 — The Works of the Holy Spirit.
to side completely with Christ and his cause. "I will put enmity," &c. The man cannot any more hesitate about his choice. He becomes decided. Instead of a lingering- love to the world, and Satan's tempting- offers, his soul is in the state of " enmity" towards him.
The Third Period is the Flood.
The Holy Spirit had often entered into souls, and saved them by pointing- to a promised Saviour. And he had breathed on Enoch the spirit of prophecy, that fallen man might know more fully of a coming Saviour. The Holy Spirit preserved this record of his own love to men, by keeping the prophecy of Enoch in the memory of the fa- thers, and at last inserting it for our use in the epistle of Jude.
But as the wickedness of man increased, his love began to be more strikingly seen ; just as the brightness of a beacon-light is most seen when darkness has covered the sky. It is well worthy of our notice, that at every new crisis he comes into full view. We shall see this verified in all the after periods of the history. And it proves to us, that he was all along pervading the ways of God to man.
We find the Holy Spirit before the flood, " striving with men," Gen. vi. 3. The Holy One strove even with the giants that were on the earth in those days, and with mon- sters of iniquity I He strove, and they resisted during 120 years. So unwearied — so patient was his love I And it was he who raised up and qualified Noah to preach salva- tion, and enabled him all that long period to persevere amidst the mockery of the whole earth ! For 1 Peter iii. 19, tells us, that this same Holy Spirit, who afterwards shewed his love to man, by quickening Jesus, was in the days of Noah, while the ark was preparing, sent by Jesus to enable Noah to testify to that wicked generation, who are now "spirits in prison," — cast into hell, because they would not hear the call.
The object of his "striving with men," was to lead them into the ark, that they might be saved. For he foresaw the terrors of the flood, and the more awful terrors of hell, into which the flood would sweep them. He heard, though it was yet distant, their cry of woe and despair, — the weeping, wailing, and gnashing of teeth in endless remorse. Therefore he strove with thousands that afterwards perished. He
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strove with old men and little children, young men and maidens ; and yet they resisted him and perished.
1. Here is an awful fact; the Spirit strives with many whom He does not convert. How this should be so we are not told; for He could as easily overcome as strive. But the fact is beyond a doubt; and its very mystery makes it more tremendously impressive. If you read the Bible and are not converted, you resist the strivings of the Spirit; for, Heb. iii. 7, shews you that He speaks in every verse. And so, when you hear Christ preached, and are not moved, you are exactly as 1 Pet. iii. 19, represents the men before the flood. And Stephen, Acts vii. 51, declares that opposers of the truth are in the act of continual resistance to the Holy Ghost. How awful ! A silent contest, spirit against spirit ! the spirit of man against the Spirit of God.
2. Notice the times when He specially strives. We saw He did so under Noah's preaching, and so still. But His reason for special striving by very powerful ministers is, because a flood is coming on you. It may be an intima- tion of calamity near to our land, that He has raised up some to preach with special power throughout the land. At all events, the general fact is plain, that he strives specially before any calamity comes. Reader, perhaps before you are to be overtaken by some sore trouble or wasting sick- ness, or deadly disease, God is striving with your soul ! That alarming passage which you last read may be sent to arouse you now, because the billows of a flood are almost wetting your feet.
3. Learn the object of all the Spirit's strivings and convic- tions. It is in his deep love to draw you into the ark. No doubt he enabled Noah to persuade with great earnestness, and to shew the place of safety — to describe the ark, and its security, impenetrable by water, proof against the dash- ing billows. Just so now he enables his ministers, in prospect of the fiery deluge — when the gates, instead of " the windows" of heaven, shall be wide opened to let the flood pour along — to urge sinners to flee. He it is that enables them, for your sake, reader, to set forth the full provision made for you in Christ — to tell you that there is an ark ready, if you will only be pleased with it, and go in — a Saviour ready, with whom the Father is well pleased, and with whom he wishes you to be satisfied, as he is himself. If you believe your danger, and that an ark with an open door is offered you, you will certainly enter in.
4. Ministers learn that their strength lies, like Noah's, in
i
6 No. 9 — The Works of the Holy Spirit.
being- upheld by the Spirit. They are raised up by the Spirit to testify of Christ, the ark.
5. Behold the immensity of the Holy Spirit's love! He goes through thousands upon thousands 1 As at Pentecost he displayed his love by coming on some, from all kindreds and people, so here also.
The Fourth Period is the First Centuries after the Flood.
Earth was peopled again, and the Spirit did not forsake the place where he had striven in vain. The confusion of tongues at Babel was undoubtedly his work, just as the gift of tongues at Jerusalem. The love of the Spirit is here seen, in as much as he thus took direct means to pre- vent man's pride, and broke up their company, and led them away one from another. He wished to stem the torrent of sin. And then he exhibited his marvellous power, by setting apart individuals, and keeping them safe amidst an apostate generation. He formed such a cha- racter as Abraham, full of faith — like a lofty pillar erect on a desolate heath. He gave Joseph his holiness and discretion, so that Pharaoh said, "The Spirit of God is in him," Gen. xli. 38. It is every way probable, also, that about this time Job was kept separate in a heathen land — a monument of the work of the Holy Spirit, in opposition to the " spirit that worketh in the children of disobedi- ence." In him " the enmity" between Satan and the woman's seed was eminently displayed. And Job knew the Spirit who preserved and sanctified him; for he speaks of his works in passages which we have already quoted.
1. Believers, learn from this the immense power of the Spirit. You see He can keep a spark alive amidst the ocean — Joseph in Egypt. There is immense power mani- fested in regeneration, and also in the preservation of the regenerated, as you find, Ephes. i. 19, "the exceeding greatness of his power to usward who believe." Never despond. If you are tried by friends, or " by iniquity at your heels, compassing you about," Psalm xlix. 5, yet remember the power of the Holy Ghost. It will glorify hirn the more to keep you safe.
2. Sinner, you cannot excuse yourself by saying that you are hedged in by insuperable barriers, that your situation makes it impossible for you to obey God. It may be you are rich, or perhaps poor, and on that account tried with
No. 9.— The Works of the Holy Spirit. 7
the prospect of temporal ruin if you are to be on God's side. Therefore you say, '; There is a lion in the way/' Frov. xxii. 13. But the Holy Spirit is able to make you stand, and keep you from falling-, and present you spotless. The root of your hesitation is a willingness to find it impossible — a desire to be able to say with apparent fairness, " I pray thee have me excused." If you doubt the Holy Spirit's power and willingness to keep you from falling, you make God a liar, and you love darkness rather than light.
The Fifth Period is, Israel in the Desert.
In this period we find the Spirit manifesting1 himself in a threefold manner. The first was, his leading Israel through the great wilderness. When any great thing was to be done for man, we always find the Spirit come into view. Now, one great end to be accomplished by separating Israel from other nations was, the coming of the Redeemer — it was, therefore, a scheme that breathed love to the whole world. No wonder, then, that we find it written, "As a beast goeth down into the valley, so the Spirit of the Lord caused him to rest," Isaiah lxiii. 14. We find him directing and counselling the people, and turning the heart of enemies. When their desert-state was nearly ended he put into the lips of Balaam some of the sweetest words of comfort and blessing that Israel ever heard.
1. Providences are under the direction of the Holy Spirit. He turns the heart of men, — suggests, hinders, excites. A person that speaks to you on the road may be sent by Him. A person's change of plan or purpose may be His direct act. And thus he may answer many a prayer.
2. Ministers get words from the Spirit, like Balaam. And this is a most encouraging truth, when connected with the preceding. The ministrations prepared for you, Acts x. 19, and your being led by Him up to the temple, like Simeon, Luke i. 27, all will be arranged with divine wisdom for your salvation.
3. Your sphere in life has been directed by the Spirit. He leads you in the desert. He prevented people offering you a better situation — and He reconciles your mind to the place where you are — " causes you to rest."
But a second way wherein the Holy Spirit, at this period, manifested his love to man was, in the Tabernacle.
8 No. 9.— The Works of the Holy Spirit.
While in the desert, the tabernacle was set up, full of the types of Christ. And we read how the Holy Spirit filled Bezaleel, and Aholiab; " I have filled them with the Spirit of God, in wisdom, and in understanding-, and in knowledge, and in all manner of workmanship," Exod. xxxi. 3. The object of the skill so imparted was, to enable them accu- rately and faithfully to form the various vessels and furni- ture, which were all to typify the Redeemer. As no man can know Christ except by the Holy Spirit's teaching-, so none could successfully execute the patterns of heavenly things except by his guidance. And therefore these two men, and as many besides as were engaged in the work, were filled for it by the Spirit ; "in the heart of all the wise- hearted I have put wisdom," Exod. xxxi. 6. It was a day of Pentecost to the Old Testament church — " he gave gifts to men," that they might make known Christ. Learn from this,
1. The Spirit's deep concern in your salvation. He takes care to have the way pointed out clearly and accu- rately.
2. No one can come to a saving acquaintance with Christ without the Holy Spirit, John xvi. 14.
3. Ministers are taught that they cannot set forth Christ to their people without the direct teaching of the Spirit. Without him they may show a Christ, but not a full, living Saviour — some lineaments of his form will be wanting, — something of his beauty hid.
But there was a third way, during this period, whereby the Holy Spirit manifested himself. He gave a type of himself. He taught them to erect a Laver in the taber- nacle, opposite the altar. This Laver was a type of the Holy One. It stood filled with pure, clear, crystal water; and when the sun shone upon it, it would attract the eye of every worshipper, and would resemble the stream, "clear as crystal, that proceedeth out of the throne of God, and of the Lamb," Rev. xxii. 1. Israel was urns taught how beauti- ful is holiness, and that all purity came from this full source, the Holy Spirit. Even after he had cleared away sin at the altar, he found himself requiring a purity that could be communicated only by God. The worshipper saw that being justified by the blood of atonement, he must forth- with look for sanctification from the Spirit. The work of Christ, and the work of the Spirit were held forth in equal clearness; and there was no possibility of passing into the Holy Place without approaching both Altar and Laver.
No. 9.— The Works of the Holy Spirit.
The Sixth Period is the time of the Judges.
After Israel had reached the land of Promise, and set up their tabernacle there, they soon forgot the Lord. They turned their eye away from the glorious mass of types whereby they might have been kept ever looking to the coming Saviour. As a consequence of their sin, the enemy came in as a flood. Often there seemed no hope of deli- verance— often it had come to the extremity, that the Taber- nacle and the Ark — the type and pledge of a coming- Re- deemer— as well as the very people from whom Christ was to come were on the point of being swept away. Had this been permitted to take place, where would have been the hope of man ?
But the love of the Spirit appeared now again. It was he who raised up judges and deliverers. "The Spirit of the Lord came upon Othniel, and he judged Israel and went out to war," Judges iii. 10. And so it is said of Gi- deon, *« The Spirit of the Lord clothed Gideon," vi. 34 ; and of many others.
Reader, be excited by this, 1. To pray for the raising- up of instruments for the work of the Lord. We need them in church and state, and he is willing to send them, and often does it suddenly. In your prayer-meetings ask this specially from the Holy Spirit; for it is written, " when the enemy comes in as a flood, the Spirit of the Lord will raise a standard against him," Isaiah lix. 19. And we might have noticed, in the desert-time, that Moses no sooner sought help, because unable to bear all the people, than lo ! the Spirit came upon seventy of the elders, Numb. xi. 25. And, reader, 2. If you want courage to confess Christ be- fore men, the Spirit is he who gives it. He gave it to Gi- deon, who before shrunk from all trial, and was threshing wheat in a retired, concealed spot, from fear of men. 3. If a day of trial is near, then our provision is in the Holy Spirit — "a Spirit of power" — able to prepare Christ's weakest saints, even if they be called to endure tortures and martyrdom.
The Seventh period is the time of the Kings.
Though often grieved and vexed, the Holy Spirit, in his wondrous love, continued from time to time to raise up de-
10 No. 9.— The Works of the Holy Spirit.
liverers, until the days of Saul. Israel had sinned in seeking a king-, yet when Saul had been appointed, " the Spirit of the Lord came on him," 1 Sam. xi. 6, and ix. 9, to give the heart for his office. It was, however, only a gift to be used for others, it was not grace to himself. And farther, in his days, Samuel the prophet presided over those schools of the prophets, where there was so much of the Holy Spi- rit, that many who mingled with these for a night became new men. 1 Sam. xix. 20, 21.
Memorable lessons were taught to the world at that time, viz. Gifts are not the same thing as grace. A minister may edify his people, and yet be, like Saul, just a rod in the Spirit's hand to smite the rock, or as an iron pipe through which pure refreshing water flows. In our days it is a warning much needed. Public zeal, and being a blessing to others, is not grace in itself. It may often be Saut's gift. On the other hand, the schools of the prophets exhibited a work of the Spirit in reality, and they were the salt of the land. The gifts and the graces of the Spirit were dis- played separately, perhaps on purpose to shew how certain it is that they are not the same.
But soon after both were united in the person of David, 1 Sam. xvi. 13. During many years he was tried in the furnace, and all that time the Spirit was sanctifying the man for his future work. He was deepening his holiness, that it might be unshaken amidst the honour of a kingdom. Hav- ing finished his preparatory work on David, he raised him to the throne, and suggested to his mind many schemes for the advancement of the glory of God. The ark was brought to mount Zion with great honour and triumph, and so Christ in type was thus brought eminently into view of all Israel. And then the book of Psalms was dictated to David by the same Spirit, 2 Sam. xxiii. 2; a book where the name of Christ is as ointment poured forth, in his sufferings and in his glory.
The same was repeated, but in a higher degree, in the days of Solomon. The Holy Spirit suggested the plan of . the magnificent temple, 1 Chron. xxviii. 19, which being at last completed, the Saviour in type was exhibited thereby in a glory never known before. The splendour was such that all ends of the earth came to see it. All this was the work of the Spirit, " the pattern of all that he had by the Spirit," 1 Chron. xxviii. 12; he was taking the things of Christ, and shewing them to the world. No doubt many souls that came, attracted by the splendour of the temple, learnt the way of
No. 9.— The Works of the Holy Spirit. 11
salvation, and returned home glorifying God. The Song of Songs, written at the same time, set forth the glory of the Redeemer, as the book of Psalms had done. And we find, as a consequence of all this, that both in the days of David and of Solomon, there was a most extensive revival of true reli- gion. These were times of refreshing. Indeed, there were never in Israel such happy times as when Solomon's temple was finished; as if to show the endless streams of joy that flow from a fully set forth Saviour.
Learn here, 1. That a revival proceeds from the love and power of the Holy Spirit. He raises up instruments and gives the blessing. If a minister come among a people, and be blessed to him, it was the Spirit who sent him, and clothed him with power; and the people who would keep what they obtain must acknowledge his love.
2. The Spirit revives and quickens souls, whether indivi- dually or on a large scale, by bringing Christ fully into view. At the time when, in behalf of the whole nation, he was setting forth Christ in the magnificent temple, he was also carrying in the same truth to private dwellings, and making it permanent there by means of the Psalms and Song of Songs.
O reader, this wondrous Spirit shewed in detail at that time many of his peculiar acts. He taught David that he alone is the author of conversion, " Create in me a clean heart," — and of continuing holiness, " Uphold me by thy free Spirit," Psa. li. 10, 12, — and of all discoveries of God, " Thy Spirit is good, lead me into the land of uprightness," Psa. cxliii. 10. And, O reader, he shewed that he is tra- versing the earth seeking souls, "Whither shall I go from thy Spirit," Psa. cxxxix, and that he will come and reside in souls that turn their eyes to the glorious Saviour, "Turn ye at my reproof; behold, I will pour my Spirit into you," Prov. i. 23.
During the reign of#the other kings of Judah, many books of Scripture were written for all ages; each a gift of the Holy Ghost to the children of men. And the nearer the prophets lived to the day of Christ's actual coming in the flesh, more and more of the Spirit was revealed. The more fully Christ is revealed and glorified, then the more of the Spirit ; this is a principle that pervades the whole ways of God. In the prophets he is always spoken of in connec- tion with Christ's work. Isaiah was told that in future days, he would rest on Jesus, to furnish him for his work ; and three times is this truth declared, see chap. xi. 1-3,
12 JVo. 9.— The Works of the Holy Spirit.
chap. xlii. 1. and lxi. 1 — 3 ; and see in this fact his desire to fix our eye on the infinitely peffect work of Jesus ! His desire is to lead you, sinner, to rest there. When Christ did come, there was no spot on earth's surface whereon the Spirit would rest but the person of Jesus. He passed by the rich fields, — the mines of gold, — the wealthy cities, — the ceiled palaces, and repaired to the desert, that he might rest and abide on Jesus ! And so we find, while Christ's coming was still only foretold, he looked through the future scenes of earth, and no one seems to attract attention ex- cept the work of the Saviour and its effects. When the men of Israel lost sight of the hope of their fathers, seven- ty years' captivity ensued, and the Holy Spirit revealed to Ezekiel and Zechariah that he would be the author of their deliverance, by turning them to the Redeemer, and then dwelling in them. The remedy for Israel's still-continued desolation will be, the Spirit directing their eye to Jesus, — " I will pour upon the house of David and the inhabitants of Jerusalem, the spirit of grace and of supplications, and they shall look upon me whom they pierced," Zech. xii. 10. I* Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness, from all your idols will I cleanse you," — (this is the Saviour's work applied, the hyssop passing through the conscience; and then,) "Anew heart also will I give you, and a new spirit will I put with- in you ; and I will take away the stony heart out of your flesh, and give you a heart of flesh ; and I will put my Spiill within you," Ezek. xxxvi. 25.
Thus, reader, the love and office and power of the Spirit were sounded in the full voice of prophecy over ages and generations; and they have reached you. Behold! he strives to find entrance into that soul of yours. Will you resist the Holy Ghost ? or is he to come in and say of your soul,
<•' This is my rest, here will I stay, " For I do like it well ?"
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No. 11.
THE FIRST EPISTLE OF JOHN.
FATHERS, TO YOUNG MEN, AND TO LITTLE CHILDREN.
" These things write we unto you, that your joy may be full." — Chap. i. t.
That which was from the beginning, which we have heard, which we have looked upon, and our hands have handled, of the Word of life ; (for the life was manifested, and we have seen it, and bear witness, and shew unto you that eter- nal life which was with the Father, and was manifested un- to us) ; that which we have seen and heard declare we unto you, that ye also may have fellowship with us : and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full.
This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth : But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say
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2 No. 11.— The First Epistle of John.
that we have not sinned, we make him a liar, and his word is not in us.
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous : And he is the pro- pitiation for our sins ; and not for ours only, but also for the sins of the whole world. And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected : here- by know we that we are in him. He that saith he abideth in him, ought himself also so to walk, even as he walked.
Brethren, I write no new commandment unto you, but an old commandment, which ye had from the beginning: the old commandment is the word which ye have heard from the beginning. Again, a new commandment I write unto you, which thing is true in him and in you ; because the darkness is past, and the true light now shineth. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abid- eth in the light, and there is none occasion of stumbling in him :* But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.
I write unto you, little children, because your sins are forgiven you for His name's sake. I write unto you, fa- thers, because ye have known him that is from the begin- ning. I write unto you, young men, because ye have over- come the wicked one. I write unto you, little children, be- cause ye have known the Father. I have written unto you, fathers, because ye have known him that is from the begin- ning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Love not the world, neither the
• i. e. There is nothing which can cause him to stumble or fall, for by walking in love he walks in light, and therefore sees his way.
No. 11 — The First Epistle of John, 3
things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
Little children, it is the last time : and as ye have heard that antichrist shall come, even now are there many anti- christs; whereby we know that it is the last time. They went out from us, but they were not of us : for if they had been of us, they would no doubt have continued with us : but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the Holy One, and ye know all things.* I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. Who is a liar, but he that de- nieth that Jesus is the Christ ? He is antichrist, that de- nieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: but he that acknow- ledged the Son, hath the Father also. Let that therefore abide in you which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Fa- ther. And this is the promise that he hath promised us, even eternal life.
These things have I written unto you, concerning them that seduce you. But the anointing which ye have receiv- ed of him abideth in you ; and ye need not that any man teach you : but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. And now, little chil- dren, abide in him ; that, when he shall appear, we may have confidence, and not be ashamed before him at his com- ing. If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
• i. e. The anointing of the Holy Ghost, — so Christ had told them that the Comforter was to " teach them all things," John xiv. 26.
4 No. 11.— The First Epistle of John.
Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God I there- fore the world knoweth us not, because it knew him not. Beloved, now are we the' sons of God ; and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him ; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. Whosoever commit- teth sin transgresseth also the law : for sin is the transgres- sion of the law. And ye know that he was manifested to take away our sins ; and in him is no sin. Whosoever abideth in him sinneth not : whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you : he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil ; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin ; for his seed remaineth in him : and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil : whosoever doeth not righteousness is not of God, neither he that lov- eth not his brother. For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him ? Because his own works were evil, and his brother's righteous.
Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren : he that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us : and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelletb the love of God in him?
{
No. 11. — Tlie First Epistle of John. 5
My little children, let us not love in word, neither in tongue ; but in deed, and- in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart con- demn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. And this is his commandment, That we should be- lieve on the name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keep- eth his commandments dwelleth in him, and he in him ; and hereby we know that he abideth in us, by the Spirit which he hath given us.
Beloved, believe not every spirit, but try the spirits whe- ther they are of God, because many false prophets are gone out into the world. Hereby know ye the Spirit of God : Every spirit that confesseth that Jesus Christ is come in the flesh is of God ; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God ; and this is that spirit of antichrist, whereof ye have heard that it should come ; and even now already is it in the world. Ye are of God, little children, and have overcome them ; because greater is he that is in you, than he that is in the world. They are of the world ; therefore speak they of the world, and the world heareth them. We are of God : he that knoweth God heareth us ; he that is not of God hear- eth not us. Hereby know we the spirit of truth, and the spirit of error.
Beloved, let us love one another : for love is of God ; and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God ; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man
6 No. 1 1 .— The First Epistle of John.
hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.
And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love ; and he that dwelleth in love, dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love ; but perfect love casteth out fear ; because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ? And this commandment have we from him, That he who loveth God love his brother also. Whosoever believeth that Jesus is the Christ is born of God : and every one that loveth him that begat, loveth him also that is begotten of him. By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous.
For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God ? This is he that came by water and blood, even Jesus Christ ; not by water only, but by water and blood : and it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost ; and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood : and these three agree in one. If we receive the witness of men, the witness of God is greater ; for this
No. 11 The First Epistle of John, 7
is the witness of God which he hath testified of his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar , because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life ; and this life is in his Son. He that hath the Son hath life ; and he that hath not the Son of God hath not life.
These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. And this is the confidence that we have in him, that, if we ask any thing according to his will he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. If any man see his brother sin a sin which is not anto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death : I do not say that he shall pray for it. All unrighteousness is sin : and there is a sin not unto death. We know that whosoever is born of God sinneth not : but he that is be- gotten of God keepeth himself, and that wicked one touch- eth him not. And we know that we are of God, and the whole world lieth in wickedness. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols. Amen.
HYMN. 1 John iii. 2, 3.
What must it be to dwell above, At God's right hand where Jesus reigns,
Since the sweet earnest of his love O'erwhelms us on these dreary plains !
No heart can think, no tongue explain
What bliss it is with Christ to reign.
8
When sin no more obstructs our sight, When sorrow pains our hearts no more.
How shall we view the Prince of light, And all his works of grace explore !
What heights and depth of love divine
Will there through endless ages shine !
This 13 the heaven I long to know ;
For this with patience I would wait, Till, wean'd from earth and all below,
I mount to my celestial seat ; And wave my palm, and wear my crown, And with the elders cast them down.
KELSO : Published by J. Rutherfurd. Price 3s. per 100.
(SERIES TO BE CONTINUED.)
No. 13.
THE WORKS OF THE HOLY SPIRIT.
PART II.
AS RECOltDED IN THE NEW TESTAMENT.
" Tliere were seven lamps of fire, burning before the throne; which are the seven spirits of God . . . sent forth into all the earth" Rev. iv. 5. , v. 6.
Reader, do you often consider your special privilege, and responsibility now, when there is more of the Spirit within reach of fallen man than before Christ's coming? The fact is stated in John vii. 39, and the reason of it also.
The Spirit would not have breathed at all upon fall- en man, unless atonement had been offered for sin. The love of the Holy Spirit is holy love ; it waits for a holy channel through which to flow. Such a channel was opened by the promise of a Redeemer in Eden, and the Spirit forth- with began his work of regenerating man. Abel, Enoch, Melchizedec, Abraham, and thousands more, were renewed and sanctified by him, long ere Jesus had died. But all was done on the understanding that Jesus was yet to die; the sins of those whom he sanctified were reckoned as suffered for, and the Lamb was reckoned slain from the beginning of the world. Still, in order to keep the world in mind that the righteous God would never give up his demand for entire satisfaction ; there was only a part of the Spirit's fulness given out, previous to the time when Christ actually came and paid the full ransom. The anxious world was kept waiting for the joyful cry, " It is finished !'' "Because Je- sus was not glorified, the Holy Spirit was not yet given." WJien we see only the hands and feet of a man, we do not say we have seen the man ; for we have not seen his face and form ; so, says the Evangelist, a right idea of what the Spirit is, was not yet given to man. But, as the time drew on to Christ's actual death, more was given ; and when the Saviour's work was declared to be accepted in his ascen- sion, the streams of the full Spirit poured down upon the earth. Like the seven streams of the river of Egypt, this copious flood came down ; the one infinite Spirit emptying himself on the earth in seven streams, Rev. i. 4. Let us, then, draw your attention, reader, to some of the wonderful things recorded of him, as he came forth in this fuller ma- nifestation.
I. His wonderful work on the soul of John the Baptist.
He entered the soul of the forerunner of the Lord, while
J. RDTHERFURD'S SERIES OF TRACTS.
2 No. \3.— The Works of the Holy Spirit.
yet an infant in the womb. John was thus sanctified from the womb ; and the evidence of the Spirit's -work appeared in him even then, in as much as a distinct intimation of the Saviour's coming made the babe leap for joy.
Little children, see how the Holy Spirit loves you. Look at John the Baptist, and you can no more say it is too soon for the Spirit to love you, and too soon for you to need him. Look at John and tell us, why you too should not be holy now? Look at this infant boy, filled with the Spirit, and tell us why you have not got him yet ? Did you ever know that on the day that you were baptized, he offered to come to you ? Will you resist the Holy Ghost ?
Parents, the Holy Spirit can sanctify souls in the womb; why are your children not thus sanctified ? Some of you complain of your children's temper and conduct ; but have you asked for them the Spirit, offered in baptism ? And have you taught your children that he did offer himself to them ? O for your own soul's sake, care for your children ! Many pious parents are punished in the barrenness of their own souls for the carelessness of their families. Holiness in your seed would come back on yourselves. <c Elizabeth was filled with the Holy Ghost, when the babe leapt for joy at Mary's voice,1 and Zechariah was filled with the Holy Ghost and prophesied," when he recognised the work of God in his infant son.2
II. His wonderful work in the birth of Christ.
Gabriel was sent to tell Mary that Immanuel was to be born of her. " The Holy Ghost shall come upon thee."3 Mary's sinful nature was by him sanctified that she might be a habitation for " the child that was to be born to us." When Christ shall come to set up his throne on earth, earth shall be fully purified ; so, when Mary was to receive the heir of that throne, she was fully prepared, and the child born of her was " the holy child Jesus," without spot or wrinkle of sin.4 What a moment was that wherein the Word became flesh ! Reader, here is the " mystery of godliness I" The Spirit who at creation fashioned the unfallen earth and sky, prepared in that hour the human nature of Christ. The Father gives the word, and the Son responds to the Father, as he saw the Holy Spirit complete his work, "Lo! I come to do thy will, O God — a body hast thou prepared me !"3 and forthwith He is on earth, in our nature, who was to be our sacrifice !
Learn here, 1. The sovereign grace of the Holy Spirit. His sovereignty is the same as that of the Father; he comes in free grace to whom he will. He is doing for man what he never did for fallen angels; he is giving
1 Luke i. 41. ■ Luke \. 67. » Luke i. 85.
* Acts iv. 30. Hebrews x. 5.
No. 13— The Works of the Holy Spirit. 3
his own nature to fallen man ! 0 reader, may you be one of the vessels of mercy whom he fills!
2. The Holy Spirit's anxiety that a complete Saviour should be provided for man. It was on this account he so prepared the person of Immanuel. The sacrifice chosen for us, was one that from the first was spotless, and there- fore sure to be accepted whenever it should be offered. And when our great sacrifice was shewn in the temple soon after he came, the gracious* Spirit led Simeon to behold him, and filled his soul with peace.1
III. His work during Christ's thirty years' retirement. He continued to dwell in Christ's human nature, like the
glory filling Solomon's temple. He daily breathed more and more wisdom into Christ's human soul, and brought out more and more grace into manifestation ; rays of the indwelling glory were made from time to time to stream forth upon the surrounding darkness. "He increased in wisdom, and stature, and in favour with God and man."2 All this, too, while Nazareth was his place of abode. Du- ring nearly thirty years, Jesus lived in Nazareth, a city not- ed for its wickedness; the Holy Spirit carried on the holiest work ever seen on earth in the midst of the vilest city. The contrast made the work more evident and marvellous. How powerful the holiness of God ! O reader, Christ's salvation is a holy salvation; in his person, the Spirit shews you the possibility of being holy even in the midst of an evil world, " godly in this present world."* The Holy One of God emerges from polluted Nazareth. Are your neigh- bours evil ? Are your friends ungodly ? Are your parents enemies of God ? Yet behold the Spirit'6 work in Nazar- eth, and be of good cheer.
IV. His work at the baptism of Christ.
He came then specially to give his human nature all gifts for his office, and Isaiah's prophecy (lxi. 1.) was then fulfilled to the very eye of man. Anxious that nothing should be left undone for us, he so anointed Jesus that '* he returned in the power of the Spirit to Galilee."4 Jor- dan, when it overflowed all its banks, would be but a feeble type of the abundance of the Spirit poured that day on Jesus ; for he was poured out on him without measure.5
But notice, reader, that the Spirit did this in a way that shewed his own intense desire for your salvation. Heaven opened — there was brightness above the brightness of the midday sun, and, while every eye was fixed on "the body of the heavens in its clearness," the Holy Ghost came down from the Father and rested on Jesus, "in a bodily form, like
1 Luke ii. 27. " led by the Spirit." 3 Luke ii. 52. * Titus ii. 12. * Luke iv. 14. » John iii. 34.
4 No. IS.-— The Works of the Holy Spirit
a dove." He did the nearest thing to becoming visible; for he caused his presence to be marked by a u bodily form, like a dove." As at Pentecost tongues of fire rested on the disciples, so a bright form, like a dove, rested on Jesus as he stood in the streams of Jordan !
We see here, 1st, The Holy Spirit glorifying Christ in the sight of sinners. He points him out to the notice of a care- less world. He recommends him to you by bringing attrac- tive glory round him. Oh he longs to draw your attention to Jesus that you may be forced to cry, "there is beauty in him that I should desire him."
2c?. We see the Spirit teaching anxious souls that it is Christ who brings peace to the sinner. For he chose the form of a dove when he abode on Jesus, and so brought into view the feelings of God toward the world when the deluge was past. Noah's dove was the messenger of peace, bring- ing good tidings that the flood of wrath was assuaged. And so on Jordan's waters, the Spirit points to Jesus, " who is our peace" — his olive-branch is the plant of renown.
And 3d. We see the Spirit teaching us that Christ brings in a new creation. He had never come in such visible energy since the day when he " moved on the face of the deep." But now he does so again, because the Creator is here, and a new creation begun.
V. His work during Christ's public ministry.
As soon as he had publicly anointed the Saviour and furnished him fully, he led him to be tempted forty days of the devil.1 The Spirit thus shewed his own power, for he kept the slightest breath of evil from entering him whom he upheld, although every form of sin, in every pleasant disguise, was successively presented. But his special in- tention in this case was tp let us see that our Ark was well able to withstand the storm, that it was waterproof and indestructible. He was anxious that we should know this truth, and therein possess strong consolation ; anxious, too, that by Christ's example we might learn how to overcome when tempted; and anxious that we might see sympathy ready for us in our Redeemer's breast, "in that he himself was tempted."3
When our Redeemer was performing his miracles, he declared that he acted by " the Spirit of God."3 He said this when casting out devils, thereby teaching us that the Holy Spirit is Satan's grand opposer, and takes his place in the heart that Christ has cleansed. And when you see also how being " full of the same Spirit," Jesus raised the dead and healed diseases, remember that it may be through the direct operation of that Spirit w who made you," (Job
1 Luke iv. 1. Matt. iv. 1. * Hebrews ii. 18. 3 Matt. xii. 28.
No. 13.— The Works of the Holy Spirit 5
xxxiii. 4.) that health is breathed through your frame, and refreshing sleep made to restore your wearied body.
But never were the Spirit's power and love to man more manifest than at Christ's death. It was " by the eternal Spirit,"1 that he offered himself to God without spot. The sacrifice was all put in order by him, so that obedience, love, intense desire for the Father'6 glory, and yearning over sin- ners, were felt in their highest degrees in the soul of Jesus at that awful moment. And all was completed when for our sakes the Spirit caused the communications of love towards the beloved Son to run so low, that he cried, " My God, my God, why hast thou forsaken me I" And in the same anx- iety of love, how fully did he shew himself in Jesus at the Tesurrection-morning — " the Spirit of holiness" raising him from the grave and declaring him the Son of God with power.2 And ever since that hour he has delighted to give power to the witness borne of the finished work of the Redeemer;3 because therein a sinner finds all that is needed for his par- don and peace.
VI. Christ's Discourses, and Promises concerning Him.
We have seen the Spirit's operation in the various scenes of Christ's life-time here; let us see also what Christ him- self used to tell of him to his disciples.
When he first began to teach, he pointed to the Spirit — 11 the Spirit of the Lord is upon me."4 And the first of his recorded conversations is that with Nicodemus, wherein he explained how no man can enter the kingdom of hea- ven till he is born of that Spirit who was typified by the pure water under the Old Testament dispensation. Reader, Christ has seen all the souls that ever entered heaven, and he declares that not one has entered who had not first been born again. He puts his seal to his truth, 44 Verily, Verily,"5 three times in the course of that one conversation, and declares with awful solemnity, " We speak what we do know, and testify what we have seen !" Reader, has the Spirit come to you ? Are you new-born ? Has he ever come to you, like " fire," to burn up the stubble ?6 or as " the rain" softly entering your soul, while you read the Scriptures ? or as a " quick two-edged sword," piercing you with deep convictions ? and then descending as a dove, has he shewn you peace after your many alarms ? The time and manner of his coming it would be interesting to know ; but this can be wanted ; the all- important question is, Has he come?
During his ministry, Christ often spoke of him as the
1 Hebrews ix. 14. 3 Romans i. 4. Ephes. i. 19.
" Acts iv. 31, 33. * Luke iv. 14, 13.
* John iii. 3, 5, 11. ■ Isaiah iv. 4.
6 No. 13.— The Works of the Holy Spirit.
great gift he would bestow on his children.1 Often he warned those around him of blaspheming him. On one of the most remarkable days of his ministry — the great day of the Feast of Tabernacles, he held forth this gift as the grand effect of believing on the Saviour.2 But when the time drew near that he must leave the world, he spake of Him more and more. How full of him are his discourses in John xiv. xv. xvi. He taught his disciples to lean on the Spirit as their guide into all truth ; and told them that in doing so he would convince them of sin, fixing the sinner's gaze especially on the sin of reject- ing his Saviour — next, would convince them of righteous- ness, satisfying them that it was to be found in the Re- deemer, because, after wearing the garment, he had gone and shewn it to the Father — and finally, convince them of this, that judgment was given against Satan, the Prince of this world, and that his cause was ruined, the head of the Serpent being crushed. He further told them that his of- fice would specially be to take up the things that concerned the Saviour and shew them to souls; so that doubting, dark, anxious minds might at once be relieved, when no minister or guide on earth could help them (see 1 Cor. li. 12.) Already he had taught them that all their useful- ness would depend on the measures they received of this Spirit; "out of him shall flow rivers of living water/' and they found it so in their after experience. (See Acts iv. 31, 33, and the account of Pentecost.) On the very day he left them, when just about to ascend, he said, " Be- hold, I send the promise of my Father."3
Reader, observe, 1. How in all our Lord's ministry he led his disciples to the Spirit, even as the Spirit leads all souls to Christ — the Spirit leads all coming sinners to the Altar; and when there they have met Jesus, Jesus sends them to the Laver. 2. The best gift that our ascended king could select for his beloved disciples, out of all the riches of heaven, and all its joys, was the gift of the Holy Ghost. Does it seem small in your eyes? 3. Put together all that Jesus said of this gift, and can you for- bear to covet it? Reader, if you are a believer you have access to large supplies of this Spirit. For Luke xi. 13. de- clares the Father's heart toward you, and John xvi. 7. gives you a resistless plea — " If I depart, I will send him !" Say then, " he has departed- — we are waiting for our Head, for be is in the heavens — therefore Lord, send the Comforter !'* If you have not large supplies of the Spirit, it is as much your guilt as it was in the case of any weary and thirsty Israelite who, though he walked beside the stream from the
4 Luke xi. 13. 9 John vii. 39. 3 Lukcxxiv. 49. Acts i. 8.
No. 13.— The Works of the Holy Spirit. 7
smitten rock, yet drank only sparingly, because he was re- luctant to stoop down.
VII. His work — his full outpouring after Christ 's death.
We have seen why he was not fully poured out till Christ was glorified. But in his ascension, Christ was fully glorified ; his person being the sacrifice once offered ; and that sacrifice during forty days after the resurrection, 6hone upon by the Father's glory, as its resplendent seal; and thereafter presented in heaven. There was now no hindrance to the Spirit's full outpouring ; He therefore pre- pared to come down. Ten days he kept the disciples at Je- rusalem waiting, that they might be the more thirsty, and welcome his coming the more. Meanwhile he brought all his fulness to the person of the now glorified Immanuel, and made him the fountain out of which the living waters were to flow. The Laver in the heavenly temple was thus placed beside the Altar — so that behold, sinner, you cannot be sanc- tified otherwise than by approaching the Saviour I This ful- filled that ancient prophecy, " thou hast ascended on high, thou hast led captivity captive, and received gifts for men."1 And in the visions which have been granted to the Church, the full Spirit resting on and abiding in the person of Immanuel has ever attracted the notice of those who saw them; John saw the seven spirits in Christ's hand,2 and at another time he saw the Lamb " with seven eyes, which are the seven Spirits of God sent forth to all the earth."3 And since that day, it has been usual to speak of the Holy Spirit in his relation to the Church as u the seven spirits ;" because he is poured forth from Jesus in fulness, of which a sevenfold measure was the symbol.
Our ascended High Priest had no sooner got the oil thus poured on his h*»ad, than it ran off even to the skirts of his garments — as typified in Aaron. Can you number the drops of dew ? or the copious rain ? or the drops of the sea ? as little can any tell the dew, the rain, the living water, that has come down from him. He began at Pentecost to re- fresh his heritage ; ever since, he has from time to time re- peated such showers; and he meditates a shower more abun- dant still, when he will empty out the blessing promised by Joel,4 the first drops of which fell in the days of Peter, and the rest of which is to be sent in "the times of refreshing." 5 The day of Pentecost taught that the gift of the Spirit is entirely in the hands of the Redeemer. None can be holy before coming to Christ; none can get the Spirit except out of his hands. It taught the world, the Spirit's desire to save sinners of every kindred and people. This was his object in
1 Psalm lxviii. 18. 9 Rev. iii. 1. » Rev. v. 6.
4 Joel ii. 23. « Acta iii. 19.
8 No. 13 — The Works of the Holy Spirit.
bestowing- the gift of tongues, and in doing it when men were present from every nation under heaven. The day of Pen- tecost teaches us, why there are few conversions amongst us. It is the fault both of ministers and people — there is little of the Holy Ghost amongst us. There is little of such preaching as that described by Peter, when he speaks of men, who had preached the Gospel with the Holy Ghost sent down from heaven1 — and there is little of such prayer as Jude re- commends, " praying in the Holy Ghost." But the day of Pentecost has taught us to pray, and expect reviving showers. Reader, if Christ has the Spirit in his hand,2 will you not look often up to him, and cry " open thine hand, and satisfy the wants of living- souls !"
It was after this, that a regular ministry began. There never had been such before. The Spirit used in former times to raise up instruments on particular occasions; but now he was more fully given, and in his great love institut- ed a standing ministry. This is recorded as his work on Christ's ascension;3 and ministers are called, " ministers of the Spirit;"4 and their office, " the ministration of the Spi- rit;" and for their encouragement they are told that " the seven stars" are held in the same hand that holds the seven spirits. How full of gratitude ought you to be, reader, if you ever have been blessed in the house of God. All the profit, or joy, you ever found under the ministry of any one, is a result of the Spirit's work when he established this order of men. If ever you got light, or had conviction of sin, or were made joyful under the preaching of the word, it is all to the glory of the Spirit's love. Well may minis- ters themselves stand and adore. Their office is but the channel through which the living waters flow 1
VIII. His great gift, the Holy Scriptures.
There are some particular instances of his power which we have omitted, such as that day when 5000 souls were saved;5 and that other when he first shewed such patient kindness in leading the Ethiopian to the truth, and then such mighty energy in having caught away Philip.6
But now it was that he completed a revelation of the will of God to man. Long ere now he began to do this; but he never finished his work until the clear, foil, completed work of Jesus was recorded. It was He who wrote the Old Testament, using the prophets as his instruments,7 and so entirely guiding and inspiring the record that every thing and every word therein, small and great, has his authority.8 From the day when the book of Genesis was written, he was continually selecting events to
1 1 Peter i. 12. * Rev. iii. 1. 3 Eph. iv. 11. 4 2 Cor. iii. 6. *Actsiv. 4. « Acts riii. 39. » 2 Peter i. 21. 8 2 Tim. iii. 10.
No. 13.— The Works of the Holy Spirit. 9
be recorded, and matter for the use of the church. But he left the volume unfinished until all Christ's work was finished, and then he used apostles to write his will for com- ing- ages; the whole word of God is now our perfect manual for all knowledge relative to the kingdom of God. And he has thus given us a full river along whose banks we may- walk.1 Reader, remember he uses this word as his instru- ment for conversion and sanctification. Let John xvii. 17. never be a day out of your memory ; " sanctify them by thy truth; thy word is truth? Formerly, he converted and sanctified souls, by leading them to see Christ in the types of the temple ; but now you are " to grow in grace" by growing " in the knowledge of the Lord Jesus."3
IX. His daily work in the saints below.
Here we shall merely point out the leading operations of the Spirit on the believer. He dwells in him and shall never leave him.3 Sometimes he is made to retire, by a believer's backsliding, into the deepest recess, and is scarcely seen; yet he never leaves a dwelling he has once come to possess. In the case of Samson, you see him in the solitary dungeon of Gaza, coming forth from his retirement and raising in that man's heart the cry, " O Lord God, remember me"* In David's case, though retired far within for a year's space, at length he put forth his power, and the prayer wa9 heard, " Take not thy Holy Spirit from me !"3
Thus dwelling in his saints he calls them his temple? even their bodies are reckoned his temple; and he says of their souls, " I will dwell in them and will walk in them."7 He it is that makes the walls of this temple strong,8 and then fills it with Himself.9 He cleanses it, as Christ cleansed the temple from buyers and sellers ; " ye mortify the deeds of the body through the Spirit."10 Upon the walls of this temple he pictures the glories of heaven, and causes clear manifestations of truth to shine — as in old times, palms, and flowers, and cherubims adorned the tem- ple-walls to regale the sight of the worshipper. He is the " seven lamps" mentioned in Rev. iv. 5., shewing the heaven of heavens just as the seven-branched candlestick gave light and shewed the priest his way into the holy place, and let him see what was there. Above all he keeps the Altar conspicuous in their view, " glorifying" Christ,11 — and giv- ing " wisdom and revelation in the knowledge of him."12 Everything here is regulated according to the law of the Holy God; every one in this temple exhibits, "meekness, long-suffering, gentleness, goodness, faith, patience, tem-
» Psalm i. 2. » 2 Peter, iii. 18. • John xiv. 16. 4 Judges xvi. 28.
• Psalm li. 11. UCor. vi. 19. ' 2 Cor. vi. 16. • Eph. iii. 16.
• Eph. v. 18. w Romans viii. 13. " John xvi. 14. 12 Colos. i. 9.
10 No. 13.— The Works of the Holy Spirit.
perance."1 And as an "earnest of the inheritance," Ephes. i. 14. first-fruits are brought into this temple, and they are such as these, "Love, joy, peace."2 And joy expresses it- self in songs, "in psalms, and hymns, and spiritual songs,"3 — such as were heard at Pentecost when they eat their meat with gladness and singleness of heart, praising God," and such as the prophet Isaiah foretold Christ was to give, when the anointing Spirit sent him to put on " the garment of praise."4 If enemies assail or storms beat upon the walls, then especially are these songs heard, and joy felt ; they endure all " in the comfort of the Holy Ghost," and are "filled with joy and with the Holy Ghost."5 yet many many are the cries and groans6 that are heard from this tem- ple; but they are groanings after more holiness. Some- times, it is a cry for deliverance from the body of sin ;7 sometimes a cry for wisdom and understanding in the know- ledge of Christ ;8 sometimes for faith9 or love or persever- ance in retaining the truth to the end.10 Incense is kept continually burning on the golden Altar in his temple, and the Spirit is he who keeps it burning, " the Spirit himself, raiseth the intercession within us." Christ's voice is heard in this temple through the Spirit. " He that hath an ear let him hear what the Spirit saith unto the churches." Reader, remember this each Sabbath morning as you go up to the house of God. Has he come to make you such a temple ? Are his groans and cries ever heard within you?
X. His work on the saints at death, and onward to the second coming of Christ.
The interests of Christ and the Holy Spirit are all one. The saints are therefore alike precious to him as to the Redeemer. As soon as the hour of a believer's departure from the body arrives, he makes him perfect in holiness. Then the saint commits his soul to his Redeemer, and dies \ Immediately Father, Son, and Spirit express one feeling of delight. The Son presents the believer arrayed in righteousness to the Father; the Father seals his well- pleasedness, saying, " Blessed are the dead that die in the Lord," that is, in Jesus; and the Holy Spirit catches up the word, " From henceforth, yea, saith the Spirit, for they rest from their labours, and their works do follow them."11 He rejoices to make perfect their holiness ; and yet they go before the throne, without their works, in order that their justification may be seen to depend wholly on Christ. Yet at the same time he promises to be a witness
1 Gal. v. 22. a Gal. v. 22. 3 Colos. iii. 16.
' Isaiah lxi. 3. 6 Acts ix. 31. and xiii. 52. 6 Rom. viii. 26.
7 Rom. viii. 23. 8 Isa. xi. 2. Eph. i. 17. 9 2 Cor. iv. 13
«°2 Tim. i. 7. 14. » Rev. xiv. 13.
No. 13.— The Works of the Holy Spirit. U
of their labours, their holy thoughts, words, sufferings, at the great day of recompense.
Forthwith, therefore, he begins to breathe into them stronger desires than they ever had before for the coming of Christ. For the comfort of friends left behind, he tells us some of the thoughts of departed saints. And this is the chief, viz. intense delight in Jesus still, and the wish to see him more glorified in their own sight, and in sight of all the world. Christ's Bride, that is, his Church above, is stirred up by the Spirit to invite Christ to come speedily. " The Spirit and the Bride say, Come j"1 these holy souls that form the redeemed church above, are not complete till they get their resurrection-bodies ; nor will they be fully satisfied till they get w the grace that is to be brought unto them at the revelation of Jesus Christ."2 The Spirit, therefore, in his love to them and desire for their full enjoyment, helps them to urge on the day of the Re- deemer's second coming. He had done this while on earth ; " we who have the first-fruits of the Spirit, even we oui- selves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies."3 And now since they have reached heaven, he enlarges their capacities and stirs up the same cry more and more.
Reader, this is the last view given us of the Spirit in the word of God. And it shows the position in which every saint should be standing. It shows us that the church above is ever crying to Jesus, " Come, Lord," and that the church below should do the same. " Let him that heareth say, come !" But there is a word for the sinner too. The church below, " he that heareth," has another duty besides seeking their own bliss and perfection by inviting Jesus to come quickly. They must also stand, and looking on the unconverted world, must cry, "He that is athirst let him come/' We are to stand, with our eye up- ward on Jesus, with our hand stretched out to you, bidding you come quickly to that Saviour whom we are entreating to come quickly to us. The Spirit who knows your secret thoughts, and is ready to bear witness against you at the great day; — he, he it is who stirs us up to cry to you most earnestly now, " O sinner, come and take the water of life freely." He places you within sight of the judgment-seat, and then cries, "Come, and take." He shews you the fountain full to the very brim, and thereby would provoke your thirst, while he cries, " Come and take the water of life." He takes away the possibility of your saying that he does not address you, for he cries, " Whoso- ever is athirst;" and you are surely thirsty for joy and rest.
1 Rev. xxii. 17. * Peter i. 13. » Remans viii. 23.
12 No. 13.— The Works of the Holy Spirit
He would make it impossible for you to invent any ex- cuse even for hesitation, and therefore he cries, "Whoso- ever will" And lest any shadow of excuse should remain, he makes the word " Freely, freely," be the word that dies upon your ear. He takes up the testimony of the Old Testament prophets,1 and unites it to that of the Saviour uttered on earth,2 and from heaven,3 and thus he entreats you, to take and live for ever, as if he were holding the living water in one of the golden urns of his heavenly tem- ple to your very lips; he cries, " Whosoever will, let him take the water of life freely." O reader, were you ever near- er bliss than now ?
Meanwhile the church continues longing for the day of their Master's glory. The Spirit joins his cry to theirs, his voice to theirs, asking Jesus to "come quickly." For on that day when Christ is fully glorified with his own and his Father's glory, then shall his people receive of the Spirit in ample measures. The Spirit shall flow forth in immeasurable streams on every saint, " and the earth shall be full of the knowledge of the glory of the Lord.''* What understandings of God shall we have then. What attainments in holiness ! How deep our love ! How loud our praise ! while in fellowship with all saints, we comprehend what is the height and depth, and length and breadth, and know the love of Christ that passes knowledge, and are filled with all the fulness of God ! O then, let him that heareth join the Spirit and the bride crying, "Come, Lord Jesus."
And now, reader, we leave you, gathering up all we have said into a prayer, which, after what you have read will not seem unmeaning or unimportant. It is that which your minister breathes over you every Sabbath as you leave the house of God — " The communion of the Holy Ghost be with you. Amen."5
1 Isaiah Iv 1. 2 John vii. 37.^ 3 Rev. ii. 6.
* Habakkuk ii. 14. s 2 Cor. xiii. 14.
Kelso : Published by J. Rutherfurd,. John Johnstone, "W. Whyte, & Co., and Chas. Zeigler, Edinburgh. Jame» Nisbet, & Co., London. — Price 4s. 6d. per 100.
No. 16.
THE LORD'S SUPPER.
" The cup of blessing which we bless, is it not the communion of the Jood of Clirist? the bread ivhich we break, is it not the communion of the hody of Christ?"— I Cor. x. 16.
u Take, e«.t; this is my body. . . . Drink ye all of it" — Matt. xxvi. 26, 27.
" The king hath brought me into his chamber; we will be glad and rejoice in thee; we will remember thy love more than wine." — Song of Solomon, i. 4.
" Let a man examine himself. . . . If we would judge ourselves, we should not be judged,"— I Cor. xi. 28, 31.
The Lord's table is spread for the Lord's people, and for them alone. No one ought to go to that table who is not a real follower of the Lamb. It is a feast for the disciples, and for them alone. It is bread for the children ; it is pas- ture for the flock of Christ. All who go to that table in an unconverted state, are guilty of the body and blood of the Lord.1 We must first come to Christ before we can come to his feast. For He has prepared his feast for his saints alone, — for those whom he calls his sister, his spouse, his bride, his love, his dove, his undejiled.* These are wel- come ; all others are forbidden.
I. The Lord's supper is a memorial of Christ.5 It is a memorial of the Man of Sorrows. It is a memorial of Him who was wounded for our transgressions and bruised for our iniquities, upon whom the chastisement of our peace was laid, and by whose stripes we are healed. It is a memorial of the crucified One. It is a monument of bleeding, dying love. It proclaims the Lamb that was slain. It sets be- fore us his bruised broken body, — his shed and sprink- led blood, — his face marred more than any man, and his form more than the sons of men. Its simple common elements speak of Him who was meek and lowly, as well 1 1 Cor. xi. 27, 29. * Song v. 2. ■ Luke xxii. 19.
J. rutherfttrd's series of tracts*
2 No. 16.— The Lord's Supper.
as of Him who poured out his soul unto death. In all its parts it speaks of Jesus, — of Jesus alone, — of none but Jesus, — Immanuel, God with us, — Messiah the anointed One, — the Beloved of the Father's soul ! It reminds us of his incarnation,-— his life, — his humiliation,— his agony, — his cross, — his death, — his grave. It takes us back to the upper chamber in Jerusalem, — to the passover table, — to Kedron,— to Gethsemane, — to Gabbatha, — to Pilate's hall, —to Calvary, — to Joseph's tomb. It brings to mind the gracious words of Him who spake as never man spake, and into whose lips grace divine was poured.1 It says to us, Behold your king, — behold the man, — behold the Lamb of God, — behold my servant the Branch ! It brings to mind the mighty deeds of him who did all things well. It tells us of the grace of Him who, though he was rich, yet for our sakes became poor. It calls especially to mind the decease which he accomplished at Jerusalem, — the glorious work whereby he finished transgression, made an end of sin, brought in everlasting righteousness, and made recon- ciliation for iniquity.2 The voice that proclaimed from the cross " It is finished," still proclaims the same from the communion table by the bread and wine. These symbols tell us that the way to God is open now, and the access free, — that the blood has been shed, — the sacrifice offered up and accepted, — the veil rent, — and liberty secured, even for the guiltiest to draw near with perfect confidence to God. They preach the gospel, the glad tidings of great joy which are to us and to all people. All that Jesus did for us is represented in them. All the blessings of the new covenant are set forth to us. That table tells us of a full Saviour and a full salvation ; a full Redeemer and a full re- demption. A full Saviour, a free gospel, and a finished righteousness, are set before our eyes. There, truly, Jesus is " all in all." No name is heard but that of Jesus. The symbols speak of Jesus. The service breathes of Jesus. The praise is all of Jesus. The words are all of Jesus. And it seems as if the still voice of Jesus himself were heard in the silence of that solemn scene. Truly the Lord's 6upper is the memorial of Jesus.
II. The Lord's supper is a seal of the blessings of Christ. It seals these to us. It puts them into our hands,
* Luke iv. 22. Jo. vii. 46, Ps. adv. % ■ Dan. ix. 24.
No. 16.— The Lord's Supper. 3
and says to each of us, all these are thine. In it Christ says to the soul, I am thine, — all my blessings are thine, all that I have is thine. He takes the bread and wine; he gives them to us, saying, Here is my royal seal; — take it, handle it, taste it, and doubt no more. Blessed pledges! Can I ever doubt again! I am ray beloved's and my beloved is mine. The supper is, (1.) A seal of pardon. (2.) A seal of adoption. (3.) Of eternal life. (4.) Of union with Christ and with the saints who are his body. (5.) Of his love to us ; and our receiving the symbol is a seal of our love to him. (6.) Of the kingdom to come:1 hence he speaks of the cup being the Testament. (7.) Of all the promises. These are all yea and amen in Christ Jesus ; but here they are specially and personally confirmed to us. This ordinance is the broad seal of heaven affixed to all that God has said; giving us a direct pledge and assurance that all that is in Christ is ours. It not only signifies but " seals to us all the benefits of the covenant of grace." It says in our ears and to our hearts, " the mountains shall depart, and the hills be re- moved, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed." Believing souls, let this be your prayer, " set me as a seal upon thy heart, as a seal upon thine arm?"2
III. The Lord's supper applies and conveys the bless- ings of Christ. It is more than a sign ; it is more than a seal ; it is a real communication of spiritual blessings to believing souls. By it " we are made partakers of Christ's body and blood, with all their benefits, to our spiritual nour- ishment and growth in grace." Christ's body and blood are the two sources of blessing. His body, broken for us, is the storehouse in which all manner of food for the soul is treasured up. His blood, shed for us, is the fountain whence living waters flow to us, and out of which comes the " clean water" which is sprinkled upon us to wash away our sins. Both of these are at all times open and free. In believing we at all times are nourished, refreshed, and cleansed. But in the Lord's supper we receive fuller measures of blessing. The symbols of bread and wine are the channels through which God conveys to us the new covenant blessings. He makes use of them for pouring into believing souls all the blessings which flow from the
• Matt. xxvi. 29. Luke xxii. 16, 18. 2 Song viii. 6.
4 No. I j. — The Lord's Supper.
broken body and shed blood of the Lord. " In the supper, rightly used, Christ Jesus is so joined to us that he becora- eth very nourishment and food to our souls."1 The elements are to us what the hem of his garment was to the woman who had the issue of blood. When we partake of them believingly, virtue comes out of them, to feed, to strengthen, to heal, to cleanse, to refresh, to nourish the soul unto life eternal. All that is in Christ, faith draws out of these symbols, and thus they become "a feast of fat things" to the soul. Out of them we draw new and more vigorous life, — spiritual, heavenly, everlasting life. At this lable we especially find Christ to be the bread of life, and we feed upon him as such. At this table all our graces are nourished and strengthened. The fruits of the Spirit are ripened in us. We " grow in grace," and are brought into nearer resemblance of our Lord himself. Sin is mortified; the flesh is crucified with its affections and lusts. The old man receives a deadly blow. The union between Christ and the soul is strengthened ; and in all their parts the members of the body are drawn closer to their living head. The union between the saints is here cemented and con- firmed. Here the bonds of love are gently yet firmly twined about believing souls, and we learn to love one another with a pure heart fervently, as one holy family, one blessed brotherhood. It is here we partake together of the " hidden manna," and the tree of life which is in the midst of the paradise of God. It is here we are fed with the finest of the wheat. It is here we drink the new wine of the kingdom, and are anointed with fresh oil. We feast with Jesus in the upper room. We lean upon his bosom like the beloved disciple. We sing with him the hymn he sang ere he crossed the Kedron. We go with him to Gethsemane, and with him we kneel, and agonize, and pray. We stand in Pilate's hall, and hear the voice which says, "behold the man I" We take our place by the foot of the cross, and are sprinkled with the drops of the crimson shower. We are brought close to his very side, and from his precious wounds we drink in salvation, receiving into our souls the healing virtue that flows from his hands, his feet, his side.
Thus we see that the Lord's supper is intended to be to 1 Old Scotch Confession of Faith.
No. 16.— The Lord's Supper. 5
nfi a full storehouse, — an overflowing fountain of spiritual blessings. It is designed to furnish us with an abundant supply for our manifold wants. Let us mention in order a few particulars concerning these:
1. It strengthens our faith. For it holds up the glorious gospel of the blessed God to us in the most striking and impressive of all ways, namely, by outward signs. And also, it puts the seal and pledge of all blessings into our hands and lips.
2. It makes plain the truth to our minds. For by em- bodying invisible truth in visible signs, it renders it far more clear and easy to be understood. It illustrates the whole truth concerning Christ. It shews how free, how rich, how sufficient, how suitable is his salvation; — yet, like the common food of life, both absolutely necessary, and within the reach of all.
3. It nourishes the soul. Here we find how true are Christ's words, " My flesh is meat indeed, and my blood is drink indeed," (John vi. 55.) Here we eat angels' food; we feed upon the bread of heaven. How can we be but nourished ?
4. It pours new life into the soul. Here we not merely have life, but we have It more abundantly. Life pours into us from the fountain of life. We mount up with wings as eagles, we run and are not weary, we walk and are not faint.
5. It ripens our graces. We here bask in the rays of the sun of righteousness. The fruits of the Spirit ripen apace; — love, joy, peace, long-suffering, gentleness, good- ness, faith, meekness, temperance. Gal. r. 22.
6. It kills sin. Here we are taught to "reckon our- selves dead indeed unto sin, but alive unto God through our Lord Jesus Christ," Rom. vi. 11. We feel as if nailed to the same cross,— buried in the same grave, rising, ascend- ing, sitting with him at the right hand of God.
7. It kindles our love. It is truly a feast of love. It speaks wholly of love. The time when it was instituted ; — the facts which it commemorates, the feeling which dictated the institution — every thing in it, breathes of love. It tells us of the love of Jesus, Immanuel, God with us, — love as real as the symbols which we touch and eat, — love as per- sonal to us as these. How fitted to kindle love, — to warm the coldest bosom, — to soften the hardest heart, — to thaw the most frozen soul I How can we but love when seated
6 No. 16. — The Lord's Supper.
at the feast of love, — receiving tbe emblems of love, — lis- tening- to the words and tones of love.
8. It unites us to one another, and separates us from tho world. It is at once an ordinance of union and separa- tion,— union with Jesus and his people, separation from an ungodly world. It is the badge of discipleship. It marks us out from the world. It is a banner of defiance raised against the world. Like Noah the preacher of righteous- ness, "we condemn the world." We confess that we are strangers and pilgrims on the earth ; without a rest or a home on earth, but looking for a rest and a home beyond it, when pilgrim days are over, and the perils of the wilderness are exchanged for the plenty of our Father's peaceful home; without a city here, but waiting for the new Jerusalem, that cometh down out of heaven from God ; without honour or authority here, but expecting to reign with Christ for ever.
9. It gives new ardour to our hopes. It looks back to the first, and forward to the second coming of the Lord. It points to future glory. It carries us forward to the inheri- tance,— the kingdom, — the crown, — the restitution of all things,— the rest that remaineth for the people of God, — the bridal-day, — the marriage-supper of the Lamb. We sit here as at our eastern window to watch the first rays of coming day ; — to see star after star fading from the heavens as the dawn approaches, and the sun prepares to rise, — "the sun of a morning without clouds," bringing in the splendour of the everlasting day. We seem to hear the voice which sounded over the lonely rocks of Patmos in the ears of John; " He that testifieth these things saith, surely, I come quickly." And with him we eagerly echo back the joyful words, "Even so, come, Lord Jesus."
But who are to come to this table, and who are not to come f It concerns us much to settle this. It was to his disciples that Jesus gave this bread and wine, and therefore none but disciples are to come. It is to remember Jesus that we come, and therefore we must first know Jesus ; for unless we know him we cannot remember him. It is to have our souls nourished that we come, therefore they must first have been made alive, that is, we must be bom again. We come to get the seal of forgiveness and adoption; there- fore we must have been forgiven and adopted before we can
No. 16. — The Lord's Supper. 7
come. We come to declare our love to Jesus ; therefore we roust first have learned to love him. The feast is for the followers of the Lamb, not for the followers of the world. It is for saints, not for the unholy and uncon- verted. It is not for the profane, or the prayerless, or the formalist, or the self-righteous. It is not for the drunkard, or the unclean, or the swearer, or the Sabbath-breaker, or the Sabbath-walker, or the Sabbath-visitor, or those who only attend the house of God once a-day, or who buy and sell on the Sabbath. It is not for the lovers of gaiety and pleasure, — for the frequenters of the ball-room, or the the- atre, or the card-table, or the race-course. All such, if they come, " eat and drink damnation to themselves." What have men to do at the table of the Lord who never shed one tear for sin, — who never had an anxious hour about their souls — who never sought God, nor prized the Saviour? what fellowship hath Christ with Belial ? Ye cannot drink the cup of the Lord, and the cup of devils, ye cannot be a partaker of the Lord's table, and the table of devils. Let unconverted souls stay away ; or rather let them come im- mediately to Christ, and then without delay come also to his table. Come to Jesus, and then come to the feast,— none more welcome than you.
How are we to come ? Let a man examine himself, and let him eat of that bread and drink of that cup. If we judge ourselves we should not be judged.1 Let us wash our hands in innocency (in the blood of the innocent one, the spotless Lamb of God), and so let us compass the altar of the Lord.* Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.5 I counsel thee to buy of me gold tried in the fire that thou mayest be rich ; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve that thou mayest see.4
A few questions on the Lord's Sup>per.
1. Q. By what names is the Lord's supper known? An8. It is called the sacrament, because it is an holy ordi- nance. It is called the Lord'* Supper, because instituted
1 1 Cor. xi. 28, 31. • Ps. xxvi. 6.
* 1 Cor. v. 8. * Rev. iii- 18.
S No. 16 — The Lord's Supper.
by, and in memory of, the Lord Jesus. It is called the breaking of bready because of the bread there broken. It is called the, communion, because therein we are made partakers of Christ's body and blood, and have fellowship with Him and with the saints. It is called the Eucharist, because Christ gave thanks, and it is an ordinance of thanks- giving-. It is called the feast, (1 Cor. 5, 8.) because Christ our passover is sacrificed for us, and we feed upon him.
2. Q. What do the broken bread and the poured out wine set forth to us ? Ans. They are memorials of Christ bruised, bleeding, dying for us; and do also set forth his body and blood as the whole food of our souls.
3. Q. Are they mere signs ? Ans. No, truly ; they also " seal and apply" to us all the blessings of Christ. They are God's appointed channels for conveying these to be- lieving souls.
4. Q. Is it not enough that we look at the symbols f Ans. No, truly ; we must eat and drink of them ; thereby signifying our partaking of Christ spiritually by faith, — our receiving him into our souls just as we receive the bread and wine into our bodies. Eating and drinking in faith draws out special blessings, just as the woman's touching the hem of Christ's garment in faith drew out special bless- ings to her.
5. Q. Who ought to go to this table ? Ans. Living souls ; for dead souls cannot eat and drink. Hungry and thirsty souls; for otherwise what would a feast be ? Loving souls ; for without love, how can we compass the table of love ? Believing souls ; for without faith we cannot feed on Christ. Regenerate souls; for none but they have a right to the children's bread. In short, Christ's disciples, — Christ's people ; — those whom he calls saints, beloved ones, his sheep, his members, his branches, his bride. — None else.
6. Q. To what does the Lord's Supper point forward ? Ans. To the second coming of the Lord, in glory and ma- ;esty, to set up his kingdom, and sit down with his people at the marriage supper of the Lamb.
[8EEIES TO BE CONTINUED.]
Kelso : Published by J. Rutherfurd. Edinburgh : John Johnstone, W. Whyte & Co., and Charles Zeigler. Lon- don : James Nisbet & Co. Price 3s. per ICO.
No. 19.
THE CITY OF REFUGE.
'* Appoint for you cities of refuge, whereof I spake unto you by the hand of Moses ; and they shall be your refuge from the avenger of blood" — Joshua xx. 2, 3.
" We have a strong city ; salvation will God appoint for walls and bulwarks.'1 — Isaiah xxvi. 1.
" God is a refuge for us." — Psalms lxii. 8.
" Escape for thy life; look not behind thee; neither stay thou in all the plain .... haste thee, escape thither " — Gen. xix. 17-22.
There were six cities of refuge in the land of Israel. These were so situated that any manslayer, when pursued, might find his flight directed and his escape assisted by the very ground where they stood. (1.) Three of them stood on' one side of Jordan and three on the other. No river rolled between him and his place of safety. (2.) All of them stood in plains ; Kedesh in the plains of Zaanaim, Sychem in the plains of Moreh, Hebron in a level wilderness, Golan and Ramoth-Gilead at the foot of their adjoining hills. The manslayer had no uphill race to run in seeking deliverance; there was nothing in his way which might hinder his flight. (3.) Near each city (except Bezer, which required no further mark, being seen afar on the long spacious heath) stood a hill, that served the purpose of an ensign to guide the guilty man, and to invite him to the refuge. Kedesh had the hill of Naphtali close by. Sychem had mount Gerizzim- Hebron had its vine-terraced heights, on which Abraham once stood and saw the smoke of Sodom. Golan had the heights of Bashan; and Ramoth-Gilead stood un- der the lofty hills of Gilead. He who appointed these cities took care that they should be marked afar off, that the steps of one seeking refuge might without difficulty be guided towards them. For it was intended by all these pecu- liarities, jto show the sinner's road to the Redeemer. No river rolls between him and Christ I No hills raise their barrier between him and the Saviour! The way is plain and open; it is broad and level; and while yet afar off his eye catches a glimpse of that ensign which waves on Calvary, over the the city of refuge, — " As I live, saith the Lord, I have no
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2 No. 19.— The City of Refvge.
pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways, for why will you die."1 This even while he is yet a great way off, kindles hope and keeps it alive.
One of these cities of refuge was Hebron, — well known as being the place where Abraham once sojourned. Let us linger for a little at this city, and call to mind some of those sights often seen in other days from its walls and within its gates. The inhabitants there dwelt safely as in a " peaceable habitation, in a sure dwelling, and in a quiet; resting-place." The vines clothed the surrounding hills, and rich fields waved over the plains of Mamre.
Not far off was the spot, where, under a spreading oak, Abraham " the friend of God"* had held communion with his Redeemer. Oftentimes in the cool of the day, when the breeze of evening had begun to awake, the people might be seen on the flat roofs of their houses, or the top of their city walls, enjoying the scene and remembering former days. Many a song of praise ascended, many a holy meditation was enjoyed, many a thankful emotion kindled. But oc- casionally this happy hour was suddenly disturbed by a piercing cry of alarm that resounded from the valley, — a cry of fear, and a cry of rage and wrath. They stopped their song and saw a trembling murderer with horror on his brow, in full speed making for the gate, and behind him with bare sword, the avenger of blood passing on with relentless fury. Sometimes, on such occasions, if for a moment the pursuer seemed to slacken his speed, they saw the weary manslayer incautiously sit down to rest, thinking that he was now so near his refuge, that he might abate his anxiety; and then the avenger would seize the favourable opportunity, dart on, and plunge the sword into his soul. Oh ! the agonizing look the wretched man gave in death toward the city! and his awful cry of despair, as he yielded up his breath with guilt in his conscience, and remorse gnawing his soul I Sometimes too they saw one in his flight come close up to the gate ; but he hesitated to enter, stood doubting, afraid .to go in and trembling for the approach of the avenger, until, ere ever he was aware, the avenger smote him to the dust, and he breathed his last with his dying head bent down on the very threshold of the gate I But oftener still they saw the pursued, flying murderer come with full speed
' Ezek. xxxiii. 11. * Gen. xxxv. 27.
No. 19.-27^ City of Refuge. 3
down the valley, reach the open gate, bound over the threshold, and stand in safety within ! The elders of the city met him, and asked him how he had ventured thus boldly in. " You are stained with blood, and your trembling frame testifies that you are a guilty man?" " Yes, I own it is true, but on that very account I fled for refuge.** * But why have you come -hither? no native of the city is like you ; they are all children of Abraham."* " True, but though no native be like me, yet many like me have got in, for God himself has called it a city of refuge." " But you bring no recommendation ?" " God never spoke of any recommendation being needed." " Still, you have given no reason whyyou in particular should expect to be received?" " Yes, for the warrant is, that any aiad every man-slayer may come." The elders smiled well-pleased ; the man-slayer was secured in the place of refuge ; and there was praise in all the city because another was saved. The delivered man soon joined in their hymns to the God of his life; but oftener still sang in their hearing some peculiar songs of praise, which none could sing but a man-slayer that had fled for refuge. (Rev. xiv. 3.) Frequently, too, the whole company of deli- vered men would meet together, talk over their dangers, tell of their escape, and unite their voice and heart in these songs of deliverance.
These events that happened in Israel were intended as a type of what takes place in the kingdom of God on earth. The man-slayer j wet with the blood of his fellow, is the type of a sinner. And in choosing no other than a man-slayer to be the type of a sinner, God points out the murderous nature of sin. Sin brings death on the man himself, and thrusts the sting of the second death into his soul. The sinning soul crucifies Christ afresh ; it quen-ches, or, in other words, tries to extinguish the life of the Holy Spirit; it wishes that there were no God, or, in other words, aims at the very being of God the Father. O sinner, how deep is