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learn from the explanatory declaration with which he was pleased to follow up his doctrine-" It is the Spirit that quickeneth (or maketh alive): the flesh profiteth nothing:" ver. 63.

The doctrine which Jesus himself was thus engaged in promulgating-a doctrine which was indeed the frequent topic of his preaching (comp. John iv, 14. v, 24. 26. 40. x, 10. xi, 25)—is admirably elucidated in the following passage of the epistle of Paul to the Romans: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the LAW OF THE SPIRIT OF LIFE IN CHRIST JESUS hath made me free from the law of sin and death. For what the law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit:" viii, 1-4. And again, " If Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness:" ver. 10; comp. Gal. iii, 13, 14.

What then is the truth which is taught us in these passages of Scripture? It is, I apprehend, plainly this —that the incarnation, humiliation, and death, of Jesus Christ, who gave his "flesh" (that is, his body on the cross)" for the life of the world," were the means ordained of the Father, in his own infinite love and wisdom, not only for our indemnity, but for our cure -not only for the purging away of our guilt, and the removal of our punishment, but for our restoration to the enjoyment of that divine influence by which alone we live unto God, and are enabled to walk before him

6 τὸ ζωοποιοῦν.

GIVEN THROUGH CHRIST.

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"in all holy conversation and godliness." The sacrifice of the Lord Jesus Christ, the Lord of Glory, may be regarded as a price paid, in pursuance of the counsels of the Father, not only for the redemption of sinners, but for the outpouring of the Spirit on the church universal. It was the crucified and risen Emanuel who, when "he ascended up on high, led captivity captive," and "received gifts for men:" Ps. lxviii, 18; comp. Eph. iv, 8. Such was the doctrine delivered by the apostle Peter on that day of Pentecost, which was distinguished by so abundant an effusion of the Holy Ghost. After adverting to the crucifixion of our Lord, he added, "This Jesus hath God raised up, whereof we all are witnesses: therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear :" Acts ii, 32, 33.

The Holy Spirit (as we have already found occasion to remark) is declared in Scripture to be the Spirit of Christ the Spirit of the Son of God: Rom. viii, 9; Gal. iv, 6, &c. He suffered and died on earth, that he might obtain for mankind this celestial boon; and, having obtained it, he freely dispenses it to his followers, in his own divine authority and power, for their instruction, their consolation, and their sanctification. He sends the Comforter to his disciples to guide them in the way of righteousness, and to teach them the knowledge of his truth: John xv, 26. He baptizes the true believer "with the Holy Ghost and with fire:" Matt. iii, 11. He sits "as a refiner and purifier of silver," that he may purify the sons of Levi, and purge them as gold and silver:" Mal. iii, 3. He loved the church," and gave himself for it, that

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CONNECTION BETWEEN

he might sanctify and cleanse it with the washing of water by the word-" that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish :" Eph. v, 26, 27. (Christ) " gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works:" Tit. ii, 14.

On the whole, then, it is plain and undeniable, that the Spirit of truth and righteousness is bestowed upon mankind, through the sole mediation of Jesus Christ. And, now, in bringing this point of our subject to its conclusion, I would venture to entreat the reader's attention to the close and intimate association subsisting between two great doctrines of Christianity, which may indeed be rightly distinguished, but can never be rightly separated-justification through the blood of Christ, and sanctification through his Spirit. In Scripture, these doctrines are very generally treated of conjointly. Both are represented, by the sacred writers, as essential to the work of salvation: both as originating in the boundless mercy of the Father; and both as arising immediately out of the sacrifice of the Son of God. Was Christ "set forth" of the Father to be "a propitiation through faith in his blood?" Did he "bear our sins in his own body on the tree?" Did he thus give himself for us? It was not only for the remission of sins that are past, and for the justification of penitent believers, but also "that he might sanctify and cleanse" his church— "that he might redeem us from all iniquity”—that

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our conscience" might be purged " from dead works to serve the living God"—" that we being dead to sin, should live unto righteousness:" Heb. ix, 14;

JUSTIFICATION AND SANCTIFICATION.

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I Pet. ii, 24. It is much to be desired that a holy caution should more and more prevail among Christians, lest, by dwelling on either of these doctrines, to the exclusion of the other, they should lose the balance of divine truth; for, although persons who are accustomed to commit this dangerous practical error may participate in some of the joys, and experience some of the virtue of true religion, they cannot fail to fall very short of a just apprehension and satisfying enjoyment of the beauty, the harmony, and the completeness, of the Gospel dispensation.

Having thus examined the evidences of Scripture respecting the nature and origin of the regenerating principle, and having ascertained the channel through which alone it is derived to mankind, we may now direct our remarks to the Holy Spirit in his divine and personal character, and may proceed briefly to consider the scriptural account of his operations, in furtherance and completion of the glorious plan appointed for our Redemption.

I. Let us, in the first place, consider these operations, as they have relation to the person and offices of the Messiah himself.

It is a doctrine of Scripture, familiar to all who are acquainted with the first elements of Christian truth, that the incarnation of the Son of God was effected through the instrumentality of this divine Agent. "The HOLY GHOST shall come upon thee," said the angel to Mary," and the power of the highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God:" -Luke i, 35. Again, after the miraculous conception had taken place, the angel said to Joseph her

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espoused husband, "Fear not to take unto thee Mary thy wife, for that which is conceived in her is of the HOLY GHOST:" Matt. i, 20.

Conceived of the Holy Ghost, and born of a woman, Jesus Christ, at the very commencement of his ministry, himself received the Spirit from on high. Immediately after he had submitted to the baptism of John, the heavens were opened, and the Spirit of God descended "like a dove," and lighted upon him, and a voice was, at the same time, heard from heaven-even the voice of the Father, saying, "This is my beloved Son, in whom I am well pleased:" Matt. iii, 16, 17. This wonderful incident in our Lord's history, may serve to elucidate the frequent doctrine of the New Testament, that Jesus was the Christ, or the Anointed One of the Fathera doctrine which perfectly coincides with the records of ancient Hebrew prophecy. "There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots; and the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity, for the meek of the earth," &c. xi, 1-4. "The Spirit of the Lord God is upon me," said the Messiah, by the mouth of the same prophet; "because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them

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