“Walking in the comfort of the Holy Ghost.” Acts 9: 31.

Our English translators have given to the Greek work ‘Paraclete,’ which the Lord Jesus applied to the Holy Ghost, the translation of the Comforter. And while this term is not expressive of the complete sense of the original, yet it expresses very beautifully one of the most blessed characters and offices of the Holy Spirit.

I. He is the author of peace.

It is twofold peace, peace with God and the peace of God. We find many references to this twofold rest. “Come unto me all ye that labor and are heavy laden and I will give you rest.” This is the rest which the troubled soul receives when it comes to Christ for pardon. But then there is a deeper rest: “Take my yoke upon you and learn of me who am meek and lowly in heart, and ye shall find rest unto your souls.” This is experienced after the surrender of the will to God, and the discipline of the Spirit fully received. So again the prophet Isaiah announces, “Thou wilt keep him in perfect peace, whose mind is stayed on thee.”

There is a deeper peace, so we find the risen Savior meeting the disciples in the upper room with the salutation, “Peace be unto you,” as He shows them His hands and His side; but later, He breathes on them and adds a second benediction of peace as they receive the Holy Ghost. Peace with God is the effect of forgiveness, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” This is the gift of the Holy Spirit as He seals upon the heart the assurance of God’s pardoning work, and breathes the witness of acceptance. And yet this is dependent upon our believing and resting in the promise. We must cooperate with the Holy Spirit. He witnesses ‘with’ our spirit, not ‘to’ our spirit, that we are the children of God. “In whom also, after that ye believed, ye were sealed with that Holy Spirit of promise.” “The God of hope fill you with all joy and peace in believing that ye may abound in hope by the power of the Holy Ghost.” Thus we see that we must cooperate in believing.

The peace of God is a deeper experience; it comes from the indwelling of God Himself in the heart that has been surrendered wholly to Him, and it is nothing less than the very heart of Christ resting in our heart, possessing our Spirit, and imparting to us the very same peace which He manifested even in that awful hour when all others were filled with dismay, but He was calm and victorious, even in the prospect of the garden and the cross. It is the deep, tranquil, eternal rest of God, taking the place of the restless, troubled sea of our own thoughts, fears and agitations. It is the very peace of God, and it passeth all understanding, and keeps the heart and mind through Christ Jesus our Lord. It is the special gift of the Holy Ghost; nay, it is rather His own personal abiding, as the Dove of Rest, spreading His tranquil wings over the troubled sea of human strife and passion, and bringing His own everlasting rest.

Have we entered into His rest, and are we walking with Him in the secret place of the Most High? What gift is more necessary and delightful in this world of disquiet and change? What would the world not give for an opiate that could charm away its cares and fears, and lull its heart to such divine repose; and yet from the Paraclete of love, and the brooding wing of the holy Dove, men refuse the gift for which their hearts are breaking, and their lives are wearing out in the fret and friction of strife and sin. This is the true element of spiritual growth and power. “In quietness and confidence shall be your strength,” is the mission of the very Comforter to bring. “Let us, therefore, fear lest a promise being left us of entering into His rest, any of you would seem to come short of it. Let us labor, therefore, to enter into this rest lest any of you should fail after the same example of unbelief.”

II. The Spirit of Joy.

This is a deeper and fuller spring, but the source is the same, the bosom of the Comforter. The kingdom of God, we are told, is not meat and drink, but righteousness and peace, and joy in the Holy Ghost. This also is the joy of Christ Himself. It is the Spirit’s business to take the things that are Christ’s and reveal them to us. And so the Master has said, “These things have I said unto you, that my joy might remain in you, and that your joy might be full.” “Hitherto have ye asked nothing in my name; ask and ye shall receive that your joy may be full.” We have some conception of His joy. Even in the dark and dreadful hour when the powers of darkness were gathering about Him for the final struggle, and even His Father’s face was about to be covered with the awful cloud of desertion and judgment, still he could rise superior to His surroundings and so forget His own troubles as to think only of His disciples and say to them, “Let not your heart be troubled.”

Like the martyrs, afterwards, at the stake and amid the flames, who testified that so deep was their inward joy that they were unconscious of external agony, so He was transported above His anguish by the very joy of His Father’s presence and love. It was this that enabled Him to endure, “for the joy set before Him He endured the cross, despising the shame.” He saw not the deep, dark valley of humiliation, but the heights of resurrection-life and ascension-glory just beyond; and He was lifted above the consciousness of the present by the vision of hope, and the joy of the Lord. This is the joy He will give to us. It is nothing less than the fullness of His own heart throbbing in our breast and sharing with us His own immutable blessedness.

Therefore, this joy is wholly independent of surrounding circumstances of natural temperament. It is not a spirit of native cheerfulness, but it is a perennial fountain of divine gladness, springing up from sources that lie far below the soil of human nature. It is the same anointing of which the prophet said of Christ Himself, “Thy God hath anointed thee with the oil of gladness above thy fellows.”

Now this divine joy is the privilege of all consecrated believers. We need it for victory in the trying places of life. “The joy of the Lord is your strength.” Satan always takes special advantage of a depressed and discouraged heart. Victory must be won in the conflict by a spirit of gladness and praise. The hosts of God must march into the battle with songs of rejoicing. The world must see the light of heaven in our faces if it would believe in the reality of our religion.

Therefore, we find the Scriptures exhorting us to “rejoice in the Lord always, and in everything give thanks, for this is the will of God in Christ Jesus concerning us.” But the secret of such a love must be a heart possessed and overflowing with the Holy Ghost. “The fruit of the Spirit is love, joy and peace.” We cannot find these springs in the soil of time, they flow from the throne of God and of the Lamb. But a soul that dwells in the innermost shrine of the Master’s presence will ever know it and reflect it. It can no more be concealed than the sunshine of heaven, and it will light up the humblest life and the most trying situation, just as the sun itself lights up the lowly cabin, and shines through the dark vault, if only it can find an opening where it may enter in. Are you walking in the light of the Lord and filled with His joy? And can we sing:

God is the treasure of my soul,
A source of lasting joy;
A joy which want cannot impair
Nor death itself destroy?

III. The Spirit of Comfort and Consolation.

It is especially in the hour of distress and trial that the Comforter becomes manifest in His peculiar ministry of consolation and love. It is then that the promise is fulfilled which applies more especially to this person of the Godhead as the very Mother of the soul. “As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.”

1. Comfort implies the existence of trial; and the happiest life is not the one freest from affliction, but they who walk in the Spirit will always be found familiar with the paths of sorrow and the adverse circumstances of life. Nowhere are the followers of the Man of Sorrows promised exemption from the fellowship of His sufferings, but every element of blessing they possess carries with it an added source of trial. To them the world is less a home than to its own children, and their dearest friends are the readiest to misunderstand their lives and cross their wishes. To them comes the experience of temptation and spiritual conflict, as it does not come to the worldling and the sinner, and they have often cause to feel and know

“The path of sorrow and that path alone,
Leads to the land where sorrow is unknown.
No traveler ever reached that blessed abode,
Who found not thorns and briers in the road.”

But all these are but occasions to prove the love and faithfulness of God. The storm cloud is but the background for the rainbow, and the falling tear but an occasion for the gentle hand of the Comforter to wipe it away.

2. The comfort is in proportion to the trial. There is a blessed equilibrium of joy and sorrow. As the sufferings of Christ abound in us, so our consolation also abounds in Christ. As far as the pendulum swings backward, so far it swings forward. Every trial is, therefore, a prophecy of blessing to the heart that walks with Jesus. A dear saint of God once remarked, near the close of life, “God has seemed all my life to be so sorry for the trials He gave me in the beginning, that He has been trying to make up for it ever since.” This is a blessed compensation even here, and by-and-by we shall find that “our light affliction, which was but for a moment, worketh for us a far more exceeding, even an eternal weight of glory.”

3. Times of trial are, therefore, often our times of greatest joy. God’s nightingales sing at midnight, and

Sorrow touched by God grows bright
With more than rapturous ray,
As darkness shows us worlds of light
We never saw by day.

It was when the apostles were turned out of Antioch by a mob of respectable men and honorable women, that the record was added, “The disciples were filled with joy and with the Holy Ghost.” It was when the fig-tree refused to blossom, and the vines were stripped of their accustomed fruit, and nature was robed in a winding sheet of death, that Habakkuk’s song rose to its highest notes of triumph, and he could say “Yet I will rejoice in the Lord, and glory in the God of my salvation.” There is such a thing as “sorrowful yet always rejoicing;” a bitter sweet which draws its quintessence of joy from the very wormwood and the gall, and which knows not whether to weep or sing as it cries, with Pascal, in the one breath “joy upon joy, tears upon tears!”

Oh! it is a blessed testimony to the grace of God and the Spirit’s abundant love, when we can rise above our circumstances and “count it all joy, even when we fall into diverse temptations,” and “rejoice, inasmuch as we are partakers of the sufferings of Christ, because when His glory shall be revealed we shall be glad with exceeding joy.”

4. If we would know the full comfort of the Holy Spirit we must cooperate with Him, and rejoice by simple faith, often when our circumstances are all forbidding, and even our very feelings give no response of sympathy or conscious joy. It is a great thing to learn to ‘count it’ all joy. Counting is not the language of poetry or sentiment, but of cold, unerring calculation. It adds up the column thus: sorrow, temptation, difficulty, opposition, depression, desertion, danger, discouragement on every side, but at the bottom of the column God’s presence, God’s will, God’s joy, God’s promise, God’s recompense. “Our light affliction, which is but for a moment, worketh for us a far more exceeding, even an eternal weight of glory.” How much does the column amount to? Lo! the sum of all the addition is “ALL JOY,” for “the sufferings of this present time are not worthy to be compared with the glory to be revealed.”

That is the way to count your joy. Singly, a given circumstance may not seem joyful, but counted in with God, and His presence and promise, it makes a glorious sum in the arithmetic of faith. We can rejoice in the Lord as an act of will, and when we do, the Comforter will soon bring all our emotions into line, yea, and all our circumstances too. They who went into battle with songs of praise in front soon had songs of praise in the rear, and an abundant, visible cause of thanksgiving. Therefore, let us say with the apostle, “I do rejoice, yea, and I will rejoice.”

5. The Holy Spirit’s joys and consolations are administered to the heart in His infinite and sovereign wisdom, according to His purpose, for our spiritual training, and with reference to our spiritual state, or our immediate needs and prospects. Frequently, He sends His sweetest whispers as the reward of special obedience in some difficult and trying place. Not only at the judgment, but now also does the Master say, “Well done, good and faithful servant, enter into the joy of thy Lord.” That joy is experienced here, and the good and faithful servant has the recompense of special service and obedience in the place of difficulty and testing.

Sometimes, again, the Spirit’s comforts are sent to prepare us for some impending hour of trial, that when the storm bursts upon us we may remember the Master’s love, and be cheered and sustained through the trying hour, even as the Holy Spirit came on Jordan’s banks, and the Father’s voice just before the forty days of dark, fierce temptation. Sometimes, again, the Spirit’s love-tokens come just after some dark and terrible conflict, even as the angels appeared after Gethsemane to comfort our weary and suffering Lord. Sometimes, also, His comforts are withdrawn to keep us from leaning too strongly on sensible joys, and to discipline us in the life of simple faith, and teach us to trust when we cannot see the face of our Beloved, or hear the music of His voice.

6. But we must ever remember, in connection with our varied experiences, that even comfort and joy are not to be the aim and goal of our hearts, but rather that the principle of our Christian life is simple faith, and the purpose, faithful obedience and service to our Master.

“Not enjoyment and not sorrow
Is our destined end and way;
But to act that each tomorrow
Finds us farther than today.”

The life that is naturally influenced by sunshine or shadow will be ephemeral, and change its hue like the chameleon, with the seasons and surroundings. Indeed, the very source of lasting joy is to ignore our own emotions and feelings and act uniformly on the twin principles of faith and duty. Many people are trying to get joyful emotions just as they would buy cut flowers in winter. They are bright and fragrant for a few hours, but they have no root, and they wither away with the sunset. Far better and wiser to plant the root in the fertile ground, to water it, and to wait for it, and in a little while the lasting blossoms will open their petals and breathe out their fragrance on the air. So the joy that springs from trust and permanent spiritual life is as abiding as its source.

Let us, therefore, learn to ignore the immediate impressions that lie upon the surface of our consciousness, and steadfastly walk in the fellowship and will of the Divine Spirit, and thus there shall grow in our hearts and lives the roots of happiness and all their blessed fruits of joy and consolation. Often, therefore, has God to withdraw, for a time, the conscious joy, that He may prove us and develop in us the faith that trusts Him, and loves Him for Himself, rather than for the sweetest of His gifts.

A dear friend once came to us complaining that her spiritual joy had all left her, and that her heart was like a stone. There seemed no disobedience in her life, and no defect in her faith, and we could only commit her to the Master for all the teaching she might need. A few days afterwards she came with radiant countenance to tell how it had all ended. “The darkness,” she said, “continued until I told the Lord that if He wanted me to be willing to trust Him in the dark, and to bear this for Him, I would do so as long as He was pleased to continue it. The moment I had yielded my will and accepted His, the dawn of heaven burst upon my soul, and the light returned with more than its former gladness, and I knew that He had only been testing me to teach me to trust Him for His own dear sake, and to walk by faith and not by sight.”

Thus, let us delight ourselves in the Lord, and He will give us the desires of our heart. Let us aim supremely to please and glorify Him, and we shall find that “to glorify God” is “to enjoy Him forever.” Let us rise above even the joy of the Lord to the Lord Himself, and having Him, it shall be forever true of us, “I will see you again, and your heart shall rejoice, and your joy, no man taketh from you.” “My joy shall remain in you and your joy shall be full.” “Thy sun shall no more go down, nor thy moon withdraw its shining, for the Lord shall be thine everlasting light, and thy days of mourning shall be ended.”

“Walk in love.” Eph. 5: 2.
“The fruit of the Spirit is love.” Gal 5: 22.

The legend has come to us that when the apostle John was old, and waiting for His Master’s call, he used to rise in the pulpit of the church in Ephesus each Lord’s Day, as it came, and looking tenderly in the faces of the assembled people, simply say, “Little children, love one another,” and sit down. And when the brethren asked him why he said nothing else, he simply answered, “There is nothing else to say; that is all there is, for, He that dwelleth in love dwelleth in God, and God in him.”

Certainly, both Christ and His apostles have given to love, at least, the supreme, if not the exclusive place in the circle of Christian graces. It was the new commandment which Christ left with His disciples, and to which John exclusively refers in his epistle, when he says, His commandments are not grievous, and this is His commandment, that we should believe in the name of His Son Jesus Christ, and love one another, as He gave us commandment. Paul also declares, “Love is the fulfilling of the law;” therefore, he that loveth another hath fulfilled the law. And Christ Himself has declared that the whole law is fulfilled in one word, even in this: “Thou shalt love thy neighbor as thyself.”

Someone has beautifully analyzed the fruit of the Spirit in Gal. 5: 22, and shown that all the graces there mentioned are but various forms of love itself. The apostle is not speaking of different fruits, but of one fruit, the fruit of the Spirit, and the various words that follow are but phrases and descriptions of the one fruit, which is love itself. Joy, which is first mentioned, is love on wings; peace, which follows, is love folding its wings, and nestling under the wings of God; longsuffering is love enduring; gentleness is love in society; goodness is love in activity, faith is love confiding; meekness is love stooping; temperance is true self-love, and the proper regard for our own real interests, which is as much the duty of love, as regard for the interests of others. Thus we see that love is essential to our whole Christian character, and indeed is the complement and crown of all else.

In the catalogue of spiritual gifts described by Paul in 1 Corinthians, it is named as preeminent to all the gifts of power, and the more excellent way than any enduement even of miraculous working or transcendent wisdom, without which all else will make us but as “sounding brass and a tinkling cymbal.”

In the investiture of holy character, described by the apostle in Colossians, after all the old habiliments have been laid aside and the new robes of sanctity been put on, over all the rest we are invited to put on love, which is “the perfect bond” that is the girdle which holds all the other garments in their place and keeps them from falling off. And so, a soul without love must lose even the chief advantage of all other gifts, and faith and service be rendered ineffectual for lack of love. Therefore, it is the chief ministry of the Holy Spirit to teach us this heavenly lesson. In doing this

1. We must learn from Him that love is not a natural quality, but a direct gift of divine grace. The very word for love is charity, or ‘caritas,’ and this is derived from the root ‘charis,’ grace. So that the primary idea conveyed by the Bible term for love is, that it is a gift and not a natural quality. There is much earth-born love, and it would be narrow and blind to ignore the human virtues which have adorned the annals of history. The exquisite instinct of maternal love, the tender affection of the husband and wife, the brother and friend, the many refinements and amiabilities of the human character, the devotion of the patriot to his country, and the philanthropist to his kind — these are holy affections which we would not, and do not, need to ignore. But human love has its limitations.

The love which the Holy Ghost teaches is not confined to any class or condition, but, like the love of God Himself, is able to reach and embrace not only the stranger and the alien, but also the unworthy, the unlovely, the unloving, and even the most malignant enemy and the most uncongenial object. It is nothing less than the very heart of God Himself infused into our heart. It is the love of God Himself imparted to us through the Holy Ghost. We cannot wring it out of our selfish hearts, or work it up by any effort of our will; it must come down to us from the very heart of God, and be shed abroad by the Holy Ghost Himself. This delightful fact makes the exercise of love a possibility for even the coldest and hardest heart. If it is a gift of grace, then it is available for all, and we have but to realize our need, yield ourselves unreservedly to God, be willing to receive it and exercise it and then claim it, and go forth to fulfill it in His strength. And as it is a gift, it involves no merit on the part of the receiver, for it is not our love, but the grace of our Lord Jesus Christ, to whom must ever be all the glory.

2. The love of God must be founded, like every other spiritual grace, on the exercise of faith. The apostle John, who understood this subject better than any other, gives the simple philosophy of love in these words, “We love Him because He first loved us;” and “we have known and believed the love that God hath to us.” We must believe without wavering in God’s personal love to us before we can love Him in return. A single doubt in the heart respecting this will cloud the whole heavens. The spirit of implicit confidence in God will always lead to a spirit of filial love; and if we love Him that begetteth, we shall also love them that are begotten of Him.

Faith is, indeed, the channel of all spiritual blessings; hence the apostle Peter has said, “Add to your faith virtue, knowledge, temperance, and all the other graces.” Hence, also, the apostles, when Christ was enjoining upon them the height and depth to which the forgiveness of injuries should extend, exclaimed, “Lord, increase our faith.” They did not say, increase our love, for they seemed to have learned that if they had the faith which they should possess, they would inevitably possess the love. This is true. The fountain of love will always spring to the same height as the head-waters of faith have reached.

3. In order to receive this heavenly gift, the soul must be wholly surrendered to Christ, and receive the Holy Spirit as an abiding presence to bring into the heart the life of Jesus Christ, and to write the law of love upon the heart according to the terms of the new covenant. “I will write my law upon their hearts,” is the promise of this new covenant, and put it into their inward part.” This law is nothing but love, for love is the substance of the law, and the Holy Spirit came on the day of Pentecost, the anniversary of the law, as the spirit of power and obedience.

We enter into this new covenant, therefore, when we receive the Holy Spirit as our personal life, and indwelling guide and strength. And He brings into our spirit the abiding presence of Jesus Christ, uniting us to His person in such an intimate and perfect manner that we receive His very life into our own, and love in His love, and live in His very being. In order to do this there must, of course, be a renunciation of our own life and will, and the complete consecration of ourselves to Him. Then we receive Christ to abide, and all our life henceforth is through the virtue of His abiding union with us. This is the true secret of divine love.

A distinguished French evangelist was converted to God by preaching on the text, “Thou shalt love the Lord thy God with all thy heart, and soul, and mind, and strength.” And finding, as he preached, his own inability to meet the demands of love, he was forced to fall back, even while preaching, upon the Lord Jesus Christ to meet his helplessness, and publicly acknowledge to the people that there was one way alone through which he could have help to obey this supreme law, the grace of the Lord Jesus Christ. In short, the secret of love is the same as all other graces, “Not I, but Christ that liveth in me.” And this is what He is waiting to do for every willing heart.

4. But it is in the exercise of love in our practical Christian life that our chief lessons in walking with the Spirit must be learned, as our heavenly Teacher leads us in detail through the blessed, yet often painful discipline of the school of experience, and grounds us not only in the principles, but in the most difficult practice of this heavenly grace. One of His most frequent leadings is to bring us into a situation where we are required to exercise a love which we do not ourselves possess. We are confronted with circumstances which sorely test our spirit. Perhaps somewhere unkindness is allowed to be done to us, or we are associated with persons most uncongenial and disagreeable to us, or we hear of some trial that is before an enemy and are strongly tempted to conclude that they deserve the affliction, and are only suffering the judgment which they have brought upon themselves, when, on the contrary, the Holy Spirit is simply teaching us not to judge them at all, or even think a thought of condemnation, but rather pray for them and get our victory of love.

And yet, it is not in us to do this; our selfishness or pride leaps to the front, passes its judgment, recoils from the uncongenial touch, is tempted to take pleasure in their calamity, and at the same time is intensely conscious of condemnation and humiliation because of this ignominious failure in the grace of love. It sees the divine standard, “Charity suffereth long and is kind,” charity maketh no account of the evil, charity is not provoked, beareth all things, believeth all things, hopeth all things, endureth all things, and yet it feels its inability to meet it. There is a painful conflict, perhaps a struggle with self, and the stronger uprising of the old spirit of prejudice and malice; and then the cry, “Oh! wretched man that I am, who shall deliver me?”

It is just at this point that Christ is revealed to us as the source of victory and the spirit of love. And, as we look away from our hearts to Him, and cling to Him in our helplessness, we find His love sufficient, and the heart is sweetly rested and filled with His thoughts, His gentleness, His divine forbearance, His forgiveness, meekness and patience, and we are strengthened according to His glorious power into all patience and longsuffering with joyfulness.”

It often seems very strange to those who have just yielded themselves to God that they should be immediately thrown into circumstances more trying than they have ever experienced, and every right thing they try to do seems harder than before; but this is just God’s way of impressing the lesson upon us, showing to us our own need, and throwing us upon His power and grace. When we have learned the lesson, the difficulty is always removed or made easier. It is a great thing to recognize in our trials as they meet us, not so much obstacles that have come to overwhelm us, as teachers that have met us on our way to bring us deeper lessons and higher blessings.

Another way by which the Spirit teaches us the exercise of love is by showing us God’s thoughts in regard to ourselves, teaching us, like Himself, to see persons, not so much in their present character or personal unworthiness, as in their relation to Christ, and especially in the light of what His grace is working in them, and going to finally develop in their future character. God Himself looks at us, not as we are, but as we are to Christ; and loves us, not for our sake, but for Christ’s sake, and for His own sake, because of something in Himself which cannot help loving even the unlovely. And then, God always looks beyond our present to the future ideal, which His love has for us, and to which, it is bringing us. God sees us, not as we are today, but as we shall be by-and-by, when He has accomplished the purpose of His grace in us, and we shall shine forth as the sun in the kingdom of our Father. And if we would, like Him, thus look at others, not of ourselves, but in Christ, and not in the present, but in light of the glorious future, we should love them as He loves them, and be lifted above all that is trying into the victory of faith and love. If we truly believe in God’s purpose of grace for us, we must likewise for them.

There is nothing more beautiful than this spirit in God Himself, which refuses to recognize the faults of His children. He said, “Surely, they are my people, children that will not lie;” He was not willing to see their faults and sins. It was the blindness of love; the blessed blindness which He would teach us also, and in which we shall find our sweetest victories, and lose most of our burdens.

There is a parable of a man who met a traveler on the road, dragged down almost to the earth by an unequal burden which he carried on his shoulders. He had two sacks upon his back; one hanging in front, the other behind. The one that hung before contained the bad deeds of his neighbors, and it was so full that his head was bowed almost to the ground, while the odor that came up from the offensive mass almost suffocated him. The sack which he carried behind contained their good deeds, but it seemed almost empty, and was not able to balance the overwhelming weight that hung before. While the man was trying to persuade him to reverse the load, another traveler came up behind, walking lightly, with head erect and shining face. He, too, had two sacks upon his back, but they did not seem to oppress him, but rather to rest him. The one in front contained the good deeds of his neighbors, and he seemed to never tire of contemplating the present burdens, which, he said, instead of weighing him down seemed always to draw him forward on his journey. When the gentleman asked him what he carried in the other sack that hung behind, he said, “O, that is where I keep the bad actions of my friends;” “but,” said the other, “I don’t see any there.” “Well,” said the traveler, “I have made a little hole in the bottom of the bag, and when anything disagreeable occurs I just pitch it over my shoulder into the sack and it drops out at the bottom, and so I have nothing to hold me back, but everything to press me onward, and my journey is a very delightful and easy one.”

The greatest blessing of love is the blessing that it brings to us. The heaviest curse of hate is the corrosion it leaves upon the heart. Every time a temptation comes to us to judge harshly of another, and take any pleasure in their calamity, and we pray for them instead, we have ourselves obtained a blessing far richer than theirs. Every time we linger on an injury, even in our thought, and harbor an ungracious spirit, we have eaten so much carrion, and have depleted our spiritual strength in proportion. Therefore, love is not only duty, but it is also life, and selfishness is self-destruction. Never was there a truer sentence spoken than this, “He that loveth his life shall lose it, but he that hateth his life shall keep it unto life eternal.”

While it is true that the Holy Spirit will always give us the victory and grace of love, yet we have a more solemn part ourselves to perform; we must be willing to choose it, and this is often the very crisis of defeat. Pride and bitterness are not willing even to receive the love of God; some would rather have their revenge than their victory. They would not forgive even if they could, and the Lord lets them have their way, and their sin become its own avenger.

Often have we met even Christian hearts who have said, “I do not want to love some people; I shall not respect myself if I did; I take a real pleasure in disliking them.” Sometimes have we been asked by a heart that has struggled long for this grace of love, “Why is it God does not give me love?” and we have looked into their face and asked, “Do you really want it? Do you really choose to love some persons, and would you be glad this moment to be able to treat them, with all your heart, with tenderness and sweetness?” and they have looked into their heart and honestly replied, “I believe I am not willing;” and in that moment they have felt that they did not really want this blessing, and therefore did not have it.

Are any of our readers in this state? Beloved, pause and remember with deep solemnity your earliest, simplest prayer, “Forgive us our trespasses as we forgive them that trespass against us.” There are two unpardonable sins; one is the unbelief that rejects Christ, the other is the bitterness that refuses to love our brother. For He has said, who died for His enemies, “If ye forgive not, neither will your heavenly Father forgive you.” It is vain to say we cannot love; He knows we cannot, but He is willing to give us the love if we are honestly willing to receive it, so that we are without excuse.

There are many lessons in the school of love into which we shall be led as we walk in the Spirit day by day. We shall find the love of God Himself shed abroad in our heart, and our own love to Him shall be kept alive and quickened as an ever-burning fire. It shall not always be emotion, but it shall ever be the purpose of obedience, which is the truest test of love, for He has said, “If ye love me keep my commandments.” And we shall find it so utterly His love, rather than our own, that we need not watch it as a transient and uncertain feeling which we are always afraid of losing, but it will possess us as a divine principle, springing up when needed as a well of water whose fountains are in the very heart of Christ. It will be the love of Christ Himself to the Father living and working in our hearts.

So, also, will we find our natural affections intensified, and we shall love our friends more fervently than before, and yet more restfully, more purely, and more for His sake and glory, and less for their sakes and our own.

So, too, shall we find our Christian ties divinely quickened, and our love to the brethren, like the great tides of God’s own heart. We shall understand the language of the Bible which speaks of our Christian fellowship and unity. Our hearts shall be knitted together in love, and we shall know what Paul meant when he spoke of the consolation in Christ, the fellowship of the Spirit, the bowels and mercies, the mutual love of Christ’s disciples, until it shall be indeed true that the ties of spiritual relationship seem to be even more intense than any of the bonds of human affection.

Our love for souls shall also be thus divinely-imparted and sustained. Men and women will be laid upon our hearts until we shall long over them with an intensity of desire to which there is no parallel in human nature or experience, and it will be a luxury of joy to labor for them, minister with them, and suffer, for their sake. We shall be able to spend our lives in the very cesspools of iniquity, and not feel the hideous surroundings. Our mission rooms, crowded with poverty and sin, and the air fetid with foul breath, unclean attire, and moral pollution, shall seem to us like the gate of heaven. Joy will give radiance to our face, and wings to our feet, in the errands of ministering love. No task will seem trying, and no sinner unattractive, to one whose heart has been thus possessed with the Savior’s heart of love.

Love will make that mother bear for her child humiliating drudgeries and excruciating agonies which no servile wages could bribe her to endure, and love for souls will give zest, freshness, and perpetual delight to all the ministry. “So I was had home to prison,” wrote the quaint John Bunyan of the place that the love of God had made a paradise; and “I wrote because joy did make me write,” was his explanation of the book that has charmed all generations. And such service for Christ, and such alone, will sustain us amid the toils and sacrifices, amid the fields of wretchedness and sin. This love the Holy Spirit alone can give, and this He will freely give to every consecrated heart that receives Him fully. This is just the spirit of His own ministry. For eighteen hundred years the Holy Spirit has dwelt in a hospital of moral leprosy and contagion, and nothing could have held Him in such scenes of sin and repulsion but love more strong than aught that mortals know of love. This earth has been His chosen home, and the heart of sinful men His willing abode; and He will shed abroad the same love in every heart that receives Him.

Beloved, shall we open all our being to His heavenly power, and enter into all the fullness of the love of God? This is the divine nature; this is the substance of heaven; this is the essence of all enduring holiness and happiness; and this the Holy Spirit longs to teach to every willing disciple. So let us receive Him, and walk in Him, and so ”walk in love.”

“Ye shall receive the power of the Holy Ghost coming upon you.” Acts 1: 5.

The world is discovering, even in the scientific field, that power is not to be measured by mere mechanical and material forces. There was a time when the strength of an army could be estimated by the numbers and the fighting qualities of its soldiers, but today a small battery of artillery could destroy an entire phalanx of Nebuchadnezzar’s, Alexander’s, or Caesar’s army.

The walls of Babylon would not stand a month against the mines and missiles of modern military science. The hand of a baby was mightier than the massive rocks of Hell Gate. The power of a sunbeam is stronger than the momentum of an iceberg. A single jet of gas will move the mechanism of machinery, when wisely applied, and we are approximating to some knowledge of the great fundamental force of electricity, which will perhaps ultimately be proved to be the principal form of material force in the natural universe. Of course, we know that power belongeth to God, and that the Holy Spirit, the Executive of the Trinity, is the dispenser and agent of the divine power.

Hence our departing Lord said “Ye shall receive the power of the Holy Ghost coming upon you.” He is the personal power, and as we receive Him we are empowered for all His will and work.

Let us first consider the nature of true spiritual power.

1. It is not intellectual force. There is force in the human mind. Man can move his fellow-man by eloquence and persuasion, and can overcome the forces of matter by his ingenuity and skill; but this is not the power that the Holy Spirit gives us for the work of Christ. Often it is a hindrance to His effectual working, and it is not until our confidence in our own thoughts and reasonings has been renounced that He can “use the foolish things to confound them that are wise, and the weak things to confound them that are mighty, that no flesh should glory in His presence.”

The power by which the orator sways his audience, producing deep emotion and enthusiasm, and is admired as the master of all hearts, is not the power of the Holy Ghost. The same effect may be produced by delightful music or splendid acting; and the tears of the sanctuary may be no holier than those of the opera or the theater. Even the most logical presentation of divine things, which delights the hearers and impresses the imagination and the understanding, may be utterly destitute of real spiritual power. Hence, some of the most splendid preachers of the Christian pulpit classics of the past two centuries preached almost without definite spiritual results in the known conversion of souls.

It is not the mere truth as truth that produces spiritual results, but it is the power of God accompanying it through the Holy Ghost.

2. It is not the power of organization or numbers.

Much of the power of Christianity today is the natural result of organized forces. Many a successful church owes its prosperity, in a great measure, to the business principles on which it is run, and its influence is made up largely of the social elements which constitute it, the numbers which attend it, or the effective machinery by which it is moved; but this may involve no spiritual power whatever.

It is not inconsistent with spiritual power; the Holy Ghost may work in the channels of order and systematic work, but all of this may exist in the most complete form and yet it be simply a religious club and ecclesiastical machinery.

A minister may build up his church just as a man builds up his business, and the ambition which accomplishes his splendid ideal may be of precisely the same kind as that which has founded and consummated the great financial enterprises of our age. There is a no more perfect organization in the world than Romanism. Its machinery is superb, but it knows nothing of spiritual power.

Hood has drawn the picture in the “Ancient Mariner” of a ship of death drifting across the ocean, and manned by lifeless forms of men; a dead man at the helm, a dead man in the rigging, a dead man on the bridge, a dead man on the deck, drifting in silence across the deep. Some one has represented a formal church as a ship of death, with all the forms of life, but without the life; a dead man in the pulpit, and dead souls in the pews, while the voice of heaven sadly complains, “Thou hast a name that thou livest, and art dead.”

Some writers are very fond of quoting statistics of Christianity, and speaking of the four or five hundred million who today are under Christian governments, so called, and the more than three hundred million who are nominally Christians. If we were to deduct from these figures the numbers who belong to the Papal church, and then the members of national Protestant establishments, which do not even profess to admit members on the ground of conversion, there would be a frightful deduction, and a very small remnant who might even be claimed as genuine Christians. How many would be left who even would themselves admit that they knew nothing of the power of the Holy Spirit? Spiritual power may operate without any organized basis. Like the torrent, it is very apt to break through the banks and barriers and sweep over the church of God regardless of its forms and formalities.

In our own day God has been pleased to give it in the most eminent degree, to the men and women that are not even members of the formal circle of the ordained ministry, but have been chosen by God partly because they represented none of the elements which are usually connected with power. We can have this power under any circumstances, and the feeblest church, the most isolated worker, the least influential minister of Christ, may become an instrument of blessing to the whole church of God.

I. What is Spiritual Power?

1. It is the power which convicts of sin. It is the power that makes the hearers to see themselves as God sees them, and humbles them in the dust. It sends people home from the house of God not feeling better but worse; not always admiring the preacher, but often so tried that they perhaps resolve that they will never hear him again. But they know from their inmost soul that he is right and they are wrong. It is the power of conviction; the power that awakens the conscience and says to the soul, “Thou art the man;” it is the power of which the apostle speaks in connection with his own ministry, “by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God.”

They that possess this power will not always be popular preachers, but they will always be effectual workers. Sometimes the hearer will almost think that they are personal, and that someone has disclosed to them his secret sins. Speaking of such a sermon, one of our most honored evangelists said that he felt so indignant with the preacher under whom he was converted that he waited for some time near the door for the purpose of giving him a trashing for daring to expose him in the way he had done, thinking that somebody had informed on him.

Let us covet this power. It is the very stamp and seal of the Holy Ghost on a faithful minister.

After some of Mr. Moody’s evangelistic meetings, it is said that thousands and thousands of dollars have been returned anonymously, or otherwise, to the original owners. Men’s consciences have been awakened; the power of God has arraigned them before the bar of justice.

2. It is the power that lifts up Christ and makes Him real to the apprehension of the hearer.

Some sermons leave upon the mind a vivid impression of the truth; others leave upon the mind the picture of the Savior. It is not so much an idea as a person. This is true preaching, and this is the Holy Spirit’s most blessed and congenial ministry. He loves to draw in heavenly lines the face of Jesus, and make Him shine out over every page of the Bible, and every paragraph of the sermon as a face of beauty and a heart of love.

Let us cultivate this power, for this is what the struggling, hungry world wants, to know its Savior. “We would see Jesus” is still its cry; and the answer still is, “I, if I be lifted up from the earth, will draw all men unto me.”

3. This power leads men to decision. It is not merely that they know something they did not know before, that they get new thoughts and conceptions of truth which they carry away to remember and reflect upon, nor even that they feel the deepest and most stirring emotions of religious feeling, but the power of the Spirit always presses them to action, prompt, decisive, positive action.

This is the best test of power. It was the test of ancient eloquence; it was the glory of Demosthenes that while under the eloquence of other orators the multitudes hurrahed for the speaker; under his matchless tongue they forgot all about Demosthenes and shouted with one voice, “Let us go and fight Philip.”

The power of the Holy Ghost leads men to decide for God, and to enlist against Satan, to give up habits of sin, and to make great and everlasting decisions.

The Lord grant us so to speak in His name, in demonstration of the Spirit and power, that the result shall be, as Paul himself expresses it on writing to the Thessalonians, “Our word came unto you not in word only, but in power, and ye turned from idols to serve the living and true God, and to wait for His Son from heaven, even Jesus, which saved us from the wrath to come.”

II. The Elements and Sources of Power.

1. It is the power of Christ. It is His own personal working both in the worker and upon the hearers. “All power,” He says, “is given unto me in heaven and on earth, and lo! I am with you always even unto the end of the age.”

Power is not given unto us, but unto Him, and we are constantly to recognize His living and perpetual presence, and to count upon His direct working. If, therefore, we would have this power, we must be personally united to Him and have Him as an abiding presence. God does not want to glorify us and to show to the world our importance, but to glorify His Son Jesus Christ, and hold up His power and glory.

2. It is the power of the Holy Spirit.

He is the agent who reveals Christ, and manifests His mighty working; therefore, the power is directly connected with the Spirit personally, in the very promise of Christ respecting the Comforter. “When He is come He shall convict the world of sin, and of righteousness, and of judgment.” It is not said that we shall convict, but that He shall convict, operating both in the worker and in the hearer’s hearts.

So, again, in the promise of Christ just before His ascension, it is said, “Ye shall receive the power of the Holy Ghost coming upon you;” it is not power through the Holy Ghost, but it is the very power of the personal Holy Spirit.

In the account of 1 Cor. 12, of the gifts of the Spirit that were to remain in the New Testament church, all are directly connected with the personal working of the Holy Ghost, “To one is given faith, by the Spirit; to another the working of miracles;” but, lest in any case the power should be connected with the individual in any undue personal sense, it is added, “All these worketh that one and the self-same Spirit, dividing to every man severally as he will.”

The history of the Christian church has no more striking feature or lesson than that connected with the phenomena of the Spirit of power. All that have been mightily used of God in the conversion of souls, and the building up of the kingdom of Christ, have recognized His personal baptism as the secret of their power. It was after He had come upon Peter at Pentecost that three thousand souls were converted by a very simple message. It was His fiery truth that made George Whitfield the power of God unto the salvation of innumerable thousands. It was He who fell upon Charles Finney and his audiences, and so filled the whole town, sometimes, where he ministered, with the Divine Presence, that the hands in the factories would fall down at their work and begin to plead for mercy. It is to the day when He fell upon an illiterate Sunday-school worker on the public streets, until he wept for holy joy, that Dwight Moody traces back all his unparalleled usefulness. And many a lowlier worker could tell of a similar story of weakness changed to might, and ignorance made into a channel of divine teaching and blessing through the power of the Holy Ghost in a consecrated heart and life.

Let us honor Him as the personal source of all spiritual power, and He will surely honor us. He holds the key to every human heart, He is the source of the highest thought and the truest feeling, and He has given to us our equipment for our holy ministry for Christ, and we may boldly claim His all-sufficient power and presence.

3. The power of truth.

When united to Christ and accompanied by the Holy Spirit, the gospel is the power of God unto salvation. Apart from the Spirit it is only “the letter that killeth,” but accompanied by the Holy Ghost it is wonderfully and divinely adapted to convict of sin, to lead to Christ, and to establish the foundations of faith, hope, love, and holy character. It is not the way we present the gospel, but it is the pure and simple gospel itself which is the power of God, the fundamental elements of the gospel, especially the glorious truth that Christ has died for our sins, and brought in an everlasting righteousness and salvation by His resurrection and intercession.

It is simply wonderful how God uses the plain statement of the gospel oftentimes for the salvation of souls. The sermons of Peter and Paul in the Acts of the Apostles are destitute of either logic or rhetoric. They are simply statements of the great fact that Christ has died and risen to save men, and that by simply accepting this message we are saved. It does indeed seem foolish in its weakness, and yet again and again has God shown that it has the power to change the human heart as nothing else has. How stupendous its result at Pentecost when thousands were saved under the simple proclamation! How marvelous its fruits wherever Paul proclaimed it, not with wisdom of words, but purposely in great simplicity, lest it should be made of none effect!

The early missionaries in Greenland supposed that they must spend a long time in preliminary teaching, preparing the natives to understand the gospel; and so they taught them the principles of the Old Testament, the law of God, etc., but without spiritual fruit; but one day, when the missionary happened to read the story of the third of John, the old chief was overwhelmed with wonder and joy, and immediately spiritual fruit began, and he and many of his people gladly accepted the Savior of sinners.

One of the most remarkable results that we ever saw follow a single sermon, occurred through the preaching of a plain evangelist, especially on one occasion when his discourse was, humanly speaking, weaker than ever before, lacking animation and rhetorical effect, and consisting simply of a clear, plain, and rather a dry statement of the resurrection of Jesus Christ, as the ground of the sinner’s hope. But the Holy Spirit used that simple truth to the conversion of a great number of people that night, many of whom remain until this day monuments of the grace of God.

There is in the gospel itself a divine potency that we may fully trust, when we present it in the power of the Spirit, to become God’s instrument unto the salvation of all that believe. It has power to transform the whole eternal destiny of the soul, and to change its entire views of God and motives of life.

Let us be sure that we do not dilute its power by trying to mix with it our human reasonings, and let us be careful that we do not depend unduly upon the clearness or persuasiveness of our appeal but wholly upon the truth of the gospel itself, and the power of the Spirit that accompanies it.

4. The personal qualities which the Spirit produces in the instruments through whom He works. For, while the Spirit is the worker, He prepares the vessel through whom He works to be a fitting instrument for His service.

Let us look at some of the elements of power with which the Holy Spirit endues the consecrated heart.

1. Perhaps the most obvious quality in such a person would be earnestness; that intense fusing of all the capacities of the soul and being into one’s work.

It is the secret of success even in human affairs, but it is preeminently the very element of power in Christian workers. It is a quality which the hearer instinctively discovers, and whose absence is fatal to effectiveness, notwithstanding all other gifts. Its essential root is sincerity and honesty of purpose. It was this which made the Master say, “My meat is to do the will of Him that sent me, and to finish His work.” It was this which enabled Paul to exclaim, “If we be beside ourselves it is to God; for the love of Christ constraineth us.” “My heart’s desire and prayer to God for Israel is that they might be saved.”

This was the secret of Whitfield’s wonderful power; his whole soul was engrossed in his work. His one business was to preach the gospel and win souls. No sacrifice could appease him or deter him from his delightful task. It was an enthusiasm with him, and so it is with every earnest soul. This is the true meaning of the word enthusiasm, which literally signifies, God within us. Where the Holy Spirit possesses the heart there always is intense enthusiasm. The true minister should be both a burning and shining light, and the baptism of fire is always a baptism of intense earnestness.

2. Another element of spiritual power is holiness.

There is a certain atmosphere which a saintly soul carries with him which communicates itself to others, and is instinctively perceived even by the careless. There are men and women who awaken in all they come in contact with an irresistible respect, and even reverence. The spirit of godliness, like the nature of the rose, betrays itself in the look, the tone, the bearing, and awakens an unconscious response even in the hearts of ungodly men. The good man compels the homage of the bad, even when they hate and persecute him. The very look of the saintly MeCheyne often filled the hearts of his hearers with strange solemnity. The tones with which George Whitfield pronounced the simplest word sometimes made people weep. The godless Chesterfield declared, after a visit to Fenelon, that another day in his house would have made him a Christian in spite of himself. The very factory hands were sometimes smitten with conviction at their work as Charles Finney passed through the room. The influence of the Countess of Huntington was such, through her simple piety, that even her profligate king respected her, and said that He would be glad to go to heaven clinging to her skirts.

It is possible for us, like a spice-ship entering the harbor and filling the air with fragrance, so to bear about with us the atmosphere of heaven that it shall be true of us as it was of the apostles, “We are a sweet savor of Christ unto them that believe, and unto them that perish. To the one we are the savor of life unto life, and to the other of death unto death; and who is sufficient for these things?”

The Christian worker and divine messenger who comes to men fresh from communion with the skies, will have, like Moses, “some of the glory upon his brow, and the world will again take knowledge of him that he has been with Jesus.” It was said of the good Mr. Aitkin, of England, the father of the well-known evangelist, that one always felt in his presence as though encompassed with the very presence of God. He seemed to carry Christ so about with him that people forgot the man in the overshadowing glory of the Master. This is the honor and the power which He will bestow upon every consecrated servant.

Let it be our high ambition thus to carry the seal of God upon our brow, and the witness of heaven in our every attitude, and look, and tone.

3. Faith is another element of spiritual power imparted by the Holy Ghost.

Our success will bear proportion to our expectation of results. The motto of the effective worker will be, “We believe, and therefore have we spoken.”

A minister complained to Mr. Spurgeon that he thought that he must give up his ministry, and doubted if he had ever been called to it, giving as a reason that he had labored untiringly for four years, and had not seen a single fruit from his ministry. Mr. Spurgeon simply asked: “Have you always preached expecting conversions at each service?” He acknowledged that he had never thought of such a thing, but had eagerly desired them, and wondered that they did not come, “Why,” said the good minister, “you did not expect them, and you did not receive them; God’s condition of blessing is faith; and it is as necessary for our work as for our salvation.”

This is, indeed, true; it is not in proportion to our desperate efforts that we should see the results; but to our simple trust in the power of God, to honor His own Word, and work by His own Spirit in the hearts of men. The most of the great revival movements have thus begun.

A humble working man in the north of Ireland read the story of George Muller’s life, and immediately thought, why cannot I have the same answer to prayer in the salvation of souls? He immediately began to pray for a great outpouring of the Holy Spirit upon his city and country; soon he was joined by another, and then another, and before long a flood of fire was sweeping over all the land, and hundreds of thousands of souls were mightily converted to God. It was thus that Mr. Finney always prepared for his work. We can read in his biography how he used to retire with a friend, sometimes into the woods, and spend hours on his knees until he felt the blessing was claimed and the power was coming, and then he would go forth about his work with the tranquil certainty that God was there and would be revealed in all His power and glory, and the result always was the mighty working of the Holy Ghost.

Not always is it the preacher who exercises the effectual faith; sometimes it is a silent and obscure heart whom no one shall know until the day when all things shall be revealed.

A celebrated preacher of the middle ages was always accompanied by a quiet and insignificant man, without whom he would never preach. The man never opened his lips in public, and seemed to be a useless appendage. He afterwards explained that while he preached his companion prayed, and that he attributed all the marvelous results of his messages to his believing intercessions. There is no Christian but can thus claim and exercise the very power of God even in the most silent capacity, and it will be found in the great day that God has not failed to credit the recompense to the real instrument through whom the divine working came. It will very likely be found in that day that the voice that spake from the pulpit had but a fractional share in the real work which the Holy Ghost accomplished, but that some humble saint was the real channel through whom the fire of God fell upon, convicted and converted souls.

But it is not only for the conversion of souls that God will give us His power, and faith to claim His working, but for everything connected with His cause, and our ministry shall touch every part of His work.

Faith is the true channel of effectiveness, simply because faith is merely the hand by which the forces of Omnipotence are brought to bear upon the work. The removing of obstacles, the influencing of human hearts and minds, the bringing together of workers, the obtaining of helpers, the supply of financial needs; all these are proper subjects for believing prayer, and proper lines for demonstrating the all-sufficiency of God. And if, instead of begging for help, and compromising the honor of Christ by despairing appeals to the church and the world, the people of God would more simply trust Him, they would be saved a thousand embarrassments, and His name would be constantly glorified in the manifestation of His all-sufficiency before an unbelieving world.

A few stupendous examples of God’s faithfulness in answering the prayers of His people in the supply of money and men, such as have been afforded by the story of George Muller’s Orphanage, the China Inland Mission, and similar works by faith, were not intended to be isolated instances, but to prove to the world that Christ is able always to meet His people’s needs, and to be but samples of a principle which should be the rule of Christian work; that God in all things might be glorified through Jesus Christ, not only in the spiritual, but in the temporal and practical needs of His kingdom.

4. Love.

Still more necessary is the spirit of love as the very element and character of every true Christian worker. “Lovest thou me?” is the prime condition on which Christ’s saints are to minister to His flock, and love for souls is the only bond that can win and hold them and can sustain our own heart amid the trials and discouragements of Christian work. Human love will make any task a delight. For the child of her affection the mother can toil and suffer without weariness, and count life itself a small sacrifice for her loved one.

And so the love of souls will inspire us and sustain us in the face of every discouragement and disagreeable surrounding, until the most loathsome and offensive scenes will be a delight to us, and the most coarse and degraded souls will be dear to our hearts as our beloved friends, and it shall become the passion of our life to win them for Christ.

A noble woman died lately in Indiana, who had a remarkable record of success in dealing with hardened women. She was the superintendent of a large institution for this class, and her influence over them was irresistible; it was the power of love. Often when met by stormy passion and wild, coarse, desperate wickedness, has she thrown her arms about some degraded woman, and by a kiss of unfeigned love and the hot tears of her tender compassion, melted the heart of stone. We must love people if we would do them good, but such love must be divine. Mere human sympathy does not go to the depths of their heart, but the love which is born of God and inbreathed of the Holy Ghost, always finds its way to every citadel of rebellion, and wins the soul for God.

At a railway station a brutal criminal was being conveyed to the penitentiary. Sitting on the benches with his keepers, he was awaiting the incoming train. A little girl sat watching him beside her father. Her heart was overwhelmed with the strange sight, and at length she stole up to him, unnoticed by her father, and looking earnestly in his face, she said, while the tears were in her eyes, “Poor man, I am so sorry for you” The shock aroused him for a moment to realize his condition; his eye flashed, his frame shook with passion, and he repelled her from his presence as though he had been insulted, and almost tried to strike her. She cowered back to her father’s knee, the tears still in her eyes, and still watched him; but in a little while she managed to slip away again from the arms of her father, who supposed she had been frightened effectually away from approaching him, and stealing up to him again she looked once more in his hideous face and said very slowly, “Poor man, Jesus Christ is so sorry for you.” Instantly he seemed utterly changed and subdued. That name had power to overcome the demon in his heart; his wild defiance broke quite down and he began to weep like a child. Years after he often told the story himself, when a happy, useful Christian man, and he said it was that message that broke his heart, and never left him till he found the Savior. It was not the child’s love merely, but the Savior’s love in the child that won.

There is much danger of turning the gospel of Christ and the power of God into human sentiment. Mere compassion for people, and even a costly show of interest and sympathy, will not save them, but the love born of the Holy Ghost will go as deep as the height from which it springs; and if we walk in the Spirit we shall find Him ever breathing upon us in our work that love which will brood over souls with a divine motherhood, loving them even before we know them, praying for them in the Spirit before we have singled them out of our audience; and then when we meet them recognizing them with a thrill of joy as the souls that we have been bearing on our hearts as a burden of prayer.

This love will strangely endear to us the most repulsive beings and make the most dreadful scenes more delightful than the surroundings of culture and affection, and a life of luxury and indulgence. This is the passion that has drawn so many noble men and women to the wretched fields of sin, until their heavenly love has gathered, like the magnet to itself, the lost and wretched, and bound them forever to the heart of Christ. This is the sweetest, highest gift of the Holy Ghost; the most tender, irresistible element of spiritual power. This was the force that drew souls to Jesus, w

“Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.” Rom. 8: 26.

“Praying in the Holy Ghost.” Jude, verse 20.

The mystery of prayer! There is nothing like it in the natural universe. A higher and a lower being in perfect communion. A familiar intercourse, yet both as widely distinct as the finite is from the infinite. More wonderful even than that we should be able to hold converse with the insect that crawls beneath our feet, or the bird that flutters on the branches at our window! Marvelous bond of prayer which can span the gulf between the Creator and the creature, the infinite God and the humblest and most illiterate child!

How has this been accomplished? The three Divine persons have all cooperated in opening the gates of prayer. The Father waits at the throne of grace as the hearer of prayer; the Son has come to reveal the Father, and has returned to be our Advocate in His presence. And the Holy Spirit has come still nearer, as the other Advocate in the heart, to teach us the heavenly secret of prayer, and send up our petitions in the true spirit to the hands of our heavenly Intercessor. It is to this ministry we are to speak now.

The very name given to the Holy Ghost, literally means the Advocate, and the chief business of the one Advocate is to prepare our cause in the office, and the other to plead it before the Judge. We have the whole Trinity in our behalf. The Holy Spirit prepares our case, the Lord Jesus presents it, and the Judge is our Father. What an infinite light, and what an unspeakable comfort this sheds on the subject of prayer!

Our need of this Advocate is referred to in our text very impressively: “We know not what to pray for as we ought.” We are often ignorant of the subjects for which we ought to pray; and often, when we know our needs, we know not how rightly to present them. There is much expressed in these words. We are often deeply ignorant of our truest needs, and the things we wish most for are not the things we most require. Our minds are blinded by prejudice and passion; the things we would sometimes ask for we shall afterwards find would have been only an injury. Besides, we know not the future, and cannot, intelligently, anticipate the needs and dangers against which we should pray, while a thousand unseen elements of peril continually surround us and need a wiser forethought and insight than our own to guard against.

And often “we know not how to pray as we ought.” Prayer is a high art, and must be divinely taught. We would not rashly send a crude and unprepared case before an earthly tribunal, and he is greatly mistaken who thinks that the thoughtless and random dashes of human impulse, or even sincere earthly desires, are all accepted as prayer. Many “receive not because they ask amiss.” If we regard iniquity in our hearts the Lord will not hear us. We must ask in faith, nothing doubting. These and other qualities must be taught and impelled by the Holy Spirit. “We know not how to pray as we ought.”

The right motive which seeks supremely the glory of God, the right spirit recognizing submissively and joyfully His sovereign will, the deep and sincere desire, the faith which dares to ask as largely as the measure of the Father’s will and promise, the patience that tarries if it waits, knowing that it will surely come, and will not tarry too long, the obedience that steps out upon the promise all these elements of prayer are operations of the Holy Spirit, and we cannot too devoutly thank Him that He is willing thus to teach our ignorance and simplicity the heavenly secret of prayer. “The Spirit helpeth our infirmities, and maketh intercession within us, with groanings which cannot be uttered.

1. The Holy Spirit reveals to us our needs. This is always the first element in prayer, a painful consciousness of failure and necessity. The prophet’s word to Jehoshaphat was, “Make the valley full of ditches,” and then, the second, “The valley shall be full of water.” The heart must be ploughed up into great channels of conscious need to hold the blessing when it comes; and this is often painful work, but, “Blessed are they which hunger and thirst after righteousness, for they shall be filled.”

When the Spirit of grace and supplication is poured out upon Jerusalem, the effect is a deep and universal sorrow. “They shall look upon Him they have pierced, and they shall mourn as one that mourneth for an only son, and be in bitterness as one is in bitterness for a firstborn.” The Spirit of prayer is the spirit of dependence, deep humility and conscious need.

2. The Holy Spirit next awakens in the soul holy desires for the blessings that God is about to give. Desire is an element in prayer. “Whatever things ye desire,” our Lord says, “when ye pray believe that ye receive them.” These deep, spiritual longings are like the rootlets by which the plant draws the nourishment from the soil; like the absorbing vessels of the human system, which take in and assimilate nourishment and food. The desires give intensity and force to our prayer, and enlarge the heart to receive the blessing when it comes. God, therefore, often keeps His children waiting for the visible answer to their petitions, in order that they may the more ardently desire the blessing, and be thus enabled to receive it more fully and appreciate it more gratefully when it comes.

When we were traveling in Italy we were often serenaded by parties of native musicians, whose sweet strains were sometimes very delightful. But we noticed that whenever we paid them their little gratuity they always stopped the music and they went away, and when we wished to listen longer to their sweetest strains, we waited before handing them their charity. So God loves to hear His people’s holy desires and earnest prayers, and often prolongs the petition because He delights to hear us pray, and then gives us the larger blessing in proportion to our waiting. Often has your heart longed for some special blessing until it seemed that it would break for desire. You almost thought that you never should possess the holiness you so longed for. But now, as you look back, you see that this deep hunger was just the beginning of your blessing. It was the shadow side, the Holy Ghost awakening all the receptive capacities of your being, to absorb it when it came.

Once we saw a party of children sending up a balloon of tissue paper. First, the balloon was carefully constructed of the lightest fabric, and then suspended with light cords a few feet above the ground. Its little beacon light was attached, and then they began to prepare the force that was to be used for its ascension. It was nothing more than simply building a little fire below the open mouth of the balloon and allowing the heated air to ascend until it filled the entire space within. The moment this was done the little vessel swelled and reached out for its ascension, pulling hard at the restraining cords, and pressing upwards. When it was thoroughly filled with the heated air it was only necessary to cut the cords, and instantly it sailed away to the upper air. So it seems the warm breath of holy desire and earnest purpose in prayer, when inspired by the Holy Ghost, bears up our petitions to the throne of grace, and makes the difference between the mere words of formalism, and the “effectual working prayer of the righteous man which availeth much.”

3. The Holy Spirit lays upon the heart wherein He dwells the special burden of prayer. We often read in the old prophetic Scriptures of the burden of the Lord. And so still the Lord lays His burden on His consecrated messengers. This is the meaning of the strong language of our text, “The Spirit maketh intercession within us with groanings which cannot be uttered.” Sometimes this burden is inarticulate and unintelligible even to the supplicant himself. Perhaps some heavy shadow rests upon the soul, some deep depression, some crushing weight under which we can only groan. With it there may come the definite thought of some personal need, some apprehended evil that overhangs us, or some dear one who is brought to our spirit as somehow connected with this pressure. As we pray for this especial person or thing, light seems to open upon the heart, and an assurance of having met the will of God in our prayer; or sometimes the burden is not understood; and yet, as it presses heavily upon us and we hold it up to Him who does understand, we are conscious that our prayer is not in vain; but that He who knows its meaning and prompts its cry, is granting what He sees to be best under the circumstances for us or others, as the burden may apply.

We may never know in this world just what it meant, and yet, often we will find that some great trial has been averted, some impending danger turned aside, some difficulty overcome, some sufferer relieved, some soul saved.

It is not necessary that we should always know; indeed, perhaps we should never fully know what any of our prayers wholly mean; God’s answer is always larger than our petition, and even when our prayer is most definite and intelligent there is a wide margin which only the Holy Ghost can interpret, and God will fill it up in His infinite wisdom and love. That is what is meant by the significant language of the text, “He that searcheth the heart knoweth what is the mind of the Spirit, for He maketh intercession for the saints according to the will of God.” The Father is always searching our hearts and listening, not to our wild and often mistaken outcries, but to the mind of the Holy Spirit in us, whom He recognizes as our true guardian and monitor, and He grants us according to His petitions and not merely our words. But if we walk in the Spirit and are trained to know and obey His voice, we shall not send up the wild and vain outcries of our mistaken impulses, but shall echo His will and His prayer, and thus shall ever pray in accordance with the will of God.

The sensitive spirit grows very quick to discern God’s voice. That which would naturally be considered as simple depression of spirits comes to be instantly recognized as a hint that God has something to say to us, or something to ask in us for ourselves or others. Often our physical sensations come to be quick, instinctive interpreters of some inward call; for when we do not quickly listen to God’s voice He knocks more loudly, until the very body feels the pain and warns us that the Lord hath need of us. If we were but more watchful we would find that nothing comes to us at any moment of our lives which has not some divine significance, and which does not lead us in some way to communion or service. He who thus walks with God soon learns the luxury of having no personal burdens or troubles, but recognizing everything as service for God or for others.

This makes the ministry of prayer a very solemn responsibility, for, if we are not obedient to His voice, some interest must suffer, some part of His will be neglected, some part of His purpose frustrated, so far, at least, as our cooperation is concerned, and, perhaps, someone very dear to us will lose a blessing through our neglect or disobedience; or we ourselves find that we are not prepared for the conflict or trial against which He was providing by the very burden that we would not understand nor carry.

Thus it was with the disciples and the Master in the garden of Gethsemane. That was for Him the anticipation of the cross; and, as He met the burden in advance, He was prepared for the awful hours that followed, and went through them in victory, and thus redeemed the world. But the disciples could not watch with Him one hour; they neglected the call to prayer, and slept when they should have hearkened and prayed, and the result was that the morning found them unprepared, and the trial ended in shameful failure, and only His previous intercession for him saved Peter from entire wreck, and perhaps a fate desperate as that of Judas.

God has placed within our breast a monitor who is always looking forward to our needs and anticipating our situations; let us, therefore, be quick to hearken and obey His voice, as He calls us to the ministry of prayer, and in so doing we shall not only save ourselves, but also many a heart that perhaps is not able to pray for itself.

4. The Spirit brings to our hearts, in the ministry of prayer, the encouragement of God’s Word, the promises of His grace, and the fulness of Christ to meet our need. It is He who gives us such conceptions of Christ as awaken in us confidence of blessing. He opens to our vision the infinite resources of the grace of God, and shows us all the rich provision of our Father’s house. He unfolds to us the grounds of faith in the gospel, and teaches us to understand our redemption rights, our filial claims, and our high calling in Christ Jesus. He breathes in our heart the Spirit of sonship, and He inspires the faith which is the essential condition of effectual prayer. And so He leads us to present to the Father, in the name of the Lord Jesus, not only the right desires, but in the right spirit: “By one Spirit we have access unto the Father.”

Thus He is in us the Spirit of faith, the Spirit of adoption, the Spirit of liberty in prayer, the Spirit of holy confidence and enlargement of heart, and the witnessing Spirit, who, when we pray in faith, seals upon our soul the divine assurance that our prayer is accepted before God, and that the answer will be surely given. We must first, however, believe God’s promise in the exercise of simple faith, and, as we do, the Spirit witnesseth with our spirit and often fills the soul with joy and praise which anticipates the answer long before it is apparent. This is the highest triumph of prayer, to look within the veil, even before the curtains are parted, and know that our petition is granted; to hear the sound of the bells upon our High Priest’s garment, even from the inmost chambers, and to rejoice in the anticipation of our blessing as fully as if we already saw its complete fulfillment.

Our Lord always requires this faith as the condition of answered prayer. “Whatsoever things ye desire, when ye pray, believe that ye receive them, and ye shall have them.” “Let him ask in faith, nothing doubting. For he that wavereth is like a wave of the sea, driven with the wind and tossed. Let not that man think that he shall receive anything of the Lord.” But this is the special work of the Holy Ghost. He is the Spirit of revelation and of faith, and as we pray in His fellowship, and according to His will, we shall be enabled through His grace to ask with humble and confident expectation of His blessing.

5. The Holy Spirit will also teach us when to cease from prayer, and turn our petition into thanksgiving, or go out in obedience to meet the answer as it waits before us, or comes to meet us. There is a place for silence as well as prayer, and when we truly believe, we shall cease to ask as we asked before, and henceforth our prayers shall simply be in the attitude of waiting for our answer, or holding up God’s promise to him in the Spirit of praise and expectation.

This does not mean that we shall never think any more about that for which we asked, but we shall think no more of it in a doubtful manner; we shall think of it only with thanksgiving and restful expectation. We may often remind God of it, but it will always be in the spirit of trust and confidence. Therefore, the prophet speaks of those who are “the Lord’s remembrancers,” those that remind God of His promises and wait upon Him for His fulfillment of them. This is really a spirit of prayer, and yet it is not perhaps a spirit of petition so much as praise, which indeed is the true exhibition of the highest form of faith.

Sometimes, too, after our prayer, the Holy Spirit will have a subsequent ministry of obedience for us; there will be something for us perhaps to do in receiving the answer, and He will show us, interpreting to us God’s providences as they meet us, and enabling us to meet them in a spirit of cooperation and vigilance.

He also will be present to support our faith in its tests and painful trials, and enable us to rejoice and praise God, often amid the seeming contradictions of His Providence. For faith is always tested, and “we have need of patience, that having done the will of God we might receive the promise.”

“Receive ye the Holy Ghost.” John 20: 22.

“Be filled with the Spirit.” Eph. 5: 18.

While we recognize the sovereign power of the Holy Ghost, visiting the heart at His pleasure, and working according to His will upon the objects of His grace, yet God has ordained certain laws of operation and cooperation in connection with the application of redemption; and He Himself most delicately recognizes His own laws, and respects the freedom of the human will; not forcing His blessings upon unwilling hearts, but knocking at the door of our heart, waiting to be recognized and claimed, and then working in the soul as we heartily cooperate, hearken, and obey. There is, therefore, a very solemn and responsible part for every man in cooperating with, or resisting and hindering the Holy Spirit.

“The manifestation of the Spirit is given to every man to profit withal,” that is to say, it rests with the man who receives the first movement of the Holy Spirit to determine how far he will embrace his opportunity, cooperate with his heavenly Friend, and enter into all the fullness of the good and perfect will of God.

Perhaps the pound, represented in the parable as given to every one of the servants, was meant to express that gift of the Spirit which every Christian receives, and the various uses which the servants made of this common enduement may represent the degrees with which the children of God double and use their spiritual advantages.

One improved his pound until it had become ten; another until it had increased five-fold, and another neglected it and hid it in the earth. So, three men receiving in the beginning of their experience an equal measure of spiritual things, may show in the end just as great a diversity in the use that they have made of the precious trust. By a diligent and vigilant obedience the one has grown to be a Paul, crowned with ransomed souls, and clothed with all the fullness of heavenly power. The other has become, perhaps, a proud Diotrephes, seeking chiefly his personal ambition and using the divine grace for his own advantage.

The Holy Spirit is especially sensitive to the reception He finds in the human heart; never intruding as an unwelcome guest, but gladly entering every open door, and following up every invitation with His faithful love and power. How are we to cooperate with Him, and how may we grieve and hinder Him?

1. We are commanded to receive the Holy Ghost.

This denotes an active and positive taking of His life and power into our hearts and lives. It is not a mere acquiescence in His coming, or passive assent unto His will, but an active appropriating and absorbing of His blessed person and influences into our whole person. It is one thing to have our dinner brought to us, and it is another thing to eat it, drink it, assimilate it, and be nourished by it.

It is thus that we are to receive the Holy Ghost, with an open, yielding, hungering, thirsting, believing, accepting and absorbing heart, even as the dry sand receives the rain, as the empty sponge receives the moisture, as the negative cloud receives the current from the positive, as the vacuum receives the air, and the babe drinks in the mother’s life from her offered breast.

There are spiritual organs of reception as well as physical. There are vessels of heart-hunger and absorption which can be cultivated and exercised, and there are those who, “by reason of use,” have their senses thus exercised to receive the grace of God.

Are we receiving the Holy Ghost? are we taking the water of life freely? are we putting forth our hand grasping the tree of life and eating of its fruit?

Let us remember that we are receiving a person, and that in order to do so we must recognize that person individually, and treat Him as we would a welcome guest.

Have we thus received the Holy Spirit as a person, invited Him into our hearts, believed that He really came, and then begun to treat Him as an actual person; to talk to Him, to commune with Him, to enjoy His fellowship, to call upon His help, and practically recognize Him as a present Guest.

Not only do we receive the Holy Spirit as a person, but having thus recognized Him we are to receive His influences as He imparts them, to be open to His touch, attentive to His voice, responsive to His love, and empty vessels for His constant use and filling.

2. We are to be filled with the Spirit.

While it is true that there is a definite moment when the Holy Spirit comes to reside in the heart, yet there are repeated experiences of His renewing, quickening, reviving, refreshing influences; these are called by the apostle, in Jude, “the renewings of the Holy Ghost,” which He sheds on us abundantly, and by Peter, in the Acts of the Apostles, “the times of refreshing from the presence of the Lord.” The expression, “baptized of the Spirit” may be applied perhaps to our first marked experience of this kind, and in this connection we are glad that the term ‘baptism’ means a very thorough and complete immersion in the ocean of His love and fullness. But it is not once that He is asked to manifest His love and power.

We read in the Acts of the Apostles that after the day of Pentecost there came another day when the disciples were assembled in a time of peril and trial in prayer before the Master for His interposition, and that when they had prayed, the place was shaken where they had assembled, and they were all filled with the Holy Ghost, and the mighty power of God was manifested afresh in their midst.

And so the Apostle says in Ephesians, “Be not drunk with wine, but be filled with the Spirit.” The filling of the Spirit is here contrasted with the exciting influence of earthly stimulants, as if he had said, there is one draught of which you can never drink too much; you can safely be intoxicated with the Holy Ghost.

In the twelfth chapter of First Corinthians, Paul uses the same expression in connection with the figure of baptism: “By one Spirit have we all been baptized into one body, and been made to drink of that one Spirit.” It is the figure of being submerged in the ocean, and then, when lost in the depths of the sea, opening our mouths and beginning to drink of its depth and fullness. We are plunged in the Holy Spirit until He becomes the element of our being, like the air in which we move, and then we open all the faculties of our being and drink from His inexhaustible supplies.

How great the capacity of the human soul to be filled with the life of God it is impossible to say. Surely, if the sun can fill a flower with its glorious light in all the many-tinted colors; surely, if the cloud can drink in his rays until they grow with all the tints of light, O, surely the human soul can absorb all there is in God and then give it forth in the reflected light of holiness. Surely, if the earth can drink in the rain, and then give it out in the plants, and fruits, and flowers of summer, the human heart can draw from God the elements of His very being, and turn them into all the fruits of holy living and useful deeds. Surely, if His own beloved Son could dwell in His bosom ages upon ages before an angel ever sang or a planet swept along its heavenly way, or an object of creation filled the plains of immensity, and found in His Father’s heart the rapture of His joy, so that He could say, “I was daily His delight, rejoicing always before Him,” O, surely, the human soul can fill all its little vessels and satisfy the measure of its capacities in His divine love and benignity.

Let us receive Him in all His fullness, let us be filled with the Spirit, let us drink of the ocean in which we have been baptized. A Christian friend wrote the other day that his old neighbors had got up a report that he had turned out badly in his Christian life and taken to drinking. He replied, very happily, that it was true he had taken to drinking of late, but that if his old friends could only know what he was drinking then they would all join him, for he had found the fountain of living waters, and was drinking from the Holy Spirit and could say, “He that drinketh of this water shall never thirst again.”

3. Let us trust the Holy Spirit.

We must believe in the Spirit as well as in the Son, and treat Him with confidence, expecting Him to meet us and bless us, and communicate unto Him all our needs, perplexities, and even our temptations and sins. He was the antitype of the water of Horeb’s ancient rock, and it is as wrong today as it was for Moses to strike that rock in unbelieving violence, when God bids us simply to speak to it in gentleness and trust, and expect its waters to gush forth at our whispered call and satisfy out every need.

The Holy Spirit is sensitive to our distrust. Many persons cry for Him and pray to Him as though He were a distant and selfish tyrant, insensible to His children’s cry. It is a mother heart to whom we speak, and one who is always within whispering distance of her little ones.

Let us nestle beneath her wings, let us walk in the light of her love, let us trust the Holy Ghost with implicit, childlike confidence, and always expect the answering voice and presence of the Comforter, and it shall be true, “Before they call I will answer, while they are yet speaking I will hear.” The apostle asks the Galatians, “Received ye the Spirit by the works of the law, or by the hearing of faith?” and adds after, “we might receive the promise of the Spirit through faith.”

This is the only way that we can receive a person — by treating him with confidence, believing that he comes to us in sincerity, and opening the door to him at once, recognize him as a friend, and treat him as a welcome guest. So let us treat the Holy Spirit.

4. Let us obey the Spirit.

The first thing in obedience is to hearken. Especially is this necessary with the gentle Comforter. So gentle is this mother that her voice is not often loud, and may be missed by the inattentive ear; therefore, the beautiful expression is used by the apostle Paul in the 8th chapter of Romans, which reminds us of a mother’s voice; “The minding of the Spirit is life and peace.” We are to mind the Spirit, we are to pay attention to His counsels, commands, and slightest intimations. God never speaks an idle word, nor gives a lesson that we can afford to slight or forget. They who will listen will have much to listen to, but they who slight the voice of God need not wonder that they are often left in silence.

The Spirit’s voice is ”a still small voice.” The heart in which He loves to dwell is a quiet one, where the voice of passion and the world’s loud tumult is stilled, and His whisper is watched for with delight and attention.

But not only must we hearken; when we know we must obey. The voice of the Spirit is imperative; there can be no compromise, and there should be no delay. God will not excuse us from His commandments. His word is very deliberately spoken and for our good always, and when the command is given it cannot be recalled. Therefore, if we do not obey we must be involved in darkness, difficulty, and separation from Him. We may plunge on, but the Spirit waits at that point, on the crossroads of life, and we can make no progress until we return and obey Him. Many a bitter experience, many a tear of brokenhearted disappointment and failure have come from refusing to obey. Indeed, such disobedience must be fatal if persisted in. It was just there that Saul halted and lost his kingdom, through disobedience and willfulness in neglecting the voice of God. It was there that Israel found the fatal crisis of their history at Kadesh Barnea. It was there that, in the apostolic days, a nation was about to reap the same fatal error, and the apostle pleaded with his countrymen so solemnly and gently: “Today if ye will hear His voice harden not your hearts.”

Happy the heart that promptly obeys the voice of God. The Spirit delights to lead such a soul. How beautifully we see this illustrated in the experience of Paul! At one period of his ministry he was in danger of pressing on in his work beyond the divine command, and so, we are told, he was forbidden of the Spirit to preach the Word in Asia, and essayed to go into Bithynia but the Spirit suffered him not. Happy for him that he obeyed both these restraints. Had he persisted in his way, and even succeeded in getting down to Ephesus, he would have found every door closed, and his visit would have been premature. Waiting on God’s bidding and way a year longer, he was permitted to go afterwards and found the door wide open; and his next and perhaps most successful ministry was given to him at Ephesus, while in obedience, that which led him now into Europe. He was permitted to establish the Gospel in that mighty continent.

A little later, we see the very opposite lesson exemplified in his life. We are told that he purposed in Spirit to go to Jerusalem and Rome. This was a personal direction of the Holy Ghost to him, and in consequence he determined upon the greatest purpose of his life, to carry the gospel to his countrymen at Jerusalem, and then to establish Christianity in the capital of the world.

It was well that he proposed it in the Spirit, and that he was sure of God’s command, for the difficulties that afterwards met him would have been insuperable on any human line.

First, the very servants of God met him all along the way, and even prophetic messengers warned him not to go to Jerusalem, but the brave apostle kept to his promise and pressed divinely on.

Next, the whole power of unbelieving Judaism arrayed itself against him, tried to mob him at Jerusalem, to assassinate him on the way to Caesarea, and then to condemn him before the tribunal of Felix, Festus and Agrippa, but still he pressed steadfastly on.

Next, the intriguing policy and imperial power of Rome itself confronted him, and held him two years a prisoner at Caesarea, but he never for a moment abandoned his purpose.

At length he was on his way to Rome, but then the very elements of nature and the powers of hell combined in one last effort to destroy him. The fierce Euroclydon of the Mediterranean wrecked his ship, and on Malta’s shore the viper from the flames fastened upon his hand, but he still pressed on in indomitable might, in obedience to the Holy Ghost, and so he reached Rome and planted the standard of the cross before the palace of the Caesars, witnessed for Christ in the face of imprisonment and martyrdom, and at last looked down from heaven on the spectacle of Christianity the established religion of the whole Roman empire three hundred years later.

Thus let us obey the Holy Ghost, whether it be in silence or in activity, and we shall find that if He be to us our Wonderful Counselor, He shall certainly prove our mighty God.

5. Let us honor the Holy Ghost.

Less than any other person does He honor Himself. His constant business is to exalt Christ and hide behind His person. Therefore, the Father is pleased when we exalt and honor Him, and He Himself will especially use the instrument which gives Him the glory. “Honor the Holy Ghost and He will honor you,” was the counsel of an aged Christian patriarch who had seen many a mighty awakening in the church of God.

It is indeed true and especially important in this material and rationalistic age, when even the ministers of Christ sometimes seem to wish to eliminate the supernatural from the Scriptures and the church, and find any other explanation than the power of God for His supernatural working.

The special dispensation of the Holy Ghost is drawing to its close. We may therefore expect that He will manifest His power in unusual methods and degrees as the age draws to its close.

Let us understand Him and be in sympathy with His divine thought, and ready to follow His wise and mighty leadership unto the last campaign of Christianity. Why should we ever be looking back to Pentecost? Why should we not expect His mightiest triumphs in the immediate future, and, as Joel has prophesied, “before the great and terrible day of the Lord.”

“Grieve not the Holy Spirit of God.” Eph. 4: 30.
“Ye do always resist the Holy Ghost.” Acts 7: 51.
“Quench not the Spirit.” 1 Thess. 5: 19.

It is very touching and solemn that while the Holy Ghost might, in the exercise of His omnipotence, coerce our will, and compel us to submit to His authority, yet He approaches us with the most deferential regard for our feelings and independence, even suffering us to resist and disobey Him, and bearing long with our willfulness and waywardness.

There are several terms used in the Scriptures to denote the manner in which we may sin against the Holy Spirit.

I. We May Quench the Spirit.

This has reference, perhaps, mainly to the hindrance we offer to His work in others, rather than to our resistance of His personal dealings with our own souls.

Among the various hindrances which we may offer to the Holy Spirit may be mentioned such as these:

1. We may refuse to obey His impulses in us when He bids us speak or act for Him. We may be conscious of a distinct impression of the Spirit of God bidding us to testify for Christ, and by disobedience, or timidity, or procrastination, we may quench His working, both in our own soul and in the heart of another.

2. We may suppress His voice in others, either by using our authority to restrain His messages, when He speaks through His servants or refusing to allow the liberty of testimony. Many hold the reins of ecclesiastical authority unduly, and thus lose the free and effectual working of the Holy Ghost in their churches and in their work.

There is a less direct way, however, of politely silencing Him by forcing Him out, and so filling the atmosphere with the spirit of stiffness, criticism, and a certain air of respectability and rigidness that He gently withdraws from the uncongenial scene, and refuses to thrust His messages upon unwilling hearts.

3. The Spirit may be grieved by the method of public worship in a congregation.

It may be either so stiff and formal that there is no room for His spontaneous working, or so full of worldly and unscriptural elements as to repel and offend Him from taking any part in a pompous ritual. An operatic choir and a ritualistic service will effectually quench all the fire of God’s altar, and send the gentle dove to seek a simpler nest.

4. The Spirit may be quenched by the preacher, and his spirit and method.

His own manner may be so intellectual and self-conscious, and his own spirit so thoroughly cold and vain that the Holy Ghost is neither recognized nor known in his work. His sermons may be on themes in which the Spirit has no interest, for He only witnesses to the Holy Scriptures and the person of Christ, and wearily turns away from the discussion of philosophy, and the stale show of critical brilliancy over the questions of the day or the speculations of man’s own vain reason.

Perhaps his address is so rigidly written down that the Holy Spirit could not find an opportunity for even a suggestion, if He so desired, and His promptings and leading so coolly set aside by a course of elaborate preparation which leaves no room for God.

5. The spirit of error in the teachings of the pulpit will always quench the Holy Spirit.

He is jealous for His own inspired Word and when vain man attempts to set it aside He looks on with indignation, and exposes such teachers to humiliation and failure.

The spirit of self-assertion and self -consciousness is always fatal to the free working of the Holy Ghost.

When a man stands up in the sacred desk to air his eloquence and call attention to his intellectual brilliancy, or to preach himself in any sense, he will always be deserted by the Holy Spirit. He uses the things “that are not to bring to naught the things that are.” And before we can expect to become the instruments of His power, we must wholly cease from self and be lost in the person and glory of Jesus.

6. The spirit of pride, fashion and worldly display in the pews, is just as fatal as ambition in the pulpit.

Such an atmosphere seems to freeze out the spirit of devotion, and erect on the throne of the lowly Nazarene a goddess of carnal pride and pleasure, like the foul Venus that the Parisian mob set up in the Madeleine at Paris in the days of the revolution, as an object of worship. From such an atmosphere the Holy Ghost turns away grieved and disgusted.

7. The quickening and reviving influences of the Holy Ghost are often quenched in the very hour of promise by wrong methods in the work of Christ’s church.

How often, on the eve of a real revival, the minds of the people have been led away by some public entertainment in connection with the house of God, or its after-fruits withered by a series of unholy fairs and secular bids for money, and the introduction of the broker and the cattle-vender into the cleansed temple of Jehovah, as in the days of Christ.

8. The spirit of criticism and controversy is fatal to the working of the Holy Ghost.

The gentle dove will not remain in an atmosphere of strife. If we would cherish His power we must possess His love, and frown down all wrangling gossip, evil speaking, malice, envy, and public controversy in the preaching of the Word.

Sometimes a single word of criticism after an impressive service will dispel all its blessed influence upon the heart of some interested hearer, and counteract the gracious work that would have resulted in the salvation of the soul.

A frivolous Christian woman returning one night from church with her unsaved husband, was laughing lightly at some of the mistakes and eccentricities of the speaker. Suddenly she felt his arm trembling; she looked in his face and his tears were falling. He gently turned to her, and said: “Pray for me; I have seen myself tonight as I never did before.” She suddenly awoke with an awful shudder to realize that she had been frivolously wrecking his soul’s salvation, and quenching the Holy Ghost.

And so, public controversy is as fatal to the Spirit’s working as personal criticism.

It is when the children of God unite at the feet of Jesus, and together seek His blessing, that He comes in all the fullness of His life-power.

At the Council of Nice it is said that a great number of grievances were sent unto Constantine, the presiding officer. After the opening of the great Council, he ordered them to be gathered into the center of the large hall, and then a fire kindled under them, and as they went up in smoke and flame, the Spirit of God fell upon the assembled multitude, and they all felt that in the burning of their strifes and selfish grievances they had received the very baptism of the Holy Ghost.

The Spirit may be quenched in the hearts of our friends by unwise counsel, or ungodly influence.

The little child may be discouraged from seeking Christ by a worldly parent, or the ignorant assumption that it is too young to be a Christian, or too busy with its studies, or its social enjoyments, for such things.

The attractions of the world and claims and pressures of business, may be interposed in the way of some seeking heart, and we find in eternity that we put a stumbling-block in our friend’s way, from which he fell into perdition.

Let us be very careful lest, in our willfulness and pride, we not only miss ourselves the inner chambers of the kingdom of heaven, but hinder those that would enter from going in.

Oh! if we would cherish the faintest breath of life in the rescued waif that has been snatched from a watery grave, if we could fan the expiring flame of life in a friend’s bosom, let us be careful lest we quench the spark of everlasting life in a human soul, and stand at the last, responsible for the murder of immortal beings, and crimson with the blood of souls. “Quench not the Spirit.”

II. We May Grieve the Spirit.

This is a very tender expression; it suggests His gentleness and patience; grieved rather than angry with His unfaithful and distrustful children.

1. We may grieve Him by our doubts and distrust of His love and promises. Thus Moses grieved Him when he struck the rock instead of gently speaking.

Many are afraid of the Holy Ghost and think Him a despot and a terror; shrinking even from His too close approach, as though He would consume us by His holiness. He wants us to love Him, and come near to Him as the gentle mother; to believe in His promises, to count Him faithful, and to treat Him as one who does come to us and dwell within us.

2. We grieve the Holy Spirit when we refuse to wholly yield ourselves to Him, and hold back from entire abandonment and surrender, or when, having so surrendered ourselves, we shrink back from His actual leading and refuse to meet the tests He brings, and lie upon the wheel in stillness while He molds the plaster in clay.

He is grieved at our willfulness and rebellion and resistance. He knows we are losing a blessing, and that we must again go through the same discipline if we are to have our blessings from Him.

He sees in it the spirit of distrust and unbelief, and He feels wounded and slighted by our shrinking.

3. We grieve the Holy Spirit when we fail to enter into the fullness of His grace, and receive the Lord Jesus Christ as our complete Savior.

He has not written one word that we can afford to allow to become of none effect. It is an insult to His wisdom and love to treat the higher visions of His grace as if they were not binding upon our life.

They should fully honor Him, press forward into all His will, and feel they owe to Him as well as themselves that they should lose nothing of all that He has wrought, nor seem to come short of entering into His rest.

Oh, how many of His children are grieving Him as a mother would be grieved, if after having, at great cost and toil, provided bountifully for her children, they should refuse her bounty or despise her rich provision!

4. We grieve the Holy Spirit when we fail to hearken to His voice.

He is constantly calling upon us to listen, and He never speaks in vain, nor can we ever afford to miss the slightest whisper. When, therefore, we fail to hearken, and dash along with heedless impulsiveness, He is deeply grieved, and has to call in the loud and painful tones of trial and chastening.

How He bewails His ancient people for their refusing to listen to His living voice: “Oh, that my people had hearkened to my commandments, then had their peace been like a river, and their righteousness as the waves of the sea.”

5. We grieve the Holy Spirit when, having heard, we presume to disobey His voice.

This is very serious, and full of terrible danger. It is an awful thing willfully to neglect or defy the distinct command of the Holy Ghost. We cannot do it without losing the sense of His presence, and being conscious that He has withdrawn the manifestation of His love, until we deeply and penitently recognize our sin, and step into the path of obedience where we separated from His companionship.

6. Nothing grieves the Holy Spirit more than a divided heart and the cherishing of any idols in our affections which separate our supreme love from Christ.

There is a remarkable passage in the book of James which declares that “the Spirit which dwelleth in us loveth us to jealousy” (marginal reading), and in the same connection it is added, “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?” that is, a heart set upon earthly things is guilty of spiritual adultery, the Holy Ghost looks upon it with jealous love, grieved and insulted by the dishonor done to our divine husband by our unfaithful affections.

7. We grieve the Holy Spirit whenever we neglect, pervert, or dishonor the Holy Scriptures.

This is His word, and not one utterance or one jot shall fall to the ground. How we grieve Him when we explain its precious promises, and make of none effect its exact commands; and how He loves the heart that feeds upon the truth and honors the Bible in its least promise and command!

8. Especially do we grieve the Holy Ghost when we dishonor Jesus, or let anything separate us from Him, or cloud our conception of Him, and interrupt our devotion to Him.

He is jealous for the honor of Christ; therefore, whenever self, or any human being comes between us and Christ, whenever the glory of the Master is obscured by the glory of the servant, whenever even truth or work becomes more distinct than Christ Himself, the Holy Ghost is grieved; and He is pleased when we exalt the Savior, and give Him all the glory.

9. The Holy Spirit is grieved when we ignore Him.

He longs after our love and trust.

10. The Holy Spirit is especially grieved by a spirit of bitterness toward any human being, and therefore the apostle says, “Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you with all malice. And grieve not the Holy Spirit of God, whereby we are sealed unto the day of redemption.”

III. We May Resist the Holy Spirit.

This has special reference to the attitude of the unbeliever, with whom the Holy Ghost is striving with a view to convict him of sin and lead Him to the Savior.

1. The sinner resists the Holy Spirit when he tries to shake off religious impressions.

This may be done in many ways. Sometimes the soul, under the Spirit’s striving, tries to quench its impressions in pleasure, excitement or business. Sometimes it treats them as nervous depression, low spirits or ill-health, and seeks a remedy in change of scene or thought; very often it resorts to light reading, worldly amusements, frivolous society, perhaps indulgence in sin, and the devil always has plenty of auxiliaries to suggest distracting thoughts, and help to dispel the sacred influences that God is gathering around the heart.

Very often it will become provoked and offended with some acts on the part of Christians, sometimes perhaps connected with the religious services, and will resolve to give up attending, or find some petty excuse for getting out of the way of the influences that are troubling its contentment. All these efforts to escape are but the stronger evidence of the Spirit’s striving, and He patiently and lovingly continues to press the arrow still more keenly into the wounded heart, until it is laid prostrate at the feet of love.

2. The sinner resists the influences of the Holy Spirit in leading him to conviction of sin.

It is not enough to awaken concern in the soul, and even alarm — there must be a distinct working of Scriptural conviction in order to secure lasting peace and sound conversion; and, therefore, the Holy Ghost has promised to convict the world of sin.

He does this by bringing before the conscience the memory of actual transgressions — the recollection of any forgotten sins, the iniquities of youth and childhood, the secret sins known to God only, the aggravations of sin, the warnings and light against which it has been committed, the love that has been resisted, the threatenings of the divine law, the unchangeable holiness of the divine character, the tremendous sentence against all iniquity, the deep inward consciousness of guilt, the still more terrible sense of the wickedness of the sinner’s heart, the hopeless depravity, the consciousness of willfulness and unbelief, and the dreadful fear of its hopelessness, the impossibility of its salvation.

Thus the Great Advocate sets in array our transgressions, until the heart seeks some escape from itself, and Satan is ready to suggest a thousand excuses, palliations and false hopes, through which the guilty spirit seeks to evade the force of its conviction.

It thinks of the faults of others, and plausible reasons that it is no worse than they; it eagerly seizes upon the inconsistencies of Christians, and tries to excuse itself by their failure; it recalls its own miserable attempts at goodness, and tries to find some comfort in its own righteousness; it seeks false refuge in the mercy of God, and eagerly tries to persuade itself that the picture of Christ’s anger against sin, and the stories of judgment and perdition, are fictions of obsolete theology.

It says peace, peace, when there is no peace, and heals slightly its hurt, resisting with all its might the blessed Spirit, who wounds only that He may heal.

Happy they who fail in the foolish attempt, and in whose hearts the arrows of the King are so sharp and keen that the wound can never be stanched save by the blood of Calvary.

3. The sinner resists the work of the Holy Ghost in leading him to decision.

Even after he has been driven from his previous refuges, and has been awakened to his profound concern, and thoroughly convicted of his sin, and fully admits the claims of religion and the justness of his condemnation, he seeks another door of escape in procrastination.

He will surrender, he will resist no more, he will accept the Savior, but not now, he is not quite ready yet.

Perhaps he argues that he does not feel strongly enough, that he wants a deeper conviction, more light, a little more deliberate consideration, perhaps a little more time to alter his circumstances and change his life; but really what he is pleading for is a reprieve for his sinful heart, a little longer in the indulgence of his self-will, and disobedience to the gospel.

And his course is just as dangerous and just as truly a rejection of Christ as if he did it deliberately and directly; while at the same time it has the self-deceiving aspect of being a sort of yielding, at least a nominal consent, to all the pleadings of the Holy Ghost. He is resisting the Spirit, and his tomorrow often means, as the eyes of heaven read the words, NEVER.

4. The sinner resists the Holy Spirit in His gracious attempts to convict the soul of righteousness and lead it to believe on the Son of God.

The Spirit’s object is not merely to produce concern, alarm, and even the profoundest repentance, but the blessed goal of all His gracious movements is the trustful acceptance of Jesus, and the believing assurance of His forgiveness and salvation.

It is here that Satan and self-will fight their hardest battle. The soul will consent to live a better life, will be willing to weep and mourn, will do anything rather than accept the very gift of salvation and believe the naked word of God, that its sins are forgiven for His name’s sake, and that it is accepted in Jesus Christ, as He is accepted.

How desperately it fights against this simple act, clothing its unbelief in the guise of humanity and modesty, and thinking it presumption to dare to make such a claim!

Many souls hold back at this point for months and years, and know not that in all their doubts and fears, their hard thoughts of themselves and of God, they are simply resisting the Holy Ghost, who is striving with them to lay their sins forever at the feet of Jesus, and go forth into His everlasting peace.

5. At this point the resisting soul is led by this great enemy to erect a whole line of false refuges, and run under their cover, instead of fleeing for refuge directly to the hope set before it in the gospel.

One of these refuges is outward reformation of life. The sinner will do better, will take the pledge, will turn over a new leaf, will make large promises and comfort his soul with the flattering unction that he is a changed man, while all the while he has the same evil heart, and it will produce the same fruits when the mere effort of will has spent itself.

Another refuge of lies is a religious profession. He will get confirmed or join the church and begin a life of formalism; perhaps give something to the cause of Christ, and even attempt some Christian work, but he is only a whitewashed Pharisee, and within the sepulcher are dead men’s bones and all uncleanliness; and he will find before long, that his old heart has still the same loves and hates, yet he has effectually suppressed the voice of the Spirit.

He meets every fear and conviction with the consciousness of his religious profession, and he will even go to the gates of the judgment hall saying, “Have we not eaten and drunken in Thy presence! and Thou hast taught in our streets;” but He will profess unto them, “I never knew you.”

Poor Ignorance, in Pilgrim’s Progress, went up to the very gates of heaven with an easy conscience; every conviction had been stifled by his shallow professions and imagined works of self-righteousness; and so multitudes have escaped the pain of an evil conscience, and the Spirit’s striving, to find it turn in the hour of judgment into the remorseful horror of eternal condemnation.

And so we might speak of almost countless other false refuges, all of which have the effect of quieting the troubled heart, but not saving the soul. They are like sandbags thrown up in the outworks of our souls, in which the arrows of the Lord are lost or muffled, but which are no protection from the armies of destruction.

6. It is possible for the soul to resist the Holy Ghost openly, directly, willfully, and presumptuously, until it drives Him from its door and commits the fatal sin of willfully rejecting the offered Savior in the full light of the Holy Spirit’s revealing, and perhaps with the full consciousness that it is defiantly refusing God.

There is such a thing referred to in the Scriptures, “If ye refuse and rebel ye shall be destroyed;” “I called and ye refused.” “If we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God.”

The blasphemy of the Pharisees against the Holy Ghost seems to have consisted in rejecting Jesus after they had sufficient light to know that He was the Son of God.

It was, therefore, not only the rejection of Jesus, but the deliberate rejection of the Holy Ghost and His witness to Jesus, when they knew it to be His witness.

Essentially, therefore, it is the same sin as any soul may now commit, when in the full light of God, and conscious that He has directly called it to accept the Savior, it defiantly refuses.

The effect of such an act may be, and perhaps usually is, the withdrawal of the Spirit from the soul until it is left, past feeling, to a hardened heart, and a doom on which the voice of divine appeal and the light of mercy will never fall again.

This is, perhaps, what is meant by the blasphemy against the Holy Ghost which never hath forgiveness.

Let no one think he has committed this sin if still in the heart there is a willingness to yield to God and accept the Savior.

If there is even a fear that any reader may have committed this sin, and a great longing that it may not be so, rejoice exceedingly, and yield this moment even to His faint touch of heavenly influence, lest it should be withdrawn, and the soul left under the sad sentence, “He is joined to his idols, let him alone.” The good Payson once said to his young friend, who had spoken of a slight religious influence, and wondered if it was enough to act upon, “A little cord has dropped from heaven, so fine that you can scarcely feel it or perceive it; it just touches your shoulder for a moment; dear friend, grasp it quickly, for it fastens to the throne of God, and it is for you perhaps the last strand of saving mercy; grasp it and never let it go, and it will grow into a cable of strength that will anchor you to the skies and keep your precious soul unto everlasting life.”

Oh! let us be fearful and careful lest we sin against the Holy Ghost by quenching the Spirit, by grieving the Holy One, by resisting our best Friend, or by blaspheming His mighty name.